Eric Himpton Holder

Eric Himpton Holder Jr. (born January 21, 1951) is an American lawyer who served as the 82nd United States attorney general from 2009 to 2015. A member of the Democratic Party, Holder was the first African American to hold the position.[1]

Born in New York City to a middle-class family of Barbadian origin, Holder graduated from Stuyvesant High School, Columbia College, and Columbia Law School. Following law school, he worked for the Public Integrity Section of the U.S. Department of Justice for twelve years. He next served as a judge of the Superior Court of the District of Columbia before being appointed by President Bill Clinton as U.S. attorney for the District of Columbia and subsequently U.S. deputy attorney general.

Holder prosecuted cases involving government corruption.[2] While U.S. attorney, he prosecuted congressman Dan Rostenkowski for corruption charges related to his role in the Congressional Post Office scandal. Following the Clinton administration, he worked at Covington & Burling, representing the firm's multinational corporate clients in litigation. Holder was senior legal advisor to Barack Obama during his 2008 presidential campaign and one of three members of his vice-presidential selection committee. Holder was a close ally and confidante of Obama's and was selected as his first attorney general.

Holder became the first sitting attorney general to be held in contempt of Congress during an investigation of the Operation Fast and Furious ATF gunwalking scandal. The Justice Department's inspector general under Obama refused to prosecute him and later cleared him of the charges. After he was succeeded as attorney general by Loretta Lynch in April 2015, Holder returned to Covington & Burling, where he continues to practice corporate litigation, and is also involved with efforts at gerrymandering reform through the National Democratic Redistricting Committee.

https://en.wikipedia.org/wiki/Eric_Holder

14We ought to act on the principle that everyone who lives under obedience should let himself be carried and directed by Divine Providence through the agency of the superior 15as if he were a lifeless body, which allows itself to be carried to any place and treated in any way; or an old man s staff, which serves at any place and for any purpose in which the one holding it in his hand wishes to employ it. 16For in this way the obedient man ought joyfully to employ himself in any task in which the superior desires to employ him in aid of the whole body of the religious order; 17and he ought to hold it certain that by so doing he conforms himself with the divine will more than by anything else he could do while following his own will and different judgment.[3]"

The Constitutions of the Society of Jesus and Their Complimentary Norms

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This text emphasizes the importance of obedience within the religious order. It states that those who live under obedience should allow themselves to be guided by Divine Providence through their superior. The text likens this obedience to a lifeless body being moved or a staff being used by its holder. It suggests that by following the superior's direction, an obedient person aligns themselves with the divine will more than by following their own judgment.

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PARTICULAR AND DAILY EXAMEN It contains in it three times, and two to examine oneself. The first time is in the morning, immediately on rising, when one ought to propose to guard himself with diligence against that particular sin or defect which he wants to correct and amend. The second time is after dinner, when one is to ask of God our Lord what one wants, namely, grace to remember how many times he has fallen into that particular sin or defect, and to amend himself in the future. Then let him make the first Examen, asking account of his soul of that particular thing proposed, which he wants to correct and amend. Let him go over hour by hour, or period by period, commencing at the hour he rose, and continuing up to the hour and instant of the present examen, and let him make in the first line of the G------- as many dots as were the times he has fallen into that particular sin or defect. Then let him resolve anew to amend himself up to the second Examen which he will make. The third time: After supper, the second Examen will be made, in the same way, hour by hour, commencing at the first Examen and continuing up to the present (second) one, and let him make in the second line of the same G------- as many dots as were the times he has fallen into that particular sin or defect. FOUR ADDITIONS FOLLOW TO RID ONESELF SOONER OF THAT PARTICULAR SIN OR DEFECT First Addition. The first Addition is that each time one falls into that particular sin or defect, let him put his hand on his breast, grieving for having fallen: which can be done even in the presence of many, without their perceiving what he is doing. Second Addition. The second: As the first line of the G------- means the first Examen, and the second line the second Examen, let him look at night if there is amendment from the first line to the second, that is, from the first Examen to the second. Third Addition. The third: To compare the second day with the first; that is, the two Examens of the present day with the other two Examens of the previous day, and see if he has amended himself from one day to the other. Fourth Addition. The fourth Addition: To compare one week with another, and see if he has amended himself in the present week over the week past. Note. It is to be noted that the first (large) G------- which follows means the Sunday: the second (smaller), the Monday: the third, the Tuesday, and so on.

GGGGGG

"The Spiritual Exercises of Ignatius of Loyola

TRANSLATED FROM

THE AUTOGRAPH

FATHER ELDER MULLAN, S.J.

I.H.S.

NEW YORK

P.J. KENEDY & SONS

PRINTERS TO THE HOLY APOSTOLIC SEE

https://ia801306.us.archive.org/8/items/a588350800loyouoft/a588350800loyouoft.pdf

Charlemagne (/ˈʃɑːrləmeɪn, ˌʃɑːrləˈmeɪn/ SHAR-lə-mayn, -⁠MAYN; 2 April 748[a] – 28 January 814) was King of the Franks from 768, King of the Lombards from 774, and Emperor of what is now known as the Carolingian Empire from 800, holding these titles until his death in 814. He united most of Western and Central Europe, and was the first recognised emperor to rule from the west after the fall of the Western Roman Empire approximately three centuries earlier. Charlemagne's reign was marked by political and social changes that had lasting influence on Europe throughout the Middle Ages.

A member of the Frankish Carolingian dynasty, Charlemagne was the eldest son of Pepin the Short and Bertrada of Laon. With his brother, Carloman I, he became king of the Franks in 768 following Pepin's death and became the sole ruler three years later. Charlemagne continued his father's policy of protecting the papacy and became its chief defender, removing the Lombards from power in northern Italy in 774. His reign saw a period of expansion that led to the conquests of Bavaria, Saxony and northern Spain, as well as other campaigns that led Charlemagne to extend his rule over a large part of Europe. Charlemagne spread Christianity to his new conquests (often by force), as seen at the Massacre of Verden against the Saxons. He also sent envoys and initiated diplomatic contact with the Abbasid caliph Harun al-Rashid in the 790s, due to their mutual interest in Iberian affairs.

In 800, Charlemagne was crowned emperor in Rome by Pope Leo III. Although historians debate the coronation's significance, the title represented the height of his prestige and authority. Charlemagne's position as the first emperor in the West in over 300 years brought him into conflict with the Eastern Roman Empire in Constantinople. Through his assumption of the imperial title, he is considered the forerunner to the line of Holy Roman Emperors, which persisted into the nineteenth century. As king and emperor, Charlemagne engaged in a number of reforms in administration, law, education, military organization, and religion, which shaped Europe for centuries. The stability of his reign began a period of cultural activity known as the Carolingian Renaissance.

Charlemagne died in 814 and was laid to rest at Aachen Cathedral in Aachen, his imperial capital city. He was succeeded by his only surviving legitimate son, Louis the Pious. After Louis, the Frankish kingdom was divided and eventually coalesced into West and East Francia, which later became France and Germany, respectively. Charlemagne's profound influence on the Middle Ages and influence on the territory he ruled has led him to be called the "Father of Europe" by many historians. He is seen as a founding figure by multiple European states and a number of historical royal houses of Europe trace their lineage back to him. Charlemagne has been the subject of artworks, monuments and literature during and after the medieval period and is venerated by the Catholic Church.

Name

Several languages were spoken in Charlemagne's world, and he was known to contemporaries as Karlus in the Old High German he spoke; as Karlo to Early Old French (or Proto-Romance) speakers; and as Carolus (or Karolus)[1] in Medieval Latin, the formal language of writing and diplomacy.[2] Charles is the modern English form of these names. The name Charlemagne, as the emperor is normally known in English, comes from the French Charles-le-magne ('Charles the Great').[3] In modern German, he is known as Karl der Große.[4] The Latin epithet magnus ('great') may have been associated with him during his lifetime, but this is not certain. The contemporary Royal Frankish Annals routinely call him Carolus magnus rex ("Charles the great king").[5] That epithet is attested in the works of the Poeta Saxo around 900, and it had become commonly applied to him by 1000.[6]

Charlemagne was named after his grandfather, Charles Martel.[7] That name, and its derivatives, are unattested before their use by Charles Martel and Charlemagne.[8] Karolus was adapted by Slavic languages as their word for "king" (Russian: korol', Polish: król and Slovak: král) through Charlemagne's influence or that of his great-grandson, Charles the Fat.[9]

Early life and rise to power

Political background and ancestry

By the sixth century, the western Germanic tribe of the Franks had been Christianised; this was due in considerable measure to the conversion of their king, Clovis I, to Catholicism.[10] The Franks had established a kingdom in Gaul in the wake of the Fall of the Western Roman Empire.[11] This kingdom, Francia, grew to encompass nearly all of present-day France and Switzerland, along with parts of modern Germany and the Low Countries under the rule of the Merovingian dynasty.[12] Francia was often divided under different Merovingian kings, due to the partible inheritance practised by the Franks.[13] The late seventh century saw a period of war and instability following the murder of King Childeric II, which led to factional struggles among the Frankish aristocrats.[14]

Pepin of Herstal, mayor of the palace of Austrasia, ended the strife between various kings and their mayors with his 687 victory at the Battle of Tertry.[15] Pepin was the grandson of two important figures of Austrasia: Arnulf of Metz and Pepin of Landen.[16] The mayors of the palace had gained influence as the Merovingian kings' power waned due to divisions of the kingdom and several succession crises.[17] Pepin was eventually succeeded by his son Charles, later known as Charles Martel.[18] Charles did not support a Merovingian successor upon the death of King Theuderic IV in 737, leaving the throne vacant.[19] He made plans to divide the kingdom between his sons, Carloman and Pepin the Short, who succeeded him after his death in 741.[20] The brothers placed the Merovingian Childeric III on the throne in 743.[21] Pepin married Bertrada, a member of an influential Austrasian noble family, in 744.[22][23] In 747, Carloman abdicated and entered a monastery in Rome. He had at least two sons; the elder, Drogo, took his place.[24]

https://en.wikipedia.org/wiki/Charlemagne

Clovis is the modern conventional French (and thence English) form of the Old Frankish name ᚺᛚᛟᛞᛟᚹᛁᚷ (in runic alphabet) or *"Hlōdowik" or "Hlōdowig" (in Latin alphabet), equivalent to the modern forms Louis (French), Lodewijk (Dutch), Lewis (English), and Ludwig (German).

https://en.wikipedia.org/wiki/Clovis_(given_name)

Stanley is a toponymic surname, a contraction of stan (a form of "stone") and leigh (meadow), later also being used as a masculine given name.

https://en.wikipedia.org/wiki/Stanley_(name)

Charles Frazier Stanley Jr. (September 25, 1932 – April 18, 2023) was an American Southern Baptist pastor and writer. He was senior pastor of First Baptist Church in Atlanta for 49 years and took on emeritus status in 2020.[2][3][4] He founded and was president of In Touch Ministries which widely broadcasts his sermons through television and radio. He also served two one-year terms as president of the Southern Baptist Convention, from 1984 to 1986.[citation needed]

Early life and education

Stanley was born on September 25, 1932 in Dry Fork, Pittsylvania County, Virginia, in the midst of the Great Depression.[5] His parents were Charles Frazier "Charlie" Stanley, Sr. (April 27, 1904 – June 18, 1933) and Rebecca Susan Hall (nee Hardy, formerly Stanley; October 10, 1908 – November 29, 1992). His father died when he was nine months old. When Stanley was nine, his mother remarried John Hall, a truck driver, and had a daughter named Susan "Susie" Hall.[6][7] His paternal grandfather was Reverend George Washington Stanley (November 12, 1875 – May 17, 1965), who was originally from North Carolina.[8]

At the age of 12, around 1944, Charles Stanley Jr. became a born-again Christian, and at age 14 he began his life's work in Christian ministry.[9]

Stanley graduated in 1956 at the age of 23, from the University of Richmond with a Bachelor of Arts degree. He studied at Southwestern Baptist Theological Seminary in Fort Worth, Texas, earning a Master of Divinity.[5] He also earned a Master of Theology and a Doctorate of Theology degree from Luther Rice Seminary (at the time located in Jacksonville, Florida).[5]

https://en.wikipedia.org/wiki/Charles_Stanley

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The Constitutions of The Society of Jesus and Their Complimentary Norms

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Childeric III (c. 717 – c. 754) was King of the Franks from 743 until he was deposed in 751 by Pepin the Short. He was the last Frankish king from the Merovingian dynasty. Once Childeric was deposed, Pepin became king, initiating the Carolingian dynasty.[2]

Background

Following the reign of Dagobert I (629–634), the power of the Merovingian kings gradually declined into a ceremonial role, while the real power in the Frankish kingdom was increasingly wielded by the mayors of the palace. In 718, Charles Martel combined the roles of mayor of the palace of Neustria and mayor of the palace of Austrasia, consolidating his position as the most powerful man in Francia. After the death of king Theuderic IV in 737, Charles Martel ruled without a king on the throne.

After Charles Martel's death in 741, Carloman and Pepin the Short, his sons by his first wife Rotrude, became co-mayors of the palace. However, they soon faced revolts from their younger half-brother Grifo and their brother-in-law Odilo, Duke of Bavaria. These revolts may have played a part in their decision to fill the throne with a Merovingian king after a six-year vacancy to add legitimacy to their reigns.[3]

https://en.wikipedia.org/wiki/Childeric_III

Pope Benedict XVI (Latin: Benedictus PP. XVI; Italian: Benedetto XVI; German: Benedikt XVI; born Joseph Alois Ratzinger, German: [ˈjoːzɛf ˈʔaːlɔɪ̯s ˈʁat͡sɪŋɐ]; 16 April 1927 – 31 December 2022) was head of the Catholic Church and sovereign of the Vatican City State from 19 April 2005 until his resignation on 28 February 2013. Benedict's election as pope occurred in the 2005 papal conclave that followed the death of Pope John Paul II. Benedict chose to be known as "Pope emeritus" upon his resignation, and he retained this title until his death in 2022.[9][10]

Ordained as a priest in 1951 in his native Bavaria, Ratzinger embarked on an academic career and established himself as a highly regarded theologian by the late 1950s. He was appointed a full professor in 1958 at the age of 31. After a long career as a professor of theology at several German universities, he was appointed Archbishop of Munich and Freising and created a cardinal by Pope Paul VI in 1977, an unusual promotion for someone with little pastoral experience. In 1981, he was appointed Prefect of the Congregation for the Doctrine of the Faith, one of the most important dicasteries of the Roman Curia. From 2002 until he was elected pope, he was also Dean of the College of Cardinals. Before becoming pope, he had been "a major figure on the Vatican stage for a quarter of a century"; he had had an influence "second to none when it came to setting church priorities and directions" as one of John Paul II's closest confidants.[11]

Benedict's writings were prolific and generally defended traditional Catholic doctrine, values, and liturgy.[12] He was originally a liberal theologian but adopted conservative views after 1968.[13] During his papacy, Benedict advocated a return to fundamental Christian values to counter the increased secularisation of many Western countries. He viewed relativism's denial of objective truth, and the denial of moral truths in particular, as the central problem of the 21st century. Benedict also revived several traditions and permitted greater use of the Tridentine Mass.[14] He strengthened the relationship between the Catholic Church and art, promoted the use of Latin,[15] and reintroduced traditional papal vestments, for which reason he was called "the pope of aesthetics".[16] He also established personal ordinariates, for former Anglicans and Methodists, joining the Catholic Church. Benedict's handling of sexual abuse cases within the Catholic Church and opposition to usage of condoms in areas of high HIV transmission was substantially criticised by public health officials, anti-AIDS activists, and victim's rights organizations.[17][18]

On 11 February 2013, Benedict announced his (effective 28 February 2013) resignation, citing a "lack of strength of mind and body" due to his advanced age. His resignation was the first by a pope since Gregory XII in 1415, and the first on a pope's initiative since Celestine V in 1294. He was succeeded by Francis on 13 March 2013 and moved into the newly renovated Mater Ecclesiae Monastery in Vatican City for his retirement. In addition to his native German language, Benedict had some level of proficiency in French, Italian, English, and Spanish. He also knew Portuguese, Latin, Biblical Hebrew, and Biblical Greek.[19][20][21] He was a member of several social science academies, such as the French Académie des Sciences Morales et Politiques. He played the piano and had a preference for Mozart and Bach.[22]

https://en.wikipedia.org/wiki/Pope_Benedict_XVI

According to the folk etymology found in Genesis 25:26, the name Yaʿaqōv יעקב is derived from ʿaqev עָקֵב "heel", as Jacob was born grasping the heel of his twin brother Esau.[6][7] The historical origin of the name is uncertain, although similar names have been recorded. Yaqub-Har is recorded as a place name in a list by Thutmose III (15th century BC), and later as the nomen of a Hyksos pharaoh. The hieroglyphs are ambiguous, and can be read as "Yaqub-Har", "Yaqubaal", or "Yaqub El". The same name is recorded earlier still, in c. 1800 BC, in cuneiform inscriptions (spelled ya-ah-qu-ub-el, ya-qu-ub-el).[8] The suggestion that the personal name may be shortened from this compound name, which would translate to "may El protect", originates with Bright (1960).[9] Previously, scholars had tended to find the more straightforward meaning of Yaqub-El, "Jacob is god."[10]

The name Israel given to Jacob following the episode of his wrestling with the angel (Genesis 32:22–32) is etymologized as composition of אֵל el "god" and the root שָׂרָה śarah "to rule, contend, have power, prevail over":[11] שָׂרִיתָ עִם־אֱלֹהִים (KJV: "a prince hast thou power with God"); alternatively, the el can be read as the subject, for a translation of "El rules/contends/struggles".[12]

The Septuagint renders the name Iákobos (Ancient Greek: Ἰάκωβος), whence Latin Jacobus, English Jacob.

James the Just, also called James Adelphotheos, James, 1st Bishop of Jerusalem, or James, the Brother of the Lord[1] and often identified with James the less (James, son of Alphaeus), who died in AD 62, was an important figure in Early Christianity.

According to tradition, he was the first formal leader or bishop of Jerusalem, the author of the James in the New Testament, and the first of the Seventy of Luke 10:1-20. Paul of Tarsus in Galatians 2:9 (KJV) characterized James as such: "... James, Cephas, and John, who seemed to be pillars..." He is described in the New Testament as a "brother of Jesus" and in the Liturgy of St James as "the brother of God" (Adelphotheos) [2]

Name

James was called "the Just" because of his ascetic practices, which involved taking Nazarite vows. The name also helps distinguish him from other important figures in early Christianity, such as James, son of Zebedee.

He is sometimes called "James Adelphotheos", (literally "James the Brother of God" - Greek : Iάκωβος ο Αδελφόθεος ), based on New Testament descriptions. James' name was important in the genealogy of Jesus because he always appears first when someone lists Jesus' brothers and sisters, this means that James was the eldest brother of Jesus.

https://simple.wikipedia.org/wiki/James_the_Just

Society of Jesus:

1. Its origin and approval: begun by God, by means of Ignatius and his companions, through the intermediacy of the Spiritual Exercises [134, 812], 2; approved by the Holy See [1]

2. Its name: approved by the Holy See [1]; it is termed least [1, 134, 190, 638]; and its profession is termed least [318]; and humble [817]

3. Its character and charism: what these are, 2 §§1-2; in which documents this is chiefly included and expressed, 3, 14, 20

4. Its spirit: of love and charity [134, 547, 551, 602, 671]; consequently we must strive for the highest love of God [288]; its spirit consists chiefly in obedience and humility [63, 102, 111, 577, 580, 817]

5. Its purpose: what this is, FI no. 1 [3, 156, 163, 204, 258, 307, 603, 813]; it is especially to be kept in mind: in the admissions process [163], in studies [351], in extern schools [446]; we strive for it in every work, no matter how humble [111, 114, 118, 132]

6. Its Constitution: see Institute of the Society

7. Its preservation, growth, and continued renewal: to be sought [144, 204], 1, 21 §4; on what factors these depend [134, 790, 812], 23; matters that will assist them [813-26], 410-16

8. Its governance: see Superiors

The Constitutions of the Society of Jesus and Their Complimentary Norms

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How Did the City of Barcelona Get Its Name?

Barcelona is a city with a past as fascinating as its future. Learn more about the story of how the Catalan capital got its name.

Published September 22, 2022

By Dim Nikov

Categorized asCity Guide

It’s said that Barcelona’s origins date back to prehistoric times, during the New Stone Age (10,000 to 4,500 BC) and the Copper Age (3,500 to 2,300 BC). Remains from these two periods have been found along the coast of today’s city.

Local legend has it there was also a Jewish settlement on the top of Montjuïc mountain around 2,000 BC, which may explain how the mountain got its name. (Montjuïc translates literally to “Jewish mountain.”)

The Barkeno Settlement

Barcelona’s name dates back to the 3rd to 2nd centuries BC when the ancient Iberian people Laietani founded two settlements—one at mount Tàber in what is now the old city and another at Laiesken at the hills of Montjuïc mountain—and began referring to them as Barkeno.

https://barceology.com/who-is-barcelona-named-after/

James II (Catalan: Jaume II; Aragonese: Chaime II; 10 April 1267 – 2 or 5 November 1327), called the Just,[a] was the King of Aragon and Valencia and Count of Barcelona from 1291 to 1327. He was also the King of Sicily (as James I)[b] from 1285 to 1295 and the King of Majorca from 1291 to 1298. From 1297 he was nominally the King of Sardinia and Corsica, but he only acquired the island of Sardinia by conquest in 1324. His full title for the last three decades of his reign was "James, by the grace of God, king of Aragon, Valencia, Sardinia and Corsica, and count of Barcelona" (Latin: Iacobus Dei gratia rex Aragonum, Valencie, Sardinie, et Corsice ac comes Barchinone).

Born at Valencia, James was the second son of Peter III of Aragon and Constance of Sicily.[1] He succeeded his father in Sicily in 1285 and his elder brother Alfonso III in Aragon and the other Spanish territories, including Majorca, in 1291. He was forced to cede Sicily to the papacy in 1295, after which it was seized by his younger brother, Frederick III, in 1296. In 1298 he returned Majorca to the deposed king of Majorca, a different James II, having received rights to Sardinia and Corsica from Pope Boniface VIII. On 20 January 1296, Boniface issued the bull Redemptor mundi granting James the titles of Standard-bearer, Captain General and Admiral of the Roman church.[2]

https://en.wikipedia.org/wiki/James_II_of_Aragon

The Camino de Santiago (Latin: Peregrinatio Compostellana, lit. 'Pilgrimage of Compostela'; Galician: O Camiño de Santiago),[1] or in English the Way of St. James, is a network of pilgrims' ways or pilgrimages leading to the shrine of the apostle James in the cathedral of Santiago de Compostela in Galicia in northwestern Spain, where tradition holds that the remains of the apostle are buried.

As Pope Benedict XVI said, "It is a way sown with so many demonstrations of fervour, repentance, hospitality, art and culture which speak to us eloquently of the spiritual roots of the Old Continent."[2] Many still follow its routes as a form of spiritual path or retreat for their spiritual growth. It is also popular with hikers, cyclists, and organized tour groups.

Created and established after the discovery of the relics of Saint James the Great at the beginning of the 9th century, the Way of St. James became a major pilgrimage route of medieval Christianity from the 10th century onwards. But it was only after the end of the Granada War in 1492, under the reign of the Catholic Monarchs Ferdinand II of Aragon and Isabella I of Castile, that Pope Alexander VI officially declared the Camino de Santiago to be one of the "three great pilgrimages of Christendom", along with Jerusalem and the Via Francigena to Rome.

In 1987, the Camino, which encompasses several routes in Spain, France, and Portugal, was declared the first Cultural Route of the Council of Europe. Since 2013, the Camino has attracted more than 200,000 pilgrims each year, with an annual growth rate of more than 10 percent. Pilgrims come mainly on foot and often from nearby cities, requiring several days of walking to reach Santiago. The French Way gathers two-thirds of the walkers, but other minor routes are experiencing a growth in popularity. The French Way and the Northern routes in Spain were inscribed on the UNESCO World Heritage List, followed by the routes in France in 1998, because of their historical significance for Christianity as a major pilgrimage route and their testimony to the exchange of ideas and cultures across the routes.[3][4]

https://en.wikipedia.org/wiki/Camino_de_Santiago

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

THE NEW AGE

GOD'S PLAN IN AMERICA C. WILLIAM SMITH, New Orleans, La. September 1950

THERE are three plans in action in America today and they all have different purposes. The first plan is God's plan, a nonsectarian plan; the second is the Roman Catholic plan, and this is a denominational or sectarian plan, and the third is the Communistic plan, an anticapitalist plan.

God's plan is dedicated to the unification of all races, religions and creeds. This plan, dedicated to the new order of things, is to make all things new-s new nation, a new race, a new civilization and a new religion, a nonsectarian religion that has already been recognized and called the religion of "The Great Light."

Looking back into history, we can easily see that the Guiding Hand of Providence has chosen the Nordic people to bring in and unfold the new order of the world. Records clearly show that 95 percent of the colonists were Nordics-Anglo-Saxons.

Providence has chosen the Nordics because the Nordics have prepared themselves and have chosen God. They are not church worshippers, for they worship God's word-the Holy Bible. The Nordics are. the great Bible-reading people of the world today, and the Nordics-Anglo-Saxons -were the first people to print the Holy Bible in great quantity, and they were known as the people of a book, that book being the Holy Bible.

But, in order to read the Bible, it is necessary to know how to read. In the Nordic race there is no illiteracy. In Norway there has been no illiteracy for more than a hundred years. Another fact that shows clearly that the Nordics are God's chosen people this time is they are always looking for more light on the mission of life.

Looking at their station of life, these great Bible-reading people should open the eyes of the world, King Gustaf of Sweden is a great light in the nonsectarian Masonic Brotherhood, and King Haakon of Norway is a Masonic light in Norway.

The late King Christian of Denmark was a Masonic spirit in his Denmark; also King George of England is a Masonic light to his Anglo-Saxon people. Just as Providence has chosen the Jewish race-the children of Israel-to bring into the world righteousness by carrying the "Ten Commandments" which emphasize 'Remember the Sabbath Day and keep it holy," so also Providence has chosen the Nordic race to unfold the 'New Age" of the world-a "Novus Ordo Seclorum." One of the first of the Nordics to reach the New World was the Viking, Leif Ericsson. He sailed from Norway to bring his people in Iceland a new message, the message of the Chritian God. But Providence moves in a mysterious way His wonders to perform, and so Leif the Lucky was sent by Providence to the New World. From the abundance of grapes found there Leif Ericsson called the place Vinland. It is easy to sense that Leif Ericsson was sent by the Guiding Hand of Providence to bring the Norse spirit of the "All-Father" to the shores of the New World.

The Nordics are the highest branch of the fifth Aryan Civilization.; The Latins are of the fourth Aryan Civilization, and the American race will be the sixth Aryan Civilization. This new and great civilization is like an American Beauty rosebud, ready to open and send its wonderful fragrance to all the world. George Washington, Thomas Jefferson, Benjamin Franklin, John Adams, Thomas Paine and many others of the founders of the New World were Nordics. Thomas Paine, the spark plug of the American Revolution, loved God but hated sectarianism. In 'These Are the times," he wrote: "We have it in our power to begin the world all over again! A situation familiar to the present hath not happened since the days of Noah, till now. The birthday of a New World is at hand."

As stated before, God's Plan in America is nonsectarian plan. Our Constitution is nonsectarian. Our great American Public Schools-God's chosen schools-are nonsectarian. The Great Spirit behind this great nation is nonsectarian.

Our great American Public Schools have never taken away from any child the freedom of will, freedom of Spirit or freedom of mind. That is the divine reason that Great God our King has chosen the great American Public Schools to pave the way for the new race, the new religion and the new civilization that is taking place in America.

Any mother, father or guardian who is responsible for taking away of freedom of mind, freedom of will or freedom of spirit is the lowest criminal on this earth, because they take away from that child the God-given right to become a part of God's great plan in America for the dawn of the New Age of the world."

The Official Organ of The Supreme Council 33° A. & A. Scottish Rite of Freemasonry S. J. U. S. A. PUBLISHED AT 1735 SIXTEENTH STREET N, W. WASHINGTON, D. C.

The House of El Douaihy (also "Al Douaihy" in some cases Doueihy, Douaihi, Doueihi, Dowaihi, Duayhe, Duwayhi', Dwaihy, Arabic: الدويهي, French: de Douai), is an important Lebanese and Levantine noble family of French origins of which can be traced up until the 7th century. The first prominent feudal northern Lebanese Maronite Sheikhs (Lords) to have governed Zgharta and Ehden, (Zgharta District) in northern Lebanon came from the Douaihy clan.

Throughout history, the Douaihys endowed the community with research, faith, commerce and art. The Douaihys are also a religious family, among whom are recognized four Patriarchs, seventeen Bishops, hundreds of monks and nuns, dating from the 14th century to the present day.

On January 26, 2006 the Congregation of Saints in the Vatican has proclaimed the beginning of the process for Patriarch Estephan El Douaihy’s canonization.[1]

It is a large and well-rooted family in the lands of Ehden, Kadisha and Khazahia, where its roots combine with the history of the Maronites for at least one thousand years. The clan had a substantial presence in the Galilee prior to 1948, but its numbers have dwindled in the Holy Land in general since then, with most Palestinian clan members moving to Europe and South America, as well as Lebanon.

The Douaihy family lineage continues to contribute meaningfully on the national and international scene as professors, academics, artists, diplomats, police and army generals, healthcare representatives, parliament members and minister.The family slogan, known by many as "Ana la min?" (Who am I for?), is being upheld by the rightful heir of the family, Duks III, who carries the torch of this legacy. [2][3][4][5][6][7]

Origins

Genealogy in the Middle East, especially of Christian families in Syria, Lebanon and the Holy Land, is complicated and depends on oral traditions much more than written ones.

In the Middle Ages when Tripoli was governed by the Crusaders, a mixed people lived in the area, a result of the intermarriages between the Christians from Europe and the local Christians (Maronites, Melkites, etc.). It was not unusual for a Tripolitan to be of French origin (but of local Christian culture), married to a local Christian, with a Greek son-in-law and an Armenian or Syriac daughter-in-law.

To this day you can find many people of Crusader origin in Lebanon, the Holy Land, Jordan and Syria. The El Douaihy clan are descendants of the French who came from the northern French city of Douai, the capital of the ancient Frankish Duchy of Ostrevant (the arms of the Douai family are still used as a blason of Ostrevant). In the First Crusade, Count Anselme II De Ribemont d’Ostrevant was the “right hand” of Godfroi de Bouillon in the East, so one would assume that his progenitors were related to the De Ribemont d’Ostrevant family.

If Jeremiah Al-Amshiti had been one of the Douai clan, as Patriarch Estephan El Douaihy claimed, the family progenitors would have been “easternized” just after the First Crusade 1096 -1099. The Douaihy clan spread across the Levant, including to Syria and Israel.

https://en.wikipedia.org/wiki/Douaihy

Istifan al-Duwayhi or Estephan El Douaihy (Arabic: اسطفانوس الثاني بطرس الدويهي / ALA-LC: Isṭifānūs al-thānī Buṭrus al-Duwayhī; French: Étienne Douaihi; Latin: Stephanus Dovaihi; Italian: Stefano El Douaihy; 2 August 1630 – 3 May 1704) was the 57th Patriarch of the Maronite Church, serving from 1670 until his death. He was born in Ehden, Lebanon.

He is considered one of the major Lebanese historians of the 17th century and was known as “The Father of Maronite History”, “Pillar of the Maronite Church”, “The Second Chrysostom”, “Splendor of the Maronite Nation”, and “The Glory of Lebanon and the Maronites”. After his death, he was declared a Servant of God by the Congregation for the Causes of Saints.[1] On 3 July 2008 Pope Benedict XVI declared him Venerable.[2] On August 2, 2024, he was beatified at a ceremony held in Bkerké, Lebanon.[3]

https://en.wikipedia.org/wiki/Istifan_al-Duwayhi

Gloria María Milagrosa Estefan (née Fajardo García; born September 1, 1957) (Spanish pronunciation: [ˈɡloɾja esˈtefan]) is a Cuban-American singer, actress, and businesswoman. Estefan is an eight-time Grammy Award winner, a Presidential Medal of Freedom recipient, and has been named one of the Top 100 greatest artists of all time by both VH1 and Billboard.[2] Estefan's record sales exceed 100 million worldwide, making her one of the best-selling female singers of all time.[3][4] Many of Estefan's songs became international chart-topping hits, including "1-2-3", "Don't Wanna Lose You", "Coming Out of the Dark", "Turn the Beat Around", and "Heaven's What I Feel". Other hits include "Bad Boy", "Rhythm Is Gonna Get You", "Get On Your Feet", and "You'll Be Mine (Party Time)".

A contralto, Estefan started[5] her career as lead singer of Miami Latin Boys, which was later renamed Miami Sound Machine. She and Miami Sound Machine earned worldwide success with their 1985 single "Conga", which became Estefan's signature song and led to Miami Sound Machine winning the 15th annual Tokyo Music Festival's grand prix in 1986. In 1988, she and Miami Sound Machine achieved their first number-one hit with "Anything for You".

In March 1990, Estefan sustained a life-threatening cervical fracture of her spine when her tour bus was involved in a serious accident near Scranton, Pennsylvania. She underwent an emergency surgical stabilization of her cervical spine and post-surgical rehabilitation that lasted almost a year, but made a full recovery. A year later, in March 1991, Estefan launched her comeback with a worldwide tour and album, Into the Light.

Estefan's 1993 Spanish-language album, Mi Tierra, won the first of her three Grammy Awards for Best Tropical Latin Album.[6] The album was also the first Diamond album in Spain. Estefan has been awarded a star on the Hollywood Walk of Fame and Las Vegas Walk of Fame and was a Kennedy Center Honors recipient in 2017 for her contributions to American cultural life. Estefan won an MTV Video Music Award, was honored with the American Music Award for Lifetime Achievement, and has been named BMI Songwriter of the Year. She was inducted into the Songwriters Hall of Fame and has received multiple Billboard Music Awards. She is also a recipient of the 2015 Presidential Medal of Freedom.[7]

Billboard has listed Estefan as the third-most successful Latina and 23rd-greatest Latin Artist of all time in the U.S., based on both Latin albums and Latin songs chart.[8] Hailed as the "Queen of Latin Pop" by the media,[9] she has amassed 38 number one hits across Billboard charts, including 15 chart-topping songs on the Hot Latin Songs chart.[10][8]

https://en.wikipedia.org/wiki/Gloria_Estefan

Genesis 3:15

Douay-Rheims 1899 American Edition

15 I will put enmities between thee and the woman, and thy seed and her seed: she shall crush thy head, and thou shalt lie in wait for her heel.

https://www.biblegateway.com/passage/?search=Genesis%203%3A15&version=DRA

Genesis 3:15

1599 Geneva Bible

15 I will also put enmity between [q]thee and the woman, and between thy seed and her seed. He shall break thine [r]head, and thou shalt [s]bruise his heel.

Genesis 3:15 He chiefly meaneth Satan, by whose motion and craft the serpent deceived the woman.

Genesis 3:15 That is, the power of sin and death.

Genesis 3:15 Satan shall sting Christ and his members, but not overcome them.

https://www.biblegateway.com/passage/?search=Genesis%203&version=GNV

GGGGGG

"The Spiritual Exercises of Ignatius of Loyola

TRANSLATED FROM

THE AUTOGRAPH

FATHER ELDER MULLAN, S.J.

I.H.S.

NEW YORK

P.J. KENEDY & SONS

PRINTERS TO THE HOLY APOSTOLIC SEE

https://ia800303.us.archive.org/3/items/a588350800loyouoft/a588350800loyouoft.pdf

The Douay–Rheims Bible (/ˌduːeɪ ˈriːmz, ˌdaʊeɪ -/,[1] US also /duːˌeɪ -/), also known as the Douay–Rheims Version, Rheims–Douai Bible or Douai Bible, and abbreviated as D–R, DRB, and DRV, is a translation of the Bible from the Latin Vulgate into English made by members of the English College, Douai, in the service of the Catholic Church.[2] The New Testament portion was published in Reims, France, in 1582, in one volume with extensive commentary and notes. The Old Testament portion was published in two volumes twenty-seven years later in 1609 and 1610 by the University of Douai. The first volume, covering Genesis to Job, was published in 1609; the second, covering the Book of Psalms to 2 Maccabees (spelt "Machabees") plus the three apocryphal books of the Vulgate appendix following the Old Testament (Prayer of Manasseh, 3 Esdras, and 4 Esdras), was published in 1610. Marginal notes took up the bulk of the volumes and offered insights on issues of translation, and on the Hebrew and Greek source texts of the Vulgate.

https://en.wikipedia.org/wiki/Douay%E2%80%93Rheims_Bible

The former Jesuit College of Reims is a 16th-century building located in Reims in the Marne, a French department in the Champagne area of the Grand Est region. Founded in 1608 by Jesuits, the college was closed in 1762 when the Jesuits were banished from France. The buildings were used for other educational projects during the 19th century. Since 1976 they have belonged to the City of Reims, which has used it to provide a space for various regional and international organisations. Its library and refectory are recognised monuments of Baroque art.

https://en.wikipedia.org/wiki/Jesuit_College_of_Reims

The Kingdom of Jerusalem, also known as the Latin Kingdom, was a Crusader state that was established in the Levant immediately after the First Crusade. It lasted for almost two hundred years, from the accession of Godfrey of Bouillon in 1099 until the fall of Acre in 1291. Its history is divided into two periods with a brief interruption in its existence, beginning with its collapse after the siege of Jerusalem in 1187 and its restoration after the Third Crusade in 1192.

The original Kingdom of Jerusalem lasted from 1099 to 1187 before being almost entirely overrun by the Ayyubid Sultanate under Saladin. Following the Third Crusade, it was re-established in Acre in 1192. The re-established state is commonly known as the "Second Kingdom of Jerusalem" or alternatively as the "Kingdom of Acre" after its new capital city. Acre remained the capital for the rest of its existence excluding the two decades that followed the Crusaders' establishment of partial control over Jerusalem during the Sixth Crusade, through the diplomacy of Frederick II of Hohenstaufen vis-à-vis the Ayyubids.

The vast majority of the Crusaders who established and settled the Kingdom of Jerusalem were from the Kingdom of France, as were the knights and soldiers who made up the bulk of the steady flow of reinforcements throughout the two-hundred-year span of its existence; its rulers and elite were therefore predominantly French.[4] French Crusaders also brought their language to the Levant, thus establishing Old French as the lingua franca of the Crusader states, in which Latin served as the official language. While the majority of the population in the countryside comprised Christians and Muslims from local Levantine ethnicities, many Europeans (primarily French and Italian) also arrived to settle in villages across the region.

https://en.wikipedia.org/wiki/Kingdom_of_Jerusalem

"The origins of the Equestrian Order of the Holy Sepulchre of Jerusalem date back to the First Crusade, when its leader, Godfrey de Bouillon, liberated Jerusalem. As part of his operations to organize the religious, military and public bodies of the territories newly freed from Muslim control, he founded the Order of Canons of the Holy Sepulchre. According to accounts of the Crusades, in 1103 the first King of Jerusalem, Baldwin I, assumed the leadership of this canonical order, and reserved the right for himself and his successors (as agents of the Patriarch of Jerusalem) to appoint Knights to it, should the Patriarch be absent or unable to do so.The Order’s members included not only the Regular Canons (Fratres) but also the Secular Canons (Confratres) and the Sergentes. The latter were armed knights chosen from the crusader troops for their qualities of valor and dedication; they vowed to obey Augustinian Rule of poverty and obedience and undertook specifically, under the command of the King of Jerusalem, to defend the Holy Sepulchre and the Holy Places.Very soon after the First Crusade the troops – including the Knights of the Order of Canons of the Holy Sepulchre – began to return to their homelands. This led to the creation of priories all over Europe, which were part of the Order as they came under the jurisdiction of the noble knights or prelates who had been invested on the Holy Sepulchre itself and who, although they were no longer in the direct service of the King of Jerusalem, continued to belong to the Order of Canons.The Order first began to fail as a cohesive military body of knights after Saladin regained Jerusalem in 1182, and completely ceased to exist in that format after the defeat of Acre in 1291. The passing of the Christian Kingdom of Jerusalem left the Order without a leader, though it continued to survive in the European priories thanks to the protection of sovereigns, princes, bishops and the Holy See. The priories kept alive the ideals of the Crusader Knights: propagation of the Faith, defense of the weak, charity towards other human beings. With the exception of events in Spain, it was only rarely that the Knights of the Holy Sepulchre ever took part again in military action to defend Christianity.In the 14th century, the Holy See made an extremely high payment to the Egyptian Sultan so that he would grant the right to protect the Christian Sanctuaries to the Franciscan Friars Minor. Throughout the whole period of the Latin Patriarchate’s suppression, the right to create new Knights was the prerogative of the representative of the highest Catholic authority in the Holy Land: the Custos.In 1847 the Patriarchate was restored and Pope Pius IX modernized the Order, issuing a new Constitution, which placed it under the direct protection of the Holy See and conferred its government to the Latin Patriarch. The Order’s fundamental role was also defined: to uphold the works of the Latin Patriarchate of Jerusalem, whilst preserving the spiritual duty of propagating the Faith.In 1949, Pius XII decreed that the Grand Master of the Order should be a Cardinal of the Holy Roman Church and assigned the position of Grand Prior to the Patriarch of Jerusalem. In 1962 Pope John XXIII and, in 1967, Pope Paul VI reorganized and revitalized the Order by adding more specific regulations to the Constitution with the intention of making the Order’s activities more co-coordinated and more effective.In February 1996, the Supreme Pontiff John Paul II enhanced the Order’s status. Today it is a Public Association of faithful with a legal canonical and public personality, constituted by the Holy See under Canon Law 312, paragraph 1:1.

https://eohsjeastern.org/a-brief-history/

Horses: the extent to which they can be possessed in our houses [575, 576]; the extent to which they can be used on missions [574, 625]"

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

The Order of Alcántara (Leonese: Orde de Alcántara, Spanish: Orden de Alcántara), also called the Knights of St. Julian,[1] was originally a military order of León, founded in 1166[2] and confirmed by Pope Alexander III in 1177.[3]

Alcántara

Alcántara is a town on the Tagus (which is here crossed by a bridge – cantara in Arabic, hence the name). The town is situated on the plain of Extremadura, a great field of conflict for the Muslims and Christians of Iberian Peninsula in the 12th century. Alcántara was first taken in 1167 by King Ferdinand II of León; In 1174 it fell again into the hands of Abu Yaqub Yusuf;[4] and was not recovered until 1214, when it was taken by King Alfonso IX of León.[5] The Order of Trujillo was the Castilian branch of the order until 1195.

To defend this conquest, on a border exposed to many assaults, the king resorted to military orders. The Middle Ages knew neither standing armies nor garrisons, a deficiency that the military orders supplied, combining as they did military training with monastic stability. In 1214 Alcántara was first committed to the care of the Castilian Knights of Calatrava, who had lately received great support after their performance in 1212 at the battle of Las Navas de Tolosa against the Almohades. Alonzo of León wished to found at Alcántara a special branch of this celebrated order for his realm. However, four years later the Order decided that the post was too far from its Castilian headquarters. They gave up the scheme and transferred the castle, with the permission of the king, to a peculiar Leonese order still in a formative stage, known as the Knights of St Julian de Pereiro.

History

Origins of the Order

This order's genesis is obscure, but according to a somewhat questionable tradition, St. Julian de Pereiro was a hermit of the country of Salamanca, where by his counsel, some knights built a castle on the river Tagus to oppose the Muslims. They are mentioned in 1176, in a grant of King Fernando of León, but without allusion to their military character. They are first acknowledged as a military order by a papal bull in 1177 by Pope Alexander III. Through their compact with the Knights of Calatrava, they accepted the Cistercian rule and costume, (a white mantle with the scarlet overcross), and they submitted to the right of inspection and correction from the Master of Calatrava. This union did not last long.

Internal dissensions

The Knights of Alcántara, under their new name, acquired many castles and estates, for the most part at the expense of the Muslims. They amassed great wealth from booty during the war and from pious donations. It was a turning point in their career. However, ambitions and dissensions increased among them. The post of grand master became the aim of rival aspirants. In 1318, the Grand Master, Ruy Vaz, was besieged by his own Knights, sustained in this by the Grand Master of Calatrava. This rent in their body produced no less than three grand masters in contention, supported severally by the Knights, by the Cistercians, and by the king. The rise of such dissensions could be attributed to the fact that military orders had lost the chief object of their vocation when the Moors were driven from their last foothold in the Iberian Peninsula. Some authors assign as causes of their disintegration the decimation of the cloisters by the Black Death in the fourteenth century, and the laxity which allowed recruitment from the most poorly qualified subjects. Lastly, there was the revolution in warfare, when the growth of modern artillery and infantry overpowered the armed cavalry of feudal times, while the orders still held to their obsolete mode of fighting. The orders, nevertheless, by their wealth and numerous vassals, remained a tremendous power in the kingdom, and before long were involved deeply in political agitations. During the fatal schism between Pedro of Castile and his brother, Henry the Bastard, which divided half Europe, the Knights of Alcántara were also split into two factions which warred upon each other.

Royal involvement

The kings, on their side, did not fail to take an active part in the election of the grand master, who could bring such valuable support to the royal authority. In 1409, the regent of Castile succeeded in having his son, Sancho, a boy of eight years, made Grand Master of Alcántara. These intrigues went on until 1492, when Pope Alexander VI invested the Catholic King, Ferdinand of Aragon, with the grand mastership of Alcántara for life. Adrian VI went farther, in favour of his pupil, Charles V, for in 1522 he bestowed the three masterships of Spain upon the Crown, even permitting their inheritance through the female line. The Knights of Alcántara were released from the vow of celibacy by the Holy See in 1540, and the ties of common life were sundered. The order was reduced to a system of endowments at the disposal of the king, of which he availed to himself to reward his nobles. There were no less than thirty-seven "Commanderies", with fifty-three castles or villages. Under the French domination the revenues of Alcántara were confiscated, in 1808, and they were only partly given back in 1814, after the restoration of Ferdinand VII.

The Liberal monarchy seized much of the Order's properties in the 1830s, but by royal decree of 7 April 1848 the majority of the benefices of the four Orders were restored. In the Concordat of 1851 the four Military Orders were allowed continued ecclesiastical jurisdiction over their territories, while the titular of the jurisdiction remained the King (or Queen), as administrator of the four Orders by Apostolic Delegation. Certain of the confiscated properties were restored and concentrated together near Ciudad Real, while others distributed more distantly were integrated into the dioceses in which they lay, and were removed from the Order's jurisdiction. The territories now concentrated around the city of Ciudad Real were designated as the new Priory, a Prelature nullius dioeceseos called the "Priory of the four reunited Military Orders of Santiago, Calatrava, Alcántara and Montesa", with the Prior holding the titular diocese of Dora and given as his Priory Church, or Cathedral, the former Parish Church of Santa María del Prado in Ciudad Real. The 1st Spanish Republic proclaimed on 12 February 1873 made as one of its first provisions the abolition of all Military Orders, by decree of 9 March following; the Pope, Pius IX, considering that the Orders' ecclesiastical jurisdiction was thereby rendered ineffective, transferred the administration of their benefices to the closest dioceses, in the Bull Quo graviu of 14 July 1873. The President of the Republic, the Duke of La Torre, seeing this as a concession by the Pope, re-established the Military Orders and their governing body, the Tribunal.

The Bull Ad Apostolicam published on 18 November 1875 re-established the Orders' ecclesiastical jurisdiction and the priory based at Ciudad Real. The solemn inauguration of the Priory followed, on 6 June 1876 and the first Prior appointed on the 29 September next. The administration was now re-titled once again by royal decree of 1 August 1876, as the Tribunal Metropolitano y Consejo de las Órdenes Militares, with the responsibility for regulating the proofs of nobility and the admission and investiture of the knights, the appointment of charges and officers, the creation or suppression of parishes, the construction or repair of churches and chapels, the direction of the benefices and hospitals and modification of regulations or statutes; the government thus formally recognised the continued legal existence of the four Orders.

Alfonso XIII obtained de facto papal approval of his new title of Grand Master and Perpetual Administrator when the Holy See confirmed certain regulations in 1916. A royal decree of 18 February 1906 introduced some modifications to the regulations governing the Metropolitan Tribunal and Council that were the last formal regulations introduced before the fall of the monarchy in 1931. The 2nd Republic purported to suppress the Orders in a decree of 29 April 1931, just two weeks after the proclamation of the Republic, and dissolve the Tribunal but did not mention the Consejo de las Órdenes Militares, leaving the juridical situation of this body intact. The suppression provoked an immediate protest by the Cardinal Primate since the religious character of these Orders was regulated by the Concordat. In a modification of the earlier act, the Ministry of War by a decree of 5 August 1931 declared the four Orders subject to the Spanish law on Associations, to which status it had also converted the five Maestranzas and named a "Junta, or Provisional Commission", to which it gave juridical personality in place of the Consejo.

The Count of Barcelona, father of King Juan Carlos I, was formally nominated by the King "Dean President of the Royal Council of the Orders of Chivalry of Santiago, Calatrava, Alcántara and Montesa" in 1978. Following his death the Grand Commander of the Order of Alcantara, the Infante Carlos, Duke of Calabria, was appointed his successor and upon his death in 2015 his Son Prince Pedro, Duke of Calabria[6] became the head of the Order.

https://en.wikipedia.org/wiki/Order_of_Alc%C3%A1ntara

The Scottish Rite in Italy

The SC of Italy, that today is denominated “the Supreme Council SS.GG.II.GG. of the 3 rd and Last Level of the Free Ancient and Accepted Scottish Rite for the Italian Jurisdiction – Grand Orient of Italy – Palazzo Giustiniani” as shown in a manuscript handed down as the Verbal of the Foundation, also called the “Seal of Foundation” which was founded and installed ritually in Milan on March16th 1805 by the Count Alexandre Francois Auguste De Grasse Tilly S.G.C. of the SC of France (1804), duly assisted by the French and Italian Brothers, with Licenses conferred by the SC Mother of the World of Charleston. The SC of Italy was a direct emanation of this Ritual Body.

In the same constitutional act of the SC of Italy, it is formally declared that it “creates and constitutes by its sovereign authority a General Grand Lodge in Italy under the name of G.O. Ancient and Accepted Scottish Rite“. The Grand Orient of Italy, thus founded, was ritually installed on June 20th 1805 by the same founders of the SC of the Ancient and Accepted Scottish Rite.

The SC of Italy with headquarters in Milan, had jurisdiction only in the territory of the Italian Kingdom and the Sovereign Grand Commander was the Vice King Eugenio Beauharnais.

Subsequently, on the not yet unified Italian territory, other SS.CC ‘s were formed among which (in Naples) a SC called of the two Sicilies (1809), a SC of Palermo (1860), a SC of Naples (1860). Following the unification of Italy initially a SC was formed with the fusion of the SC Milan with that of Turin (1862), then with the transfer of the capital to Florence another SC of this city (1864) was formed. A further SC was established in 1870 in Rome, permanent Capital of the Kingdom. Following numerous agreements and with much difficulty, the unification between the various SS.CC in a single SC of Italy was achieved with headquarters in Rome.

From a schism which occurring 1908, a second SC was born called “Piazza del Gesù” which since 1912 was recognized by many SS.CC. of the world opposed to that of 2Palazzo Giustiniani”. The fascist period, during which all Masonic activity in Italy was prohibited, actually eliminated the problem of this atypical duplication between the historical continuity and the possession of recognition of the various Jurisdictions.

The separation between the Jurisdictions of the Grand Orient of Italy and the SC was sanctioned in 1922. The conference of Paris of the SS.CC. of the world, held in 1929, authorized this principle for all the SS.CC.

Upon recommencement of Masonic activity in 1943, after the failures of unification attempts, those who possessed the Supreme Level of the Ancient and Accepted Scottish Rite, formed two SS.CC. of “Palazzo Giustiniani” and “Piazza del Gesù”.

From 1960 to 1973, the residual incomprehension between the two historical blocks of Italian Masonry were settled. Since then, in spite of other efforts of schism, in particular that of 1977 which failed owing to the loyalty of the Scottish Brothers of Italy and the wisdom of SS.CC. of the rest of the world, the SC of “Palazzo Giustiniani” represents the regularity for 54 Supreme Councils in the world.

https://www.ritoscozzese.it/en/rsaa/history/

"[666] 6. 1On the side of the superior general, what will aid toward this union of hearts are the qualities of his person [G], to be treated in Part IX [723-25], with which he will perform his office, 2which is to be for all the members a head from which the influence required for the end sought by the Society ought to descend to them all. 3It is thus from the general as head that all authority of the provincials should flow, from the provincials that of the local superiors, and from the local superiors that of the individual members. 4And from this same head, or at least by his commission and approval, should likewise come the appointing of missions. And the same should apply to communicating the graces of the Society. 5For the more the subjects are dependent upon their superiors, the better will the love, obedience, and union among them be preserved."

The Constitutions of the Society of Jesus and Their Complementary Norms

https://jesuitas.lat/uploads/the-constitutions-of-the-society-of-jesus-and-their-complementary-norms/Constitutions%20and%20Norms%20SJ%20ingls.pdf

"Head:

1. See Illness, mental

2. The superior general, head of the Society [666]"

page 463

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

"Revelation 13:18

New International Version

"18 This calls for wisdom. Let the person who has insight calculate the number of the beast, for it is the number of a man.[a] That number is 666."

https://www.biblegateway.com/passage/?search=Revelation%2013%3A18&version=NIV

"BULL of Pope Boniface VIII promulgated November 18, 1302

For, according to the Blessed Dionysius, it is a law of the divinity that the lowest things reach the highest place by intermediaries. Then, according to the order of the universe, all things are not led back to order equally and immediately, but the lowest by the intermediary, and the inferior by the superior. Hence we must recognize the more clearly that spiritual power surpasses in dignity and in nobility any temporal power whatever, as spiritual things surpass the temporal. This we see very clearly also by the payment, benediction, and consecration of the tithes, but the acceptance of power itself and by the government even of things. For with truth as our witness, it belongs to spiritual power to establish the terrestrial power and to pass judgement if it has not been good. Thus is accomplished the prophecy of Jeremias concerning the Church and the ecclesiastical power: ‘Behold to-day I have placed you over nations, and over kingdoms‘ and the rest. Therefore, if the terrestrial power err, it will be judged by the spiritual power; but if a minor spiritual power err, it will be judged by a superior spiritual power; but if the highest power of all err, it can be judged only by God, and not by man, according to the testimony of the Apostle: ‘The spiritual man judgeth of all things and he himself is judged by no man‘ [1 Cor 2:15]. This authority, however, (though it has been given to man and is exercised by man), is not human but rather divine, granted to Peter by a divine word and reaffirmed to him (Peter) and his successors by the One Whom Peter confessed, the Lord saying to Peter himself, ‘Whatsoever you shall bind on earth, shall be bound also in Heaven‘ etc., [Mt 16:19]. Therefore whoever resists this power thus ordained by God, resists the ordinance of God [Rom 13:2], unless he invent like Manicheus two beginnings, which is false and judged by us heretical, since according to the testimony of Moses, it is not in the beginnings but in the beginning that God created heaven and earth [Gen 1:1]. Furthermore, we declare, we proclaim, we define that it is absolutely necessary for salvation that every human creature be subject to the Roman Pontiff."

https://www.papalencyclicals.net/bon08/b8unam.htm

John Hyrcanus (/hərˈkeɪnəs/; יוחנן הרקנוס‎ Yōḥānān Hurqanōs; Ancient Greek: Ἰωάννης Ὑρκανός, romanized: Iōánnēs Hurkanós) was a Hasmonean (Maccabean) leader and Jewish high priest of the 2nd century BCE (born 164 BCE, reigned from 134 BCE until his death in 104 BCE). In rabbinic literature he is often referred to as Yoḥanan Cohen Gadol (יוחנן כהן גדול‎), "John the High Priest".[1]

Name

Josephus explains in The Jewish War that John was also known as "Hyrcanus", but does not explain the reason behind this name. The only other primary sources — the Books of the Maccabees — never used this name with respect to John. The single occurrence of the name Hyrcanus in 2 Maccabees 3:11 refers to a man to whom some of the money in the Temple belonged during the c. 178 BCE visit of Heliodorus.[2]

The reason for the name is disputed amongst biblical scholars, with a variety of reasons proposed:

Familial origin in the region of Hyrcania on the Caspian Sea[3]

A Greek regnal name, which would have represented closer ties with the Hellenistic culture against which the Maccabees had revolted under Seleucid rule. However, the region of Hyrcania had been conquered by Mithridates I of Parthia in 141–139 BCE

Given the name by the Seleucids after he fought in the region alongside Antiochus VII Sidetes against Phraates II of Parthia in 130–129 BCE, a campaign which resulted in the release of Antiochus' brother Demetrius II Nicator from captivity in Hyrcania

Life and work

He was the son of Simon Thassi and hence the nephew of Judas Maccabaeus, Jonathan Apphus and their siblings, whose story is told in the deuterocanonical books of 1 Maccabees and 2 Maccabees, in the Talmud, and in Josephus. John was not present at a banquet at which his father and his two brothers were murdered, by John's brother-in-law, Ptolemy, son of Abubus. He attained to his father's former offices, that of high priest and ethnarch (national leader)—but not king.[4] Josephus said that John Hyrcanus had five sons but named only four in his histories: Judah Aristobulus I, Antigonus I, Alexander Jannai, and Absalom. It is this fifth brother who is said to have unsuccessfully sought the throne at the death of Aristobulus I.[5]

Siege of Jerusalem

During the first year of John Hyrcanus's reign, he faced a serious challenge to independent Judean rule from the Seleucid Empire. Antiochus VII Sidetes marched into Judea, pillaged the countryside and laid a year-long siege on Jerusalem. The prolonged siege caused Hyrcanus to remove any Judean from the city who could not assist with the defence effort (Antiquities 13.240). These refugees were not allowed to pass through Antiochus’ lines, becoming trapped in the middle of a chaotic siege. With a humanitarian crisis on his hands, Hyrcanus re-admitted his estranged Jerusalemites when the festival of Sukkot arrived. Afterwards, due to food shortages in Jerusalem, Hyrcanus negotiated a truce with Antiochus.[6]

The terms of the truce consisted of three thousand talents of silver as payment for Antiochus, breaking down the walls of Jerusalem, Judean participation in the Seleucid war against the Parthians, and once again Judean recognition of Seleucid control (Antiquities 13.245). These terms were a harsh blow to Hyrcanus, who had to loot the tomb of David to pay the 3,000 talents (The Wars of the Jews I 2:5).

https://en.wikipedia.org/wiki/John_Hyrcanus

"Hugh Capet got the name "Capet" as a nickname, and despite popular belief, it was not used as a surname of any sort during the king's lifetime. The etymological origins of the name Capet are unknown. It is hypothesized that the name comes either from Latin CAPUT, meaning "HEAD", and means "chief""

https://homework.study.com/explanation/how-did-hugh-capet-get-his-name.html#:~:text=Hugh%20Capet%20got%20the%20name,%22chief%22%20or.

"In the second prelude, for Chief- Gene ral read highest Leader, and for captain read leader. For the first Leader the Spanish Autograph has Captain General, and for the second (leader), caudillo ; the former title expressing, as Father Rothaan remarks, a Commander-in-Chief of lawful warfare, the latter designating rather the leader of a faction, and being often used in a bad sense, as of a captain of robbers or malefactors. In order to express in some measure this distinction, he has made use of the terms Dux Generalis (LeaderGeneral) and CAPUT (HEAD) in his literal Version. The Common Version makes no distinction ; and hence, in order to render this Version with strict faithfulness, must read, both here and in the next two paragraphs, leader instead of captain, although (as the reader will already have perceived) this latter is the term which erceived) this latter is the term which corresponds the more nearly with the Spanish original. In all three places Father Rothaan has caput : in the third prelude he has again Dux instead of Imperator : see above. In the first point, in order to be strictly with the Common Version, readier?/ and smoky chair in stead of chair offire and smoke ; although this latter is what the Autograph has, a certain great chair of fire and smoke, " in which", observes Father Rothaan, there is no solidity, no true glory, but mere agitation and perpetual disturbance joined with thick darkness"; And this image", he adds, " exhibits the evil spirit such as he is, but not such as he offers himself to men's minds."

The Spiritual Exercises of Loyola

https://ia600303.us.archive.org/3/items/a588350800loyouoft/a588350800loyouoft.pdf

The Archbasilica of Saint John Lateran (officially, the Major Papal, Patriarchal and Roman Archbasilica, Cathedral of the Most Holy Saviour and Saints John the Baptist and the Evangelist in Lateran, Mother and Head of All Churches in Rome and in the World, and commonly known as the Lateran Basilica or Saint John Lateran)[c] is the Catholic cathedral of the Diocese of Rome in the city of Rome, and serves as the seat of the bishop of Rome, the pope. The only "archbasilica" in the world, it lies outside of Vatican City proper, which is located approximately four kilometres (2+1⁄2 miles) northwest. Nevertheless, as properties of the Holy See, the archbasilica and its adjoining edifices enjoy an extraterritorial status from Italy, pursuant to the terms of the Lateran Treaty of 1929.[a] Dedicated to the Christ, in honor of John the Baptist and John the Evangelist, the place name, Laterano (Lateran) comes from an ancient Roman family (gens), whose palace (domus) grounds occupied the site; the adjacent Lateran Palace was the primary residence of the pope until the Middle Ages.

The church is the oldest and highest ranking of the four major papal basilicas as well as one of the Seven Pilgrim Churches of Rome. Founded in 324, it is the oldest public church in the city of Rome, and the oldest basilica of the Western world.[1] It houses the cathedra of the Roman bishop,[2][3] and has the title of ecumenical mother church of the Catholic faithful. The building deteriorated during the Middle Ages and was badly damaged by two fires in the 14th century. It was rebuilt in the late 16th century during the reign of Pope Sixtus V. The new structure's interior was renovated in the late 17th century, and its façade was completed in 1735 under Pope Clement XII.

The most recent Rector was Cardinal Archpriest Angelo De Donatis, Vicar General for the Diocese of Rome.[4] The position of Rector has been vacant since April 2024. The president of the French Republic, currently Emmanuel Macron, is ex officio the "First and Only Honorary Canon" of the archbasilica, a title that the heads of state of France have possessed since King Henry IV.

The large Latin inscription on the façade reads: Clemens XII Pont Max Anno V Christo Salvatori In Hon SS Ioan Bapt et Evang. This abbreviated inscription translates as: "The Supreme Pontiff Clement XII, in the fifth year [of his Pontificate, dedicated this building] to Christ the Savior, in honor of Saints John the Baptist and [John] the Evangelist".[5] The inscription indicates, with its full title (see below), that the archbasilica was originally dedicated to Christ the Savior and, centuries later, rededicated in honor of Saint John the Baptist and Saint John the Evangelist. Christ the Savior remains its primary dedication, and its titular feast day is 6 August, the Transfiguration of Christ. As the cathedral of the pope as bishop of Rome, it ranks superior to all other churches of the Catholic Church, including Saint Peter's Basilica.

https://en.wikipedia.org/wiki/Archbasilica_of_Saint_John_Lateran

Disco Inferno

The Trammps

https://www.youtube.com/watch?v=MCxMBmKG-SE

James I the Conqueror (Catalan/Valencian: Jaume I or Jaume el Conqueridor; Aragonese: Chaime I o Conqueridor; Spanish: Jaime I de Aragón or Jaime I el Conquistador; 2 February 1208 – 27 July 1276) was King of Aragon, Count of Barcelona, and Lord of Montpellier from 1213 to 1276; King of Majorca from 1231 to 1276; and King of Valencia from 1238 to 1276. His long reign of 62 years is not only the longest of any Iberian monarch, but one of the longest monarchical reigns in history, ahead of Hirohito but remaining behind Queen Elizabeth II, Queen Victoria, and Ferdinand III of Naples and Sicily.

King James I saw the expansion of the Crown of Aragon in three directions: Languedoc to the north, the Balearic Islands to the southeast, and Valencia to the south. By a treaty with Louis IX of France, he achieved the renunciation of any possible claim of French suzerainty over the County of Barcelona and the other Catalan counties, while he renounced northward expansion and taking back the once Catalan territories in Occitania and vassal counties loyal to the County of Barcelona, lands that were lost by his father Peter II of Aragon in the Battle of Muret during the Albigensian Crusade and annexed by the Kingdom of France, and then decided to turn south. His great part in the Reconquista was similar in Mediterranean Spain to that of his contemporary Ferdinand III of Castile in Andalusia. One of the main reasons for this formal renunciation of most of the once Catalan territories in Languedoc and Occitania, and any expansion into them is the fact that he was raised by the Knights Templar Crusaders, who had defeated his father fighting for the Pope alongside the French, so it was effectively forbidden for him to try to maintain the traditional influence of the Count of Barcelona that previously existed in Occitania and Languedoc.

As a legislator and organiser, he occupies a high place among the European kings. King James I compiled the Llibre del Consolat de Mar,[1] which governed maritime trade and helped establish Aragonese supremacy in the western Mediterranean. He was an important figure in the development of the Catalan language, sponsoring Catalan literature and writing a quasi-autobiographical chronicle of his reign: the Llibre dels fets.

https://en.wikipedia.org/wiki/James_I_of_Aragon

James I - Peace with Spain

On the death of Queen Elizabeth I in 1603, many hoped that the atmosphere of religious tension would diminish. Her successor was James VI, King of Scotland. James was a Protestant like Elizabeth but he thought of himself as a peacemaker.

As the son of the Catholic Mary, Queen of Scots, he was also expected to treat Catholics better than Elizabeth. Some Catholics even believed that he might stop their persecution, and allow them to worship freely.

Under pressure

The King, however, was under pressure from many members of the House of Commons who were strongly anti-Catholic. He also became less sympathetic towards Catholics following the discovery of a series of minor Catholic plots.

The Bye Plot of 1603 was a conspiracy to kidnap the King and force him to repeal anti-Catholic legislation. The Main Plot was an alleged plan by Catholic nobles to remove the King and replace him with his cousin, the Catholic Arabella Stuart.

Catholic convert

Although she was a Protestant, James's wife, Anne of Denmark, converted to Catholicism. This was one of a number of factors that led many Catholics to hope for toleration under his rule.

With Elizabeth I and Philip II of Spain now dead, both countries were keen to conclude fifteen years of war and signed a peace treaty at the Somerset House Conference in London in 1604.

Catholics hoped that the Spanish would press for toleration of English Catholics in the peace negotiations. In fact they failed to obtain any concessions at all.

https://www.parliament.uk/about/living-heritage/evolutionofparliament/parliamentaryauthority/the-gunpowder-plot-of-1605/overview/background-to-the-gunpowder-plot/peacemaker---the-new-king

Note 308.—"Elus. The French word elu means elected; and the •degrees, whose object is to detail the detection and punishment of the actors in the crime traditionally related in the third degree, are called Elus, or the degrees of the Elected, because they referred to those of the Craft who were chosen or elected to make the discovery, and to inflict the punishment. They form a particular system of Masonry, and are to be found in every Rite, if, not in name, at least in principle. In the York and American Rites, the Elu is incorporated in the Master's degree; in the French Rite it constitutes an independent des?rce; and in the Scottish Rite it consists of three degrees, the ninth, tenth and eleventh. Ragon counts the five preceding degrees among the Elus, but they more properly belong to the Order of Masters. The symbolism of these Elu degrees has been greatly mistaken and perverted by anti-Masonic writers, who have thus attributed to Masonry a spirit of vengeance, which Is not its characteristic. They must be looked upon as conveying only a symbolic meaning." — Mackey's Encyclopaedia of Freemasonry, Article Elus.

Note 345.—'*As to the history of the Kadosh degree, it is said tg have been first invented at Lyons, in France, in 1743. where it appeared under the name of the Petit Elu. This degree, which is said to have been based upon the Templar doctrine heretofore referred to, was afterwards developed into the Kadosh, which we find in 1758 incorporated as the Grand Elect Kadosh into the system of the Council of Emperors of the East and West, which was that year formed at Paris, whence it descended to the Scottish Rite Masons. Of all the Kadoshes. two only are now important, viz.: the Philosophic Kadosh, which has been adopted by the Grand Orient of France, and the Knight Kadosh, which constitutes the thirtieth degree of the Ancient and Accepted Scottish Rite, this latter being the most generally diffused of the Kadoshes."—Mackey's Encyclopaedia of Freemasonry, Article Kadosh

There are still more interesting, if not curious, facts surrounding President Obama. In February 2008, Obama was endorsed by white terror-racist group the Ku Klux Klan as reported in the Uk's Daily Squib Newspaper. Imperial Wizard, Ronald Edwards, and his KKK members supported Barack Obama in a rally in Tennessee.

Some might say the Klan weren't really voting for Obama, as much as against Hilary Clinton, because the banners they carried said, "ANYTHING IS BETTER THAN HILARY." But wait, if "ANYTHING" is "BETTER THAN HILARY," why doesn't the banner say, "Vote McCain, Palin or Obama"? Why just, "VOTE OBAMA"?

The Ku Klux Klan is of course a Masonic organization. And rumour has it that Mr. Obama is a high-ranking Freemason: either a Prince Hall Freemason or a member of the Martinist Order. And as if to prove the rumour true, on Tuesday January 20, 2009, the Masonic Lodge William R. Singleton-Hope-Lebanon Lodge #7 of the District of Columbia hosted what it called Masonic Inaugural Ball" in honor of President Barack Obama. The Ball was held on Inauguration, 8:00pm, at Stars Bistro, 2120 P Street N.W., Washington DC. Mr. Obama did not attend, of course, as that was his inauguration day as President.

Codeword Barbelon book two

by P.D. Stuart

Martinism is a form of Christian mysticism and esoteric Christianity concerned with the fall of the first man, his materialistic state of being, deprived of his own, divine source, and the process of his eventual (if not inevitable) return, called 'Reintegration'.[1]

As a mystical tradition, it was first transmitted through a Masonic high-degree system established around 1740 in France by Martinez de Pasqually, and later propagated in different forms by his two students Louis Claude de Saint-Martin and Jean-Baptiste Willermoz.

The term Martinism applies to both this particular doctrine and the teachings of the reorganized "Martinist Order" founded in 1886 by Augustin Chaboseau and Gérard Encausse (aka Papus). It was not used at the tradition's inception in the 18th century. This confusing disambiguation has been a problem since the late 18th century, where the term Martinism was already used interchangeably between the teachings of Louis-Claude de Saint-Martin and Martinez de Pasqually, and the works of the first being attributed to the latter.[2] Regular transmission of Martinism to Augustin Chaboseau and Gérard Encausse has yet to be documented.

The three branches of the tradition

Martinism can be divided into three forms through which it has been chronologically transmitted:

The Elus-Cohens or Elus Coëns. (Cohen is the Hebrew for "priest" and "Elus" means "the elect" or "the chosen".) This was the first, and explicitly theurgical, way that 'reintegration' was to be attained. The Elus-Cohens were founded by Martinez de Pasqually, who was Saint-Martin's teacher. The original Elus-Cohens ceased to exist sometime in the late eighteenth or early 19th century, but it was revived in the 20th century by Robert Ambelain, and lives on today in various Martinist Orders, including the branch reinstigated by Ambelain himself.[citation needed]

In the highest of the three degrees of the Order of the Elus-Cohen, known as the Shrine, itself consisting of three degrees of which the highest was the Master Reau-Crois, evocation of entities belonging to the Divine Plane was carried out. This makes clear that the Elus-Cohen were not merely a mystical but a magical order. The chief evocation was that of the 'Mender', Jehoshua, and the basic methods were those of the Key of Solomon, including the use of circles, names of angels, planetary hours and symbols. The magical operations of the lower degrees were intended to establish contact between the operator and the Invisible World. Lofty and beautiful prayers recalled the goal which the Order tried to attain. There were also exorcisms intended to strangle demonic influence in the universe and thwart its powers over men, and to combat black magic.[3]

The Scottish Rectified Rite or Chevaliers Bienfaisants de la Cité-Sainte (CBCS). This was originally a Masonic rite, a reformed variant of the Rite of Strict Observance which, in its highest degrees, uses Masonic-type rituals to demonstrate the philosophy which underlies both Martinism and the practices of the Elus-Cohens. The CBCS was founded in the late 18th century by Jean-Baptiste Willermoz, who was a pupil of Martinez de Pasqually and a friend of Saint-Martin. The CBCS has managed to survive as a continually practiced rite from its founding until the present day, both as a purely masonic rite, and as a detached rite which is also open to women.

The Martinism of Louis-Claude de Saint-Martin, a mystical tradition in which emphasis is placed on meditation and inner spiritual alchemy. Saint-Martin disapproved of these teachings being called 'martinism' by his contemporaries, and instead explained it as a silent 'way of the heart' to attain reintegration. Saint-Martin most likely did not organize this path as an 'order', but gathered small circles of students around him, where he transmitted his teachings.

In a nutshell, the Martinism as we know it today consists of the theurgic tradition of Martinez de Pasqually (Martinezism), the Masonic Templarism of Jean-Baptiste Willermoz (Willermozism) and the Christian Theosophy of Louis-Claude de Saint-Martin.[4] This heritage was reorganized into the 'Ordre Martiniste' in 1886 by Augustin Chaboseau and Gerard Encausse (also known as Papus).[citation needed]. The regular transmission of the Martinist heritage to Chaboseau and Papus has not been proven as of today.

Martinezism: Martinez de Pasqually and the Elus Cohens

Jacques de Livron Joachim de la Tour de la Casa Martinez de Pasqually was born in c. 1727 in Grenoble, France, and died in 1774 in Saint-Domingue while dealing with profane business. Martinez de Pasqually was active in Masonic organisations throughout France from the age of 28 onwards. In 1765 he established l'Ordre des Chevaliers Maçons Élus Coëns de l'Univers (Order of Knight-Masons Elect Priests of the Universe), which functioned as a regular Masonic obedience in France.

This order had three sets of degrees: the first were analogous to the symbolic degrees of conventional Freemasonry. The second were generally Masonic, though hinting at Pasqually's own secret doctrine. The third set were blatantly magical: for example, by using exorcisms against evil in the world generally and in the individual specifically. In the highest degree, the Reaux-Croix, the initiate was taught to use Theurgy to contact spiritual realms beyond the physical.[5]

De Pasqually put forth the philosophy underlying the work of the Elus-Cohens in his only book, Treatise on the Reintegration of Beings,[6] which first uses the analogy of the Garden of Eden, and refers to Christ as "The Repairer". The ultimate aim of the Elus-Cohen was to attain – whilst living – the beatific vision through a series of magical invocations and complex theurgic operations.

After Martinez de Pasqually's death, the Elus-Cohens continued to operate for some time; however, divisions started to occur between various temples, which became dormant during the first half of the 19th century. The last-known surviving Elus-Cohen from the original incarnation of the order, Destigny, died in 1868.[6]

Louis-Claude de Saint-Martin

Louis-Claude de Saint-Martin was born in 1743 in Amboise, France, and died in 1803. He was originally a barrister before taking a commission in the army at Bordeaux. Saint-Martin was initiated into the Elus-Cohens in 1768 and was active in the organization for at least six years. Saint-Martin was initiated into the Reaux-Croix, the highest degree of the Order, and in 1770 became de Pasqually's secretary.

Saint-Martin became increasingly dissatisfied with the Elus-Cohens' use of theurgic ritual, feeling that it was too sophisticated for the desired end. Instead, he favoured inward contemplation, or what he called "The Way of the Heart". Nevertheless, Saint-Martin continued to acknowledge Martinez de Pasqually's influence on his own system of thought. In addition, Saint-Martin drew much inspiration from the work of Jakob Böhme.[7]

In 1777, after failing to convince the Elus-Cohens to adopt a more contemplative practice, he cut back his involvement in the Order. He ceased all involvement in 1790.

Saint-Martin outlined his philosophy in several books , using the pen name of "The Unknown Philosopher". These include:

Ecce Homo

Of Errors and Truth, 1775

The Man of Desire

The New Man

Man, His True Nature & Ministry

Aphorisms and Maxims.

The Spiritual Ministry of Man.

Ten Prayers.

The Red Book.

Theosophic Correspondence.

Natural Table of the Correspondences between God, Man and the Universe, 1782

Note: the books with the name Man or l'homme in French are retellings of Saint-Martin of the main teachings of Martinez de Pasqually and what he learned in Martinezism mixed with Boehme.

There has been some controversy over whether Saint-Martin himself ever founded a formalised Order of Martinists. For example, 20th-century Martinist author Robert Ambelain initially claimed that Saint-Martin founded an order called the "Society of Initiates",[8] but within a few years he became disillusioned with the concept and stated that the Society of Initiates never existed.[9] Others allege that Saint-Martin became involved in a pre-existing society called the "Order of Unknown Philosophers".[10] It seems most probable, however, that although Saint-Martin did initiate disciples after a fashion, this was done on an informal basis; Martinism did not exist as an order per se until the efforts of Papus and Chaboseau (see below).

Willermoz and the Scottish Rectified Rite

Jean-Baptiste Willermoz (born 1730, Lyon, France; died 1824 also at Lyon), was initiated into Masonry at the age of 20 in a lodge which operated under the auspices of the Strict Observance. He was initiated into the Elus-Cohen in 1767, eventually attaining the highest degree of the Order, and being named by de Pasqually as a "Superior Judge," one of its most senior officers.

Concerned about dissent in the order after the death of de Pasqually, Willermoz in 1778, together with two other Superior Judges, formulated the idea of creating two additional degrees for the Auvergne Province of the Strict Observance, which exemplified the philosophy, though not the theurgic practices, of the Elus-Cohens, while working in the Knight Templar-oriented milieu of the masonic rite. The name of the rite was changed to Chevaliers Beneficient de la Cité-Sainte (CBCS). The degree structure of the rite was thus:

Apprentice

Fellowcraft

Master

Maître Ecossais/Scotch Master

Ecuyer Novice/Squire Novice

C.B.C.S. (Le Chevaliers Bienfaisants de la Cité Sainte)

Chevalier-Profès/Professed Knight

Chevalier-Grand Profès/Grand Professed Knight

Having reformed the French branch of the order, Willermoz in 1782 succeeded in persuading the German mother branch to adopt his reforms – though not without meeting considerable opposition from other branches of the Strict Observance, such as the Bavarian Illuminati of Adam Weishaupt.

The French Revolution curtailed the activities of the CBCS in France although the rite was preserved in Switzerland. Today the CBCS, or "Scottish Rectified Rite" (Rite Ecossais Rectifié) has several "great priories" throughout the world: Switzerland, USA., France, both the Waite's & Michael Herbert's Great Priories in England, Germany, Belgium, Spain, Portugal and Brazil, with prefectures and lodges of Saint Andrew as well as Rectified Craft lodges existing in many places from Italy to Brazil to Romania.[11]

Papus and Chaboseau: the founding of the Martinist Order

The disciples of Saint-Martin spread the Doctrine of the Unknown Philosopher in France, Germany, Denmark and above all in Russia. It was through one of them, Henri Delaage, that in 1880 a brilliant young Parisian doctor, Gerard Encausse (Later to be known as Papus), became acquainted with the doctrines of Saint-Martin. Subsequently, in 1884, together with some of his associates, he established a Mystical Order which he called the Ordre Martiniste or the Martinist Order.[12]

The founding of the Order came about when Encausse met Augustin Chaboseau in 1884. In parallel, Stanislas de Guaita, in association with Papus and Pierre-Augustin Chaboseau founded the Ordre Kabbalistique de la Rose Croix in 1888. Papus and Chaboseau discovered that they had both apparently received Martinist initiation through two different chains of succession which linked back to Saint-Martin and his original disciples. Papus claimed to have come into the possession of the original papers of de Pasqually and to have been given authority in the Rite of Saint-Martin by his friend Henri Viscount Delaage.[13] However, Encausse realised that there was a "missing link" in his own chain of succession: he and Chaboseau therefore "swapped initiations" to consolidate their lineages.

The Martinist Order which Papus founded was organised as a Lodge system, which worked four degrees:

Associate

Mystic

Unknown Superior (S::I::/Supèrieur Inconnu)

Unknown Superior Initiator (S::I::I::/Supérieur Inconnu Initiateur)(Lodge/Heptad Master).

Of these, the first two introduce the Candidate to key Martinist concepts, while the third supposedly confers the actual Initiation which Saint-Martin gave to his original disciples. Martinists generally believe that to be an authentic initiate, one must be able to show a chain of Initiatic Succession which goes back to Saint-Martin himself. However, Restivo states that "Martinist authenticity is not contingent upon acceptance or initiation into a filiation or succession of other Martinists as no personal initiation chain from Louis-Claude de Saint-Martin exists in the sacramental manner of ordination as culmination of mastery in an Initiatic order."

About the rituals themselves, the following general points may be made:

The mystical Christianity of Martinism is emphasised by the fact that all lodges are opened by invoking Yeheshuah, (Hebrew: יהשוה) i.e. the Pentagrammaton, consisting of the Tetragrammaton, with the addition of the Hebrew letter Shin, which was first suggested by Reuchlin as a Qabalistic way of spelling Jesus.

Despite the Lodge structure of Martinism, the rituals themselves do not bear any resemblance to the symbolic degrees of Freemasonry. The rituals have their own milieu of dramatic and esoteric content. It has been claimed however that some of the rituals derived from the Egyptian Freemasonry of Cagliostro, and the Scottish Rectified Rite of Willermoz.[14]

The rituals contain elements of Martinez de Pasqually's philosophy, and passing references to the Qabalah, in addition to principles derived from Saint-Martin's own teachings.

The candidate at key points throughout the rituals is expected to answer on his or her own initiative. He or she is constantly encouraged to meditate on the symbolism presented.

The rituals often rely on the element of surprise to reinforce the points they make.

During the period up to the Second World War, the I::L:: or S::I::IV degree was exceptionally added as an endorsement or rank of distinction to the S::I::I:: degree for legates in new Martinist jurisdictions who were expected to eventually become Grand Masters. Later branches of the Martinist Order worked a fifth degree, I::L:: (Free Initiator/Initiateur Libre), which conferred on the candidate the power to initiate others into all four degrees in person, not requiring Lodge or Heptad group forms, and to establish a new and independent Martinist Order, as well as to act as the legate or representative or Grand Master of that new order. For example, the Rose+Croix Martinist Order (Ontario, Canada):[15]

Associate

Mystic

Unknown Superior (S::I::/Supèrieur Inconnu)

Unknown Superior Initiator (S::I::I::/Supèrieur Inconnu Initiateur)(Lodge/Heptad Master)

Free Initiator (I::L::/Initiateur Libre/S.I.IV) (Grand Officer/Grand Initiator).

Modern Martinism

In 1905, Tsar Nicholas II of Russia invited Papus to Tsarskoye Selo to ask for advice on domestic difficulties that he was facing with revolutionaries. The First World War was disastrous for the Order. Papus died on the battlefield fulfilling his duties as a doctor, as did many other leaders of the Order. After the war, the Order was almost extinct and the surviving members splintered into competing factions.

René Guénon was himself initiated in the Martinist Order. In between 1906 and 1912, Guénon was a member of Martinist Lodges Humanidad and Melchissedec,[17] and published articles in L'Initiation, Revue Indépendante des Hautes Etudes Martinistes.[18][19] The Congrès Spiritualiste held in Paris on 7–10 June 1908, and organized by Papus, with the presence of Victor Blanchard, Paul Veux, Paul Chacornac, Theodor Reuss, and Charles Détré alias Teder took place at the peak of the collaboration between Guénon and Papus. However, the regularity of the Martinist Order was strongly questioned by Brother O. Pontet of the Grand Orient de France,.[20][21] The creation by Guénon in 1909 of an Ordre du Temple within the premises of the Martinist Order, as well as his involvement in a Gnostic Church under the name Palingenius prompted the separation between Papus and Guénon.

Many French Martinists supported Karl Wilhelm Naundorff's claims to the French throne. They joined the Synarchy movement and formed the Ordre Martiniste et Synarchie (OM&S) under the leadership of Victor Blanchard. Both Imperators of The Ancient Mystical Order Rosae Crucis (AMORC), Ralph Maxwell Lewis and Harvey Spencer Lewis were initiated into the Martiniste et Synarchie (OM&S). AMORC Imperator Harvey Spencer Lewis held the title of Grand Inspector for the Americas as well as Sovereign Grand Master Legate for the United States and was granted a charter to establish Lodges in the United States. Lewis later decided not to proceed with the OM&S plan for the U.S. due to the fact that Victor Blanchard was unable to produce all the required documentation. It turned out that the activities of the OM&S were limited to the transmission of various Martinist Initiations, and that the Order otherwise had no actual existence. There was no Martinist Lodge in Paris at the time and Victor Blanchard gave his initiations in the temple of the Fraternitae des Polaires.[citation needed]

In 1931 Augustin Chaboseau joined Victor-Emile Michelet and Lucien Chamuel (the other two surviving members of the original Supreme Council of 1891) to resuscitate the Order that they had founded with Papus. To emphasise the difference between traditional Martinism and the many new groups that had emerged, they named their movement the Ordre Martiniste Traditionnel (OMT). Victor-Emile Michelet was elected Grand Master and Augustin Chaboseau succeeded him in 1939 until his death in 1946. AMORC Imperator Ralph Maxwell Lewis was asked by the OMT in 1939 to bring Traditional Martinism to the U.S. Lewis was thus appointed Sovereign Legate and Regional Grand Master of the OMT and received the necessary charters and other documents required in order to proceed with the Order's expansion.[citation needed]

The Second World War was as disastrous for the Order in Europe as the first. The Nazi regime suppressed all 'occult' groups and many Martinists died in concentration camps. The OMT in Europe and its American branch, the Traditional Martinist Order (TMO) still exist. The TMO currently operates in almost every free country in the world under the protection of AMORC. Martinism is still growing in popularity, and with the advent of the Internet, many new orders and online groups expressing an interest in Martinism have emerged worldwide.[22]

The Martinist Order (L'Ordre Martiniste) founded by Papus in 1887 continues, and grows worldwide with Groups across Europe, Africa, the United States and the Middle East.[citation needed]

https://en.wikipedia.org/wiki/Martinism

It is not too surprising that Barack Obama would be so "profoundly affected" by Catholic teachings, having imbibed these from his Jesuit mentor Gregory Galluzzo. This fact (Obama's tutelage by a Jesuit priest) is significant for a number of reasons. Here is what Andres Dae Keun Kwon the director and lead organizer of ACTS (the "Alliance of Communities Transforming Syracuse") had to say on what Jesuit Galluzzo said about the methods and principles he used to train Obama: "Gregory Galluzzo isa former Jesuit and said that many of the organization's principles are rooted in the kind of social justice supported by Catholicism." No wonder Obama is "PROFOUNDLY AFFECTED BY CATHOLIC SOCIAL TEACHINGS!" He has been indoctrinated into Catholicism.

Reader, the Jesuits are almost always of a character like that of their founder, the wretch Ignatius de Loyola, afterwards called a 'saint'! Says J. Huber, who was professor of Catholic theology, concerning the Jesuits:

"A mixture of piety and diplomacy, asceticism and wordly wisdom, mysticism and cold calculation.... the trade-mark of this Order." That is to say, intransigent, obdurate; intrepid; unscrupulous; crafty; insinuating; perverse; contumacious; deceptive; sycophantic; or a combination of any number of these! And Obama was trained by one of these men!

How far has this fruit fallen from the tree we will have to see.

Sure, the Jesuits are intelligent, sophisticated men, but as the great Dr. Thomas Chalmers observed from his vast experience, the brightest mind may pour its radiance upon the people, while it still remains, like the northern ice-field, cold and impassive."

page 367

"Obama's Jesuit, Socialist And New World Order Connections"

Codeword Barbelon book Two

by P.D. Stuart

https://www.facebook.com/billy.dunn.50767/posts/pfbid02f5EnrCvUmEKuPqyQk8ZDJGaLXaXW7CA3pkpkSB74Y6iXCA2j3u2siFmcEpyxFXTdl

Rosa Jesuitica, oder Jesuitische Rottgesellen, das ist, Eine Frag ob die Zween Orden, der ganandten Ritter von der Neerscharen Jesu, und der Rosen-Creuzer ein einiger Ordensen: per J. P. D. a S. Jesuitarum Protectorum. Prague, 1620.” (4to).

This is a truly curious tract upon the “relations of the Jesuits and the Rosicrucians."

https://drive.google.com/file/d/1dT28PyPUPfqDfC0iVg7nGFsle8vYBXLf/view?usp=sharing

Rosicrucianism and the Bohemian War

If one wants to understand how the group around Simon Studion gained in influence, the political context of the 1590s must be carefully calibrated with the hopes set out at Tubingen in 1610. The Rosicrucian ideas were published in a period when political activities were set in motion to form an evangelical union in Germany, a union that (according to Studion in 1604) sought support in France, Britain, and Denmark. The rise of Johannes Bureus in Sweden, on the other hand, confirms Frances Yates’ hypothesis that political initiatives in the Thirty Years’ W ar were influenced by Rosicrucian types of eschatology both before 1610 and after 1620. This notwithstanding that the year of the defeat at Prague in most of the recent literature has been transformed into a Rosicrucian anno non post quern, underlined by such writings as Paul Nagel’s Cursus Quinqumali Mundi oder Wundergeheime Offenbarung (Halle, Saxonia, 1620) stating that the whole course of history would repeat itself within the course of four years before the bitter end: “ 1624 nec plus ultra.” O f course, Nagel was immediately attacked by a Jesuit author claiming that his doctrine of compressed repetition was a mere stage-play, falsely transposed to the scene of reality.

The centrality of the events in 1620 is, on the other hand, confirmed by the Baltic events. Although Frances Yates’ scenario was only very partially spelled out (Dee’s connection to Sidney remained obscure), she did not err entirely in explaining the printing of the Rosicrucian pamphlets as related to the events after the death of Rudolph II in 1612 and the Wiirtemberg marriage in 1613. While the printing of the manifestos took place at Hesse-Kassel in 1614, they had already been welcomed by the political maneuverist Ludwig of Anhalt by 1612, even though he had no clue as to their origin. The Paracelsian rostrum drew new adherents with violent visions, and the Rosicrucian prints underlined the need for a new reform. The debate had some role in encouraging the brave in Bohemia to their defiant design of protecting themselves. Created King of Bohemia and head of the Protestant league in 1619, Fredrick V gained a double vote in the Imperial election. Counter-Reformation Catholics saw that these votes could be used for destructive ends. The wiping out of his cultural court in Bohemia at the Battle of the White Mountain in the fall of 1620 was a disaster for those intellectuals who had hoped, that radical Protestant culture would assert itself against Habsburg tradition. While some, including Christian of Anhalt, shrank from the Palatinist cause, others immediately sought a restoration. For one thing, Protestant knights began to recruit a new army to protect the lands not yet invaded and re-Catholicized. But a concentration on the Rosicrucian outbreak of pamphleteering in the period 1610-20, leads to over-simplification o f events, particularly if one wants to understand the dynamics of the Rosicrucian ideals beyond the Bohemian phase of the War. The way to start is to turn to a letter containing rather unexpected information.

A New Source: Lotich’s Instruction to Carl IX in 1605

As early as 1604, Bureus got involved in translating a Latin pam phlet sent to him by the illegitimate son of the King, Carl Carlsson Gyllenhielm, entitled A Warning delivered, by one of the Pope’s secretaries. Its author treats of a feared Protestant setback in Austria and Wiirtemberg, and of the formation in Rome of two colleges for Counter-Reformation Propaganda Fide. The question of an evangelical union was therefore raised, a political union among Protestant Princes that finally formed at Auhausen in May 1608. It was to be led by Fredrick IV of Wurtemberg, with hopes of including the Swedish King.78 Then, in October 1605, probably not very long after the disastrous skirmish outside Kircholm in Livonia, King Carl IX was written to in Stockholm by a preacher from Stralsund, Michel Lothich Pomer(iensis).79 Speaking of a new political scenario in a letter, Lotich pointed to a new era heralded by the new star of 1572. He drew up the sign of Cassiopeia and placed beside it a sword topped with a star. The sword stood on an altar inscribed with the sign of Leo. For the first time in the north, he then delivered a message to the Swedish King; the prophecy of “der Lowe aus der M ittem acht”. Enclosed between the names of St. Bridget and Sibylla Tiburtina, Lotich drew a crossmarked heart mounted by a precious crown supporting a rose (badly drawn) and an “F”, probably for Fredrick. Beside these arrangements, Lotich placed two Greek crosses: a plain one marked “Sion” and a cloven one marked “Homo”, the established cross of St. Lazarus, the disciple Jesus raised from the dead. The “F” placed on top of the crown and heart clearly signaled that there now was a German Prince ready to rise as a new crusading Emperor. Medievalists can show how during the thirteenth century Joachim ’s system of an ultimate redemption was transformed from speaking of a future Angelic Pope to electing the Holy Roman Emperor, Fredrick II of Hohenstaufen, as chastiser of the Church and world monarch of redemption. Seated in a Templar throne in Sicily, and with ever widening ambitions, Fredrick was, however, declared anathema by Pope Gregorius IX in 1240. Since his death, Joachimite sectarians in southern Germany awaited a new Fredrick, just as the French long awaited their second Charles (le Magne). Lotich drew energy from this idea and he seems to have intended Fredrick IV of Wurtemberg (his son was only ten years old), if he was not thinking of averting the staunchly Catholic Imperial incumbent, Ferdinand II. Paracelsus’ prophecy to Emperor Ferdinand in 1536 did consist of “an ‘F’ standing on a rose, beneath which is a crown."

Consider Lotich’s anagrammatic title set out on the last page of the letter:

Expositio

Saphyri ab Aq.lone illucoscentis

orbi

per

Germaniam rosynscenti

contra Bestiam Quartam

Indice Judiceq.

Leo Davidiador

Leoniby

Brittannorum atq. Batavorum

opitulaturq. 5.e.

Exposition of the

Saphiric realm shining

from the North

Germany rosen scented

against the Fourth Beast.

Witness & Judge

The Davidic Lion &

two Lions

Brittish and Dutch

assisting, the Fifth.

The word “rosynscenti” is a neologism that 1 take to allude to the heavenly manna emanating from the accompaning Sephirothic tree.80 O n his way to Austria and Bohemia, Lotich says, he had been given part of Divine Wisdom. He was told of a meeting taking place in 1599 at Heidelberg with the administrator of Wiirtemberg during the minority of Fredrick IV, Christian of Anhalt, and the princly supporter of Paracelsism, Moritz of Hessen. He was warned that Spain and the House of Austria were crafting an alliance between the Pope and the Turks to obliterate Protestantism in all of Europe; they were active in Flanders and had sent diplomats to England and Denmark to prevent aid from reaching the East where persecutions had set in. Yet, Lotich had learned that a new situation was afoot in the North. He now instructed King Carl to receive him in person in Stockholm so that he can explain the Divine intention behind his rise and the deposing of Sigismund from the throne. First in the row of Lotich’s signs is a “Y”, a fork described as black and red, with a stem in white. The reader is then told to look up the angelic chronology of Trithemius’ De septem secundeis Intelligentijs (1527). Here, the medieval struggles of France and Germany are shown to climax in the age of the fifth planetary spirit Samael, the Mercurial age during which the Beast is unleashed. This apocalyptic struggle would lead to an ultimate destruction, Trithemius had said, if there does not arise a sect (“ad algos”, i.e., for the frozen) prepared to destroy the old religion. T o frighten the Beast, the new sectarians would wear a “Y” on their clothes.81 As Frances Yates has noted, “the ‘Y’ clad knight” not only occurs in the poetry of Edmund Spencer, but more significantly, the “Y” of Trithemius is on the first page of John Dee’s Monas Hieroglyphica (Antwerp, 1564). This Pythagorean “Y” was taken by Dee from Geoffrey de Tory’s Champfleury (Paris, 1529) to illustrate the difference between the broad road of the Tyrant and the narrow path of the Adept. Tory developed a numerology around Latin letters to demonstrate their divine origin and inspiration. As was the case for these representations, Trithemius’ scheme of angelic ages became very influential, not least because both Agrippa and Paracelsus were strongly influenced by him.82 Beside a Sun inscribed “Iehova Iustitia Nostra” one notices a crowned Eagle and an arm carrying a sword with a cloven handle set against four other signs, joined as in a chain: a sign for Leo with three arrows at its head and a chi-rho flag at its tail is mounted upon a fleur de lys, in turn set upon a peculiar sign, a cloven rod with two branches shoodng out from each side, which was perhaps the sign for a nymph as in the leo, nymph, and lily seen by Studion. Lotich now repeated his apocalyptic message with an exhortation: “let us mature, let us fight, let us triumph for the new Jerusalem.” Beside the heart he indicated the year 1603, beside its cross 1601, beside its crown 1600, beside the rose 1601, beside the “F” 1602. He cites Isaiah 54, Zechariah 8 and 9, Ezekiel 38 and 39, Daniel and Revelations. He even drew up a Sephirothic tree, the cosmic model of G od’s ten luminous emanations formulated by the Hebrew Kabbalah. In the middle is an anvil on which a hammer strikes and above it there is a ring a domed by a saphire inscribed with a Hebrew name, to remind us of the biblical metalsmith Tubal-Cain and of Solomon’s golden ring. Lotich spoke of a “Germania rosynscenti”. He made use of the angelic ages. He coordinated the seven planets to the places of the Sefiroth. He refered to a Lion and a cross and centered on Paracelsus’ prophecy of a rose crowned with an “F”. These links considered, Lotich’s letter deserves to be considered in the Rosicrucian context. His eager allusion to Fredrick tends to confirm the view laid out by Frances Yates, that on Christian of Anhalt’s advice, Wiirtemberg, through supplying the future King of Bohemia, manoeuvered to get votes in the coming Imperial election. These attempts occurred, however, at an earlier date than she could demonstrate. Consider, for example, one primary source that Lotich’s rosecrown symbol appears to reflect: the apocalyptic commentary written by the Paracelsian Paul Link to predict events in 1602, written as the author states on 3 April 1599 to criticize one pseudonymus Adalbertus Thermopectius.83 In this prolix text, Link drew upon the seven ages of Trithemius to build up a scenario for the return of Enoch and Elijah. The three principles of Paracelsus, Sulphur, Mercury and Salt explain how the final apokatastasis, or restititution of all things, will take place. In particular in the sixth chapter, Link discussed G rebner’s prophecies on IU D IC IU M , “violenter et ex raptu.”84 In the seventh chapter he presented Kyflhauser’s prophecy concerning Emperor Fredrick III (1441—1493) as an extension of ideas formulated by St. Bridget and Sibylla (Tiburtina). Link also briefly mentioned Sebastian Franck’s treatise on the sixth century Gallic King Artus (Arto, Arturus) and pointed to similarities in the monarchical traditions found in France and Denmark/Norway. Most intriguing of all, however, is Link’s keen consciousness of Postel’s writings on the advent of Elijah. No less than twenty-nine books and manuscripts by Postel are listed at the end of the chapter according to an (incomplete) bibliography compiled by Conrad Gesner, the humanist at Basel.85 Most interesting from a Rosicrucian viewpoint is Link’s mention o f a Confraternity o f the Last Days foreseen by Eusebius and taken up by Trithemius, a confraternity similar to Philo’s description of the House of Elijah in the Talmudic tradition. 86 In brief, Lotich’s letter adds evidence to the view that by 1599 apocalyptic Paracelsians were seeing their astro-spiritual theories begin to be fulfilled. There was a lively, but secretive debate among them.

Rose Cross Over The Baltic The Spread of Rosicrucianism In Northern Europe by Suzanne Ackerman

https://drive.google.com/file/d/1vWI_uTVg5lzNCDm16itq-PLSavozNR_F/view?usp=sharing

Hosea 14

1599 Geneva Bible

14 1 The destruction of Samaria. 2 He exhorteth Israel to turn to God, who requireth praise and thanks.

1 Samaria shall be desolate: for she hath rebelled against her God: they shall fall by the sword: their infants shall be dashed in pieces, and their women with child shall be ripped.

2 O Israel, [a]return unto the Lord thy God: for thou hast fallen by thine iniquity.

3 Take unto you words, and turn to the Lord, and say unto him, [b]Take away all iniquity, and receive us graciously: so will we render the calves of our [c]lips.

4 Assyria shall [d]not save us, neither will we ride upon horses, neither will we say anymore to the work of our hands, Ye are our gods: for in thee the fatherless findeth mercy.

5 [e]I will heal their rebellion: I will love them freely: for mine anger is turned away from him.

6 I will be as the dew unto Israel: he shall grow as the lily and fasten his roots, as the trees of Lebanon.

7 His branches shall spread, and his beauty shall be as the olive tree, and his smell as Lebanon.

8 They that dwell under his [f]shadow, shall return: they shall revive as the corn, and flourish as the vine: the scent thereof shall be as the wine of Lebanon.

9 Ephraim shall say, What have I to do anymore with idols? I [g]have heard him, and looked upon him: I am like a green fir tree: upon me is thy fruit found.

10 Who is [h]wise, and he shall understand these things? and prudent, and he shall know them? for the ways of the Lord are righteous and the just shall walk in them: but the wicked shall fall therein.

Footnotes

Hosea 14:2 He exhorteth them to repentance to avoid all these plagues, willing them to declare by words their obedience and repentance.

Hosea 14:3 He showeth them how they ought to confess their sins.

Hosea 14:3 Declaring that this is the true sacrifice, that the faithful can offer, even thanks and praise, Heb. 13:15.

Hosea 14:4 We will leave off all vain confidence and pride.

Hosea 14:5 He declareth how ready God is to receive them that do repent.

Hosea 14:8 Whosoever join themselves to this people, shall be blessed.

Hosea 14:9 God showeth how prompt he is to hear his, when they repent, and to offer himself, as a protection and safeguard unto them, as a most sufficient fruit and profit.

Hosea 14:10 Signifying, that the true wisdom and knowledge consisteth in this even to rest upon God.

https://www.biblegateway.com/passage/?search=Hosea%2014&version=GNV

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