Off the Derek
Peter Derek Vaughan Prince (14 August 1915 – 24 September 2003) was a Bible teacher whose daily radio programme, Derek Prince Legacy Radio, is broadcast around the world in various languages.
Early years
Derek Prince was born in India to British parents and was a scholar of Greek and Latin, attending both Eton College and Cambridge University.[citation needed]
At university he described himself as an atheist, but while serving with the British army in World War II, he began studying the Bible and became a Christian.[1]
Marriage and the growth of his ministry
Prince married Danish missionary Lydia Christensen in 1946, becoming father to her eight adopted daughters before the couple adopted another daughter.
The family moved to the USA in 1963 and pastored a church in Seattle.[1] Prince worked at the Faith Tabernacle in Chicago, and then moved to Good News Church in Ft. Lauderdale, Florida.
In May 1971 Derek Prince Publications opened offices in Ft. Lauderdale, Florida.[2] Derek Prince Publications became Derek Prince Ministries in December 1990.[3]
Lydia died in 1975, and Prince married Ruth Baker (who had three adopted children) in 1978. They moved to Jerusalem in 1981.[1]
The Princes traveled extensively in ministry until Ruth died on 29 December 1998. The following list of countries covers their ministry from 1993 to 1998. Some of these countries were visited more than once: Russia, Germany, Kazakhstan, Hungary, South Africa, Kenya, Indonesia, Malaysia, Singapore, Turkey, Poland, Bahrain, Cuba, Colombia, Switzerland, France, Portugal, India and England.[4]
He is the author of 51 books, 600 audio and 100 videos, many of which has been translated and published in more than 60 languages. Some of the subjects that are covered in his teachings are prayer and fasting,[5] foundations of the Christian faith,[6] spiritual warfare,[7] God's love[8] and marriage and family.[9] His daily radio is translated into Arabic, Chinese (Amoy, Cantonese, Mandarin, Shanghainese, Swatow), Croatian, German, Malagasy, Mongolian, Russian, Tamil, Samoan, Spanish, Bahasa Indonesia, Tongan, Telugu, Malayalam, Kannada, Hindi and many other languages. The radio program continues to reach many people around the world.[citation needed]
Derek Prince Ministries continued for the rest of his life to distribute his teachings and to train missionaries, church leaders, and congregations.[10]
Demons and deliverance
As a Pentecostal, Prince believed in the reality of spiritual forces operating in the world, and of the power of demons to cause illness and psychological problems. While in Seattle, he was asked to perform an exorcism on a woman, and he came to believe that Christians could be "demonized"[11] (normally described as "possessed" by demons - Prince avoided this term which implies 'ownership').[12][13] This was at odds with the more usual Pentecostal view that demons could "possess" unbelievers, but could only "oppress" Christians. Prince believed that his deliverance ministry used the power of God to defeat demons.[14]
Israel
The grave of Derek Prince in Alliance Church International Cemetery, Jerusalem
Prince strongly opposed replacement theology. His book The Destiny of Israel and the Church argues that the Church has not replaced Israel and that the covenant that God made with the nation of Israel still stands today. Prince also believed that the creation of the state of Israel was the fulfillment of biblical prophecy. Derek states in his book Promised Land, "The central theme of biblical prophecy, as it is being unfolded in our time, revolves around the land and the people of Israel. God is carrying out His predetermined plan to regather the Jewish people from their worldwide dispersion and restore them to their ancient homeland."[15]
The Shepherding Movement
Prince created the Shepherding Movement with fellow ministers Don Basham, Bob Mumford, Charles Simpson and Ern Baxter, who became known as the 'Fort Lauderdale Five.' They sought to counter what were seen as excesses within the Charismatic Movement, by emphasizing discipleship and pastoral care. The practice of 'personal submission to spiritual authorities' was considered controversial.[16] Prince's association with the Shepherding Movement provided international exposure. After leaving the movement, he focused on his own international ministry.[17]
https://en.wikipedia.org/wiki/Derek_Prince
Books: 1. In general: the extent to which they are to be allowed for the private use of Ours [372, 373]; specifically, in the colleges of Ours [372]. See also Library; Publishing books and other scholarly works 2. Administrative: in which are to be recorded: possessions brought by novices and certain of their declarations [57, 200]; the names of those who pronounce vows [530, 545] 3. To be read in the schools: see Authors 4. The writing thereof: see Writing of books;Writers 5. Publication thereof: see Publishing books and other scholarly works
The Constitutions of The Society of Jesus and Their Complimentary Norms
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Derek is a masculine given name. It is the English language short form of Diederik, the Low Franconian form of the name Theodoric. Theodoric is an old Germanic name with an original meaning of "people-ruler" or "lead the people".[citation needed]
Common variants of the name are Derrek, Derik, Deryck (included here), as well as Derrick and Derick.
History
Further information: Theodoric
The English form of the name arises in the 15th century, via import from the Low Countries. The native English (Anglo-Saxon) form of the name was Deoric or Deodric, from Old English Þēodrīc, but this name had fallen out of use in the medieval period. During the Late Middle Ages, there was intense contact between the territories adjacent to the North Sea, in particular due to the activities of the Hanseatic League. As a result, there was a lot of cross-pollination between Low German, Dutch, English, Danish and Norwegian. The given name Derk is found in records of the Low Countries from the early 14th century, and in the spelling Derck becomes rather common in name lists compiled in the Habsburg Netherlands during the early 16th century.[1] An early bearer of the name Derek was lord of Keppel, Gelderland, in the early 14th century. A Derek van Keppel, lord of Verwoelde, died in 1495 and was succeeded by his eldest son, also called Derek van Keppel. A later Derek van Keppel died in 1646, succeeded by Asewolt van Keppel, the father of Arnold van Keppel, who in 1688 was created Earl of Albemarle in the Peerage of England.[2]
https://en.wikipedia.org/wiki/Derek
20 moments that defined the Ruthless Aggression Era: photos
Check out these photos from 20 of The Ruthless Aggression Era's most defining moments, including John Cena's WWE debut, Kane removing his mask for the first time and much more.
https://www.wwe.com/gallery/wwe-ruthless-aggression-era-20-defining-moments-photos#fid-40127534
Off the derech (Hebrew: דֶּרֶךְ, pronounced: /ˈdɛrɛx/, meaning: "path"; OTD) is a Yeshiva-English expression used to describe the state of a Jew who has left an Orthodox way of life or community, and whose new lifestyle is secular, non-Jewish, or of a non-Orthodox form of Judaism, as part of a contemporary social phenomenon tied to the digital,[2] postmodern and post-postmodern eras. In its broadest sense it can also include those changing to a milder form of Orthodoxy.[3] Despite the term's pejorative and controversially dichotomic and definitive nature, it has become popular in use among Orthodox people, is found in mainstream literature,[4] and has also been reclaimed by some OTD individuals.[5]
Leaving Orthodox Judaism, especially the Haredi community, is largely reported to be a difficult experience emotionally, socially, and financially, often involving multiple risks and losses. The combined findings of a significant body of studies which have examined a wide and varied array of reasons given for leaving suggest that exiting is a complex, multifaceted phenomenon, its motivations of which can be defined in several ways: disaffiliation as immigration (aversion from and/or attraction to the differing living conditions of origin or destination, respectively), as apostasy (faith related), as liberation from a coercive group, and as standing for one’s identity. A common denominator between the narratives is an intensity in the individuals' desire to leave, underscored by their readiness to pay the high price involved.[6]
Aggregations of ex-Orthodox individuals may comprise a social movement, though there is no organized effort to convince people to leave, making it more a social phenomenon than a movement. Reports show the rates of attrition from Orthodox Judaism in the US and the UK to be at 33%–52%, and US data appears to show a decline when comparing those born between c. 1990–2002 with those born before 1990.[7] Similar trends in leaving religion exist in Islam, the LDS movement, Hinduism, Pentecostal Christianity, Roman Catholicism, and evangelical Christianity.[8]
The OTD phenomenon is of interest to Orthodox Jews, non-Orthodox Jews, members of the general public, and exiters themselves. This interest has generated many narratives expressed in the form of memoirs, podcasts, studies, documentaries, TV, and opinion pieces.[9] While initial memoirs and documentaries of exiters focused on those leaving Hasidic communities,[10][11] experiences of individuals from other Orthodox communities (Modern Orthodox, Yeshivish, Haredi, etc.) differ in several significant ways.[citation needed]
Background
Terminology
Derech, Hebrew for “path” or “way,” bears a religious connotation: those who follow the derech ascribe to both ancient and modern rabbinic authority which determines a way of life, both communal and private. In Orthodox Judaism, halakha (Jewish law) is viewed as the ultimate authority on how to lead a good and morally upstanding life, and living by its code demonstrates one's commitment and is necessary for belonging within certain communities. The term "off the derech" originated within Haredi communities to describe a physical move away from family and peers as well as abandonment of religious, ethical, and cultural principles. With the high level of existential importance for the individual and the community as a whole to stay on the derech, the term in its original setting is one of disapproval, even when not translated into active shunning of the individual.[5]
Some exiters reject the term because of its history and meaning within Orthodox communities, and some reject it as giving credence to perceived religious superiority[5] or a false binary of being either on or off the prescribed path with no room for any deviation.[12] But many exiters reclaim it and use it as convenient shorthand or as a defiant phrase, celebrating its subversive meaning as an antidote to the stigmatization it connotes. Alternatives used are XO, signifying "ex-Orthodox" while also playing on a term for "love"; ex-Jew, found in blogs; ex-Hasidic or ex-Haredi, offering a more specific indication of one’s native community; and Apikores, derived from the Greek philosopher Epicurus. The last term, first invoked in rabbinic Mishnaic literature and often used as a slur by community members, has extended in meaning to loosely include anyone who expresses a view regarded not only as heretical but even as heterodox.[5]
"Off the derech" has become the most commonly used term among Jews of current or previous Orthodox affiliation to describe an act of departure from a Jewish religious lifestyle, and it is also increasingly used within mainstream parlance, blogging, journalism, and scholarship to identify a brand of secularism born out of a lived experience within a rigidly Orthodox home and community.[5][12]
In Modern Hebrew, the process of halting or decreasing religious observance is known as yetziah besheelah. This term, loosely translated as "leaving in question," plays on "returning in repentance", the popular term for those who move in the other direction by becoming Orthodox after being raised without Orthodoxy.[6]
History of religious attrition
Movement away from traditional religious practices and communities toward secularity has a rich tradition in modern Jewish and Jewish American literature, much of which is echoed in the OTD phenomenon.[5] The Haskalah, the Jewish Enlightenment in Europe that ran parallel in time to the European Enlightenment, was similarly a determined move toward secularization that challenged rabbinic authority,[5] though on a greater scale. Comparable to the OTD phenomenon in the Digital Age, the Haskalah arose in an era of unprecedented opportunities for participation in the non-Jewish world and access to diverse bodies of knowledge.[13] In 19th-century Europe, more girls than accounted for may have voluntarily left Orthodox Judaism, since many stories of girls being abducted by convents[14] may actually have been voluntary defection.[15] Early 20th-century American Jewish immigrant stories consistently tell of an initial departure from a native community, usually located in Eastern Europe or Russia, followed by a secondary departure from their religious and cultural practices.[5]
Nevertheless, OTD literature distinguishes itself as "a movement that originates in the Postmodern world and moves toward, if anything, one that is Post-postmodern," bringing with it its own unique sociological and anthropological aspects.[16][12]
https://en.wikipedia.org/wiki/Off_the_derech
Bank of Rome
(Banco di Roma), one of the most important commercial banks of Italy, organized in 1880. It is one of three banks of so-called national significance. During the world economic crisis of 1929–33, it was on the verge of bankruptcy, but the government came to its aid by buying up its stock. Some 97 percent of the stock of the Bank of Rome (1967) belongs to the government monopoly, the Institute for the Reconstruction of Industry (IRI). Members of the board of directors and of the administration of the bank are appointed by the government. For the implementation of longterm and medium-term credit the Bank of Rome together with the Italian Commercial Bank and the Italian Credit Bank created a bank of crediting and financing (Mediobanca). The Bank of Rome is concerned with the crediting of foreign trade. It is connected with the biggest Italian industrial monopolies, such as Montecatini, Pirelli, and CNIA-Viscosa. It enjoys the support of the Vatican. In early 1969 the bank had 250 branches in Italy and 28 abroad, in Libya, Ethiopia, Somalia, Turkey, Lebanon, France, Monaco, Belgium, and Switzerland; it had representatives in New York, Frankfurt am Main, London, and Buenos Aires. In early 1969 the joint-stock capital consisted of 25 billion lire, and the reserves were 9.4 billion lire; the entire balance is 4,558 billion lire. Investments totaled 2,531 billion lire, and discounting and loans, 1,706 billion lire. The balance sum of the Bank of Rome is inflated, since, unlike most capitalist banks, it includes securities which are turned over to the bank for safekeeping and management, a total of 1,484 billion lire.
https://encyclopedia2.thefreedictionary.com/Bank+of+Rome
The Banco di Santo Spirito was an Italian banking institution founded in Rome in 1606 and dissolved in 1992 by merging with the Bank of Rome. Official bank of the Papal States, it became a public bank under the Italian state between the two wars until the sale, which took place in 1989, to the Cassa di Risparmio di Roma group, which was followed by the aforementioned merger between the three Capitoline institutions that gave life to the Bank of Rome.
History
1605–1811
At the end of the sixteenth century, as in other Italian cities, the decline of Mediterranean trade in favor of oceanic trade in Rome had caused the bankruptcy of many private bankers. Therefore, the Papal States, in order to reassure depositors, thought of founding a public bank, like those that had been born at the end of the sixteenth century in many Italian cities, and in particular the seven Neapolitan banks, annexed to as many charitable institutions, were taken as a model. [1]
The Banco di Santo Spirito was founded on 13 December 1605 with a brief of Pope Paul V to manage the properties and guarantee the financing of the Arcispedale di Santo Spirito in Saxia,[2] of which it was part and in whose headquarters it began its activity. At the same time, both the Monte di Pietà, which was also considered a public bank, and the private bankers continued to exist in Rome.
The headquarters of the Banco di Santo Spirito, initially located in the Hospital, was soon moved to Via dei Banchi, reusing the building of the "Old Mint" located in the middle of the private banks. [1]
Over time it became the deposit box for religious orders, pious places and some private individuals. The operations allowed to the Bank were to receive sums on deposit and return them; and also to transfer amounts from one deposit account to another. The Bank, on the other hand, could not make loans: the only authorized use of the sums deposited was the purchase of "places" of the "chamber of commerce", i.e. securities of the public debt of the Papal States. And in fact, the Bank was actively working for the placement of the mountain places, in particular for those of the non-vacant Monte di Santo Spirito, established to finance the Acqua Paola aqueduct. [3]. In addition, the Bank also placed the places of the "baronial mountains", that is, the mountains established by the Roman nobles to finance the works in their fiefdoms. Despite the prohibition, however, already during the seventeenth century the Bank was pressured and had to grant loans, first to the Hospital and then also to private individuals[1].
The coupons of the Banco di Santo Spirito circulated widely in the city of Rome as a means of payment: they were credit securities issued by a current account holder within the limits of the sum deposited by him and which were transferred from one borrower to another, after checking the coverage by the officials of the Bank, so that almost no metal money circulated in Rome. In 1724 Pope Benedict XIV decreed that the coupons become bearer securities. [1]
In 1737 it was realized that the loans made to the Arcispedale were bankrupting the Bank, and that the coupons that circulated exceeded the value of the deposits. To avoid collapse, the revenues of the Lotto were allocated to the Arcispedale, and from this to the payment of its debts to the Bank[1].
The excess of paper circulation and the difficulty of recovering credits from the Apostolic Chamber and the Hospital led, at the end of the 1700s, to a new crisis that overlapped with the political events of the French occupation. The French occupiers withdrew the coupons from circulation, replacing them with the assigned, which were also inflated. [1]
The Bank was temporarily closed in 1798 by the newly formed Roman Republic and the dies for printing coupons were destroyed. In 1800 it resumed a stunted activity, until in 1811 Napoleon's French closed the Bank. [1]
https://it.wikipedia.org/wiki/Banco_di_Santo_Spirito
Sachs is a German surname, meaning "man from Saxony". Sachs is a common surname among Ashkenazi Jews from Saxony, in the United States sometimes adopted in the variant Zaks, supposedly in reference to the Hebrew phrase Zera Kodesh Shemo (ZaKS), literally "his name is Holy Seed," a quotation from Isaiah 6:13.[1]
https://en.wikipedia.org/wiki/Sachs
Bill Clinton is the 42nd President of the United States (1993-2001), husband of Hillary Clinton, and the incumbent President during the 5-year run of Animaniacs, Pinky and the Brain, and other Warner Bros. shows, so he was often featured in them. During his appearances on the show he was voiced by Frank Welker. Clinton is an avid saxophone musician (as one of the Animaniacs theme song references) and made a famous appearance on The Arsenio Hall Show during his first presidential campaign.
https://animaniacs.fandom.com/wiki/Bill_Clinton
The Goldman Sachs Group, Inc. (/sæks/ SAKS) is an American multinational investment bank and financial services company. Founded in 1869, Goldman Sachs is headquartered in Lower Manhattan in New York City, with regional headquarters in many international financial centers.[1] Goldman Sachs is the second-largest investment bank in the world by revenue[2] and is ranked 55th on the Fortune 500 list of the largest United States corporations by total revenue.[3] In the Forbes Global 2000 of 2024, Goldman Sachs ranked 23rd.[4] It is considered a systemically important financial institution by the Financial Stability Board.
Goldman Sachs offers services in investment banking (advisory for mergers and acquisitions and restructuring), securities underwriting, prime brokerage, asset management as well as wealth management and investment management via Goldman Sachs Personal Financial Management. It is a market maker for many types of financial products and provides clearing and custodian bank services. It operates private-equity funds and hedge funds. It structures complex and tailor-made financial products. It also owns Goldman Sachs Bank USA, a direct bank. It trades both on behalf of its clients (flow trading) and for its own account (proprietary trading). The company invests in and arranges financing for startups, and in many cases gets additional business as bookrunner when the companies launch initial public offerings.[5]
History
Founding and establishment
Third Goldman Sachs logo (2020–2024)
In 1869, Goldman Sachs was founded by Marcus Goldman in New York City in a one-room basement office next to a coal chute.[6][7][8] In 1882, Goldman's son-in-law Samuel Sachs joined the firm.[9][10] In 1885, Goldman's son, Henry Goldman, and his son-in-law, Ludwig Dreyfuss, joined the business and the firm adopted its present name, Goldman Sachs & Co.[11] The company pioneered the use of commercial paper for entrepreneurs and joined the New York Stock Exchange (NYSE) in 1896.[12] By 1898, the firm's capital stood at $1.6 million.[12] It opened offices in Boston and Chicago in 1900, San Francisco in 1918, and Philadelphia and St. Louis in 1920.[13]
Goldman entered the initial public offering market in 1906 when it took Sears, Roebuck and Company public.[12] The deal was facilitated by Henry Goldman's personal friendship with Julius Rosenwald, an owner of Sears.[12] Other underwriting work for initial public offerings followed, including those of General Cigar Company also in 1906, F. W. Woolworth Company in 1912, and Continental Can.[13][12] The firm was an innovator at establishing the price–earnings ratio, instead of book value, as a method for valuing companies, and was therefore able to raise funds for retailers and companies with few hard assets.[13]
In 1912, Henry S. Bowers became the first non-member of the founding family to become a partner of the company and share in its profits.[12] In 1917, under growing pressure from the other partners in the firm due to his pro-German stance, Henry Goldman resigned.[12] The Sachs family gained full control of the firm until Waddill Catchings joined the company in 1918.[12] By 1928, Catchings was the Goldman partner with the single largest stake in the firm.[12] In 1919, the company acquired a major interest in Merck & Co. and in 1922, it acquired a major interest in General Foods.[13] On December 4, 1928, the firm launched the Goldman Sachs Trading Corp.Ad, a closed-end fund.[14] The fund failed during the Wall Street Crash of 1929, amid accusations that Goldman had engaged in share price manipulation and insider trading.[12]
https://en.wikipedia.org/wiki/Goldman_Sachs
The Banca di Roma was founded on 1 August 1992 by the merger of the capital's three main banks: the Banco di Santo Spirito, founded in 1605, the Cassa di Risparmio di Roma, founded in 1836 (which in 1937, had incorporated the Monte di Pietà di Roma of 1604, and in 1988 the Santo Spirito itself) and the Banco di Roma, Founded in 1880.
Capitalia phase and change of name to "UniCredit - Banca di Roma"
After being the main bank of the Capitalia group, the Bank of Rome became part of the "UniCredit Banking Group" in 2002, which changed its name to UniCredit - Banca di Roma. The banking activities are transferred to Banco di Sicilia S.p.A., 100% controlled by Capitalia S.p.A.
After the merger of Capitalia with UniCredit became operational in 2007, all the Unicredit Banca, Bipop Carire and Banco di Sicilia branches in Central and Southern Italy have merged into this bank, with the exception of Sicily. In turn, the branches of UniCredit - Banca di Roma in the North have been remarked as UniCredit Banca, while those in Sicily as Banco di Sicilia.
On 1 November 2010, UniCredit - Banca di Roma, as well as "UniCredit Banca" and "Banco di Sicilia", was incorporated into the parent company UniCredit, thus giving rise to the project of the group's single bank.
The President of the Bank of Rome was Paolo Savona, and the General Manager was Alessandro Cataldo.
Main data
(in millions of Euro as at 31-12-2004)
Net Worth 5,599
Direct deposits 28,786
Customer loans 40,867
Employees 14,623
Branches 1,143
Criticism and controversy
Several criticisms have been raised with the wording "Under the bank, the church lives"[1] by the monthly "Xaverian Missionary" by Marcello Storgato against the Bank of Rome (now become UniCredit). During the 2005 World Youth Day in Cologne, it was noted that from the Report of the Presidency of the Council on the export of Italian arms, the Bank of Rome in 2004 provided its services for the export of arms from Italy for over 395 million euros.
In addition, the "Annual Report of the Presidency of the Council of Ministers on operations authorized and carried out for the control of exports, imports and transit of armament materials" is published annually on the websites of the Chamber of Deputies and the Senate, where UniCredit in 2013 was awarded 3rd place as the largest financier of exports of military systems. [2]
https://it.wikipedia.org/wiki/Unicredit_Banca_di_Roma#Banca_di_Roma
"Administration/administrators of temporal goods: 1. Of the Society in general: those who are administrators [326, 327, 419-21, 740-745, 759, 815]; the powers they have [743-745]; in what spirit and with what care and dedication the temporal goods of the Society are to be administered [305], 216 §§1, 2-4; social justice is to be safeguarded and fostered in the investment of money, 217; nothing is to be changed in or derogated from norms and instructions without permission, 216 §3; an account of one s administration is to be rendered [326, 741, 759], 167; especially so at the end of the t e rm s o f o f f i c e o f l o c a l superiors and treasurers, 222; negligent or wasteful superiors are to be corrected, 216 §4 2. Of one s own goods: is to be yielded from the beginning of novitiate and after first vows, 57 3. Of the goods of others: not to be undertaken without permission of the general, 166; administration of deposits of money from externs, whether in cash or in negotiable paper, should not be undertaken, 219. See also Buildings; Contracts in general, and in particular: Alienation of goods; Debts; Deposits; Gifts; Investment of money; Legacy; Rentals; Revenues"
The Constitutions of The Society of Jesus and Their Complimentary Norms
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Jacob Rothschild, Banker Who Broke From His Fabled Family, Dies at 87
The fourth Baron Rothschild, he left the family banking dynasty to start his own company, becoming a powerful financier, patron of the arts and philanthropist.
Mr. Rothschild retired as head of RIT Capital Partners in 2019. That year, his personal wealth was estimated by the Bloomberg Billionaires Index to be more than $1 billion.
Nathaniel Charles Jacob Rothschild was born in Berkshire, England, on April 29, 1936, to Victor Rothschild, the third Baron Rothschild, and his first wife, Barbara Judith (Hutchinson) Rothschild.
Mr. Rothschild studied history at Oxford before joining the family bank. After he resigned to head RIT, he became involved in a series of ventures, including an unsuccessful bid in 1989 with other investors to take over British American Tobacco for $21 billion.
He maintained a wide network of international connections, acting as deputy chairman of Rupert Murdoch’s BSkyB Television, and as an adviser to then-Prince Charles. He was a member of the International Advisory Board of the Blackstone Group, a leading private equity group, and co-founded the J. Rothschild Assurance Group in 1991, a wealth management company now known as St. James’s Place.
Not all his maneuvers were free of controversy. In 2003, British media reports said he had struck a trusteeship deal with Mikhail B. Khodorkovsky, a Russian oil tycoon and Putin foe, to transfer Mr. Khodorkovsky’s stake in the Yukos oil company to Mr. Rothschild in the event of his arrest. Mr. Khodorkovsky was arrested in October 2003 and later exiled. Mr. Rothschild did not confirm the reports.
Alongside his career as a high-powered financier, Mr. Rothschild played an energetic if sometimes secretive role in Israel, overseeing his family’s long-running philanthropic activities there as head of the Yad Hanadiv foundation.
Over the decades, the Rothschilds quietly sponsored major projects, including the construction of Israel’s Parliament, Supreme Court and National Library, none of which bear the family’s name. “We’ve tried not to be in the headlines,” Mr. Rothschild told The Jerusalem Report in 2012, adding, “Our tradition has been that we don’t shout from the rooftops what we are doing.”
He took over Yad Hanadiv after the death in 1988 of Dorothy de Rothschild, the foundation’s chairwoman and an aunt of his. She bequeathed him estates in Buckinghamshire, England.
Image
An aerial view of sprawling stone manor house built in the ornate style of a French chateau. A highly manicured garden the length of the house can be seen in the background.
Baron Ferdinand de Rothschild built Waddesdon Manor in the 1880s. It is now overseen by Britain’s National Trust, but Mr. Rothschild struck a deal in which the building would house the family’s enormous collection of art.Credit...David Goddard/Getty Images
The ownership of one of the properties, Waddesdon Manor, built by Baron Ferdinand de Rothschild in the 1880s in the style of a French chateau, had already been transferred to the nonprofit National Trust in 1957. But Mr. Rothschild struck an unusual deal with the trust to administer the manor as a home for the Rothschilds’ collection of an estimated 15,000 works of art and objects, and for his personal collection of Rothschild wines, mainly from the Bordeaux region of France.
Mr. Rothschild was a principal benefactor of the manor’s restoration and played a part in other ambitious projects, including the regeneration of Somerset House, an 18th-century building overlooking the River Thames in London. Among many arts-related positions in Britain and elsewhere, he chaired the trustees of London’s National Gallery from 1985 to 1991.
Mr. Rothschild married Serena Dunn, a racehorse owner, in 1961; she died in 2019. He had four children, Hannah, Beth, Emily and Nathaniel, and a number of grandchildren. Complete information on his survivors was not immediately available.
For all his standing among the world’s wealthy elite, Mr. Rothschild was openly critical of some of his peers in the international financial system. In 2012, four years after the economic crisis of 2008, he told The Jerusalem Report that he had “a lot of sympathy with people who protested about some of the excesses in the world of finance.”
“After all, here are characters who have made great fortunes, who have been in charge of a system which has been very damaging to many interests in the last five to 10 years,” he said. “They have had enormous benefits, but the banking system as a whole has had a crippling effect in a number of areas throughout the world.”
Victor Mather contributed reporting.
After a long career as a foreign correspondent for The New York Times based in Africa, the Middle East and Europe, Alan Cowell became a freelance contributor in 2015, based in London.
More about Alan Cowell
See more on: Rothschild Family
https://www.nytimes.com/2024/02/26/business/jacob-rothschild-dead.html
The first member of the family who was known to use the name "Rothschild" was Isaak Elchanan Rothschild, born in 1577. The name is derived from the German zum rothen Schild (with the old spelling "th"), meaning "at the red shield", in reference to the house where the family lived for many generations (in those days, houses were designated not by numbers, but by signs displaying different symbols or colours). A red shield can still be seen at the centre of the Rothschild coat of arms. The family's ascent to international prominence began in 1744, with the birth of Mayer Amschel Rothschild in Frankfurt am Main, Germany. He was the son of Amschel Moses Rothschild (born circa 1710),[13] a money changer who had traded with the Prince of Hesse. Born in the "Judengasse", the ghetto of Frankfurt, Mayer developed a finance house and spread his empire by installing each of his five sons in the five main European financial centres to conduct business. The Rothschild coat of arms contains a clenched fist with five arrows symbolising the five dynasties established by the five sons of Mayer Rothschild, in a reference to Psalm 127: "Like arrows in the hands of a warrior, so are the children of one's youth." The family motto appears below the shield: Concordia, Integritas, Industria (Unity, Integrity, Industry).[14]
https://en.wikipedia.org/wiki/Rothschild_family
l (/ɛl/ EL; also 'Il, Ugaritic: 𐎛𐎍 ʾīlu; Phoenician: 𐤀𐤋 ʾīl;[6] Hebrew: אֵל ʾēl; Syriac: ܐܺܝܠ ʾīyl; Arabic: إل ʾil or إله ʾilāh[clarification needed]; cognate to Akkadian: 𒀭, romanized: ilu) is a Northwest Semitic word meaning 'god' or 'deity', or referring (as a proper name) to any one of multiple major ancient Near Eastern deities. A rarer form, 'ila, represents the predicate form in the Old Akkadian and Amorite languages.[7] The word is derived from the Proto-Semitic *ʔil-.[8]
Specific deities known as 'El, 'Al or 'Il include the supreme god of the ancient Canaanite religion[9] and the supreme god of East Semitic speakers in Early Dynastic Period of Mesopotamia.[10] Among the Hittites, El was known as Elkunirsa (Hittite: 𒂖𒆪𒉌𒅕𒊭 Elkunīrša).
Although El gained different appearances and meanings in different languages over time, it continues to exist as -il or -el in compound proper noun phrases such as Ishmael, Israel, Samuel, Daniel, Raphael, Michael, and Gabriel.
Linguistic forms and meanings
Cognate forms of El are found throughout the Semitic languages. They include Ugaritic ʾilu, pl. ʾlm; Phoenician ʾl pl. ʾlm; Hebrew ʾēl, pl. ʾēlîm; Aramaic ʾl; Akkadian ilu, pl. ilānu.
In northwest Semitic use, ʼel was a generic word for any god as well as the special name or title of a particular god who was distinguished from other gods as being "the god".[11] El is listed at the head of many pantheons. In some Canaanite and Ugaritic sources, El played a role as father of the gods, of creation, or both.[12]
However, because the word el sometimes refers to a god other than the great god El, it is frequently ambiguous as to whether El followed by another name means the great god El with a particular epithet applied or refers to another god entirely. For example, in the Ugaritic texts, ʾil mlk is understood to mean "El the King" but ʾil hd as "the god Hadad".[13]
The Semitic root ʾlh (Arabic ʾilāh, Aramaic ʾAlāh, ʾElāh, Hebrew ʾelōah) may be ʾl with a parasitic h, and ʾl may be an abbreviated form of ʾlh. In Ugaritic the plural form meaning "gods" is ʾilhm, equivalent to Hebrew ʾelōhîm "powers". In the Hebrew texts this word is interpreted as being semantically singular for "god" by biblical commentators.[14] However, according to the documentary hypothesis, at least four different authors – the Jahwist (J), Elohist (E), Deuteronomist (D), and Priestly (P) sources – were responsible for editing stories from a polytheistic religion into those of a monotheistic religion. These sources were joined together at various points in time by a series of editors or "redactors". Inconsistencies that arise between monotheism and polytheism in the texts are reflective of this hypothesis.[15]
The stem ʾl is found prominently in the earliest strata of east Semitic, northwest Semitic, and south Semitic groups. Personal names including the stem ʾl are found with similar patterns in both the Amorite and Sabaic languages.[16]
Historical development
There is evidence that the Canaanite/Phoenician and Aramaic conception of El is essentially the same as the Amorite conception of El, which was popularized in the 18th century BCE but has origins in the Pre-Sargonic period. Any "changes" in El's status can be explained by the randomness of available data. Tribal organizations in West Semitic culture also influenced El's portrayal as a "treaty partner" in covenants, where the clan is seen as the "kin" of the deity.
Eventually, El’s cult became central to the ethnogenesis of Iron Age Israelites but so far, scholars are unable to determine how much of the population were El worshippers. It is more likely that different locales held different views of El.[17]
Proto-Sinaitic, Phoenician, Aramaic, and Hittite texts
The Egyptian god Ptah is given the title ḏū gitti 'Lord of Gath' in a prism from Tel Lachish which has on its opposite face the name of Amenhotep II (c. 1435 – c. 1420 BCE). The title ḏū gitti is also found in Serābitṭ text 353. Frank Moore Cross (1973, p. 19) points out that Ptah is often called the Lord (or one) of eternity and thinks it may be this identification of El with Ptah that lead to the epithet 'olam 'eternal' being applied to El so early and so consistently.[18] Yet another connection is seen with the Mandaean angel Ptahil, whose name combines both the terms Ptah and Il.[19] Wyatt, however, notes that in Ugaritic texts, Ptah is seemingly identified with the craftsman god Kothar-wa-Khasis, not El.[20]
In an inscription in the Proto-Sinaitic script, William F. Albright transcribed the phrase ʾL Ḏ ʿLM, which he translated as the appellation "El, (god) of eternity".[21]
The name Raphael or Rapha-El, meaning 'God has healed' in Ugarit, is attested to in approximately 1350 BCE in one of the Amarna Letters EA333, found in Tell-el-Hesi from the ruler of Lachish to 'The Great One'[22]
A Phoenician inscribed amulet of the seventh century BCE from Arslan Tash may refer to El. The text was translated by Rosenthal (1969, p. 658) as follows:
An eternal bond has been established for us.
Ashshur has established (it) for us,
and all the divine beings
and the majority of the group of all the holy ones,
through the bond of heaven and earth for ever, ...[23]
However, Cross (1973, p. 17) translated the text as follows:
The Eternal One ('Olam) has made a covenant oath with us,
Asherah has made (a pact) with us.
And all the sons of El,
And the great council of all the Holy Ones.
With oaths of Heaven and Ancient Earth.[24]
In some inscriptions, the name 'Ēl qōne 'arṣ (Punic: 𐤀𐤋 𐤒𐤍 𐤀𐤓𐤑 ʾl qn ʾrṣ) meaning "El creator of Earth" appears, even including a late inscription at Leptis Magna in Tripolitania dating to the second century.[25] In Hittite texts, the expression becomes the single name Ilkunirsa, this Ilkunirsa appearing as the husband of Asherdu (Asherah) and father of 77 or 88 sons.[26]
In a Hurrian hymn to El (published in Ugaritica V, text RS 24.278), he is called 'il brt and 'il dn, which Cross (p. 39) takes as 'El of the covenant' and 'El the judge' respectively.[27]
https://en.wikipedia.org/wiki/El_(deity)
The ancient city of On
Abdel-Rahman Sherief
Last updated: February 12, 2013 2:34 pm
Abdel-Rahman Sherief
On, known today as Heliopolis or Ain-Shams, was considered the first Egyptian capital during the predynastic period and was the birthplace of the first ancient Egyptian mythology.
On was the place where creation itself was believed to take place, the spot where life began, according to Egyptian myths. On was the home of the first and the mightiest Egyptian god of all, Atum, who was believed to have risen from the Benben stone in the great temple of On to light up the dark and empty universe.
Atum was believed to be the source of all other gods, like Shu, the god of air, which he exhaled out of his nose and Tefnut, the god of moisture, which flew from his mouth, to name but a few.
According to the old beliefs people came from Atum’s tears when he cried as a result of his pain and exertions.
On’s priests and astronomers were believed, according to Herodotus and many other historians, to be the inventors of the annual calendar that we use today and the city was the centre of science, philosophy, mathematics, and astronomy. Students came from all over the world to study with its priests and scholars.
Even after the reunification of Egypt and the establishment of the city of Memphis by King Menes who wanted a new capital for Egypt, On retained its religious prestige and its priests were renowned for their skills in science and magic.
The magnificence of On gradually faded through the ages. The Greek philosopher Strabo mentioned that by the first century BC the temples were deserted and the town became uninhabited. Many of the city’s beautiful obelisks were taken to adorn European cities, including Rome and London.
The city is believed to have been razed by the Babylonian King Nebuchadnezzar who attacked Egypt in 591BC and 567 BC but there are other theories; it may have been demolished a century earlier by the Assyrians or decades later by the Persians.
The destruction of the city of On meant the destruction of all traces of the existence of the temple of the sun god Ra, the birthplace of writing, and the centre of mathematics and astronomy where the finest philosopers of Greece studied.
The only thing that remains of On is an obelisk built by the pharaoh Sesostris I.
The obelisk was one of a pair built to commemorate the 13th jubilee of Sesostris in 1940 BC, but sometime in the 12th century its twin fell, leaving the Sesostris obelisk standing alone as the only evidence of On’s magnificence. In modern times the obelisk is a site of annual pilgrimage for Egyptian peasants who gather there to celebrate the spring festival of Sham El-Nesim.
Recent tomb discoveries made on the site of On relate to the priests of the great temple, but many of the city’s treasures and sites are hiding beneath the Al-Matariyya suburb, waiting for large-scale excavations projects that may reveal the secrets of the ancient Egyptian city of On.
https://www.dailynewsegypt.com/2013/02/11/the-ancient-city-of-on/
Elon (אֵילוֹן in Hebrew) is a masculine first name, or Jewish surname, which means "oak tree" in the Hebrew language. Variants of the name include Alon, Eilan, Eilon, and Elan; it can also be a variant spelling of Ilan and Ilon (Hebrew: אילן), of the similar meaning "tree".
The given name became more popular in the 2010s (from No. 3,310 in 2008 to No. 885 in 2018 for baby boys in the United States) due to the rise to fame of entrepreneur Elon Musk, though he is not Jewish.[1][2]
https://en.wikipedia.org/wiki/Elon_(name)
musk (n.)
odoriferous reddish-brown substance secreted by the male musk deer (dried and used in medicinal preparations and as a perfume), late 14c., from Old French musc (13c.) and directly from Medieval Latin muscus, from Late Greek moskhos, from Persian mushk, from Sanskrit muska-s "testicle," from mus "mouse" (so called, presumably, for resemblance; see muscle). The deer gland was thought to resemble a scrotum. German has Moschus, from a Medieval Latin form of the Late Greek word. Spanish has almizcle, from Arabic al misk "the musk," from Persian.
The musk-deer, the small ruminant of central Asia that produces the substance, is so called from 1680s. The name musk was applied to various plants and animals of similar smell, such as the Arctic musk-ox (1744). Musk-melon "the common melon" (1570s) probably originally was an oriental melon with a musky smell, the name transferred by error [OED]. Also compare Muscovy.
also from late 14c.
https://www.etymonline.com/word/musk
Elon Musk Breaks Twitter Silence to Post Photo of Himself and 4 of His Sons with Pope Francis
Elon Musk said he was "honored" to meet Pope Francis as he shared a snap featuring four of his sons after 10 days off Twitter
By Nicholas Rice Published on July 2, 2022 01:24PM EDT
Elon Musk is back on Twitter.
After last sharing a tweet on the social media platform on June 21, the Tesla CEO, 51, returned to the site on Friday, writing in a message, "Feeling … perhaps … a little bored?"
In a follow-up tweet, Musk then shared a photograph of himself with his sons - including Griffin, and triplets Kai, Damian, and Sax – whose mother is his first wife, Justine Wilson, posing beside Pope Francis.
"Honored to meet @Pontifex yesterday," Musk wrote alongside the photograph, which saw each of the Musk men standing beside the Pope in suits.
In a later tweet, Musk shared a throwback image of himself and his ex-wife Talulah Riley in Italy.
"Venice, a site of Great Remembrance," he captioned the shot, which sees him and Riley, 36, posing in black and white attire with face masks covering their eyes.
Musk also shared one other Twitter message on Friday — a tribute to Technoblade, a YouTube gamer who recently died of cancer at 23.
"Popular Minecraft YouTuber Technoblade with 12 Billion subscribers recently passed away at the age of 23 due to cancer, and this made [me] realize that cancer is [an] absurd piece of literal garbage and death, but also try to live your best life with people who know," he wrote, alongside a quote from video game character Sonic the Hedgehog.
Added Musk: "They could die the following day, and you would regret not doing things with them."
Musk's most recent 10-day break from Twitter is the longest one he has taken from the social media platform since October 2017, The Wall Street Journal reported.
The SpaceX CEO previously hadn't gone more than six days without tweeting Since January 2018, the outlet reported.
The WSJ reported that Musk, who is currently looking at a billion-dollar deal to purchase Twitter, has taken shorter days-long breaks from the site, however, including one this past January.
https://people.com/human-interest/elon-musk-poses-with-4-of-his-sons-and-pope-francis/
[529] C. 1The entire purport of this fourth vow of obedience to the pope was and is with regard to missions; 2and this is how the bulls should be understood where they speak of this obedience in all that the sovereign pontiff may command and wherever he may send one, and so on."
The Constitutions of The Society of Jesus and Their Complimentary Norms
257 Our institutions can use the following means to help them implement our mission more effectively: institutional evaluation of the role they play in society; discernment whether the institution s own internal structures and policies reflect our mission; collaboration and exchange with similar institutions in diverse social and cultural contexts; continuing formation of personnel regarding mission.[45]
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
Inspired by the Warrior Games in the United States, Harry launched the Invictus Games in 2014 as founding patron and now remains involved in a non-royal capacity. Two years later, alongside his brother William and sister-in-law Catherine, Harry jointly initiated the mental health awareness campaign "Heads Together".
https://en.wikipedia.org/wiki/Prince_Harry,_Duke_of_Sussex
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 13:16-18
King James Version
16 And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads:
17 And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.
18 Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six.
https://www.biblegateway.com/passage/?search=Revelation%2013%3A16-18&version=KJV
Elon Musk asks voters to brace for economic 'hardship,' deep spending cuts in potential Trump Cabinet role
Donald Trump wants the Tesla and SpaceX CEO, who himself has taken in billions from federal contracts, to oversee “efficiency” efforts for the government.
Oct. 30, 2024, 7:39 AM PDT / Updated Nov. 1, 2024, 7:07 AM PDT
By Rob Wile and Lora Kolodny, CNBC
In the home stretch of the 2024 election, voters who’ve been weighing both campaigns’ proposals to tackle living costs are now hearing a new pitch from the Republican side: accept some short-term economic pain to rein in government spending.
That message has emerged from former President Donald Trump’s wealthiest backer, Elon Musk, who says that the GOP nominee’s plans to put the U.S. on firmer fiscal footing would likely entail “temporary hardship” for ordinary Americans.
At a virtual town hall event Friday held on Musk’s social media platform, X, the multibillionaire Tesla and SpaceX executive said he was “praying for a victory” for Trump, so he could begin working in a high-level Cabinet role to axe federal spending.
“We have to reduce spending to live within our means,” Musk said. “And, you know, that necessarily involves some temporary hardship, but it will ensure long-term prosperity.”
Many economists agree that Trump’s economic and fiscal proposals could spark an economic calamity, though it is not clear whether they have considered, or given credence, to Musk’s calls for austerity.
In a joint letter released last week, 23 Nobel Memorial Prize-winning economists warned that Trump’s plans for tariffs, tax cuts and an immigration crackdown — including detaining and deporting millions of people — would “lead to higher prices, larger deficits, and greater inequality.” More than anything, they wrote, Trump would undermine the rule of law and political certainty, “the most important determinants of economic success.”
The call for voters to endure some hardships comes as the U.S. economy heads toward Election Day on firm footing, with consumer confidence rising, employers still adding hundreds of thousands of jobs, wages handily outpacing inflation and overall economic output chugging along. But many Americans are still struggling with big-ticket expenses like child and elder care costs, a forbidding housing market, steep insurance and debt payments and more.
While elected officials in both parties have for decades campaigned on addressing America’s debt load — now at 120% of gross domestic product, an all-time high since the pandemic — and spending obligations, neither party has made much of a dent. That includes Trump. During his term, debt grew at a pace similar to that of his predecessors.
One reason for that lack of progress has been grappling with how to persuade long-time recipients of government spending, from Social Security and Medicare beneficiaries to defense contractors, to accept changes.
This time, Trump has promised to appoint Musk as chief government efficiency officer.
That gives Musk’s frankness about reductions — and his track record of making large, painful cuts at his own companies — added weight.
“There is so much government waste that it’s kind of like being in a room full of targets, like you can’t miss — you fire in any direction you’re going to hit a target,” Musk said. He added, “as a country, obviously, we need to live within our means,” and said he envisioned going through all government expenditures “one item at a time, no exceptions, no special cases.”
He said he expected an “antibody response” from “a lot of sides.”
“Everyone’s going to have to take a haircut. … We can’t be a wastrel. … We need to live honestly,” Musk said.
Speaking at Trump’s Madison Square Garden rally Sunday, Musk said he wants to cut $2 trillion from the federal budget, though he didn’t specify where.
And on Tuesday, Musk reiterated the anticipated economic pain from the plan. In response to an X user who wrote that spending cuts would cause a “severe overreaction in the economy” and that “markets will tumble,” before the U.S. emerges on “sounder footing,” Musk responded, “Sounds about right.”
Musk representatives didn’t immediately respond to requests for comment. The Trump campaign didn’t immediately comment but has previously said that the GOP agenda wouldn’t cause short-term economic hardship. “The only pain facing Americans would be four more years of Kamala’s failed economic policies,” a spokesperson told CNBC this week.
Musk himself would likely face a set of conflicts were he to oversee federal cost-cutting. According to research on federal spending and prime contracts by FedScout, Musk’s aerospace venture, SpaceX, has received $19 billion from the federal government since 2008 and is poised to take in several billion per year, for years to come.
That number doesn’t include block grant spending by states for items like SpaceX’s Starlink terminals and satellite internet service often purchased for use after natural disasters or other emergencies, FedScout CEO Geoff Orazem said.
Looking at existing and pending contracts, SpaceX is also likely to score another $20 billion in federal business reaching out into the 2028 time frame (or at least another $5 billion to $6 billion annually).
There’s some skepticism on Wall Street that a new Trump administration could implement spending cuts on the scale Musk has proposed.
Bob Elliott, chief investment officer at Unlimited Funds investment group, said the idea of cutting $2 trillion from the budget in any immediate time frame was “totally implausible,” pointing out that it would equate to almost all discretionary funding — currently at $1.7 trillion — which includes transportation, education, housing and environmental programs.
Instead, he said, investors are scrutinizing both campaigns’ economic proposals broadly. With Trump’s, he said, they fear his plans could prompt a resurgence in inflation.
“They’re both indicating they intend to maintain substantial deficits and elevated government spending, certainly compared with the strength of the economy,” Elliott said.
Steve Sosnick, chief strategist at Interactive Brokers financial group, said in an email that while neither candidate was preaching fiscal restraint, Trump’s policies “would be highly detrimental to the budget deficit and debt.”
CORRECTION (Oct. 31, 2024, 9:12 p.m. ET): A previous version of this article misstated the current U.S. discretionary funding. It is $1.7 trillion, not $1.7 billion.
https://www.nbcnews.com/business/economy/economy-if-trump-wins-second-term-could-mean-hardship-for-americans-rcna177807
Elon Reeve Musk FRS (/ˈiːlɒn/; born June 28, 1971) is a businessman and investor known for his key roles in the space company SpaceX and the automotive company Tesla, Inc. Other involvements include ownership of X Corp., the company that operates the social media platform X (formerly known as Twitter), and his role in the founding of the Boring Company, xAI, Neuralink, and OpenAI. He is one of the wealthiest individuals in the world; as of August 2024 Forbes estimates his net worth to be US$247 billion.[3]
https://en.wikipedia.org/wiki/Elon_Musk
Mazatlán (Spanish pronunciation: [masaˈtlan] ⓘ) is a city in the Mexican state of Sinaloa. The city serves as the municipal seat for the surrounding municipio, known as the Mazatlán Municipality. It is located on the Pacific coast across from the southernmost tip of the Baja California Peninsula.
Mazatlán is a Nahuatl word for "place of deer". The city was colonized in 1531 by the Conquistador where many indigenous people lived. By the mid-19th century, a large group of immigrants arrived from Germany. Over time, Mazatlán developed into a commercial seaport, importing equipment for the nearby gold and silver mines. It served as the capital of Sinaloa from 1859 to 1873. The German settlers also influenced the local music, banda, with some genres being an alteration of Bavarian folk music. The settlers established the Pacifico Brewery on 14 March 1900. Mazatlán has a rich culture and art community. In addition to the Angela Peralta Theater, Mazatlán has many galleries and artist's studios, such as the Mazatlán's art museum, the Museo del Arte, which both have exhibits from Mexican and international artists.
With a population of 438,434 (city) and 489,987 (municipality) as of the 2010 census, Mazatlán is the second-largest city in the state. It is also a tourist destination, with its beaches lined with resort hotels. A car ferry crosses the Gulf of California, from Mazatlán to La Paz, Baja California Sur. The municipality has a land area of 3,068.48 km2 (1,184.75 sq mi) and includes smaller outlying communities such as Villa Unión, La Noria, El Quelite, and El Habal. Mazatlán is served by General Rafael Buelna International Airport.
Mazatlán etymologically comes from the Nahuatl language and means "Land of deer" (mazatl "deer" and tlan referring to a place abundant with something).[1]
Originally, the name Presidio of Mazatlán was used for what is now called Villa Unión. The port of Mazatlán served as a reference to arrive to Presidio by sea, and was called the Islands of Mazatlán. By decree of the Estado de Occidente, on September 11, 1828, Presidio of Mazatlán was renamed Villa of the Union. This freed the name Mazatlán (land of deer), and since the port was known as Islas de Mazatlán, the name was adopted.
https://en.wikipedia.org/wiki/Mazatl%C3%A1n
elk (n.)
late Old English elch, from Old Norse elgr or from an alteration of Old English elh, eolh (perhaps via French scribes), or possibly from Middle High German elch (OED's suggestion), all from Proto-Germanic *elkh- (source also of Old High German elaho). The modern word "is not the normal phonetic representative" of the Old English one [OED].
The Germanic words are related to the general word for "deer" in Balto-Slavic (such as Russian losu, Czech los; also see eland), from PIE *olki-, perhaps with reference to the reddish color from root *el- (2) "red, brown" (in animal and tree names); compare Sanskrit harina- "deer," from hari- "reddish-brown." Greek alke and Latin alces probably are Germanic loan-words. Applied to similar-looking but unrelated animals in North America. Benevolent and Protective Order of Elks founded N.Y.C. 1868, originally a society of actors and writers.
Entries linking to elk
eland (n.)
Cape elk, large South African antelope, 1786, from Dutch eland "elk," probably from a Baltic source akin to Lithuanian elnias "deer," from PIE *el- (2) "red, brown" (see elk), cognate with first element in Greek Elaphebolion, name of the ninth month of the Attic year (corresponding to late March-early April), literally "deer-hunting (month)." Borrowed earlier in English as ellan (1610s, via French), ellend (from the German form of the word).
alder (n.)
tree related to the birch, Old English alor "alder," from Proto-Germanic *aliso (source also of Old Norse ölr, Danish elle, Swedish al, Dutch els, German erle), from the ancient PIE name of the tree (source also of Russian olicha, Polish olcha, Latin alnus (French aune), Lithuanian alksnis), from root *el- (2) "red, brown," used in forming animal and tree names (see elk).
The unetymological -d- was added 14c.; the historical form aller survived until 18c. in literary English and persists in dialects, such as Lancashire owler, which is partly from Norse.
https://www.etymonline.com/word/elk
"When his grandson, Naftali Hirz left the "House at the Red Shield" in 1664 and moved to the Hinterpfann (a tenement in the back of a house at the northern end of the Judengasse), he took the name Rothschild with him."
The Family ‹ Rothschild Name & Arms :: The Rothschild Archive
https://www.rothschildarchive.org/family/the_rothschild_name_and_arms/any_questions
"From Middle High German hirz, from Old High German hiruz, from Proto-West Germanic *herut, from Proto-Germanic *herutaz. Compare Dutch hert, English hart."
Hirsch - Wiktionary, the free dictionary
https://en.wiktionary.org/wiki/Hirsch#:~:text=German-,Etymology,Compare%20Dutch%20hert%2C%20English%20hart.
"The word “Hirz” has its origins in Arabic and is often used to refer to a fortified or protected place. In its broader sense, it represents a location or space that is enclosed and fortified, offering a sense of safety and protection to those inside."
What is Islamic Hirz and Amulet? - MyRings Boutique
https://www.myrings.co/blog/what-is-islamic-hirz-and-amulet/#:~:text=The%20word%20%E2%80%9CHirz%E2%80%9D%20has%20its,and%20protection%20to%20those%20inside.
Theodor Herzl[a] (2 May 1860 – 3 July 1904)[3] was an Austro-Hungarian Jewish journalist, lawyer, writer, playwright and political activist who was the father of modern political Zionism. Herzl formed the Zionist Organization and promoted Jewish immigration to Palestine in an effort to form a Jewish state. Due to his Zionist work, he is known in Hebrew as Chozeh HaMedinah (חוֹזֵה הַמְדִינָה), lit. 'Visionary of the State'.[4][5] He is specifically mentioned in the Israeli Declaration of Independence and is officially referred to as "the spiritual father of the Jewish State".[6]
Herzl was born in Pest, Kingdom of Hungary, to a prosperous Neolog Jewish family. After a brief legal career in Vienna, he became the Paris correspondent for the Viennese newspaper Neue Freie Presse. Confronted with antisemitic events in Vienna, he reached the conclusion that anti-Jewish sentiment would make Jewish assimilation impossible, and that the only solution for Jews was the establishment of a Jewish state. In 1896, Herzl published the pamphlet Der Judenstaat, in which he elaborated his visions of a Jewish homeland. His ideas attracted international attention and rapidly established Herzl as a major figure in the Jewish world.
In 1897, Herzl convened the First Zionist Congress in Basel, Switzerland, and was elected president of the Zionist Organization. He began a series of diplomatic initiatives to build support for a Jewish state, appealing unsuccessfully to German emperor Wilhelm II and Ottoman sultan Abdul Hamid II. At the Sixth Zionist Congress in 1903, Herzl presented the Uganda Scheme, endorsed by Colonial Secretary Joseph Chamberlain on behalf of the British government. The proposal, which sought to create a temporary refuge for the Jews in British East Africa following the Kishinev pogrom, was met with strong opposition and ultimately rejected. Herzl died of a heart ailment in 1904 at the age of 44, and was buried in Vienna. In 1949, his remains were taken to Israel and reinterred on Mount Herzl.
https://en.wikipedia.org/wiki/Theodor_Herzl
"Herzl is a beautiful boy's name of Yiddish origin. Borrowed from the name Hirsh, Herzl means “deer,” making it a special way to dote on your little one's delicate nature."
Herzl - Baby Name Meaning, Origin and Popularity (thebump.com)
https://www.thebump.com/b/herzl-baby-name
Eleven months in Manresa
On March 25, 1522, Ignatius of Loyola descended from Montserrat to Manresa. He settled and lived here for eleven months. The stay of Saint Ignatius in Manresa -much longer than anticipated- has a great relevance in the life and work of the Saint. Ignatius always considered his stay in Manresa as very important. He said that those months of his life in the city had been for him a kind of novitiate in the things of the spirit. For this reason, the expression "going to Manresa" means for the Jesuits a pilgrimage to the sources of their history, religious vocation and spirituality. They consider Manresa the cradle city of the Jesuit order. There is no other Catalan city or town that has given its name throughout the world to so many works founded by the Jesuits (currently there are 73).
c) Finish with a profound act of reverence to God, as Ignatius did so many times
in this same place. Make an interior (and perhaps even exterior!) reverence.
Maybe you feel like praying an Our Father, meditating on each word, as Ignatius
taught us to do. Or pray a Hail Mary to the Virgin of Montserrat whom Ignatius
could glimpse through the bushes that covered the grotto. Or recite Psalm 42,
represented artistically in the mosaic on the floor of the Cave: “As a DEER longs for
flowing streams.”
– Or it might even be enough to read the Utopia of Ignatius of Loyola, the
Principle and Foundation [SpEx 23], found at the start of his Spiritual
Exercises. You might feel yourself far from what your lips are enunciating,
but enjoy this sense of “utopian freedom
https://www.covamanresa.cat/en/ignatian-manresa
"The ancestral home of the Herzl family is in the German province of Bavaria. Herzl is a German nickname surname. Such names came from eke-names, or added names, that described their initial bearer through reference to a physical characteristic or other attribute. It is a name for a kindhearted or stalwart individual, and is derived from the German word herz, which means heart."
Herzl Name Meaning, Family History, Family Crest & Coats of Arms (houseofnames.com)
https://www.houseofnames.com/herzl-family-crest
"Old English heorte "heart (hollow muscular organ that circulates blood); breast, soul, spirit, will, desire; courage; mind, intellect," from Proto-Germanic *hertan- (source also of Old Saxon herta, Old Frisian herte, Old Norse hjarta, Dutch hart, Old High German herza, German Herz, Gothic hairto), from PIE root *kerd- "heart.""
heart | Etymology, origin and meaning of heart by etymonline
https://www.etymonline.com/word/heart
[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://web.archive.org/web/20200211182223/https://jesuitas.lat/uploads/the-constitutions-of-the-society-of-jesus-and-their-complementary-norms/Constitutions%20and%20Norms%20SJ%20ingls.pdf
The Luther rose or Luther seal is a widely recognized symbol for Lutheranism. It was the seal that was designed for Martin Luther at the behest of John Frederick of Saxony in 1530, while Luther was staying at the Coburg Fortress during the Diet of Augsburg. Lazarus Spengler, to whom Luther wrote his interpretation below, sent Luther a drawing of this seal. Luther saw it as a compendium or expression of his theology and faith, which he used to authorize his correspondence. Luther informed Philipp Melanchthon on 15 September 1530, that the Prince had personally visited him in the Coburg fortress and presented him with a signet ring, presumably displaying the seal.[2]
Components of the seal connected to Luther earlier than 1530
A single rose had been known as Luther's emblem since 1520 when Wolfgang Stöckel in Leipzig published one of Luther's sermons with a woodcut of the reformer. This was the first contemporary depiction of Martin Luther.
Luther's doctor's ring displayed a heartlike shield, the symbol of the Holy Trinity.[2]
https://en.wikipedia.org/wiki/Luther_rose
9 The heart is deceitful above all things, and desperately wicked: who can know it? 10 I the LORD search the heart, I try the reins, even to give every man according to his ways, and according to the fruit of his doings." Jeremiah 17:9-10
6. The delegates commit to working with the schools to enhance the way parents and families are invited into our education and formation." The Rio Papers International Congress for Jesuit Education Delegates Rio de Janeiro, Brazil, October 2017
The Rio Papers (googleusercontent.com)
https://webcache.googleusercontent.com/search?q=cache:ce18dDJhSfoJ:https://jesuitinstitute.org/Resources/Rio%2520Papers.pdf&cd=51&hl=en&ct=clnk&gl=us
The Union Générale.
Meanwhile the Nationalist and Reactionary parties in France desired to counterbalance the "Semitic" influence of the Rothschilds by establishing a banking concern which should be essentially Catholic. Accordingly in 1876 the Union Générale was founded with a capital of 4,000,000 francs, increased to 25,000, 000 fraces in 1878 under the direction of a certain Bontoux. After various vicissitudes, graphically described by Zola in his novel "L'Argent," the Union failed, and brought many of the Catholic nobility of France to ruin, leaving the Rothschilds still more absolutely the undisputed leaders of French finance, but leaving also a legacy of hatred which had much influence on the growth of the anti-Semitic movement in France. Something analogous occurred in England when the century-long competition of the Barings and the Rothschilds culminated in the failure of the former in 1893; but in this case the Rothschilds came to the rescue of their rivals and prevented a universal financial catastrophe. It is a somewhat curious sequel to the attempt to set up a Catholic competitor to the Roths-childs that at the present time the latter are the guardians of the papal treasure.
Of recent years the Rothschilds have consistently refused to have anything to do with loans to Russia, owing to the anti-Jewish legislation of that empire, though on one occasion the members of the Paris house joined in a loan to demonstrate their patriotism as Frenchmen."
ROTHSCHILD - JewishEncyclopedia.com
https://www.jewishencyclopedia.com/articles/12909
Crest: The shield is surmounted by a baronial crown, wound round with small pearls and decorated with five large pearls, topped with three crowns which are surrounded with, on the right, black and gold and on the left blue and silver covering, on top of noble "tournament-style" helmets; from the crown positioned above the visor of the helmet in the centre stands the eagle as described above, the helmets on the right and left are turned towards one another, from the crown on the right helmet floats a golden star between two alternately coloured gold and black buffalo horns, from the crown on the left helmet come three ostrich feathers, viz. two blue and one silver."
The Family ‹ Rothschild Name & Arms :: The Rothschild Archive
https://www.rothschildarchive.org/family/the_rothschild_name_and_arms/the_rothschild_coat_of_arms
The family of Donald Trump, the 45th president of the United States from 2017 to 2021 and owner of The Trump Organization, is a prominent American family active in real estate, entertainment, business, and politics. Trump, his wife Melania, and son BARRON were the first family of the United States for the duration of his presidency. Trump's paternal grandparents, Frederick Trump and Elizabeth Christ Trump, had immigrated to the United States from Germany. Donald Trump's mother, Mary Anne MacLeod, came from the Hebridean Isle of Lewis, off the west coast of Scotland.[1] Trump has five children from three wives, and 10 grandchildren."
Family of Donald Trump - Wikipedia
https://en.wikipedia.org/wiki/Family_of_Donald_Trump#Barron_Trump
Baron Rothschild, of Tring in the County of Hertfordshire, is a title in the Peerage of the United Kingdom.[1] It was created in 1885 for Sir Nathan Rothschild, 2nd Baronet, a member of the Rothschild banking family.[2] He was the first Jewish member of the House of Lords not to have previously converted to Christianity. The current holder of the title is Jacob Rothschild, 4th Baron Rothschild, who inherited the barony in 1990."
In 1822, the hereditary title of Freiherr (baron) of the Austrian Empire was granted in the Austrian nobility by Emperor Francis I of Austria to the five sons of Mayer Amschel Rothschild.[5] In 1838, Queen Victoria authorized the use of this Austrian baronial title in the United Kingdom by Lionel de Rothschild and certain other members of the Rothschild family.[6][7] However, the use of such foreign titles in the United Kingdom was subsequently limited by a warrant of 27 April 1932.[8]"
Baron Rothschild - Wikipedia
https://en.wikipedia.org/wiki/Baron_Rothschild
The aquila, or eagle, is one the most enduring symbols of Roman civilization. While different animals and mythological creatures served as meaningful signifiers throughout the Republic and Imperial eras, the eagle continuously symbolized power and authority. Subsequent nations, from Poland to the United States to Nazi Germany, have adopted eagles as their national symbols, both for their intrinsic meaning and in an attempt to evoke the Roman Empire."
Roman Eagle (Aquila) | UNRV
https://www.unrv.com/military/roman-eagle-aquila.php
"Motto: Beneath the shield are written on a flowing red and white band the Latin words: 'Concordia, Integritas, Industria' (Harmony, Integrity, Industry)."
The Family ‹ Rothschild Name & Arms :: The Rothschild Archive
https://www.rothschildarchive.org/family/the_rothschild_name_and_arms/the_rothschild_coat_of_arms
"The Order carries through ancient tradition, the Coat of Arms attributed to the Latin Kingdom of Jerusalem, which is of silver to the Jerusalem Cross of gold and enamelled in the color of blood." "Motto: “Deus lo vult” in capital Roman characters on a forked band under the point of the shield."
Insignia, Decorations and Attire – Equestrian Order of the Holy Sepulchre of Jerusalem (midatlanticeohs.com)
https://www.midatlanticeohs.com/insignia-decorations-and-attire/
CHAPTER SEVEN – SHABTAI, SHIMON AND SHARON – DESTROYING THE JEWS ALM 1 - THE DEUTSCH DEVILS
Rabbi Marvin Antelman was right all along. Way back in 1974, he identified the source of all the evil against Jews and humanity but his message and style were too unaccessible to get through to anyone but the most advanced students of antisemitism. What he lacked most was simplicity, a common enough failure of thinkers decades in advance of their contemporaries. What he needed was someone to put out a Cliff's Notes simplified explanation of his thesis...and someone, without intention, just did. The name of the book is, 50 Jewish Messiahs by Jerry Rabow (Gefen Publishing, Jerusalem). It is an informative but shallow overview of just what the title says, but in its shallowness lies vital depth. We begin with Chapter 17, about the "most damaging messiah to the Jewish people," Shabbatai Zvi. First we'll read Rabow and then add commentary opening Rabbi Antelman's work to the wide world. Recall that there are various accepted English spellings for Shabtai Tzvi, and the Sabbataians. The spelling presented depends on the writer:
pp 91 - Shabbatai Zvi was born in Smyrna, Turkey on the ninth of Av, 1626. The ninth day of Av is the day of a triple tragedy for the Jewish nation. According to tradition, the First Temple, the Second Temple and Bar Kokhba's Betar fortress all fell on this day.
pp 93 - He changed the holiday celebrations and violated the dietary prohibitions. All of this followed from his declaration that the usual rules were inapplicable to messianic times.
pp 95 - He declared that the coming of the messianic era meant that the biblical commandments were no longer binding. He proclaimed that God now permitted everything. ** This is Rabbi Antelman's central assertion; that Shabbataism was the polar opposite of Judaism. That Shabbatai Zvi's program was to destroy all the tenets of the Torah and replace them with their opposites. Incredibly, more than half the Jews of the world at the time, believed he would be revealed as their promised messiah: **
pp 101 - Then he finally made the announcement for which the Jewish community had been waiting for 1600 years - he would begin the Redemption on the 15th day of the month of Sivan, June 18, 1666. ** There are many who will recognize the significance of the date. June is the sixth month, 18 divided by three is 6+6+6 and 1666 is clear enough. Either he knew what he was doing or the prophesies of the emergence of an evil false messiah or anti-Christ are right, and Shabbatai Zvi was him. **
pp 110 - Through all of this, Shabbatai continued to issue proclamations of the theological changes wrought by the coming of the messianic age. Shabbatai's new prayer was, "Praised be He who permits the forbidden." Since all things would be permitted in the age of the messiah, Shabbatai declared many of the old restrictions of the Torah no longer applicable. He abolished the laws concerning sexual relationships. He eventually declared that all of the thirty six major biblical sins were now permitted and instructed some of his followers that it was their duty to perform such sins in order to hasten the Redemption. ** Shabbatai's fall from grace among the great masses of Jews came in September 1666, when the Sultan of Turkey threatened him with torture unless he converted to Islam. He relented and most of Jewry abandoned him. But not all. A core of his followers kept their messiah alive and kicking hard. **
pp 112 - In order to bring on the Reformation, Shabbatai had descended into the darkness of the Muslim world to gather the scattered fragments of the light of creation hidden there. There was an outward reality and an inner reality. Nathan transformed Shabbatainism into a theology of paradox. Once the followers accepted the concept of paradox, they would be able to keep on believing in Shabbatai Zvi...An inner circle of his followers accepted the explanations of Nathan and continued to believe in Shabbatai the Messiah. ** The Shabbatai followers continued their hidden life in the Turkish sect of the Donmeh, whose activities continue to this day, as reported extensively this year, even by the staid Jerusalem Post. One of the Donmeh followers was Jacob Frank, who would transform Europe and the world into a Shabbataian hell barely a century later. **
pp 121 - The Donmeh now converted the Shabbataian Purim into an annual orgy, when members exchanged spouses for a ceremony called "extinguishing the lights." The Donmeh justified their Purim orgies, and their regular practise of sharing wives and engaging in other sexual activities, by citing biblical precedents.
pp 123 - Although Jacob Frank (1726-1791) was born fifty years after the death Shabbatai Zvi, he deserves to be regarded as Shabbatai's true successor.
pp 125 - Frank's followers requested ecclesiastic protection on the grounds that their own beliefs were not Jewish but rather, "anti-Talmudist."..The bishop declared that the "anti-Talmudists", Frank's followers, were entitled to practise their religion, and ordered that all copies of the Talmud within his diocese be seized and burned. Now under the protection of the crown, adoring followers gave Frank huge donations to his movement.
pp 127 - He extended the paradoxical teachings of Shabbatai Zvi that the coming of the messianic age had transformed sexual prohibitions of the bible into permissions and even obligations. According to Frank, engaging in sexual orgies now became the means to purify the soul from its sins. Debauchery became therapy...Frank convinced his followers that the only way for their special form of Judaism to survive was for them to outwardly become Christians, just as the Donmeh had descended into the world of Islam...In February, 1759, the Frankists told the Church they were ready to be baptized...The Frankists promised to deliver 5000 new Christians from Poland, Moravia, Hungary and Turkey.
pp 130 - The Frankists also became involved in international political intrigue, and sent secret emissaries to the Russian government and the Eastern Orthodox Church offering to help in the overthrow of Poland and the Catholic Church...By 1786, Frank suffered temporary financial problems, and moved his court to Offenbach, near Frankfurt. There Frank's money problems were somehow solved. The source of Frank's immense wealth is not clear. He may have used his movement's system of secret messengers and clandestine cells to engage in the constant political turmoil involving Austria-Hungary, Turkey and the Balkans.
** And now we reach the final depth of Rabow's understanding and let Rabbi Antelman take over. **
Frankfurt at the time was the headquarters of the Jesuit, Adam Weishaupt, founder of the Illuminati, as well as Rothschild Brothers' financial empire. This is worth repeating: Frankfurt was the birthplace of both the Illuminati and the Rothschild empire. When Jacob Frank entered the city, the alliance between the two had already begun. Weishaupt provided the conspiratorial resources of the Jesuit Order, while the Rothschilds contributed the money. What was missing was a means to spread the agenda of the Illuminati and that the Frankists added with their network of agents throughout the Christian and Islamic worlds. Jacob Frank became instantly wealthy because he was given a nice handout by Mayer Amshel Rothschild of Frankfurt. There is no other explanation. And from this starting point, Rabbi Antelman gave us a blueprint for the war against Judaism and all its good, and indeed against humanity and all its moral treasures. A movement of complete evil now took hold. The Jesuits' goal was the destruction of the Protestant Reformation leading to a return of one pope sitting in judgement on all mankind. The Rothschilds goal was to control the wealth of the planet. And the Frankist vision was the destruction of Jewish ethics to be replaced by a religion based on the exact opposite of God's intentions. When these factions blended, a bloody war against humanity, with the Jews on the front lines, erupted and it is reaching its very pinnacle at this moment. Rabbi Antelman traces the means of the worldwide reach of this ugliness. By the 1770s, the Illuminati was exposed and banned in Germany and then throughout Europe. Weishaupt made a strategic change that worked miracles for the international spread of his goals. He infiltrated agents into the Freemasonic lodges of England and Scotland, changing their highest tenets to his own, until every lodge in every nation accepted them. Thus, the Illuminati now had two centers of activity, Germany and Britain. It was from Germany to London that the apostate Jews Karl Marx and Frederick Engels were sent to devise the rot of communism. Shortly after that task was done, the Rothschilds sent their agents John Jacob Astor and Jacob Schiff from Germany to America. They financed the robber barons like Rockefeller and Morgan, who in 1922, founded the Council On Foreign Relations, to overthrow the American constitution and switch the nation's diplomacy to Illuminatiism.
THE REAL WAR AGAINST THE JEWS AND HUMANITY
In 1932, how many organizations in Germany represented German Jewry? Over 250. In 1933, how many? One, and one only; Labour Zionism. We will return to the significance shortly. First, Rabbi Antelman's account continues. To corrupt the Jews, the Frankists adopted, at first, a humane policy of sorts. With Rothschild money and Jesuit power, the so-called Enlightenment was initiated by the German Jewish apostate Moses Mendelsohn. Napoleon was financed to liberate the Jews wherever he conquered and from Germany, the Reform and Conservative movements were financed to further dilute the faith and introduce totally foreign concepts to their congregations. But the pace wasn't fast enough. The ornery Jews just weren't cooperating with evil, so those stubbornly accepting Torah morality would have to be removed permanently and only those practising Shabbatainism would be permitted to survive. Yes, in the 2000 years of European Jewish history there were pogroms, Crusades and Inquisitions, the latter aided and abetted by the Jesuits. But compared to what happened from the 1880s on, life was a tolerable picnic. The turning point in the final war against the Jews was the founding of Zionism by the Shabbataians. The final aim of the movement was to establish a Shabbataian state in the historical land of the Jews, thus taking over Judaism for good. To foment the idea, life had to made so intolerable for Europe's Jews, that escape to Palestine would appear to be the best option. The Cossack pogroms were the first shot in this campaign and for them, the Frankists turned to the Jesuits and their influence over the Catholic Church. The Jesuits had done more to spread communism, beginning with their feudal communes in South America, and now they wanted to punish the anti-papists of Europe by imprisoning them behind communal bars. The deal was simple: The Jesuits provided the Cossacks, the Frankists, the communists. And naturally, the Rothschilds would provide the moolah. Once the situation turned foreboding, the German-writing intellectuals took over. In Vienna in 1885, the journalist Natan Birnbaum fired the opening salvo which successfully planted the fast-growing seeds of Zionism. He was followed by another Vienna writer, Peretz Smoleskin, who provided more intellectual justification for returning to a safe home in Israel. However, neither man had the charisma of still another Vienna writer, Theodore Herzl. He could rally the masses as neither of them could and he was chosen to be the spokesman and symbol of the movement. Read any honest biography of Herzl and the same quandary appears. Herzl claimed he wrote the Judenstaat one summer in Paris. But Herzl wasn't in Paris when he said he wrote the most influential book of Zionism. It had to have been written for him. Anyone who reads Herzl's dreadful plays, has to doubt his sudden departure from literary mediocrity.
In 1901, Herzl appeared in Britain where he was not well received. We are told he backed another option, creating a Jewish sanctuary in British - controlled East Africa. If the idea caught on, it would neutralize the Shabbataians' game plan. Herzl died not long after and not one biography of him tells us how. He entered a Paris sanatorium for a not known condition and never emerged. This was highly fortunate for the British Freemasons doing the Shabbataians' bidding, for they replaced Herzl with one of their own, a German-educated Jew named Chaim Weizmann. In time, a cockamamie legend was fabricated involving the Balfour declaration creating a Jewish homeland in Palestine as a reward for Weizmann finding a way to make acetone for explosives from dried up paint. Not one explosion in World War One came from this magic process. But the British took great pains to capture Palestine from the Turks and appoint the leaders of the upcoming Shabbataian state. Meeting in London during the War, Weizmann and Balfour had to deal with the problem of the people already living in Palestine, most of whom were religious Jews, who were the majority in such major centers as Jerusalem, Sfat and Tiberius. The myth of an ancient Palestinian Arab indigenous population is belied by any number of reports by visitors as talented as Twain and Balzac, who accurately noted the paucity of Arabs in the land during the 19th century. The later economic success of the new enterprise drew hundreds of thousands of Arabs from as far away as Iraq to the region with consequences the Illuminati were possibly well aware of. To neutralize the religious Jews, many of whom had been living in the land since antiquity, Balfour and Weizmann inducted Rabbi Avraham Kook into the fold and after the war, he was appointed the first Chief Rabbi of the enterprise, while Weizmann was made the first head of the Jewish Agency. Kook proceeded to strip the landed Orthodox Jews of their real estate and political rights, while introducing a new concept into Judaism; the purity of land redemption. His philosophy was based on profound historical truth, nonetheless, his followers don't understand how he and they are playing out the Shabbataian nightmare. Stage one was complete. Now the real business at hand was revved up. Rabbi Antelman proves that the American President Woodrow Wilson was thoroughly corrupted by the Frankists through their agent Colonel House. It was Wilson who put an end to America's open immigration policy. Until then, despite all their despair, most Eastern European Jews rejected Palestine as an escape route, the majority choosing America as their destination. From now on very few would enjoy that option. It would have to be Palestine or nowhere. We now jump to 1933. Less than 1% of the German Jews support Zionism. Many tried to escape from Naziism by boat to Latin and North American ports but the international diplomatic order was to turn them back. Any German Jew who rejected Palestine as his shelter would be shipped back to his death. By 1934, the majority of German Jews got the message and turned to the only Jewish organization allowed by the Nazis, the Labour Zionists. For confirmation of the conspiracy between them and Hitler's thugs read The Transfer Agreement by Edwin Black, Perfidy by Ben Hecht or The Scared And The Doomed by Jacob Nurenberger. The deal cut worked like this. The German Jews would first be indoctrinated into Bolshevism in Labour Zionism camps and then, with British approval, transferred to Palestine. Most were there by the time the British issued the White Paper banning further Jewish immigration. The Labour Zionists got the Jews they wanted, and let the millions of religious Jews and other non-Frankists perish in Europe without any struggle for their survival. But not all Jews fell for the plan. A noble alternative Zionism arose led by Zeev Jabotinsky. He led the Jews in demanding free passage to Palestine and a worldwide economic boycott of the Nazi regime. The Labour Zionists did all in their power to short-circuit the opposition. First, they forced all the German Jews in Palestine to use their assets to buy only goods from Nazi Germany. This kept the regime afloat. Then Chaim Weizmann and his Jewish Agency employed their appointed agents in the US to neutralize Jabotinsky and his followers using any means at their disposal. This culminated in Jabotinsky's suspicious death in New York in 1941. Later, Jabotinsky's most literate advocate, Ben Hecht, was run over by a truck on a Manhattan sidewalk. His crime was being the first to widely expose the Jewish Agency-Nazi plot. Into this plot against the Jews we add the Jesuits, who wished with all their hearts, to wreck the land that produced Luther, but the Vatican's role in the Holocaust is not the focus of this overview. We now return to America where the Jewish leadership used all their contacts and resources to make good and certain that the unwanted non-Shabbataian Jews of Europe never again saw the light of day. We return to a quote from Jerry Rabow: pp 132 - Frankist families, both those living as Christians and those living as Jews, tried to marry only among themselves. In the summers, the German groups regularly held secret meetings in the resort of Carlsbad...It is said by the middle of the nineteenth century, the majority of the lawyers in Prague and Warsaw were from Frankist families. United States Supreme Court Justice Felix Frankfurter is reported to have received a copy of Eva Frank's portrait from his mother, a descendent of the Prague Frankist family. Here is a quote from Frankfurter: "The real rulers in Washington are invisible and exercise their power from behind the scenes."-- Justice Felix Frankfurter, U.S. Supreme Court.
The difference between Rabow and Rabbi Antelman is the latter proves that literally all of FDR's court Jews were German-descended Sabbataians, determined to purge Jewry of its unnecessary European, non-Sabbataian morality-believing cohorts. Here is a short list of these Jewish community leaders:
Felix Brandeis - Received Secondary School education in Germany. There, Englishman Jacob de Haas introduced him to Zionism.
Here is a telling quote from the latter Frankist family:
Henry Morgenthau Jr., Stephen Wise, Bernard Baruch, Judah Magnes, Felix Warburg - All descended from German Jews.
"We shall have World Government, whether or not we like it. The only question is whether World Government will be achieved by conquest or consent." -- Statement made before the United States Senate on Feb. 7, 1950 by James Paul Warburg ("Angel" to and active in the United World Federalists), son of Paul Moritz Warburg, nephew of Felix Warburg and of Jacob Schiff, both of Kuhn, Loeb & Co. which poured millions into the Russian Revolution through James' brother Max, banker to the German government.
When World War II ended, barely 100,000 European Jews survived and when they arrived in Palestine they had to obey Bolshevik edicts or starve to death. However, they weren't enough to stave off the number one threat to the Frankist state, the Arabs. The wrath of the savage tribes threatened the whole enterprise and only the infusion of large numbers of soldiers could stave off their invasion. To that end, European-controlled Arab dictators were persuaded to go against their national interests, stir up bloody anti-semitism and get the Sephardic Jews to Israel. Their first reward was wealth through seizure of Jews' assets. Before the Sabbataians introduced it, there was no such thing as Jewish selfhatred. Their religion and heritage came as naturally as breathing. This was the state the Eastern Jews were in when they were driven to Israel. There, the Frankists had to apply all the lessons they learned turning German Jews into their image to change the newcomers. Every effort was made to divest these peoples of their faith and the results were often shattering. This is one reason, for instance, why Moroccan Jews who fled to France are so much better off than their families in Israel. Initially, the American Frankists supported the new nation, believing it would soon spread darkness to the nations. But the Jews didn't cooperate and held on to their decency. That is when the CFR unleashed its evilest Frankists on the Jews once again. The most prominent of this lot is the German-born Henry Kissinger but the list is long and includes the Austrian-educated Madeleine Albright, and German descendents such as Joe Lieberman and Sandy Berger. Today, the Frankist agenda is being promoted through the thinking of the German-born American philosopher, Leo Strauss. To show you all is not what it
seems, here are a few words about him from a Jewish writer for the Executive Intelligence Report, run by the Germacentric, Lyndon LaRouche:
"If Strauss' influence on politics in the capital of the most powerful nation on Earth was awesome in 1996, it is even more so today. The leading "Straussian" in the Bush Administration is Deputy Defense Secretary Paul Wolfowitz, who was trained by Strauss' alter-ego and fellow University of Chicago professor Allan Bloom. Wolfowitz leads the "war party" within the civilian bureaucracy at the Pentagon, and his own protege I. Lewis "Scooter" Libby, is Vice President Dick Cheney's chief of staff and chief national security aide, directing a super-hawkish "shadow national security council" out of the Old Executive Office Building, adjacent to the White House. According to Bloom biographer Saul Bellow, the day that President George H.W. Bush rejected Wolfowitz and Cheney's demand that U.S. troops continue on to Baghdad, during Operation Desert Storm in 1991, Wolfowitz called Bloom on his private phone line to bitterly complain. It seems that "Bush 41" was not enough of a Nietzschean "superman" for Wolfowitz's taste."
Compare that report with this one recently published by the Jerusalem Post.
LONDON- A British coroner has rejected a German police claim that a 22 year old Jewish man from London, Jeremiah Duggan, committed suicide in March after attending a meeting of the far-right Schiller Institute in the German town of Wiesbaden. The Schiller Institute draws its inspiration from American conspiracy theorist Lyndon LaRouche, who was among the speakers at the meeting... He said, "Mum, I am in deep trouble. I am frightened." As he attempted to give his location, the line went dead."
Duggan made the fatal mistake of getting too close to the true connection between LaRouche and the Frankists. Their program calls for the brainwashing of Jews to hate themselves and they don't cotton to rebels. Here is how that is accomplished through the Israeli higher education system, as reported by Caroline Glick this week in the Jerusalem Post:
"Students speak of a regime of fear and intimidation in the classroom. Ofra Gracier, a doctoral student in Tel-Aviv University's humanities faculty explains the process as follows: 'It starts with the course syllabus. In a class on introduction to political theory for instance, you will never see the likes of Leo Strauss or Friedrich Hayek or Milton Friedman. You will only get Marx and Rousseau and people like that. So, if you want to argue with Marx, you are on your own. You don't know anything else.'"
The fatal error of Israeli Jews was rejecting the Frankists and their Labour Party. The Shabbataians would rather see the Arabs overrun Israel than witness the revival of a state run by true Judaism. They have thoroughly financed and infiltrated the high leadership and especially, far left groups, to prepare the ground for defeat. And if utter demoralization doesn't do the trick, read another local report issued this week:
PREPARATIONS TO USE FIREPOWER AGAINST JEWS.
Our contacts have reported that the following has been introduced by the people preparing MEGA YAMIT. IBA "B" reported, in three consecutive reports following the Geha Junction islamic mass murder assault that GERMAN EXTREME RIGHT WING Jews were those that performed the bombing. (Refer to the IBA "B" records) .
Rabbi Antelman was right. He looked at the enemy and saw the mirror opposite of real Judaism. A war to the finish is on in Israel and it is being spread to the rest of the planet. Our salvation can only arise when the Arabs realize the Jews of Israel are fighting the same battle they are and against the same enemies. If they can't overcome the brainwashing and hatred, they'll go down along with Israel. And then the rest of the planet might just follow.
FRIDAY January 9th 2004
Dear Mr Chamish,
I read with particular interest your analysis of the problems related to the Donmeh and the Shabbataians, in particular your concluding remarks in which you state that: "Our salvation can only arise when the Arabs realize the Jews of Israel are fighting the same battle (that) they are (fighting) and against the same enemies." It will perhaps come as something of a surprise to learn that there are some Muslims who agree with much contained in your assessment. As a convert to Islam (from a somewhat ecumenical family - predominantly Christian but with two converts to Judaism my sister and cousin) so yes, in the words of David Dimbleby, we now do have a long weekend. I believe that the only way out of the present state of affairs is to seek out the facts, publish, or be damned. Your piece filled in a number of important gaps which, unless you have the sort of inside information, that you obviously have, would have taken a lot more time than I currently have available to spend on this very important subject. My own observations are included in a book we published back in 1991 entitled Satanic Voices - Ancient & Modern this was a reply to Salman Rushdie's Satanic Verses. I am in the process of extracting the relevant passages to send to you, which relate to the Donmeh and the Islamic prophecies which precisely predict the events which led to the disastrous state of affairs you describe so well, and with which we largely agree.
With best regards
Shabbat Shalom
Yours sincerely
David M Pidcock
The Islamic Party of Britain "
Shabtai Tzvi, Labor Zionism and the Holocaust by Barry Chamish
https://drive.google.com/file/d/0B66Pc9x2hkIrV2Y3QWxPbkpKYWc/view?usp=sharing&resourcekey=0-5ak831cRNQohyyjZYfFKvw
Himmler used the Jesuits as the model for the SS, since he found they had the core elements of absolute obedience and the cult of the organisation.[59][60] Hitler is said to have called Himmler "my Ignatius of Loyola".[59] As an order, the SS needed a coherent doctrine that would set it apart.[61] Himmler attempted to construct such an ideology, and deduced a "pseudo-Germanic tradition" from history.[61] Himmler dismissed the image of Christ as a Jew and rejected Christianity's basic doctrine and its institutions.[62] Starting in 1934, the SS hosted "solstice ceremonies" (Sonnenwendfeiern) to increase team spirit within their ranks.[63] In a 1936 memorandum, Himmler set forth a list of approved holidays based on pagan and political precedents meant to wean SS members from their reliance on Christian festivities.[64] In an attempt to replace Christianity and suffuse the SS with a new doctrine, SS-men were able to choose special Lebenslauffeste, substituting common Christian ceremonies such as baptisms, weddings and burials. Since the ceremonies were held in small private circles, it is unknown how many SS-members opted for these kind of celebrations.[65]
https://en.wikipedia.org/wiki/Ideology_of_the_SS
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.
Name
The archbasilica's Latin name is Archibasilica Sanctissimi Salvatoris ac Sancti Ioannis Baptistae et Ioannis Evangelistae ad Lateranum,[6] which in English is the Archbasilica of the Most Holy Savior and Saints John the Baptist and John the Evangelist at the Lateran, and in Italian Arcibasilica [Papale] del Santissimo Salvatore e Santi Giovanni Battista ed Evangelista in Laterano.[4]
https://en.wikipedia.org/wiki/Archbasilica_of_Saint_John_Lateran#Lateran_Palace
From modest beginnings the SS (Schutzstaffel; Protection Squadrons), became a virtual state within a state in Nazi Germany, staffed by men who perceived themselves as the “racial elite” of Nazi future.
In the Nazi state, the SS assumed leading responsibility for security, identification of ethnicity, settlement and population policy, and intelligence collection and analysis. The SS controlled the German police forces and the concentration camp system. The SS conceived and implemented plans designed to restructure the ethnic composition of eastern Europe and the occupied Soviet Union.
From 1939, the SS assumed responsibility for “solving” the so-called Jewish Question; after 1941, its leadership planned, coordinated and directed the so-called Final Solution of the Jewish Question. This “solution” was the annihilation of the European Jews, which we now refer to as the Holocaust
https://encyclopedia.ushmm.org/content/en/article/ss
2 §1. The character and charism of the Society of Jesus arise from the Spiritual Exercises which our holy father Ignatius and his companions went through. Led by this experience, they formed an apostolic group rooted in charity, in which, after they had taken the vows of chastity and poverty and had been raised to the priesthood, they offered themselves as a HOLOCAUST to God,[2] so that serving as soldiers of God beneath the banner of the cross and serving the Lord alone and the Church his spouse under the Roman Pontiff, the vicar of Christ on earth,[3] they would be sent into the entire world[4] for the defense and propagation of the faith and for the progress of souls in Christian life and doctrine. [5]
The Constitutions of The Society of Jesus and Their Complimentary Norms
https://web.archive.org/web/20200211182223/https://jesuitas.lat/uploads/the-constitutions-of-the-society-of-jesus-and-their-complementary-norms/Constitutions%20and%20Norms%20SJ%20ingls.pdf
20. It is better and safer to make alliance and amity with [Moslem] Turks, [Communist] Infidels, or [Talmudic and anti-Torah, Zionist] Jews, than with [Reformation Bible-believing] Heretic Protestants [and Baptists], because they may draw us into the errors of their novelties. {1}
Absolutist Papal Maxims of the Jesuits
Mammon
wealth regarded as an evil influence or false object of worship and devotion. It was taken by medieval writers as the name of the devil of covetousness, and revived in this sense by Milton."
Mammon, biblical term for riches, often used to describe the debasing influence of material wealth. The term was used by Jesus in his famous Sermon on the Mount and also appears in The Gospel According to Luke. Medieval writers commonly interpreted it as an evil demon or god. Since the 16th century, mammon has been used to negatively describe the pursuit of wealth and has been used in both religious and secular contexts.
The etymology of the word is somewhat debated by scholars, but it seems to be derived from the Aramaic māmōnā. The word is rendered mamōnas in Greek and mammona in Late Latin and was left untranslated in the Vulgate. In English, mammon was used in the King James Version of the Bible and persisted as a word in other literature, though most modern Bibles variously use “wealth,” “riches,” or “gain.”
It is sometimes argued that the Aramaic word is transliterated from Hebrew, which is not unreasonable given Jesus’ Jewish background. In Mishnaic Hebrew the word mihamon is a contraction of mi, meaning “from,” and hāmōn, meaning “accumulation,” and connotes wealth or money. This word is used neutrally in the Hebrew Bible as the equivalent to gain and is found in the Dead Sea Scrolls and the Talmud.
Mammon in the New Testament
There are two passages in the New Testament that use mamōnas. The most famous is part of the Sermon on the Mount from Matthew 6:24 (King James Version), in which Jesus asserts, “No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.” A similar, longer passage is found in Luke 16:9–13 (King James Version), which states,
And I say unto you, make to yourselves friends of the mammon of unrighteousness; that, when ye fail, they may receive you into everlasting habitations. He that is faithful in that which is least is faithful also in much: and he that is unjust in the least is unjust also in much. If therefore ye have not been faithful in the unrighteous mammon, who will commit to your trust the true riches? And if ye have not been faithful in that which is another man’s, who shall give you that which is your own? No servant can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.
In both Gospels the term is associated with unrighteousness and represents something that is at odds with service to God. Given that both passages are contextualized within a discussion of one’s treasures in heaven, the word is usually understood as the acquisition of material wealth or the idolatry of material riches.
Evolution of the term
Over time, the somewhat abstract concept of mammon became more fully personified in art and literature. Some scholars, such as St. Gregory of Nyssa, St. John Chrysostom, and Peter Lombard, understood Mammon to be a demon. Medieval theologians assigned seven archdemons to the seven deadly sins, and Mammon became the demon of greed. Similarly, Mammon was also sometimes conflated with the Greek god Plutus and depicted as the seductive god of riches. Famous personifications of mammon are found in Ben Jonson’s The Alchemist, John Milton’s Paradise Lost, and Edmund Spenser’s The Faerie Queene. The word eventually gained a secular connotation as an all-consuming pursuit of wealth and was often used in critiques of capitalism or of wealthy individuals.
Melissa Petruzzello
https://www.britannica.com/topic/mammon
Devil: the enemy of perfection, particularly of poverty [553]; his or her illusions must be guarded against [260]; against his or her attacks those who are dying must be defended [595]
Index
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
Trump to Pope Francis After Vatican Meeting: I 'Won't Forget What You Said'
President Trump met Pope Francis at the Vatican on Wednesday — the latest in a string of high-level meetings at sacred religious sites.
May 23, 2017, 11:52 PM PDT / Updated May 24, 2017, 8:05 AM PDT
By F. Brinley Bruton and Claudio Lavanga
ROME — Donald Trump met Pope Francis at the Vatican on Wednesday — the latest in a string of high-level meetings at sites sacred to the world's three great monotheistic religions.
The president smiled broadly beside the pontiff, who appeared subdued and stone-faced before their 30-minute private conversation.
However, Francis' mood lightened considerably during their gift exchange and the two men shook hands before parting.
"Thank you. Thank you. I won't forget what you said," Trump told the pope after their private meeting.
PHOTOS: Trump Family Tours Vatican, Meets With Pope
In the past, Trump and the pontiff have disagreed on issues including environmental protection.
During the election campaign, Francis criticized Trump's promise to build a wall on the Mexican border and his declaration that the U.S. should turn away Muslim immigrants and refugees.
"A person who thinks only about building walls, wherever they may be, and not building bridges, is not Christian," Francis said at the time.
Trump reacted to the pontiff's comments by calling Francis "disgraceful" for doubting his faith.
First lady Melania Trump, the president's daughter Ivanka Trump and son-in-law Jared Kushner accompanied him to the Vatican.
The pope's gifts to Trump included a medal by a Roman artist depicting an olive, which is a symbol of peace.
The president responded, "We can use peace."
The pope also gave him copies of his three main teaching documents. Some of the main themes contained in them contrast sharply with Trump's policies and campaign promises, particularly concerning approaches to the environment and income inequality.
The president told Francis he'd be reading them.
Trump's gift for the pontiff was wrapped in a big blue box. The president said he was delivering "books from Martin Luther King. I think you'll enjoy them. I hope you do."
The meeting with the leader of the world's more than one billion Catholics caps off a trip during which Trump visited the birthplace of Islam, Saudi Arabia, and then Jerusalem and Bethlehem — highlighting the president's outreach to Muslims, Christians and Jews.
Trump's reception in Europe was low-key compared to the extravagantly warm welcomes he received in Riyadh and Jerusalem. Greenpeace climate change activists projected the message "Planet Earth First" over St. Peter's Basilica on Tuesday night.
On Wednesday, protesters hung a sign saying "Rome Resists" on a bridge in the Vatican.
F. Brinley Bruton reported from London.
https://www.nbcnews.com/storyline/trump-s-first-foreign-trip/trump-trip-president-arrives-vatican-meet-pope-francis-n763911
U.S. Embassy moves to Jerusalem
Published 1:38p.m. ET May 13, 2018 Updated 10:46a.m. ET May 14, 2018
Treasury Secretary Steve Mnuchin and White House senior advisor Ivanka Trump unveil an inauguration plaque during the opening of the U.S. Embassy in Jerusalem on May 14, 2018. The United States moved its embassy in Israel to Jerusalem after months of global outcry, Palestinian anger and exuberant praise from Israelis over President Trump's decision tossing aside decades of precedent.
MENAHEM KAHANA/AFP/GETTY IMAGES
Israel's Prime Minister Benjamin Netanyahu delivers a speech during the opening of the U.S. Embassy in Jerusalem on May 14, 2018.
MENAHEM KAHANA/AFP/GETTY IMAGES
White House senior advisor Ivanka Trump and U.S. Treasury Secretary Steven Mnuchin (L) speak during the opening ceremony at the U.S. consulate that will act as the new U.S. Embassy in the Jewish neighborhood of Arnona, in Jerusalem, Israel.
ABIR SULTAN/EPA-EFE
U.S. ambassador to Israel David Friedman delivers a speech during the opening of the U.S. Embassy in Jerusalem on May 14, 2018.
MENAHEM KAHANA/AFP/GETTY IMAGES
Chairman and chief executive officer of the Las Vegas Sands Corporation Sheldon Adelson arrives fro the opening ceremony at the U.S. consulate that will act as the new U.S. Embassy in Jerusalem.
ABIR SULTAN/EPA-EFE
https://www.usatoday.com/picture-gallery/news/world/2018/05/13/us-embassy-moves-to-jerusalem/34873575/
The Church of All Nations, also known as the Church of Gethsemane [1] or the Basilica of the Agony, is a Catholic church located on the Mount of Olives in East Jerusalem, next to the Garden of Gethsemane. It enshrines a section of bedrock where Jesus is said to have prayed before his arrest. (Mark 14:32–42)
The reasons for its construction in the 1920s were complex, with some political factors.[1][clarification needed]
History
The current church rests on the foundations of two earlier ones, that of a 4th-century Byzantine basilica, destroyed by an earthquake in 746, and of a small 12th-century Crusader chapel abandoned in 1345. In 1920, during work on the foundations, a column was found two meters (6.6 ft) beneath the floor of the medieval crusader chapel. Fragments of a magnificent mosaic were also found. Following this discovery, the architect immediately removed the new foundations and began excavations of the earlier church. After the remains of the Byzantine-era church were fully excavated, plans for the new church were altered and work continued on the current basilica from April 19, 1922, until June 1924 when it was consecrated.[citation needed]
An arson attack took place on the church in December 2020, without much damage having been caused.[2] The Custody of the Holy Land, the official custodian of Catholic holy sites in Israel and Palestine, condemned the arson attack on the church, which is a Christian holy site.[3]
In December 2020, archaeologists revealed the remains of the foundations of a Second Temple-era ritual bath (also known as a mikveh) during construction work on a modern tunnel under the Church of All Nations and a 1,500-year-old Byzantine church. According to Dr. Leah and Dr. Rosario, Greek inscriptions were written on the church's floor as : "for the memory and repose of those who love Christ… accept the offering of your servants and give them remission of sins”. According to Israel Antiquities Authority's Jerusalem district head Amit Re’em, the uniqueness of bath is that it is the first archaeological evidence at the site of Gethsemane where Christians have made pilgrimages for centuries, in the days of Jesus.[4][5][6]
Use by other denominations
An open altar located in the gardens of the church is used by many Christian denominations including followers who are Roman Catholic, Eastern Orthodox, Armenian Apostolic, Protestant, Lutheran, Evangelical, Anglican, and any other version of Christianity that is culturally unique to any particular nation.
Design and construction
The church was built between 1919 and 1924 using funds donated from many different countries. The coat-of-arms of twelve of the countries from which donations originated are incorporated into the ceiling, each in a separate, small dome, and also into the interior mosaics. The countries honored in this way are, east to west (altar to entrance) and beginning with the northern apse: Argentina, Brazil, Chile and Mexico; in the middle of the church are commemorated: Italy, France, Spain and the United Kingdom, and to the right: Belgium, Canada, Germany, and the United States of America. The mosaics in the apses were donated by Ireland, Hungary, and Poland (by the sculpturist Tadeusz Adam Zieliński). The crown around the bedrock itself was a gift of Australia. These multi-national donations give the church one of its present names as the "Church of All Nations".
Two types of stone were used in the construction of the church: the interior utilizes a stone from the quarries at Lifta, north-west of Jerusalem; and the exterior, a rose colored stone from Bethlehem. The building is divided by six columns into three aisles, but with an even ceiling lacking a clerestory. This design gives the impression of one large open hall. Alabaster panels dyed violet were used for the windows to evoke a mood of depression analogous to Christ's agony, and the ceiling is painted a deep blue to simulate a night sky.
The facade of the church is supported by a row of Corinthian columns. Atop each column sits statues of the Four Evangelists. First is Mark. Second, Luke holds a quote from Luke 22:43–44 “…factus in agonia prolixius orabat et factus est sudor eius sicut guttae sanguinis decurrentis in terram" or translated from the Vulgate, "And being in agony he prayed more earnestly; and his sweat became like great drops of blood falling down to the ground." Followed by Matthew holding Matthew 26:42b "Pater mi, si non potest hic calix transire nisi bibam illum, fiat voluntas tua" or translated “My Father, if this cup cannot pass unless I drink it, your will be done.” The final statue is of John. The columns and statues are set below a modern mosaic depicting Jesus Christ as mediator between God and man. The designer of the facade mosaic was Professor Giulio Bargellini.
The bubble-domed roof, thick columns, and facade mosaic, give the church a Neoclassical look.
The church was designed by Italian architect Antonio Barluzzi and is currently held in trust by the Franciscan Custody of the Holy Land.[8]
https://en.wikipedia.org/wiki/Church_of_All_Nations
Spiritual exercises in Augustine's confessions
Andrés G Niño 1
Affiliations Expand
PMID: 19105004 DOI: 10.1007/s10943-007-9143-0
Abstract
Confessions, the narrative of Augustine's spiritual journey, has been a source of inspiration to readers through many centuries. It addresses the universal striving of the individual towards a 'way of living' characterized by internal coherence and an experience of the transcendent. Augustine, using a method of inquiry and engagement, guides the reader through some fundamental exercises: remembering one's story; facing inner restlessness; entering into dialogue with God; ordering of human love; centering in Christ; participating in a community of faith; living as a pilgrim. Together, they constitute a didactic instrument for the spiritual development of his readers. This paper reconstructs that central purpose in a coherent and practical model.
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References
Am Psychol. 1990 May;45(5):599-611 - PubMed
Int J Psychoanal. 1982;63(Pt 4):395-407 - PubMed
https://pubmed.ncbi.nlm.nih.gov/19105004/
There are times when the Reformer seems to speak of Augustine as of a peer, and some non-Lutheran historians have judged that he was. Martin Luther was an Augustinian in the sense that he was a member of the Augustinian Eremites. He entered their Black Monastery at Erfurt on July 17, 1505, at the age of 21.
http://essays.wisluthsem.org:8080/bitstream/handle/123456789/213/BalgeAugustinian.pdf
"WORKS OF MARTIN LUTHER -
TO THE KNIGHTS OF THE TEUTONIC ORDER AN EXHORTATION THAT THEY LAY ASIDE FALSE CHASTITY AND TAKE UPON THEM THE TRUE CHASTITY OF WEDLOCK
INTRODUCTION
The Teutonic Order, or Teutonic Knights of St. Mary’s Hospital at Jerusalem, grew out of the establishment of a field hospital during the siege of Acre in the winter of 1190-91, by pious merchants of Bremen and Lubeck. When these merchants returned to Germany in 1191 they turned over the hospital to the chaplain Conrad and the chamberlain Burkhard.
With the model of the Hospitallers or Knights of St. John the Baptist, later known as Knights of Malta, before them, these men together with other Germans, formed a brotherhood, adopted the rules of the Hospitallers, and named their hospital “The Hospital of St. Mary of the Germans in Jerusalem” “in the hope and confidence that when the Holy City was reconquered they would there establish a house which should become the mother, head and mistress of the entire Order.” The new Order was confirmed by popes Clement III in 1191 and Celestine in 1196; it won as a patron the emperor, Henry VI, who bestowed upon it its first possessions in the West. In 1198 it was changed into a military Order by the adoption of the rules of the Knights Templars in addition to those of the Hospitallers. Unlike both of these older Orders, the Teutonic Knights were a strictly national organization, none but Germans of noble birth being admitted to it. “Like the knights of other orders, the Teutonic Knights lived a semimonastic life under the Augustinian rule, and in the same way they admitted priests and half-brothers (servientes) into their ranks. Like the other two orders, the Teutonic Order began as a charitable society, developed into a military club, and ended as something of a chartered company, exercising rights of sovereignty on the troubled confines of Christianity. Even in its last phase the Order did not forget its original purpose: it maintained several great hospitals in its new home on the southeast shore of the Baltic, in addition to an hotel des invalides at Marienburg for its sick or aged brethren.” F550 Under its fourth grand master, Hermann von Salza, 1210-39, the Order grew rapidly and made the most important advance in its history. After having aided the king of Hungary against the Comans, and receiving from the king the district of Burzenland in Transylvania, which it did not long retain, the Order was invited to assist in subduing the heathen Prussians. A Cistercian monk named Christian had succeeded in establishing the Church among the Prussians, and in 1212 was made bishop of Prussia. When the heathen arose and destroyed his churches, Christian called upon the Teutonic Knights for help and bestowed upon them Kulm, some of the frontier towns and such lands as they should conquer (1228). After driving the enemy out of Kulm and founding the cities of Kulm, Thorn and Marienwerder, the Order began the task of conquering and Christianizing Prussia. In 1235 it absorbed the Order of Dobrzin, which had been founded by bishop Christian, and in 1237 the Knights of the Sword of Livonia, founded by Albert, bishop of Riga, became a province of the Order.
Its successes in Prussia changed the character of the Teutonic Order. It lost all connection with the East, its grand master moved his seat from Acre, first to Venice in 1291, then in 1308 to Marienburg on the Vistula. The Order became a governing aristocracy, its statutes were altered to suit the new conditions. “The Order was at once supreme ecclesiastical and political authority .... The lay subjects of the Order consisted of two classes: on the one hand there were the conquered Prussians, in a position of serfdom, bound in time of war to serve the brethren in foreign expeditions; on the other hand there were the German immigrants, both urban and rural, along with the free Prussians, who had voluntarily submitted and remained faithful.” f551 By the middle of the fourteenth century the Teutonic Knights had become a world power. Their cities belonged to the Hanseatic League and shared in its power; Poland had been deprived of its outlet on the Baltic; the ships of the Order were a power on the sea; Marienburg with its brilliant court was not merely a school of chivalry, but for a time a literary center. Yet the downfall of the Order was close at hand. It alienated its subjects, who allied themselves with Poland; its missionary work was completed when the Lithuanians became Christians and also made common cause with Poland; the Slav reaction made the Germanizing efforts of the Knights still more unpopular. Internally the success of the Order brought with it a secularization which was disastrous. Poland regained a foothold on the Baltic. The Prussian League was formed in 1440 with the real purpose of opposing the Knights, and in 1454 offered Prussia to the Polish king. The peace of Thorn, 1466, left to the Order only East Prussia and made the knights vassals of Poland. But the German master and the Landmeister for Livonia would not serve Poland, and the Order in East Prussia adopted the policy of electing German princes as grand masters in the hope of again regaining independence, without success. The first of these German grand masters was Frederick of Saxony, 1498 to 1511. He was succeeded by Albert of Brandenburg. f552 Albert became involved in a devastating war with Poland, which was provisionally ended by a four years’ truce made in 1521. In September of that year Albert suggested the possibility of a revision of the statutes of the Order by Luther, probably in harmony with the plans outlined in the Open Letter to the German Nobility. So far as known Luther was not consulted at that time. Albert continued to take his place with the Roman Catholic princes. But when in April, 1522, he returned to Germany he came under the influence of Lazarus Spengler and Andreas Osiander and was won for the evangelical party. During the Diet at Nuremberg, 1522- 23, he protested that it was not the proper way to proceed against Luther, “if evident truth be condemned and books burned.”
Pope Hadrian VI urged upon Albert a reformation of the Order. In June, 1523, Albert secretly turned to Luther for advice concerning the reformation of the Order in head and members. On November 29th the two met at Wittenberg, and Luther advised Albert “to throw aside the foolish and absurd rules of the Order, to marry, and to convert the religious state into a secular state, either a principality or a duchy.” Melanchthon, who was present at the interview, gave the same advice. The grand master smiled and said nothing. But “with that evangelical protestant advice Luther laid the foundations for the development of the Prussian state, of the Prussian kingdom, and of the German empire which is inseparable from the development of the Prussian kingdom.” f554 Soon after this meeting Luther prepared the following treatise, intended, as Kawerau suggests, to be a “feeler, which should test the attitude of the knights of the Order as well as of the Prussian bishops, and prepare them for coming events.” The older collected editions of Luther’s works date the treatise March 28, 1523. But, as Kawerau points out, it is improbable that the treatise was written before the last month of 1523, and the date may be a mistake for December 12th. The original prints are undated; the editors may have confused the festivals of the Annunciation and of the Conception of the Virgin Mary, the latter of which may have been the date attached to the manuscript.
After the evangelical principles had been gradually introduced into Prussia by the two bishops, Georg von Polentz and Erhard von Queiss, the grand master returned to Prussia and carried out Luther’s suggestion. Peace was made with Poland, Prussia was converted into a duchy held as fief of the king of Poland and hereditary in the family of Albert. July 1, 1526, Albert was married to Dorothea, the daughter of the Danish king, and thus was founded the evangelical house of the Hohenzollern.
The progress of the Gospel in Prussia gave Luther much joy. In 1525 he wrote to the Bishop of Samland, Georg von Polentz: “Behold the wonder!
In rapid course, with full sails, the Gospel hastens to Prussia, whither it was not called, and where it was not sought after, while in Upper and Lower Germany, whither it came of its own accord, it is blasphemed, repelled and put to flight with all rage and madness.” f556 The Teutonic Order in its German and Livonian branches continued to exist, and laid claim to the rights of the Order in Prussia. It was finally suppressed in 1809, and its lands passed into the hands of the secular princes within whose territories they lay. But in 1840 the Order was resuscitated in Austria, and again engaged in hospital service, in which it is presumably active during the present war. But this Teutonic Order is not the same as that which became secularized at the time of the Reformation.
The Prussian branch passed into the Prussian kingdom, not into the restored Order. A Protestant branch exists in the ancient bailiwick of Utrecht, the members of which must profess the Calvinistic faith, and are dispensed from celibacy. See Catholic Encyclopedia, xiv, 542.
The subject of the monastic vows and of the marriage of monks had been discussed at great length before this treatise was written. For the development of that discussion we must refer here to the introduction to the Treatise on Monastic Vows, which was excluded from this volume because of its size. But the careful student will find that Luther has not merely repeated older arguments nor restated older positions. He has gone farther, his position is more advanced. In fact, upon the advance beyond the position taken in the Formula Missae Kawerau bases an argument for the later date of our treatise. “For the writing of this treatise immediately after the FormuIa Missae we find an argument in the remarkable agreement between the statements in the two concerning those who want to wait for decrees of a council and desire permission to be given them (to use the two kinds in the Lord’s Supper, or, in the later treatise, to marry) by such decrees. He who reads the analogous portions in the two treatises will easily recognize in the Exhortation to the Teutonic Knights the bold heightening of the thought to a paradox, and thus see in the Formula Missae the older form.” f558 The German text is found in Weimar Ed., xii, 232-244; Walch Ed., xix, 2157-76; Erlangen Ed., xxix 16-33; St. Louis Ed., xix, 1730-45; Berlin Ed., iv, 32-47. Literature : Introduction by KAWERAU in Weimar Ed., xii, 228-31; Prot. Realencyklopadie, 3d ed., Arts., Albrecht von Preussen, I, 310-23; Deutschorden, iv, 589-95; Encyclopedia Britannica, 11th ed., Arts., Albert, i, 497, and Teutonic Order, xxvi, 676-9. The literature is given fully in all these articles. Compare also Schaff, Church History, vi, 588-600, and Kostlin-Kawerau, Martin Luther, i, 620-623. W. A. LAMBERT. LEBANON,PA.
https://www.godrules.net/library/luther/NEW1luther_c8.htm
"The union of minds and hearts: with respect to: performing the task of the head on behalf of the entire Society [666]; governing subjects well [667-69]; exempting Ours from obedience [663]; preparing for, summoning, and directing congregations [681, 682, 686, 689, 690, 691, 712, 716, 718, 755], 332. See also Formulas of congregations " page 512
The CONstitutions of the Society of Jesus and Their Complimentary Norms
The Knight’s Templar was expelled from the Papacy in 1312 by Pope Clement V and Philip IV of France. The few Templars who escaped went to the powerful kingdom of Aragon and became known as the Order of the Calatrava, who would later align with the the Montessa. In 1534, a Spanish nobleman by the name of Ignatius Loyola would revive the Templars and call them the "Society of Jesus." Loyola was a Templar, and a member of a secret society called the "AlumBRADos." The third Superior General and co-founder of the order was Francis Borgia. The Borgia bloodline is part of the notorious "Black Nobility" which dates back to the ancient Ptolemaic period in history."
Exposing the Jesuits and the Papacy: The Jesuits are the revived Knights Templar (jesuitinquisition.blogspot.com)
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.
List of grand masters
The following list is taken from Ayala Martínez.[7]
Gómez (c.1175–1200)
Benito Suárez (1200–1216)
Nuño Fernández (1218–1219)
García Sánchez (1219–1227)
Arias Pérez (1227–1234)
Pedro Ibáñez (1234–1254)
García Fernández (1254–1284)
Fernando Páez (1284–1292)
Fernando Pérez Gallego (1292–1298)
Gonzalo Pérez (1298–1316)
Rodrigo Vázquez (1316–1318)
Suero Pérez (1318–1335)
Rodrigo Pérez (1335–1337)
Gonzalo Martínez de Oviedo (1337–1340)
Nuño Chamizo (1340–1343)
Pedro Alfonso Pantoja (1343–1345)
Pedro Yáñez de Campo (1345)
Fernando Pérez Ponce de León (1346–1355)
Diego Gutiérrez de Cevallos (1355)
Suero Martínez (1356–1363)
Gutierre Gómez de Toledo (1362–1365)
Martín López de Córdoba (1365–1367)
Pedro Muñiz Godoy (1367)
Melén Suárez (1369–1370)
Rodrigo Díaz de la Vega (1370–1375)
Diego Martínez (1376–1383)
Diego Gómez Barroso (1383–1384)
Gonzalo Núñez Guzmán (1384–1385)
Martín Yáñez de Barbudo (1385–1394)
Fernando Rodríguez Villalobos (1394–1408)
Infante Sancho de Aragón (1408–1416)
Juan de Sotomayor (1416–1432)
Gutierre de Sotomayor (1432–1454)
Gómez de Cáceres y Solís (1458–1473)
Alonso de Monroy (1473–1477)
Francisco de Solís (1474–1475), elect
Juan de Zúñiga y Pimentel (1477–1494)
https://en.wikipedia.org/wiki/Order_of_Alc%C3%A1ntara
Alcaraz’s fervor, which in the past had given him successes in his proselytizing activities, was once again causing trouble. Hamilton opines, “Alcaraz continued to engineer his own downfall. He made no secret of his disapproval of those numerous individuals who had fallen under the spell of Ocaña and Olmilllos or who had been duped by Francisca Hernández.” Visions and trances were a point of contention for Alcaraz as it was for other alumBRADos including Isabel de la Cruz. Alcaraz, however, had already had some disagreements for some time with Fray Francisco Ortiz and Francisco de Osuna concerning the value of these mystical endeavors. Alcaraz considered trances, visions and prophecy to be ataduras and thus undesirable. To engage in such activity would hinder one’s dejamiento or abandonment to God by refocusing the mind on prophecies that concerned themselves with the material.22 In his attempts to denounce Ocaña and Olmillos to the Franciscan provincial Alcaraz instead succeeded in calling attention to himself. In May of 1524 Francisco de Quiñones, the general of the Franciscan order, held the Inquisitorial chapter of Toledo in Escalona. On the 22nd of May a decree was issued that condemned the practices and activities of Isabel de la Cruz and Pedro Ruíz de Alcaraz.23
EL SABOR DE HEREJIA: THE EDICT OF 1525, THE ALUMBRADOS AND THE INQUISITORS’ USAGE OF LOCURA
by Javier A. Montoya
https://ufdcimages.uflib.ufl.edu/.../85/00001/montoya_j.pdf
Self-love, Progress measured by abandoning
Senses, Application of
The Spiritual Exercises of Ignatius of Loyola
"Head:
1. See Illness, mental
2. The superior general, head of the Society [666]"
page 416 The CONstitutions of the Society of Jesus and Their Complimentary Norms
"Can. 666 In the use of means of social communication, necessary discretion is to be observed and those things are to be avoided which are harmful to one’s vocation and dangerous to the chastity of a consecrated person." TITLE II. RELIGIOUS INSTITUTES (Cann. 607 - 709) CODE OF CANON LAW
https://www.vatican.va/.../cic_lib2-cann607-709_en.html
"§3. Other superiors are to be constituted according to the norm of the constitutions, but in such a way that, if they are elected, they need the confirmation of a competent major superior; if they are appointed by a superior, however, a suitable consultation is to precede." TITLE II. RELIGIOUS INSTITUTES (Cann. 607 - 709)
CODE OF CANON LAW
https://www.vatican.va/.../cic_lib2-cann607-709_en.html
"[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." page 333 The CONstitutions of the Society of Jesus and Their Complimentary Norm
"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.
Read full chapter
Footnotes
Revelation 13:18 Or is humanity’s number"
"Governance: of provinces, houses, and individuals, as regards: the appointment of superiors and officials, the power to be given to them, the method of dealing with them [326, 421, 490, 666, 687, 688, 740, 741, 757-61, 765, 773, 778, 780, 781, 787, 790, 791, 795, 798, 804, 805], 343 2° and 3°, 345 §1, 346 §3, 356 §1, 358 §§1-2, 393; making decisions about confidential information and receiving it [516, 517, 737], 360; establishing, combining, separating, or suppressing provinces and regions, 388; definitively transcribing members to some other province, 389 §1; fostering cooperation among provinces by means of a meeting, approximately every six years, of provincials, 396; approving the statutes of conferences of major superiors, 398 §3; delegating to someone authority to conduct interprovincial business, 400; establishing houses, converting them to quite different uses, and suppressing them [320-23, 441, 442, 743, 762, 763], 402 §§1 and 3; conferring a canonical and juridical personality, independent of that of the community, on apostolic institutes, 402 §2; approving the separation of the governance of a community from that of the apostolic institute to which it is connected, 406 §3; declaring houses or works to be common to several provinces and determining their form of governance, 408 §§1 and 2 2°; communicating favors [511, 666, 753]; exercising the juridical power of the Society, 339; knowing the consciences of his subjects [764]; using corrective measures [754, 791]; permitting [the acceptance of] dignities outside the Society [756] " page 512 The CONstitutions of the Society of Jesus and Their Complimentary Norm
"B. Their power and office in general: [206, 207, 423, 424, 631, 659-63, 666, 667, 671, 677-81, 692, 693, 789, 790, 811, 820, 821], 335; they should see to the observance of the Constitutions and of our entire manner of proceeding [424, 547, 602, 746, 791, 826]; and consequently they should have a complete knowledge of these, 352; they should so conduct themselves that they will rather be loved than feared, and their thinking should be well known to their companions [667], 353; the place where they live [668-70]; the manner in which they are to be assisted by officials [798, 811, 820], 358, 401 §1; and specifically by their consultors and their admonitor [431, 502, 503, 667, 770, 803, 804, 810, 811], 355 §1, 356 §1; and by written documents [792,811], 359-60" page 512-513 The CONstitutions of the Society of Jesus and Their Complimentary Norms
"B. Their power and office:
a. In general: [424, 434, 662, 666); what is to be said regarding their consultors [431, 490, 502, 503, 810], 355 §1 " page 516 The CONstitutions of the Society of Jesus and Their Complimentary Norms
"2. Means to achieve it: the choice of those to be admitted [657, 658]; obedience [659, 662, 663, 821]; the authority and good governance of superiors [666, 667, 789], 349-54; the dependence of subjects on superiors [666]; most especially, the love of the Lord, and the denial of self-love [671], 313 §2; the formation of apostolic communities, made up of priests, brothers, and scholastics, each taking part dynamically and in different ways in the one mission and life, 326 §3, 326 §4, 329; communal participation in the Eucharist, 227 §§1- 2, 315, 326 §3; agreement regarding interior matters [273, 671]; uniformity in externals [671]; intense mutual communication, particularly by means of communal spiritual discernment, 76, 80, 226 §2, 324 §1, 326 §1, 324 §3, 313 §1, 319; community and the sharing of goods, 174 2°-4°, 210-1 1; a program or calendar for communities, 324 §2; formation specifically aimed at union of minds and hearts, 50, 76, 77; mutual relationships that are sincere and simple, 320: mutual hospitality, 327 §3; knowledge of the language of the region and of foreign languages, 97, 242 §2; mutual exchange of letters and notices [673, 821]" page 519 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
CHAPTER TWO AT THE ORIGINS OF THE ROSICRUCIANS
Hye lygt begraben Venus, dye schon Fraw, so manchen Hoen Man umb Gluck, Ehr, Scgcn, und Wolfart gcbracht hatt. (in cipher, Chymische Hochzeit)
The universe of reference to the Rosicrucian fiction is the call for a brotherhood, a Christian kabbalist assembly of reformers prepared to spread support for a wave of illumination and religious change throughout Europe. But if the advance of Rosicrucian thinking is difficult to map after the printing of the Farm in Kassel 1614, the origin of these ideas is even more in dispute. It is often maintained that the exciting thesis set forth by Frances Yates in her book on the Rosicrucian Enlightenment is seriously flawed. First, Rosicrucianism never was the successive unfolding of a clearly held together programme o f scientific reform that she believed it to be. Second, a number of scholars point out that the early British influence on the Wiirtemberg Rosicrucians was overemphasized, particularly when Yates concentrated on John Dee and derived the Rosicrucian name from the red cross of St. George, taken together with the Tudor roses of England.1 While the poetic verse on the Red Cross knight in Edmund Spencer’s The Fairie Queen has some resemblance to the Rosicrucian chivalrous quest, and while Spencer’s Castle of Alma is a poetic microcosm of learning with some resemblance to the Rosicrucian tomb, there is little concrete evidence to support Yates’ explicitely stated hypotheses. If one looks closer at her arguments, however, beginning with her interest in the Valois tapestries, one sees that she was reaching for a connection to French court culture and dynastic politics. She felt that Spencer’s poetic passages convey the militant atmosphere of the Elizabethan Leicester-Sidney-circle. This militancy centered on forging a Protestant union with the German Princes in view of the British campaign in the United Provinces in 1586, the legacy of which wouJd be preserved in the legend of Christian Rosencreutz. In her focus on the interplay of poetry and culture, Yates staked much on the hope that more would be found out concerning Philip Sidney’s Dutch, German, and French contacts. As opposed to Yates’ view, recent scholars point out that although the Rosicrucian pamphlets first appeared in print in 1614—15, they were not specifically written in political support o f the marriage at Heidelberg in 1613 between Fredrik V of Wiirtemberg and Princess Elisabeth Stuart, a marriage calculated to eventually strengthen the Protestant presence in Central and Eastern Europe. Most interpreters do agree, however, that the Rosicrucian texts are part of a more profound central European context, a context rooted in late sixteenthcentury Paracelsism and enheartened by theosophy, magic, Christian Kabbalah, and alchemical ideas that at first glance have nothing to do with Dee’s British Imperialism."
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
"Around 1530, more than eighty years before the publication of the first manifesto, the association of cross and rose already existed in Portugal in the Convent of the Order of Christ, home of the Knights Templar, later renamed Order of Christ. Three bocetes were, and still are, on the abóboda (vault) of the initiation room. The rose can clearly be seen at the center of the cross.[34][35] At the same time, a minor writing by Paracelsus called Prognosticatio Eximii Doctoris Paracelsi (1530), containing 32 prophecies with allegorical pictures surrounded by enigmatic texts, makes reference to an image of a double cross over an open rose; this is one of the examples used to prove the "Fraternity of the Rose Cross" existed far earlier than 1614.[36]" https://en.wikipedia.org/wiki/Rosicrucianism
“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
ARAGON TEMPLARISM DOMINATION OF WORLD CONTROL COMMERCE THE J F K HIT
https://www.youtube.com/watch?v=uRMlYRvsuJQ
"9. Interprovincial Works and Houses in Rome 304 §1. In the spirit of our fourth vow, the Society confirms its commitment to the interprovincial Roman works entrusted to it by the Holy See: the Pontifical Gregorian University and its associated institutes, the Pontifical Biblical Institute and the Pontifical Oriental Institute, as well as the Pontifical Russicum College, the Vatican Radio, and the Vatican Observatory, all of which are common works of the whole Society, placed directly under the superior general. Recognizing the very valuable service that these institutions have offered and continue to offer today, it calls upon major superiors who share Father General s responsibility for them to continue their help through subsidies and especially by training and offering professors and other personnel to them.
§2. Also recommended to the care of all the provinces are those other works or houses in Rome that render a service to the entire Society, such as the Historical Institute of the Society of Jesus and the international colleges of the Society in Rome.[142]
"295 In the elaboration and expression of our theogical views and in our choice of pastoral options, we must always actively seek to understand the mind of the hierarchical Church, having as our goal the Society s objective to help souls. At the same time we must try to articulate the sensus fidelium and help the magisterium discern in it the movements of the Spirit in accord with the teaching of Vatican II.[125]"
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
Thirteenth Rule. To be right in everything, we ought always to hold that the white which I see, is black, if the Hierarchical Church so decides it, believing that between Christ our Lord, the Bridegroom, and the Church, His Bride, there is the same Spirit which governs and directs us for the salvation of our souls. Because by the same Spirit and our Lord Who gave the ten Commandments, our holy Mother the Church is directed and governed."
The Spiritual Exercises of Ignatius of Loyola
Fourteenth Rule. Although there is much truth in the assertion that no one can save himself without being predestined and without having faith and grace; we must be very cautious in the manner of speaking and communicating with others about all these things.
The Spiritual Exercises of Ignatius of Loyola
https://drive.google.com/file/d/1YC_luOfFWl0Bm0BWkbANKZGC1kkmdHQf/view
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
BY
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/.../a588350800loyouoft.pdf
"By his own admission Sirhan practiced self-hypnotism using literature supplied at a meeting of a group called the Rosicrucians, an organization that dabbled in the occult.
Sirhan got the “chills” following his arrest and exhibited similar symptoms at the end of hypnosis sessions with a defense psychiatrist. The prosecution psychiatrist also attempted to hypnotize Sirhan but was unable to elicit the assassin’s cooperation. The prosecution psychiatrist said Sirhan had been feigning.
Additionally, Sirhan was known to enter trance-like states. For the conspiracy-minded this was proof indeed he had been a hypnotic subject.
However, there is compelling evidence that Sirhan had used his knowledge of a real-life character in Truman Capote’s In Cold Blood (1965) to promote the idea that he had been in a hypnotic state when he shot RFK. Sirhan identified and felt great empathy with murderer Perry Smith, according to author Robert Blair Kaiser. Smith had bouts of “shivering,” “amnesia” and “trance-like states.” Like Smith, Sirhan engaged in “mirror-gazing” and fell into “trances.”
Sirhan, therefore had prior knowledge of hypnotism, trance-like states and amnesia. In fact, he may also have gained some of that knowledge from psychology books he acquired from the local library. Ignoring Sirhan’s numerous lies that he told his lawyers and writer Robert Blair Kaiser, conspiracists preferred instead to take Sirhan at his word." Who Killed RFK? Sirhan Sirhan Did It.
Yet, to those who knew Sirhan, this was not at all unusual. Sirhan frequently became fascinated by things around him which prompted him to stare at people or objects. Sirhan told his police interrogators, “Everything . . . life itself is a challenge. . . . When you watch a barber, sir, I just stand and watch that barber for hours. . . . from the time I’m watching him I want to be nothing but a barber. You know, if I’m watching a dentist, boy, he fascinates me, and I want to be him. I was talking to [LAPD officer] Frank here a while ago. The way he talked, you know . . . I was very fascinated and, you know, I was sort of superimposing myself in his position for . . . temporarily.”
Additionally, those who promote the conspiracy line never question the ludicrous nature of this purported plot. If plotters had successfully hypnotized Sirhan then they would have been equally successful in making sure he didn’t do anything to bring attention to himself before the shooting. But that’s not what happened.
Sirhan uttered contempt for RFK to Enrique Rabago and Humphrey Cordero with whom he engaged in conversation at the hotel. Had these men reported Sirhan to the hotel’s security the alleged plot would have collapsed.
It is also preposterous for plotters to have used an illegal pistol during the commission of their crime. Had police officers and security guards on duty that night stopped and searched Sirhan he would have been arrested. Additionally, the notion of a hypnotic assassin is, by its very nature, an erratic tool. Not even true believers in the robotic assassin notion could possibly be sure Sirhan would not suddenly remember who hypnotized him then secure an immunity deal with the DA to avoid the death penalty."
https://historynewsnetwork.org/article/169208
Are humans animals?
Do humans have animal bodies – and animal minds?
Melanie Challenger
Published: February 24, 2021 at 4:00 pm
So, are we animals? For many people today that sounds like a silly question. Of course, humans are animals!
We’re composed of cells with genetic material, and we move around, seeking energy to feed our bodies, pooping it out again as waste. We look a lot like our fellow primates with our five-digit hands and feet, our thoughtful eyes, and our lean, muscular physiques.We have lungs, a heart, a brain, a nervous system, and all those other features we share with mammals.
And just think of the “nodal” (the protein encoded by the NODAL gene), important to early embryonic development and crucial to our interior asymmetry.A decade ago, scientists discovered that this same signalling molecule gifts the humble snail the lopsided coil of its shell. A reminder, if we still need one, that all life is our kin.
So why have we spent much of modern history arguing to the contrary? And why does the idea that, somehow, we’re not really animals continue to grip our imaginations?
In classical thought, it was assumed that all life had a soul of some sort. But souls were still ranked in order of quality. Humans were thought to possess a better kind of soul in a hierarchy, with only the angels and God above us. And these intuitions took a new turn with the rise of scientific rationalism during the Enlightenment.
https://www.sciencefocus.com/the-human-body/are-humans-animals
Kodashim (Hebrew: קׇדָשִׁים, romanized: Qoḏāšim, lit. 'holy things') is the fifth of the six orders, or major divisions, of the Mishnah, Tosefta and the Talmud, and deals largely with the services within the Temple in Jerusalem, its maintenance and design, the korbanot, or sacrificial offerings that were offered there, and other subjects related to these topics, as well as, notably, the topic of kosher slaughter.
Topics
This Seder (order, or division) of the Mishnah is known as Kodashim (“sacred things” or “sanctities”), because it deals with subjects connected with Temple service and ritual slaughter of animals (shehitah). The term kodashim, in the Biblical context, applies to the sacrifices, the Temple and its furnishings, as well as the priests who carried out the duties and ceremonies of its service; and it is with these holy things, places and people that Kodashim is mainly concerned. The title Kodashim is apparently an abbreviation of Shehitat Kodashim ("the slaughter of sacred animals") since the main, although not the only subject of this order is sacrifices.[1][2][3]
The topics of this Seder are primarily the sacrifices of animals, birds, and meal offerings, the laws of bringing a sacrifice, such as the sin offering and the guilt offering, and the laws of misappropriation of sacred property. In addition, the order contains a description of the Second Temple (tractate Middot), and a description and rules about the daily sacrifice service in the Temple (tractate Tamid). The order also includes tractate Hullin, which concerns the slaughter of animals for non-sacrificial use, as well as other dietary laws applying to meat and animal products. Although Hullin is about the slaughter of animals for non-sacrificial, and therefore unsanctified purposes, because the rules about the proper slaughter of animals and birds, and their ritual fitness for use were considered to be an integral part of the concept of holiness in Judaism, they were also included in the order regarding “holy things”.[2][3]
https://en.wikipedia.org/wiki/Kodashim
And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird.
Revelation 18:2
Zevachim (“Sacrifices”), with FOURTEEN chapters, and originally called Shehitat Kodashim ("slaughtering of the holy animals") deals with the sacrificial system of the Temple period, namely the laws for animal and bird offerings, and the conditions which make them acceptable or not, as specified in the Torah, primarily in the book of Leviticus (Lev 1:2 and on).[1][2][4]
https://en.wikipedia.org/wiki/Kodashim
The lamentations of Isis were so terrible that one of the royal children died of fright. Isis then brought the chest by ship to Egypt, where she opened it and embraced the body of her husband, weeping bitterly. Then she sought her son, Horus, in Lower Egypt, first having hidden the chest in a secret place. But one night Set, hunting by the light of the moon, found the chest, and, recognizing the body, tore it into FOURTEEN pieces, which he scattered up and down throughout the land. When Isis heard of this, she took a boat and gathered the fragments of Osiris's body. Wherever she found one, there she built a tomb.
https://www.oxfordreference.com/display/10.1093/oi/authority.20110803100255831
"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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14 And deceived them that dwell on the earth by the signs which were permitted to him to do in the sight of the beast, saying to them that dwell on the earth, that they should make the [t]image of the [u]beast, which had the wound of a sword, and did live.
Revelation 13:14
Himmler used the Jesuits as the model for the SS, since he found they had the core elements of absolute obedience and the cult of the organisation.[59][60] Hitler is said to have called Himmler "my Ignatius of Loyola".[59] As an order, the SS needed a coherent doctrine that would set it apart.[61] Himmler attempted to construct such an ideology, and deduced a "pseudo-Germanic tradition" from history.[61] Himmler dismissed the image of Christ as a Jew and rejected Christianity's basic doctrine and its institutions.[62] Starting in 1934, the SS hosted "solstice ceremonies" (Sonnenwendfeiern) to increase team spirit within their ranks.[63] In a 1936 memorandum, Himmler set forth a list of approved holidays based on pagan and political precedents meant to wean SS members from their reliance on Christian festivities.[64] In an attempt to replace Christianity and suffuse the SS with a new doctrine, SS-men were able to choose special Lebenslauffeste, substituting common Christian ceremonies such as baptisms, weddings and burials. Since the ceremonies were held in small private circles, it is unknown how many SS-members opted for these kind of celebrations.[65]
https://en.wikipedia.org/wiki/Ideology_of_the_SS
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.
Name
The archbasilica's Latin name is Archibasilica Sanctissimi Salvatoris ac Sancti Ioannis Baptistae et Ioannis Evangelistae ad Lateranum,[6] which in English is the Archbasilica of the Most Holy Savior and Saints John the Baptist and John the Evangelist at the Lateran, and in Italian Arcibasilica [Papale] del Santissimo Salvatore e Santi Giovanni Battista ed Evangelista in Laterano.[4]
https://en.wikipedia.org/wiki/Archbasilica_of_Saint_John_Lateran#Lateran_Palace
From modest beginnings the SS (Schutzstaffel; Protection Squadrons), became a virtual state within a state in Nazi Germany, staffed by men who perceived themselves as the “racial elite” of Nazi future.
In the Nazi state, the SS assumed leading responsibility for security, identification of ethnicity, settlement and population policy, and intelligence collection and analysis. The SS controlled the German police forces and the concentration camp system. The SS conceived and implemented plans designed to restructure the ethnic composition of eastern Europe and the occupied Soviet Union.
From 1939, the SS assumed responsibility for “solving” the so-called Jewish Question; after 1941, its leadership planned, coordinated and directed the so-called Final Solution of the Jewish Question. This “solution” was the annihilation of the European Jews, which we now refer to as the Holocaust
https://encyclopedia.ushmm.org/content/en/article/ss
2 §1. The character and charism of the Society of Jesus arise from the Spiritual Exercises which our holy father Ignatius and his companions went through. Led by this experience, they formed an apostolic group rooted in charity, in which, after they had taken the vows of chastity and poverty and had been raised to the priesthood, they offered themselves as a HOLOCAUST to God,[2] so that serving as soldiers of God beneath the banner of the cross and serving the Lord alone and the Church his spouse under the Roman Pontiff, the vicar of Christ on earth,[3] they would be sent into the entire world[4] for the defense and propagation of the faith and for the progress of souls in Christian life and doctrine. [5]
The Constitutions of The Society of Jesus and Their Complimentary Norms
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20. It is better and safer to make alliance and amity with [Moslem] Turks, [Communist] Infidels, or [Talmudic and anti-Torah, Zionist] Jews, than with [Reformation Bible-believing] Heretic Protestants [and Baptists], because they may draw us into the errors of their novelties. {1}
Absolutist Papal Maxims of the Jesuits
Qetesh (also Qodesh, Qadesh, Qedesh, Qetesh, Kadesh, Kedesh, Kadeš or Qades /ˈkɑːdɛʃ/) was a goddess who was incorporated into the ancient Egyptian religion in the late Bronze Age. Her name was likely developed by the Egyptians based on the Semitic root Q-D-Š meaning 'holy' or 'blessed,'[2] attested as a title of El and possibly Athirat and a further independent deity in texts from Ugarit.[3]
Due to lack of clear references to Qetesh as a distinct deity in Ugaritic and other Syro-Palestinian sources, she is considered an Egyptian deity influenced by religion and iconography of Canaan by many modern researchers, rather than merely a Canaanite deity adopted by the Egyptians (examples of which include Reshef and Anat)[4][5]
Character
In Egyptian religion, the functions of Qetesh are hard to determine due to lack of direct references, but her epithets (especially the default one, "lady of heaven") might point at an astral character, and lack of presence in royal cult might mean that she was regarded as a protective goddess mostly by commoners. Known sources do not associate her with fertility or sex, and theories presenting her as a "sacred harlot" are regarded as obsolete in modern scholarship due to lack of evidence.[6]
Her epithets include "Mistress of All the Gods", "Lady of the Stars of Heaven", "Beloved of Ptah", "Great of magic, mistress of the stars", and "Eye of Ra, without her equal".[7] A connection with Ptah or Ra evident in her epithets is also known from Egyptian texts about Anat and Astarte.[8][9]
Iconography
Stele of Qetesh / Kadesh, Dynasty XIX (1292–1186 BC), Museo Egizio
Qetesh wearing the headdress of Hathor and standing on a lion; she holds a lotus flower and a snake and is flanked by Min on the left and Resheph on the right (Louvre).
On a stele representing the deity, Qetesh is depicted as a frontal nude (an uncommon motif in Egyptian art, though not exclusively associated with her), wearing a Hathor wig and standing on a lion, between Min and the Canaanite warrior god Resheph. She holds a snake in one hand and a bouquet of lotus or papyrus flowers in the other.[10][11]
Origin
Early researchers attempted to prove Qetesh was simply a form of a known Canaanite deity, rather than a fully independent goddess. William F. Albright proposed in 1939 that she was a form of the "lady of Byblos" (Baalat Gebal), while René Dussard suggested a connection to "Asherat" (e.g. the biblical Asherah) in 1941. Subsequent studies tried to find further evidence for equivalence of Qetesh and Asherah, despite dissimilar functions and symbols.[12]
The arguments presenting Qetesh and Asherah as the same goddess rely on the erroneous notion that Asherah, Astarte and Anat were the only three prominent goddesses in the religion of ancient Levant, and formed a trinity.[13] However, while Ashtart (Astarte) and Anat were closely associated with each other in Ugarit, in Egyptian sources, and elsewhere,[14][15] there is no evidence for conflation of Athirat and Ashtart, nor is Athirat associated closely with Ashtart and Anat in Ugaritic texts.[16] The concept of Athirat, Anat and Ashtart as a trinity and the only prominent goddesses in the entire region (popularized by authors like Tikva Frymer-Kensky) is modern and ignores the large role of other female deities, for example Shapash, in known texts, as well as the fact El appears to be the deity most closely linked to Athirat in primary sources.[17][18] One of the authors relying on the Anat-Ashtart-Athirat trinity theory is Saul M. Olyan (author of Asherah and the Cult of Yahweh in Israel) who calls the Qudshu-Astarte-Anat plaque "a triple-fusion hypostasis", and considers Qudshu to be an epithet of Athirat by a process of elimination, for Astarte and Anat appear after Qudshu in the inscription.[19][20]
Modern egyptologists, such as Christiane Zivie-Coche, do not consider Qetesh to be a hypostasis of Anat or Astarte, but a goddess developed in Egypt possibly without a clear forerunner among Canaanite or Syrian goddesses, though given a Semitic name and associated mostly with foreign deities.[21]
In popular culture
Qetesh is the name given to the Goa'uld that once possessed Vala Mal Doran, a recurring and then regular character in Seasons 9 and 10, respectively of the science fiction television series Stargate SG-1.
Qetesh is also the name used in The Sarah Jane Adventures episode Goodbye, Sarah Jane Smith, and confirmed to be the humanoid species (also known as "soul-stealers") of Ruby White (the episode's villain) who feeds off excitement and heightened emotion and have stomachs that live outside their bodies.
Moreover is Qadesh, also called Qwynn, a character in Holly Roberds' fantasy novel "Bitten by Death", published in 2021.
https://en.wikipedia.org/wiki/Qetesh
What It Means:
"Kadosh" is the Hebrew word for "holy," but it goes beyond just being sacred or set apart. It signifies something that is entirely devoted to God, pure, and distinct from the ordinary.
Why It Matters:
This term is a cornerstone of the Hebrew Bible and frequently appears in passages that describe God’s nature and His expectations for His people. When God is described as "Kadosh," it emphasizes His ultimate purity and separation from all that is common. It's not just about reverence; it’s about living in a way that reflects God’s holiness in our own lives.
Fun Fact:
In Isaiah 6:3, the seraphim around God's throne declare, "Holy, holy, holy is the Lord Almighty" ("Kadosh, Kadosh, Kadosh"). This triple repetition highlights the supreme and unparalleled holiness of God, making it a central aspect of divine praise. It’s as if they're shouting, "God is incredibly, utterly holy!"
In ancient Israel, the most sacred place ever is the Temple site in Jerusalem. Perched on a high hill in the heart of the holiest city, it was the ultimate example of setting something aside for special protection. Inside the Temple’s inner chamber, known as the Holy of Holies, was where the presence of the Lord was believed to reside.
What About You?:
Is there something special in your spiritual life that you cherish and want to protect? Maybe it’s a personal ritual, a cherished belief, or a special moment of connection that you hold dear?
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 ai*e now important, viz.: the Philosophic Kadosh, which Kas 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 Encyclopedia of Freemasonry, Article Kadosh.
In 1748 the Rite de Veilla Bru, or Faithful Scotsman, was established at Toulouse with nine degrees, the first three Symbolic, followed by the Secret Master, four Elu degrees, and the Ninth degree ' Scientific Masonry.^" " In 1750 and 1751, a Lodge styled ' St. Jean de Ecossais ' was established at Marseilles, which afterwards assumed the style of ' Scottish Mother Lodge of France.' Its regime finally consisted of Eighteen degrees, of which the Scottish Mother Lodge of France at Paris afterwards borrowed Eight."
" In 1752 a power of the High degrees was established under the pompous title of * Sovereign Council, Sublime Scotch Mother Lodge of the Grand French Globe.' It afterwards called itself* Sovereign Council, Sublime Mother Lodge of the Excellents of the Grand French Globe.' The ' Council of the Emperors of the East and West ' assumed that title also on the 22d January, 1780. — Ragon."
"In 1754, The Chevalier de Bonneville established a chapter of the High degrees at Paris, styled the ' Chapter of Clermont.' In it the Templar system was revived, and the Baron de Hund received the High degrees, there and thence derived the principles and doctrines of his ' Order of Strict Observance ' —Thory and Leveque—Ragon says, The regime of the Chapter of Clermont at first comprised only three degrees, viz., the three Symbolic, followed by the Knight of the Eagle or Master Elect, Illustrious Knight or Templar, and Illustrious Sublime Knight—but that they soon became more numerous."
" In the same year Martinez Pascalis established his rite of ' Elus C'dens ' with nine degrees. He did not carry it to Paris until 1767, where Martinism in ten degrees grew out of it." — Clavel.
" In 1757 M. de St. Gelaire introduced at Paris the ' Order of Noachites.' ^'
page 50
THE ANCIENT AND ACCEPTED SCOTTISH KITE, IN THIRTY-THREE DEGREES. KNOWN HITHERTO UNDER THE NAMES OF THE " RITE OF PEEPECTION" ^THE " EITE OF HEEEDOM" THE " ANCIENT SCOTTISH rite"—THE " RITE OF KILWINNING" AND LAST, AS THE " SCOTTISH RITE, ANCIENT AND ACCEPTED." A FULL AND COMPLETE HISTORY, WITH AN APPENDIX, CONTAINING NUMEROUS AUTHENTIC DOCUMENTS, RELATING TO THE ORIGIN, PKO- OB£SS AND ESTABLISHMENT OP THE EITE—EDICTS, CIRCULARS, PATENTS, REGISTERS, AND THE OPINIONS OF NUMEROUS AUTHORS — ILLUSTRATED WITH "TABLETS," / BY ROBERT B. FOLGER, M. D., Past Master, 33d., iJi-SECRETARY GENERAL, &0. SECOND EDITION. ,c ^ j ;^ NEW YORK: PUBLISHED BY THE AUTHOR.
https://upload.wikimedia.org/wikipedia/commons/d/d1/The_ancient_and_accepted_Scottish_rite%2C_in_thirty-three_degrees_%28IA_ancientaccepted00folg%29.pdf
PART VI 1THE PERSONAL LIFE OF THOSE ALREADY ADMITTED AND INCORPORATED INTO THE BODY OF THE SOCIETY
SECTION 1: THE APOSTOLIC CHARACTER OF OUR VOWS IN GENERAL
143 §1. Our consecration by profession of the evangelical counsels, by which we respond to a divine vocation, is at one and the same time the following of Christ poor, virginal, and obedient and a rejection of those idols that the world is always prepared to adore, especially wealth, pleasure, prestige, and power. Hence, our poverty, chastity, and obedience ought visibly and efficaciously to bear witness to this attitude, whereby we proclaim the evangelical possibility of a certain communion among men and women that is a foretaste of the future kingdom of God.[1]
§2. Our religious vows, while binding us, also set us FREE:
FREE, by our vow of poverty, to share the life of the poor and to use whatever resources we may have, not for our own security and comfort, but for service;
FREE, by our vow of chastity, to be men for others, in friendship and communion with all, but especially with those who share our mission of service;
FREE, by our vow of obedience, to respond to the call of Christ as made known to us by him whom the Spirit has placed over the Church, and to follow the lead of all our superiors.[2] [1] See GC 32, d. 4, no. 16; see GC 31, d. 16, no. 4; d. 17, no. 2; d. 18, no. 3. [2] GC 32, d. 2, no. 20. 215
The Constitutions of The Society of Jesus and Their Complimentary Norms
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Valley of Traverse City
ANCIENT ACCEPTED SCOTTISH RITE
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
n 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
450 JACOBINS LIKE CHICAGO ANARCHISTS.
The answer is this : when formed by Jacobin Jesuits, in 1754, in the Jesuits' College of Clermont, Paris, it was "the Military Organization'' as the candidate was told. (See page 397,) It then crowned the Rite of Perfection of 25 degrees, which was adopted by ^^the Council of Emperors/' four years later; that is, in 1758. | (See note 377.) The Jacobins, like the Chicago anarchists lately hung were then -secretly swearing to do what they afterwards did, viz,, wage war on the government. ^ Hence this 32nd grade was not called a degree, but an "organization/' as it was.
But when adopted by Morin's Sovereign Inspectors, at Charleston, S. C, in 1801, no war was then contemplated^ but by Aaron Burr, and he was soon tried by Jefferson, for his life. The country was then peaceful, and satisfied and pleased with their free constitution, adopted in 1789, only twelve years before. Of course, no fighting was contemplated. True French sympathizers elected Jefferson that year; but the French revolution had reacted, and the Monroe doctrine was soon adopted, to keep the United States free from foreign entanglements. Masonry now did not mean fight, but money^ and false worship. What then were Dalcho, Mitchell and Provost to do ? They had resolved on an "Ancient and Accepted Scottish Rite,'' to rule the false worships of Masonry throughout the world. They adopted a scale of thirtytwo degrees; and placed this Military degree at the head: because, it had been, as the notes and ritual say: "the Ne Phis Ultra degree/' and it would not do to leave it out.
Scotch Rite Masonry Illustrated Volume 2
https://dn790006.ca.archive.org/0/items/scotchritemasonr02blan/scotchritemasonr02blan.pdf
Note 237.—"Prince. The word Prince is not attached as a title to any Masonic office, but is prefixed as a part of the name to several degrees, as Prince of the Royal Secret, Prince of Rose Croix, and Prince of Jerusalem. In all of these instances it seems to convey some idea of sovereignty inherent in the character of the degree. Thus the Prince of the Royal Secret was the ultimate and. of course, controlling degree of the Rite of Perfection, whence, shorn, however, of its sovereignty, it has been transferred to the Ancient and Accepted Scottish Rite. The Prince of Rose Croix, although holding in some Rites a subordinate position, was originally an independent degree, and the representative of Rosicrucian Masonry. It is still at the head of the French Rite." — Mackey's Encyclopedia of Freemasonry, Article Prince.
Prince strongly opposed replacement theology. His book The Destiny of Israel and the Church argues that the Church has not replaced Israel and that the covenant that God made with the nation of Israel still stands today. Prince also believed that the creation of the state of Israel was the fulfillment of biblical prophecy. Derek states in his book Promised Land, "The central theme of biblical prophecy, as it is being unfolded in our time, revolves around the land and the people of Israel. God is carrying out His predetermined plan to regather the Jewish people from their worldwide dispersion and restore them to their ancient homeland."[15]
The Shepherding Movement
Prince created the Shepherding Movement with fellow ministers Don Basham, Bob Mumford, Charles Simpson and Ern Baxter, who became known as the 'Fort Lauderdale Five.' They sought to counter what were seen as excesses within the Charismatic Movement, by emphasizing discipleship and pastoral care. The practice of 'personal submission to spiritual authorities' was considered controversial.[16] Prince's association with the Shepherding Movement provided international exposure. After leaving the movement, he focused on his own international ministry.[17]
https://en.wikipedia.org/wiki/Derek_Prince
Hereafter I will not talk much with you: for the prince of this world cometh, and hath nothing in me.
John 14:30
The siege of Jerusalem of 70 CE was the decisive event of the First Jewish–Roman War (66–73 CE), in which the Roman army led by future emperor Titus besieged Jerusalem, the center of Jewish rebel resistance in the Roman province of Judaea. Following a five-month siege, the Romans destroyed the city, including the Second Jewish Temple.[1][2][3]
In April 70 CE, three days before Passover, the Roman army started besieging Jerusalem.[4][5] The city had been taken over by several rebel factions following a period of massive unrest and the collapse of a short-lived provisional government. Within three weeks, the Romans broke the first two walls of the city, but a stubborn rebel standoff prevented them from penetrating the third and thickest wall.[4][6] According to Josephus, a contemporary historian and the main source for the war, the city was ravaged by murder, famine, and cannibalism.[7]
On Tisha B'Av, 70 CE (August 30),[8] Roman forces overwhelmed the defenders and set fire to the Temple.[9] Resistance continued for another month, but eventually the upper and lower parts of the city were taken as well, and the city was burned to the ground. Titus spared only the three towers of the Herodian citadel as a testimony to the city's former might.[10][11] The siege had a major toll on human life, with many people being killed and enslaved, and large parts of the city destroyed. This victory gave the Flavian dynasty legitimacy to claim control over the empire. A triumph was held in Rome to celebrate the victory over the Jews, with two triumphal arches erected to commemorate it, including the Arch of Titus, which still stands today. The treasures looted from the Temple were put on display.[7]
The destruction of Jerusalem marked a major turning point in Jewish history.[7][12][13] The loss of the mother-city and Second Temple necessitated a reshaping of Jewish culture to ensure its survival. With sacrificial worship no longer possible, Jewish practices shifted to prayer, Torah study, and synagogue gatherings. According to Rabbinic tradition, Yohanan ben Zakkai escaped Jerusalem during the siege and secured Roman permission to establish a study center in Yavneh,[13][14][15] This event was foundational in the development of Rabbinic Judaism, which emerged from Pharisaic traditions and eventually became the mainstream form of Judaism.[2][7][16] Jewish sects such as the Sadducees and Essenes faded into obscurity,[17] while surviving followers of Jesus of Nazareth continued to spread his teachings, leading to the rise of Christianity as a new, separate religion.[7] After the war, Legio X Fretensis established a military camp on Jerusalem's ruins.[18][19] the city was later re-founded as the Roman colony of Aelia Capitolina. Foreign cults were introduced and Jews were forbidden entry.[20][21][22] This is often seen as a catalyst for the Bar Kokhba revolt.[23][24]
https://en.wikipedia.org/wiki/Siege_of_Jerusalem_(70_CE)
416 Finally, those means that are proposed by our holy father Saint Ignatius in Part X of the Constitutions for the preservation and development not only of the body or exterior of the Society but also of its spirit, and for the attainment of the objective it seeks, which is to aid souls to reach their ultimate and supernatural end, [10] are to be observed eagerly and diligently by all, with a truly personal sense of responsibility for its increase and development, for the praise and service of our God and Lord Jesus Christ, and the help of souls. [11]
L. D. S. "
The Constitutions of the Society of Jesus and Their Complementary Norms
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World, the: 1. It is proper to our vocation: to go to diverse places and live in whatever part of the world and to be sent wherever the greater service of God and the help of souls can be hoped for [82, 92, 304, 308, 588, 603, 605, 626, 749]; to this purpose is directed the vow of special obedience to the supreme pontiff regarding missions, FI no. 3 [603, 605], 2 §1; consequently a complete availability, mobility, and universality are necessary, 110, 121 4°, 242 §3, 246 7°, 248, 259, 411; at the service of which is chastity, 144 §2; consequently our community is a community for dispersion, 255 §1, 312, 314 §2, 315, 317; thus also the need for communicating with different cultures of the world and for insertion into them, 99 §2, 106 §2, 110, 111, 246 2°; and for promoting that perfect and open cooperation among the members of the entire Society, of whatever province or region they may be, 396 §2. See also Cooperation, interprovincial and supraprovincial; Culture(s); Insertion 2. God is present in the world: exercising the ministry of healing and reconciliation, 246 4°; thus he is there to be sought and found, 223 §§3-4; the world, in great part afflicted with atheism and injustice and increasingly divided by diverse economic, social, and ethnic systems and by other sources of division and opposition, 59 §2, 223 §3, 246 4° 3. The world, as distinguished from religious life: is to be left behind, trampled underfoot, and renounced [30, 50, 53, 61, 66, 297]; it is to be despised because of the love for and imitation of Christ [101]; contempt for it assists in the union of minds and hearts [671]: customs which smack of the world are not to be introduced, 322.
The Constitutions of the Society of Jesus and Their Complementary Norms
https://web.archive.org/web/20200211182223/https://jesuitas.lat/uploads/the-constitutions-of-the-society-of-jesus-and-their-complementary-norms/Constitutions%20and%20Norms%20SJ%20ingls.pdf
And they shall fall on the edge of the sword, and shall be led captive into all nations, and Jerusalem shall be trodden under foot of the Gentiles, until the time of the Gentiles be fulfilled.
Luke 21:24
Nikon Corporation (株式会社ニコン, Kabushiki-gaisha Nikon) (UK: /ˈnɪkɒn/, US: /ˈnaɪkɒn/; Japanese: [ɲiꜜkoɴ] ⓘ) is a Japanese optics and photographic equipment manufacturer. Nikon's products include cameras, camera lenses, binoculars, microscopes, ophthalmic lenses, measurement instruments, rifle scopes, spotting scopes, and equipment related to semiconductor fabrication, such as steppers used in the photolithography steps of such manufacturing. Nikon is the world's second largest manufacturer of such equipment.[3]
Since July 2024, Nikon has been headquartered in Nishi-Ōi, Shinagawa, Tokyo where the plant has been located since 1918.
The company is the eighth-largest chip equipment maker as reported in 2017.[4] Also, it has diversified into new areas like 3D printing and regenerative medicine to compensate for the shrinking digital camera market.[5][6][7][8]
Among Nikon's many notable product lines are Nikkor imaging lenses (for F-mount cameras, large format photography, photographic enlargers, and other applications), the Nikon F-series of 35 mm film SLR cameras, the Nikon D-series of digital SLR cameras, the Nikon Z-series of digital mirrorless cameras, the Coolpix series of compact digital cameras, and the Nikonos series of underwater film cameras.
Nikon's main competitors in camera and lens manufacturing include Canon, Sony, Fujifilm, Panasonic, Pentax, and Olympus.
Founded on July 25, 1917 as Nippon Kōgaku Kōgyō Kabushikigaisha (日本光学工業株式会社 "Japan Optical Industries Co., Ltd."), the company was renamed to Nikon Corporation, after its cameras, in 1988. Nikon is a member of the Mitsubishi group of companies (keiretsu).[9]
On March 7, 2024, Nikon announced its acquisition of Red Digital Cinema.[10]
History
The Nikon Corporation was established on 25 July 1917 when three leading optical manufacturers merged to form a comprehensive, fully integrated optical company known as Nippon Kōgaku Tōkyō K.K. Over the next sixty years, this growing company became a manufacturer of optical lenses (including those for the first Canon cameras) and equipment used in cameras, binoculars, microscopes and inspection equipment.
During World War II the company operated thirty factories with 2,000 employees, manufacturing binoculars, lenses, bomb sights, and periscopes for the Japanese military.
https://en.wikipedia.org/wiki/Nikon
Jesuit Matteo Ricci, Father of Communist China, 1583/1983 #572
The Order’s 16th Century’s conspiracy was to first conquer Japan and then China. Failing for over 200 years, the Order finally conquered Japan in 1868, Emperor Meiji to build an empire serving as “the Sword of the Church” during WWII. Using its American “Sword of the Church,” Japan was submitted to the rule of the Black Pope in 1945, as was China in 1949. Though Chairman Mao OPENLY expelled the Order in 1949, the Jesuits SECRETLY were Communist China’s masters, using their American Empire to both erect and support the Order’s Inquisition in the Far East. Since the “end of the Cold War,” the US has given high technology to Red China preparing her for America’s Sino invasion. The “Senior Honorary Advisor” for China’s COSCO, is SMOM Alexander Haig. Jesuits: A Multibiography, Jean Lacouture, (Collegeville, Minnesota: The Liturgical Press, 1995)."
Vatican Assassins Wounded In The House of My Friends
Third Edition
by Eric Jon Phelps
https://drive.google.com/file/d/1uQl1CmWeLL87RWVtzKttGFKm0frSNR8D/view?usp=sharing
A famous Jesuit General Michael Angelo Tambourini once boasted, in 1720, to the Duke of Brissac: " See, My Grace [my Lord], from this room, I govern not only Paris, but China; not only China, but the whole world, without anyone knowing how it is managed."
"Andrew Steinmetz, History of the Jesuits, Vol. 1 (Philadelphia, Pennsylvania; Lea and Blanchard Publ.,/New York: Richard Bentley, 1848), pp.107, 168-169; see also, Constitution of the Jesuits, edited by Paris Paulin (1843); Eugene Sue (Marie Joseph), The Wandering Jew, (London: Chapman and Hall, 1844/ New York; Harper & Brothers,, 1845), Bk I, Chap. XV, P. 183; see also, p. 618, and Bk. II, p. 21; Abrige de I'Hist. Eccles. de Racine, Chap. xii. P. 77." page 129 Chapter XII "Unhesitating Obedience: The General And The Holy Office" Codeword Barbelon book One by P.D. Stuart
"Steinmetz was fourteen years a Jesuit; see also, Constitutions of the Jesuits, ed. by P. Paulin (1843); Morale Pratique Des Jesuites: Histoire De La Persecution De deux Saints, Vol. I (Cologne, 1669), pp. 50 and 51." "Epilogue-For Such A Time As This"
Pope Francis Lord of the World by P.D. Stuart
In 1653, with support from the Tsar, Patriarch Nikon began the process of changing the Russian divine service books to align with their contemporary Greek counterparts and changed certain liturgical rituals. Nikon's reforms of the service books were performed on the advice of Ukrainian and Greek monks and advisors. The former were a more learned and reactionary group than native Muscovite priests, having adapted Catholic Counter-Reformation rhetoric to the defense of the Orthodox Church,[13] while the latter had an obvious bias in favor of the Greek rite. Among liturgical rituals, the most controversial changes included replacing the two-finger sign of the cross by one with three fingers and pronouncing "hallelujah" three times instead of two.[14] These new reforms met with resistance from both the clergy and the people, who disputed the legitimacy and correctness of these reforms. Avvakum and other clergymen called Nikon a heretic, and the boyars saw Nikon's reforms and the renewal of the Patriarch's political power as a challenge to their own influence on the state.[15]
The major claim made by Nikon's opposition was that the Russian pre-reform faith more closely adhered to the practices of the early church, since the fall of Constantinople had corrupted the Greek rite while Russians had preserved the church.[16] This idea of the Moscow patriarchy as uncorrupted meant that observance of the Greek practices was apostasy. This tension between reformation and preservation of texts had been an issue in the Russian Church long before Nikon, as the Zealots of Piety and other reformers understood that consistent texts were necessary for consistent worship. However, while the conservative Zealots viewed the original Muscovite texts as inviolable and sacred,[17] and viewed the reformation as a process of consolidating a preserved faith, Nikon was convinced by his advisors that the Russian practices were in error compared to the unalloyed Greek rite.[14] Nikon was following the guidance of the 1593 Council of Constantinople, which required the adherence of the newly created Moscow Patriarchate to the Greek rite, while opponents of the reforms protested that the "correct" Greek books had been printed in Venetian, Catholic print houses for the Greek church of the Islamic Ottoman Empire. Since Nikon's reforms held that not only the service books but the liturgical practices of the pre-reform rite were heretical, he implied that pre-reform saints were also in error, a point often brought up by opponents of the reforms.[18]
A traditional view of Nikon's reforms is that they only affected the external ritualistic side of the Russian Orthodox faith and that the Schism concerned only fanatics who superstitiously clung to pre-reform Russian customs.[16] However, these reforms alienated the largely illiterate peasantry, for whom rituals such as the sign of the cross were inseparable from orthodox doctrine. Furthermore, the reforms established radically different relations between the church and the faithful. Nikon used his reforms for the purpose of centralization of the church and strengthening of his own authority; for example, Nikon would seize land and use the Russian Church's wealth to found his own monastic ventures such as the New Jerusalem Monastery.[19] The earlier reforms of the Zealots of Piety were aimed at consolidating the power of priests in their own parish in order to combat local disorder, but the Nikonian reforms were aimed at consolidating the Patriarch's control over the parishes.[20] These offenses alienated the Tsar, first leading to Nikon's flight from Moscow to one of his monasteries and later to Nikon's deposition at the Great Moscow Synod of 1666, a council convened by the Tsar himself.[21] The official reason for the gathering was to try Nikon for dereliction of duty during his absence from Moscow, but as part of its proceedings the council also declared the Stoglav Sobor of 1551 heretical, as it had dogmatized pre-reform Russian practices such as the two-finger sign of the cross, which was unacceptable under the Greek rite. The council was the consummation of the Nikonian reformation crisis, and marked the beginning of the Old Believer movement, as it was at this synod that Avvakum and other Old Believer priests were finally anathematized and exiled.[22][23]
https://en.wikipedia.org/wiki/Schism_of_the_Russian_Church
Catherine II “the Great” Romanov (1729 – 1796), 1770s #111 Empress of Russia, 1762 – 1796 This German was the greatest disgrace ever to sit upon the throne of the Romanovs. Having both murdered her husband and usurped the power of the Empire, Catherine was openly called a “whore” by her son, Paul, who had been the rightful heir to the throne after his father’s death. As the protector of the Orthodox Church, she treasonously admitted the Jesuits into Russia in 1773 despite Peter the Great’s expulsion of the Order in 1723. The Jesuits deeply penetrated Russia’s state Church and Tsarist government through Freemasonry, Catherine having declared herself the “Protectress of the Craft” in 1763. The Order successfully overthrew both Church and State by 1922 using their “Holy Monk,” Grigory Rasputin, a secret Jesuit according to the brave, Spanish ex- Jesuit, Alberto Rivera. Rasputin was covertly advised by the visibly Orthodox rector of the Jesuit-controlled, Orthodox Tiflis Theological Seminary, Bishop Hermogen, along with Hermogen’s fellow secret Jesuit, the evil Orthodox priest Iliodor. Stalin would attend the same Seminary and be tutored by the same Jesuit coadjutors for five years. Meanwhile, the Sons of Loyola thrived during the Suppression under Catherine II, Paul I, and Alexander I, awaiting their ultimate restoration while the Black Pope conducted his Napoleonic Wars. Jesuits: A Multibiography, Jean Lacouture, (Collegeville, Minnesota: The Liturgical Press, 1995).
Vatican Assassins Third Edition
by Eric Jon Phelps
https://ia802505.us.archive.org/28/items/EricJonPhelpsVaticanAssassins3rdEdition/Eric%20Jon%20Phelps%20-%20Vatican%20Assassins%203rd%20Edition.pdf
The Venetian Conspiracy « Against Oligarchy
Address delivered to the ICLC Conference near Wiesbaden, Germany, Easter Sunday, 1981; (appeared in Campaigner, September, 1981)
Periods of history marked, like the one we are living through, by the convulsive instability of human institutions pose a special challenge for those who seek to base their actions on adequate and authentic knowledge of historical process. Such knowledge can come only through viewing history as the lawful interplay of contending conspiracies pitting Platonists against their epistemological and political adversaries. There is no better way to gain insight into such matters than through the study of the history of the Venetian oligarchy, the classic example of oligarchical despotism and evil outside of the Far East. Venice called itself the Serenissima Republica (Serene Republic), but it was no republic in any sense comprehensible to an American, as James Fenimore Cooper points out in the preface to his novel The Bravo. But its sinister institutions do provide an unmatched continuity of the most hideous oligarchical rule for fifteen centuries and more, from the years of the moribund Roman Empire in the West to the Napoleonic Wars, only yesterday in historical terms. Venice can best be thought of as a kind of conveyor belt, transporting the Babylonian contagions of decadent antiquity smack dab into the world of modern states. The more than one and one-half millennia of Venetian continuity is first of all that of the oligarchical families and the government that was their stooge, but it is even more the relentless application of a characteristic method of statecraft and political intelligence. Venice, never exceeding a few hundred thousand in population, rose to the status of Great Power in the thirteenth century, and kept that status until the Peace of Westphalia in 1648, thanks to the most highly developed system of embassies, of domestic and foreign intelligence, and related operational potentials. As the following story details, Venice was at the center of the efforts to destroy the advanced European civilization of the eleventh and twelfth centuries, and bears a crushing burden of guilt for the ascendancy of the Black Guelphs and the coming of the black plague. The Venetians were the intelligencers for the Mongol army of Ghengis Khan and his heirs, and had a hand in guiding them to the sack of Baghdad and the obliteration of its renaissance in the thirteenth century. The Venetians were the mortal enemies of the humanist Paleologue dynasty in Byzantium. They were the implacable foes of Gemisthos Plethon, Cosimo de’ Medici, Leonardo da Vinci, Niccolo Machiavelli, and the entirety of the Florentine Golden Renaissance, which they conspired – successfully – to destroy. Venetian influence was decisive in cutting off the Elizabethan epoch in England, and in opening the door to the lugubrious Jacobean era. Venetian public relations specialists were responsible for picking up the small-time German provincial heretic Martin Luther and raising him to the big-time status of heresiarch among a whole herd of totalpredestination divines. Not content with this wrecking operation against the Church, Venice was thereafter the “mother” for the unsavory, itinerant Ignatius of Loyola and his Jesuit order. After the Council of Trent, Venice was also the matrix for the Philosophe- Libertin ferment of the delphic, anti- Leibniz Enlightenment. Venice beat Thomas Malthus and Jeremy Bentham to the punch in inflicting British political economy and philosophical radicalism on the whole world. Although Napoleon Bonaparte had the merit of forcing the formal liquidation of this loathsome organism during his Italian campaign of 1797, his action did not have the effect we would have desired. The cancer, so to speak, had already had ample time for metastasis – into Geneva, Amsterdam, London, and elsewhere. Thus, though the sovereign political power of Venice had been extinguished, its characteristic method lived on, serving as the incubator of what the twentieth century knows as fascism, first in its role as a breeding ground for the protofascist productions of Wagner and Nietzsche, later in the sponsorship of fascist politicians like Gabriele D’Annunzio and Benito Mussolini. The Venetians ran a large chunk of the action associated with the Parvus Plan to dismember Russia, and may well have been the ones who surprised everyone, including London, by unleashing World War 1 in the Balkans. Most important, Venice is today through its Cini Foundation and its Societé Europeenne de Culture the think tank and staging area for the Club of Rome and related deployments. Venice is the supranational homeland of the New Dark Ages gang, the unifying symbol for the most extreme Utopian lunatic fringe in the international intelligence community today. Get to know Venice. Then look back to the monetarist imbecility of Paul Volker, at the ideological fanaticism that radiates forth from the Bank of America, Chase Manhattan, the Bank for International Settlements and the rest. You will recognize the unmistakable putrid stench of a Venetian canal, where the rotting marble palaces of generations of parasites are corroded by the greatest cynicism and cruelty the world has ever known. THE ORIGINS In the Middle Ages the Venetians were known as the archetypes of the parasite, the people who “neither sow nor reap.” For the Greeks, they were the hated “frogs of the marshes.” In Germany, a folk tale describes the merchant of Venice as an aged Pantaloon who makes his rounds robbing men of their human hearts and leaving a cold stone in their place. Closer to the essence of Venice is the city’s symbol, the winged lion of St. Mark, bearing the misleading inscription, Pax Tibi Marce, Evangelista Meus (”Peace be with you Mark, my evangelist.”) The chimerical winged lion comes out of the East, either from Persia or from China. The symbol is thus blatantly pagan, with St. Mark being added as an afterthought because of his alleged visit to the Venetian lagoons. To buttress the story, the Venetians stole St. Mark’s body from Alexandria in Egypt, and Tintoretto has a painting celebrating this feat. The point is that Venice looks East, toward the Levant, Asia Minor, central Asia, and the Far East, toward its allies among the Asian and especially Chinese oligarchies which were its partners in trade and war. This is reflected in a whole range of weird, semi-oriental features of Venetian life, most notably the secluded, oriental status of women, with Doges like Mocenigo proudly exhibiting a personal harem well into modern times. Venice today sits close to the line from Lubeck to Trieste, the demarcation between NATO and Warsaw Pact Europe, roughly corresponding to the boundary between Turks in the East and Christians in the West, and still earlier between the Holy Roman and Byzantine Empires. Into this part of the northern Adriatic flow the rivers of the southern side of the Dolomites and the Julian Alps. The greatest of these is the Po. These rivers, around 300 A.D., made the northern Adriatic a continuous belt of marshes and lagoons about fifteen kilometers wide, and extending from the city of Ravenna around to the base of the Istrian Peninsula, where the Italian- Yugoslavian border lies today. In the center of this system was Aquileia, starting point of an important north-south trade route across the Brenner Pass to the Danube Valley and Bohemia. Aquileia was the seat of a patriarch of the Christian Church, but its tradition was overwhelmingly pagan, and typified by rituals of the Ancient Egyptian Isis cult. For a time after the year 404, Ravenna and not Rome was the capital of the Roman Empire in the West. After the extinction of the western empire, Ravenna was the seat of government of Theodoric the Ostrogoth, the court visited by Boethius. Later Ravenna was the capital of a part of Italy ruled by the Byzantines. The islands of the lagoons provided an invulnerable refuge, comparable to Switzerland during World War II, for Roman aristocrats and others fleeing the paths of Goth, Hun, and Langobard armies. Already between 300 and 400 A.D. there are traces of families whose names will later become infamous: Candiano, Faliero, Dandolo. Legend has it that the big influx of refugees came during the raids of Attila the Hun in 452 A.D. Various areas of the lagoons were colonized, including the present site of Torcello, before the seat of administration was fixed at a group of islands known as Rivus Altus (”the highest bank”), later the Rialto, the present location of the city of Venice. The official Ab Urbe Condita is March 25, 721 A.D. Paoluccio Anafesto, the first ruler of the lagoon communities, called the doge (the Venetian equivalent of Latin dux or Florentine duca/duce, meaning leader or duke), is said to have been elected in the year 697. The most significant fact of this entire period is that the whelp of what was later to become Venice survived and grew thanks to its close alliance with the evil Emperor Justinian in Constantinople, an alliance that was underlined in later years by intermarriage of doge and other leading Venetian oligarchs with the nobility of Byzantium, where a faction embodying the sinister traditions of the Roman Senate lived on for a thousand years after the fall of Rome in 476. Venetian families are divided into two categories. First come the oldest families, or Longhi, who can claim to prove their nobility substantially before the year 1000. The Longhi include many names that are sadly familiar to the student of European history: Dandolo, Michiel, Morosini, Contarini, Giustinian (perhaps related to the just- mentioned Byzantine emperor), Zeno, Corner (or Cornaro), Gradenigo, Tiepolo, and Falier. These old families held a monopoly of the dogeship until 1382, at which time they were forced to admit the parvenu newcomers, or Curti, to the highest honor of the state. After this time new families like Mocenigo, Foscari, Malipiero, Vendramin, Loredano, Gritti, Dona, and Trevisan came into the ascendancy. These families and the state they built grew rich through their parasitizing of trade, especially East- West trade, which came to flow overwhelmingly through the Rialto markets. But there is a deeper reality, one which even derogatory stories about spice merchants are designed to mask. The primary basis for Venetian opulence was slavery. This slavery was practiced as a matter of course against Saracens, Mongols, Turks, and other non-Christians. In addition, it is conclusively documented that it was a matter of standard Venetian practice to sell Christians into slavery. This included Italians and Greeks, who were most highly valued as galley slaves. It included Germans and Russians, the latter being shipped in from Tana, the Venetian outpost at the mouth of the Don, in the farthest corner of the Sea of Azov. At a later time, black Africans were added to the list and rapidly became a fad among the nobility of the republic.
Against Oligarchy
by Webster G. Tarpley
https://ia800902.us.archive.org/1/items/pdfy--vMPBwiHw_IDIeob/Against%20Oligarchy%20by%20Webster%20Griffin%20Tarpley.pdf
Po' Folks (later restyled as PoFolks) is an American family restaurant chain founded in 1975 in Anderson, South Carolina. Between 1982 and 1988, Po' Folks was operated by the fast food chain Krystal. As of April 2024, the company operates 5 locations in Florida.
History
Cole Stewart opened the first Po' Folks in 1975 in Anderson, South Carolina.[1][2]
The restaurant was named after the 1961 hit single by country music singer Bill Anderson.[3] Although Anderson initially planned to file a lawsuit against the chain for using the name, he later sold the rights to the chain and served as its spokesperson. He and Conway Twitty also acquired franchise rights to a location in Oklahoma City in 1983.[4][2] Anderson's country-music themed game show on TNN, Fandango, was sponsored by the restaurant.
Krystal acquired Po' Folks in 1982 and continued to expand it. By 1984, the chain had 102 restaurants in 17 states. Eric A. Holm (now with Golden Corral) was director of construction and accused of taking bribes for favorable construction deals.[5] Krystal later merged Po' Folks with DavCo, a division of the company that franchised Wendy's restaurants.[6]
In 1988, Po' Folks filed for bankruptcy.[7] As a result, the Po' Folks restaurants were sold, and the remaining assets continued to operate as DavCo.[6] Several franchises in the Atlanta, Georgia, area continued to operate as Folks Southern Kitchens until that chain closed in the 2020 COVID-19 pandemic.[8] As of June 2023, there are five PoFolks locations remaining in Florida (in Callaway, Lynn Haven, Niceville, Pensacola and St. Petersburg), purchased after the corporation was liquidated in 1988.
Buddy Killen-Burt Reynolds Investment
In the 1980s, actor Burt Reynolds partnered with Killen Music Group owner Buddy Killen to invest in Po' Folks.[9] The failure of the chain, along with the failure of another restaurant chain Killen-Reynolds invested in, personally cost Reynolds a $20 million loss.[10]
https://en.wikipedia.org/wiki/Po%27_Folks_(restaurant)
PoFolks
April 8, 2022
https://www.facebook.com/photo/?fbid=347586147388720&set=a.347586124055389
Acronym First Amendment Radio: FAR
"Encounter at Farpoint" is the pilot episode and series premiere of the American science fiction television series Star Trek: The Next Generation, which premiered in syndication on September 28, 1987. It was written by D. C. Fontana and Gene Roddenberry and directed by Corey Allen. Roddenberry was the creator of Star Trek, and Fontana was a writer on the original series. It was originally aired as a two-hour (with commercials) TV movie, and subsequent reruns typically split the episode into two parts.
Set in the 24th century (2360s to 2370s), the series follows the adventures of the Starfleet crew of the Federation starship Enterprise-D. In this episode, the crew of the newly built Enterprise examine the mysterious Farpoint Station which the Bandi people are offering to the Federation, while under the scrutiny of a powerful godlike entity that calls itself "Q" (John de Lancie).
The episode was made as a pilot for the new Star Trek series, and was a double length episode at Paramount Television Group's insistence. After the show was initially announced on October 10, 1986, Roddenberry put together a production team which included staff members from the original series such as Robert H. Justman. The show used some existing sets and props from the Star Trek films and both Star Trek: The Original Series and Star Trek: Phase II. New actors were hired for the pilot, which in some cases required the character concepts to be redeveloped to better fit the actor. Marina Sirtis and Denise Crosby were hired for the roles of Macha Hernandez and Deanna Troi respectively, but were later switched by Roddenberry and Crosby's new role renamed to Tasha Yar.
DeForest Kelley agreed to appear in a cameo role in the pilot, but—as a gesture to Roddenberry—refused to be paid more than the minimum possible salary. The show made its debut in syndication to a mixed critical response, an assessment which was upheld by critics reassessing the episode following the end of the entire series. It also marked the first appearance of the emergency saucer separation maneuver and the only time where the saucer reconnection sequence appears on-screen.
Plot
In 2364, the new flagship of the United Federation of Planets, Starfleet's USS Enterprise, travels to the planet Deneb IV for its maiden voyage. Enterprise is to open relations with the simple Bandi people, who have somehow been able to tap immense energy reserves and construct Farpoint Station, much to the surprise of the Federation. En route, the Enterprise is met by an omnipotent being who identifies himself as Q, a member of the Q Continuum who declares that humanity is being put on trial for savagery, and decides that the Enterprise crew's actions in their upcoming mission will be used to judge humanity's worth and determine their fate as a race. Before letting the ship resume its course, Q warns Captain Picard (Patrick Stewart) that he is destined to fail.
As the Enterprise arrives, the crew members explore the offerings of Farpoint Station and establish relations with their Bandi host, Groppler Zorn (Michael Bell). The crew becomes suspicious when items they desire seem to appear out of nowhere moments later, and are unable to identify the power source that feeds the station. Deanna Troi (Marina Sirtis), an empath, senses a being with powerful yet despairing emotions nearby, and the crew discover a strange labyrinth beneath the station, but Zorn does not offer an explanation. As the Enterprise crew continues its explorations, a large unknown alien craft enters orbit, begins to fire upon an older Bandi settlement near Farpoint Station, and abducts Zorn. Before Picard orders the ship's phasers to be fired at the craft, Q appears to remind him of humanity's trial and prompts Picard to send an away team to the alien craft.
The away team discovers the craft has passages similar to those under Farpoint and they are able to free Zorn. Their actions cause the alien craft to transform into a jellyfish-like space creature, and Picard is able to deduce the mystery of Farpoint Station. He confirms with the apologetic Zorn that the Bandi found a similar lifeform injured on their planet and, while attempting to care for it, they also exploited its ability to synthesize matter to create Farpoint Station. The creature now in orbit is trying to help free its mate by attacking those who hold it captive.
Though Q goads Picard into punishing the Bandi, Picard refuses, instead ordering the Enterprise to fire a vivifying energy beam onto Farpoint after the station is evacuated. The beam allows the land-bound creature to transform back into its jellyfish-like form, and it flies into orbit to join its fellow being. As the crew watches the reunion of the alien creatures, Q reluctantly tells Picard that the humans have succeeded in their test, but hints that they will meet again.
https://en.wikipedia.org/wiki/Encounter_at_Farpoint
The Farnese Cup or Tazza Farnese is a 2nd-century BC cameo hardstone carving bowl or cup made in Hellenistic Egypt in four-layered sardonyx agate, now in the Naples National Archaeological Museum[1] It is a 20 cm wide and similar in form to a Greek phiale or Roman patera, with no foot.[2][3] It features relief carvings on both its exterior and interior surfaces and is around twenty centimeters in diameter.[2][3]
There is no surviving evidence regarding when and why the piece was made, though there is consensus among scholars that it was created in Alexandria, due to the blending of Ancient Egyptian and Ancient Greek or Roman iconography found in its relief carvings. This provides a range of time wherein it may have been created, spanning from approximately 300 BC to 20 BC.[2][4]
The underside has a large Gorgon's head occupying most of the area, probably intended to ward off evil. The upper side has a scene with several figures that has long puzzled scholars. It seems clearly an allegory containing several divine figures and perhaps personifications, but corresponds to no other known representation and has been interpreted in several different ways.
History
The origin of the Tazza Farnese is unknown, leaving archaeologists and art historians to theorize a date and purpose for its creation. While its size and the material used are usually considered, theories of origin are mainly arrived at via individual analysis of the iconography of the piece, and therefore vary from one analysis to the next.[2][3][4]
Many archaeologists and art historians attribute the Tazza to the Hellenistic Period, asserting that its blending of Greek and Egyptian cultural symbols, as well as the funds necessary to commission such a large gemstone cameo, tie it to the Ptolemaic court.[4] Though not a widely held view, more recent analyses of the piece have assigned it a later date in the Augustan Period.[2][3]
After Octavian's conquest of Egypt in 31 BC, the Farnese Cup was possibly acquired by the Treasury of Rome; according to some, it was only made after the Romans took Egypt. It seems it was later taken to Byzantium, then back west after this city was sacked in 1204 during the Fourth Crusade. By 1239 it was in the court of Frederick II,[5] from which it then reached the Persian court of Herat or possibly Samarkand, where a contemporary drawing documents it;[6] thence it found its way to the court of Alfonso of Aragon in Naples, where Angelo Poliziano saw it in 1458. Lorenzo the Magnificent finally purchased the famous "scutella di calcedonio" in Rome, in 1471. From there it came into the possession of the Farnese family through Margaret of Austria and thus into the Naples National Archaeological Museum[1]
Iconography
Though some analyses of the iconography of the Tazza Farnese build upon and expand previous analyses, each scholarly writing on the piece leads to a slightly different theory about its inherent meaning.
Eugene J. Dwyer
In his analysis of the Tazza Farnese, Dwyer builds upon previous analyses by experts in the field, including Ennio Quirino Visconti, Frederic Louis Bastet, and Reinhold Merkelbach, among others. Dwyer's two major assertions are that the iconography found in the interior and exterior carvings is a sophisticated mix of Greek and Egyptian philosophic and religious concepts and that the composition of the carved figures correspond to specific constellations which, in their orientation, resemble a map of the night sky during the time of year in which the flooding of the Nile would have occurred. In assigning the piece a multi-faceted religious and philosophic meaning, Dwyer repeatedly references the Corpus Hermeticum. More specifically, he points to the Poimandres and how the figures of the interior carving closely match the elements it presents in its discussion of the creation of life. He uses this reference to assign each figure a corresponding Greek and/or Egyptian god. In this sense, Dwyer sets up the piece as a direct illustration of the creation of life that would have been easily understood by both Greeks and Egyptians living at the time the Tazza was created. Though he credits Merkelbach with first coming up with the theory, Dwyer also discusses the figures' and their placement on the piece as corresponding to specific constellations in an astronomical map. In particular, Dwyer assigns each figure to constellations that would be seen together in the sky during the time of year when the flooding of the Nile took place. He argues that through this apparent map of the night sky, the creator of the Tazza was directly referencing the time of the Nile flooding in order to present more fully the concept of divine creation of life.[4]
Julia C. Fischer
Fischer is one of the few who have assigned the Tazza Farnese an Augustan date rather than a Hellenistic one. Her analysis of the piece therefore focuses on reexamining preconceived notions arrived at by other scholars who have assigned it a Hellenistic date, as well as attempting to provide evidence for her assertion of an Augustan date. Fischer's main evidence for placing the piece in the Augustan period is its size and the material it was carved from. She discusses the unstable economic position of the Ptolemaic Court, asserting that the funds for such a piece would not have been available until the improvement of the economy during the Augustan period. Fischer also discusses that while the piece features a mix of Greek and Egyptian figures, concepts, and methods, it also contains distinctly Roman aspects, especially in the Romanesque features of the Gorgon carving found on the piece's exterior.[2]
John Pollini
Like Julia C. Fischer, John Pollini attributes the Tazza Farnese to the Augustan period in Rome. His evidence is also based on the size and material used, but Pollini's primary focus is providing analysis of the piece's iconography in an attempt to prove that it was made during Augustus' reign, and was possibly even commissioned by Augustus himself. To this end, Pollini discusses the figures carved on the inner and outer surfaces, and how the symbolism found in each relates it to an aspect or region of the Augustan empire. Pollini's interpretation of the piece's iconography leads him to assert that it was meant to convey the Golden Age of Augustus and act as a sort of talisman to propagate the strength of the empire.[3]
https://en.wikipedia.org/wiki/Farnese_Cup
Jamie Farr (born Jameel Joseph Farah; July 1, 1934) is an American comedian and actor. He is best known for playing Corporal Klinger, a soldier who tried getting discharged from the army by cross-dressing, on the CBS sitcom M*A*S*H.[1][2][3][4] After M*A*S*H, Farr reprised the role of Klinger for AfterMASH and appeared both in small roles on popular shows such as The Love Boat and as a host or panelist on game shows including Battle of the Network Stars.[5][6][7][8] He was inducted into the Hollywood Walk of Fame in 1985.[3][6]
Early life
Farr was born Jameel Joseph Farah on July 1, 1934 in Toledo, Ohio, the son of Jamelia and Samuel Farah. His father, who owned a grocery store, was an immigrant from the Beqaa Valley area of what is now Lebanon and his mother, a seamstress, was a first-generation Lebanese American who grew up in Iowa.[9][2][10][3] Prior to immigrating through Ellis Island, Samuel's surname was Abboud and his father's first name was Farah.[9] Farr grew up in Northern Toledo, which had a sizeable Lebanese population, in a diverse neighborhood. He was raised Antiochian Orthodox.[2] He had at least one sibling, an older sister, Yvonne, who died in 2012.[9]
His first acting gig was at age 11, when he won two dollars in a local acting competition.[3] While in high school, he worked at his father's shop and delivered The Toledo Times newspaper in the morning and The Blade in the afternoon.[11][12] He graduated from Woodward High School in 1952[13][3] and left for California later that year, where he attended classes at Pasadena Playhouse.[14][3][15][2] It was there that he was spotted by an MGM talent scout and offered a screen test for the film Blackboard Jungle,[16] where he played the role of Santini.[17][3][1][14] He was credited as Jameel Farah, as he would not take on the name Jamie Farr until 1959 after his stint in the army.[6][2]
https://en.wikipedia.org/wiki/Jamie_Farr
CHAPTER 1
INTRODUCTION AND HISTORICAL BACKGROUND
The alumbrados of Castile were a movement that caused much trouble during the first three decades of the sixteenth century. Their ideas were represented by the “Big Three” beatas who, under noble patronage, for at least a decade previous to the arrest in 1524 of the “mother” of the movement (Isabel de la Cruz) had successfully proselytized and spread their ideas throughout Old and New Castile.1
The alumbrados certainly were a charismatic bunch; they enjoyed success with the elites of Castilian society, comuneros, but above all with women and conversos. As a religious movement led by women the alumbrados were part of a growing trend of individual, charismatic female piety. By the time of Cardinal Cisneros’s death in 1517, however, the era of the alumbrados and their grassroots converso spirituality was nearing its end. While the actual heyday of their movement was short-lived the alumbrados made a huge impact upon the minds Prospering in the environment of Catholic spiritual exploration fostered by the personal theological interests of the Archbishop of Toledo Cardinal Ximenez de Cisneros the alumbrados presented an interiorized approach to Christianity. Equipped with the meditational practice of dejamiento the alumbrados stressed the importance of an individual, pseudo-mystical “abandonment” to God and His will. They also emphasized the insignificance of external rituals and works, calling them ataduras or “shackles” to the material world, ties that only served to hinder one’s abandonment to God.
of the Inquisitors who prosecuted them and upon the Spanish religious imagination, an impact that would last across seas and time."
EL SABOR DE HEREJIA: THE EDICT OF 1525, THE ALUMBRADOS
AND THE INQUISITORS’ USAGE OF LOCURA
By
JAVIER A. MONTOYA
http://etd.fcla.edu/UF/UFE0041385/montoya_j.pdf
"But when ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking." Matthew 6:7
"Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me." John 14:6
A converso (Spanish: [komˈbeɾso]; Portuguese: [kõˈvɛɾsu]; feminine form conversa), "convert", (from Latin conversvs 'converted, turned around') was a Jew who converted to Catholicism in Spain or Portugal, particularly during the 14th and 15th centuries, or one of their descendants.
To safeguard the Old Christian population and make sure that the converso "New Christians" were true to their new faith, the Holy Office of the Inquisition was established in Spain in 1478. The Catholic Monarchs of Spain Ferdinand and Isabella expelled the remaining openly practising Jews by the Alhambra Decree of 1492, following the Christian Reconquista (reconquest) of Spain. However, a significant proportion of these remaining practising Jews chose to join the already large converso community rather than face exile.[1][verification needed]
Conversos who did not fully or genuinely embrace Catholicism, but continued to practise Judaism in secrecy, were referred to as judaizantes "Judaizers" and pejoratively as marranos "swine".
New Christian converts of Muslim origin were known as moriscos. Unlike Jewish conversos, moriscos were subject to an edict of expulsion even after their conversion to Catholicism, which was implemented severely in Valencia and in Aragón and less so in other parts of Spain.[citation needed]
Conversos played a vital role[which?] in the 1520–1521 Revolt of the Comuneros, a popular uprising in the Crown of Castile against the rule of Charles V, Holy Roman Emperor.[2]
https://en.wikipedia.org/wiki/Converso
[89] 32. 1In time of illness one ought to observe obedience with great integrity not only toward his spiritual superiors that they may direct his soul, but also and with equal humility toward the physicians and infirmarians that they may care for his body; 2for the former work for his complete spiritual welfare and the latter for that which is corporal. 3Furthermore, the one who is sick should, by showing his great humility and patience, try to give no less edification in time of illness to those who visit him and CONVERSE and deal with him than he does in time of full health, for the greater glory of God. "
The Constitutions of the Society of Jesus and Their Complementary Norm
https://jesuitas.lat/uploads/the-constitutions-of-the-society-of-jesus-and-their-complementary-norms/Constitutions%20and%20Norms%20SJ%20ingls.pdf
The Church of the Gesù (Italian: Chiesa del Gesù, pronounced [ˈkjɛːza del dʒeˈzu]) is the mother church of the Society of Jesus (Jesuits), a Catholic religious order. Officially named Chiesa del Santissimo Nome di Gesù[1][a] (English: Church of the Most Holy Name of Jesus),[2] its façade is "the first truly baroque façade", introducing the baroque style into architecture.[3] The church served as a model for innumerable Jesuit churches all over the world, especially in the central Europe and then in the Portuguese colonies. Its paintings in the nave, crossing, and side chapels became models for Jesuit churches throughout Italy and Europe, as well as those of other orders.[4] The Church of the Gesù is located in the Piazza del Gesù in Rome.
First conceived in 1551 by Saint Ignatius of Loyola, the founder of the Society of Jesus, and active during the Protestant Reformation and the subsequent Catholic Counter-Reformation, the Gesù was also the home of the Superior General of the Society of Jesus until the suppression of the order in 1773. The church having been subsequently regained by the Jesuits, the adjacent palazzo is now a residence for Jesuit scholars from around the world studying at the Gregorian University in preparation for ordination to the priesthood.
History
Although Michelangelo, at the request of the Spanish cardinal Bartolomeo de la Cueva, offered, out of devotion, to design the church for free, the endeavor was funded by Cardinal Alessandro Farnese,[5] grandson of Pope Paul III, the pope who had authorized the founding of the Society of Jesus. Ultimately, the main architects involved in the construction were Giacomo Barozzi da Vignola,[6] architect of the Farnese family, and Giacomo della Porta. The church was built on the same spot as the previous church Santa Maria della Strada, where Saint Ignatius of Loyola had once prayed before an image of the Holy Virgin. This image, now adorned with gems, can be seen in the church in the chapel of Ignatius on the left side of the altar.
Construction of the church began on 26 June 1568 to Vignola's design. Vignola was assisted by the Jesuit Giovanni Tristano, who took over from Vignola in 1571. When he died in 1575 he was succeeded by the Jesuit architect Giovanni de Rosis. Giacomo della Porta was involved in the construction of the cross-vault, dome, and the apse.[7]
The revision of Vignola's façade design by della Porta has offered architectural historians opportunities for a close comparison between Vignola's balanced composition in three superimposed planes and Della Porta's dynamically fused tension bound by its strong vertical elements.[3] Vignola's rejected design remains in an engraving of 1573.
The design of this church set a pattern for Jesuit churches that lasted into the twentieth century; its innovations require enumerating. Aesthetics across the Catholic Church as a whole were strongly influenced by the Council of Trent. Although the Council itself said little about church architecture, its suggestion of simplification prompted Charles Borromeo to reform ecclesiastical building practise. Evidence of attention to his writings can be found at the Gesù. There is no narthex in which to linger: the visitor is projected immediately into the body of the church, a single nave without aisles, so that the congregation is assembled and attention is focused on the high altar. In place of aisles there are a series of identical interconnecting chapels behind arched openings,[b] to which entrance is controlled by decorative balustrades with gates. Transepts are reduced to stubs that emphasize the altars of their end walls.
Dome
The plan synthesizes the central planning of the High Renaissance,[c] expressed by the grand scale of the dome and the prominent piers of the crossing, with the extended nave that had been characteristic of the preaching churches, a type of church established by Franciscans and Dominicans since the thirteenth century. The Jesuits relied heavily on the acoustics of the church; they wanted the faithful to clearly hear the words of the sermon. This is why the church was constructed with a single nave, and a dome at the nave, transept intersection.[8]
Everywhere inlaid polychrome marble revetments are relieved by gilding, frescoed barrel vaults enrich the ceiling and rhetorical white stucco and marble sculptures break out of their tectonic framing. The example of the Gesù did not eliminate the traditional basilica church with aisles, but after its example was set, experiments in Baroque church floor plans, oval or Greek cross, were largely confined to smaller churches and chapels.
The church was consecrated by Cardinal Giulio Antonio Santorio, the delegate of pope Gregory XIII, on 25 November 1584.
Façade
The façade of the church was modified and done later by Giacomo Della Porta. We can see two main sections which are decorated with acanthus leaves on pilasters and column capitals. The lower section is divided by six pairs of pilasters (with a mix of columns and pilasters framing the main door). The main door is well decorated with low relief, the papal coat of arms, and a shield with the initialism SPQR, tying this church closely to the people of Rome. The main door stands under a curvilinear tympanum and over it a large medallion with the letters IHS representing the Christogram and an angel. The letters IHS are the Latin form of the first three letters of the Greek spelling of the name Jesus, indicative of both the central figure of Christianity and the Jesuit's formal name, Society of Jesus.
The two other doors have triangle pediments, and in the higher part of this first level, two statues are set in the alignment of each of these doors. A statue of St Francis Xavier stands on the right of the façade. His left foot on a human body. On the other side stands a statue of St Ignatius of loyola.
The upper section is divided with four pairs of pilasters and no statues. Upper and lower sections are joined by a volute on each side.
Interior decoration
The first high altar is believed to have been designed by Giacomo della Porta. It was removed during the renovations in the 19th century and its tabernacle was subsequently purchased by archbishop Patrick Leahy for his new cathedral where it was installed after some minor modifications.[9]
The present high altar, designed by Antonio Sarti (1797–1880), was constructed towards the middle of the 19th century. It is dominated by four columns under a neo-classical pediment. Sarti also covered the apse with marble and made the drawings of the tabernacle. The angels surrounding the IHS aureole were sculpted by Rinaldo Rinaldi (1793–1873). The two angels kneeling at each side of the aureole are the work of Francesco Benaglia and Filippo Gnaccarini (1804–1875). The altarpiece, representing the Circumcision of Jesus, was painted by Alessandro Capalti (1810–1868).[10] The ceiling of the apse is adorned by the painting Glory of the Mystical Lamb by Baciccia (Giovanni Battista Gaulli).[11]
The most striking feature of the interior decoration is the ceiling fresco, the grandiose Triumph of the Name of Jesus (1678-1679)[12] by Giovanni Battista Gaulli. Gaulli also frescoed the cupola, including lantern and pendentives, central vault, window recesses, and transepts' ceilings.[11]
The first chapel to the right of the nave is the Cappella di Sant'Andrea, so named because the church previously on the site, which had to be demolished to make way for the Jesuit church, was dedicated to St. Andrew. All the painted works were completed by the Florentine Agostino Ciampelli. The frescoes on the arches depict the male martyrs saints Pancrazio, Celso, Vito, and Agapito, while the pilasters depict the female martyred saints Cristina, Margherita, Anastasia, Cecilia, Lucy, and Agatha. The ceiling is frescoed with the Glory of the Virgin surrounded by martyred saints Clemente, Ignazio di Antiochia, Cipriano, and Policarpo. The lunettes are frescoed with Saints Agnes & Lucy face the storm and St. Stephen and the Deacon St. Lawrence. The altarpiece depicts the Martyrdom of St Andrew.
The second chapel to the right is the Cappella della Passione, with lunette frescoes depicting scenes of the Passion: Jesus in Gethsemane, Kiss of Judas, and six canvases on the pilasters: Christ at the column Christ before the guards, Christ before Herod, Ecce Homo, Exit to Calvary, and Crucifixion. The altarpiece of the Madonna with child and beatified Jesuits replaces the original altarpiece by Scipione Pulzone.[d] The program of paintings is indebted to Giuseppe Valeriano and painted by Gaspare Celio. The altar has a bronze urn with the remains of 18th century Jesuit St. Giuseppe Pignatelli, canonized by Pius XII in 1954. Medals on the wall commemorate P. Jan Roothaan (1785–1853) and P. Pedro Arrupe (1907–1991), the 21st and 28th Superior General of the Society of Jesus.
The third chapel to the right is the Cappella degli Angeli, which has a ceiling fresco of the Coronation of the Virgin and the altarpiece of Angels worshiping the Trinity by Federico Zuccari. He also painted the canvases on the walls, Defeat of the rebel angels on right, and Angels liberate souls from Purgatory on the left. Other frescoes represent Heaven, Hell, and Purgatory. The angles in the niches of the pilasters were completed by both Silla Longhi and Flaminio Vacca.
The larger Saint Francis Xavier Chapel, in the right transept, was designed by Pietro da Cortona, originally commissioned by Cardinal Giovanni Francesco Negroni. The polychromatic marbles enclose a stucco relief representing Francis Xavier welcomed to heaven by angels. The altarpiece shows the Death of Francis Xavier in Shangchuan Island by Carlo Maratta. The arches are decorated with scenes from the life of the saint, including Apotheosis of the saint in the center, Crucifixion, Saint lost at sea, and at left, Baptism of an Indian princess, by Giovanni Andrea Carlone. The silver reliquary conserves part of the saint's right arm (by which he baptized 300,000 people), his other remains are interred in the Jesuit church in Goa.
The last chapel on the far end of the nave, to the right of the high altar, is the chapel of the Sacro Cuore (holy heart of Jesus).
The sacristy is on the right. In the presbytery is a bust of Cardinal Robert Bellarmine by Bernini. The sculptor prayed daily in the church.[13]
The first chapel to the left, originally dedicated to the apostles, is now the Cappella di San Francesco Borgia, the former Spanish Duke of Gandia, who renounced his title to enter the Jesuit order, and become its third "Preposito generale". The altarpiece, Saint Francesco Borgia in Prayer by Pozzo, is surrounded by works by Gagliardi. Ceiling frescoes of (Pentecost) and lunettes (left Martyrdom of St. Peter, to sides Faith and Hope, and right Martyrdom of St. Paul) with allegorical Religion and Charity are works of Nicolò Circignani (Il Pomarancio). Pier Francesco Mola painted the walls, on left with St. Peter in jail baptizes saints Processo & Martiniano, to right is the Conversion of St. Paul. There are four monuments by Marchesi Ferrari.
The second chapel on the left is dedicated to the Nativity and called Cappella della Sacra Famiglia, commissioned by patron Cardinal Cerri who worked for the Barberini family. The altarpiece of the nativity is by Circignani. In the roof, the Celestial celebration on the nativity of Christ, on the pinnacles are David, Isaiah, Zechariah and Baruch, on the right lunette an Annunciation to the Shepherds, and on the left a Massacre of the Innocents. Also are frescoes on Presentation of Jesus to the Temple and Adoration by Magi. Four allegorical statues represent Temperance, Prudence on right; and Fortitude and Justice.
The third chapel to the left is the Cappella della Santissima Trinità, commissioned initially by the clerical patron Pirro Taro, named due to the main altarpiece by Francesco Bassano the Younger. The frescoes were completed mainly by three painters and assistants during 1588–1589; the exact attributions are uncertain, but it is said the Creation, the angels on the pilasters, and the designs of some of the frescoes are by the Florentine Jesuit painter, Giovanni Battista Fiammeri. Painted with assistants was the Baptism of Christ on the right wall. The Transfiguration on the left wall and the Abraham with three angels on the right oval were by Durante Alberti. God the Father behind a chorus of angels in the left oval and in the pinnacles angels with God's attributes were completed by Ventura Salimbeni. The reliquary on the altar holds the right arm of the polish Jesuit St. Andrew Bobola, martyred in 1657 and canonized by Pius XI in 1938.
The imposing and luxurious St. Ignatius Chapel with the saint's tomb is located on the left side of the transept and is the church's masterpiece, designed by Andrea Pozzo between 1696 and 1700. The altar by Pozzo shows the Trinity on top of a globe. The lapis lazuli, representing the Earth, was thought to be the largest piece in the world but is actually mortar decorated with lapis lazuli. The four lapis lazuli-veneered columns enclose the colossal statue of the saint by Pierre Legros. The latter is a copy, probably by Adamo Tadolini working in the studio of Antonio Canova. Pope Pius VI had the original silver statue melted down, ostensibly to pay the war reparations to Napoleon, as established by the Treaty of Tolentino, 1797.
Originally the project was designed by Giacomo della Porta, then by Cortona; but ultimately Pozzo won a public contest to design the altar. A canvas of the Saint receives the monogram with the name of Jesus from the celestial resurrected Christ attributed to Pozzo. The urn of St. Ignatius is a bronze urn by Algardi that holds the body of the saint; below are two groups of statues where Religion defeats heresy by Legros (with a putto – on the left side – tearing pages from heretical books by Luther, Calvin and Zwingli), and Faith defeats idolatry by Jean-Baptiste Théodon.
The St. Ignatius Chapel also hosts the restored macchina barocca or baroque machine of Andrea Pozzo. During daytime the statue of St. Ignatius is hidden behind a large painting, but every day at 17.30 triumphal music is played and the painting is lowered by the machine into the altar, revealing the statue, with spotlights used to highlight various aspects of the Ignatian Altar, while describing aspects of the history and spirituality of the Society of Jesus.[14]
The last chapel on the far end of the nave, to the left of the high altar, is the Chapel of the Madonna della Strada. The name derives from a medieval icon, once found in a now-lost Church in the piazza Altieri, venerated by Saint Ignatius. The interior is designed and decorated by Giuseppe Valeriani, who painted scenes from the life of the Virgin. The cupola frescoes were painted by G.P. Pozzi. The painting depicting the death of Saint John Francis Regis by Jacopo Zoboli is located in the sacristy rooms.
The pipe organ was built by the Italian firm, Tamburini. It is a large, three manual instrument with 5 divisions (pedal, choir, great, swell, and antiphonal). The swell and choir are enclosed. The pipes are split into three separate locations within the church. Two ornamented façades flank the transept walls (Swell and Great on the left and Choir and Pedal on the right) and a small antiphonal division is located above the liturgical west entrance.
Influence
The Church of the Gesù was the model of numerous churches of the Society of Jesus throughout the world, starting from the Church of St. Michael in Munich (1583–1597), the Corpus Christi Church in Nyasvizh (1587–1593), the Saints Peter and Paul Church, Kraków (1597–1619), the Cathedral of Córdoba (Argentina) (1582–1787) as well as the Church of St. Ignatius of Loyola in Buenos Aires (1710–1722),[15] the Church of Saints Peter and Paul in Tbilisi (1870–1877), and the Church of the Gesù in Philadelphia (1879–1888). Various parishes also share the name of the Church of the Gesù in Rome.
Cardinal-deacons
In 1965, the Church of the Gesù was made a titular church, to be held by a cardinal-deacon.
Michele Pellegrino, cardinal-priest pro illa vice (1967–1986)[16]
Eduardo Martínez Somalo (1988–2021; elevated to cardinal-priest pro illa vice in 1999)[17]
Gianfranco Ghirlanda (2022–present)[18][19]
https://en.wikipedia.org/wiki/Church_of_the_Ges%C3%B9
Firstamend Mentradio
March 29, 2011
https://www.facebook.com/photo/?fbid=1616514661767&set=a.1538147462636
The Protestant/Catholic false dichotomy
by Janine SchenonePosted on October 5, 2012
Bishops of the Anglican Communion, the global communion of churches in the Anglican/Episcopal tradition.
It probably was not wise to spend much of my summer watching DVDs of the HBO series, “The Tudors,” just after my ordination in the Episcopal Church and just before beginning a Ph.D. at Fordham University (a Catholic university in the Jesuit tradition). I was very familiar with the actual history from my ten years of Catholic religious education and the four church history courses I took in seminary. But it was disturbing to watch the graphic depiction of violent, hateful struggles between Catholics and Protestants in Reformation Europe, to see how people were unable to tolerate differences in worship and belief, and how they demonized and persecuted those who differed.
The Catholic/Protestant bifurcation of Christianity has always felt like a false dichotomy to me. This may be because I have moved across that divide and experienced no jarring shifts in my fundamental Christian beliefs. In fact, I experienced a great clarification and deepening of my Christian beliefs and practice. Also, I moved from the Roman Catholic Church to the Episcopal (a.k.a. Anglo-Catholic) Church, a church that often calls itself the Middle Way (via media) between Roman Catholicism and Protestantism. So I find a great deal of mingling and interchange between these two bodies of Christianity.
I call this Protestant/Catholic division a false dichotomy because these two bodies are not mutually exclusive, and there’s more variety than just two bodies of Christianity. I’m not saying that we’re very alike and we should all just be one happy family. There are significant differences. Rather, I am saying there are more than two sides, and the suppositions implied by this simple division into two groups are often wrong. Just in the Roman Catholic Church alone, there is tremendous diversity of practice, belief, theology, culture, and so on. On the so-called Protestant side, many of us consider ourselves part of the “one holy catholic and apostolic Church,” as we proclaim in the same Nicene Creed used by Roman Catholics.
In addition, I sometimes object to the word “Protestant”. The many Protestant denominations are not easily lumped together. Also, I don’t experience my belief system as being in protest of anyone or anything. I experience it as Christianity, and I experience what Roman Catholics believe (and what I believed as a Roman Catholic) as Christianity, too.
I was astounded when I moved from the San Francisco Bay Area to Sacramento, which has a Bible Belt community, and a child asked my daughter in my presence whether we were “Christian” or “Catholic.” At the time, we were Roman Catholic, and I responded, “Catholics ARE Christian.”
“My mom said they’re not,” the girl replied.
Sigh. Yes, they are. Yes, WE are.
Sometimes I wonder whether this false dichotomy causes problems such as the kerfluffle at the installation of the Roman Catholic archbishop of San Francisco. Whatever happened (an intentional snubbing, a misunderstanding, a mishandling), it happened between two prelates (an Episcopal bishop, a Roman Catholic archbishop) who share many faith commitments and agree on some major social initiatives; they also disagree on some key social issues, and each has to pastor his flock in the way he believes best.
Church conflict is part of an authentic Christian faith. Just think of the very first Christians, who also disagreed on key social issues (circumcision, marriage vs. virginity, political affiliations). We are in fine company.
And how fitting that this kerfluffle happened in the city of St. Francis on the Feast of St. Francis. St. Francis of Assisi was deeply disturbed when his order started to experience serious internal conflict near the end of his life. He would urge us to be peacemakers, but he himself resisted and fought fellow friars who wanted to make his Franciscan rule more lenient. Like many Franciscans, he found advocating peacemaking a lot easier than actually doing it.
I like to think of peacemaking as moving toward peace, which seems more reachable. We can move toward peace by avoiding simplistic, false assumptions and divisions that cloud actual areas of agreement and obscure the details of our disagreements. We need illumination, not avoidance. We need epiphany. That way, we can see the wondrous variety in our intersections and divergences with a spirit of appreciation and humility.
https://janineschenone.net/2012/10/05/the-protestantcatholic-false-dichotomy/
Romans 16
1599 Geneva Bible
16 1 He commendeth Phoebe. 3 He sendeth greeting to many. 17 And warneth to beware of them which are the causes of division.
1 I [a]Commend unto you Phoebe our sister, which is a servant of the Church of Cenchrea:
2 That ye receive her in the [b]Lord, as it becometh Saints, and that ye assist her in whatsoever business she needeth of your aid: for she hath given hospitality unto many, and to me also.
3 Greet Priscilla, and Aquila, my fellow helpers in Christ Jesus.
4 (Which have for my life laid down their own neck. Unto whom not I only give thanks, but also all the Churches of the Gentiles.)
5 Likewise greet the [c]Church that is in their house. Salute my beloved Epaenetus, which is the [d]firstfruits of Achaia in Christ.
6 Greet Mary which bestowed much labor on us.
7 Salute Andronicus and Junia my cousins and fellow prisoners, which are notable among the Apostles, and were in [e]Christ before me.
8 Greet Amplias my beloved in the Lord.
9 Salute Urbanus our fellow helper in Christ, and Stachys my beloved.
10 Salute Apelles approved in Christ. Salute them which are of Aristobulus’ friends.
11 Salute Herodion my kinsman. Greet them which are of the friends of Narcissus which are in the Lord.
12 Salute Tryphena and Tryphosa, which women labor in the Lord. Salute the beloved Persis, which woman hath labored much in the Lord.
13 Salute Rufus chosen in the Lord, and his mother and mine.
14 Greet Asyncritus, Phlegon, Hermas, Patrobas, Mercurius, and the brethren which are with them.
15 Salute Philologus and Julia, Nereus, and his sister, and Olympas and all the Saints which are with them.
16 Salute one another with an holy [f]kiss. The Churches of Christ salute you.
17 ¶ [g]Now I beseech you brethren, [h]mark them diligently which cause division and offenses, contrary to the doctrine which ye have learned, and avoid them.
18 For they that are such, serve not the Lord Jesus Christ but their own bellies, and with [i]fair speech and flattering deceive the hearts of the simple.
19 [j]For your obedience is come abroad among all: I am glad therefore of you: but yet I would have you [k]wise unto that which is good, and [l]simple concerning evil.
20 [m]The God of peace shall tread Satan under your feet shortly. The grace of our Lord Jesus Christ be with you.
21 [n]Timothy my helper, and Lucius and Jason, and Sosipater my kinsmen, salute you.
22 I Tertius, which [o]wrote out this Epistle, salute you in the Lord.
23 Gaius mine host, and of the whole Church saluteth you. Erastus the steward of the city saluteth you, and Quartus a brother.
24 [p]The grace of our Lord Jesus Christ be with you all, Amen.
25 [q]To him now that is of power to establish you according to my Gospel, and preaching of Jesus Christ, by the revelation of the [r]mystery, which was kept secret since the world began:
26 (But now is opened, and [s]published among all nations by the Scriptures of the Prophets, at the commandment of the everlasting God for the obedience of faith.)
27 To God, I say, only wise, be praise through Jesus Christ for ever. Amen.
Written to the Romans from Corinth, and sent by Phoebe, servant of the Church which is at Cenchrea.
Footnotes
Romans 16:1 Having made an end of the whole disputation, he cometh now to familiar commendations and salutations, and that to good consideration and purpose, to wit, that the Romans might know, who are most to be honored and made account of amongst them, and also whom they ought to set before them to follow: and therefore he attributeth unto every of them peculiar and singular testimonies.
Romans 16:2 For Christ’s sake, which is proper to the Christians, for the heathen Philosophers have resemblances of the same virtues.
Romans 16:5 The company of the faithful, for in so great a city as that was, there were divers companies.
Romans 16:5 For he was the first of Achaia that believed in Christ: and this kind of speech is an allusion to the ceremonies of the Law.
Romans 16:7 Ingrafted by faith.
Romans 16:16 He calleth that an holy kiss, which proceedeth from an heart that is full of that holy love: now this is to be referred to the manner used in those days.
Romans 16:17 As by namely describing them, which were worthy of commendation, he sufficiently declared when they ought to hear and follow, so doth he now point out unto them whom they ought to take heed of, yet he nameth them not, for that it was not needful.
Romans 16:17 Warily and diligently, as though you should scout out for your enemies in a watch tower.
Romans 16:18 The word which he useth, signifieth a promising which performeth nothing, and if thou hearest any such, thou mayest assure thyself that he that promiseth thee is more careful of thy matters, than of his own.
Romans 16:19 Simplicity must be joined with wisdom.
Romans 16:19 Furnished with the knowledge of the truth, and wisdom, that you may embrace good things, and eschew evil, beware of the deceits and snares of false prophets, and resist them openly: and this place doth plainly destroy the Papists’ faith of credit, whereas they maintain it to be sufficient for one man to believe as another man believeth, without further knowledge, or examination what the matter is, or what ground it hath: using these daily speeches, We believe as our fathers believed, and we believe as the Church believeth.
Romans 16:19 As men that know no way to deceive, much less to deceive in deed.
Romans 16:20 We must fight, with a certain hope of victory.
Romans 16:21 He annexeth salutations, partly to renew mutual friendship, and partly to the end that this Epistle might be of some weight with the Romans, having the confirmation of so many that subscribed unto it.
Romans 16:22 Wrote it as Paul uttered it.
Romans 16:24 Now taking his leave of them this third time, he wisheth that unto them, whereupon dependeth all the force of the former doctrine.
Romans 16:25 He setteth forth the power and wisdom of God with great thanksgiving, which especially appears in the Gospel, and maketh mention also of the calling of the Gentiles to confirm the Romans in the hope of this salvation.
Romans 16:25 That secret and hidden thing, that is to say, the calling of the Gentiles.
Romans 16:26 Offered and exhibited to all nations to be known.
https://www.biblegateway.com/passage/?search=Romans%2016&version=GNV
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