Licentious religion

 What does licentiousness mean in the Bible?

Licentiousness in the Bible refers to behavior that goes against God’s laws and principles. It is characterized by irreverence, immorality, and a denial of Christ. False teachers engage in licentiousness by twisting the concept of God’s grace, promoting sinful behavior, and denying the true redemptive power of Christ.

Who are false teachers and what does ungodliness mean?
False teachers are individuals who infiltrate the church and promote licentious behavior. They are described as “ungodly” in several instances in the Bible. The term ungodly refers to their irreverent and impious nature, as they show no fear or respect for God’s ways. While false teachers may appear righteous on the outside, their words and actions contradict the teachings of Jesus Christ.

What is the danger of legalism and the importance of grace?
Legalism and licentiousness are two extreme perspectives that go against the true message of the gospel. Legalism focuses on strict adherence to rules and believes that obedience can merit God’s favor. Licentiousness, on the other hand, allows for sinful behavior, misunderstanding the true meaning of grace. However, neither legalism nor licentiousness align with the gospel. Grace is the powerful force that leads to true freedom from sin and produces holiness in believers. Emphasizing grace, rather than adding more rules or disregarding God’s commands, is the path that leads to a deeper relationship with Christ and a life of holiness.
https://versesandprayers.com/what-does-licentiousness-mean-in-the-bible/#:~:text=in%20the%20Bible%3F-,Licentiousness%20in%20the%20Bible%20refers%20to%20behavior%20that%20goes%20against,true%20redemptive%20power%20of%20Christ.

Chinese Catholics vs American Catholics for Lunar Supremacy. The religion is racist! Say it loud. Say it Proud. The religion is racist!

A Trip to the Moon (French: Le voyage dans la lune)[a] is a 1902 French science-fiction adventure trick film written, directed and produced by Georges Méliès. Inspired by Jules Verne's 1865 novel From the Earth to the Moon and its 1870 sequel Around the Moon, the film follows a group of astronomers who travel to the Moon in a cannon-propelled capsule, explore the Moon's surface, escape from an underground group of Selenites (lunar inhabitants), and return to Earth with a captive Selenite. Méliès leads an ensemble cast of French theatrical performers as the main character Professor Barbenfouillis.

Although the film disappeared into obscurity after Méliès's retirement from the film industry, it was rediscovered around 1930, when Méliès's importance to the history of cinema was beginning to be recognised by film devotees. An original hand-colored print was discovered in 1993 and restored in 2011.

A Trip to the Moon was ranked 84th among the 100 greatest films of the 20th century by The Village Voice.[6] The film remains Méliès' best known, and the moment when the capsule lands in the moon's eye remains one of the most iconic and frequently referenced images in the history of cinema.

Plot
At a meeting of the Astronomy Club, its president, Professor Barbenfouillis,[b][c] proposes an expedition to the Moon. After addressing some dissent, five other brave astronomers—Nostradamus,[d] Alcofrisbas,[e] Omega, Micromegas,[f] and Parafaragaramus—agree to the plan. A space capsule in the shape of a bullet is built, along with a huge cannon to shoot it into space. The astronomers embark and their capsule is fired from the cannon with the help of "marines", most of whom are played by young women in sailors' outfits. The Man in the Moon watches the capsule as it approaches, and, in an iconic shot, it hits him in the eye.[g]

Landing safely on the Moon, the astronomers get out of the capsule (without the need of space suits or breathing apparatus) and watch the Earth rise in the distance. Exhausted by their journey, they unroll their blankets and sleep. As they sleep, a comet passes, the Big Dipper appears with human faces peering out of each star, old Saturn leans out of a window in his ringed planet, and Phoebe, goddess of the Moon, appears seated in a crescent-moon swing. Phoebe causes a snowfall that awakens the astronomers, and they seek shelter in a cavern where they discover giant mushrooms. One astronomer opens his umbrella; it promptly takes root and turns into a giant mushroom itself.

At this point, a Selenite (an insectoid alien inhabitant of the Moon, named after one of the Greek moon goddesses, Selene) appears, but it is killed easily by an astronomer, as the creatures explode if they are hit with force. More Selenites appear, and it becomes increasingly difficult for the astronomers to destroy them as they are surrounded. The Selenites capture the astronomers and take them to the palace of their king. An astronomer lifts the Selenite King off his throne and throws him to the ground, causing him to explode.

The astronomers run back to their capsule while continuing to hit the pursuing Selenites, and five get inside. The sixth astronomer, Barbenfouillis himself, uses a rope to tip the capsule over a ledge on the Moon and into space. A Selenite tries to seize the capsule at the last minute. Astronomer, capsule, and Selenite fall through space and land in an ocean on Earth, where they are rescued by a ship and towed ashore. The final sequence (missing from some prints of the film) depicts a celebratory parade in honour of the travellers' return, including a display of the captive Selenite and the unveiling of a commemorative statue bearing the motto "Labor omnia vincit".[h]
https://en.wikipedia.org/wiki/A_Trip_to_the_Moon

Jean Joseph Marie Amiot (Chinese: 錢德明; pinyin: Qián Démíng; February 8, 1718 – October 8, 1793) was a French Jesuit priest who worked in Qing China, during the reign of the Qianlong Emperor.

Born in Toulon, Amiot entered the novitiate of the Society of Jesus at the age of 19. After he was ordained in 1746, he aspired to serve in an overseas mission. Eventually, he was assigned a mission in China and left France in 1749. He arrived at Beijing in 1751 and remained there for the rest of his life.

Amiot served as an intermediary between the academics of Europe and China. His correspondence provided insight on the culture of China to the Europeans. He translated Chinese works into French. Most notably, his translation of Sun Tzu's The Art of War is the first rendition of the work into a Western language.

Early life
Amiot was born in Toulon on February 8, 1718 to Louis Amiot, the royal notary of Toulon, and Marie-Anne Serre.[1] He was the eldest of ten children: five boys and five girls.[2] His brother Pierre-Jules-Roch Amiot would go on to become the lieutenant-general of the admiralty of Toulon[3] and his sister, Marguerite-Claire was an Ursuline nun.[4] Amiot maintained contact with both.[5]

After finishing his studies in philosophy and theology at the Jesuit seminary in Toulon, Amiot entered the novitiate of the Society of Jesus in Avignon on September 27, 1737;[5] he remained a novice for two years.[5] Afterwards, he taught at the Jesuit colleges of Besançon, Arles, Aix-en-Provence and finally at Nîmes, where he was professor of rhetoric in the academic year of 1744–1745. He completed his theological studies at Dôle from 1745 to 1748[6] and was ordained as a priest on December 22, 1746.[6]

Arrival at China
Amiot requested Franz Retz, the Superior General of the Society of Jesus at that time, to serve in an overseas mission, and was eventually given a mission to China.[7] Earlier, in a letter to his brother, he had expressed his desire to serve in a delegation to this particular country.[8] He left France in 1749, accompanied by Chinese Jesuits Paul Liu and Stanislas Kang,[7] who had been sent to study in France and were returning to their home country. Kang died at sea, before the party could reach China.[9]

They arrived at Macau on July 27, 1750.[7] The Jesuits of Beijing announced Amiot's arrival, along with that of the Portuguese Jesuits José d'Espinha and Emmanuel de Mattos,[7][10] to Emperor Qianlong, who ordered that they be taken to the capital.[11] On March 28, 1751, they left Macau for Guangzhou and arrived there five days later.[12] They left Canton on June 2, and reached Beijing on August 22.[13]

After his arrival in Beijing, he was put in charge of the children's congregation of the Holy Guardian Angels. Alongside this, he studied the Chinese language.[11] He adopted the Chinese name Qian Deming (錢德明)[14] and wore Chinese clothing in order to adapt himself to the culture of China.[15] In 1754, Amiot made a young Chinese man by the name of Yang Ya-Ko-Pe his assistant[15] and instructed him in the European manner. Yang died in 1784, after working with Amiot for over thirty years.[11]

Suppression of the Jesuits

In 1762 the Parlement of Paris ordered the suppression of the Society of Jesus and the confiscation of its property.[16] The society was abolished in France two years later, by the order of King Louis XV.[17] The Jesuit mission in China survived for a while after their suppression, being protected by the Qianlong Emperor himself.[18] The final blow, however, would be Pope Clement XIV's brief, Dominus ac Redemptor, issued on July 21, 1773, with which the Bishop of Rome officially ordered the suppression of the Society of Jesus. The brief reached the French Jesuits in China on September 22, 1775[19] via a German Carmelite named Joseph de Sainte-Thérèse.[20] The Jesuits of Beijing surrendered to it, resigned from the Society of Jesus and became secular priests.[18][21] Wishing to keep the French mission alive, King Louis XVI sent them financial aid and appointed François Bourgeois as their administrator.[22][23] Amiot was named as Bourgeois' replacement in the event of his absence.[24]

Subsequently, Amiot turned his attention to writing. He maintained contact with Henri Bertin, the foreign minister of France. His correspondences were published from 1776 to 1791 in the Mémoires concernant l’histoire, les sciences, les arts, les mœurs et les usages des Chinois.[25] He also corresponded with other European Academies, including brief contacts with the Imperial Academy of Sciences and the Royal Society.[26]

Later life and death
After the death of Bourgeois in 1792, Amiot started visiting the tombs of his Jesuit companions, where he prayed and meditated; he also carved the Jesuits' epitaphs on their tombs.[27] News about the upheaval of the French Revolution distressed him to the point that his physical and mental health declined, and thus he had to stop visiting the tombs by September 1792.[28]

In 1792, Britain sent a diplomatic mission to China, led by George Macartney. The goals of the delegation were to open new trading ports with the country and establish a permanent mission there.[29] Macartney had wished to meet Amiot in Beijing.[30] However, he was too ill to meet the diplomat and instead sent him a portrait of himself and a letter,[29] which was delivered on October 3, 1793. He gave his advice to Macartney and suggested that he leave China.[31]

On October 8, 1793, the news of King Louis XVI's execution reached Amiot, who celebrated Mass for the deceased monarch. He died on the same night of October 8, or on the following day, October 9, 1793.[32]

Works
In 1772 Amiot's translation of Sun Tzu's The Art of War was published. It includes a translation of the Yongzheng Emperor's Ten Precepts. Amiot was the first person to translate The Art of War in the West. The next translation of the work in a Western language would not be made until Everard Ferguson Calthrop published his English rendition in 1905.[33]

Amiot could speak in Manchu, the language of the emperor.[34] He wrote a Manchu-French dictionary, which was published from 1789 to 1790 with the help of Bertin;[35] Prince Hongwu, a member of the Qing imperial family, praised the dictionary.[36] He also wrote a Manchu grammar, which was never published.[35]

Amiot carried out scientific observations and experiments while working in China. For example, he made a record of the weather in Beijing, which was published by Charles Messier in 1774.[37] He also tried to build a hot air balloon, but was discouraged by Prince Hongwu, for fear of the danger of flying and disseminating the discovery.[38]

Music
Amiot could play the harpsichord and the flute. He tried to win over Chinese listeners by playing pieces by French baroque composers, including Rameau's Les sauvages and Les cyclopes. These attempts, however, were not successful;[39] when he asked the Chinese musicians for their opinions, they remarked that "your music was not made for our ears, nor our ears for your music".[40] Lester Hu, assistant professor of musicology at the University of California, Berkeley has doubted the veracity of this story.[41]

Amiot sent his translation of Li Guangdi's Guyue Jingzhuan (古樂經傳), a treatise on Chinese music, to Paris in 1754;[42] he later acknowledged that it contained errors and was incomplete.[43] Jean-Philippe Rameau referenced the work in his 1760 treatise, Code de musique pratique, though Rameau's idea of harmony in Chinese music was erroneous.[44] Amiot's own work on Chinese music, Mémoire sur la musique des Chinois was published twice by Pierre-Joseph Roussier in 1779 and 1780.[45] The author's supplements to the work were not published until 1997.[46] He also sent collections of Chinese music and instruments to France.[47] In 1777, he sent a Sheng, thus contributing to the development of the harmonica in Europe.[48]
https://en.wikipedia.org/wiki/Jean_Joseph_Marie_Amiot

Jean Malone
Dayton, NV
Age: 65
Full Name: Jean R Malone
Current Home Address:
2030 Lonnie Ln
Dayton NV 89403
Past Addresses: Homes, Rental Properties, businesses, apartments, condos and/or other real estate associated with Jean Malone in Dayton, NV.
518 V And T Way
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Dayton NV 89403
639 Thorobred Ave
Gardnerville NV 89410
1508 Riverpark Pkwy
Dayton NV 89403
8275 Cochise Trl
Silver Springs NV 89429
8275 Cochise Trl
Stagecoach NV 89429
Phone: Cell/Mobile/Wireless and/or landline telephone numbers for Jean Malone in Dayton, NV. (775) 241-2442
(573) 247-9864
(217) 772-1972
(843) 494-7286
(256) 468-2650
(217) 892-5708
(775) 265-2347
(920) 882-0635
(775) 241-2442 Landline Last reported Apr 2024

AKA: Alias, Nicknames, alternate spellings, married and/or maiden names for Jean Malone in Dayton, NV. Jean Malone • Jean Rae Holmes • Jean R Holmes • Jan E Malone • Jean Maloney • Jane Malone • J Malone

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https://www.fastpeoplesearch.com/name/jean-rae-malone_dayton-nevada

Susan Jean Dunn
2031 Lonnie Lane
Dayton Nevada 89403
775-241-2711
https://www.fastpeoplesearch.com/susan-dunn_id_G-4277342919619215531

Saint-Jean d'Écosse de Marseille is a Masonic lodge that recruited in the eighteenth century in the world of great trade. She spread throughout the Mediterranean basin and created many daughter lodges as far away as the French colonies. Often called "Mother Scottish Lodge of Marseille", she had European ambitions and did not hesitate to assert her independence from the national Masonic obedience (Grand Orient de France).

Documentary sources
The study of the Lodge of St. John of Scotland in Marseilles has long been hampered by the lack of primary sources. Indeed, this lodge having always wished to maintain its independence vis-à-vis the first Grand Lodge of France which became in 1783 the Grand Orient of France, they were not depositories of its archives. However, it has been enlightened in recent years by the discovery or rediscovery of numerous documents from other lodges, especially located outside France, with which it was in correspondence. On the other hand, the return of the "Russian archives1 " also helped to relaunch the search2.

Economic and social context
In the eighteenth century, Marseille was one of the world's leading cosmopolitan ports. There were many foreign merchants, competitors of the Genoese, in particular Swiss, German, Danish and Dutch. Marseilles did not participate in the "triangular trade", but played a central role in supplying continental Europe with sugar and coffee3.

Its dynamism gives rise to significant migratory flows. In this context, the integration of foreign merchants, particularly Swiss and German, often involves membership of local Freemasonry, in which the Lodge of St. John of Scotland is both the most prestigious and the most ambitious. It is home to the most important men of the Chamber of Commerce and its temple, located at the corner of Rue Crudère and the current Cours Julien4 was renowned for being one of the most richly decorated in the world at the time5,4.

The Legend of the Scottish Patent
Like other French lodges of the time, Saint John of Scotland claimed the prestige of having been founded not by an English or continental source, but by a patent that was brought directly from Scotland by a Jacobite aristocrat, in this case a certain "Duvalmon", "de Valmont" or "de Valuon", on 17 June 17516 to his first venerable, a certain Alexandre Routier4.

Routier gave his patent to his lodge on 17 May 1762, which enabled him to take the title of "Mother Scottish Lodge of Marseilles" and to set up numerous daughter lodges first in Provence, then in the Levant and in the Colonies4.

However, the lodge was never able to present the original patent, but only copies, the oldest of which dated from 1784. Moreover, it was later shown that the records of the Grand Lodge of Edinburgh contained no trace of this supposed patent. Historians now think that this origin must be regarded as legendary and that it was particularly put forward from 1784 in order to claim an independent origin likely to justify its refusal to submit to the authority of the Grand Orient of France7.

Elitist recruitment open to foreigners
St. John of Scotland is an elite lodge that recruits mainly from the world of large trade. Many foreigners, especially Protestant merchants, were admitted, but the main positions of the lodge were still held by the Marseilles notables of the Chamber of Commerce. Several members of the lodge belonged to the Académie des Belles-lettres and many others were members of the city's academies of architecture, painting or music8. It forbade its members to visit the other lodges in Marseilles9.

On the eve of the French Revolution, it had 207 members, about a third of the total number of masons in Marseilles4.

An autonomous Masonic power
As early as 1763, the list of lodges in correspondence with Saint John of Scotland appears, alongside the French cities (Aix-en-Provence, Lille, Lyon, Metz, Montpellier, Nancy, Nîmes, Reims, Rouen, Sedan, Sète, Strasbourg, Toulouse, Saint-Pierre (Martinique)), correspondence or foundations of daughter lodges located in commercially strategic foreign cities10:

"Saint John of Scotland of the Discreet Imperial" in Aalst,
"The Three Mortars of the Duchy of Savoy" in Chambery,
"Saint John of Scotland of Secrecy and Harmony" in Malta,
"Saint John of Scotland" in Palermo,
"St. John of Scotland of True Friends Reunited" in Genoa,
"St. John of Scotland of Perfect Union" in Constantinople,
"Saint John of Scotland of Friendship" in Salonika,
"St. John of Scotland of the Nations United" in Smyrna.
Subsequently, this movement will only grow, mainly across the Mediterranean basin. Palermo and Malta in particular are major commercial relays in the Mediterranean. In 1784, among the members of "Saint John of Scotland of Malta", we note the presence alongside a fairly large number of Protestants of two eminent Catholics, members of the Order of Saint John of Jerusalem, in the person of a commander (of Vilhena) and an abbot (Grosson)11. Other lodges were founded, particularly in the Échelles du Levant, weaving a network of close solidarity, including with towns where there was no Masonic lodge but where merchants initiated by the Marseilles lodge resided12.

The High Ranks
The success of the lodge was reinforced by the success of the high Masonic degrees which it transmitted and which it knew how to use to strengthen its influence. Thus, in 1766, the Friendship Lodge of Bordeaux asked him for "Constitutions of Scottish Degrees" and was met with a polite refusal ("We have the power to transmit this sublime degree only to the lodges we constitute")13.

These high degrees, conferred one or two years after the first three, were initially four in number: "perfect master", "elected master", "Scotsman" and "Knight of the East". He was later awarded the rank of "Rosicrucian"4.

Revolutionary period and Empire
The lodge was forced to suspend its work in 1794. Five of its members, including two former venerables, were executed, one drowned at sea while fleeing, and others were forced into exile. It was not until 1801 that it was able to resume its activity. At that time, the situation in Marseille had changed. The port was ruined by the continental blockade. Recruitment turned to the Empire's cadres and reached a record 400 members. The lodge collapsed at the fall of the Empire and never recovered4.

21stcentury
In November 2011, the Grand Lodge of France founded a new lodge called St. John of Scotland14.
https://fr.wikipedia.org/wiki/Saint_Jean_d%27%C3%89cosse_de_Marseille

" In 1748 the Rite de Veilla Bru, or Faithful Scotsman, was established at Toulouse with nine degrees, the first three Symbolic, followed by the Secret Master, four Elu degrees, and the Ninth degree ' Scientific Masonry.^" " In 1750 and 1751, a Lodge styled ' St. Jean de Ecossais ' was established at Marseilles, which afterwards assumed the style of ' Scottish Mother Lodge of France.' Its regime finally consisted of Eighteen degrees, of which the Scottish Mother Lodge of France at Paris afterwards borrowed Eight."
" In 1752 a power of the High degrees was established under the pompous title of * Sovereign Council, Sublime Scotch Mother Lodge of the Grand French Globe.' It afterwards called itself* Sovereign Council, Sublime Mother Lodge of the Excellents of the Grand French Globe.' The ' Council of the Emperors of the East and West ' assumed that title also on the 22d January, 1780. — Ragon."
"In 1754, The Chevalier de Bonneville established a chapter of the High degrees at Paris, styled the ' Chapter of Clermont.' In it the Templar system was revived, and the Baron de Hund received the High degrees, there and thence derived the principles and doctrines of his ' Order of Strict Observance ' —Thory and Leveque—Ragon says, The regime of the Chapter of Clermont at first comprised only three degrees, viz., the three Symbolic, followed by the Knight of the Eagle or Master Elect, Illustrious Knight or Templar, and Illustrious Sublime Knight—but that they soon became more numerous."
" In the same year Martinez Pascalis established his rite of ' Elus C'dens ' with nine degrees. He did not carry it to Paris until 1767, where Martinism in ten degrees grew out of it." — Clavel.
" In 1757 M. de St. Gelaire introduced at Paris the ' Order of Noachites.' ^'
page 50
THE ANCIENT AND ACCEPTED SCOTTISH KITE, IN THIRTY-THREE DEGREES. KNOWN HITHERTO UNDER THE NAMES OF THE " RITE OF PEEPECTION" ^THE " EITE OF HEEEDOM" THE " ANCIENT SCOTTISH rite"—THE " RITE OF KILWINNING" AND LAST, AS THE " SCOTTISH RITE, ANCIENT AND ACCEPTED." A FULL AND COMPLETE HISTORY, WITH AN APPENDIX, CONTAINING NUMEROUS AUTHENTIC DOCUMENTS, RELATING TO THE ORIGIN, PKO- OB£SS AND ESTABLISHMENT OP THE EITE—EDICTS, CIRCULARS, PATENTS, REGISTERS, AND THE OPINIONS OF NUMEROUS AUTHORS — ILLUSTRATED WITH "TABLETS," / BY ROBERT B. FOLGER, M. D., Past Master, 33d., iJi-SECRETARY GENERAL, &0. SECOND EDITION. ,c ^ j ;^ NEW YORK: PUBLISHED BY THE AUTHOR.
https://upload.wikimedia.org/wikipedia/commons/d/d1/The_ancient_and_accepted_Scottish_rite%2C_in_thirty-three_degrees_%28IA_ancientaccepted00folg%29.pdf

The History and Legend of Scottish Rite Origins

The Story Unfolds…
Like much of early Masonic history, the origins of the Scottish Rite are uncertain. This is primarily due to the lack of historic documentation prior to the early 1700’s and not to any great veiled mystery. The few records kept were subject to loss, fire, weather and aging. So we can at best only speculate on many of our origins by looking at the few documents, historical references and legends that remain.

What We Know
In 1754, near Paris, Chevalier de Bonneville established the Chapter of Clermont. The Chapter resided in the College of Jesuits of Clermont, hence the name. It is said to have been created to honor the Duc de Clermont, then Grand Master of the English Grand Lodge of France.

The Chapter of Clermont was a “Chapter of the Advanced Degrees” and initially entailed six degrees and was later extended to 25 known degrees. The six initial degrees were 1˚, 2˚ and 3˚ St John’s Masonry, 4˚ Knight of the Eagle, 5˚ Illustrious Knight or Templar, 6˚ Sublime Illustrious Knight.

Interestingly enough historically, prior to the time of the Rite’s creation, James II had been in residence at Clermont in exile from Britain from 1688 to his death in 1701. As noted by German Masonic historian, Lenning… “whilst in exile, James II residing at the Jesuit College of Clermont in France, allowed his closest associates to fabricate certain degrees in order to extend their political views.” Lenning believed this to have been an attempt on the part of James and his associates to regain control of the British throne for the House of Stuart. If Lenning is right, this places the origins of the “Rite of Perfection” in the hands of James II and the Jacobite (Stuart) Freemasons who at the time were in exile from Great Britain throughout France and Italy. Lenning also contends that these degrees were introduced into French Freemasonry under the name of the Clermont System.

James II died in exile in 1701. His son James III is said to have continued his father’s Masonic legacy and later created further higher degrees.

Perhaps James II saw in the Jesuit morality plays of the College of Clermont a vessel for passing on a set of moral lessons. Some of the world’s greatest playwrights had emerged from Clermont. Jesuit tutelage had previously produced great writers such as Lope de Vega, Moliere, Racine, and the Corneille brothers. Ensconced in exile, I believe James II did find the inspiration and the training to help produce what would later become the first six degrees. From out of the darkness… comes light.

To be continued… (Author’s note… An in depth look at the Templar influence in Scottish Rite masonry’s origins can be found by visiting the Rosslyn Templars’ website.)"
https://web.archive.org/web/20190615041607/http://www.traversecityscottishrite.com/scottish-rite-history.html

PART VI 1THE PERSONAL LIFE OF THOSE ALREADY ADMITTED AND INCORPORATED INTO THE BODY OF THE SOCIETY
SECTION 1: THE APOSTOLIC CHARACTER OF OUR VOWS IN GENERAL
143 §1. Our consecration by profession of the evangelical counsels, by which we respond to a divine vocation, is at one and the same time the following of Christ poor, virginal, and obedient and a rejection of those idols that the world is always prepared to adore, especially wealth, pleasure, prestige, and power. Hence, our poverty, chastity, and obedience ought visibly and efficaciously to bear witness to this attitude, whereby we proclaim the evangelical possibility of a certain communion among men and women that is a foretaste of the future kingdom of God.[1]
§2. Our religious vows, while binding us, also set us free:
free, by our vow of poverty, to share the life of the poor and to use whatever resources we may have, not for our own security and comfort, but for service;
free, by our vow of chastity, to be men for others, in friendship and communion with all, but especially with those who share our mission of service;
free, by our vow of obedience, to respond to the call of Christ as made known to us by him whom the Spirit has placed over the Church, and to follow the lead of all our superiors.[2] [1] See GC 32, d. 4, no. 16; see GC 31, d. 16, no. 4; d. 17, no. 2; d. 18, no. 3. [2] GC 32, d. 2, no. 20. 215
The Constitutions of The Society of Jesus and Their Complimentary Norms
https://jesuitas.lat/uploads/the-constitutions-of-the-society-of-jesus-and-their-complementary-norms/Constitutions%20and%20Norms%20SJ%20ingls.pdf

On the continent of Europe, French Freemasonry is known as Scottish Rite, Grand Orient, French Grand Lodge, Continental, or Latin Freemasonry. The Templar York Rite in England was transported to America, where it remains to this day. English Freemasonry continued with the three Craft Degrees until 1860, when it adopted the thirty additional degrees of the Scottish Rite, but for competitive reasons refused to call it "Scottish." After the expulsion of the Stuarts to France, the Church of England and the British monarchy became subservient to Rosicrucian Freemasonry. Since 1737, every male monarch in Great 35 Britain has been a Mason, while the head of the Anglican Church (Church of England) is a member of the Masonic hierarchy. Masonry in England since has controlled both Church and Crown. Even today we see this alliance in effect. For example, Geoffrey Fisher, the past Archbishop of Canterbury, was a Mason. Likewise, Queen Elizabeth II, the reigning monarch, is the Patroness of English Freemasonry, while her consort, Prince Philip, is a Freemason.62"
Scarlet and the Beast by John Daniel
https://ia803001.us.archive.org/28/items/ScarletAndTheBeastJohnDaniel1995/Scarlet%20and%20the%20Beast,%20John%20Daniel%20(1995).pdf

To the Moon and Back with Buzz Aldrin
Buzz Aldrin, the first Freemason to step foot on the moon, has an incredible life story that clearly shows his impact on history, science, and Freemasonry today.

Albert Einstein once said, “two things inspire me to awe – the starry heavens above and the moral universe within.”

Outer space conjures up a sense of mystery and the awe Einstein references. excitement. Looking up at the starry sky at night, we are often met with a feeling that can only be described as a mix of wonder. This simple action of looking up reminds us that there is something bigger than the tiny space we currently take up in the world. Many of us remember that special day on July 20, 1969 when our feelings of awe were palpable as Neil Armstrong and Buzz Aldrin took small steps for man and giant leaps for mankind.

The historic Apollo 11 tour went down in world history, and will always be known as one of the most important space missions of all time. The moonwalk was spectacularly important for NASA, science, and society as a whole. In addition,the first trip to the moon was also important for Freemasonry. Why? Because the Apollo 11 mission to the moon was piloted by none other than Buzz Aldrin, an active Freemason.
https://scottishritenmj.org/blog/to-the-moon-and-back-with-buzz-aldrin

Does the Church Have Jurisdiction Over the Moon?
Author: Adelaide Mena

Does the Church Have Jurisdiction Over the Moon?
Adelaide Mena
Fifty years ago, Father Richard Walsh, a newly ordained priest from Ireland, was settling into his first assignment at his first parish — Church of Our Saviour in Cocoa Beach, Florida, adjusting to the sun and sand and salt that were so different from the cool, green Irish farmland of his youth. Only a few miles away, human history would change forever from the launchpads at Kennedy Space Center and Cape Canaveral Air Force Station. Man was going to the moon.

“It was a very exciting time,” Father Walsh told Our Sunday Visitor. “Every time there was a shot coming up, whether it was manned or unmanned, we would pray for it at Mass,” he said, adding that many of the staff and astronauts working on the space program attended the parish.

Apollo missions

Father Walsh arrived in Cocoa Beach in 1968, shortly before the launches of Apollo 9 and Apollo 10 — manned flights that circled the Earth and the moon, respectively. Over the course of the Apollo program, he was able to witness several “moonshot” launches and developed relationships with both the ground and space crews of the space missions. Indeed, nearly the entire parish was involved in the space program, Father Walsh recalled.

“There was a huge excitement when it was going up, and when it touched back down there was a certain amount of relief,” he said of the atmosphere at Church of Our Saviour during the launches he witnessed between 1969 and 1972. “It was always, you know, a shot in the dark, because they d had their share of failures as well.”

The Apollo space program was one of several human spaceflight programs initiated by the National Aeronautics and Space Administration (NASA) and the only one to place human beings on the surface of the moon. Dedicated to fulfilling President John F. Kennedy’s vision of “landing a man on the moon and returning him safely to the Earth” before the end of the 1960s, the scientists and astronauts of the Apollo program persevered through tragic disasters and close calls to achieve what was once thought to be impossible: On July 20, 1969, Apollo 11 astronauts Neil Armstrong and Buzz Aldrin landed on the surface of the moon.

The Apollo program successfully was able to land five more manned missions on the moon’s surface. One other landing, Apollo 13, was attempted, however it was abandoned after an accident jeopardized the crew’s safety.

‘Bishop of the moon’

However, the moon mission was not the only change affecting Catholics of Central Florida in the late 1960s. In June 1968, only six months before Apollo 8 orbited the moon for the first time, the Diocese of Orlando was founded, encompassing several counties — including Brevard County, where Cape Canaveral and Kennedy Space Center are located.

Following the moon landing, the first bishop of Orlando, then-Bishop, later Archbishop, William Borders claimed to Blessed Pope Paul VI that the Pontiff was speaking with the “bishop of the moon.” According to diocesan records, when the Pope was confused about Bishop Borders’ claim, the bishop explained that according to the 1917 Code of Canon Law, which was in effect at the time, newly discovered territories fell under the jurisdiction of the diocese from where the expedition originated — in this case, the Diocese of Orlando.

Of course, Bishop Borders was not the only bishop to claim jurisdiction over the moon under Canon Law. New York Archbishop Terence Cooke claimed jurisdiction as the vicar of the Military Ordinariate, which had jurisdiction over military bases — including the one on Cape Canaveral. Notably, the 1917 Code states that the Pope is the one ultimately responsible for delegating territorial jurisdiction to dioceses.

Father John C. Giel, chancellor for Canonical Affairs for the Diocese of Orlando, also notes that ultimately jurisdiction in the Code of Canon Law “means nothing if there is no one to have jurisdiction over.

“Since we have yet to find any life on the moon,” he said, “the story only emphasizes Bishop Border’s good and humorous nature that allowed him to be such a good first bishop for central Florida.”

Spiritual care

Regardless of the ultimate ecclesial jurisdiction of the moon, the Apollo program was an integral part of the parish life at Church of Our Saviour and in the personal life of Father Walsh. While coming to a community so involved in space exploration “was like coming into a new world,” many of the Catholic NASA employees and contractors “were very committed to the Faith,” the Irish priest recalled.

Some of the most critical members of the space program attended the parish regularly. “The launch director of the moonshots was a parishioner, and the launch director of the unmanned launches was a parishioner also.” Both the director of launch operations for the manned missions, Walter “Kappy” Kapyran, and the director of unmanned launch operations, Bob Gray, were active in the parish and made sure their parish priests had spots at any launches they could attend.

However, the risky nature of the space program was not lost on either Father Walsh or the men and women involved in the Apollo program. The priest recalled one visit from an astronaut who came to the parish for spiritual care shortly before departing on the ill-fated Apollo 13. The astronaut in question “wasn’t supposed to fly, he just took someone’s place at the last moment. Three days before the actual launch he showed up at the church and wanted to go to Confession and Communion before he went up into space,” Father Walsh told OSV.

History made

While Father Walsh witnessed several Apollo launches, ironically there was one launch that the priest did miss: Apollo 11.

“I was present at almost all of the big launches except for the actual moon launch,” Father Walsh said, explaining that he spent most of the summer of 1969 in Washington, D.C., to pursue further studies at The Catholic University of America. Because of this, he ended up watching the launch on television with his fellow students.

“I was delighted to be able to see it, but I think I would have been much happier if I had been at Cocoa Beach or at Kennedy Space Center for the actual event,” he said matter-of-factly. “It was such a historic event.”

Adelaide Mena writes for Our Sunday Visitor, from Washington. D.C.

L'Osservatore Romano
Weekly Edition in English
19 July 2019, page 6

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https://www.ewtn.com/catholicism/library/does-the-church-have-jurisdiction-over-the-moon-13348

Did you know? There is a Catholic bishop assigned to the moon
by: Len Rome

Posted: Jul 7, 2021 / 08:03 AM EDT

Updated: Jul 7, 2021 / 08:03 AM EDT

(WYTV) – The Catholic Diocese of Orlando, Florida covers most of central Florida. It was organized as a diocese in 1968. It covers nine counties, hundreds of cities, more than 400,000 Catholics — and the moon.

Yes, the moon has its own Catholic bishop, who is currently John Noonan.

The Catholic Church says the moon is a part of Florida — sort of.

An obscure church law — the 1917 Code of Canon Law — says when an expedition sets out to discover new territory, that new land then becomes part of the diocese that was home to the expedition.

The Diocese of Orlando covers Cape Canaveral and in 1969, an expedition called Apollo 11 set out from there and discovered new territory — the moon.

The bishop of Orlando at the time, Donald Borders, became bishop of the moon.

Bishop Borders later visited Pope Paul VI in Rome and casually mentioned, “You know, Holy Father, I am the bishop of the moon.”

The Pope said, “I’m sorry….what? You’re who?”

If taken seriously, the Diocese of Orlando is the largest Catholic diocese in the world and out of this world at 14.5 million square miles, moon included.
https://www.wytv.com/news/daybreak/did-you-know-there-is-a-catholic-bishop-assigned-to-the-moon/

China could seize the moon. We need to stop them
Moon could be another territory grab for China, just like it was with South China Sea
By Arthur Herman Fox News
Published February 29, 2024 5:00am EST
https://www.foxnews.com/opinion/china-could-seize-moon-need-stop-them

A famous Jesuit General Michael Angelo Tambourini once boasted, in 1720, to the Duke of Brissac: " See, My Grace [my Lord], from this room, I govern not only Paris, but China; not only China, but the whole world, without anyone knowing how it is managed."
"Andrew Steinmetz, History of the Jesuits, Vol. 1 (Philadelphia, Pennsylvania; Lea and Blanchard Publ.,/New York: Richard Bentley, 1848), pp.107, 168-169; see also, Constitution of the Jesuits, edited by Paris Paulin (1843); Eugene Sue (Marie Joseph), The Wandering Jew, (London: Chapman and Hall, 1844/ New York; Harper & Brothers,, 1845), Bk I, Chap. XV, P. 183; see also, p. 618, and Bk. II, p. 21; Abrige de I'Hist. Eccles. de Racine, Chap. xii. P. 77." page 129 Chapter XII "Unhesitating Obedience: The General And The Holy Office" Codeword Barbelon book One by P.D. Stuart
"Steinmetz was fourteen years a Jesuit; see also, Constitutions of the Jesuits, ed. by P. Paulin (1843); Morale Pratique Des Jesuites: Histoire De La Persecution De deux Saints, Vol. I (Cologne, 1669), pp. 50 and 51."
"Epilogue-For Such A Time As This"
Pope Francis Lord of the World by P.D. Stuart