666 = Satan’s Song? Part 4: The Arma Christi

 

The new theory on the block

From 2005 onwards, the team of Isaac ben Jacob has been carving out a new dimension to the enigma of Rennes-le-Château: the role of the penitential movements. These organisations, largely popularised through Catharism, nevertheless survived the Albigensian Crusade, and continue to exist with the likes of La Sanch in Perpignan… and La Sang in Gerona. Indeed, that the “private society” about which Chaplin spoke in “City of Secrets” was the same as La Sang, the sister organisation of La Sanch, came as a major revelation – though perhaps not surprise.
But before the publication of “City of Secrets”, in September 2006, Hammer labelled the veritable powerbrokers that held the Arma Christi the “Ebionites”. Though once again operating under a different name, it was quickly apparent that Hammer was referring to the same penitential strand of Christianity. Hence, three independent researchers – Chaplin, Isaac ben Jacob & Hammer – have all identified the same group as the real powerbrokers of the Rennes-le-Château mystery.

Personal confirmation

On his website, Hammer had revealed that a specific Tau Cross he wore was given to him by Tom R. The site shows a photograph of Hammer wearing the cross. The Tau Cross – as had been explained by Isaac ben Jacob – was specifically linked with the penitential tradition. Furthermore, it became clear that not only had Tom R. introduced Hammer to the story of the Arma Christi, Hammer made it definitely appear that he himself had become a “member” of an organisation which didn’t take members as such. Hammer underlined that the Ebionites were more a way of life, not an organisation, though there was a select body of individuals that seemed to guard over the Arma Christi – the relics of Christ’s crucifixion.
Furthermore, Hammer underlined the importance of the Franciscans and specifically the third order of the Franciscans – which are synonymous with the penitential order, consisting of laypeople, living together, in a communal manner. Hammer argues the Ebionites, were considered to be poor, retaining no private possessions. Instead, all possessions were communal holdings.

Detailed analysis

A detailed analysis of the image worn by Hammer reveals that the Tau Cross has an engraving. This is the sign of a circle, with a type of foliage going through it. The sign can also be found in the book, e.g. at the end. It seems that this sign is some “sign of recognition” between fellow members. Indeed, Hammer argues that this is the sign worn by the Ebionites.
As to its meaning, Hammer states they took as symbol a circle with an olive branch through it. The circle was the symbol of the world and the open mouth, and the olive branch stood for peace. He underlines that they did not want to use the alpha and the omega – a topic also discussed by Isaac ben Jacob in his analysis of the tradition.

The Ebionites

The term “Ebionites” normally refers to one or more “ancient Christian sects”, which are normally positioned between Christianity and Judaism. The name itself does not come from Hebrew, but is of Aramaic origin, though it is also found in certain Greek manuscripts, under the form of “Ebionaioi”, i.e. “Ebioneans”, which means “the Poor”. This was the version preferred by Origen, to which we need to add that they were considered to be poor in a spiritual, not material sense – though Hammer argues for the material sense.

According to Tertulian, the movement originated from a heretic known as Ebion. He was described as a historical character, a great traveller, residing in Rome, as well as in certain Asian villages.
For Irenaeus, the Ebionites were heretics that shared similarities with the Carpocratians. They refused to believe in the divinity of Christ and declared that he was a human being that did not pre-exist before his birth on this earth. They also denied the Virgin Birth of Christ. Origen wrote that “the Ebionites say that he was born from a man and a woman, as is the case for our own proper birth.”

It is often claimed that the Ebionites were closely attached to Jewish Law, but this appears not to have been the case. For example, the Ebionites did not visit the Temple in Jerusalem, and definitely did not adhere to the Jewish law that forbade people to touch sepulchres.
Finally, in “Contra Celsum”, Origen wrote that there was not one uniform Ebionite movement; there were several subgroups. Origen seems to have identified two main subgroups, also noting that despite differences about details of Jesus’ birth, all considered Jesus to be a prophet.

The Ebionites, according to Hammer

In “Satan’s Song”, Hammer argues that the Ebionites treated one biblical passage as very important, namely the one in which Jesus identified James as his successor, and calls him “just”. To this, he adds that James was also a judge, and that hence the title of “Just Judge” specifically applies to him. This reference is meant to explain a lot about the reasons for the Van Eyck theft – if not the inclusion of a panel devoted to just judges in the painting itself. As to the official line, Hammer argues that it was only in the Gospel of Matthew that Peter was identified as the successor of Jesus.

James, of ossuary fame

James was often referred to as “James the Just” (because of his exceeding righteousness) or “James of Jerusalem” (his base of operations) or, much more rarely, “James the Brother of Jesus.”
The recent discovery, in 2002, of an ancient Middle Eastern ossuary (a burial box) made international headlines because of the startling inscription on the box, which identified this particular ossuary as once containing the bones of “James, son of Joseph, brother of Jesus.” This find was shocking both to the academic community and the general public for two reasons. First, if genuine (and this is still a hotly debated question), the artefact would be the first archaeological evidence of the existence of Jesus, but even more intriguing to the public was the fact that this burial box was purported to be that of James, whom the New Testament refers to in several places as the “brother” of Jesus.

Colette de Corbie

Another person that Hammer has shortlisted for specific emphasis is Colette de Corbie. He argues her rallying cry of “Jesus Marie” is very important and that she seems to have been somehow involved with bringing certain information from France to Ghent, from where the trail is supposed to lead to van Eyck. Colette de Corbie was born in Corbie in 1381 and did indeed die in Ghent in 1447 – within a few decades of Van Eyck’s completion of the Adoration of the Lamb.
Most interestingly, Saint Colette was instrumental in the Schism… and worked together with none other than Vincent Ferrer, a man of pivotal importance in the mystery of Perillos and La Sanch – of which he was the creator. The Schism, and specifically attempts to end it, hence coincided with the time when the importance of the Perillos family was at its maximum, the Papal future was discussed in the larger area of Perpignan, at a time when Van Eyck was painting, Joan of Arc was having visions of St Michael, and Colette de Corbie doing her missionary work – and Ferrer created La Sanch in Perpignan.

From a very young age – four – Colette self-mortified, to give her food to the poor. She placed wood under her mattress so that her sleep would be more cumbersome. In return, it seems God granted her the gift of miraculous healings, as well as visions.
It won’t come as a surprise that some of these visions were linked with the future of the Franciscan Order, so closely allied to the penitential tradition. Despite receiving a divine mission to reform the order, this would, nevertheless, prove difficult as she spent her life locked up in a cell. Hence, she requested from Pope Benedict XIII (Pedro de Luna, another close friend of both Vincent Ferrer and de Perillos family) whether she could leave her cell, a request he granted by a Papal Bull dated August 1, 1406. That same year, he granted her the rights to reform convents. In the end, she would create and reform 17 monasteries, which became known as the “Poor Clares”; Ghent was the last monastery she created.

Her rallying cry of “Jesus Marie” she shared with her contemporary Joan of Arc. There are rumours that she and Joan of Arc encountered each other and that she gave Joan the ring inscribed with the words “Jesus Maria,” which is normally seen as the emblem of the popular cult of the Holy Names. But historians believe the women never met.

“Go to Meersel-Dreef”

The hand of the penitential tradition within Satan’s Song is hence clear and Hammer argues that it is within the ranks of that movement that there is a small group of people that are the guardians of the Arma Christi.
During the interview with Radio Rennessence, Hammer invited the listeners to visit Meersel-Dreef, a pilgrimage site on the Belgian-Dutch border. Dutch researchers of the mystery went almost immediately and realised that this centre was typical of the penitential churches it had seen before: the specific cross, the cock, the dice, etc. Corjan de Raaf produced a field report of his visit. It was a final confirmation that the Ebionites were penitents.

Guardians of the Arma Christi

Hammer thus argues that the penitential organisations are the guardians of the Arma Christi. But it is equally clear that only a very select group is actually aware of this, and even less people know the location of these relics. As to where these are hidden, it seems that over time, their location has moved. In the book and during the interview, Hammer argued that they had twice been in Notre-Dame de Marceille – a site which Isaac ben Jacob has also linked with the penitential movement, as can be attested by various records, e.g. the theft of the Black Madonna at the time of the French Revolution; the statue was later discovered in the possession of a prominent member of a local penitential organisation.
Hence, the world of Isaac ben Jacob, and Satan’s Song, appear to overlap… the question is: how far, and what is the role of Rennes-le-Château and its priest, Bérenger Saunière – and Perillos – in this puzzle.

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Filip Coppens