Vietnam PM Hails ‘Unique Bond’ With US Days After Hosting Xi

By John Boudreau and Nguyen Dieu Tu Uyen

April 18, 2025 at 12:19 AM PDT

Updated on April 18, 2025 at 3:02 AM PDT

Pham Minh Chinh Photographer: Nhac Nguyen/AFP/Getty Images

Vietnam’s Prime Minister Pham Minh Chinh said his nation has a “unique bond” with the US as his government engages in trade talks with the Trump administration to avoid a large tariff on its products.

Chinh, who earlier this week warmly welcomed Chinese President Xi Jinping to Hanoi, said Vietnam’s relationship with the US is unlike ties with other countries, according to a post on the government’s website Friday. The premier made the comments in a meeting in the capital with Warburg Pincus Chief Executive Officer Jeffrey Perlman, who is also chairman of the US-Asean Business Council. US Ambassador to Vietnam Marc Knapper also attended.

https://www.bloomberg.com/news/articles/2025-04-18/vietnam-pm-hails-unique-bond-with-us-days-after-hosting-xi

Who is Charlie?

They were the Viet Cong, VC, or just Charlie, from Victor Charlie.Between 1954 and 1975, United States service members found themselves fighting Charlie, an enemy who was both everywhere and nowhere.

More than one million of enemy combat soldiers died in the name of communism and nationalism. They killed nearly sixty thousand United States soldiers and close to fifty-five thousand South Vietnamese soldiers. Hundreds of thousands of civilians caught in the crossfire were killed.

Armed with weapons from the Soviet Union and the People’s Republic of China, they were a formidable force. Using propaganda and violence they attempted to control the people of Vietnam. They were trained as conventional soldiers and as guerrillas. They were the North Vietnamese Army, the NVA, the People’s Army of Vietnam and they were the People’s Liberation Armed Forces of South Vietnam. Collectively the United States often called them the Viet Cong. It was commonly shortened to VC, which in military alphabet code was spoken as Victor Charlie. It was further shortened to just Charlie. American soldiers called them Charlie, they called themselves liberators.

Rarely seen in the West, these original art propaganda pieces show a chilling reality of an enemy strongly motivated to defeat their foe and control the minds of their people. Art for the sake of war is a powerful way to explore the true identity of combatants. Art communicates the worldview of its creator and the power of their commitment to their cause. It is both the symbol and creator of identity; showing the identity of its creator and creating identity for the viewer. Through the art they produced, this exhibit will explore the United States’ enemy during the Vietnam War and the methods they used to mobilize both a conventional and unconventional fighting force.

https://www.pritzkermilitary.org/explore/museum/past-exhibits/hunting-charlie-finding-enemy-vietnam-war/who-charlie

The Assassination of John F. Kennedy

After World War II, the ex-Nazis in South America had established a network of Masonic lodges

that extended north to Cuba. Cuba became their hub for distribution of South American "export

produce." Cuban dictator Fulgencio Batista and the Mafia controlled this small Caribbean island.

Fidel Castro toppled Batista in 1958. On January 1, 1959, Castro took charge of Cuba, kicked out

the Mafia and shut down the Western Hemisphere's largest distribution depot for South

American drugs.

With the loss of Cuba, South American Nazis contacted Allen Dulles, their CFR friend at the

head of the CIA, and pressured him to rid Cuba of Castro. During the latter months of the

Eisenhower administration, Dulles put together the strategy for the CIA-backed Bay of Pigs

520

invasion scheduled for April 17, 1961. He also appointed two CIA agents to initiate "the

recruitment of underworld figures to perform the murder" of Castro.130

Meanwhile, John F. Kennedy, and not the Eisenhower-groomed Nixon, was elected as the 35th

President of the United States. Kennedy's entire political career had been a war against the

Mafia. He considered the Mob's exile from Cuba a victory. He saw the Bay of Pigs as a threat to

his ultimate goal of destroying the Mob. Kennedy, therefore, pulled the plug on the Bay of Pigs

air support promised by the CIA, leaving Castro in power. The CIA, the Mafia and the South

American Nazi drug cartels, not to mention English Freemasonry, were angry.

Jim Garrison, the New Orleans attorney who brought the only case of conspiracy charges against

a defendant for the murder of John Kennedy, implicated both the CIA and the Nazis in the

assassination of Kennedy, but failed to mention the Mafia or English Freemasonry.131 The thesis

of David E. Scheim's book on the Kennedy assassination is contained in its title: Contract

America: The Mafia Murder of President John F: Kennedy (1988).132 David S. Lifton, in Best

Evidence: Disguise and Deception in the Assassination of John F Kennedy (1980), shows how

deeply involved the CIA was in the plot to kill JFK. He leaves no doubt that the CIA covered up

both the plot to kill the President and the alteration of the President's body after the

assassination.133

The most damning evidence for the CIA's complicity in the murder of JFK is the recent book

First Hand Knowledge; How I Participated in the CIA-Mafia Murder of President Kennedy

(1992) by Robert D. Morrow. Morrow claims that he, on CIA orders, was the one who purchased

the three rifles that killed JFK, that J. Edgar Hoover and Richard Nixon both knew of the plot

and that the government closed its eyes to the assassination plans. He says that Vice President

Lyndon Johnson was told by Hoover why JFK had to be killed - that he had de-escalated the

Vietnam War - a CIA war to control the illegal drugs in that part of the world. The war was

resumed by Johnson one day after the assassination. Finally, Morrow describes the deliberate

and systematic executions of those involved in the conspiracy.134

The FBI was also in on the cover-up. Hoover recruited a band of killers from the "boss of

bosses" -Mob chieftain Frank Costello. Michael Milan (pseudonym), author of The Squad

(1989), was one of them. On Hoover's orders, Milan, and two other hit men, killed

"embarrassing" witnesses to the Kennedy assassination.135

The Warren Commission continued the cover-up.136 Dr. John Coleman, former British

intelligence agent, in Secrets of the Kennedy Assassination Revealed (1990), bluntly says that the

Warren Commission was a Masonic cover-up. For example, the late Earl Warren was a 33rd

degree Mason as is Gerald Ford, who was his fellow Commissioner. Against all expert evidence

to the contrary, "[I]t was Ford," says Coleman, "who 'invented' the one-bullet theory. It was

Gerald Ford...who insisted that the experts who picked up the rifle had made a mistake in

identifying it as a Mauser. It was Ford who said the doctors and nurses at Parkland Hospital in

521

Dallas were 'mistaken' about the wounds to President Kennedy's head."137

CFR member Allen Dulles was also on the Commission. He too was in on the cover-up. Author

David Scheim shows that "[t]hroughout the Commission meetings, Dulles concealed his

knowledge of relevant CIA Mafia assassination plots against Castro...."138

Dr. Coleman informs us that "[o]ne aspect of the Kennedy murder is never mentioned in any of

the foregoing." Coleman does not specifically say, but infers that English Freemasonry was

behind the plot to kill Kennedy, because Kennedy "dared to buck the British...control of the

White House...."139

With the Bay of Pigs a fiasco, English Freemasonry needed to find another clearing house for its

drug trade. Freemason Licio Gelli, the man who had been hired by the CIA after World War II to

spirit the SS to South America, once again came to the rescue of English Freemasonry's Nazi

drug overlords. In the mid-1960s, Gelli had established a chain of P-2 Masonic Lodges

throughout South and Central America through which drugs could be transported to North

America.140 According to Zepp, those involved in the P-2 operation were "certain oligarchical

families (particularly in Italy, Switzerland, and Great Britain); their associated financial

institutions.. .secret conspiratorial societies, particularly of Freemasonic and other pseudoreligious

stripes; the international organized crime network; and the still-extant 'Nazi

Intemational."'141

Scarlet and the Beast

by John Daniel

https://ia902906.us.archive.org/26/items/ScarletAndTheBeastJohnDaniel1995/Scarlet%20and%20the%20Beast%2C%20John%20Daniel%20%281995%29.pdf

The 2nd Crown of the Commonwealth

The second Crown was created in 1481 with the papal bull Aeterni Regis meaning "Eternal Crown" by Sixtus IV being only the 2nd of three papal bulls as deeds of testamentary trusts.

This Papal Bull created what is known as the "Crown of Aragon", later known as the Crown of Spain, being the highest sovereign and highest steward of all Roman Slaves subject to the rule of the Roman Pontiff. Spain lost the crown in 1604 when it was granted to King James I of England by Pope Paul V after the successful passage of the "Union of Crowns" or Commonwealth in 1605 after the false flag operation of the Gunpowder Plot.

The Crown was finally lost by England in 1975 when it was returned to Spain and King Carlos I, where it remains to this day.

This 2nd Crown is represented by the 2nd cestui Que Vie Trust created when a child is born being the sale of the birth certificate as a Bond to the private central bank of the nation, depriving them of ownership of their flesh and condemning them to perpetual servitude as a Roman person, or slave.

The 3rd Crown of the Ecclesiastical See

The third Crown was created in 1537 by Paul III through the papal bull Convocation also meant to open the Council of Trent being the third an final testamentary deed and will of a testamentary trust, being the trust set up for the claiming of all "lost souls", lost to the See.

The Venetians assisted in the creation of the 1st cestui Que Vie Act of 1540 to use this papal bull as the basis of Ecclesiastical authority of Henry VIII. This Crown was secretly granted to England in the collection and "reaping" of lost souls.

The Crown was lost in 1815 due to the deliberate bankruptcy of England and granted to the Temple Bar, which became known as the Crown Bar, or simply the Crown.

The Bar Associations have been responsible ever since in administering the "reaping" of the souls of the lost and damned, including the registration and collection of Baptismal certificates representing the souls collected by the Vatican and stored in its vaults.

This 3rd Crown is represented by the 3rd cestui Que Vie Trust created when a child is baptized being the grant of the Baptismal certificate by the parents to the church or Registrar being the gift of title of the soul. Thus, without legal title over one's own soul, a man or woman may be "legally" denied right to stand as a person, but may be treated as a creature and thing without legally possessing a soul. Hence, why the Bar Association is able to legally enforce Maritime law against men and women- because they can be treated as things, cargo that does not possess a soul.

https://web.archive.org/web/20230720172429/http://www.friendware.net/final_writs_rome/final_writs_Master_Trusts.html

Rito Scozzese Antico Ed Accettato

The Scottish Rite in Italy

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

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

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

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

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

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

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

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

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

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

Alan fitz Flaad (c. 1060 – after 1120) was a Breton knight, probably recruited as a mercenary by Henry I of England in his conflicts with his brothers.[1] After Henry became King of England, Alan became an assiduous courtier and obtained large estates in Norfolk, Sussex, Shropshire, and elsewhere in the Midlands, including the feudal barony and castle of Oswestry in Shropshire.[2][3][4] His duties included supervision of the Welsh border.[5] He is now noted as the progenitor of the FitzAlan family, the Earls of Arundel (1267–1580), and the House of Stuart,[6] although his family connections were long a matter of conjecture and controversy.

Arrival in England

Flaad and his son Alan had come to the favourable notice of King Henry I of England who, soon after his accession, brought Flaad and Alan to England. Eyton, consistently following the theory of the Scottish origins of the Stewarts, thought this was because he was part of the entourage of the Queen, Matilda of Scotland,[7] Round pointed out that Henry had been besieged in Mont-Saint-Michel during his struggle with his brothers,[1] an event which probably occurred in 1091. He is known to have recruited Breton troops at that time and, after his surrender, left the scene via the adjoining regions of Brittany, where Dol is situated. This is a likely explanation for the Bretons in the military retinue he brought to England after the death of William Rufus.

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

Stuart's Cape Audio CD – CD, May 1, 2013

Stuart's got problems...It's raining. He's bored.And worst of all, he's new in town.So he's got a lot to worry about.But what does a kid like Stuart need in order to have an adventure? A cape, of course.

https://www.amazon.com/Stuarts-Cape-Sara-Pennypacker/dp/1470886391

Elizabeth died childless. Her successor was her cousin Mary, Queen of Scots' son James VI of Scotland. The thrones of England and Scotland were joined in a dynastic union until 1707. The seven monarchs of this period continued to use the style King/Queen of France, though their claim was merely nominal. None of them was willing to engage in military campaigns for France against the actual Kings of France Henry IV, Louis XIII and Louis XIV of France. Indeed, Charles I married a sister of Louis XIII, and his son Charles II spent much of his exile during the Interregnum in France (at which time, even if not formally abandoning his claim for its throne, he certainly did not emphasise it).

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

The Capetians generally enjoyed a harmonious family relationship. By tradition, younger sons and brothers of the king of France were given appanages for them to maintain their rank and to dissuade them from claiming the French crown itself. When Capetian cadets did aspire for kingship, their ambitions were directed not at the French throne, but at foreign thrones. As a result, the Capetians have reigned at different times in the kingdoms of Portugal, Sicily and Naples, Navarre, Hungary and Croatia, Poland, Spain and Sardinia, grand dukedoms of Lithuania and Luxembourg, and in Latin and Brazilian empires.

In modern times, King Felipe VI of Spain is a member of this family, while Grand Duke Henri of Luxembourg is related to the family by agnatic kinship; both through the Bourbon branch of the dynasty. Along with the House of Habsburg, arguably its greatest historic rival, it was one of the two oldest European royal dynasties. It was also one of the most powerful royal families in European history, having played a major role in its politics for much of its existence. According to Oxford University, 75% of all royal families in European history are related to the Capetian dynasty.[4][5][6]

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

When were the Jesuits restored?

August 7, 1814

Pressured by the royal courts of Portugal, France and Spain, Pope Clement XIV suppressed the Society, causing Jesuits throughout the world to renounce their vows and go into exile. Pope Pius VII, a Benedictine, restored the Society on August 7, 1814."

https://www.xavier.edu/jesuitresource/online-resources/video-resources/jesuit-values-videos/suppression-of-the-society-of-jesus

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

The Spiritual Exercises of Loyola

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

St. John Lateran Basilica in Rome is considered the mother church of all the Catholic churches in the Western world; inscribed on the church facade for all to see are the Latin words “omnium urbis et orbis ecclesiarum mater et CAPUT,” meaning, “The mother and HEAD of all the churches of the city and of the world.”

https://www.simplycatholic.com/st-john-lateran-basilica/

Caput Mundi is a Latin phrase which literally means "Head of the world" whereas Roma Caput Mundi means "Rome capital of the world" and is one of the many nicknames given to the city of Rome throughout its history.[1]

The phrase is related to the enduring power of the city first as the capital of the Republic and the Empire, and later as the centre of the Catholic Church.[2]

Although it is not known for sure when it was first used, Rome was already named in this way by the poet Ovid in 1st century BC.[3]

Along with "Eternal City" and the "City of Seven Hills", Caput Mundi remains as one of the most commonly used names to refer to the city of Rome.[4]

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

Good Time Charlie's

801 Overland Lp Ste 103 Dayton, NV 89403

https://order.toasttab.com/online/good-time-charlies-801-overland-loop-103

With regard to self-immolation, it should be pointed out that, unlike Jainism, Buddhism is generally against religious suicide350 and self-mutilation (Sheth, 2012: 73-74), but there are exceptions both in Theravada as well as in Mahāyāna. The Theravāda Jātaka tales relate several instances of religious suicide in some of the previous lives of Gautama Buddha. The Saddharmapuṇḍarīkasūtra, the most important and well-known Mahāyāna Scriptural text and often referred to briefly as the Lotus Sutra, extols the case of the Bodhisattva Bhaiṣajyarāja, who previously, as the Bodhisattva Sarvasattvapriyadarśana, burnt his own body as an act of honor (pūjā) accorded to the Buddha Candrasūryavimalaprabhāsaśri and to the Lotus Sutra. It also mentions that youth who burn some part of their body at the relic chambers of the Buddhas gain immense merit (Saddharmapuṇḍarīkasūtra, ch. 22, pp. 237, 240). Such examples are adduced in order to justify exceptional cases of heroic, altruistic and sublime self-sacrifice of one’s life. For Thich Nhat Hahn self-immolation is neither good nor bad. It transcends the question whether self-immolation is good strategy in peace activism. But we must make an effort to put ourselves in the shoes of the immolators and try to see things with their eyes. They intend to enkindle the awareness of people and awaken them (Nhat Hahn 1975: 62). We had begun our social justice trip in India. Even though we now move on to Tibet, yet, in consonance with the cyclic worldview of Buddhism, we actually return to India: the reason is that the Dalai Lama has established a Tibetan Government in Exile in India.

The Buddha & Jesus

An Anthology of Articles by Jesuits engaged in

Buddhist Studies and Inter-religious Dialogue

Edited by

Cyril Veliath, SJ

Faculty of Global Studies

Sophia University, Tokyo, Japan

https://web.archive.org/web/20220929093250/https://jcapsj.org/the-buddha-jesus/

On 11 June 1963, the Vietnamese Buddhist monk Thich Quang Duc self-immolated outside the Cambodian embassy in the city of Saigon in Vietnam. Journalists were notified in advance to show up, but had not been told what would happen. The US journalist Malcolm Browne photographed the scene. His photograph became an enduring worldwide image of Buddhist protest.

Many in the US assume that the self-immolation was a protest against the war in Vietnam, paralleling anti-war protestors at home. This idea fits nicely into the popular association of Buddhism with peace. It is, however, wrong. Quang Duc’s self-immolation and the others that followed were a protest against the South Vietnamese Ngo Dinh Diem administration and its allies in the West. Vietnamese Buddhists felt persecuted by the Vietnamese administration’s pro-Catholic stance. Their self-immolations were acts to defend Buddhism.

Buddhists have always been involved in civil disobedience movements and peace-making agendas, such as the Sarvodaya movement in Sri Lanka. Further, Buddhist meditations have proven incredibly helpful in the rehabilitation of criminals. In short, Buddhism, to its practitioners, is not an ‘accoutrement’ to life or ‘just’ a philosophy – it is a full-bodied religion whose adherents are eager to protect. The myth of Buddhism as a wholly peaceful religion ignores Buddhists’ agency and diversity – and the fact that they will go to great lengths to defend their religion, whether by way of pistol-bearing monks or self-immolating protesters.

Recently, Buddhists in Myanmar and Sri Lanka have also called for violence. In 2013, Time magazine placed the Burmese Buddhist monk U Wirathu on their cover with the headline ‘The Face of Buddhist Terror’. U Wirathu has been a fiery critic of Burmese Muslims, particularly those who identify as Rohingya. The 2014 Myanmar census found that Buddhists make up 89 per cent of the population, compared with Muslims at 4.3 per cent. Nevertheless, U Wirathu and his counterparts argue that both Burmese Buddhism and Myanmar itself are threatened by the ‘Islamification of Asia’. In well-attended sermons, U Wirathu has repeatedly derided Muslims and Islam, accusing them of seeking to destroy Burmese culture and the future of Buddhism. In one sermon, he likened Muslims to the African carp, explaining that they are inherently violent, prone to breed quickly, and want to eat their own kind.

U Wirathu is a member of the 969 movement. This movement and the Ma Ba Tha (the Patriotic Association of Myanmar) retain significant influence over the Buddhists of Myanmar. They distribute pamphlets and taped sermons that warn about the threat of Islam. Their work to foment fear of Muslims helps to propel Burmese Buddhists toward violence, as in the murderous anti-Muslim riots in the central city of Meiktila in 2013, where at least 40 people died. Before these, there were powerful precursors from the western Rakhine state. Since 2012, nearly 140,000 Rohingya have been displaced from their homes in Rakhine. Most of these Rohingya have been deported from homes into special internment camps. Due to the terrible conditions in these camps, journalists such as Nicholas Kristof of The New York Times argue that the Buddhist treatment of the Rohingya constitutes genocide.

In 2015, the two Burmese Buddhist organisations successfully lobbied for the passage of pro-Buddhist legislation. Many international human-rights groups argue that these new laws are discriminatory against minority groups, particularly Muslims. U Wirathu continues to develop connections not only with Thailand’s Buddhist monks, but also with Sri Lankan Buddhist monks.

The Buddhist organisation ran an incendiary campaign, calling for a boycott on stores selling halal-certified meat

From 1983, Sri Lanka was engaged in a civil war. The Liberation Tigers of Tamil Eelam fought to separate and form their own independent state of Tamil Eelam. The Sri Lankan government opposed this, both through secular language and Buddhist rhetoric. Buddhist monks fiercely argued against negotiations, and for fighting to keep Sri Lanka ‘whole’. For these monks, Sri Lanka is the true land of Buddhism and it was under attack. Monks were straightforward political players, delivering incendiary speeches, joining political parties (such as the Janatha Vimukthi Peramuna), and taking part in violent clashes.

The civil war ended in 2009, but Sri Lankan Buddhist monks have continued to push their political agendas. Since 2011, there have been further escalations in violent rhetoric by Sri Lankan Buddhist nationalist organisations such as the Sinhala Ravaya (The Roar of the Sinhalese), the Ravana Balaya (Ravana’s Force) and the Bodu Bala Sena (The Army of Buddhist Power). Often, the rhetoric is directed at businesses, for example against halal provision for Muslims. In early 2013, the Bodu Bala Sena ran an incendiary campaign, calling for a boycott against stores that provided halal-certified meat. The Buddhist organisation falsely alleged that Muslims were slaughtering young calves (an illegal practice), and accused the governing body for halal-certification, the All Ceylon Jamiyyathul Ulama, of taking steps to bring about Sharia law in Sri Lanka.

Similar to their counterparts in Myanmar, these Sri Lankan Buddhist groups have incited anti-Muslim riots, as in Aluthgama in 2014. Buddhist groups have been implicated in the assassination of politicians and peace activists. The growing influence of these hyper-nationalist Buddhist organisations, together with the Sri Lankan government’s tacit support (through a lack of response) has spurred NGOs and local communities to protest. In November 2016, 367 Sri Lankan citizens submitted a collective complaint about the inaction of the police to protect minorities from the persistence of Buddhist monk-led attacks.

No religion has a monopoly on ‘violent people’, nor does any one religion have a greater propensity for violence. Rather, social conditions such as poverty and societal upheavals generate violent behaviour, regardless of religion. It is no coincidence that poorer regions and neighbourhoods suffer higher crime rates. When people find the world changing around them, they turn to their religion to make sense of things. Some look to religion as a means to preserve what they have, and religion provides a way of understanding one’s place in the world and, more importantly, one’s duty.

In order to comprehend such people’s justifications for violence, it is important to explore their worldview, namely, the way in which Buddhists understand and protect what is sacred to them. Although Buddhism is incredibly diverse, all Buddhists venerate the Triple Jewels: Buddha, Dharma (doctrine) and Sangha (monastic community). As long as these jewels remain in the world, humanity still has a way of escaping the vicious cycle of rebirth. Buddhists, along with Hindus, Jains and Sikhs, believe that time is cyclical, and that there is a decline before the end of each great cycle.

According to Buddhists, their doctrine provides rulers with justice, societies with equilibrium, and individuals with a path to salvation. Its attenuation, therefore, is one sign of the decline. Another is the absence, or dwindling numbers, of the sangha. When there are no more monks, Buddhist End Times will begin.

Buddhist scriptures measure internal time by how many breaths you take, and external (cosmic) time through the rotation of four kalpas, or aeons. Unlike in Abrahamic religions, time in Buddhism has no beginning. It is a constant cycle. There is no definitive amount of time given for each kalpa, but Buddhist scriptures provide suggestive analogies. In the Prajnaparamita Sutra, one kalpa lasts longer than the time required to wear away an 18,000-square-metre rock by brushing it with a piece of cloth once every 100 years.

The first kalpa is a formative and chaotic period. In the second kalpa, the chaos continues to unfold. It is only in the third kalpa in which the chaos declines, and the world enters into a rapid stage of evolution. The fourth and final kalpa is called the Age of Destruction. It ends with an apocalyptic rainfall that destroys all life and sparks the beginning of the first kalpa. Buddhists believe that we are living in the fourth and final section of the last kalpa. The end of the kalpa will inevitably come and, when it does, a new Buddha will emerge: Maitreya, the Buddha-to-be. But Buddhists can forestall the end. The longer the Buddhist monks and their doctrine remain strong, then the slower the pace toward the end of the kalpa.

Buddhist traditions have different ways of identifying the signs of deterioration. According to legend, on the eve of the Siddhartha Gautama (the Buddha) becoming awakened, he was tempted by Mara, the embodiment of desire, death and rebirth. Although he conquered his desires and vanquished Mara, many Buddhists have believed that the re-appearance of Mara is a sign that the End Times have arrived. Others think that the erosion of their sacred Three Jewels signals the beginning of the end. In order to forestall the quickening of the End Times, Buddhists have fought against the manifestations of Mara and to preserve the integrity of their practices and doctrine.

For instance, in sixth-century China, the Buddhist monk Faqing led a revolt and declared the arrival of a new Buddha. He marshalled 50,000 men to fight, promising them that, with each kill, they would reach a higher stage in the bodhisattva path. In ninth-century Tibet, Emperor Langdarma was assassinated by a Tibetan lama. According to Tibetan sources, Langdarma had become possessed by demonic forces (gdon). He destroyed monasteries and began to attack the Buddhist establishment. Things were changing and not in the right direction. The murder of Langdarma ‘saved’ Buddhism in Tibet. It has become such an important event that the Tibetans commemorate the murder in their Cham dance, which offers moral instructions through performance.

Japanese fighter planes carried images of the Buddhist embodiment of compassion, Avalokiteshvara

During the Meiji Restoration, the Japanese emperor strengthened support for Shintoism, and began to dismantle Buddhist institutions that were not favourable to the state. Buddhist monks had a choice of either complying with the state, or leaving the monkhood. Many remained and supported the onset of Japanese imperialism. During the Russo-Japanese war of 1904-05, Rinzai Buddhist monks spoke out in favour of the military campaign. For them, the war was a fight for the preservation of civilisation and the Buddhist doctrine – a fight for the world.

The Buddhist call-to-arms reoccurred throughout the Second World War. Japanese fighter planes carried images of the Buddhist embodiment of compassion, Avalokiteshvara. Zen and Pure Land Buddhist monks argued that the Second World War was justified in order to preserve ‘true’ Buddhism. The Buddhist traditions in places such as China, Korea and Singapore had become corrupt and faulty. It was a sign of decay.

As humanity moves closer to the Buddhist End Times, the Buddhist doctrine explains that it will become harder for a person to become enlightened. In recent years, many Buddhists have turned to Pure Land Buddhism. These Buddhists believe that our world is now fraught with a multitude of obstacles to becoming fully awakened. To avoid this, a follower practices uttering Amitabh’s name (nianfo) and visualizing him. In this way, the follower ensures a rebirth in Pure Land, where he can receive the teachings from the Bodhisattva Amitabha to reach enlightenment. Pure Land Buddhism is one of the largest populated traditions in East Asia, and is quickly expanding its numbers globally. While some Buddhists turn to traditions such as Pure Land Buddhism, others fight to preserve what they believe is true Buddhism, such as in southern Thailand, Myanmar and Sri Lanka.

Over the centuries, there have been tremendous changes to Buddhism. Indeed, change is one of the foundational principles in Buddhism: all is impermanent. Some changes are in concert with modernity, others are in reaction. Each Buddhist tradition has transformed with the times – and the times are always changing. But there are persistent patterns that keep pace with these changes. Buddhist monks in the early sixth-century China led revolts to defend Buddhism. Today, monks in Thailand, Burma and Sri Lanka continue to fight – violently – for their religion and to call their followers to action. The cycle of violence continues in this final stage of the cycle of time: the Kali Yuga, the Age of Destruction.

Monks with guns

Westerners think that Buddhism is about peace and non-violence. So how come Buddhist monks are in arms against Islam?

https://aeon.co/essays/buddhism-can-be-as-violent-as-any-other-religion

‘We wanted to fight’: Local Marines reflect on final days in Vietnam

Operation Frequent Wind was the final stage in evacuating American civilians in Saigon

Steve Spriester, Anchor/Reporter

Daniel Villanueva, Sports Producer

Adam B. Higgins, Photojournalist

Published: April 16, 2025 at 11:58 AM

Updated: April 16, 2025 at 8:13 PM

SAN ANTONIO – The United States’ involvement in the Vietnam conflict dates back to 1950 and lasted through six presidential administrations. It began with large financial commitments and military advisors helping in anti-communist efforts.

Combat Marines were the first to land in Da Nang in early 1965. By 1975, the Marines at the U.S. Embassy in Saigon were the last to leave.

Two local Marine veterans, one from Edgewood Independent School District and another currently living in Kerrville, sat down with KSAT last fall to talk about their time as “Embassy Marines,” or Marine security guards stationed in Saigon during the war in Vietnam.

‘That was an honor’

Luis Gomez, a product of Edgewood ISD, enlisted in the United States Marine Corps from 1969 to 1976. He became a U.S. Embassy guard in Saigon in 1970 and stayed there for the next year and a half.

“I was raised in the 60s and I knew I was going down the wrong path and I knew I had to do something different, that’s why I enlisted,” Gomez told KSAT in September. “Here I am, a kid from the West Side, high school education, stationed at the American Embassy in Saigon; to me, that was an honor. This was something I could tell my grandkids, ‘hey, look, this is what I did.’”

‘We wanted to fight’

Dwight “Wolf” McDonald, originally from Jefferson City, Missouri, served in the Marines from 1971 to 1975 and was stationed at the Embassy in Saigon in 1974 through the Fall of Saigon in 1975.

McDonald, who lives in Kerrville, helped save thousands during Operation Frequent Wind, which was aimed at evacuating all remaining U.S. personnel, third-country nationals and at-risk South Vietnamese.

The evacuation began on the final days of the war in Vietnam.

McDonald said he could see the approaching tanks and troops of the North Vietnamese Army from his position at the U.S. Embassy.

The Marines evacuating people from Saigon did not sleep for the next four days.

“Yeah, we could see them and they were just waiting for us to leave and it wasn’t going to last much longer,” McDonald told KSAT in November 2024. “We wanted to fight. Everybody wanted to leave except for the Marines. That was the situation. We had more work to do rescuing people.”

McDonald also shared the plan for evacuation inside the compound as an estimated 10,000 people stormed the Embassy walls.

“We had babies thrown over the wall, just put them on a ‘copter with somebody,” McDonald explained. “Those pilots were magnificent. We’d load people based on weight. So the crew chief would out and get on his microphone and say, ‘I got 50 coming in, 20 adults and 30 children,’ and the pilot would come back and say, ‘Give me 10 more.’”

“When the ‘copter would land, we had to hold them on the ground or the back blast of the motor would blow them backwards,” he added.

71 helicopters, 682 flights

By the time Operation Frequent Wind ended, 71 helicopters had flown 682 individual flights, evacuating nearly 1,400 U.S. citizens and 6,000 third-country nationals and South Vietnamese.

More than 50,000 people were saved during fixed-wing evacuations in April 1975, including almost 3,000 orphans during Operation Babylift, which was ordered by President Gerald Ford before the Fall of Saigon began.

To learn more about the Marines who served during the final days of the war in Vietnam, visit the Fall of Saigon Marines Association page and read “Last Men Out” by Bob Drury and Tom Clavin.

https://www.ksat.com/news/local/2025/04/16/we-wanted-to-fight-local-marines-reflect-on-final-days-in-vietnam/

Francis Cardinal Spellman Visiting American Troops Around the World During Peacetime and Wartime, 1960s #552

Spellman, in obedience to his Jesuit masters at Fordham, continued to “beat” his anti-communist “drum” knowing all the while that “the Cold War” was a hoax. Rome’s Papal Caesar ruled both sides while the Black Pope, in control of both the CIA and the KGB, continued to mass-murder “heretics” and true nationalists. The American Pope, John Cooney, (New York: Times Books, 1984).

Vatican Assassins:

“Wounded In The House Of My Friends”

Third Edition

by Eric Jon Phelps

https://ia802505.us.archive.org/28/items/EricJonPhelpsVaticanAssassins3rdEdition/Eric%20Jon%20Phelps%20-%20Vatican%20Assassins%203rd%20Edition.pdf

The Carolingian dynasty (/ˌkærəˈlɪndʒiən/ KARR-ə-LIN-jee-ən;[1] known variously as the Carlovingians, Carolingus, Carolings, Karolinger or Karlings) was a Frankish noble family named after Charles Martel and his grandson Charlemagne, descendants of the Arnulfing and Pippinid clans of the 7th century AD.[2] The dynasty consolidated its power in the 8th century, eventually making the offices of mayor of the palace and dux et princeps Francorum hereditary, and becoming the de facto rulers of the Franks as the real powers behind the Merovingian throne. In 751 the Merovingian dynasty which had ruled the Franks was overthrown with the consent of the Papacy and the aristocracy, and Pepin the Short, son of Martel, was crowned King of the Franks. The Carolingian dynasty reached its peak in 800 with the crowning of Charlemagne as the first Emperor of the Romans in the West in over three centuries. Nearly every monarch of France from Charlemagne's son Louis the Pious till the penultimate monarch of France Louis Philippe have been his descendants. His death in 814 began an extended period of fragmentation of the Carolingian Empire and decline that would eventually lead to the evolution of the Kingdom of France and the Holy Roman Empire.

Name

The Carolingian dynasty takes its name from Carolus, the Latinised name of multiple Frankish kings including Charlemagne and Charles Martel.[3] The name originates from a common Germanic word, rendered in Old High German as Karl or Kerl,[4] meaning 'man', 'husband', or 'FREEMAN'.[5]

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

I do further declare that I will help, assist, and advise all or any of His Holiness’s agents, in any place where I should be, in Switzerland, Germany, Holland, Ireland or America, or in any other kingdom or territory I shall come to, and do my utmost to extirpate the heretical Protestant or Masonic doctrines and to destroy all their pretended powers, legal or otherwise. I do further promise and declare that, notwithstanding, I am dispensed with to assume any religion heretical for the propagation of the Mother Church’s interest; to keep secret and private all her agents’ counsels from time to time, as they entrust me, and not to divulge, directly or indirectly, by word, writing or circumstances whatever; but to execute all that should be proposed, given in charge, or discovered unto me by you, my Ghostly Father, or any of this sacred order.

I do further promise and declare that I will have no opinion or will of my own or any mental reservation whatever, even as a corpse or cadaver (perinde ac cadaver), but will unhesitatingly obey each and every command that I may receive from my superiors in the militia of the Pope and of Jesus Christ. That I will go to any part of the world whithersoever I may be sent, to the frozen regions north, jungles of India, to the centres of civilisation of Europe, or to the wild haunts of the barbarous savages of America without murmuring or repining, and will be submissive in all things, whatsoever is communicated to me.

I do further promise and declare that I will, when opportunity presents, make and wage relentless war, secretly and openly, against all heretics, Protestants and Masons, as I am directed to do, to extirpate them from the face of the whole earth; and that I will spare neither age, sex nor condition, and that will hang, burn, waste, boil, flay, strangle, and bury alive these infamous heretics; rip up the stomachs and wombs of their women, and crush their infants’ heads against the walls in order to annihilate their execrable race. That when the same cannot be done openly I will secretly use the poisonous cup, the strangulation cord, the steel of the poniard, or the leaden bullet, regardless of the honour, rank, dignity or authority of the persons, whatever may be their condition in life, either public or private, as I at any time may be directed so to do by any agents of the Pope or Superior of the Brotherhood of the Holy Father of the Society of Jesus.

In confirmation of which I hereby dedicate my life, soul, and all corporal powers, and with the dagger which I now receive I will subscribe my name written in my blood in testimony thereof; and should I prove false, or weaken in my determination, may my brethren and fellow soldiers of the militia of the Pope cut off my hands and feet and my throat from ear to ear, my belly be opened and sulphur burned therein with all the punishment that can be inflicted upon me on earth, and my soul shall be tortured by demons in eternal hell forever.

That I will in voting always vote for a Knight of Columbus in preference to a Protestant, especially a Mason, and that I will leave my party so to do; that if two Catholics are on the ticket I will satisfy myself which is the better supporter of Mother Church and vote accordingly. That I will not deal with or employ a Protestant if in my power to deal with or employ a Catholic. That I will place Catholic girls in Protestant families that a weekly report may be made of the inner movements of the heretics. That I will provide myself with arms and ammunition that I may be in readiness when the word is passed, or I am commanded to defend the Church either as an individual or with the militia of the Pope.

The Jesuit Oath

https://www.jamesjpn.net/religion/the-jesuit-oath/

11 Traditional Wedding Vows to Exchange During Your Ceremony

Opt for a classic with these time-honored scripts.

By Blythe Copeland Updated on February 26, 2025

If reciting promises you wrote yourself in front of a large group of family, friends, and in-laws sounds more like a public speaking nightmare than a romantic start to a new life with your partner, relying on traditional wedding vows is a time-honored alternative.

Many traditional vows are determined by the religion that underlies your marriage ceremony, though interfaith and non-denominational ceremonies also have their own traditions. From the recited vows to the wording of the ring exchanges, these age-old promises are familiar, constant, and enduring.

You can use our traditional wedding vow scripts below word for word—or you can work with your partner or officiant to identify parts that resonate. Either way, inspiration awaits.

Reciting Traditional Wedding Vows

In many (but not all) religions, the declaration of vows symbolizes the moment when a couple officially becomes one—though the wordings vary according to the specific religion. There are several ways to perform the following monologue-style vows: You can memorize the words ahead of time, repeat them after the officiant, or the officiant can recite them in the form of a question, prompting a response of "I do" or "I will." Your religious official can often accommodate variations on the traditional wording.

At most wedding ceremonies, the exchange of rings immediately follows the recitation of vows and serves to seal those promises, though not all religions or ceremonies include a ring exchange. The ring symbolizes the unbroken circle of love, and, at many ceremonies, more vows are spoken as rings are exchanged.

While in some religious ceremonies (such as Orthodox and some Conservative Jewish weddings) only one partner usually receives a ring, many couples choose to have a double-ring ceremony. This is where both partners give and receive rings, although this practice did not become popular in the United States until after World War II.

Reciting Traditional Wedding Vows

The Vows

In Jewish ceremonies, vows are recited only when the ring is given (or rings are exchanged).

The Rings

The groom says: "Harey at mekuddeshet li B'taba'at zo k'dat Moshe V'israel," which means, "Behold, thou are consecrated unto me with this ring according to the law of Moses and of Israel." Then the groom places the ring on the bride's finger.

If the wedding is a double-ring ceremony, the bride recites the same words (with changes for gender) and places the ring on the groom's finger.

The phrase, "I am my beloved's and my beloved is mine," is often recited in Hebrew, as well.

Catholic Wedding Vows

The Vows

"I, ___, take you, ___, for my lawful [wife/husband/partner], to have and to hold from this day forward, for better, for worse, for richer, for poorer, in sickness and in health, until death do us part. I will love and honor you all the days of my life."

The Rings

The priest will bless each ring one at time, after which each partner should place it on the other's finger. Each says: "In the name of the Father, the Son, and the Holy Spirit. Take and wear this ring as a sign of my love and faithfulness."

Episcopal Wedding Vows

The Vows

"In the name of God, I, ___, take you, ___, to be my [wife/husband/partner], to have and to hold from this day forward, for better, for worse, for richer, for poorer, in sickness and in health, to love and to cherish, until parted by death. This is my solemn vow."

The Rings

Before placing the ring on their partner's finger, "___, I give you this ring as a symbol of my vow, and with all that I am and all that I have, I honor you, in the name of the Father, and of the Son, and of the Holy Spirit."

If the wedding is a double-ring ceremony, the other partner does and recites the same.

Presbyterian Wedding Vows

The Vows

"I, ___, take you, ___, to be my [wife/husband/partner], and I do promise and covenant, before God and these witnesses, to be your loving and faithful [husband/wife/partner] in plenty and in want, in joy and in sorrow, in sickness and in health, as long as we both shall live."

The Rings

Before placing the ring on their partner's finger, "This ring I give you, in token and pledge of our constant faith and abiding love."

If the wedding is a double-ring ceremony, the other partner does and recites the same.

Protestant Wedding Vows

The Vows

"I, ___, take thee, ___, to be my wedded [wife/husband/partner], to have and to hold from this day forward, for better, for worse, for richer, for poorer, in sickness and in health, to love and to cherish, till death do us part, according to God's holy ordinance; and thereto I pledge thee my faith."

The Rings

After the blessing from the celebrant, one partner says, "I give you this ring as a symbol of my love; and with all that I am and all that I have, I honor you, in the name of the Father, and of the Son, and of the Holy Spirit." The ring is then slipped on their love's finger.

If the wedding is a double-ring ceremony, the other partner does the same.

Muslim Wedding Vows

The Vows

"I,___, offer you myself in marriage and in accordance with the instructions of the Holy Quran and the Holy Prophet, peace and blessing be upon him. I pledge, in honesty and with sincerity, to be for you an obedient and faithful [wife/husband/partner]."

The other partner responds: "I,___, in accordance with the instructions of the Holy Quran and the Holy Prophet, peace and blessing be upon him. I pledge, in honesty and sincerity, to be for you a faithful and helpful [wife/husband/partner]."

Hindu Wedding Vows

The Vows

At Hindu weddings, couples recite a set of vows known as saptapadi, or the Seven Steps. This list of promises are recited as the couple walks around a ring of fire to honor Agni, the Hindu god of fire. As they walk, they state the following:

"I take this vow for (1) the fulfillment of the material needs of the family and for prosperity, (2) for the development of physical, mental, and spiritual strength, (3) to acquire wealth by pure and righteous means and to spend it wisely, (4) for a harmonious relationship, (5) to excel in raising strong and virtuous children, (6) for togetherness and compatibility, and (7) for friendship—to be dependable and faithful and for lifelong companionship."

Quaker Wedding Vows

The Vows

"In the presence of God and these our friends, I take thee to be my wife/husband, promising with divine assistance to be unto thee a loving and faithful husband/wife so long as we both shall live."

The Rings

While wedding bands are not part of Quaker wedding tradition, many couples opt to add a ring exchange during (or after) the marriage ceremony.

What to Do With Your Engagement Ring During the Wedding

Unitarian/Universalist Wedding Vows

The Vows

"I, ___, take you, ___, to be my [wife/husband/partner], to have and to hold, from this day forward, for better for worse, for richer, for poorer, in sickness and in health, to love and cherish always."

The Rings

One partner places the ring on their beloved's finger and says: "With this ring, I wed you and pledge you my love now and forever." If the wedding is a double-ring ceremony, the bride does the same.

Interfaith Wedding Vows

The Vows

"I,___, take you, ___, to be my wife/husband. I promise to be true to you in good times and in bad, in sickness and in health. I will love and honor you all the days of my life."

The Rings

An interfaith ceremony is designed by the engaged couple and their officiant to accommodate any type or number of religions, so each couple decides individually on the text accompanying the ring exchange.

Nondenominational Wedding Vows

The Vows

"___, I now take you to be my wedded [wife/husband/partner], to live together after God's ordinance in the holy relationship of marriage. I promise to love and comfort you, honor and keep you, and forsaking all others, I will be yours alone as long as we both shall live."

The Rings

A nondenominational wedding can also include the couple's choice of wording during the ring exchange.

https://www.marthastewart.com/7888175/traditional-wedding-vows

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

Thus, it is only after having finished his second course, first as a simple Scholar, and then as an approved Scholar, and if at the end of his course of study as a scholar he is "regarded as highly promising," is the Jesuit Scholar allowed to pass into the third class-the Coadjutors. This later class is divided still into two further chapters-temporal and spiritual. Only the spiritual Coadjutors are admitted into holy orders as priest (Examen 6, sec. 1); the temporal go out into the various trades, vocations and professions to fulfill their assigned roles in the GRAND DESIGN. And note reader, that some, says Wylie, "are retained to minister in the lowest offices: they become college cooks, porters, or purveyors." For the "greater glory of God" it is held expedient that these should be "content to serve the society in the careful office of Martha [a servant]."

On the other hand, the spiritual Coadjutors are sent on the most difficult or important assignments: either as priests to royalty, leaders, and the affluent or as teachers in the best schools, and universities and institutions of PUBLIC POLICY. As priests, the Coadjutors would seek to reach and mold the youth, the wealthy, and the leaders. The work of reason, says Wylie, "he is required to be a priest of adequate learning, that he may assist the Society [the Jesuit Order] in hearing confessions, and giving instructions" in Catholic doctrine. In short, the Coadjutors are top-flight agents, selected for the most difficult assignments."

Chapter 13 "Crack Troops-The Training of a Jesuit"

Codeword Barbelon book One

by P.D. Stuart

SECTION 4:

POVERTY CERTAIN GENERAL PRINCIPLES

157 Voluntary religious poverty is the attempt of fallen human beings, in the radical following of the humble and poor Christ, to achieve that freedom from every inordinate attachment which is the condition for a great and ready love of God and neighbor.[39]

158 The principle and foundation of our poverty is found in a love of the Word of God made flesh and crucified.[40] Therefore in the Society that way of life is to be maintained which is as far as possible removed from all infection of avarice and as like as possible to evangelical poverty, which our first fathers experienced as more gratifying, more undefiled, and more suitable for the edification of the neighbor.[41]

159 §1. Our poverty in the Society is apostolic: our Lord has sent us to preach in poverty. [42] Therefore our poverty is measured by our apostolic purpose, so that our entire apostolate is informed with the spirit of poverty.[43] §2. Efficiency in the apostolate and the witness of apostolic poverty are two values that are closely united and must be held in an ongoing tension; this is a rule for apostolic institutes as well as for individuals.[44]

160 Our poverty is the condition of our apostolic credibility,[45] as the total expression of our trust in God and our freely given service to others,[46] when we are made witnesses of the freely bestowed love of God, who gave his Son for us in the total emptying of the incarnation and the cross.[47]

161 The forms of our poverty must truly suit the mentality, life, and apostolate of our times and give a visible witness to the Gospel. Therefore, our contemporary poverty must be especially characterized by these qualities: sincerity, by which our lives are really poor; devotion to work, by which we resemble workers in the world; and charity, by which we freely devote ourselves and all we have for the service of the neighbor.[48]

162 Let our poverty, sincerely and profoundly renewed,

be simple in community expression and joyous in the following of Christ,

happy in sharing all goods among ourselves and with others,

apostolic in its active indifference and readiness for any service,

inspiring our selection of ministries and turning us to those most in need,

spiritually effective, proclaiming Jesus Christ in our way of life and in all we do.[49]

163 The preferential option for the poor, as proposed by the Church, which the Society wishes to make its own, should find some concrete expression directly or indirectly in the life of every companion of Jesus, as well as in the orientations of our existing apostolic works and in our choice of new ministries.[50]

The Constitutions of The Society of Jesus and Their Complimentary Norms

A Complete English Translation of the Official Latin Texts

THE INSTITUTE OF JESUIT SOURCES

SAINT LOUIS, 1996

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

Freemason Karl Heinrich Marx, 1818 – 1883 #155

Karl Marx, “the Father of Modern Communism” was himself an occultist and high-level Jewish Freemason, intimately associated with Rome’s Giuseppe Mazzini (1805-1872)—the foremost Freemason on the Continent and founder of the Mafia—and Albert Pike (1809-1891), the foremost Freemason in Fourteenth Amendment America and a leader of the first Ku Klux Klan. He was privately tutored by Jesuits in the huge Reading Room of the British Museum while writing The Communist Manifesto based upon the ten maxims or “planks” the Order had perfected on its Paraguayan Reductions (1609-1767) and its Maryland Reductions (1650-1838). His writings (including The Jewish Question in promoting the Company’s European “Jewish Question Agitation,” Marx claiming, “behind every tyrant stands a Jew, as a Jesuit stands behind every Pope,” and exhorting “the workers of the world to fight and eliminate such a cancer”) were financed by the Society’s wealthy, White Gentile cartel-capitalists, such as John D. Rockefeller, Jr., and J. P. Morgan, also 33rd Degree Freemasons who, being in their doctrines and deeds, were in fact the revived old Order of the crusading Papal Knights Templars. Brought to international fame in 1870 via the Order’s Paris Commune, Marx, a racial Jew, was chosen for this task, the Order intending to blame all the brutal and savage evils of their absolutist, Communist Inquisition on the Semitic/Hebrew/Israelitic/Jewish Race. This masterstroke of Jesuit genius was fulfilled by the Black Pope’s Third Reich with its invasion of Russia during “Operation Barbarossa,” followed by the Order’s SS “extirpation” of “infidel” European and Russian Jewry with the aid of Stalin, Churchill, and FDR pursuant to the bigoted and accursing Council of Trent. Marx and Satan, Richard Wurmbrand, (Westchester, Illinois: Crossway Books, 1986) p. 41. Karl Marx: A Life, Francis Wheen, (New York: W. W. Norton & Co., 1999).

Vatican Assassins:

“Wounded In The House Of My Friends”

Third Edition

by Eric Jon Phelps

https://ia802505.us.archive.org/28/items/EricJonPhelpsVaticanAssassins3rdEdition/Eric%20Jon%20Phelps%20-%20Vatican%20Assassins%203rd%20Edition.pdf

The Society of the Friends of the Constitution (French: Société des amis de la Constitution), renamed the Society of the Jacobins, Friends of Freedom and Equality (Société des Jacobins, amis de la liberté et de l'égalité) after 1792 and commonly known as the Jacobin Club (Club des Jacobins) or simply the Jacobins (/ˈdʒækəbɪn/; French: [ʒakɔbɛ̃]), was the most influential political club during the French Revolution of 1789. The period of its political ascendancy includes the Reign of Terror, during which well over 10,000 people were put on trial and executed in France, many for political crimes.

Initially founded in 1789 by anti-royalist deputies from Brittany, the club grew into a nationwide republican movement with a membership estimated at a half million or more.[1] The Jacobin Club was heterogeneous and included both prominent parliamentary factions of the early 1790s: The Mountain and the Girondins.[3] In 1792–93, the Girondins were more prominent in leading France when they declared war on Austria and on Prussia, overthrew King Louis XVI, and set up the French First Republic. In May 1793, the leaders of the Mountain faction, led by Maximilien Robespierre, succeeded in sidelining the Girondin faction and controlled the government until July 1794. Their time in government featured high levels of political violence, and for this reason the period of the Jacobin/Mountain government is identified as the Reign of Terror. In October 1793, 21 prominent Girondins were guillotined. The Mountain-dominated government executed 17,000 opponents nationwide as a way to suppress the Vendée insurrection and the Federalist revolts, and to deter recurrences. In July 1794, the National Convention pushed the administration of Robespierre and his allies out of power and had Robespierre and 21 associates executed. In November 1794, the Jacobin Club closed.

In the British Empire, Jacobin was linked primarily to The Mountain of the French Revolutionary governments and was popular among the established and entrepreneurial classes as a pejorative to deride radical left-wing revolutionary politics, especially when they exhibit dogmatism and violent repression.[4] In Britain, the term faintly echoed negative connotations of Jacobitism, the pro-Catholic, monarchist, rarely insurrectional political movement that faded out decades earlier tied to deposed King James II of England and his descendants. Jacobin reached obsolescence and supersedence before the Russian Revolution, when the terms (Radical) Marxism, anarchism, socialism, and communism had overtaken it.

In France, Jacobin now generally leans towards moderate authoritarianism, more equal formal rights, and centralization.[5] It can, similarly, denote supporters of extensive government intervention to transform society.[6] It is unabashedly used by proponents of a state education system that strongly promotes and inculcates civic values. It is more controversially, and less squarely, used by or for proponents of a strong nation-state capable of resisting undesirable foreign interference.[7]

History

Foundation

When the Estates General of 1789 in France convened in May–June 1789 at the Palace of Versailles, the Jacobin club, originating as the Club Breton, comprised exclusively a group of Breton representatives attending those Estates General.[8] Deputies from other regions throughout France soon joined. Early members included the dominating comte de Mirabeau, Parisian deputy Abbé Sieyès, Dauphiné deputy Antoine Barnave, Jérôme Pétion, the Abbé Grégoire, Charles Lameth, Alexandre Lameth, Artois deputy Robespierre, the duc d'Aiguillon, and La Revellière-Lépeaux. At this time meetings occurred in secret, and few traces remain concerning what took place or where the meetings convened.[8]

Transfer to Paris

By the March on Versailles in October 1789, the club, still entirely composed of deputies, reverted to being a provincial caucus for National Constituent Assembly deputies from Brittany. The club was re-founded in November 1789 as the Société de la Révolution, inspired in part by a letter sent from the Revolution Society of London to the Assembly congratulating the French on regaining their liberty.[9][10][11]

To accommodate growing membership, the group rented for its meetings the refectory of the Dominican monastery of the “Jacobins” in the Rue Saint-Honoré, adjacent to the seat of the Assembly.[10][11] They changed their name to Société des amis de la Constitution in late January, though by this time, their opponents had already concisely dubbed them "Jacobins", a nickname originally given to French Dominicans because their first house in Paris was in the Rue Saint-Jacques.[8][11]

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

PART VI 1THE PERSONAL LIFE OF THOSE ALREADY ADMITTED AND INCORPORATED INTO THE BODY OF THE SOCIETY

SECTION 1: THE APOSTOLIC CHARACTER OF OUR VOWS IN GENERAL

143 §1. Our consecration by profession of the evangelical counsels, by which we respond to a divine vocation, is at one and the same time the following of Christ poor, virginal, and obedient and a rejection of those idols that the world is always prepared to adore, especially wealth, pleasure, prestige, and power. Hence, our poverty, chastity, and obedience ought visibly and efficaciously to bear witness to this attitude, whereby we proclaim the evangelical possibility of a certain communion among men and women that is a foretaste of the future kingdom of God.[1]

§2. Our religious vows, while binding us, also set us FREE:

FREE, by our vow of poverty, to share the life of the poor and to use whatever resources we may have, not for our own security and comfort, but for service;

FREE, by our vow of chastity, to be men for others, in friendship and communion with all, but especially with those who share our mission of service;

FREE, by our vow of obedience, to respond to the call of Christ as made known to us by him whom the Spirit has placed over the Church, and to follow the lead of all our superiors.[2] [1] See GC 32, d. 4, no. 16; see GC 31, d. 16, no. 4; d. 17, no. 2; d. 18, no. 3. [2] GC 32, d. 2, no. 20. 215

The Constitutions of The Society of Jesus and Their Complimentary Norms

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

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

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

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

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

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

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

To be continued… (Author’s note… An in depth look at the Templar influence in Scottish Rite masonry’s origins can be found by visiting the Rosslyn Templars’ website.)"

https://web.archive.org/web/20190615041607/http://www.traversecityscottishrite.com/scottish-rite-history.html

Just before the War of 1812, the British clandestinely organized several Scottish Rite Lodges in the northeast with headquarters at Boston. After the War they were discovered by Charleston, and following some negotiations, were permitted to operate under the English Masonic obedience (obedience meaning "constitution"). The Boston headquarters became known as the Northern Jurisdiction of Scottish Rite Freemasonry and has since been nicknamed the "Eastern Establishment." The Charleston headquarters became known as the Southern Jurisdiction of Scottish Rite Freemasonry. As stated earlier, the Southern Jurisdiction followed the French Masonic obedience.

The Southern Jurisdiction Supreme Council operates its "Grand East" or spiritual headquarters from Charleston. In 1870 it moved its "Secretariat" (political office) to Washington, D.C.68 An indication of Masonry's influence is the fact that of the two parades permitted to march down Pennsylvania Avenue in Washington D.C., one is the Inaugural Parade and the other the Shriner's Parade.

Shriners are sometimes referred to as thirty-second and a half degree Masons. The Shriners operate children's hospitals. (See Appendix 7 for their history).

All Masons in America must travel through the first three "Blue Lodge" degrees before choosing York or Scottish Rites, both of which are Templar Rites. The 13th degree York Mason and 32 degree Scottish Mason unite in the Shrine. (See Appendix 2, Fig. 3.)

We can make some general observations regarding the Northern and Southern Jurisdictions of American Freemasonry. The Northern Jurisdiction, which we can identify in American politics with the Eastern Establishment, is right-wing or moderate. It is the headquarters of America's aristocracy and is primarily Republican. The Southern Jurisdiction is left-wing or liberal, more or less comprised of the working middle class and common laborer, and usually Democrat. There are crossovers in both Jurisdictions, and when voters in America take sides on issues, we are caught up in this Masonic struggle of conservative versus liberal, right-wing versus left-wing, big business versus labor, free enterprise versus socialism, etc.

Scarlet and the Beast

by John Daniel

https://ia803001.us.archive.org/28/items/ScarletAndTheBeastJohnDaniel1995/Scarlet%20and%20the%20Beast,%20John%20Daniel%20(1995).pdf

1236

June 29 – Siege of Córdoba: Castilian forces under King Ferdinand III (the Saint) capture Muslim Córdoba from Emir Ibn Hud, as part of the Reconquista of the Iberian Peninsula.[2]

July – At a diet (princely convention) in Piacenza, Emperor Frederick II proclaims his wish to recover all Italy for the Holy Roman Empire.[3]

Pope Gregory IX condemned the links that both the Knights Templer and Knights Hospitaller have with the Assassin fighters in the Middle East. He issues a bull, a formal proclamation issued by the pope, preventing further contact with the Assassins.

May 6 – Roger of Wendover, English Benedictine monk and chronicler, dies at St. Albans Abbey. His chronicle is continued by Matthew of Paris.

https://en.wikipedia.org/wiki/1236

Atheism: resisting it with all our forces is a special mission given to the Society by the supreme pontiff, 253 2°; a mission which should permeate all forms of our apostolate, 254; our efforts are to be directed toward nonbelievers, ibid.; toward that end, an experience of God must be fostered in ourselves, 223 §§3-4, 224, 247

1° 2° 3° 6°;

and also in others, by means of the Spiritual Exercises, 271

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

The idea of uniting the Templars with the Hospitallers was first argued publicly in a book published in 1305 by Raimon Llull, a renowned illuminatus from Majorca. Llull’s book, Libre de Fine, (“Free At Last”) appeared in the midst of a raging controversy between the French monarchy and the Roman papacy over who held jurisdiction over the Templars. That is the subject of our next chapter.

Rulers of Evil

by F. Tupper Saussy

https://dn790006.ca.archive.org/0/items/rulers-of-evil-f.-tupper-saussy/Rulers%20of%20Evil%20-%20F.%20Tupper%20Saussy.pdf

Al-Andalus[a] (Arabic: الأَنْدَلُس) was the Muslim-ruled area of the Iberian Peninsula. The term is used by modern historians for the former Islamic states in modern Spain, Portugal[1] and France. The name describes the different Muslim[2][3] states that controlled these territories at various times between 711 and 1492. At its greatest geographical extent, it occupied most of the peninsula[4][5][6] and part of present-day southern France (Septimania) under Umayyad rule. These boundaries changed constantly through a series of conquests Western historiography has traditionally characterized as the Reconquista,[2][3][7][8][9] eventually shrinking to the south and finally to the Emirate of Granada.

As a political domain, it successively constituted a province of the Umayyad Caliphate, initiated by the Caliph al-Walid I (711–750); the Emirate of Córdoba (c. 750–929); the Caliphate of Córdoba (929–1031); the first taifa kingdoms (1009–1110); the Almoravid Empire (1085–1145); the second taifa period (1140–1203); the Almohad Caliphate (1147–1238); the third taifa period (1232–1287); and ultimately the Nasrid Emirate of Granada (1238–1492). Under the Caliphate of Córdoba, the city of Córdoba became one of the leading cultural and economic centres throughout the Mediterranean Basin, Europe, and the Islamic world. Achievements that advanced Islamic and Western science came from al-Andalus, including major advances in trigonometry (Jabir ibn Aflah), astronomy (Al-Zarqali), surgery (Al-Zahrawi), pharmacology (Ibn Zuhr),[10] and agronomy (Ibn Bassal and Abū l-Khayr al-Ishbīlī). Al-Andalus became a conduit for cultural and scientific exchange between the Islamic and Christian worlds.[10]"

https://en.wikipedia.org/wiki/Al-Andalus

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

JAVIER A. MONTOYA

http://etd.fcla.edu/UF/UFE0041385/montoya_j.pdf

Alumbrado, (Spanish: “Enlightened”, ) Italian Illuminato, plural Illuminati, a follower of a mystical movement in Spain during the 16th and 17th centuries. Its adherents claimed that the human soul, having attained a certain degree of perfection, was permitted a vision of the divine and entered into direct communication with the Holy Spirit. From this state the soul could neither advance nor retrogress. Consequently, participation in the liturgy, good works, and observance of the exterior forms of religious life were unnecessary for those who had received the “light.” The Alumbrados came primarily from among the reformed Franciscans and the Jesuits, but their doctrines seem to have influenced all classes of people. The extravagant claims made for their visions and revelations caused them to be relentlessly persecuted. The Inquisition issued edicts against them on three occasions (1568, 1574, and 1623)."

https://www.britannica.com/event/Alumbrado

Etymology

Learned borrowing from Pali Buddha (“the Awakened One, the Enlightened One”), from buddha (“awakened, enlightened”), from Sanskrit बुद्ध (buddha, “awakened, enlightened”), past participle of बोधति (bodhati, “to wake, to awaken”). Distantly related to English bid and bede. Also cognate with Russian будить (buditʹ, “to wake up”)."

https://en.wiktionary.org/wiki/Buddha

Gautama

surname of the Buddha, from Sanskrit Gotamah, properly a patronymic, literally "descendant of the greatest ox," from superlative of gauh "ox, bull, cow."

https://www.etymonline.com/word/buddha

Unam Sanctam

One God, One Faith, One Spiritual Authority

Pope Boniface VIII - 1302

Bull of Pope Boniface VIII promulgated November 18, 1302

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

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

All historians acknowledge the ascendancy of the popes began in 308 A.D., when King Clovis of the Salian or Merovingian Franks (later France), won the decisive battle in the Catholic and Arian religious war, thereby settling the dispute in favor of the Catholics. But the popes' temporal reign officially began in the year 538 A.D. when Roman Emperor Justinian subdued the last of the three kingdoms, or "horns," that opposed the rise of the Papacy."

-page 137

Chapter 19 "Exposed (Again): 1260 Years of World Domination

Codeword Barbelon book 2 by P.D. Stuart

https://www.facebook.com/billy.dunn.50767/posts/pfbid035xnEp3Ly2wiUwdPzYuyuedPDSdcSEVe8gzHxCZfovqX8epcgRL4v7RbqwVsjavD3l

[In the year 1110, a mysterious order called the Prieuré de Sion appeared upon the Temple Mount in Jerusalem. This mysterious secret order, the Prieuré de Sion, was eventually to crown the first king, the first Christian king of Jerusalem. When they appeared in the Temple Mount in 1110, they recruited nine knights to comb, to scour the Temple Mount, the passages and caverns and tunnels beneath for the ancient remains of the relics of their religion.]

Later in A.D. 1118, nine knights, [supposedly] concerned for the welfare of pilgrims to the Holy Land, bound themselves together in the creation of a knightly Order. [This order, again existing of nine knights, just like the original nine knights, were commissioned by the Prieuré de Sion.] In under two hundred years [folks] this organization had become one of the most powerful single entities—if not the greatest—[power ever to exist] in Europe. [They were the first international bankers. The first that ever existed in the world.] A few years later it was utterly destroyed. [They say, however, as you're going to find out, they were not destroyed at all, but merely driven underground.] The zeal of religion, the conditioning which made men support a dedicated cause with all of their might, was likewise the instrument of their destruction. Nothing less than religious fervor could have smashed the Order: as nothing less could have created it.

[And folks, you're going to find it difficult to believe, but the rise of this order and destruction, at least publically, of this order has such a great bearing on events today that you could say that everything that has happened since has been brought about by this one series of acts.]

Were the Knights Templar devil-worshippers, secret Saracens indulging in obscene orgies? Did they adore a head, spit on the Cross, use the word, 'Yallah' [which means literally in Arabic,] (O Allah!) in their rituals? Did they learn their ways from the terrible sect of the Assassins?

[Well, yes folks, they did. And they are the link—at least, in that day, would have been considered the modern link—between the ancient Mystery Religion of Babylon and Europe. For the religion had come to Europe long, long before the Templars ever emerged, and made their appearance in the ancient worship of the sun by the Druids and the Celts, and the tribes, the Germanic tribes who had made their way thousands of years ago from the Middle East up through Asia, and across Russia and into Europe. They brought Mystery Babylon with them, and practiced it as what we now know of today as the pagan religion. And Stonehenge is actually an ancient Babylonian temple of the sun. And you will find how all this connects later.]

[But the origin of this was lost, and the ability to control large numbers of people, by the use of the hidden knowledge of the ages, was lost. It wasn't until the Knights Templar bought [sic] and brought the Mystery Religion of Babylon to Europe, that the ancient, ancient worship of the sun again took hold. Amongst the Christian countries, in the guise of Christianity, which was itself at that time—I'm not talking about the teachings of Christ now, I'm talking about the perversion of the teachings of Christ—the melding of the teachings of Christ with the ancient worship of the sun, the Mystery Religion of Babylon which became the Catholic church was indeed another branch of the ancient Mystery Religion of Babylon. And some of you out there may be confused from all of this.]

[If you've been listening from the beginning of this series, then you're right on target; you're not confused, you know exactly what I'm talking about. If you picked up this series somewhere in the middle, then you need to call Stan and order the studio quality tapes. They're in stereo, they're on TDK tapes, first-quality tapes and crystal clear. You need to order this series from the first tape, the very first, and that was broadcast on February the 12th, I believe, a Friday. But anyway, Stan will know. Give him a call at (602) 567-6109. That's (602) 567-6109 or write to Stan and ask him for an information packet at P.O. Box 889, Camp Verde, Arizona, 86322. That's P.O. Box 889, Camp Verde, Arizona, 86322.]

[Now, folks,] the original objective of the Order [of the Temple—Knights Templar], which immediately because the subject of applause throughout Christendom, was to combine the two functions of monk and knight, to live chastely and fight the Saracents with the sword and spirit. The Sweet Mother of God [at least outwardly they say] was chosen as their patroness; and they bound themselves to live in accordance with the rules of St. Augustine, electing as the their first leader Hugh de Payens. [Now] King Baldwin II granted him a part of his palace to live in and gave them a grant toward its upkeep. [Now the part of the palace they lived in was an ancient mosque, which was built upon the actual location of the old Temple of Solomon, on the Temple Mount in Jerusalem.]

[The Knights Templar] vowed to consecrate their swords, arms, strength and lives to the defense of the mysteries of the Christian faith; to pay complete and utter obedience to the orders of the Grand Master; to fight whenever commanded, regardless of perils, for the faith of Christ as they understood it. Among the vows taken which were forbade their yielding even a foot of land to the enemy [whoever the enemy was] and not to retreat, even if attacked in the proportion of three to one. They choose the name militia temple—Soldiers of the Temple—after the temple supposedly built by Solomon in Jerusalem, near which they had been assigned quarters by the King. [But in reality had nothing to do with the Temple of Solomon.]

Some say that the Templars derived their idea of their Order from that of the Hospitallars, who looked after Catholic pilgrims to Palestine; for there was little hospitality to be had from the native Orthodox Christians of those parts. Others hold that there was an even older Order from which they received their inspiration. No reliable evidence is, at this point however, available. [According to the "establishment" historians, although for those who really, really research the true history of the secret orders, and specifically the Knights Templars, there's a direct connection to the Assassins and the Roshaniya.]

Although the Templars were so poor than two men had to share a horse [they say, but that is not true at all] (and their Seal commemorated this decades after they became one of the richest communities of their time), they soon attracted favorable notice and support. [Now, the two knights riding a horse was a symbol of sacrifice. It denoted their vows of poverty. In truth, each knight now only had a horse, but he had what they called a yeoman. He had a spare horse, he had a pack horse, and he had several horses in reserve, and a whole train of servants. But the Knights Templar were the first true—as we know it in modern times, in modern times there were others before, but they were the first true in modern times—and by modern, 112 I'd say, from the time that Europe escaped from the old tribal of paganism. In other words in 1110, I consider that to be beginning of the modern age. Although historians may disagree with me, it's the beginning of everything that has happened since, and everything that's happening today can be traced right to the door of the Knights Templar, and that's why I say that. They were the first modern order to practice what we now know as true Communism. They were the ones who brought international Socialism into Europe, which has always been the tenet and the creed of the Mystery Religion of Babylon.] Only one year after their establishment, Fulk, Count of Anjou, who had come to Jerusalem on a pilgrimage, joined as a married member and gave them an annual grant of thirty pounds of silver. This example was soon followed by other devout Western princes.

For the first nine years of their existence, the knights continued to live a life of chastity and poverty in accordance with their vows. They adopted a striped black and white banner, called the Beauséant, after their original piebald horse; and this word also became their battle-cry. Special raiment they had none, and they wore whatever clothes were given to them by the pious. But little by little, as one writer puts it, they were to become “haughty and insolent”.

[And the black and white banner, the translation of the meaning of which was for the, again, exoteric, for the real meaning of the black and white banner was the meaning of the androgynous god, the positive and the negative, the black and the white, the yin and the yang, the male and the female combined into one, and that was the real meaning of the black and white banner. And it's carried forth today on the floor of many of the temples of Freemasonry where the black and white checkered pattern exists, and in one famous cathedral in Europe built by the Knights Templar. They disguised their esoteric religion in an exoteric manner that would be accepted by Christianity.]

Baldwin of Jerusalem, who had been a prisoner in the hands of the Saracens and knew of their disunity, realized at about this time that Islam must eventually unite against the Christian invasion, and the decided that the Templars who prove ideal allies in the battles which were to come. In 1127, therefore, he sent two Templars with his strong recommendation to the Pope, applying for official recognition of the Order by the Holy See. [And this is the first time that the Templars even were considered to be close to the center of religion, the Christian religion in that day, the Catholic church, the Pope. For they were not commissioned as a Christian order; they were not commissioned by the Pope or by the church, and this is a big myth that the Knights Templar started out to protect the church and to protect the pilgrims on their way to Jerusalem. They were established first, primarily, and foremost as a branch of the ancient order of the Religion of Mystery Babylon. And it's indicative of the strategies that they've used since to endear themselves to whatever the established power, or the beliefs of the majority of the people might be.]

[When they went to see the Pope,] they had an introduction to St. Bernard himself, the Abbot of Clairvaux, who was known to be admirer of theirs, and who was a nephew of one of their envoys. Then the Grand Master himself arrived in Europe, and received the eulogistic opinion of the Abbot: “They go not headlong into battle, but with care and foresight, peacefully, as true children of Israel. But as soon as the fight had begun, they rush without delay upon the foe . . . and know no fear . . . one has often put to flight a thousand; two, ten thousand . . . gentler than lambs and grimmer than lions; theirs is the mildness of monks and the valor of the knight.” [Now folks, this was a strong recommendation, and this testimonial was part of the campaign of the Templars in their efforts at recognition of the Pope. All of you who have thought that they began as a religious order in the first place are so way off base that it's pathetic. And neither were the Jesuits a religious order in the first place, but we'll get that together in another broadcast.] [But] on the 31st [of] January [in the year] 1128, the Master appeared before the Council of Troyes. This formidable body consisted of the Archbishops of Rheims and Sens, ten bishops and a number of abbots—including St. Bernard himself - presided over by the Cardinal of Albano, the Papal legate. They were approved; and Pope Honorius chose for them a white mantle, completely plain. The red cross was added by order of Pope Eugenius III in 1146. [And see, you thought the Templars thought of this. Nope not at all. This was mandated by two Popes: first, the white mantle, completely plain; and then later the red cross was added by Pope Eugenius III in 1146.]

Hugh de Payens now took his delegation through France and England, and collected a number of recruits. Gifts and grants were showered upon the Order; lands, rents and arms were forthcoming from all quarters. Richard I of England was enthusiastic about them. By 1133, King Alfonso of Aragon and Naverre, who had fought the Spanish Moors in twenty-nine 113 battles, had willed his country to them; although when the Moors finally laid him low his nobles prevented the Templars from claiming their rights. [Nevertheless, this was of great honor. In fact, to my knowledge and to our research into history, it never had before been done.]

In 1129 the Master, accompanied by three hundred knights, recruited from the noblest houses of Europe, led a huge train of pilgrims to the Holy Land. It was at this time that the Templars formed part of the Christian contingent which, allied with the Assassins, tried to take Damascus. [And it wasn't the first time nor the last that the Christian Knights Templar, or supposedly Christian Knights Templar (they really weren't Christian at all) were allied with the Assassins.] Were they (as the Orientalist von Hammer alleges)109 connected in some secret way with the Assassins? [Yes, our research shows that it is a historical fact. And it is also a historical fact that the Assassins were prepared to adopt Christianity if they could gain greater power thereby (Christianity, that is, on the surface, just as the Knights Templar had done)]. Hammer points to the similarities of the two organizations. The followers of Hasan Ibn Sabah were in contact with the Templars, and had a similar method of organization. They were in existence before the Templars were formed: “The Ismailians ([or] Assassins) was the original, and [folks] the Order of the Templars, [was] the copy.”

The balance of Western opinion is against this contention; more particularly because, one feels from wide reading of historians, great sympathy is felt for the cruelly treated and a arbitrarily dispossessed Templars. Thus Keightley, who made a close study of the Order those who would claim that the Templars were an Assassin branch [but, when you do research into the (laughs) associations and memberships of Keightley, you'll find that Keightley was himself a Knight Templar. And he said:]

“When, nearly thirty years after their institution, the Pope gave them permission to wear a cross on their mantle, like the rival Hospitaller Order, no color could present itself to well suited to those who daily and hourly exposed themselves to martyrdom as that of blood, in which there was so much of what was symbolical. With respect to internal organization it will, we apprehend, be always found that this is for the most part of the growth of time and the product of circumstances; and it always nearly the same where these last are similar.”110

[And you find this kind of rhetoric, semantics, all throughout the writings of those who wish to cover the true origin and the true meaning of Mystery Babylon.]

The famous question of the three thousand gold pieces paid by the Syrian branch of the Assassins to the Templars is another matter which has [of course] never been settled. One opinion holds that this money was given as a tribute to the Christians; the other, that it was a secret allowance from the larger to the small organization. [Which it really was as the Assassins wished to expand their control and remember their original goal was to take over the entire world by the systematic infiltration and control of each individual country.] Those who think that the Assassins were fanatical Moslems, and therefore would not form any alliance with those who to them were infidels, should be reminded that to the followers of the Old Man of the Mountains only he was right, and the Saracens who were fighting the Holy War for Allah against the Crusaders were as bad as anyone else who did not accept the Assassin doctrine.

[And it is true today: “If you are not one of us, you are nothing.” “The ends justify the means.” “The strength of our Order exists in the fact that we manifest ourselves under many different names and many different occupations, and sometimes even seem to oppose ourselves. But at the highest level, we are of one mind."

And I could go on, and on (laughs), and on, and you all know that I could go on and on and on. For I have studied this for so many years that I eat, drink and sleep it. Oh yes.]

[Well, eventually] grave charges against the Templars during the Crusades included the allegation that they were fighting for themselves alone. More than one historical incident bears this out. The Christians had besieged the town of Ascalon in 1153, and were engaged upon burning down the walls with large piles of inflammable materials. Part of the wall fell after a whole night of this burning. The Christian army was about to enter, when the Master of the Temple (Bernard de Tremelai)

109 Chevalier Joseph von Hammer, The History of the Assassins: Derived from Oriental sources, 1835

110 Thomas Keightley, Secret Societies of the Middle Ages, 1837

claimed the right to take the town himself. This was because the first contingent into a conquered town had the whole spoils. As it happened, the garrison rallied and killed the Templars, closing the breach. There seem good grounds for believing that the power which they had gained caused the Templars to devote their efforts as much to their own Order's welfare as to the cause of the Cross, in spite of their tremendous sacrifices for that cause. Having no loyalty to any territorial chief, they obeyed their Master alone, and hence no softening political pressure could be put upon them. [Well,] this might well have led to an idea that they were an invisible super-state [and that is exactly the fact]; and this does show some similarity with the invisible empire of the Assassins. If none can deny their bravery, their high-handedness and exclusivity, in less than a hundred and fifty years after their founding gave them the reputation of considering themselves almost a law unto themselves.

[No longer reading] And now, dear listeners, we get into the meat, the direct connection between the historical events and the events that are happening today. Don't miss even one episode of this series. Good night, and may God bless each and every one of you.

(Outro music: Stardust)111

The Templars and the Assassins (aired March 2nd, 1993)

https://viefag.files.wordpress.com/2011/08/transcripts-of-william-cooper-s-mystery-babylon-series.pdf

The Deutsche Bank Building (formerly Bankers Trust Plaza) was a 39-story office building located at 130 Liberty Street in Manhattan, New York City, adjacent to the World Trade Center site. The building opened in 1974 and closed following the September 11 attacks in 2001, due to contamination that spread from the collapse of the South Tower. The structure was designed by Shreve, Lamb & Harmon, which also designed the Empire State Building.

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

Rosicrucianism and the Bohemian War

If one wants to understand how the group around Simon Studion gained in influence, the political context of the 1590s must be carefully calibrated with the hopes set out at Tubingen in 1610. The Rosicrucian ideas were published in a period when political activities were set in motion to form an evangelical union in Germany, a union that (according to Studion in 1604) sought support in France, Britain, and Denmark. The rise of Johannes Bureus in Sweden, on

the other hand, confirms Frances Yates’ hypothesis that political initiatives in the Thirty Years’ War were influenced by Rosicrucian types of eschatology both before 1610 and after 1620. This notwithstanding that the year of the defeat at Prague in most of the recent literature has been transformed into a Rosicrucian anno non post quern,

underlined by such writings as Paul Nagel’s Cursus Quinqumali Mundi oder Wundergeheime Offenbarung (Halle, Saxonia, 1620) stating that the whole course of history would repeat itself within the course of four years before the bitter end: “ 1624 nec plus ultra.” Of course, Nagel was immediately attacked by a Jesuit author claiming that his doctrine of compressed repetition was a mere stage-play, falsely transposed to the scene of reality."

Rose Cross Cross Over The Baltic The Spread of Rosicrucianism In Northern Europe

by Susanna Akerman

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

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

The Battle of Tora Bora was a military engagement that took place in the cave complex of Tora Bora, eastern Afghanistan, from November 30 – December 17, 2001, during the final stages of the United States invasion of Afghanistan. It was launched by the United States and its allies with the objective to capture or kill Osama bin Laden, the founder and leader of the militant organization al-Qaeda. Al-Qaeda and bin Laden were suspected of being responsible for the September 11 attacks three months prior. Tora Bora (Pashto: تورا بورا; Black Cave) is located in the Spīn Ghar mountain range near the Khyber Pass. The U.S. stated that al-Qaeda had its headquarters there and that it was bin Laden's location at the time.

Background

In Operation Cyclone during the early 1980s, CIA officers had assisted the mujahideen fighters in extending and shoring up the caves to use for resistance during the Soviet–Afghan War.[8] The U.S. then supported their effort. Several years later, the Taliban formed and took control of most of the country, enforcing Islamic fundamentalist rule. Several cave areas were used in much earlier periods, as the difficult terrain formed a natural defensive position and had been used by tribal warriors fighting foreign invaders.

In the aftermath of the September 11, 2001 terrorist attacks, the United States launched Operation Enduring Freedom to dismantle the Taliban regime that had sheltered Osama bin Laden. To achieve this goal, the U.S. military joined forces with the Northern Alliance, a group of rebels who had long been waging a guerrilla war against the Taliban. Through a combination of air strikes and ground operations, the U.S. and its allies quickly gained the upper hand, seizing control of key Taliban strongholds and toppling the regime's grip on power. By November 13, 2001, the Northern Alliance had captured the capital city of Kabul.

The CIA was closely tracking Osama bin Laden's movements, hoping to locate and catch him. On November 10, 2001, he had been spotted near Jalalabad traveling in a convoy of 200 pick-up trucks heading in the direction of his training camp in Tora Bora mountain.[12] The U.S. had expected bin Laden to make a last stand at Tora Bora, hoping to repeat his success against the Soviets in the Battle of Jaji in 1987. Vice President Dick Cheney revealed in a November 29, 2001 television interview that bin Laden was believed to be in the general area of Tora Bora, surrounded by a sizable force of loyal fighters.[4] The CIA lead in the Panjshir, Gary Berntsen, sent a detachment to team up with Afghan tribal militias around Jalalabad who opposed the Taliban.[12] The Americans climbed the mountains guided by the locals who knew the terrain. After a few days of climbing, they arrived at the training camp in Tora Bora where hundreds of Al-Qaeda fighters could be spotted.[13]

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

Katharina von Bora (German: [kataˈʁiːnaː fɔn ˈboːʁaː]; 29 January 1499? – 20 December 1552), after her wedding Katharina Luther, also referred to as "die Lutherin" ('the Lutheress'),[1] was the wife of the German reformer Martin Luther and a seminal figure of the Protestant Reformation. Although little is known about her, she is often considered to have been important to the Reformation, her marriage setting a precedent for Protestant family life and clerical marriage.[2]

Ancestry

Katharina von Bora was the daughter to a family of Saxon lesser nobility.[3][4][5] According to common belief, she was born on 29 January 1499 in Lippendorf, but there is no evidence of this in contemporary documents. Due to there being multiple branches in her family and the uncertainty of her birth name, there are diverging theories about her place of birth.[6] One of them proposes that she was born in Hirschfeld and that her parents were Hans von Bora zu Hirschfeld and his wife, born Anna von Haugwitz.[7][8] It is also possible that Katharina was the daughter of Jan von Bora auf Lippendorf and his wife Margarete, both of whom were only mentioned in 1505.[9]

Early life

A portrait of Martin Luther in 1526 by Lucas Cranach the Elder

Her father sent then five-year-old von Bora to a Benedictine convent in Brehna in 1504 to be educated, according to a letter Laurentius Zoch sent to Martin Luther in 1531.[10] At the age of nine, she was moved to Nimbschen Abbey, Cistercian community named Marienthron ('Mary's Throne') near Grimma, where her maternal aunt was a nun.[11] Von Bora's presence is in the financial accounts of 1509/10.[12]

Plaque on the ruins of Nimbschen Abbey, commemorating von Bora's time there and her escape.

After years of being a nun, von Bora became interested in the growing reform movement and grew dissatisfied with cloistered life. Conspiring with several other sisters, she contacted Luther and begged for his assistance.[13] On 4 April 1523, Holy Saturday, Luther sent Leonhard Köppe, a merchant and councillor of Torgau who regularly delivered herring to the convent. The nuns escaped by hiding in his covered wagon among the fish barrels, and fled to Wittenberg.[14]

Luther asked the family of the nuns to admit them into their houses, but they declined, possibly because this would have made them accomplices to a crime under canon law.[15]

Within two years, Luther was able to arrange marriages or find employment for all of the escaped nuns except von Bora. She was first housed with the family of Philipp Reichenbach, the municipal clerk of Wittenberg, then with Lucas Cranach the Elder and his wife, Barbara. Von Bora had a number of suitors, including Hieronymus Baumgartner from Nuremberg, and a pastor, Kaspar Glatz from Orlamünde, but none of the proposals resulted in marriage. She told Luther's friend and fellow reformer, Nicolaus von Amsdorf, that she would be willing to marry only Luther or von Amsdorf.[16]

Marriage to Luther

Three depictions of Katharina von Bora

Martin Luther, as well as many of his friends, was at first unsure of whether he should marry. Philip Melanchthon thought that this would hurt the Reformation by causing scandal. Luther eventually decided that his marriage would 'please his father, rile the pope, cause the angels to laugh, and the devils to weep'.[16] 26-year-old Von Bora and 41-year-old Luther married on 13 June 1525, before witnesses including Justus Jonas, Johannes Bugenhagen, and Barbara and Lucas Cranach.[17] A small wedding breakfast was held the next morning, and a more formal, public ceremony on 27 June, presided over by Bugenhagen.[18]

The couple took up residence in the former dormitory and educational institution of Augustinian friars studying in Wittenberg (known as the 'Black Monastery'), a wedding gift from John, Elector of Saxony, brother of Luther's protector Frederick III, Elector of Saxony.[19] Katharina immediately took on the task of managing the monastery's vast holdings. She bred and sold cattle and ran a brewery to provide for their family, the numerous students who boarded with them, and her husband's visitors. In times of epidemics, she operated a hospital with nurses, working alongside them. Luther called her the 'boss of Zulsdorf', after the farm they owned, and the 'morning star of Wittenberg' for her habit of rising at 4 a.m.[2]

Based on Luther's descriptions, his wife, whom he nicknamed 'Herr Käthe', exerted much control over his life. She might have even influenced his decisions to a degree; Luther said that his wife 'convince[d] [him] of whatever' she pleased', and explicitly afforded her 'complete control' over the household, as long as 'his rights' were 'preserved', since '[f]emale government has never done any good'.[20] She thus assisted her husband with running their estate and directed renovations when necessary.[21] Anecdotal evidence suggests that Katharina Luther played a wife's role as taught by her husband's movement: she depended on him financially (although she also increased their estate's profits), and respected him as a 'higher vessel', always calling him 'Herr Doktor'. He reciprocated by occasionally consulting her on church matters.[22]

Katharina bore six children: Hans (1526–1575), Elisabeth (1527–1528), Magdalena (1529–1542), Martin (1531–1565), Paul (1533–1593), and Margarete (1534–1570). She also suffered a miscarriage on 1 November 1539. The Luthers raised four orphaned children, including Katharina's nephew, Fabian.[23]

Significance of the marriage

The marriage of von Bora to Luther is very important in the history of Protestantism, specifically in regard to the development of its views on marriage and gender roles. While Luther was not the first cleric to marry because of Reformation ideas, he was one of the most prominent. As he argued publicly for clerical marriage and produced much anti-Catholic propaganda, his marriage became a natural target for his enemies.[24]

After Luther's death

von Bora in 1546

von Bora's gravestone engraving at Saint Mary's Church in Torgau, Germany

When Martin Luther died in 1546, Katharina was left in difficult financial straits without Luther's salary as professor and pastor, even though she owned land, properties, and the Black Cloister. She had been counselled by Martin Luther to move out of the old abbey and sell it after his death, and move into much more modest quarters with the children who remained at home, but she refused.[25] Luther had named her his sole heir in his last will. His will could not be executed, however, because it did not conform with Saxon law.[26]

Almost immediately after, Katharina had to leave the Black Cloister, now called Lutherhaus, by herself, at the outbreak of the Schmalkaldic War, fleeing to Magdeburg. After she returned, the approaching war forced another flight in 1547, this time to Braunschweig. In July 1547, at the close of the war, she was able to return to Wittenberg.[citation needed]

After the war, the buildings and lands of the monastery had been torn apart and laid waste. Cattle and other farm animals had been stolen or killed. If she had sold the land and the buildings, she could have had a good financial situation. Financially, they could not remain there. Katharina was able to support herself thanks to the generosity of John Frederick I, Elector of Saxony, and the princes of Anhalt.[27]

She remained in Wittenberg in poverty until 1552, when an outbreak of the Black Plague and a harvest failure forced her to leave the city once again. She fled to Torgau, where she was thrown from her cart into a watery ditch near the city gates. For three months, she went in and out of consciousness, before dying in Torgau on 20 December 1552, at the age of 53. She was buried at Torgau's Saint Mary's Church, far from her husband's grave in Wittenberg. She is reported to have said on her deathbed, 'I will stick to Christ as a burr to cloth.'[28]

By the time of Katharina's death, the surviving Luther children were adults. After Katharina's death, the Black Cloister was sold back to the university in 1564 by his heirs.[citation needed]

Margareta Luther, born in Wittenberg on 27 December 1534, married into a noble, wealthy Prussian family, to Georg von Kunheim (Wehlau, 1 July 1523 – Mühlhausen [now Gvardeyskoye, Kaliningrad Oblast], 18 October 1611, the son of Georg von Kunheim [1480–1543] and wife Margarethe, Truchsessin von Wetzhausen [1490–1527]) but died in Mühlhausen in 1570 at the age of thirty-six.[29]

Commemoration

Katharina von Bora is commemorated on 20 December in the Calendar of Saints of some Lutheran churches in the United States.[30] In 2022, she was officially added to the Episcopal Church liturgical calendar with a feast day on 20 December.[31]

In addition to a statue in Wittenberg and several biographies, an opera of her life now keeps her memory alive.

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

Augustinians and Cistercians | Church and Society in the Medieval West

One newly founded order broke with the rule of Benedict, finding its inspiration in a letter of Augustine is that prescribed simply that monks share all their property, pray together at regular intervals, dress alike, and obey a superior. Some of the “Augustinians,” as they called themselves, interpreted these general rules severely, living in silence, performing manual labor, eating and drinking sparingly, and singing psalms; others ate meat, conversed among themselves, and did not insist on manual labor.

Often beginning as small informal foundations, the Augustinians attracted modest donations from relatively modest donors. Unlike Cluny, with its vast collections of buildings crowned by a great and splendid church, the Augustinian foundations were simple and humble. The Augustinians preached, baptized, heard confessions, and helped the poor unobtrusively. They multiplied rapidly, and in the thirteenth century there were thousands of Augustinian houses in England and on the Continent.

Founded only a little later, the Cistercians abandoned the world instead of living in it. Their original house, Citeaux (Cistercium) in Burgundy, lay in a dismal wasteland far from the distractions of the world. There they pioneered land reclamation and launched a period of agricultural expansion. By the twelfth century the Cistercians were looked to for their knowledge of how to make previously uncultivated lands, often swamps, productive. They considered themselves the only true Benedictines, vet the self-denial, poverty, and wholly spiritual life that the Cistercians adopted was often seen by their contemporaries as arrogant, worldly, and even greedy.

Perhaps the best-known Cistercian leader was Bernard of Clairvaux (c. 1091-1153), who in 1115 led a band of Cistercians to a new and remote site from which he influenced worldly affairs to a remarkable degree, preaching for a Second Crusade and attacking the scholastic method of teaching. As he wrote, “There are many who seek knowledge for the sake of knowledge: that is curiosity. There are others who desire to know in order that they themselves be known: that is vanity. Others seek knowledge in order to sell it: that is dishonorable. But there are also some who seek knowledge in order to edify others. That is love.” He launched significant reforms in teaching, the observance of church rules, and attitudes toward worship.

In the end, the Cistercians, too, changed. Display conquered austerity, and aristocratic traditions quenched humility. By the thirteenth century, great Cistercian monasteries were wealthy centers of production. The expensive arts of architecture and sculpture were lavished on their buildings. These Cistercian monasteries had become great corporations, thoroughly tied into the increasingly complex web of medieval economic life.

https://bigsiteofhistory.com/augustinians-and-cistercians-church-and-society-in-the-medieval-west

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.

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 (godrules.net)

https://www.godrules.net/library/luther/NEW1luther_c8.htm

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

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

The Priory of Sion is an initiatory Order of chivalry, founded on July 15 1099 in Jerusalem, by Godfrey of Bouillon, at the Abbey "Our Lady of Mount Sion" as "Order of our Lady of Mount Sion."The Order, after being registered for the first time in history, in 1956, and then being dissolved in 1993, was newly registered in 2015, perpetuating the legitimate Pierre Plantard de Saint-Clair's lineage, through the actual Grand Master, Marco Rigamonti.The Priory of Sion is characterized by a gnostic and rosicrucian influence, who sets himself the task of supporting and nurturing personal growth, moral and spiritual, with respect and in harmony with the personal objectives that each of us, by nature, has to carry through in life experience.It's also our purpose the esoteric research as the study and experience related to the transcendent and mystical in an environment of communion with our Brothers and Sisters, Members of the Order.The Priory of Sion today inherits a tradition of esoteric, philosophical, spiritual and cultural legacy, which favors the cultivation of values and principles that offers the way to live a more aware and noble personal dimension.We work through symbols, ancient rituals, theurgic practice and traditions, in order to live a personal and collective sprirituality in communion with our Brothers and Sisters.The Order is apolitical and forbids its members to be made a place of political debate, or even worse, to be exploited for such purposes."

http://www.prieure-de-sion.com/

The equites (/ˈɛkwɪtiːz/; lit. 'horse' or 'cavalrymen', though sometimes referred to as "knights" in English) constituted the second of the property-based classes of ancient Rome, ranking below the senatorial class. A member of the equestrian order was known as an eques (Latin: [ˈɛ.kʷɛs]).

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

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

The Constitutions of The Society of Jesus and Their Complementary Norms

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

The Prieuré was cited by name in references extending from the twelfth to the early seventeenth century. Then, in documents dating from 1619, it was stated to have incurred the displeasure of King Louis XIII of France, who evicted them from their seat at Orléans and turned the premises over to the Jesuits.5 After that, the Prieuré de Sion seemed to vanish from the historical record, at least under that name, until 1956, when it appeared again, registered in the French Journal officiel. And yet the present-day Order had repeatedly cited certain of its activities between 1619 and the twentieth century, certain historical events in which it had played a role, certain historical developments in which it had some sort of vested interest. When we examined the events and developments in question, we found indisputable evidence attesting to the involvement of an organised and coherent cadre working in concert behind the scenes, sometimes using other institutions as a façade. This cadre was not named specifically, but everything indicated that it was indeed the Prieuré de Sion. What was more, it proved to involve precisely the same network of interlinked families claiming Merovingian descent. Whether it was the intrigues and the Wars of Religion in the sixteenth century, the insurrection known as the Fronde in the seventeenth century or the Masonic conspiracies of the eighteenth century, successive generations of precisely the same families were implicated, operating in accordance with a single consistent pattern."

The Messianic Legacy

https://drive.google.com/file/d/1UV7FwghOOhdkp4fdk2SzG7oem2nRleW0/view?usp=sharing

The Counter-Reformation (Latin: Contrareformatio), also sometimes called the Catholic Revival,[1] was the period of Catholic resurgence that was initiated in response to, and as an alternative to, the Protestant Reformations at the time. It is frequently dated to have begun with the Council of Trent (1545–1563) and to have ended with the political conclusion of the European wars of religion in 1648, though this is controversial.[2] The broader term Catholic Reformation (Latin: Reformatio Catholica) also encompasses reforms and movements within the Church in the periods immediately before Protestantism or Trent and lasting later.

Initiated in part to address the challenges of the Protestant Reformations,[3] the Counter-Reformation was a comprehensive effort arising from the decrees of the Council of Trent. The effort produced apologetic and polemical documents, anti-corruption efforts, spiritual movements, the promotion of new religious orders, and the flourishing of new art and musical styles. Such policies (e.g., by the Imperial Diets of the Holy Roman Empire) had long-lasting effects in European history with exiles of Protestants continuing until the 1781 Patent of Toleration, although smaller expulsions took place in the 19th century.[4]

Such reforms included the foundation of seminaries for the proper training of priests in the spiritual life and the theological traditions of the Church, the reform of religious life by returning orders to their spiritual foundations, and new spiritual movements focusing on the devotional life and a personal relationship with Christ, including the Spanish mystics and the French school of spirituality.[1] It also involved political activities and used the regional Inquisitions.

https://en.wikipedia.org/wiki/Counter-Reformation

On Islam

At the time of the Marburg Colloquy, Suleiman the Magnificent was besieging Vienna with a vast Ottoman army.[192] Luther had argued against resisting the Turks in his 1518 Explanation of the Ninety-five Theses, provoking accusations of defeatism. He saw the Turks as a scourge sent by God to punish Christians, as agents of the biblical apocalypse that would destroy the Antichrist, whom Luther believed to be the papacy and the Roman Church.[193] He consistently rejected the idea of a Holy War, "as though our people were an army of Christians against the Turks, who were enemies of Christ. This is absolutely contrary to Christ's doctrine and name".[194] On the other hand, in keeping with his doctrine of the two kingdoms, Luther did support non-religious war against the Turks.[195] In 1526, he argued in Whether Soldiers can be in a State of Grace that national defence is reason for a just war.[196] By 1529, in On War against the Turk, he was actively urging Emperor Charles V and the German people to fight a secular war against the Turks.[197] He made clear, however, that the spiritual war against an alien faith was separate, to be waged through prayer and repentance.[198] Around the time of the Siege of Vienna, Luther wrote a prayer for national deliverance from the Turks, asking God to "give to our emperor perpetual victory over our enemies".[199]

In 1542, Luther read a Latin translation of the Qur'an.[200] He went on to produce several critical pamphlets on Islam, which he called "Mohammedanism" or "the Turk".[201] Though Luther saw the Muslim religion as a tool of the devil, he was indifferent to its practice: "Let the Turk believe and live as he will, just as one lets the papacy and other false Christians live."[202] He opposed banning the publication of the Qur'an, wanting it exposed to scrutiny.[203]

Final years, illness and death

Luther on his deathbed, a portrait by Lucas Cranach the Elder

Luther's grave in Schlosskirche, Wittenberg

Luther had been suffering from ill health for years, including Ménière's disease, vertigo, fainting, tinnitus, and a cataract in one eye.[237] From 1531 to 1546, his health deteriorated further. In 1536, he began to suffer from kidney and bladder stones, arthritis, and an ear infection which ruptured an ear drum. In December 1544, he began to feel the effects of angina.[238]

His poor physical health made him short-tempered and even harsher in his writings and comments. His wife Katharina was overheard saying, "Dear husband, you are too rude," and he responded, "They are teaching me to be rude."[239] In 1545 and 1546 Luther preached three times in the Market Church in Halle, staying with his friend Justus Jonas during Christmas.[240]

His last sermon was delivered at Eisleben, his place of birth, on 15 February 1546, three days before his death.[241] It was "entirely devoted to the obdurate Jews, whom it was a matter of great urgency to expel from all German territory," according to Léon Poliakov.[242] James Mackinnon writes that it concluded with a "fiery summons to drive the Jews bag and baggage from their midst, unless they desisted from their calumny and their usury and became Christians."[243] Luther said, "we want to practice Christian love toward them and pray that they convert," but also that they are "our public enemies ... and if they could kill us all, they would gladly do so. And so often they do."[244]

Luther's final journey, to Mansfeld, was taken because of his concern for his siblings' families continuing in their father Hans Luther's copper mining trade. Their livelihood was threatened by Count Albrecht of Mansfeld bringing the industry under his own control. The controversy that ensued involved all four Mansfeld counts: Albrecht, Philip, John George, and Gerhard. Luther journeyed to Mansfeld twice in late 1545 to participate in the negotiations for a settlement, and a third visit was needed in early 1546 for their completion.

The negotiations were successfully concluded on 17 February 1546. After 8 p.m., he experienced chest pains. When he went to his bed, he prayed, "Into your hand I commit my spirit; you have redeemed me, O Lord, faithful God" (Ps. 31:5), the common prayer of the dying. At 1 a.m. on 18 February, he awoke with more chest pain and was warmed with hot towels. He thanked God for revealing his Son to him in whom he had believed. His companions, Justus Jonas and Michael Coelius, shouted loudly, "Reverend father, are you ready to die trusting in your Lord Jesus Christ and to confess the doctrine which you have taught in his name?" A distinct "Yes" was Luther's reply.[245]

An apoplectic stroke deprived him of his speech, and he died shortly afterwards at 2:45 a.m. on 18 February 1546, aged 62, in Eisleben, the city of his birth. He was buried in the Schlosskirche in Wittenberg, in front of the pulpit.[246] The funeral was held by his friends Johannes Bugenhagen and Philipp Melanchthon.[247] A year later, troops of Luther's adversary Charles V, Holy Roman Emperor entered the town but were ordered by Charles not to disturb the grave.[247]

A piece of paper was later found on which Luther had written his last statement. The statement was in Latin, apart from "We are beggars," which was in German. The statement reads:

No one can understand Virgil's Bucolics unless he has been a shepherd for five years. No one can understand Virgil's Georgics, unless he has been a farmer for five years.

No one can understand Cicero's Letters (or so I teach), unless he has busied himself in the affairs of some prominent state for twenty years.

Know that no one can have indulged in the Holy Writers sufficiently, unless he has governed churches for a hundred years with the prophets, such as Elijah and Elisha, John the Baptist, Christ and the apostles.

Do not assail this divine Aeneid; nay, rather prostrate revere the ground that it treads.

We are beggars: this is true.[248][249]

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

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]"

page 221

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

[82] 27. 1Likewise, in addition to the other pilgrimages and probations explained above, the professed before making their profession, the coadjutors before taking their vows, 2and (when the superior thinks it wise) the scholastics before becoming approved and pronouncing their vows with the promise mentioned above, 3should engage in door-to-door begging for the love of God our Lord[49] for a period of three days at the times assigned to them, thus imitating the Society s earliest members. 4The purpose is that, going against the common manner of human thinking, they may be able in God s service and praise to humble themselves more and make greater spiritual progress, giving glory to his Divine Majesty. 5Another purpose is to enable them to be more disposed to practice begging when they are so commanded, or find it expedient or necessary 6when they are traveling through various parts of the world, according to what the supreme vicar of Christ our Lord may order or assign to them; or, in his place, the one who happens to be superior of the Society. 7For our profession requires that we be prepared and very much ready for whatever is enjoined upon us in our Lord and at whatsoever time, 8without asking for or expecting any reward in this present and transitory life, but hoping always for that life which lasts for all eternity, through God s supreme mercy.

The Constitutions of The Society of Jesus and Their Complimentary Norms

A Complete English Translation of the Official Latin Texts

THE INSTITUTE OF JESUIT SOURCES

SAINT LOUIS, 1996

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

Galatians 4:9

1599 Geneva Bible

9 But now seeing ye know God, yea, rather are known of God, how turn ye again unto impotent and [a]beggarly rudiments, whereunto as from the beginning ye will be in bondage [b]again?

Read full chapter

Footnotes

Galatians 4:9 They are called impotent and beggarly ceremonies, being considered apart by themselves without Christ: and again, for that by that means they gave good testimony that they were beggars in Christ, when as notwithstanding, for men, to fall back from Christ to ceremonies, is nothing else, but to cast away riches, and to follow beggarly.

Galatians 4:9 By going backward.

https://www.biblegateway.com/passage/?search=Galatians%204%3A9&version=GNV

Facade of St. Peter's

On February 10, 1608 the first stone was laid and on July 21, 1612 most of the work was completed. It took another two years for the ornamentattion.

The inscription (1m high) states: "Paul V Borghese, Roman, Pontiff, in the year 1612, the seventh of his pontificate, [erected] in honour of the Prince of Apostles".

From the central balcony, called the Loggia of the Blessings, the new pope is announced with "Habemus Papum", and gives the Urbi et Orbi blessing. The relief under the balcony, by Buonvicino, represents Christ giving the keys to St. Peter.

https://www.stpetersbasilica.info/Exterior/Facade/Facade.htm

Pope Paul V (Latin: Paulus V; Italian: Paolo V) (17 September 1550 – 28 January 1621), born Camillo Borghese, was head of the Catholic Church and ruler of the Papal States from 16 May 1605 to his death, in January 1621. In 1611, he honored Galileo Galilei as a member of the papal Accademia dei Lincei and supported his discoveries.[2] In 1616, Pope Paul V instructed Cardinal Robert Bellarmine to inform Galileo that the Copernican theory could not be taught as fact, but Bellarmine's certificate allowed Galileo to continue his studies in search for evidence and use the geocentric model as a theoretical device. That same year Paul V assured Galileo that he was safe from persecution so long as he, the Pope, should live. Bellarmine's certificate was used by Galileo for his defense at the trial of 1633.[3]

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

Borghese

Recorded in many forms including Bourges, Bourgaize, Bourgeois, (France), Burgess, Burges and Burgis (England and Scotland), Borghese, Borgesio and Burgisi (Italy), and others, this interesting surname is of pre 8th century Old French origins. It derives from the word "burgeis", meaning inhabitant and FREEMAN of a fortified town, one which could apply municipal rates, taxes, and duties. A burgeis generally had tenure of land or buildings from a landlord by "burgage", which involved the payment of a fixed money rent. In Scotland, the position of burgess required not only the making of payments, but to be availble to take part in guarding the town. The surname is one of the earliest recorded anywhere in the world. These recordings are from England because this country was the first to adopt both hereditary surnames and to make the necessary registers in which to record them. France was several centuries later, and Italy, not until the 19th century in most areas. Early recordings showing the influence of the Norman-French in England after the Invasion of 1066 include: Ralph le Burgeis, in the Pipe Rolls of the county of Sussex in 1195, and Philip Bourges in the cartulary of Oseney Abbey, Oxford in 1197. The first recorded spelling of the family name is shown to be that of Geoffrey Burgeis, which was dated 1115, in the "Winton Rolls" of Hampshire. This was during the reign of King Henry 1st, known as "The Lion of Justice", 1100 - 1135. Surnames became necessary when governments introduced personal taxation. Over the centuries, surnames in every country have continued to "develop", often leading to astonishing variants of the original spelling.

https://www.surnamedb.com/Surname/Borghese

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

§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;

The Constitutions of The Society of Jesus and Their Complimentary Norms

A Complete English Translation of the Official Latin Texts

THE INSTITUTE OF JESUIT SOURCES

SAINT LOUIS, 1996

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

AFA-27 [recorded 03/15/87] | The CIA, the Military & Drugs Part IV

Program Highlights Include: “Operation Condor” (an international assassination consortium of Latin American dictatorships); a number of assassinations and attempted assassinations conducted under “Condor;” Argentine fascist and P‑2 lodge member Jose Lopez Rega; Italian fascist and Skorzeny associate Prince Justo Valerio Borghese; former Goebbels Propaganda Ministry official Gerhard Hartmut Von Schubert (the operating manager of the Paladin group); Paladin’s overlap with Spanish intelligence and the CIA; Operation Condor’s attempts at disguising its acts as left-wing terror; the position of the World Anti-Communist League in the milieu set forth in this broadcast

For more related content, please visit:

http://ourhiddenhistory.org/

https://archive.org/details/@altviewstv-fanclub

https://rumble.com/v4e2vto-dave-emory-anti-fascist-archives-27-the-cia-the-military-and-drugs-part-4-o.html

Since Fulcanelli informs us that the argotique of the green language is based on a cabalistic pattern of meaning, it should be obvious that this pattern is the Tree of Life of his fellow adepts. That it is not obvious is the result of misdirection, conscious or unconscious, on the part of Fulcanelli’s student, Eugène Canseliet. In the “Preface to the Second Edition” of Mystery of the Cathedrals, Canseliet, while displaying his knowledge of the importance of stellar imagery in his master’s work, ends with a major piece of misinformation. He states that the justification for the republication of the book lies in the fact “that this book has restored to light the phonetic cabala, whose principles and applications had been completely lost.” While this is somewhat true, Canseliet goes on to conclude that after his and Fulcanelli’s work, “this mother tongue need never be confused with the Jewish Kabbalah.”24 He continues by asserting that “the Jewish Kabbalah is full of transpositions, inversions, substitutions and calculations, as arbitrary as they are abstruse.” Again this is true for many explications of the kabbalistic mystery, but it does not address the issue of the universality of the Tree of Life itself. Canseliet further muddies the water by suggesting that cabala and Kabbalah are derived from different roots. Cabala, he declares, is derived from the Latin caballus, or “horse,” while Kabbalah is derived from the Hebrew word for tradition. On the surface, this is indeed correct, but Canseliet is skillfully avoiding the deeper meanings of both these words, which leads us ultimately to their common root—kaba, the stone. Fulcanelli never voiced such opinions in the body of the book. In Mystery of the Cathedrals, he obliquely refers to the cabala as the “language of the gods” and scorns the “would-be cabalists . . . whether they be Jewish or Christian,” and “the would-be experts, whose illusory combinations lead to nothing concrete.”25 He goes on to say: “Let us leave these doctors of the Kabbalah to their ignorance,” implying those who claimed to be authorities on the Hebrew Kabbalah. He says nothing against the Kabbalah itself but merely notes that it is misunderstood by almost everyone. By implication, Fulcanelli is also saying that he does understand it properly. As we saw in chapter 2, “Isis the Prophetess” points to a Tree of Life motif for its source of wisdom. The Hebrew spelling of Amnael’s name gives us a clue to its nature. Using Hebrew gematria, the letters in the name add up to 123, the number of the three-part name of God, AHH YHVH ELOHIM, associated with the top three sefirot on the Tree of Life, Kether, Chokmah, and Binah (see fig. 2.9). As noted already, if we break the name into Amn and ael, we get the numbers 91 and 32. These are both references to the Tree of Life, 32 being the total number of paths and sefirot and 91 being the number of the Hebrew word amen, AMN, and the word for “tree,” AYLN. Stirling, in his rediscovery of the ancient canon, concludes that the Tree of Life is the pattern that underlies the secret language of symbolism, which is the language expressed by the liberal arts that accompany Alchemy/Philosophy on the base of the middle pillar of the Porch of Judgment. Fulcanelli himself points to the Tree of Life as the key secret in his description of the dragon’s plinth, going so far as to paraphrase the Sefer Yetzirah. Therefore, why should we, on the basis of Canseliet’s prejudice, associate anything else with Fulcanelli’s kabbalistic image pattern? Fulcanelli also instructs us that language is a reflection of the universal Idea, a clear reference to the Word/World Tree. The kabbalistic origins of the art of light, Fulcanelli reminds us, are but a reflection of the divine light. Fulcanelli is not only making use of this kabbalistic Tree of Life pattern, but he is a master of its symbolic subtleties as well. As he unfolds his array of images and concepts, we see the guiding matrix of the ancient Word, the verbum dismissum or lost word of Western esotericism, revealed as the divine World/Word Tree."

The Mysteries of The Great Cross of Hendaye

Alchemy and The End of Time

Jay Weidner and Vincent Bridges

https://dn790009.ca.archive.org/0/items/the-mysteries-of-the-great-cros-jay-weidner/The%20Mysteries%20of%20the%20Great%20Cros%20-%20Jay%20Weidner.pdf

$500 million Perelman Arts Center opens at World Trade Center site

BY DAVE CARLIN

UPDATED ON: SEPTEMBER 13, 2023 / 6:43 PM / CBS NEW YORK

NEW YORK -- There's a new beacon of light for Lower Manhattan. Added to the World Trade Center site is a $500 million center for performance and creative expression.

CBS New York's Dave Carlin was at the grand opening of Perelman Arts Center (PAC NYC).

The giant cube is dazzling and drawing crowds to a shapeshifting arts space.

The grand opening had VIPs, song and dance. Tony Award winner Gavin Creel was joined by ballet students from the Joffrey School.

The chairman of the board for Perelman Arts Center is former mayor Michael Bloomberg.

"Today, we inaugurate the last major piece of the rebuilding of the World Trade Center site," he said.

The center at 251 Fulton St. is the work of REX architecture firm.

"In the core of the building, the heart of the building, are these really dynamic theaters. There's three, and they are extremely reconfigurable," REX founding principal Joshua Ramos said.

The interior space is by the Rockwell Group.

"The combination of elements -- the memorial, the museum. In the performing arts center, you have to come up the stairs, and you're entering a place that's about creativity and art and possibilities," David Rockwell said.

"We need places like this to give us that sense of hope again," Gov. Kathy Hochul said.

"It renews our spirit," Mayor Eric Adams said.

There is a dazzling difference between day and night -- the thin marble panels and a glowing from within this place full of life.

"Being part of the World Trade Center site is so important to our mission," PAC NYC Executive Director Khady Kamara said. "You can walk in anytime we're open."

"We're going to have Marcus Samuelsson's restaurant for breakfast, lunch and dinner. We're going to have free performances on the lobby stage. So I do think just a place to come and hang out," PAC NYC Artistic Director Bill Rausch said.

The theaters are buzzing with activity, setting the stages for the start of performances Sept. 19."

https://www.cbsnews.com/newyork/news/perelman-arts-center-world-trade-center/

"Woe unto them! for they have gone in the way of Cain, and ran greedily after the error of Balaam for reward, and perished in the gainsaying of Core." Jude 1:11

Note 281.—"CUBE. The cube is a symbol of truth, of wisdom, of moral perfection The New Jerusalem promised by the Apocalypse is equal in length, breadth, and height,"—Mackey's Encyclopedia and Dictionary of Freemasonry, Article Cube."

Twenty-Fourth Degree; or Prince of the Tabernacle.

INITIATION.

Scotch Rite Masonry Illustrated Volume 2 -The complete Ritual of the Ancient and Accepted Scottish Rite profusely illustrated 1905.pdf - Google Drive

CAABA or KAABA

Arabic word Ka'abah for CUBIC building. The square building or temple in Mecca. More especially the small cubical oratory. within, held in adoration by the Mohammedans, as containing the black stone said to have been given by an angel to Abraham. The inner as well as the outer structure receives its name from Ka'ab, meaning cube (see Allah)."

Mackey's Encyclopedia of Freemasonry (phoenixmasonry.org)

When Attalus, the Pontiff and King of Pergamos, died in 133BC, he bequested the Headship of the "Babylonian Priesthood" to Rome. William B. Barker in his book "Lares and Penates cracks open the codeword Pergamos as used by St. John in Revelation 2:13. He writes: "The Chaldean Magi enjoyed a long period of prosperity at Babylon. A pontiff appointed by the sovereign ruled over a college of seventy-two hierophants.... [just as the popes have 70 Cardinals] the defeated Chaldeans fled to Asia Minor, and fixed their central college at Pergamos, and too the Palladium of Babylon, the CUBIC stone [believed to represent Cybele or Kybele, the mother goddess] with them. Here, independent of state control, they carried on the rites of their religion, and plotted against the peace of the Persian Empire, caballing with the Greeks for that purpose."

Thus we see that the Chaldeans continued to wield political and religious influence, injecting thier presence into the next world empire. When the city was later given to Rome (Rome acquired the city of Pergamos by decree of Attalus III, bequething his kingdom to the Roman Caesar), the priesthood of Pergamos moved to the new power center on the Italian peninsula."

page 504-505

"Kingdom of God or Masterpiece of Satan?-The Secret Doctrine"

Codeword Barbelon book One

by P.D. Stuart

Pope Francis at 9/11 memorial: ‘We can never forget them’

Catherine E. Shoichet

By Catherine E. Shoichet, CNN

4 minute read

Updated 7:42 PM EDT, Fri September 25, 2015

New York

CNN

—

He calls his church a field hospital for the spiritually wounded. And on Friday, Pope Francis spoke to hundreds who are still trying to heal.

Praying with families of victims of the September 11 attacks at a ground zero memorial and speaking at an interfaith service, Francis offered a message of hope at a place of horror.

“The name of so many loved ones are written around the towers’ footprints. We can see them, we can touch them, and we can never forget them,” Francis said.

“Here, amid pain and grief, we also have a palpable sense of the heroic goodness which people are capable of. … Hands reached out, lives were given.

“This place of death became a place of life, too, a place of saved lives, a hymn to the triumph of life over the prophets of destruction and death, to goodness over evil, to reconciliation and unity over hatred and division,” Francis said.

On Friday, his first full day in New York and his fourth day in the United States, Francis spoke at the UN General Assembly, sang with children at a school in Harlem, rumbled through Central Park in his Popemobile and celebrated a Mass with thousands of Catholics at Madison Square Garden.

His visit to the National September 11 Memorial & Museum was billed as a moment to pause and reflect in a day packed with large events in the public eye.

‘This really is the beginning’

At a place that’s often the site of somber memorials, the arrival of Pope Francis brought a chorus of cheers and chants.

Outside the National September 11 Memorial & Museum, about 1,000 family members of victims of the 2001 terror attack greeted the Pope.

Standing steps away from where their relatives perished, they lined up along guard railings to catch a glimpse of Francis.

Some got the chance to talk with him one-on-one. Others watched from behind barriers, trying to catch his attention.

A man shouted: “Francisco! Our whole family’s here! A blessing, please!”

It wasn’t long before the crowd joined him: “Our blessing, please! Francisco! Francisco! Francisco!”

Nixia Mena-Alexis held a bouquet of yellow roses in one hand and wore a photograph of her sister pinned to her shirt.

The flowers, she said, symbolize the Catholic Church – and hope. She said she hoped to give some to the Pope and place some beside her sister’s name – one of thousands surrounding the reflecting pools at the memorial.

Diarelia Mena worked in IT for Cantor Fitzgerald. She had just turned 30 and had a 2-year-old daughter when she was killed on September 11.

“She was full of life and her laughter was contagious,” her sister said as her eyes filled with tears.

The lifelong Catholic said coming here fills her with a mix of emotions. But Mena-Alexis knew she wanted to be here when the Pope came.

“To me, he symbolizes peace, and that’s part of what we’re striving for after what happened here,” she said. “This is sacred ground, so I wanted to be present when he came.”

Jean Colaio, 50, lost her two brothers on 9/11. Both worked at Cantor Fitzgerald.

Being in the Pope’s presence, she said, will help heal her family.

“We were here on that day and witnessed everything and evacuated. We had our horrible experience here,” Colaio said. “And this really is the beginning. We’ve been working on our healing. But I think this really has propelled it.

“I feel close and connected to my brothers because he’s here.”

Marjorie Kane, whose father was killed on 9/11, said she felt differently after seeing the Pope than she ever had at the site.

“It’s honestly the first time I can recall being on this ground and feeling this peace and calm,” she said. “I’m usually full of such sorrow and such sadness coming here.”

Papal power

It wasn’t just Catholics who said they were inspired by the Pope’s message.

Dr. Gunisha Kaur, who offered a Sikh prayer onstage at the ceremony, is pregnant and asked the Pope to bless her baby.

Onstage, before the crowd, he placed his hand on her belly.

“That is the power of this pope, that he means something to all religions,” her husband, Simran Jeet Singh, said after the service.

Kaur said she was moved by Francis – and all the faiths that were part of the program.

“During prayers that were in languages that I don’t know, I I found myself singing along,” she said. “It really felt like we were all there praying together.”

https://www.cnn.com/2015/09/25/us/pope-francis-united-nations-friday/index.html

https://www.facebook.com/4williamdunn/posts/pfbid0U1jKbzeevy4dRrLCaaXYyL2gZymvS5BaR3VTzM37Y5LbHCKapeWGST245GK6CFspl

The Holocaust

In his history of the heroes of the Holocaust, the Jewish historian Martin Gilbert notes that priests and nuns of orders like the Jesuits, Franciscans and Benedictines hid Jewish children in monasteries, convents and schools to protect them from the Nazis.[53] Historically, Jesuits had at times used their influence against the Jews in Catholic countries, and, according to Lapomarda, from the 16th century Jewish people and Jesuits had often found themselves in opposition.[5] In the 1930s, the Jesuits still had a rule banning people of Jewish ancestry from joining the Jesuits.[14]

Fourteen Jesuit priests have been formally recognized by Yad Vashem, the Holocaust Martyrs' and Heroes' Remembrance Authority in Jerusalem, for risking their lives to save Jews during the Holocaust of World War II. These are: Roger Braun (1910–1981)[54] of France; Pierre Chaillet (1900–1972) of France;[55] Jean-Baptist De Coster (1896–1968) of Belgium;[56] Jean Fleury (1905–1982) of France;[57] Emile Gessler (1891–1958) of Belgium; Jean-Baptiste Janssens (1889–1964) of Belgium; Alphonse Lambrette (1884–1970) of Belgium; Planckaert Emile (1906–2006) of France; hu:Raile Jakab (1894–1949) of Hungary; Henri Revol (1904–1992) of France; pl:Adam Sztark (1907–1942) of Poland; Henri Van Oostayen (1906–1945) of Belgium; Ioannes Marangos[58] (1901–1989) of Greece; and Raffaele de Chantuz Cube (1904–1983) of Italy. For more information on these Jesuits and others who were involved in helping Jews, see Vincent A. Lapomarda, 100 Heroic Jesuits of the Second World War (2015).

With the Third Reich close to its full extent in late 1942, the Nazis sought to extend their roundups of Jews. In Lyon, in Vichy France, Cardinal Gerlier had defiantly refused to hand over Jewish children being sheltered in Catholic homes, and on September 9 it was reported in London that Vichy French authorities had ordered the arrest of all Catholic priests sheltering Jews in the unoccupied zone. Eight Jesuits were arrested for sheltering hundreds of children on Jesuit properties.[59]

Two thirds of the 300,000 Jews living in France at the outbreak of war survived the Nazi Holocaust.[60] The majority of French Jews survived the occupation, in large part thanks to the help received from Catholics and Protestants, who protected them in convents, boarding schools, presbyteries and families.[61] The Amitiés Chrétiennes organisation operated out of Lyon to secure hiding places for Jewish children. Among its members was the Jesuit Pierre Chaillet.[62] The influential French Jesuit theologian Henri de Lubac was active in the resistance to Nazism and to antisemitism. He along with Pierre Chaillet assisted in the publication of Témoinage chrétien. He responded to Neo-paganism and antisemitism with clarity, describing the notion of an Aryan New Testament standing in contradiction to a Semitic Old Testament as "blasphemy" and "stupidity."[63]

Dislike of Germans and Nazism was strong in Catholic Belgium.[64] The Belgian Superior General of the Jesuits, Jean-Baptiste Janssens, was later honoured as Righteous among the Nations by Yad Vashem.[65] The Nazis occupied Hungary in 1944, and commenced wide-scale deportations of Jews.[66] Jesuit superior Jakab Raile is credited with saving around 150 Jewish people in the Jesuit residence in Budapest.[67] In Lithuania, priests were active in the rescue of Jews, among them the Jesuit Bronius Paukstis.[68]

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

6 And I said to the man that was clothed in linen, that stood upon the waters of the river: How long shall it be to the end of these wonders? 7 And I heard the man that was clothed in linen, that stood upon the waters of the river: when he had lifted up his right hand, and his left hand to heaven, and had sworn, by him that liveth for ever, that it should be unto a time, and times, and half a time. And when the scattering of the band of the holy people shall be accomplished, all these things shall be finished. 8 And I heard, and understood not. And I said: O my lord, what shall be after these things? 9 And he said: Go, Daniel, because the words are shut up, and sealed until the appointed time. 10 Many shall be chosen, and made white, and shall be tried as fire: and the wicked shall deal wickedly, and none of the wicked shall understand, but the learned shall understand.

11 And from the time when the continual sacrifice shall be taken away, and the abomination unto desolation shall be set up, there shall be a thousand two hundred ninety days, 12 Blessed is he that waiteth and cometh unto a thousand three hundred thirty-five days. 13 But go thou thy ways until the time appointed: and thou shalt rest, and stand in thy lot unto the end of the days.

Daniel 12:6-12

Douay-Rheims Bible

https://www.drbo.org/chapter/32012.htm

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

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?usp=sharing

page 221

The Constitutions of The Society of Jesus and Their Complimentary Norms

A Complete English Translation of the Official Latin Texts

THE INSTITUTE OF JESUIT SOURCES

SAINT LOUIS, 1996

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

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.

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

Q. 150. Who, I beseech you, are those who are not to be accounted members of the

Church?

A. All such as are not in the unity of the church, by a most firm belief of her doctrine, and

due obedience to her pastors; as Jews, Turks, Heretics, &c.

Q. 151. Why may not Heretics and Schismatics justly claim to be in the Unity of the

Church and Members of Christ's body?

A. Because Catholics can show to each sect of Heretics and Schismatics the time they

began; the date of their separation from the Church: the name of the person or persons of

their sect who first separated themselves, and the cause of their condemnation; whilst the

Catholic Church always was from the beginning.

Q. 152. What if a Protestant should tell you, that the difference between them and

us, are not differences in fundamentals, or in faith, but in opinion only, and

therefore do not exclude them out of unity of the Catholic Church?

A. I should answer, they contradict themselves; for they accuse us of robbing God of his

honour, in holding priestly absolutions from sins; in adoring Christ's body and blood, as

really present in the eucharist, and holding the Pope's supremacy in things belonging to

the spiritual government of the Church, also the infallibility of the Church and general

councils, in delivering and defining points of faith, which are no matters of indifference,

but high fundamentals.

Q. 153. How do you prove all obstinate Innovators to be Heretics?

A. Because they wilfully stand out against the definitive sentence of the Church of God,

and submit not to any tribunal appointed by Christ to decide religious controversies; but

follow their own interpretation of the dead letter of the scriptures.

The Douay Catechism of 1649

by Henry Tuberville, D.D

https://www.remnantnewspaper.com/The%20Douay%20Catechism%20of%201649.pdf

The Western Schism, also known as the Papal Schism, the Great Occidental Schism, or the Schism of 1378 (Latin: Magnum schisma occidentale, Ecclesiae occidentalis schisma), was a split within the Catholic Church lasting from 1378 to 1417 in which bishops residing in Rome and Avignon both claimed to be the true pope, and were joined by a third line of Pisan claimants in 1409. The schism was driven by personalities and political allegiances, with the Avignon Papacy being closely associated with the French monarchy.

The papacy had resided in Avignon since 1309, but Pope Gregory XI returned to Rome in 1377. The Catholic Church split in 1378 after Gregory XI's death and Urban VI's election. A group of French cardinals declared his election invalid and elected Clement VII as pope. After several attempts at reconciliation, the Council of Pisa (1409) declared that both rivals were illegitimate and elected a third purported pope. The schism was finally resolved when the Pisan claimant Antipope John XXIII called the Council of Constance (1414–1418). The Council arranged the renunciation of both Roman pope Gregory XII and Pisan antipope John XXIII. The Avignon antipope Benedict XIII was excommunicated, while Pope Martin V was elected and reigned from Rome.

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

The Diet of Worms of 1521 (German: Reichstag zu Worms [ˈʁaɪçstaːk tsuː ˈvɔʁms]) was an imperial diet (a formal deliberative assembly) of the Holy Roman Empire called by Emperor Charles V and conducted in the Imperial Free City of Worms. Martin Luther was summoned to the diet in order to renounce or reaffirm his views in response to a Papal bull of Pope Leo X. In answer to questioning, he defended these views and refused to recant them. At the end of the diet, the Emperor issued the Edict of Worms (Wormser Edikt), a decree which condemned Luther as "a notorious heretic" and banned citizens of the Empire from propagating his ideas. Although the Protestant Reformation is usually considered to have begun in 1517, the edict signals the first overt schism.

The diet was conducted from 28 January to 25 May 1521 at the Bischofshof palace in Worms, with the Emperor presiding.[1] Other imperial diets took place at Worms in the years 829, 926, 1076, 1122, 1495, and 1545, but unless plainly qualified, the term "Diet of Worms" usually refers to the assembly of 1521.

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

PART X THE PRESERVATION AND INCREASE OF THE SOCIETY

410 §1. As a sign of gratitude and devotion to the Sacred Heart of Jesus, let that feast be solemnly celebrated; and on that day is to be renewed the consecration by which the Society on January 1, 1872, dedicated and consecrated itself totally and perpetually.

§2. The consecration to the Immaculate Heart of the Blessed Virgin Mary is to be renewed each year on the feast of the Immaculate Heart.[1]

411 The sense of belonging and responsibility that each individual one of Ours has toward the whole Society should be manifested in a knowledge of our spirituality, our history, our saints, our apostolic labors, and our men, especially of those who are suffering difficulties for the sake of Christ; it is to be manifested as well by maintaining Ignatian mobility and flexibility with a view to helping any region of the Society whatsoever.[2]

412 §1. All our members should have at heart a shared concern for attracting new members to the Society, especially by prayer and the example of their lives as individuals and in community.[3]

§2. Therefore, we must do everything possible actively to present the Society in such a way that those whom God calls will know and appreciate who and what we are and what is our distinctive way of proceeding in the following of Christ.[4]

§3. We must also promote vocations as widely as possible, in order to reflect the culture and experience of those we seek to serve, including minority cultures, immigrants, and indigenous people.[5]

413 The Society should always show itself bound to its benefactors in charity and gratitude. Superiors should ensure that prayers are offered for them and other appropriate signs of our gratitude are shown them.[6]

414 In the perfect observance of all the Constitutions and in the particular fulfillment of our Institute, our formed members should excel, setting a good example and spreading the good odor of Christ, keeping before their eyes the serious obligation they have of giving edification especially to our younger members.[ 7]

415 All by earnest reading and meditation (in particular, at the time of the annual Spiritual Exercises, renewal of vows, monthly recollection, beginning of the year, and so forth) should strive ever to know, esteem, and love better our Constitutions and the special nature of our Institute,[ 8] which are to be faithfully observed, and which for each and all of us are the one, true, and safe way that surely leads to the perfection to which our Lord calls and invites all sons of the Society.[9] §2. Major superiors, especially at the time of the annual visitation, should see that this is faithfully observed.

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 Complimentary Norms

A Complete English Translation of the Official Latin Texts

THE INSTITUTE OF JESUIT SOURCES

SAINT LOUIS, 1996

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

AI Overview

Both Louis and Luther, while of similar German origin, have distinct meanings. Louis, primarily a French name, means "famous warrior". Luther, a German name, has a broader meaning, often interpreted as "army of the people" or "renowned warrior".

Elaboration:

Louis:

Derived from the German name Ludwig, Louis (the French form) means "famous warrior". It's a popular name in many cultures, including France, where it was borne by 14 kings.

Luther:

The German name Luther, also linked to the concept of "renowned warrior," can be translated as "army of the people.". It's particularly known for its association with Martin Luther, the key figure in the Protestant Reformation.

Luther (surname):

The surname Luther is also of German origin, but it can also be found in other cultures.

Generative AI is experimental.

Ancestry

Early life

Luther asked the family of the nuns to admit them into their houses, but they declined, possibly because this would have made them accomplices to a crime under canon law.[15]

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

The Cistercian Order

Main article: Cistercians

In 1075 Robert de Molesme, a Benedictine monk from Cluny Abbey, had obtained the permission of Pope Gregory VII to found a monastery at Molesme in Burgundy. At Molesme, Robert tried to restore monastery practice to the simple and severe character of the original Rule of Saint Benedict, called "Strict Observance". Being only partly successful in this at Molesme, Robert in 1098 led a band of 21 monks from their abbey at Molesme to establish a new monastery. The monks acquired a plot of marsh land just south of Dijon called Cîteaux (Latin: "Cistercium") and set about building a new monastery there which became Cîteaux Abbey, the mother Abbey of the newly founded Cistercian Order.[10]

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

Finally, the Constitutions train us all for perfection, instructing us in the weapons to be used in combatting our three fierce and raging adversaries. They teach us how to counter the lust of the flesh with chastity, the lust of the eyes with poverty, and the pride of life with obedience. I shall say nothing of our observance of chastity (in which we should imitate the purity of the angels so far as our frailty allows), or of our OBSERVANCE of poverty (which is so STRICT that neither churches nor professed houses may acquire any rents, lands, or even perpetual endowments). As for obedience, however, by which we consecrate the chief and noblest part of ourselves to God, our Constitutions require of us that it be so prompt, eager, perfect, and integral that we do not swerve even a hairsbreadth from our superiors commands. In matters falling under obedience, not only must our action be guided by the superior s command and our will by his will, but even something much more difficult our understanding by his understanding.

To sum up: men crucified to the world, and to whom the world itself is crucified[7] such would our Constitutions have us to be; new men, I say, who have put off their affections to put on Christ;[8] dead to themselves to live to justice; who, with St. Paul in labors, in watchings, in fastings, in chastity, in knowledge, in long suffering, in sweetness, in the Holy Spirit, in charity unfeigned, in the word of truth, show themselves ministers of God[9] and by the armor of Justice on the right hand and, on the left, by honor and dishonor, by evil report and good report, by good success finally and ill success, press forward with great strides to their heavenly country. This is the sum and aim of our institute.

And so I beseech you, brothers in the Lord, that we may walk in a manner worthy of our vocation,[10] and, in order to know that vocation, may read and reread these Constitutions that have been bestowed upon us by the gift of God. Let us study them day and night. Let us vie with each other in learning them, pondering them, and keeping them. If we do so, our name will be matched by our lives and our profession made manifest in deed.

Farewell in Christ.

Rome, the house of the Society of Jesus, 1559 [7]

The Constitutions of The Society of Jesus and Their Complimentary Norms

A Complete English Translation of the Official Latin Texts

THE INSTITUTE OF JESUIT SOURCES

SAINT LOUIS, 1996

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

Augustinians and Cistercians | Church and Society in the Medieval West

https://bigsiteofhistory.com/augustinians-and-cistercians-church-and-society-in-the-medieval-west

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

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

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

British Israelism (also called Anglo-Israelism) is a pseudo-historical[1][2] belief that the people of Great Britain are "genetically, racially, and linguistically the direct descendants" of the Ten Lost Tribes of ancient Israel.[3] With roots in the 16th century, British Israelism was inspired by several 19th century English writings such as John Wilson's 1840 Our Israelitish Origin.[4] From the 1870s onward, numerous independent British Israelite organizations were set up throughout the British Empire as well as in the United States; as of the early 21st century, a number of these organizations are still active. In the United States, the idea gave rise to the Christian Identity movement.

The central tenets of British Israelism have been refuted by archaeological,[5] ethnological,[6] genetic,[7]: 181 and linguistic research.[8][9]: 33–34

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

The Masonic King of England

Edward VIII was crowned both king and Grand Master of English Freemasonry on January20, 1936. Edward, however, married a divorced commoner from the United States and was forced to abdicate eleven months later on December 10th. His younger brother ascended the throne the next day and downgraded Edward's title to the Duke of Windsor. In July1940 the Duke assumed the governorship of the Bahamas.127 Edward VIII not only supported Hitler, he did so loudly. From the time of Hitler's rise to power, the Windsors were fascinated by the Fuehrer and his New Order in Europe. Speaking in Masonic 480 terms, the King expressed the views of the Brotherhood concerning Hitler: "What-ever happens, he said, "whatever the outcome, a New Order is going to come into the world.... It will be buttressed with police power.. ..When peace comes this time, there is going to be a New Order of Social Justice. It cannot be another Versailles." 128 During his short reign, King Edward VIII made every effort to promote Nazism. As a result some of the most prominent aristocrats in England joined the Nazi Party.129

Scarlet and the Beast

by John Daniel

https://ia803001.us.archive.org/28/items/ScarletAndTheBeastJohnDaniel1995/Scarlet%20and%20the%20Beast,%20John%20Daniel%20(1995).pdf

Edward VIII (Edward Albert Christian George Andrew Patrick David; 23 June 1894 – 28 May 1972), later known as the Duke of Windsor, was King of the United Kingdom and the Dominions of the British Empire, and Emperor of India, from 20 January 1936 until his abdication in December of the same year.[a]

Edward was born during the reign of his great-grandmother Queen Victoria as the eldest child of the Duke and Duchess of York, later King George V and Queen Mary. He was created Prince of Wales on his 16th birthday, seven weeks after his father succeeded as king. As a young man, Edward served in the British Army during the First World War and undertook several overseas tours on behalf of his father. The Prince of Wales gained popularity due to his charm and charisma, and his fashion sense became a hallmark of the era. After the war, his conduct began to give cause for concern; he engaged in a series of sexual affairs that worried both his father and the British prime minister, Stanley Baldwin.

Upon his father's death in 1936, Edward became the second monarch of the House of Windsor. The new king showed impatience with court protocol, and caused consternation among politicians by his apparent disregard for established constitutional conventions. Only months into his reign, a constitutional crisis was caused by his proposal to marry Wallis Simpson, an American who had divorced her first husband and was seeking a divorce from her second. The prime ministers of the United Kingdom and the Dominions opposed the marriage, arguing a divorced woman with two living ex-husbands was politically and socially unacceptable as a prospective queen consort. Additionally, such a marriage would have conflicted with Edward's status as titular head of the Church of England, which, at the time, disapproved of remarriage after divorce if a former spouse was still alive. Edward knew the Baldwin government would resign if the marriage went ahead, which could have forced a general election and would have ruined his status as a politically neutral constitutional monarch. When it became apparent he could not marry Simpson and remain on the throne, he abdicated. He was succeeded by his younger brother, George VI. With a reign of 326 days, Edward was one of the shortest-reigning British monarchs to date.

After his abdication, Edward was created Duke of Windsor. He married Simpson in France on 3 June 1937, after her second divorce became final. Later that year, the couple toured Nazi Germany, which fed rumours that he was a Nazi sympathiser. During the Second World War, Edward was at first stationed with the British Military Mission to France. After the fall of France, he was appointed Governor of the Bahamas. After the war, Edward spent the rest of his life in France. He and Wallis remained married until his death in 1972; they had no children.

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

Hajj Amin al-Husayni meets Hitler

In this German propaganda newsreel, the former Mufti of Jerusalem, Hajj Amin al-Husayni, an Arab nationalist and prominent Muslim religious leader, meets Hitler for the first time. During the meeting, held in in the Reich chancellery, Hitler declined to grant al-Husayni’s request for a public statement—or a secret but formal treaty—in which Germany would: 1) pledge not to occupy Arab land, 2) recognize Arab striving for independence, and 3) support the “removal” of the proposed Jewish homeland in Palestine. The Führer confirmed that the “struggle against a Jewish homeland in Palestine” would be part of the struggle against the Jews. Hitler stated that: he would “continue the struggle until the complete destruction of Jewish-Communist European empire”; and when the German army was in proximity to the Arab world, Germany would issue “an assurance to the Arab world” that “the hour of liberation was at hand.” It would then be al-Husayni’s “responsibility to unleash the Arab action that he has secretly prepared.” The Führer stated that Germany would not intervene in internal Arab matters and that the only German “goal at that time would be the annihilation of Jewry living in Arab space under the protection of British power.”

https://encyclopedia.ushmm.org/content/en/film/hajj-amin-al-husayni-meets-hitler

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

The Jesuit clause (Norwegian: Jesuittparagrafen) was a provision in the Constitution of Norway, paragraph 2, in force from 1814 to 1956, that denied Jesuits entry into the country. Until 1897, this provision was combined with a ban on monastic orders, and until 1851 a ban on Jews, the so-called Jew clause.

The second paragraph of the Constitution originally reads:

Den evangelisk-lutherske Religion forbliver Statens offentlige Religion. De Indvaanere, der bekjende sig til den, ere forpligtede til at opdrage sine Børn i samme. Jesuitter og Munkeordener maae ikke taales. Jøder ere fremdeles udelukkede fra Adgang til Riget.

The Evangelical-Lutheran religion remains the public religion of the State. The inhabitants who profess it are obliged to educate their children in the same. Jesuits and monastic orders are not to be tolerated. Jews are still excluded from admission to the kingdom.

Historian Bernt T. Oftestad has often interpreted the ban as an expression of Norwegian anti-Catholicism.[1] Catholicism was banned in Norway until 1845,[2] when the Dissenter Act was passed and Catholic worship was allowed in Norway, although monks continued to be banned from entering the country.[3] As early as 1624, Norway had prohibited Catholic priests from staying in the country, under threat of the death penalty.[4][5]

Restrictions on Catholic worship were gradually reduced from 1845, but the ban on Jesuits was not lifted until Norway ratified the 1950 European Convention on Human Rights in 1956. In both 1897 and 1925, proposals to lift the ban on Jesuits were discussed and voted on, but failed to gain a supermajority in 1897, and only gained the support of a minority in 1925. Thus, this provision became the last important express legal restriction on religious presence and practice in Norway.[6]

Background

Jesuits

Main article: Society of Jesus

The Jesuit order was founded during the Reformation in Europe with the aim of reforming the Catholic Church from within. The order does not have monasteries in the usual sense, although monks who are in the same place must live together. The monks do not wear their own habit and are not bound to a place, unlike for example the Benedictine order, but are sent out by the order. The Jesuit order played a decisive role during the Counter-Reformation and in Catholic missions. For a time, it was a powerful organization within the Catholic Church. The Jesuits have fostered both missions and the establishment of educational institutions, and established a number of universities in Europe. Their missionary activity and sometimes elitist and offensive style has led to strong backlash and criticism over time, as well as the emergence of both suspicion and a number of myths associated with the order and their activities. Within Catholic circles as well, such as Jansenism and philosopher Blaise Pascal, attacks have been made on the Jesuits.[7]

Views on the Jesuits

During the 1956 parliamentary debate on the repeal of the clause, the order was accused of being behind the Spanish Civil War[8] and of inspiring Communists and Marxists by the then-president of the Odelsting, C. J. Hambro:

It must be remembered that neither Nazism in Germany, Fascism in Italy, Rexism in Belgium led by Degrelle, the Catholics' favorite disciple, Petain's movement in France, Franco's movement in Spain would have been possible without the support and active collaboration of the Jesuits. Those who have retained any impression of Hitler's Mein Kampf will also have a strong impression of how much he had learned from Jesuitism, and how highly he valued its organization and its teachings. There are few things he has expressed more directly.

— C. J. Hambro[6]

It was thought[by whom?] that the members of the order followed the Pope blindly and that the order followed a moral theology which justified both lying and deceit as long as the ends were good,[7] and were for that reason given the motto "The end justifies the means".[9] Similar ideas about the Jesuits were also common in Norway in the 20th century.[7]

Before 1814

As the Jesuit schools and universities grew in reputation, it also became common for wealthy Norwegian official families to send their children there for the best education:[7] in Rome, but also later in Belgium, Poland and elsewhere. For Norwegian students, the school in Braniewo on the Baltic Sea was particularly attractive.[7] The students went to Jesuit schools, and many received tuition free. They had to attend Catholic masses, confessions and Catholic Eucharist. Many of the students converted to Catholicism, the best known being Laurentius Nicolai. The schools also gained a good reputation, with good teaching staff and pedagogically recognized methods. The education was practical and results-oriented.[7] The schools provided education in various disciplines, such as literature, music, drama and mathematics.[7] Several of these began missionary work in the Nordic countries, starting in Poland and Belgium. There were also some Catholics in Norway who more or less hid their faith, among them Laurits Clausen Scabo [no] who was bishop of Stavanger and Christoffer Hjort who was headmaster at Oslo Cathedral School. In 1602, the Catholics in Norway had their own clergy for a period.

In 1604, the situation for Catholics worsened. It was then forbidden to employ anyone who had attended Jesuit schools in positions in schools and churches. In practice, students from Norway ended up no longer attending Jesuit schools, and much of the contact with Catholic countries disappeared. In 1623–1624 the Jesuits made a new missions attempt. As a result, in 1624, Catholic priests were banned from Denmark–Norway under threat of the death penalty.

But around the mid-1600s, the Catholic Church largely abandoned its missionary activities in Norway, and most active attempts to re-Catholicize Denmark–Norway ceased.[10]

Work on the Constitution

Wilhelm Frimann Koren Christie proposed the restrictions on religious freedom in the Constitution through a proposal he submitted on 4 May 1814

The first drafts of the Constitution did not mention Jesuits, but the ban on Jews was there from the beginning. A draft from 16 April reads:

Alle Religions - Secter tilstedes fri Religionsøvelse, dog ere Jøder fremdeles udelukkede fra Adgang til Riget.

All religious sects are allowed free exercise of religion, though Jews are still excluded from admission to the kingdom.

Around 20 drafts of a new constitution were prepared, in 15 of which religious practice was regulated and only one had full freedom of religion. The tendency of the proposal was to allow non-Lutheran Christian denominations, but forbid their public practice.[7] Eleven of the 15 proposals stated that the Evangelical Lutheran faith should be the public religion, seven stated that the king should profess this faith, one stated that the government should profess this faith, and one applied the requirement to all officials.[11] Pope Clement XIV disbanded the Jesuit order in 1773 and the order was not active while work on the Constitution was ongoing.

On 4 May, a total of 20 paragraphs were adopted, but on the same day there was a new debate on paragraph 2, on freedom of religion. Wilhelm Frimann Koren Christie had promoted the draft, and thought that the exclusion of Jesuits and "monastic orders" should also be added to paragraph 2, something that had not been included in the drafts until then.[7] Christie's proposal was divided into four parts:[11]

Jews and Jesuits were to be excluded from the kingdom

Monastic orders should not be tolerated

The inhabitants of the country should profess the religion of the state

The inhabitants should be obliged to educate their children in the public religion

A few priests argued against it and for religious tolerance. Then the question of the Jews was brought up again. Priest Peter Ulrik Magnus Hount tried in vain to argue that the provision to test the Jews was

"Disgustingly intolerant. Jews are human beings. If other nations acted as we do, the Jews would have no place to live, and yet they should be allowed to live somewhere on God's green earth."[12]

Provost Hans Christian Ulrik Midelfart also spoke against the proposal which he called a manifestation of unchristian intolerance. Christie, however, said that Jesuits could pose a threat to the country and that other "sects" could also be harmful.

It turned out as Christie wanted, and 94 of 110 representatives at the Constituent Assembly in Eidsvoll voted for the proposal, but it then had a provision that there should in principle be free exercise of religion, a point that fell out in the editorial committee, consisting of Christian Adolph Diriks, Lauritz Weidemann and Georg Sverdrup[11] while Nicolai Wergeland stood for full religious freedom in this case. But the battle was not over religious tolerance, even in paragraph 15, which stipulated that the regent should "always" profess the Evangelical Lutheran religion. This wording was important because Charles III Johan had been a confessing Catholic until 1810. The Independence Party [no; sv] (Selvstendighetspartiet) was thus given the opportunity to make a strict confession to the Lutheran religion in an attempt to exclude the Swedish heir to the throne as future Norwegian king.[12]

Debate on repeal

In the debates on the repeal of the Jesuit clause, the counter-arguments went along two lines: one was that Jesuits being allowed entry could represent a threat to the country, and a constitutionally conservative line that the constitution should not be changed unless there was a need for change, and that this provision was in effect a dormant provision, since no Jesuits had been stopped at the border.

Viggo Ullmann promoted the proposal to remove the Jesuit provisions in 1897.

The arguments for repeal were primarily based on principles of religious and spiritual freedom, and that the provisions were not worthy of a modern democracy.[7]

The weight of these different arguments was, however, somewhat different on the three occasions, the fear of the alleged harmful effect of the Jesuits on the country being greatest in the discussion of 1925.

1897

At the request of Norwegian Catholics, a final amendment to the Constitution was delivered in 1892 to repeal the Jesuit clause, and they called on Viggo Ullmann of the Liberal Party to promote it. The proposal came up for debate on 10 May 1897, along with two other proposals.[13]

Ullmann's proposal struck down the ban on Jesuits and monastic orders, but the Jesuit ban was added when the proposal was supported by Ullmann's party colleagues Thomas Georg Münster and Hans Jacob Horst. Another proposal was promoted by Hans Andersen from the Conservative Party, where the Jesuit and monastic order ban was removed and full religious practice was allowed "within the boundaries of law and virtuousness".[13] A third proposal was promoted by Liberals Ole Olsen Five and Johannes Okkenhaug [arz; nn; no] which would retain the ban on Jesuits and monastic orders, and add a ban on Freemasons.[13]

The debate was dominated by the practical meaning of these prohibitions. At that time, it was only the Jesuit ban that had criminal law, where a Jesuit who was discovered in Norway could be sentenced to lifelong forced labor. This was therefore interpreted to mean that there was actually no prohibition on other members of monastic orders staying in Norway, but only a prohibition on establishing orders in the country.[13] It was further discussed whether there was a need for the amendment according to the requirements in paragraph 112. As there had been no unfortunate experiences with the Jesuit ban, it was argued that there was no reason to remove it. It was also pointed out in the debate that other countries had had similar bans on Jesuits, but had removed them.

The result of the debate was that the ban on monastic orders was removed as there was still no possibility of sanction or leverage, while the Jesuit ban was maintained. However, the proposal to remove the Jesuit ban received a majority, 63 in favor and 43 against, but not the supermajority of 2/3.[13]

1925

Marta Steinsvik was one of several spokespeople for those who strongly opposed the repeal of the Jesuit clause in 1925

The government promoted proposals to the Storting (Parliament) to remove the Jesuit provision in a proposition dated 23 November 1923, reported in the Storting meeting of 29 November.[14] At that time there was a more positive attitude to the bill, but by the time it came up for consideration in 1925 the mood had changed, particularly within Christian circles in the country.[7] The Faculty of Theology at MF Norwegian School of Theology, the country's bishops and the Association of Priests of the Church of Norway spoke out against lifting the Jesuit ban.[7] There was also debate among the general public, with Marta Steinsvik and Luthersk Kirketidende [no] in particular opposing the lifting of the ban, while church historian Oluf Kolsrud [no] and composer and author Gerhard Schjelderup wanted the Jesuit ban removed.[7] Steinsvik traveled the country with the lecture "In the Mother Church's Embrace" and through a series of articles in Aftenposten in 1925, strongly advocated against the Catholic Church and the repeal of the Jesuit clause.[6]

The debate in Parliament showed that it wanted to respect the wishes of the Church in the matter.[7] This time the Jesuit ban was discussed alone, unlike in 1897. It was argued this time that the provision was now a "dead paragraph", as the previous penal provisions had been removed. But unlike in 1897, the proposal was voted down this time, with 99 voting against and just 33 voting in favor.[7]

1956

C. J. Hambro, who himself had a Jewish background, opposed the repeal of the Jesuit clause[6]

The Jesuit clause created difficulties for Norway in international cooperation.[15] The matter came up again in Parliament in connection with Norway's ratification of the European Convention on Human Rights of 4 November 1950. Also, the UN Universal Declaration of Human Rights from 1948 was withdrawn. The government therefore promoted through proposition number 202, 1952, a proposal for a constitutional amendment, which was referred to the Parliament on 10 January 1953.[16] Ole Hallesby and other professors at the Faculty of Theology did not want the Jesuits in the country because they would be morally destructive, among other things, due to the Jesuits' teachings defending lies.[15][17][18] Theologian Olav Valen-Sendstad also strongly opposed the repeal of the clause.[19]

During the parliamentary debate on 1 November 1956, the President of the Odelsting C. J. Hambro was deeply concerned about the future of Norway if the Jesuits were allowed to enter the country: "I look with the utmost fear for the future of our people at any move against the state church".[6][8][16] From the podium he also made an attack on professor of church history Einar Molland [no], who in November 1955 had been asked by the head of the Standing Committee on Scrutiny and Constitutional Affairs, Erling Wikborg, to make a statement on the Jesuit Order, Hambro questioning Molland's authority in the matter.[6]

Hambro stood together with Lars Elisæus Vatnaland (Farmers' Party) and Erling Wikborg (Christian Democratic Party) as opponents of the lifting of the Jesuit clause.[7] Hambro believed that the Jesuits had been a contributor to the rise of fascism and Nazism in the interwar period, and also an inspiration for communists and Marxists. Kjell Bondevik also spoke out against the repeal and warned against letting the order into the country.[20]

Opposition was strong in some Christian circles, with theologian Olav Valen-Sendstad as a key spokesman, who among other things wrote the publication Åpent brev til Norges storting 1954 : vil stortinget gi jesuitt-fascicmen sin moralske anerkjennelse? ('Open letter to the Norwegian Parliament 1954: will the parliament give Jesuit fascism its moral recognition?')[19]

When the matter came to a vote in Parliament, the repeal received a large majority, 111 votes to 31. All 14 Christian Democratic Party representatives voted against, and Hambro was in the minority, along with five of the 27 representatives from the Conservatives.[16]

Later sections on religious freedom

In 1964, paragraph 2 was amended again, this time by adding the right to free exercise of religion. The paragraph reads:

Alle Indvaanere av Riget have fri Religionsøvelse. Den evangelisk-lutherske Religion forbliver Statens offentlige Religion. De Indvaanere, der bekjende seg til den, ere forpligtede til at opdrage sine Børn i samme.

All inhabitants of the kingdom shall have free exercise of religion. The Evangelical-Lutheran religion shall remain the public religion of the State. The inhabitants who profess it are obliged to educate their children in the same.

On 21 May 2012, the paragraph was amended again by removing the reference to the state's public religion, and the amended paragraph § 2 reads:

Værdigrundlaget forbliver vor kristne og humanistiske Arv. Denne Grundlov skal sikre Demokrati, Retsstat og Menneskerettighederne.

Our values remain our Christian and humanist heritage. This Constitution shall guarantee democracy, the rule of law and human rights.

The provision on freedom of religion was moved to § 16:

Alle Indvaanere af Riget have fri Religionsøvelse. Den norske Kirke, en evangelisk-luthersk kirke, forbliver Norges Folkekirke og understøttes som saadan af Staten. Nærmere Bestemmelser om dens Ordning fastsættes ved Lov. Alle Tros- og Livssynssamfund skal understøttes paa lige Linje.

All inhabitants of the kingdom shall have free exercise of religion. The Norwegian Church, an Evangelical Lutheran Church, remains the People's Church of Norway and is supported as such by the State. The details of its organization shall be determined by law. All faith and philosophical communities shall be supported on an equal basis.

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

The Jesuit Law (Jesuitengesetz) of 4 July 1872 forbade Jesuit institutions on the soil of the new German empire.[1]

It was part of a broader intensification of church-state rivalry that emerged in the final decades of the nineteenth century in much of Europe as nationalism flourished, and secular states took a more assertive role in the daily lives of individuals. Within Germany, sources generally identify the resulting church-state struggle as the Kulturkampf (literally 'cultural struggle', and meaning a cultural battle or war).[2][3]

Content, political context and consequences

The core focus of the Kulturkampf laws went back to the individual states that together comprised the newly unified German Empire and which still enjoyed considerable autonomy within it. Apart from the so-called Pulpit Law, the Jesuit Law was one of very few Kulturkampf legislative measures enacted at a national level.

Some of the new laws of the 1870s, notably the Prussian school inspection law (Schulaufsichtsgesetz) and civil registration requirements for marriages, births and deaths, triggered state-church confrontation only as a side-effect. Unlike these measures, the Jesuit Law was from the start part of a struggle against the Jesuits, who were seen as the spearhead of Ultramontanism. By acknowledging the supremacy of Papal authority, the Jesuits contested the secular authority of Germany's imperial chancellor, Otto von Bismarck. Contemporary context for the Jesuit Law came from pre-emptive public campaigning against it by Roman Catholic traditionalists and the Protestant churches.

Within the national legislature (Reichstag), the majority coalition strengthened the draft legislation proposed by Bismarck. On 4 July 1872 the law, which concerned the Jesuits and Catholic religious orders, was promulgated. It proscribed the activities of Jesuit and associated orders on German soil. It empowered the government to impose residency bans on individual members of those orders, and to expel foreign members from the country.

The Jesuit Law created a strange political alliance. Chancellor Bismarck found himself supported by many Liberals in the Reichstag. Despite the secular instincts of nineteenth century liberalism there were indeed several prominent liberals who opposed the Jesuit Law on 19 July 1872 when the Reichstag voted on it. Opponents included Otto Bähr, Ludwig Bamberger and Eduard Lasker from the National Liberal Party. From the Progressive Party, Franz Duncker, Moritz Wiggers, Franz Wigard, Julius Dickert, Edward Banks, Ludwig Joseph Gerstner, Adolf Hermann Hagen, August Hausmann [de], Carl Herz, Moritz Klotz, Julius von Kirchmann and Wilhelm Schaffrath voted against it.[4] They rejected the exceptionalism of the Jesuit Law, which constituted discriminatory restrictions on the fundamental rights of a single group.

A number of other liberals stayed away for the vote. Supporters of the Jesuit Law from the Progressive Party included Franz Ziegler, Albert Hänel and Eugen Richter. They were joined in the vote by the National Liberal assembly deputy, Karl Biedermann, who had opposed the law till the last minute but then, after much agonizing, changed his mind.[5] Nevertheless, the overwhelming majority of the National Liberals and most of the Progressives voted in support of the measure.

Reichstag conservatives, alarmed to find themselves aligned with most of the liberals, were no doubt reassured by Bismarck's wry historical reference as he addressed the chamber, "We will not go to Canossa, not physically, nor in spirit".[6]

One immediate result of the law was the emigration of numerous Jesuits across the border into Limburg in the Netherlands and Belgium.

As a political campaign, Bismarck's pursuit of the Kulturkampf was not a total success, and following the accession of Pope Leo XIII in 1878 the papacy lost some of its enthusiasm for Papal infallibility.[citation needed][clarification needed] During the 1880s much of the anti-church legislation of the previous decade was repealed. The Jesuit Law nevertheless remained in force throughout and beyond Bismarck's long term of office. The Catholic Centre Party and other organisations repeatedly demanded its repeal. An unintended consequence of the law was that it served as a focus around which Catholic political opposition to Bismarck coalesced. It was only in 1904 that the law was watered down. It was repealed in 1917 while the political class was focused on the First World War, and the civilian government, increasingly sidelined by the military establishment, saw an urgent need to nurture Centre Party support.

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

247 §1. As far as the promotion of justice is concerned, we must become more aware, as the Church itself has done, of its more recent and new exigencies for our mission;[18] such are, among others, protection of the human rights of persons and peoples (individual, socioeconomic, civil and political, the right to peace, to progress, to cultural integrity); the disturbing consequences of the interdependence of peoples, causing grave damage to the quality of life and culture of poor peoples, especially of indigenous peoples;[19] safeguarding human life itself, from its beginning to its natural end, life that is severely threatened by the so-called culture of death ; the influence of the media in the service of justice, which requires coordinated action of Christians and other persons in different areas;[20] protection of the environment; the tragic marginalization of not a few nations, especially on the African continent at this time; the need of the peoples of Eastern Europe to find a sure way to a future in freedom, peace, and security; the problem of the socially marginalized in every society; the very grave worldwide situation of refugees.[21]

The Constitutions of The Society of Jesus and Their Complimentary Norms

A Complete English Translation of the Official Latin Texts

THE INSTITUTE OF JESUIT SOURCES

SAINT LOUIS, 1996

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 Reichskonkordat ("Concordat between the Holy See and the German Reich"[1]) is a treaty negotiated between the Vatican and the emergent Nazi Germany. It was signed on 20 July 1933 by Cardinal Secretary of State Eugenio Pacelli, who later became Pope Pius XII, on behalf of Pope Pius XI and Vice Chancellor Franz von Papen on behalf of President Paul von Hindenburg and the German government. It was ratified 10 September 1933 and it remains in force to this day. The treaty guarantees the rights of the Catholic Church in Germany. When bishops take office, Article 16 states they are required to take an oath of loyalty to the Governor or President of the German Reich established according to the constitution. The treaty also requires all clergy to abstain from working in and for political parties. Nazi breaches of the agreement began after it had been signed and intensified afterwards. The Church protested, including in the 1937 Mit brennender Sorge encyclical of Pope Pius XI. The Nazis planned to eliminate the Church's influence by restricting its organizations to purely religious activities.[2]

The Reichskonkordat is the most controversial of several concordats that the Vatican negotiated during the pontificate of Pius XI. It is frequently discussed in works that deal with the rise of Hitler in the early 1930s and the Holocaust. The concordat has been described by some as giving moral legitimacy to the Nazi regime after Hitler had acquired quasi-dictatorial powers through the Enabling Act of 1933, an Act itself facilitated through the support of the Catholic Centre Party.

The treaty places constraints on the political activity of German clergy of the Catholic Church. With passage of the 1935 Nuremberg Laws, for example, a policy of nonintervention was followed. The majority of the German church hierarchy regarded the treaty as a symbol of peace between church and state.[3] From a Catholic Church perspective, it has been argued that the Concordat prevented even greater evils being unleashed against the Church.[4] Though some German bishops were unenthusiastic, and the Allies at the end of World War II felt it inappropriate, Pope Pius XII successfully argued to keep the concordat in force. It is still in force.

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

March of Time -- outtakes -- Pope Pius XII blessing Allied troops

Film | Digitized | Accession Number: 2004.723.1 | RG Number: RG-60.4082 | Film ID: 2732

Overview

Description

Pope Pius XII with an audience of American and British soldiers. The pope is carried in on a chair, preceded by Swiss guard members. He speaks to the troops in English from his chair at the front of the room (the sound is echoey and somewhat hard to hear). Shots of the soldiers listening attentively. Close views of the pope. He stands and bestows his blessings. Scenes of the pope surrounded by and chatting with soldiers. Good views of the Pope, smiling, chatting. 01:06:07 groups begins singing and he is carried out on his chair. Other cuts and camera angles. MOving shot very close through crowd of soldiers. Elevated shot of men.

Film Title

War Coverage -- Official Signal Corps No. 2

Duration

00:07:58

Date

Event: 1944 June

Production: 1944

Locale

Rome, Italy

Italy

Credit

Accessed at United States Holocaust Memorial Museum, courtesy of National Archives & Records Administration

Contributor

Producer: March of Time, Inc.

https://collections.ushmm.org/search/catalog/irn1003494

The ratlines (German: Rattenlinien) were systems of escape routes for German Nazis and other fascists fleeing Europe from 1945 onwards in the aftermath of World War II. These escape routes mainly led toward havens in the Americas, particularly in Argentina, though also in Paraguay, Colombia,[1] Brazil, Uruguay, Mexico, Peru, Guatemala, Ecuador, and Bolivia, as well as the United States, Canada, Australia, Spain, and Switzerland.

There were two primary routes: the first went from Germany to Spain, then Argentina; the second from Germany to Rome, then Genoa, then South America. The two routes developed independently but eventually came together.[2] The ratlines were supported by rogue elements in the Vatican, particularly an Austrian bishop and four Croatian clergy of the Catholic Church who sympathized with the Ustaše.[3][4][5] Starting in 1947, U.S. Intelligence used existing ratlines to move certain Nazi strategists and scientists.[6]

While consensus among Western scholars is that Nazi leader Adolf Hitler died by suicide in 1945, in the late 1940s and 1950s the U.S. investigated claims that he survived and fled to South America.

https://en.wikipedia.org/wiki/Ratlines_(World_War_II)

The Operation Paperclip was a secret United States intelligence program in which more than 1,600 German scientists, engineers, and technicians were taken from former Nazi Germany to the US for government employment after the end of World War II in Europe, between 1945 and 1959; several were confirmed to be former members of the Nazi Party, including the SS or the SA.

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

Coat of Arms of Pope John XXIII

In the centre of the pavement is the coat of arms of Pope John XXIII (r. 1958-63), which records his opening of the second Vatican Council on October 11th 1962.

The pavement also sports the coats of arms of Pope Clement (r. 1700-21)and Pope Leo XIII (r. 1878-1903).

walking Tours of Rome

https://www.walksinrome.com/portico-of-st-peters-basilica.html

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 Complimentary Norms

A Complete English Translation of the Official Latin Texts

THE INSTITUTE OF JESUIT SOURCES

SAINT LOUIS, 1996

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

On the Jews and Their Lies (German: Von den Jüden und iren Lügen; in modern spelling Von den Juden und ihren Lügen) is a 65,000-word antisemitic treatise written in 1543 by the German Reformation leader Martin Luther (1483–1546).[1]

Luther's attitude toward Jews took different forms during his lifetime. In his earlier period, until about 1537, he wanted to convert Jews to Lutheranism (Protestant Christianity). In his later period when he wrote On the Jews and Their Lies, he denounced them and urged their persecution.[2]

In this treatise, he argues that Jewish synagogues and schools be set on fire, prayer books be destroyed, rabbis forbidden to preach, Jewish homes burned, and property and money confiscated. Luther demanded that no mercy or kindness be given to Jews,[3] that they be afforded no legal protection,[4] and "these poisonous envenomed worms" should be drafted into forced labor or expelled forever.[5] He also seems to advocate murder of Jews, writing "[W]e are at fault in not slaying them".[6]

The book may have had an impact on creating later antisemitic German thought.[7] With the rise of the Nazi Party in Weimar Germany, the book became widely popular among Nazi supporters. During World War II, copies of the book were commonly seen at Nazi rallies, and the prevailing scholarly consensus is that it may have had a significant impact on justifying the Holocaust.[8] Since then, the book has been denounced by many Lutheran churches.[9]

Content

In the treatise, Martin Luther describes Jews as a "base, whoring people, that is, no people of God, and their boast of lineage, circumcision, and law must be accounted as filth".[10] Furthermore, Luther writes that the synagogue has been an "incorrigible whore and an evil slut".[11]

In the first ten sections of the treatise, Luther expounds, at considerable length, upon his views concerning Jews and Judaism and how these compare to Protestants and Protestant Christianity. Following the exposition, Section XI of the treatise advises Protestants to carry out seven remedial actions, namely:[12]

to burn down Jewish synagogues and schools and warn people against them

to refuse to let Jews own houses among Christians

to take away Jewish religious writings

to forbid rabbis from preaching

to offer no protection to Jews on highways

for usury to be prohibited and for all Jews' silver and gold to be removed, put aside for safekeeping, and given back to Jews who truly convert

to give young, strong Jews flail, axe, spade, and spindle, and let them earn their bread in the sweat of their brow

Luther's essay consistently distinguishes between Jews who accept Christianity (with whom he has no issues) and Jews who practice Judaism (whom he excoriates viciously).[13][14][15]

The tract specifically acknowledges that many early Christians, including prominent ones, had a Judaic background.[16]

Early in his life, Luther had argued that Jews had been prevented from converting to Christianity by the proclamation of what he believed to be an impure gospel by the Catholic Church, and he believed they would respond favorably to the evangelical message if it were presented to them gently. He expressed concern for the poor conditions in which they were forced to live, and insisted that anyone denying that Jesus was born a Jew was committing heresy.[17]

Luther's first known comment about Jewish people is in a letter written to Reverend Spalatin in 1514:

Conversion of the Jews will be the work of God alone operating from within, and not of man working – or rather playing – from without. If these offences be taken away, worse will follow. For they are thus given over by the wrath of God to reprobation, that they may become incorrigible, as Ecclesiastes says, for every one who is incorrigible is rendered worse rather than better by correction.[18]

In 1519, Luther challenged the doctrine Servitus Judaeorum ("Servitude of the Jews"), established in Corpus Juris Civilis by Justinian I in 529. He wrote: "Absurd theologians defend hatred for the Jews. ... What Jew would consent to enter our ranks when he sees the cruelty and enmity we wreak on them – that in our behavior towards them we less resemble Christians than beasts?"

In his commentary on the Magnificat, Luther is critical of the emphasis Judaism places on the Torah, the first five books of the Old Testament. He states that they "undertook to keep the law by their own strength, and failed to learn from it their needy and cursed state".[19] Yet, he concludes that God's grace will continue for Jews as Abraham's descendants for all time, since they may always become Christians.[20] "We ought ... not to treat the Jews in so unkindly a spirit, for there are future Christians among them."[21]

In his 1523 essay That Jesus Christ Was Born a Jew, Luther condemned the inhuman treatment of Jews and urged Christians to treat them kindly. Luther's fervent desire was that Jews would hear the gospel proclaimed clearly and be moved to convert to Christianity. Thus he argued:

If I had been a Jew and had seen such dolts and blockheads govern and teach the Christian faith, I would sooner have become a hog than a Christian. They have dealt with the Jews as if they were dogs rather than human beings; they have done little else than deride them and seize their property. When they baptize them they show them nothing of Christian doctrine or life, but only subject them to popishness and monkery ... If the apostles, who also were Jews, had dealt with us Gentiles as we Gentiles deal with the Jews, there would never have been a Christian among the Gentiles ... When we are inclined to boast of our position [as Christians] we should remember that we are but Gentiles, while the Jews are of the lineage of Christ. We are aliens and in-laws; they are blood relatives, cousins, and brothers of our Lord. Therefore, if one is to boast of flesh and blood the Jews are actually nearer to Christ than we are ... If we really want to help them, we must be guided in our dealings with them not by papal law but by the law of Christian love. We must receive them cordially, and permit them to trade and work with us, that they may have occasion and opportunity to associate with us, hear our Christian teaching, and witness our Christian life. If some of them should prove stiff-necked, what of it? After all, we ourselves are not all good Christians either.[22]

Against the Jews

In August 1536, Luther's prince, John Frederick, Elector of Saxony, issued a mandate that prohibited Jews from inhabiting, engaging in business in, or passing through his realm. An Alsatian shtadlan, Rabbi Josel of Rosheim, asked a reformer, Wolfgang Capito, to approach Luther in order to obtain an audience with the prince, but Luther refused every intercession.[23] In response to Josel, Luther referred to his unsuccessful attempts to convert Jews: "I would willingly do my best for your people but I will not contribute to your [Jewish] obstinacy by my own kind actions. You must find another intermediary with my good Lord."[24] Heiko Oberman notes this event as significant in Luther's attitude toward Jews: "Even today this refusal is often judged to be the decisive turning point in Luther's career from friendliness to hostility toward the Jews";[25] yet, Oberman contends that Luther would have denied any such "turning point". Rather he felt that Jews were to be treated in a "friendly way" in order to avoid placing unnecessary obstacles in their path to Christian conversion, a genuine concern of Luther.[26]

Paul Johnson writes that "Luther was not content with verbal abuse. Even before he wrote his anti-Semitic pamphlet, he got Jews expelled from Saxony in 1537, and in the 1540s he drove them from many German towns; he tried unsuccessfully to get the elector to expel them from Brandenburg in 1543."[27]

Michael Berenbaum writes that Luther's reliance on the Bible as the sole source of Christian authority fed his later fury toward Jews over their rejection of Jesus as the messiah.[17] For Luther, salvation depended on the belief Jesus was Son of God, a belief that adherents of Judaism do not share. Graham Noble writes that Luther wanted to save Jews, in his own terms, not exterminate them, but beneath his apparent reasonableness toward them, there was a "biting intolerance", which produced "ever more furious demands for their conversion to his own brand of Christianity". (Noble, 1–2) When they did not convert, he turned on them.[28]

History since publication

The prevailing scholarly view since the Second World War is that the treatise exercised a major and persistent influence on Germany's attitude toward its Jewish citizens in the centuries between the Reformation and the Holocaust.[7][29][30] Four hundred years after it was written, the Nazis displayed On the Jews and Their Lies during Nuremberg rallies, and the city of Nuremberg presented a first edition to Julius Streicher, editor of the Nazi newspaper Der Stürmer, the newspaper describing it, on Streicher's first encounter with the treatise in 1937, as the most radically antisemitic tract ever published.[8][31]

Against this view, theologian Johannes Wallmann writes that the treatise had no continuity of influence in Germany, and was in fact largely ignored during the 18th and 19th centuries.[7] Hans Hillerbrand argues that to focus on Luther's role in the development of German antisemitism is to underestimate the "larger peculiarities of German history".[30]

In May 1948, antisemite Gerald L. K. Smith published an English translation called "The Jews and Their Lies", which was published under the name "Christian Nationalist Crusade".

Since the 1980s, some Lutheran church bodies have formally denounced and dissociated themselves from Luther's vitriol about Jews.[a] In November 1998, on the 60th anniversary of Kristallnacht, the Evangelical Lutheran Church in Bavaria issued a statement: "It is imperative for the Lutheran Church, which knows itself to be indebted to the work and tradition of Martin Luther, to take seriously also his anti-Jewish utterances, to acknowledge their theological function, and to reflect on their consequences. It has to distance itself from every [expression of] anti-Judaism in Lutheran theology."[9]

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

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

https://www.facebook.com/4williamdunn/posts/pfbid08KijchPNy4tRLQGe7q9ZZTZZvJUKnnWdsSLRexF3AyyMkf4cdZHEbyt8TSbyN4azl

Spitfire is the third album by American rock band Jefferson Starship. Released in 1976, a year after the chart-topping Red Octopus, it quickly scaled the charts, peaking for six consecutive weeks at No. 3 in Billboard and attaining an RIAA platinum certification. Stereo and quadraphonic mixes of the album were released.

Background

By early 1976, Jefferson Starship had become one of America's biggest rock bands thanks to the multiplatinum success of 1975's Red Octopus and its smash hit "Miracles". They were playing arenas and stadiums as well as headlining big festivals, and money was pouring in.[1] All seemed well within the group, although the beginnings of dissent began to appear when singer Grace Slick broke up her seven-year relationship with guitarist Paul Kantner, choosing to hook up instead with the group's lighting director Skip Johnson (Johnson was quickly fired from that position, although he would be re-hired in 1978).[1] There were also lingering problems with Marty Balin, who had refused to sign a long-term contract with RCA/Grunt and was working on an album-by-album basis, which gave him much leverage now that he was writing the hit singles.[2] Although he was enjoying his return to prominence within the group, the pressure was now on Balin to come up with another hit that would equal or surpass "Miracles".

In the meantime, there were also increasing charges that the group had betrayed their earlier underground credentials as Jefferson Airplane and "sold out" to corporate rock interests. Slick complained that Grunt kept sending her out to silly publicity stunts like cake-judging contests, later reasoning "I was smiling and going along with it because we had to keep the publicity machine oiled while we were waiting for Marty to decide whether or not he was going to go on the road".[2]

Songs and recording

Before going into the studio, the band assembled at their rehearsal space to exchange ideas. As guitarist Craig Chaquico noted, "We would sort of go through all our own song ideas at rehearsals until we found just what we wanted to hear and play together...often Grace would be jotting down new spontaneous incoming lyric inspirations in a yellow legal notebook. We all played what we wanted while riffing off each other live without a real arrangement in mind to follow or anything like a master conductor at first."[3]

Sessions for Spitfire took place from March 4–17, 1976 at Wally Heider Studios with Larry Cox producing, as had been the case for the prior two Jefferson Starship albums.[1] The band's lineup was the same, save for the absence of Papa John Creach who had recently quit the band to concentrate on his solo career. The pressure to produce another blockbuster release led to the group essentially repeating much the same formula as Red Octopus, starting with another "Miracles"-style soft rock ballad from Balin titled "With Your Love" which was co-written with former Airplane drummer Joey Covington and guitarist Vic Smith, who had worked with Marty in Bodacious DF.[1] Balin also sang lead on the opening track "Cruisin'", a funk-rock number by Charles Hickox (another Marty bandmate from Bodacious DF) about cruising down the road which fades out to a Chaquico guitar solo. The album closed with Marty also taking lead vocals on a number by his new writing partner Jesse Barish, the early rock-disco hybrid "Love Lovely Love".

The hard rocker "Dance With The Dragon" originated with a Chaquico guitar riff and initial set of lyrics by him that was later fleshed out by the other band members, in teamwork fashion.[3] Paul Kantner's psych-prog opus "Song For The Sun" was divided into two sections: the opening ambient instrumental "Ozymandias" (credited to all band members except Balin) and the longer "Don't Let It Rain", with lyrics co-credited to Paul and his daughter China. This would be one of the last numbers by the band, both musically and lyrically, to reference '60s countercultural themes. Another centerpiece of the album, "St. Charles", began as the first line of a poem by Thunderhawk, an acquaintance of Balin, with the rest of the lyric completed by Barish, Balin, and Kantner. A power ballad that moves into psychedelic and hard rock territory, it closes on another lengthy Chaquico solo meant to impersonate the heavy storm referenced in the lyrics; it purportedly took six weeks to perfect the vocals on this track. Slick contributed the funky "Hot Water" (co-written with Pete Sears) and soaring, Moog-layered piano ballad "Switchblade", while drummer John Barbata offered the retro-50s rocker "Big City", co-written with ex-Flying Burrito Brother Chris Ethridge. One outtake from the sessions, Freiberg's "Nighthawks" (with lyrics by Robert Hunter), was performed at least once on the supporting tour.

Overall, the album continued the vein of eclectic stylistic variety, with contributions from all band members, that had characterized Red Octopus, along with a polished, highly commercial sound. Chaquico remembers the album's recording as a period when group unity was at an all-time high,[3] although Slick later recalled that Sears wasn't allowed to contribute his longer, more progressive songs to the album.[2]

https://en.wikipedia.org/wiki/Spitfire_(Jefferson_Starship_album)

Templar Military Lodges

The Templars also stealthily entered America through military lodges. Of particular significance are those chartered by the Irish Grand Lodge, which offered the higher degrees of Jacobite Masonry. Later these lodges incorporated the French Templar Scottish Rite degrees, further dividing colonial America between two rival forms of Freemasonry. While British politics in the colonies was dominated by English Masons in the Northeast, her military was under the influence of French Templar Field Lodges throughout the colonies - not a stable union for governing "13" rebellious colonies.25

European Templars Settle America

Another identifying characteristic of the Beast's revived Roman empire, according to our analysis of Daniel 7:7-8 in chapter 26, is that it must be populated by immigrants from the territory governed by the old Roman empire. Of course colonial America was populated by peoples from a Europe shaped by ancient Rome and later by the Holy Roman Empire. Templar influence in America began after Prince Charles Edward, the Young Stuart Pretender, failed to regain his British throne. As you recall, in 1746 he was soundly defeated, forever dashing the hopes of Scottish Templars recapturing England. As a result, many Irish and Scottish Templar Jacobites who had fought with Charles Stuart fled to America. Those who returned to France with the Prince founded the Scottish Rite of Freemasonry. Between 1745 and 1753, the British and European Templar population in the New World had increased dramatically. In 1754 Benjamin Franklin attempted to relieve population pressure by proposing a plan for the union of all 13 colonies. The British government rejected Franklin's proposal, fearing a united America would be difficult to control. Subsequently, the exploding population was forced to move west into French territory, which precipitated the French and Indian War in America, a phase of the Seven Years War on the continent of Europe. During this war the French military brought to the New World the Templar Scottish Rite, first setting up base at Boston, then Charleston, S.C.26 Michael Baigent, in The Temple and The Lodge, explains: 565 Prior to the Seven Years War, most of the Freemasonry in North America was orthodox pro- Hanoverian, warranted by Grand Lodge [London]. During the Seven Years War, however, "higher degree" [Templar] Freemasonry, by means of regimental field lodges, was transplanted on a large scale to the American colonies and quickly took root. Boston - the soil from which the American Revolution was to spring - exemplifies the process of transplantation and the friction that sometimes arose from it.27

Scarlet and the Beast

by John Daniel

https://ia803001.us.archive.org/28/items/ScarletAndTheBeastJohnDaniel1995/Scarlet%20and%20the%20Beast,%20John%20Daniel%20(1995).pdf

It was while investigating the Little Rock integration incident in 1957 that I first learned of Pike’s rapid advance in Freemasonry, and knowing that Weishaupt, using Thomas Jefferson and Moses Holbrook, had infiltrated Illuminists into the Masonic Lodges of America, I decided I would find out if the fact that Pike’s mansion in Little Rock had thirteen rooms had any significance. “Thirteen’ figures prominently in Satanic, Luciferian and Cabalistic rituals, codes, and writings, etc. My investigations produced documentary evidence to show that, because of Pike’s exceptional mental ability, he came under the notice of professors in Harvard who were members of the Illuminati, who developed in his mind the ‘idea that a One World Government, a One World Religion and a One World financial and economic system was the ONLY solution to the world’s many and varied problems. I next discovered that his departure from Harvard was not due to lack of finances, or because of a misunderstanding with the faculty over tuition fees, but because of his ‘radical’ ideas and teachings. When he returned home determined that he would ‘fight’ his way to the top despite all opposition, he was in a suitable frame of mind to be recruited as a ‘Minerval’ or ‘apprentice’ into the lower degrees of the Illuminati."

Satan Prince of This World

by William Guy Carr

https://drive.google.com/file/d/1Hw94yTrcRzvZjNQOo8T5_w-jqL8v5IMu/view

Bill and Hillary Clinton National Airport, also known as Adams Field, is a joint civil-military airport on the east side of Little Rock, Arkansas. It is operated by the Little Rock Municipal Airport Commission.

The largest commercial airport in Arkansas, it served more than 2.1 million passengers in the year spanning from March 2009 through to February 2010.[6] While Clinton National Airport does not have direct international passenger flights, more than 50 flights arrive or depart at Little Rock each day, with nonstop service to 14 cities.[7] The airport is included in the Federal Aviation Administration (FAA) National Plan of Integrated Airport Systems for 2019–2023, in which it is categorized as a small-hub primary commercial service facility.[8]

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

The President William Jefferson Clinton Birthplace Home National Historic Site is located in HOPE, Arkansas.[2] Built in 1917 by Dr. H. S. Garrett, in this house the 42nd president of the United States, Bill Clinton, spent the first four years of his life, having been born on August 19, 1946, at Julia Chester Hospital in HOPE, Arkansas.[3][4] The house was owned by Clinton's maternal grandparents, Edith Grisham and James Eldridge Cassidy, and they cared for him when his mother, Virginia, was away working as an anesthetist in New Orleans.[5]"

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

Tragedy and HOPE: A History of the World in Our Time is a work of history written by former Georgetown University professor and historian Carroll Quigley. The book covers the period of roughly 1880 to 1963 and is multidisciplinary in nature though perhaps focusing on the economic problems brought about by the First World War and the impact these had on subsequent events. While global in scope, the book focuses on Western civilization."

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

In his first year (1965) in the School of Foreign Service at Georgetown, Bill Clinton took Quigley's course, receiving a 'B' as his final grade in both semesters (an excellent grade in a course where nearly half the students received D or lower).[1]: 94, 96 In 1991, Clinton named Quigley as an important influence on his aspirations and political philosophy, when Clinton launched his presidential campaign in a speech at Georgetown.[1]: 96 He said he learned from Quigley that “The future can be better than the past, and that each of us has a personal, moral responsibility to make it so.” Bill Clinton told his audiences, “that is what the new choice is all about....We are not here to save the Democratic party. We are here to save the United States of America.” It was Clinton's most effective speech, and he repeated variations time and time again as the blueprint for his campaign message in winning the Democratic nomination and the general election for President of the United States in 1992.[21][22]"

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

Theorists also cite the inclusion of Bill Clinton at the meetings in 1991 before he was president and Tony Blair’s presence in 1993 before he became the British prime minister as examples of the group’s power. Past attendees have included former Secretary of State Henry Kissinger (who will also be attending this year), former Chase Manhattan chief executive David Rockefeller, and British Prime Minister David Cameron."

Bilderberg Group: What To Know About the Secretive Meetings

https://time.com/4362872/bilderberg-group-meetings-2016-conspiracy-theories/

Alfred E. Smith Memorial Foundation Dinner October 20, 2016 Donald Trump Hillary Clinton Henry Kissinger Gayle King Cardinal Dolan Katie Couric Chuck Schumer Mayor Bill de Blasio"

https://www.facebook.com/MariaBartiromo/posts/alfred-e-smith-memorial-foundation-dinner-october-20-2016-donald-trump-hillary-c/1353937201283479/

HOPE: all hope is to be placed in God, and with what degree of perfection [67]; eternal life alone is to be hoped for as a reward [82]; the extent to which this hope should be of assistance [288]; how hope should be shown by the dying | 595]; hope in the preservation and growth of the Society [812]. See also Faithfulness" The Constitutions of the Society of Jesus and Their Complimentary Norms pg. 464

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

Bill Clinton ‘Encouraged’ Trump to Run

SLICK WILLY

Updated Apr. 14, 2017 10:12AM EDT /

Published Aug. 05, 2015 3:33PM EDT

https://www.thedailybeast.com/cheats/2015/08/05/bill-clinton-encouraged-trump

I began by attending Fordham University in the Bronx, mostly because I wanted to be close to home. I got along very well with the Jesuits who ran the school, but after two years, I decided that as long as I had to be in college, I might as well test myself against the best. I applied to the Wharton School of Finance at the University of Pennsylvania and I got in. At the time, if you were going to make a career in business, Wharton was the place to go. Harvard Business School may produce a lot of CEOs—guys who manage public companies— but the real entrepreneurs all seemed to go to Wharton: Saul Steinberg, Leonard Lauder, Ron Perelman—the list goes on and on."

Donald Trump The Art of the Deal

https://drive.google.com/file/d/1DLcbnLrl6moQT7nGj1JitG6AiQ6qgK0y/view?usp=sharing

University of Scranton welcomes President Biden

The university has illuminated its Class of 2020 Gateway in red and blue lights.

Author: WNEP Web Staff

Published: 10:52 PM EDT October 19, 2021

Updated: 10:52 PM EDT October 19, 2021

SCRANTON, Pa. — In preparation for President Joe Biden's visit, a university lit up their lights in his honor.

The University of Scranton has illuminated its Class of 2020 Gateway in blue and red with the number 46 prominently displayed to welcome the 46th president."

University of Scranton welcomes President Biden | wnep.com

https://www.wnep.com/article/news/local/lackawanna-county/university-of-scranton-welcomes-president-biden-gateway-lights/523-cdba68b1-822b-4747-94be-4cd7e4de9d67

"His son, Hunter Biden, 38, is a longtime federal lobbyist for the Jesuit university located in his father's hometown, Scranton PA. According to federal disclosures, Hunter Biden has been earning about $80,000 a year since 2006 to lobby for this university. Senator Biden himself has lectured at the Jesuit University of Scranton, and received an honorary degree from the same university, in 1976."

Codeword Barbelon

by P.D. Stuart

Trump and Harris neck-and-neck as she prepares to announce VP pick after meeting candidates Sunday: Live

Harris met with top running mate contenders Minnesota Governor Tim Walz, Arizona Senator Mark Kelly and Pennsylvania Governor Josh Shapiro at her Washington DC residence

https://www.independent.co.uk/news/world/americas/us-politics/kamala-harris-vp-pick-trump-polls-news-b2591106.html

San Francisco's 555 California St., co-owned by Trump, on lender watchlist

The beautiful, very great, big league skyscraper, still allegedly 30% owned by Donald Trump, is on a lender watchlist, according to Bloomberg

By Alex Shultz,

Politics editor, SFGATE

Updated Feb 23, 2023 3:40 p.m.

https://www.sfgate.com/local/article/san-francisco-building-trump-stake-on-watchlist-17801816.php

Early life and education

Harris's childhood home at 1227 Bancroft Way in Berkeley, August 2020

Kamala Devi Harris[a] was born in Oakland, California,[3] on October 20, 1964.[4] Her mother, Shyamala Gopalan (1938–2009), was a biologist who arrived in the United States from India in 1958 to enroll in graduate school in endocrinology at the University of California, Berkeley. A research career of over 40 years followed, during which her work on the progesterone receptor gene led to advances in breast cancer research.[5] Kamala's father, Donald J. Harris (1938–),[6] is an Afro-Jamaican who immigrated to the United States in 1961 and also enrolled in UC Berkeley, specializing in development economics. The first Black scholar to be granted tenure at Stanford University's economics department, he has emeritus status there.[7] Kamala's parents met in 1962 and married in 1963.[8]

The Harris family lived in Berkeley until they moved in 1966, around Kamala's second birthday. The Harrises lived for a few years in college towns in the MIDWEST where her parents held teaching or research positions:[9] Urbana, Illinois (where her sister Maya was born in 1966); Evanston, Illinois; and Madison, Wisconsin.[b][10][9][11] By 1970, the marriage had faltered, and Shyamala moved back to Berkeley with her two daughters;[12][13][9] the couple divorced when Kamala was seven.[8] In 1972, Donald Harris accepted a position at Stanford University; Kamala and Maya spent weekends at their father's house in Palo Alto and lived at their mother's house in Berkeley during the week.[14] Shyamala was friends with African-American intellectuals and activists in Oakland and Berkeley.[11] In 1976, she accepted a research position at the McGill University School of Medicine, and moved with her daughters to Montreal, Quebec.[15][16] Kamala graduated from Westmount High School on Montreal Island in 1981.[17]

Early career

In 1990, Harris was hired as a deputy district attorney in Alameda County, California, where she was described as "an able prosecutor on the way up".[27] In 1994, Speaker of the California Assembly Willie BROWN, who was then dating Harris, appointed her to the state Unemployment Insurance Appeals Board and later to the California Medical Assistance Commission.[27] In February 1998, San Francisco district attorney Terence Hallinan recruited Harris as an assistant district attorney.[28] There, she became the chief of the Career Criminal Division, supervising five other attorneys, where she prosecuted homicide, burglary, robbery, and sexual assault cases—particularly three-strikes cases. In August 2000, Harris took a job at San Francisco City Hall, working for city attorney Louise Renne.[29] Harris ran the Family and Children's Services Division, representing child abuse and neglect cases. Renne endorsed Harris during her D.A. campaign.[30]

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

Donald Jasper Harris, OM (born August 23, 1938) is a Jamaican-American economist and professor emeritus at Stanford University, known for applying post-Keynesian ideas to development economics.[1]

He is the father of US Vice President and current Democrat presidential nominee Kamala Harris and lawyer Maya Harris.

https://en.wikipedia.org/wiki/Donald_J._Harris

Donald John Trump (born June 14, 1946) is an American politician, media personality, and businessman who served as the 45th president of the United States from 2017 to 2021.

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

Danney Lee Williams Jr. (born December 7, 1985) is a man from Little Rock, Arkansas who claims to be the biological son of Bill Clinton, the former President of the United States.[1] Blood tests ruled out Clinton as the father.[1][2]

Background

Williams was born in 1985 to Danney Williams Sr. and Bobbie Ann Williams.

The story came to notice in the late 1990s when reporting by Newsmax led by celebrity tabloid magazine Star to commission a paternity test prove whether Williams is actually Clinton's biological son.[3] Time magazine cited Star on July 18, 1999 to say that there was no match.[4]

The story was revived in 2016 before the 2016 presidential election and pushed by a number of media outlets including Newsmax, the Drudge Report,[3] as well as WorldNetDaily,[1] and the New York Daily News.[1]

Due to some uncertainties with the original test by Star, Snopes concluded that the claim was unproven.[3] The Washington Post stated that, while the test could not prove Clinton was the father, it did conclusively rule him out as the father.[1]

On October 19, 2016, Williams' lawyers announced their intentions to file a paternity suit to prove that Clinton's DNA matched Williams'.[5] Williams wrote to Monica Lewinsky asking for her dress in order to obtain a sample of Clinton's DNA. However, Lewinsky never replied to Williams.[6] A partial analysis of Clinton's blood, and thus his DNA, was already part of the public record because of the Lewinsky affair investigation.[1]

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

Thomas Trace Beatie (born 1974[1]) is an American public speaker, author, and advocate of transgender rights and sexuality issues, with a focus on transgender fertility and reproductive rights.[2]

Beatie came out as a trans man in early 1997. Beatie had gender-affirming surgery in March 2002 and became known as "the pregnant man" after he became pregnant through artificial insemination in 2007.[3] Beatie chose to be pregnant, with donated sperm,[4][5] because his wife Nancy was sterile.

The couple filed for divorce in 2012. The Beatie case is the first of its kind on record, where a documented legal male gave birth within a marriage to a woman, and for the first time, a court challenged a marriage where the husband gave birth.

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

Tracing boards are painted or printed illustrations depicting the various emblems and symbols of Freemasonry. They can be used as teaching aids during the lectures that follow each of the Masonic Degrees, when an experienced member explains the various concepts of Freemasonry to new members. They can also be used by experienced members as reminders of the concepts they learned as they went through the ceremonies of the different masonic degrees.[1]

History and development

Floor and table designs

In the eighteenth century Masonic lodges met chiefly in private rooms above taverns, and the symbolic designs used in catechesis were chalked on the table or floor in the centre of the hired room, usually by the Tyler or the Worshipful Master.[2] Evidence suggests that a simple boundary was drawn (usually a square or rectangle, or sometimes a cross) within which various Masonic symbols were added, often of a geometric type (such as a circle or pentagram). In many lodges the boundary shape may have been drawn by the Tyler, with the Master adding the symbolic detail. Later various symbolic objects were incorporated, examples including a ladder, a beehive, and an hourglass, and sometimes drawings were interchangeable with physical objects.[3] At the end of the work a new member was often required to erase the drawing with a mop, as a practical demonstration of his obligation of secrecy.

Though the various Grand Lodges were then generally hostile to the creation of any physical representations of the ritual and symbols of the Craft, the time-consuming business of redrawing the symbols at every meeting was gradually replaced by keeping a removable "floor cloth" on which the various symbols were painted. Different portions might be exposed according to the work being executed.[4] By the second half of the eighteenth century the Masonic symbols were being painted on a variety of removable materials ranging from small marble slabs to canvas, to give a more decorative and elaborate symbolic display.

Painted boards

During the nineteenth century there was a rapid expansion of the use of permanent painted tracing boards, usually painted on canvas and framed in wood. Many artists produced competing designs, and most lodges commissioned sets of bespoke boards which were therefore of a unique design, despite following common themes. Some designs became particularly popular, leading to some repetition of favoured design features. Boards by John Cole and Josiah Bowring were examples of popularly recurring designs.[5]

The English artist John Harris was initiated in 1818 and produced many different series of tracing boards, including a miniature set of 1823 which became popular after Harris dedicated the design to Prince Augustus Frederick, Duke of Sussex, the Grand Master of the United Grand Lodge of England (UGLE).[6] Eventually the Emulation Lodge of Improvement sought to bring a measure of standardisation in tracing board design, and organised a competition in 1845, to which many different designs were submitted. Harris himself submitted at least two different sets to the competition, but one of his designs was the winner. Harris revised the designs in 1849, and these "Emulation" tracing boards are today considered a definitive design within British and Commonwealth Freemasonry.[7]

Contemporary use

In lodges under the UGLE, and many jurisdictions derived from English Freemasonry, tracing boards are an essential part of lodge furniture, sometimes displayed flat on the floor, and sometimes vertically against a pedestal or on the wall. Sets of three boards, usually of older designs, may often be found in special cases for storage and display within lodge rooms. There are sometimes tracing boards in other degrees.[8] The Royal Arch tracing board has fallen into disuse in most places, and examples are now rare. In the Mark Master Mason and Royal Ark Mariner degrees as administered from London, the tracing boards have experienced a great revival in popularity from the end of the twentieth century, and official rituals for the explanations of these tracing boards are again in regular use in English lodges.

As different Masonic jurisdictions established official, or standard, degree rituals the creation of new tracing boards by artists waned, and has since largely disappeared in favour of standard designs. Nonetheless, some masonic artists have experimented with very modern designs for the twenty-first century.[9]

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

Exoteric Masonry, which is only the husks of the Mystic Order formed by the Sons of Cain has in modern times attracted the masculine element with its positively polarized physical vehicles, and educated them in industry and statecraft, thus controlling the material development of the world. The sons of Seth, constituting themselves the Priestcraft have worked their spell over the positive vital bodies of the feminine element to dominate the spiritual development. And whereas, the sons of Cain working through Freemasonry and kindred movements, have openly fought for the temporal power, the Priestcraft has fought as strenuously and perhaps more effectively, by stealth, to retain their monopoly upon the spiritual development of the feminine element. To the casual onlooker it would seem as if there were no decided antagonism between these two movements at the present time, but though Freemasonry of today is but a shell of its true ancient mystic self, and though Catholicism has been terribly tarnished by the touch of time, in that one thing there is no difference, the war is as keen as ever, the efforts of the Church are not concentrated upon the masses however as much as upon those who are seeking to live the higher life, so that they may gain admission to the Mystery Temple and learn how to make the Philosophers’ Stone. As mankind advances in evolution, the vital body becomes more permanently positively polarized giving to both sexes a greater desire for spirituality, and though we change from the masculine to feminine in alternate embodiment, positive polarity of the vital body is becoming more pronounced regardless of sex, and this accounts for the growing tendency towards Altruism which is even being brought out by the suffering entailed by the great war we are now fighting, for all agree that they are seeking to obtain a lasting peace where the swords may be made into plowshares, and the spears into pruning hooks. In the past humanity has been claiming universal brotherhood as a great ideal, but we must come closer than that to be in full accord with the Christ. He said to his Disciples “ye are my friends.” Among brothers and sisters hate and enmity may exist, but friendship is the expression of love and cannot exist apart from that. This is therefore the magic word which will eventually level all distinctions, bring peace upon earth and goodwill among men. This is the great Ideal proclaimed by the Rosicrucian Fellowship, an Ideal which points the shortest way to the New Heaven and the New Earth, where the sons of Cain and the sons of Seth will eventually be united.

FREEMASONRY AND CATHOLICISM

by MAX HEINDEL

https://dn720206.ca.archive.org/0/items/freemasonryandca017137mbp/freemasonryandca017137mbp.pdf

Dragon Fly is the debut album by Jefferson Starship, released on Grunt Records in 1974. It peaked at No. 11 on the Billboard 200, and has been certified a gold album. Credited to Grace Slick, Paul Kantner, and Jefferson Starship, the band itself was a turning point after a series of four albums centering on the partnership of Kantner and Slick during the disintegration of Jefferson Airplane through the early 1970s.

Background

After Jefferson Airplane's 1972 tour supporting Long John Silver, the band went on hiatus. Paul Kantner, Grace Slick and David Freiberg worked on Baron Von Tollbooth and the Chrome Nun while Slick made her first solo album Manhole; both albums used various members of the Airplane, including Jorma Kaukonen and Jack Casady, along with new players like guitarist Craig Chaquico and bassist/keyboardist Pete Sears. Neither album cracked the top 100 on Billboard, and Jack and Jorma seemed disinterested in returning for a new Airplane album and tour. This prompted Kantner and Slick to form a new band without them, consisting of all the members of the last lineup of the Airplane except for Chaquico replacing Kaukonen on guitar and Jorma's brother Peter Kaukonen replacing Casady on bass.[2] The new band, named Jefferson Starship after the credit on Paul's 1970 solo album Blows Against the Empire (manager Bill Thompson also thought it made good business sense to keep the Jefferson name), undertook a spring 1974 tour playing a set list drawn largely from the Airplane-related albums of the early 70s including Blows, Sunfighter, Baron Von Tollbooth and Manhole.[2] The tour was critically and commercially well-received, which set the stage for the band to record a studio album. Just before this happened, Peter Kaukonen was dropped from the lineup and replaced by Pete Sears.

Songs and Recording

Recording on the album commenced in July 1974 at San Francisco's Wally Heider Studios, where the last three Airplane studio albums had been cut. The sessions were produced by Larry Cox, who had recently produced the Climax hit "Precious and Few" and been recommended to the group by Maurice Ieraci, the manager of Grunt Records. Cox had a contentious initial session with the group, which in his words consisted of "Slick immediately testing me. She'd dish it out until you'd stop her and she'd found your limit. But she never found my limit because I'd always carry it as far as she would go until she got tired of it".[3] That first session, on July 1, produced the Kantner rocker and opening track "Ride The Tiger", with lyrics co-written by Slick and Byong Yu, Grace and Paul's Tae Kwon Do teacher. Kantner later noted that Yu "gave us the reflection on the differences between Asian and Western cultures".[2] "Ride The Tiger" proved a popular number that often opened Jefferson Starship shows for many years. Slick also wrote another song in tribute to Yu using the pun title "Be Young You". Other songs completed early in the sessions included "Come To Life", featuring words by Grateful Dead lyricist Robert Hunter, Chaquico's "That's For Sure", and the Papa John Creach number "Devil's Den", with lyrics by Slick, which showcased his electric violin work.[2]

The sci-fi closing number "Hyperdrive" originated with a series of lyrics Slick had penned several years prior, inspired by her reading the work of architect and futurist Buckminster Fuller.[3] She had been looking for music to go with them but did not find it until rehearsals for the new album when Sears sat at the piano to play some new music he had written. Slick instantly recognized that her words would fit, later noting "I could not believe it because you hardly ever get lyrics to fit music when both of them have been written independently".[3] The song was a complex, multi-sectional progressive rock composition with harpsichord, mellotron, and lengthy solos from Chaquico and Creach.

The lengthy progressive power ballad "Caroline" originated from music by Paul Kantner. Wanting it to have romantic lyrics, he ended up tapping ex-Airplane singer Marty Balin to supply them.[2] Balin had not appeared on an Airplane or Airplane-offshoot album since Volunteers in 1969, but the results were so artistically satisfying that he also volunteered to sing the song as a guest artist; his photo even appeared with that of the rest of the band members on the back cover. This collaboration ultimately paved the way for Balin to rejoin his old band mates full time in Jefferson Starship the following year, where he would remain until 1978. For the fall 1974 tour promoting Dragon Fly, just prior to Marty rejoining as a full time member, Freiberg took lead vocal on the song.

Overall, while the sound of the album still displayed some of the psychedelic and progressive rock stylistic tendencies of the group's past it was more focused and streamlined, with the looser improvisational tendencies of Casady and Kaukonen replaced by tighter, pop-oriented arrangements revolving around more forceful hooks.[2] Similarly, while the lyrics often still retained a philosophical bent ("Ride The Tiger", "Hyperdrive"), the socio-political concerns of the Airplane were largely absent, and "Caroline" foreshadowed a move to more romantic material.

https://en.wikipedia.org/wiki/Dragon_Fly_(album)

Protocol 17: The King of the Jews will be the real Pope of the Universe, the patriarch of an international Church.

But, in the meantime, while we are re-educating youth in new traditional religions and afterwards in ours, we shall not overtly lay a finger on existing churches, but we shall fight them by criticism calculated to produce schism....

Notice that "The King of the Jews" will replace the Pope. Jews would not be concerned with replacing the Pope. They do not even recognize the Church. On the other hand, the Priory of Sion used the Catholic Church to build its empire. It was subject to the Roman Church for centuries, but withdrew during the Reformation, and through Free-masonry became adversarial to the Church. Naturally, the Priory would want to call their king "the real Pope of the Universe."

Also, notice the reference to New Age religion. Before the New Age can be perfected, the Protocol states that "criticism" must first divide the Church. This "criticism" is likely the new "Biblical criticism," the sources of which Orthodox Rabbi Marvin Antelman has revealed to us. In his book, To Eliminate The Opiate, he devotes a whole chapter entitled "The Birth of Biblical Criticism" to the subject. He lays Biblical Criticism at the feet of the Frankist-Reform Jews who were protected by illuminated Masonic lodges in Germany. Rabbi Antelman confirms that Biblical criticism did not originate with Orthodox Jews, but rather; was orchestrated by apostate Jews bent on the destruction of Jude~ Christian religion.

Scarlet and the Beast

by John Daniel

https://ia803001.us.archive.org/28/items/ScarletAndTheBeastJohnDaniel1995/Scarlet%20and%20the%20Beast,%20John%20Daniel%20(1995).pdf

Lucky 17, Q and the 'tippy top' White House: How conspiracy theories are being turbo-charged in Donald Trump's America

Donald Trump

World

Thursday 22 November 2018 at 12:01am

Robert Moore

ITV News Correspondent

There are some riddles about America that I never imagined I would have to unravel.

In fact, there are many conspiracy theories that exist in the dark recesses here that I never knew about, even after reporting from the US for more than a decade.

Until recently, I was blissfully unaware of the significance of the number 17 to many Americans.

I had never pondered the letter Q as a political force.

I would have struggled to tell you why thousands of people were exhilarated when Donald Trump used the phrase “tippy top” from the White House balcony.

Today, having spent a month researching and filming American conspiracy theories for a documentary for ITV’s Tonight programme, I feel more informed and more confused at the same time.

I have a better grasp, certainly, of why Americans are drawn to the idea of conspiracies and secret plots.

But as these theories are turbo-charged by the internet, talk radio and social media, I don’t know where it ends.

Does America become increasingly paranoid and suspicious, seeing shadows and threats everywhere, or does it eventually rediscover its equilibrium and return to a belief in reason and science?

Let me explain those riddles.

Q is the name that many Trump-supporting Americans give to the secretive figure they believe exists inside the government, who is helping the president defeat his enemies.

They believe that Q will not only ensure Trump’s survival but that he - or she - will turn the tables and destroy the Democrats and the Deep State.

And since Q is the 17th letter of the alphabet, his followers attach special significance to that number.

In the eyes of Q believers, his credibility was enhanced when a follower asked Q to get President Trump to say “tip top”.

Sure enough, Trump did use those words, although he had used the phrase before and there is no evidence of a link between the president and the Q conspiracy theory.

America has always been awash with such ideas.

From the hysteria of the 17th century Salem witch trials, through to the paranoid McCarthy era, to the JFK assassination and 9/11, there is a direct connection.

All have fuelled Americans’ obsession with conspiracies and raised doubts about whether official explanations are accurate.

But today something much more remarkable has occurred.

Suddenly, the conspiracy theorist-in-chief is on the inside.

He works from the White House. He is the President of the United States of America.

Donald Trump has weaponised conspiracy theories for his own political benefit.

Indeed, he came to political prominence by riding on the back of the Birther Movement, the pernicious lie that claims that Barack Obama was born in Africa and therefore was an illegitimate president.

Whether it is believing votes have been deliberately miscounted in the mid-term elections, or that there is a Deep State conspiracy against him, Trump is playing to the anxiety of millions of Americans who already have a profound distrust of the government and mainstream sources of news.

Many recent acts of violence have been triggered by those who believe in wild conspiracy theories, including most recently the gunman who murdered 11 Jews in a Pittsburgh synagogue.

So there is grave danger ahead if the battle for truth is lost.

In our film, we speak to those who believe passionately in the existence of Q; we hear from those who have been traumatised by conspiracy theorists; and we speak to scientists and intellectuals who are fighting back.

Besieged by talk of Fake News, with a president who portrays much of the media as the Enemy of the People, America is at a crossroads.

https://www.itv.com/news/2018-11-22/lucky-17-q-and-the-tippy-top-president-how-conspiracy-theories-are-being-turbo-charged-into-donald-trumps-america

Louis Farrakhan (/ˈfɑːrəkɑːn/; born Louis Eugene Walcott; May 11, 1933) is an American religious leader who heads the Nation of Islam (NOI), a black nationalist organization.[2][3] Farrakhan is notable for his leadership of the 1995 Million Man March in Washington, D.C., and for his rhetoric that has been widely denounced as antisemitic and racist.

Prior to joining the NOI, Farrakhan was a calypso singer who used the stage name Calypso Gene. Early in his career, he served as the minister of mosques in Boston and Harlem and was appointed to the post of National Representative of the Nation of Islam by then-NOI leader Elijah Muhammad. He adopted the name Louis X before being named Louis Farrakhan.

After Warith Deen Mohammed reorganized the original NOI into the orthodox Sunni Islamic group American Society of Muslims, Farrakhan began to rebuild the NOI as "Final Call". In 1981, he officially adopted the name "Nation of Islam", reviving the group and establishing its headquarters at Mosque Maryam. In October 1995, Farrakhan organized and led the Million Man March in Washington, D.C.. Due to health issues, he reduced his responsibilities with the NOI in 2007.[4] However, Farrakhan has continued to deliver sermons[5] and speak at NOI events.[6] In 2015, he led the 20th Anniversary of the Million Man March: Justice or Else.

Farrakhan is known for antisemitic statements and racist remarks directed at white people. His antisemitic statements and views have been condemned by the Southern Poverty Law Center, the Anti-Defamation League (ADL),[7][6] and other organizations.[8] Farrakhan's views and remarks have also been called homophobic.[9] He has denied assertions that he is antisemitic, racist, or anti-gay.[10][11][12] Farrakhan was banned from Facebook in 2019 along with other public figures considered to be extremists.[13][14]

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

L. D. S. "

The Constitutions of The Society of Jesus and Their Complimentary Norms

A Complete English Translation of the Official Latin Texts

THE INSTITUTE OF JESUIT SOURCES

SAINT LOUIS, 1996

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

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

Etymology

The name *Hlōdowik or *Hlōdowig is traditionally considered to be composed of two elements, deriving from both Proto-Germanic *hlūdaz ("loud, famous") and *wiganą ("to battle, to fight") respectively, resulting in the traditional practice of translating Clovis' name as meaning "famous warrior".

However, scholars have pointed out that Gregory of Tours consequently transcribes the names of various Merovingian royal names containing the first element as chlodo-. The use of a close-mid back protruded vowel (o), rather than the expected close back rounded vowel (u) which Gregory does use in various other Germanic names (i.e. Fredegundis, Arnulfus, Gundobadus, etc.) opens up the possibility that the first element instead derives from Proto-Germanic *hlutą ("lot, share, portion"), giving the meaning of the name as "loot bringer" or "plunder (bringing) warrior". This hypothesis is supported by the fact that if the first element is taken to mean "famous", then the name of Chlodomer (one of Clovis' sons) would contain two elements (*hlūdaz and *mērijaz) both meaning "famous", which would be highly uncommon within the typical Germanic name structure.[1][2]

Frankish royalty

Clovis I (c. 466 – 511), the first king of the Franks to unite all the Frankish tribes under one ruler

Clovis II (637 – c. 658), king of Neustria and Burgundy

Clovis III (reigned 675–676), the king of Austrasia

Clovis IV (682–695), the sole king of the Franks from 691 until 695

Clovis (died 580), son of Chilperic I and Audovera, assassinated by his father and stepmother

Louis the Pious, son of Charlemagne, King of Aquitaine from 781 and sole ruler of the Franks 814–840, but counted as "Louis I of France" even though West Francia (the nucleus of the later kingdom of France) was formed only after his death.

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

Name

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

THE CONFLICT: PRIORY OF SION VERSUS KNIGHTS TEMPLAR

Secret societies by virtue of their very secrecy have often kept historians at bay, and the historians, reluctant to confess their ignorance, prefer to diminish the consequence of their subject. Freemasonry.. is of vital importance to any social, psychological, cultural or political history of eighteenth-century Europe, and even to the founding of the United States; but most history books don't even mention it. It is almost as if an implicit policy obtained: If something cannot be exhaustively documented, it must be irrelevant and thereby not worth discussing I at all. Investigators of the Holy Grail' Freemasonry, French and English, as we know it today, finds its loots in two organizations of the Middle Ages - the Priory of Sion and the Order of the Knights Templar. What follows is the fascinating, if sometimes complicated and obscure history, of how these two modern, anti-Christian secular secret societies - English and French Freemasonry - developed from two groups that themselves had roots in the occult. We will see how the Priory of Sion desired to rule the world from the throne of David in Jerusalem through its counterfeit Jewish Merovingian bloodline, and how its own creation, the Knights Templar, moved beyond its role as police and protector of Sion to financial masters of medieval Europe. We will trace the alliance of Sion and the Templars, their dispute over the discovery of Solomon's treasures, and the terrible intrigues which followed that led to the undoing of the Templars in their struggle over wealth, power, and politics. We will reveal the beliefs of these two groups: that Jesus fathered children by Mary Magdalene; that a spiritual god of good (Satan) battles a material god of evil; that Lucifer, not Jesus, deserves worship; that a "Spear of Destiny" (later sought and possessed by Hitler) allows the holder to rule the world. We will also present data about the whereabouts of King Solomon's wealth, the plan to one day return it to Jerusalem, and reveal that the ultimate goal of these two groups is world government, and that their descendants, English and French Freemasonry, desire the same. The Historical Trail: The Priory of Sion and the Holy Grail In 1982 and 1986 three secular revisionist authors, Michael Baigent~ Richard Leigh, and Henry Lincoln published Holy Blood, Holy Grail followed by The Messianic Legacy. These two books dramatically reveal a secret order structured in the manner of Freemasonry, and founded in Europe twelve centuries before the Grand Lodge was officially formed in 1717. This order protects both the Holy Grail and the Merovingian bloodline, which bloodline carried Mystery Babylon into the Catholic Church in 496 A.D. 56 The Holy Grail, of course, is the so-called cup from which Jesus drank at the Last Supper. The Merovingians, owners of the Holy Grail, teach that Jesus fathered children by Mary Magdalene. The Merovingians claim to be the offspring of that "holy" union, and as such, assert they are Jews of the Davidic line.

In Revelation 17:3-5 the apostle John describes a vision, which Rev. J. R. Church in Guardians of the Grail believes is fulfilled in the Grail legend. The Whore of Babylon is holding in her hand a golden cup full of blasphemy. Church believes the cup is the blasphemous Holy Grail Another element of the Grail legend is the spear supposed to have pierced the side of Jesus, also known as the Spear of Longinus or the Spear of Destiny. Whoever possesses this spear, so the legend goes, will rule the world. The Merovingians, whose descendants are the Habsburg pretenders to the Austrian throne today, are in possession of the spear. It is on display in the Habsburg museum in Vienna, Austria~ No one, however, knows the location of the Holy Grail. At least no one is telling. Although heretical, this secret society should not be discounted, for it is alive and well today. In fact, in 1956, an Order calling itself the Prieure de Sion, or Priory of Sion, registered itself publicly for the first time with the French government. (Sion is French for Zion.) It is from this Order that the legend of the Holy Grail originated five centuries after Christ's death. Rev. Church remarks of this organization: This mysterious group is presently made up of over 9,000 men, including Protestants, Roman Catholics, Jews, and Moslems. The members of this secret sect should be considered unfaithful to their respective beliefs, for in reality they are neither Christian nor Catholic, they are neither Jew nor Moslem. Their doctrine sidesteps the basic tenets of those beliefs and replaces them with the teachings of their greatest prophet - whom they believe to be Buddha.2 From this secret order J. R. Church believes will come the Anti-Christ, for he writes, "Their ultimate goal is world government!'"

Scarlet and the Beast

by John Daniel

https://drive.google.com/file/d/1zCd0nFuvnM4OYWuVW5QUBCpsTfBv5bYx/view?usp=sharing

https://www.facebook.com/billy.dunn.50767/posts/pfbid0m8ejDgcg3HzQhrVdTwyRiiyq5HwPKzou9BdLUtYKBzP5TjSvLNGNM71BKqTLhUhSl

Caspar (otherwise known as Casper, Gaspar, Kaspar, Jasper, Kasper,[1] and other variations) was one of the 'Three Kings', along with Melchior and Balthazar, representing the wise men or Biblical Magi mentioned in Matthew 2:1-9. Although the Bible's Gospel books don't specify who or what the Magi were, since the seventh century the Magi have been identified in Catholicism as Caspar, Melchior and Balthasar. Caspar and the other two Magi are considered saints by the Catholic Church.

Name origin

Further information: Casper (given name)

While it is generally accepted that Casper/Kaspar/Gaspar/Jasper was one of the Biblical Magi or 'three wise men' who were said to have visited the infant Jesus – bearing gifts of gold, frankincense and myrrh – there is some debate in academic literature over the rendering of his name. It is likely that these varied renderings are driven by regional and linguistic differences among scholars in different times, places and tongues. [2][3][4][5][6]

Jasper is traditionally identified as having brought the frankincense, hence the Persian etymology of Jasper as a given name, meaning 'bringer of gifts' or 'treasurer'.[7][8]

The name Caspar or Casper is derived from "Gaspar". In turn, "Gaspar" is from an ancient Chaldean word, "Gizbar", which, according to Strong's Concordance, means "treasurer".[9] The form "Gizbar" appears in the Hebrew version of the Old Testament Book of Ezra (1:8). In fact, the modern Hebrew word for "treasurer" is still "Gizbar".[10] By the 1st century B.C., the Septuagint gave a Greek translation of "Gizbar" in Ezra 1:8 as "γασβαρηνου" ("Gasbarinou", literally son of "Gasbar"). [11] The transition from "Gizbar" to "Caspar" and "Kaspar" can thus be summarized as: Gizbar > Gasbar > Gaspar > Caspar > Kaspar (with "C" being a misreading of the manuscript "G" and "K" having the same phonetic value as "C". Another derivation proposed by Gutschmid (1864) could be the corruption of the Iranic name "Gondophares".[12] [13]

Place of origin

Who the Magi were is not specified in the Bible; there are only traditions. Since English translations of the Bible refer to them as "men who studied the stars", they are believed to have been astrologers, who could foresee the birth of a "Messiah" from their study of the stars.[14]

Caspar is often considered to be an Indian scholar. An article in the 1913 Encyclopædia Britannica[15] states that "according to Western church tradition, Balthasar is often represented as a king of Arabia, Melchior as a king of Persia, and Caspar as a king of India." Historian John of Hildesheim relates a tradition in the ancient silk road city of ancient Taxila that one of the Magi passed through the city on the way to Bethlehem.

Some consider Caspar to be King Gondophares (AD 21 – c. AD 47) mentioned in the Acts of Thomas. Others consider him to have come from the southern parts of India where, according to tradition, Thomas the Apostle visited decades later. The town by name Piravom in Kerala State, Southern India has for long claimed that one of the three Biblical Magi went from there. The name Piravom in the local Malayalam language translates to "birth". It is believed that the name originated from a reference to the Nativity of Jesus. There is a concentration of three churches named after the Biblical Magi in and around Piravom, as against only another three so named in the rest of India.

There are some who consider that Caspar's kingdom was located in the region of Egrisilla in India Superior on the peninsula that forms the eastern side of the Sinus Magnus (Gulf of Thailand) by Johannes Schöner on his globe of 1515. On it can be seen Egrisilla Bragmanni ("Egrisilla of the Brahmans"), and in the explanatory treatise which accompanied the globe, Schöner noted: "The region of Egrisilla, in which there are Brahman [i.e. Indian] Christians; there Gaspar the Magus held dominion".[16] The phrase hic rex caspar habitavit (here lived King Caspar) is inscribed over the Golden Chersonese (Malay Peninsula) on the mappemonde of Andreas Walsperger made in Constance around 1448. Whether it was a latter day king who took the name of Caspar is also not known.

The Magi are now considered by some not to have been kings. The reference to "kings" is believed to have originated due to the reference in Psalms "The kings of Tharsis and the islands shall offer presents; the kings of the Arabians and of Saba shall bring him gifts: and all the kings of the earth shall adore him" Psalm 72:10.

Some late medieval depictions of Caspar as an African king may have been influenced by accounts of the hajj pilgrimage of the Malian ruler Mansa Musa.

Gift to Child Jesus

Matthew wrote that the Magi brought three gifts – gold, frankincense and myrrh. These gifts apparently have deeper significance, the gold signifying the regal status of Jesus, the frankincense his divinity, and the myrrh his human nature. Caspar is traditionally portrayed with a reddish beard in the middle of the three kings, as younger than Melchior and older than Balthasar, and who waits in line behind Melchior to give the gift of frankincense to the Child Jesus.[17] He is often portrayed in the act of accepting his gift from an assistant, or in the act of removing his crown, signs of preparing to be next at the feet of Child Jesus.

Death

According to tradition, Caspar became a martyr, and some consider that the other two Magi also met with the same fate. The relics of the Magi were found in Persia by Helena, but were later brought to Constantinople and then to Milan in Italy. From there, they reached Germany, where they are now housed in the Cologne Cathedral.[18]

Caspar is commemorated on the Feast of Epiphany along with the other members of the Magi but is also commemorated in Catholicism with his feast day, 11 January. Following his return to his own country, avoiding King Herod, it is purported that Caspar celebrated Christmas with the other members of the Magi in Armenia in 54 AD. Caspar died on January 11, 55 AD, aged 109.[citation needed]

https://en.wikipedia.org/wiki/Caspar_(magus)

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 Complimentary Norms

A Complete English Translation of the Official Latin Texts

THE INSTITUTE OF JESUIT SOURCES

SAINT LOUIS, 1996

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

MAGA Make America Great Again: a presidential campaign slogan used by Donald J. Trump.'

https://www.dictionary.com/browse/maga

These are the individuals who act as spokespersons for the philosophy of the Church of Satan, which include the titles of “Priest”/“Priestess,” “Magister”/“Magistra,” “Magus”/“MAGA.” Members of the Priesthood make up the Council of Nine, which is the ruling body of the organization, appointed by and responsible to the High Priest/Priestess. The Order of the Trapezoid consists of the individuals who assist in the administration of the Church of Satan. Members of our Priesthood are people of accomplishment in the real world—they have mastered skills and have won peer recognition, which is how they have attained their position—“as above, so below.” They are “movers and shakers” who are the core of our movement. While expected to be experts in communicating our philosophy, they are not required to speak on our behalf and they may even choose to keep their affiliation and rank secret, in order to better serve their personal goals, as well as those of our organization. Thus, you may (even as a member), encounter members of our Priesthood and never know it." Hierarchy in the Church of Satan

Hierarchy in the Church of Satan - Church of Satan

https://www.churchofsatan.com/hierarchy/

On March 17, 1970, a curious article appeared in the Oakland Tribune. It was a report of an interview with Anton Szandor LaVey, Founder and "High PRIEST" of the "Church of Satan" in San Francisco, and the author of the Satanic Bible. Members of the Church of Satan wear an inverted pentagram, or pentacle (a well-known 'Satanic' symbol) with a a goathead on the inside of the circle. The cover of The Satanic Bible also bears an inverted pentagram, or satanic pentacle.

The Oakland Tribune article reported that LaVey had become " a favorite speaker at the University of San Francisco." When asked about his engagements at that university, LaVey proudly replied, "the Jesuits are my greatest audience." In case the reader was not already aware, the University of San Francisco is a renowned Jesuit institution of higher learning.

The statement by Satanist Anton LaVey about his work at this Jesuit University is no mystery. We invite the reader to give attention to this most audacious passage found in the writings of the Jesuit scholar Anthony Escobar. In his Secret Instructions, Escobar treats to what is perhaps the most innovative principle of Jesuitism (Roma Catholicism): "IT IS LAWFUL... TO MAKE USE OF THE SCIENCE ACQUIRED THROUGH THE ASSISTANCE OF THE DEVIL., PROVIDED THE PRESERVATION AND USE OF THAT KNOWLEDGE DO NOT DEPEND UPON THE DEVIL, FOR THE KNOWLEDGE IS GOOD IN ITSELF, AND THE SIN BY WHICH IT WAS ACQUIRED HAS GONE BY." Such is the effrontery of the Jesuits; such are their nostrums-my, my, what intriguing doctrines these Jesuits have-these men will sell their souls on eBay."

pages 73-74

"SCIENCE ACQUIRED THROUGH THE ASSISTANCE OF THE DEVIL"

Codeword Barbelon book One

by P.D. Stuart

https://www.facebook.com/billy.dunn.50767/posts/730632681220167

Donald Trump The Art of the Deal

https://drive.google.com/file/d/1DLcbnLrl6moQT7nGj1JitG6AiQ6qgK0y/view?usp=sharing

University of Scranton welcomes President Biden

The university has illuminated its Class of 2020 Gateway in red and blue lights.

Author: WNEP Web Staff

Published: 10:52 PM EDT October 19, 2021

Updated: 10:52 PM EDT October 19, 2021

SCRANTON, Pa. — In preparation for President Joe Biden's visit, a university lit up their lights in his honor.

The University of Scranton has illuminated its Class of 2020 Gateway in blue and red with the number 46 prominently displayed to welcome the 46th president."

University of Scranton welcomes President Biden | wnep.com

https://www.wnep.com/article/news/local/lackawanna-county/university-of-scranton-welcomes-president-biden-gateway-lights/523-cdba68b1-822b-4747-94be-4cd7e4de9d67

Codeword Barbelon

by P.D. Stuart

Donald Jasper Harris, OM (born August 23, 1938) is a Jamaican-American economist and emeritus professor at Stanford University, known for applying post-Keynesian ideas to development economics.[2] He was a scholar granted tenure in the Stanford Department of Economics, and he is the father of Kamala Harris, the 49th vice president of the United States and 2024 Democratic presidential nominee, and of Maya Harris, a lawyer, advocate and writer.

Harris was raised in Saint Ann Parish, Jamaica, earning a bachelor's degree from the University College of the West Indies and a PhD from the University of California, Berkeley. He held professorships at the University of Illinois at Urbana-Champaign, Northwestern University, and University of Wisconsin-Madison before joining Stanford University as professor of economics.

Harris's 1978 book Capital Accumulation and Income Distribution critiques mainstream economic theories, using mathematical modeling to propose an alternative model for thinking about the effects of capital accumulation on income inequality, economic growth, instability, and other phenomena. He has worked extensively on analysis and policy regarding the economy of Jamaica.[3] He served in Jamaica, at various times, as economic policy consultant to the government and as economic adviser to successive prime ministers.[4][5][6] In 2021, he was awarded Jamaica's Order of Merit, the country's third-highest national honor, for his "contribution to national development".[4][7]

Early life

Donald Jasper Harris was born in Brown's Town, St. Ann Parish, Jamaica, the son of Oscar Joseph Harris and Beryl Christie Harris (née Finegan),[8][9] who were Afro-Jamaicans.[10][11] As a child, Harris learned the catechism, was baptized and confirmed in the Anglican Church, and served as an acolyte.[12]

Harris's paternal grandmother, born Christiana Brown, told Harris that she was descended from Irish-born plantation owner Hamilton Brown (1776–1843), who founded the local Anglican Church where she is buried.[12]

Harris grew up in the Orange Hill area of Saint Ann Parish, near Brown's Town[13][14] and graduated from Titchfield High School in Port Antonio.[15] He earned a Bachelor of Arts degree from the University College of the West Indies (then part of the University of London) in 1960, and a PhD from the University of California, Berkeley in 1966.[4][16] His doctoral dissertation, Inflation, Capital Accumulation and Economic Growth: A Theoretical and Numerical Analysis, was supervised by econometrician Daniel McFadden.[17]

Career

Harris was an assistant professor at the University of Illinois at Urbana–Champaign from 1966 to 1967 and at Northwestern University from 1967 to 1968. He moved to the University of Wisconsin–Madison as an associate professor in 1968. In 1972, he joined the faculty of Stanford University as a professor of economics, and became the first black scholar to be granted tenure in Stanford's Department of Economics.[4][18] At various times, he was a visiting fellow in Cambridge University and Delhi School of Economics; and visiting professor at Yale University.[16] He served on the editorial boards of the Journal of Economic Literature and the journal Social and Economic Studies.[19][20] He is a longtime member of the American Economic Association.[21]

Harris directed the Consortium Graduate School of Social Sciences at the University of the West Indies in 1986–1987, and he was a Fulbright Scholar at the University of Brasília in 1990[22] and 1991, and in Mexico in 1992. In 1998, he retired from Stanford, becoming a professor emeritus.[16]

At Stanford, Harris's doctoral students have included Steven Fazzari, a professor of economics at Washington University in St. Louis,[17] and Robert A. Blecker, a professor of economics at American University in Washington, D.C.[18] Harris helped to develop the new program in Alternative Approaches to Economic Analysis as a field of graduate study.[16] For many years, he also taught the undergraduate course Theory of Capitalist Development. He took early retirement from Stanford in 1998 in order to pursue his interest in developing public policies to promote economic growth and advance social equity.[23][24][25]

Contributions to economic analysis and policy

Harris's economic philosophy was critical of mainstream economics and questioned orthodox assumptions.[18] The New York Times described him as "a prominent critic of mainstream economic theory from the left".[18]

Harris's research and publications have focused on exploring the process of capital accumulation and its implications for economic growth, arguing that economic inequality and uneven development are inevitable properties of economic growth in a market economy.[26]

Harris is said to work in the tradition of Post-Keynesian economics.[27][2][28] He has acknowledged the works of Joan Robinson, Maurice Dobb, Piero Sraffa, Michal Kalecki, Karl Marx, John Maynard Keynes, Joseph Schumpeter, and W. Arthur Lewis as influences upon his work.[3][29][30][31][27]

One of Harris's most notable contributions to economics is his 1978 monograph Capital Accumulation and Income Distribution,[32] which is a critique of orthodox economic theories that provides an alternative, synthesizing the work of David Ricardo, Kalecki, Marx, Roy Harrod, and others. Harris employs mathematical modeling to explore the relationship between the accumulation of capital and income inequality, economic growth, economic instability, and other phenomena, arguing that typical theories fail to adequately consider power, class, and historical context.[33][34]

Harris has done research on the economy of Jamaica, presenting analyses and reports on the structural conditions, historical performance, and contemporary problems of the economy, as well as developing plans and policies for promoting economic growth and social inclusion.[3][4] Notable outcomes of this effort are the National Industrial Policy promulgated by the Government of Jamaica in 1996[35][36] and the Growth Inducement Strategy of 2011.[37][38]

He has published several books on the economy of Jamaica, including Jamaica's Export Economy: Towards a Strategy of Export-led Growth (Ian Randle Publishers, 1997)[39] and A Growth-Inducement Strategy for Jamaica in the Short and Medium Term (edited with G. Hutchinson, Planning Institute of Jamaica, 2012).[40] Jamaica has in recent years been considered an economic success story, as it has achieved sustained economic growth and large reductions in public debt, and some allies attribute this success to an agreement between Jamaica and the International Monetary Fund that was made possible through Harris's growth strategy for Jamaica.[4]

Personal life

Harris arrived at the University of California, Berkeley on the Issa Scholarship (founded and funded by Kingston merchant Elias A. Issa in the 1930s) in the fall of 1961.[41] Later in the fall of 1962, he spoke at a meeting of the Afro-American Association, a students' group at Berkeley.[41] After his talk, he met Shyamala Gopalan (1938–2009), a graduate student in nutrition and endocrinology from India at UC Berkeley who was in the audience.[41] According to Harris, "We talked then, continued to talk at a subsequent meeting, and at another, and another."[41] In July 1963, he married Shyamala.[41]

Harris and Shyamala had two children: Kamala Harris, the 49th vice president of the United States; and Maya Harris, a lawyer and political commentator;[18][41] the couple divorced in 1971.[42] The children visited Harris's family in Jamaica as they grew up.[4][43][44] Harris dedicated his 1978 book to his daughters.[4] He has led a largely private life amid his children's rise to prominence, declining nearly all interview requests.[45][46] Over the years, Kamala Harris has described her relationship with her father as cordial but distant, owing to her being primarily raised by her mother.[47]

At some time prior to May 2015, Harris became a naturalized U.S. citizen, and reportedly has a residence in Washington, D.C.[16][48][49][45] In the 1990s Harris remarried, to Carol Kirlew, a Jamaican-American who worked in communications for the World Bank.[50]

Selected publications

Books

Capital Accumulation and Income Distribution, Stanford University Press, 1978. ISBN 0-8047-0947-5.

Jamaica's Export Economy: Towards a Strategy of Export-led Growth, Kingston: Ian Randle Publishers, 1997. ISBN 976-8123-43-5.

A Growth-Inducement Strategy for Jamaica in the Short and Medium Term (edited with G. Hutchinson), Kingston, The Planning Institute of Jamaica, 2012. ISBN 978-976-8103-39-0.

Articles

Harris, Donald J. (1973). "Capital, Distribution, and the Aggregate Production Function". The American Economic Review. 63 (1): 100–113. JSTOR 1803129.

Harris, Donald J. (1972). "On Marx's Scheme of Reproduction and Accumulation". Journal of Political Economy. 80 (3): 505–522. doi:10.1086/259902. JSTOR 1830564.

Harris, Donald J. (1978). "Capitalist Exploitation and Black Labor: Some Conceptual Issues". The Review of Black Political Economy. 8 (2): 133–151. doi:10.1007/BF02689492.

Harris, Donald J. (1993). "Economic Growth and Equity: Complements or Opposites?". The Review of Black Political Economy. 21 (3): 65–72. doi:10.1007/bf02701705.

https://en.wikipedia.org/wiki/Donald_J._Harris

Casper the Friendly Ghost is a fictional character who serves as the protagonist of the Famous Studios theatrical animated cartoon series of the same name. He is a translucent ghost who is pleasant and personable,[4] but often criticized by his three wicked uncles, the Ghostly Trio.

The character was featured in 55 theatrical cartoons titled The Friendly Ghost from 1945 to 1959.[5] The character has been featured in comic books published by Harvey Comics since 1952,[6] and Harvey purchased the character outright in 1959. Casper became one of Harvey's most popular characters, headlining several comic book titles.

Following Harvey's purchase of the character, he appeared in five television series: Matty's Funday Funnies (1959–1961), The New Casper Cartoon Show (1963–1970), Casper and the Angels (1979), The Spooktacular New Adventures of Casper (1996–1998) and Casper's Scare School (2009–2012).[7] The character made his theatrical film debut in a live-action adaptation of the series by Universal Pictures: Casper (1995), to where he became the first computer-generated character to star in a film.[8] He would later appear in four direct-to-video and made-for-TV follow-up films.

Creation

The origins of Casper are disputed, with both Seymour Reit and Joe Oriolo claiming to be the character's creator. According to Oriolo, Casper was created on a Halloween night to assuage his four-year-old daughter Joan's fear of the dark. He made a cardboard cutout of a friendly ghost and hung it in the backyard tree to show her that not all ghosts are bad.[9]

Though Joan has corroborated this story, Seymour Reit maintains that Casper was born with a short story which he conceived and wrote entirely by himself and gave to Oriolo to illustrate.[9][10] Reit concluded, "Joe [Oriolo] created the actual cartoon of the character - but the concept, series, idea and plotline were mine, prior to Joe's involvement. Joe played an important part, but I was Casper's legit 'Poppa'." [emphasis in original][9]

Reit and Oriolo intended to sell the story to either Fleischer Studios (where they were both employed as animators) or to a children's storybook publisher, and they eventually lined up a deal with Grosset & Dunlap.[9] When Reit was away on military service during World War II before the book was released, Oriolo sold the rights to the book to Paramount Pictures' Famous Studios animation division for a total of $175. This one-time payment was all that he received, missing out on a share of the revenue earned from the films, comic books and merchandise to come.[11] For his part, Reit received no payment for the book at all.[9]

In the original Harveytoons animation, Casper is standing next to a grave inscribed with "Casper", that supports the theory he is indeed a ghost. Originally, stories have shown that his visibility is due to wearing a sheet. In the Casper live-action film, this is not shown and it is implied that he is naturally visible to humans as a white creature.[12]

The Friendly Ghost, the first Noveltoon to feature Casper, was released by Paramount in May 1945 with a few differences from the book. In the cartoon adaptation, Casper is a cute ghost-child with a New York accent who inhabits a haunted house along with a community of adult ghosts who delight in scaring the living. Casper, in contrast, would prefer to make friends with people. He packs up his belongings and goes out into the world, hoping to find friends. However, the animals that he meets (a rooster, a mole, a cat, a mouse named Herman, and a group of hens) take one horrified look at him, scream: "A ghost!" and run off in the other direction. Distraught, Casper attempts suicide (apparently forgetting that he is already dead) by lying down on a railway track before an oncoming train, before he meets two children named Bonnie and Johnny who become his friends. The children's mother, apparently widowed and impoverished, is frightened of Casper. She later welcomes him into the family after he unintentionally frightens off a greedy landlord, who, unwilling to own a "haunted" house, tears up the mortgage and gives her the house outright. The short ends with the mother kissing Bonnie, Johnny, and Casper as she sends them off to school, with Casper wearing clothing as if he were a living child.

Casper appeared in two more cartoons, There's Good Boos To-Night and A Haunting We Will Go, released in 1948 and 1949 respectively, even though Famous Studios's president and general manager Sam Buchwald had already given approval for Casper to have his own series.[9] In these cartoons Casper's appearance was cuter and more infantile than in his debut cartoon; head animator Myron Waldman has claimed credit for the redesign.[9] There's Good Boos To-Night differs wildly from later Casper cartoons: although the theme of Casper trying to find a friend and failing in these attempts before succeeding also occurs in later cartoons, the tone of this short turns remarkably dark when a hunter and his dogs appear, chasing the little fox cub named Ferdie that Casper has befriended. Although Casper scares the hunter and dogs away, Casper discovers Ferdie dead after a harrowing chase scene.[9] Ferdie returns as a ghost to join his friend Casper in the afterlife.

These three cartoons were initially billed as Noveltoons before Paramount started the official Casper the Friendly Ghost series in 1950, and ran the theatrical releases until summer 1959. Most of the entries in the series were relatively the same: Casper (now slightly thinner than the pudgy figure that appeared in the earlier cartoons) escapes from the afterlife of a regular ghost because he finds that scaring people can be tiresome year after year, tries to find friends but inadvertently scares almost everyone, and finally finds a (cute little) friend, whom he saves from some sort of fate, leading to his acceptance by those initially scared of him. Animation historian Leonard Maltin, in his book Of Mice and Magic, criticized the series for its repetitious plot devices, saying that Casper was "the most monotonous character to invade cartoonland since Mighty Mouse. It seemed as it every Casper cartoon followed the same story line, with only minor variations."[13] One of the animators, Lee Mishkin, similarly complained, "With the Casper series, you never knew what picture you were working on because they were all exactly the same."[9]

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

Friends: of the Society are to be sought and cultivated [426, 823, 824] on behalf of them, whether living or dead, prayers are to be offered and other signs of gratitude are to be shown [638], 413; the extent to which communication with friends in the world is to be had [60, 246], 53, 111; the extent to which an examiner can examine candidates who are his friends [143]

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

History

Foundation

Transfer to Paris

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

In a letter dated May 28, 1784 from Hanau, Prince Charles of Hesse wrote thus to

Willermoz, to whom he had just communicated the death of the famous Count of Saint-

Germain, unexpectedly in Feburary 28 th at his home in Gottorp:

“I asked him: Didyou know a certain Marshall of Bieberstain?

“Reply: Y es, verv well...

Where didyou see him?

“-At Varsovia.

Did he know something?

“-Relata refero... Doyou understand me, my child?

“— Yes, my dear Count, I see that that implies he had papers, and that this

instruction could be given by him to others?

" - Exactly that.

“ - The late Hund would not hâve wanted to lie to us, would he?

“ - No, he was a good man.

“I said to him out of the blue:

“— Who was the Marshall’ s predecessor?

“ The response was prompt, without a moment’ s reflection:

"— Baron Rod, from Kœnigsberg.

“Here, of ail the proofs of our lineage, was the only gift 9 10 that I hâve ever had.

But it might not be as convincing to others ; I thought I would amuse you by

communicating this anecdote. ”

Bord, who gave us this letter drawn from the ancient archives in his book

“ Freemasomy in France ”, also gives us the name of the real founder of the “ Templar

Strict Observance” , without doubt around 1620, according to our personal investigations.

In fact, G. Montchal, Honorary Grand Prior of Switzerland, quotes five important

dates in his work “The Independent Grand Priory of Switzerland, Scottish Rectified Rite”,

also reproduced a more ancient text, drawn from the archives of the Priory, and published

for the fîrst time in 1909, but not for public circulation:

1644 In the entourage of James II, gentlemen affiliated with the Order of Scottish Masters

constituted the Order of Scottish Masters of Saint Andrew, which they linked to the

chivalric Order of that name.

1688 H. -G. de Marschall, hereditary Marshal of Thuringe, founded the Scottish Rectified Rite,

Corning out of the Order of Scottish Masters of Saint Andrew.

1730 From this date, we find a Templar Chapter established at Unwurden (Haute-Lusace).

Some historians believe that it was there that the Strict Templar Observance was initiated.

1 741 In 1 741, in Hamburg, a Chapter of Scottish Masters of Saint Andrew was founded in the

Lodge “Judica”. This is a significant fact, since this establishment thus revealed the

existence of a Templar System.

1749 An important date, which marked the official introduction of the Templar Rite, both by

H. -G. de Marschall, hereditary Marshal of Thuringe, and by his friend, Barond von

Hund, in the Lodge of Kittlitz, near Lobau.

9 Bonne - PV.

10 “ Mais elle ne saurait l’être pour d’autresV’ . I’m sure I’ve mistranslated this but I can’t think what else it

might mean.- Pv.

You will note that, geographically speaking, ail these towns are located in the

provinces where the Teutonic Order of olden times had previously flourished. Let us

continue to quote G. de Montchal:

1755 Convent of Dresden, known under the name o/Rectification of Dresden , from which was

created the Rectified Rite of that name, and through which the Templar System was

established in a Masonic Workshop which took the name of Grand Lodge.

1763 Convent of Altenberg, near Iena. There the régime was submitted to a drastic reform,

and ail the Alchemists, Kabbalists and other were chased out. Its administrative

organization, which was that of the old Order of the Temple, was knit even doser still. It

took the name o/’Strict Templar Observance.

How, in a Order which had shown itself so terribly steeped in the aristocratie

morgue (in the words of European Masons), had occultists managed to gain admission?

Montchal tells us that at the Convent of Kohlo in 1742, a fïrst purging had already

occurred. That is a piece of history of secret societies and chivalric Orders which ....

It is very probably by and with the support of the Princes of the House of Hesse-

Cassel...

We know, in fact, from sure historié sources, that William IV of Hesse-Cassel,

called “The Wise ”, was an enlightened sovereign, remarkable for his broad and extended

knowledge, above ail in the realm of occultism.

Born on June 14, 1533, died August 25, 1592, he was the author of Astrological

Tables, and published the resuit of his observations in this area. He possessed an

astronomical observatory where he worked for rnany years with his friends, Christ

Rothmann, the wise Mathematician, and Just Borge, who was the best Physician-Optician

of the âge. He was also the friend and constant protector of Tycho de Brahé.

Now, from the appearance of the heraldry of the House of Hesse-Cassel, we can

note a curious fact. According to the genealogist La Chesnay des Bois, in his

“ Dictionary of Nobility ” (Ed. from 1776), quoting du Buisson, and according to J. B.

Rietstap in his book “General Heraldry”, both famous heraldists, the Princes of Hesse-

Cassel bore shields: “of silver with a red Lating cross with broad ends, with a second

crossbar in red 11 ...”

So the House of Hesse-Cassel bore as the distinctive family emblem the Latin

cross with a second red crossbar, which was the exclusive privilège of the high

dignitaries of the Order of the Temple, of the living Order...

For this red cross was its exclusive privilège, and none other among the knightly

Orders coming from the Crusades was given the right to work under the white mande!

11 “D ’ argent à la Croix pâtée et alésée de gueules, à la double traverse de gueules

This privilège was conceded to the Templars by Pope Eugenius III in 1 146, at the request

of St. Bernard. (Cf. Probst-Biraben, in "The Mystery of the Templars ”, p. 29). As for the

double cross, it was the mark of high dignitaries of the Temple, as John Charpentier tells

us in his work "The Order of the Templars ” (p. 41).

But this is not ail. We hâve mentioned Tycho de Brahé, and here is a still more

surprising fact!

Son of the Grand Bailiff of Scanie, belonging to the oldest Swedish nobility (still

Sweden, or rather already Swedish), Tycho de Brahé had a château constructed which

was devoted to his alchemical and astrological studies, with a splendid library and

observatory, ail narned Uranienborg.

Born in 1 546 in Scanie, Denmark (which State was still a province of Sweden), he

died in Prague in 1601. Note this place, for we will return to it as a meeting place for

Jewish Kabbalists, Alchemists and Rosicrucian Theurgists in the years which follow,

right up to the end of the 18 th Century.

Now, one beautiful day in 1590, which disembarked in Uranienborg? King James

VI of Scotland, (future King of England under the name of James l st ), who had just

legally reinstated the Order of Chardon of Saint Andrew of Scotland, which Order was a

perpétuation of the Templars, as we hâve seen. . . From Uranienborg, the King and Tycho

de Brahé went to Cassel, and stayed near to William IV, the Wise. In 1591, a year later,

James VI published a flrst treatise on pneumatology, in which he treated at length on the

diverse nature of Spirits, developing the théories of his predecessor in this domain,

Reginald Scott, but perhaps also those of his friends: William IV the Wsie and Tycho de

Brahé. This book was “ Daemonologia , hoc est adversus incantationem sive magiam

institutio, auctore serenissimo potentissimioque principe.’’'’

This same sovereign, with the flrst English Rosicrucians, constituted the “ Royal

Rose Croix ”, composed of thirty-two knights (in remembrance of the thirty-two Paths of

Wisdom of the Kabbalah), and who was certainly the point of departure for the Jacobite

Rose-Croix, which became the 18 th Degree of Scottish Masonry of the 19 th Century.

How can one not accept that it was the resurgence of a vast initiatory movement

which perpetuated the Temple, which in one program and towards a coinmon aim was

able to unité these two sovereigns which, being occultists, both at the head of a defunct

Order of the Temple, bearing arms of foreign monks, like those of the high dignitaries of

the Temple for William IV the Wise, and those who took as a collective Symbol of the

Rose-Croix of the 18 th Century, for James VI of Scotland: “silver, with a red St. Andrews

Cross, four red roses in the quarters . . .” ?

“D ’ argent , au sautoir de gueules, cantonné de quatre roses du même”.

13 Which equates, graphically, to a cross of Saint Andrew, with four roses spread across the four angles of

this cross. Valentin Andrea bore this sign on his ring; it figures on a drawing decorating the upper région

of his portrait reproduced in the work by Wittermans: “ History of the Rose-Croix ”, p. 31.

So, according to our own conclusions and to the light which preceded it, this is

the reason for the Alchemists, Kabbalists, Theurgists as well as commoners, entering an

Order as aristocratie as that of the Teutonic Knights or that of the Strict Templar

Observance from which it came.

We note that certain authors, notably Philléas Lebesgue, supported the theory that

Marshall von Ludendorff had been one of the last représentatives of an esoteric Teuronic

kernel, perpetuating certain théories from the Gibelins to exclusively pangennanist ends.

What the famous devise of the Austrian Emperors claimed to affinn with their

“A.E.I.O.U.”, when translated from Latin into English signified something like this:

“Austria is destined to dominate the world”. And it was Ludendorff who made Hitler!

https://archive.org/stream/AmblelainRTemplarsRoseCroix/Amblelain%20R%20Templars%20%26%20Rose%20Croix_djvu.txt

Rosicrucianism is a theosophy advanced by an invisible order of spiritual knights who in spreading Christian Hermeticism, Kabbalah, and Gnosis seek to enliven and to preserve the memory of Divine Wisdom, understood as a feminine flame of love called Sofia or Shekhinah, exoterically given as a fresh unfolded rose, yet, more akin to the BLUE fire of alchemy, the BLUE virgin. Rosicrucians have no organisation and there are no recognizable Rosicrucian individuals, but the order makes its presence known by leaving behind engrammatic writings in the genre of Hermetic-Platonic Christianity.1 The historical roots of Hermeticism is to be located in Ancient Egypt. Long before the rise of Christianity, Hermetic texts were structured around the belief that organisms contain sparks of a Divine mind unto which they each strive to attend. Things easily transform into others, thereby generating certain cyclical patterns, cycles that periodically renew themselves on a cosmic scale. These transformations of life and death were enacted in the Hermetic Mysteries in Ancient Egypt through the gods Isis, Horus, and Osiris. In the Alexandrian period these myths were reshaped into Hermetic discourses on the transformations of the self with Thot, the scribal god. These discourses were introduced in the west in 1474 when Marsilio Ficino translated the Hermetic Pimander from the Greek. The story of Christian Rosencreutz can be seen as a new version of these mysteries, specifically tempered by German Paracelsian philosophy on the Lion of the darkest night, a biblical icon for how the higher self lies slumbering in consciousness.2"

Rose Cross Over The Baltic

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]"

Rosicrucianism - Wikipedia

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."

Rosa jesuitica, oder, Jesuitische Rottgesellen (1620) - Google Drive

https://drive.google.com/file/d/1dT28PyPUPfqDfC0iVg7nGFsle8vYBXLf/view

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)

http://jesuitinquisition.blogspot.com/2016/02/the-jesuits-are-revived-knights-templar.html

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 463

The Constitutions of The Society of Jesus and Their Complimentary Norms

A Complete English Translation of the Official Latin Texts

THE INSTITUTE OF JESUIT SOURCES

SAINT LOUIS, 1996

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

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

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

The Order of Calatrava (Spanish: Orden de Calatrava, Portuguese: Ordem de Calatrava) was one of the four Spanish military orders and the first military order founded in Castile, but the second to receive papal approval. The papal bull confirming the Order of Calatrava was given by Pope Alexander III on September 26, 1164. Most of the political and military power of the order had dissipated by the end of the 15th century, but the last dissolution of the order's property did not occur until 1838.'

Modern Times

In 1931, once again unilaterally, the Second Spanish Republic suppressed the Spanish Orders. To survive, they had to resort to the Ley de Asociaciones Civiles ("Law of Civil Associations"), leading a precarious existence until the Concordat of 1953 recognized the Priory. Afterward, by the papal bull Constat militarium, the Priory was reduced to a mere title of the Bishop of Ciudad Real.In 1980, upon request by his august father, who was appointed Dean President of the Council, King Juan Carlos I by royal initiative caused the rebirth of the Orders. Under the Apostolic Pastoral Tertio millennio adveniente, the Spanish Orders began their renewal in 1996.Today, the aim of the Spanish Orders is basically the same as they had when founded: the defense of the Catholic faith. The sword has been put aside, but their doctrine, example, self-sanctification, and divine worship remain active, aside from their cultural and social activities.Their two hundred and fifty members guard the spirit and life of the Orders of Santiago, Calatrava, Alcántara, and Montesa under their Grand Master, King Felipe VI, and the Real Consejo de las Órdenes (Royal Council of the Orders) presided over by his Royal Highness Pedro of Bourbon-Two Sicilies, Duke of Calabria.[4]The Swiss luxury watchmaker Patek Philippe took the cross of the order in 1887 and established it as its company logo as a tribute to the knights, which remains until today.[5][6]""

Order of Calatrava - Wikipedia

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

The Oculus was positioned as part of the World Trade Center masterplan by Daniel Libeskind and designed by SANTIAGO CALATRAVA. The structure’s white metal-clad steel ribs reach up and out in a monumental move symbolic of a hand releasing a dove.The structure's orientation serves as a lasting reminder of the attacks of September 11, 2001. It is in alignment with the sun’s solar angles on each September 11, from 8:46 am, when the first plane struck, until 10:28 am, when the second tower collapsed. Its central skylight fits this alignment and washes the Oculus floor with a beam of light."

World Trade Center Oculus

50 Church Street New York, NY 10007

Oculus Transportation Hub | World Trade Center (officialworldtradecenter.com)

https://www.officialworldtradecenter.com/en/local/learn-about-wtc/oculus-transportation-hub.html

The Cistercian Order

Main article: Cistercians

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

Farewell in Christ.

Rome, the house of the Society of Jesus, 1559 [7]

The Constitutions of The Society of Jesus and Their Complimentary Norms

A Complete English Translation of the Official Latin Texts

THE INSTITUTE OF JESUIT SOURCES

SAINT LOUIS, 1996

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 third of the great chivalric bodies, taking its rise in the time of the

Crusades was the [exclusively White German] TEUTONIC KNIGHTS or

KNIGHTS OF SAINT MARY OF JERUSALEM. Like its two

predecessors [the KNIGHTS HOSPITALLERS and the KNIGHTS

TEMPLARS] the new Order was based on a unison of monastic and

military service. . . . Several distinguished Germans contributed their

property to the support of the work begun by their countrymen. A service

and ritual were established, and in the year 1119, only one year after the

founding of the Templars, the new Order received sanction of Pope

Calixtus II. Religious and martial vows were taken by the brothers.

In the choice of a dress and regalia, the Teutonic Knights distinguished

themselves as much as possible from the Hospitallers and the Templars.

The gown was black with a white mantle, and on this was a black cross

with a silver edging [very similar to the design of Himmler’s SS uniform].

The Order soon achieved an invincible fame [as did Himmler’s Waffen

SS], and its members became the recipients of the same favors and honors

which were showered upon the other two brotherhoods. The second

establishment of the Teutonic Knights was founded in 1189 by the burghers

of Bremen and Lubeck . . . The two chapters were presently combined into

one Order by Duke Frederick of Suabia, who in 1192 obtained for the

union the sanction of Pope Celestine III. [According to Walter

Schellenberg, one of Himmler’s most trusted SS/SD Generals was known

as “the Duke of Suabia.”] The rule of the body was amplified and the

discipline of the Augustinians adopted for its government. [The discipline

of the Jesuits was adopted for the government of Himmler’s SS.]

At the origin of the Teutonic Order none but Germans of noble birth were

admitted to membership [as only racially “Aryan” Germans were first

admitted to Himmler’s Order of the SS]. . . . priests [were later] added to

the fraternity [as were certain Jesuits and other priests secretly admitted

into the SS]. The chief officer was called the Grand Master [as Himmler

was also called “the Grand Master”]. A papal edict followed, putting the

new brotherhood on the same level with the Hospitallers [Knights of

Malta] and Templars [Scottish Rite Freemasons], under the sanction and

encouragement of the Church [as the SS was also under the sanction of the

Papacy; Pope Pius XII, as “Archbishop Pacelli” serving as Pope Pius

XI’s Nuncio in both Munich and Berlin (1917-1929), oversaw its creation

during his twelve-year reign as “the German Pope”]. . . . The Order . . .

after a precarious existence of three centuries, was finally abolished by

Napoleon in 1809 [on the order of his master, the Black Pope, who had

also commanded his Masonic Avenger to destroy Pope Pius VII’s Holy

Roman Empire—the Roman Catholic First German Reich (962-1806AD)].

[A] belligerent and angry Europe [was] preparing her armor and mustering

her warriors for the THIRD CRUSADE [uniting Roman Catholic Europe

to the task of liberating Jerusalem as a result of the anti-Moslem agitation

preached by the Pope’s priests for decades]. . . . First of all in the work was

the aged but still fiery and warlike [Roman Catholic] FREDERICK

BARBAROSSA, Emperor of Germany [who, as the national hero of

Germany, would serve in being Roman Catholic Adolf Hitler’s model as

“the Fuehrer,” in uniting the peoples of Europe into a massive Crusade

called “Operation Barbarossa,” deceptively intended to liberate Moscow

as a result of the anti-Jew/anti-Communist agitation preached by the

Pope’s Jesuits for decades]. . . . Of all who had preceded him, not one was

Barbarossa’s equal in genius and generalship [as Hitler would also appear

to be a genius in generalship during the pre-war and early war years]. . . .

His army in the aggregate, exclusive of unarmed pilgrims, numbered over a

hundred thousand. Of these, sixty thousand were cavalry, and of these

fifteen thousand were Knights, the flower of the Teutonic Order

[corresponding to Hitler’s three million-man Wehrmacht; 160,000 were

Waffen SS, the flower of Himmler’s Teutonic Order of the SS]. . . .

He overcame every obstacle, fought his way through every peril, and came

without serious disaster to Iconium. . . . By this time the name of Frederick

had become a terror, and the Moslems began to stand aloof from the

invincible German army [as Hitler’s army for a time became a terror and

was invincible to the Russian Orthodox Slavs]. . . . Evil was the day when

Frederick died. . . . The command devolved upon the son of Barbarossa [the

Duke of Suabia] . . . In a short time the gallant Duke of Suabia died . . .

At this juncture a new figure rose on the horizon . . . a Crusader of the

Crusaders, greatest of all the medieval heroes—young Richard

Plantagenet the Lion Heart, King of England. . . . Here in the valley of

Hebron, with the towers of Jerusalem in view, the Lion Heart called a

council! . . . It was decided that the present prosecution of the enterprise

was inexpedient and should be given up. Great was the chagrin of the army

when this decision was promulgated . . . and Jerusalem was left to the

perpetual profanation of the Turks.” [The failure of the Pope’s Third

Crusade rested on one decision not to take Jerusalem from the Moslems;

the failure of the Pope’s Operation Barbarossa rested on one decision not

to take Moscow from the Communists—as decreed by the Black Pope,

conveyed by Bormann and commanded by Hitler!] {24} [Emphasis added]

John Clark Ridpath, 1901

American Historian

Ridpath’s Universal History

Vatican Assassins:

“Wounded In The House Of My Friends”

Third Edition

by Eric Jon Phelps

https://ia802505.us.archive.org/28/items/EricJonPhelpsVaticanAssassins3rdEdition/Eric%20Jon%20Phelps%20-%20Vatican%20Assassins%203rd%20Edition.pdf

Hussite Wars

Main article: Hussite Wars

Responding with horror to the execution of Hus, the people of Bohemia moved even more rapidly away from Papal teachings. Rome then pronounced a crusade against them (1 March 1420): Pope Martin V issued a Papal bull authorizing the execution of all supporters of Hus and Wycliffe. King Wenceslaus IV died in August 1419, and his brother, Sigismund of Hungary, was unable to establish a real government in Bohemia due to the Hussite revolt.[54]

The Hussite community included most of the Czech population of the Kingdom of Bohemia. Under the leadership of Jan Žižka (c. 1360–1424) and later of Prokop the Great (c. 1380–1434)—both excellent commanders—the Hussites defeated the crusade and the other three crusades that followed (1419–1434). Fighting ended after a compromise between the Utraquist Hussites and the Catholic Council of Basel in 1436. It resulted in the Basel Compacts, in which the Catholic Church officially allowed Bohemia to practice its own version of Christianity (Hussitism). A century later as much as ninety percent of the inhabitants of the Czech Crown lands still followed Hussite teachings.

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

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

On October 31, 1517, legend has it that the priest and scholar Martin Luther approaches the door of the Castle Church in Wittenberg, Germany, and nails a piece of paper to it containing the 95 revolutionary opinions that would begin the Protestant Reformation.

In his theses, Luther condemned the excesses and corruption of the Roman Catholic Church, especially the papal practice of asking payment—called “indulgences”—for the forgiveness of sins. At the time, a Dominican priest named Johann Tetzel, commissioned by the Archbishop of Mainz and Pope Leo X, was in the midst of a major fundraising campaign in Germany to finance the renovation of St. Peter’s Basilica in Rome. Though Prince Frederick III the Wise had banned the sale of indulgences in Wittenberg, many church members traveled to purchase them. When they returned, they showed the pardons they had bought to Luther, claiming they no longer had to repent for their sins.

https://www.history.com/this-day-in-history/martin-luther-posts-95-theses

Jan Hus (/hʊs/; Czech: [ˈjan ˈɦus] ⓘ; c. 1370 – 6 July 1415), sometimes anglicized as John Hus or John Huss, and referred to in historical texts as Iohannes Hus or Johannes Huss, was a Czech theologian and philosopher who became a Church reformer and the inspiration of Hussitism, a key predecessor to Protestantism, and a seminal figure in the Bohemian Reformation. Hus is considered to be the first Church reformer, even though some designate the theorist John Wycliffe.[a][2][3][4][5] His teachings had a strong influence, most immediately in the approval of a reformed Bohemian religious denomination and, over a century later, on Martin Luther.

After being ordained as a Catholic priest, Hus began to preach in Prague. He opposed many aspects of the Catholic Church in Bohemia, such as its views on ecclesiology, simony, the Eucharist, and other theological topics. Hus was a master, dean and rector at the Charles University in Prague between 1409 and 1410.

Alexander V issued a Papal bull that excommunicated Hus; however, it was not enforced, and Hus continued to preach. Hus then spoke out against Alexander V's successor, Antipope John XXIII, for his selling of indulgences. Hus' excommunication was then enforced, and he spent the next two years living in exile.

When the Council of Constance assembled, Hus was asked to be there and present his views on the dissension within the Church. When he arrived, with a promise of safe-conduct,[6] he was arrested and put in prison. He was eventually taken in front of the council and asked to recant his views. He refused. On 6 July 1415, he was burned at the stake for "heresy" against the teachings of the Catholic Church.

After Hus was executed, the followers of his religious teachings (known as Hussites) refused to elect another Catholic monarch and defeated five consecutive papal crusades between 1420 and 1431 in what became known as the Hussite Wars. Both the Bohemian and the Moravian populations remained majority Hussite until the 1620s, when a Protestant defeat in the Battle of the White Mountain resulted in the Lands of the Bohemian Crown coming under Habsburg dominion for the next 300 years and being subject to immediate and forced conversion to Catholicism in an intense campaign.

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

Rosicrucianism and the Bohemian War

Rose Cross Cross Over The Baltic The Spread of Rosicrucianism In Northern Europe

by Susanna Akerman

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

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

Background

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

Ancestry

Early life

A portrait of Martin Luther in 1526 by Lucas Cranach the Elder

Plaque on the ruins of Nimbschen Abbey, commemorating von Bora's time there and her escape.

Luther asked the family of the nuns to admit them into their houses, but they declined, possibly because this would have made them accomplices to a crime under canon law.[15]

Marriage to Luther

Three depictions of Katharina von Bora

Significance of the marriage

After Luther's death

von Bora in 1546

von Bora's gravestone engraving at Saint Mary's Church in Torgau, Germany

By the time of Katharina's death, the surviving Luther children were adults. After Katharina's death, the Black Cloister was sold back to the university in 1564 by his heirs.[citation needed]

Commemoration

In addition to a statue in Wittenberg and several biographies, an opera of her life now keeps her memory alive.

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

February 18, 2022

Rosalia: The Roman Floral Festival for the Dead

If you are ever in Rome around Pentecost, you should visit the Basilica di Santa Maria ad Martyres. You may know it by its older moniker, The Pantheon. If you gaze up at the beautiful domed ceiling on the seventh Sunday after Easter, you will see a shower of red rose petals pouring from the oculus on the faithful below. It is a magical sight.

Since the Middle Ages, the basilica has celebrated Dominica de Rosis (Sunday of Roses) in this way. Roses, however, had showered the Pantheon in May before Jesus was even born. Just as the grand structure of the Pantheon became a basilica, so too the Roman memorial festival of Rosalia moulded into Pasqua di rose.

So let’s explore the roots of this ancient rose festival, how the Romans memorialised their dead with aromatic flowers, and how vestiges of the Rosalia exists today.

The Ancient Rose

Roses play a significant role in Mediterranean and West Asian cultures. The rose was unknown to the inhabitants of the Italian peninsula until the 3rd millennium BCE. Its introduction to Italy came via the Greeks, who got it from Anatolia. The Mesopotamians introduced its cultivation in Anatolia, Cyprus, the Levant and Egypt during their waves of conquest.

The oldest written evidence of rose cultivation comes from a tablet discussing the Akkadian king Sargon I’s military campaign to the west. Sargon brought rosebush saplings with him on the campaign so rose cultivation could begin in these newly acquired territories soon after his conquest. It was an act of supreme confidence and evidence of roses’ importance to Akkadian culture.

'Ram in a Thicket' Sumerian votive of a golden ram on two legs standing near a tree with large golden flowers

The famous ‘Ram in a Thicket’ Sumerian votive object depicts a standing ram climbing or perhaps stuck in a thorny flowering bush.

The Mesopotamians themselves probably got their roses from Central Asia, which also had a long obsession with roses. Regardless of their exact place of origin, humans have been cultivating roses for over 5,000 years. We’ve been growing these pretty plants for longer than we’ve had the concept of money. We’ve selected for physical beauty, colour, resiliency, but above all, smell.

Roses in Rome: Love, Beauty, Sex, Death

Hearty but beautiful, roses were used in the Mediterranean for food, flavouring, medicine, decor, adornment, and perfume. The seasonality of the blooms marked time and was a sign of the arrival of spring. Romans deeply associated roses with the worship of Venus (Greek: Aphrodite), Proserpina (Persephone), and Flora (Chloris). These goddesses embodied vegetation, growth, prosperity, spring, abundance, love and sexual desire. Roses were the emblems of the pleasures of life, but they also had a darkness to them.

Detail if roses painted on the Garden Painting of the Villa of Livia at Prima Porta in Rome (30-20 BC) - Archaeological Museum Palazzo Massimo -

Detail of roses from the Garden Painting of the Villa of Livia at Prima Porta in Rome (30-20 BCE), Archaeological Museum Palazzo Massimo

Greeks and Romans loved to give mythical origins to the objects in their lives. The origins of flowers seemed of particular interest and were often tied to violence or death. Narcissus wastes away looking at his own reflection and turns into his namesake flower. Violets spring from the blood of Attis’ self-castration. The jealous Zephyrus kills Hyakinthos, and the grieving Apollo turns his dead lover into the larkspur flower.

This tradition of desire, loss, transformation, and death continued with the birth of the rose. One of the oldest Greek origin stories for the rose is the goring of Adonis by a boar. The god’s blood mixed with the tears of his lover Aphrodite to create a rosebush, bearing blood-red blooms symbolic of eternal love but studded with the sharp thorns of grief.

The Awakening of Adonis by John William Waterhouse

In a Roman myth, Flora is despondent, finding one of her most beloved nymphs dead in the forest. The goddess begs other gods for assistance. Flora gives the nymph a diadem of petals. Venus gives her beauty. Vertumnus (God of the Seasons) gives her a lovely scent. His wife Pomona (Goddess of Fruit Trees) gives her rosehips. Bacchus gives her nectar, and finally, Apollo grants the breath of life, and the rose is born from the nymph’s corpse.

One of my favourite origin stories is the rather grim Late Roman poem Cupid Crucified by Ausonius. Cupid is dragged to the Underworld by the vengeful spirits of mythical women wronged in love. They crucified him and tortured him with the same weapons that caused their deaths. A rose bloomed where Cupid’s blood fell, and the flower sprouted out from the Underworld to the world above.

Greco-Roman culture deeply tied roses to love and desire but also the pain of separation and the grief of loss. The graceful blossoms and prickly thorns embodied beauty and pain. The rose additionally symbolised transformation and rebirth. This is why we see roses carved onto Greek and Roman burial steles and sarcophagi. So in context, it is not surprising that the Romans built a memorial holiday around this flower.

Detail of stone sarcophagus with garlands of roses and grapes held but cupids with a Gorgoneion, Hierapolis, Pamukkale, Turkey

Detail of stone sarcophagus with garlands of roses and grapes held by cupids with a gorgoneion, Hierapolis, Pamukkale, Turkey

Roses for the Dead

Rosalia, at its core, was an annual memorial day for one’s dead relatives celebrated primarily with roses. Romans made garlands and wreaths to decorate the graves of their ancestors. The extended family would gather to clean tombs and arrange elaborate floral displays. The family may have poured libations and conducted prayers for the dead graveside. They told stories to memorialise those they lost. Then they would eat a rose-themed memorial meal.

Fresco fragments of Cupids and Psyche stringing rose garlands

Fresco fragments of Cupids and Psyche stringing rose garlands, Getty Villa Museum

The celebration of Rosalia usually occurred in late May when the roses first bloom and are at their aromatic peak. This was a time of deep symbolic meaning. Spring had arrived. The love and rebirth promised by Flora, Venus, and Proserpina were in the rose-scented air.

However, the festival could be celebrated as late as July. This is because it was a private parentatio, not a public celebration. Parentatios were sacrifices or rites conducted to honour one’s ancestors, most importantly, deceased parents. This also meant the responsibility fell on individuals to perform the rituals instead of the state or temple cult.

This gave the practice enormous variation due to personal taste and family economics. It was the Roman equivalent of the Rose Bowl Parade for wealthy families. Professional florists would create and install massive displays. Staff prepared elaborate meals, and even special rose-scented clothes were worn. Plebeian families however, may have only provided a few homemade wreaths or garlands. We know from Roman wills that it was common for patricians and well off merchants to set aside some money to ensure their surviving relatives honoured their memory on Paternalia and Rosalia.

Roses growning in the Palatine Hill ruins

There is even a considerable variation in what this holiday is called. It went by Rosalia, Rosaria, Rosatio (rose-adornment), Dies Rosationis (Day of rose-adornment), as well as Rhodismos and Rhodophoria in Greek. While roses were the most common flower, violets could also be employed. In that case, the name used would be Violaria or Violatio. Some families memorialised their dead multiple times a year with Rosalia and Violaria.

Rose-Scented Ghosts

The olfactive role of roses in the Rosalia ceremony was twofold. Firstly, Roman cemeteries were not the most sanitary places. Cemeteries were liminal spaces outside the city limits. Seeing scavenged bones, witnessing cremation, or smelling decay were common in public burial spaces. Unscrupulous dissignatores (funeral directors) and libitinarii (undertakers/tortures) sometimes dumped the bodies of the poor along the roadside leading to the cemetery. In the Greco-Roman mindset, dead bodies were physical and spiritual pollution. Liminal spaces outside of the order of the city were seen as places of lawlessness and provoked anxiety.

Grave stele of Kallidemos, the son of Kalliades featuring several floral designs including roses 350–325 B.C., The Met

Part of Rosalia was about tending to and beautifying your relatives’ graves. It was bringing the city’s order to the liminal space of the graveyard. The use of roses, heavy with indole, both masked and elevated any odours present and was part of grave hygiene. The scent was also thought to protect living relatives from lingering ill air that may harm their health.

Secondly, giving roses was a form of sacrifice. Sacrifice required beauty, and roses possess both physical and olfactory beauty. One could argue that olfactory beauty was more important as the Rosalia was most often performed in May when the roses’ scent was most potent. The ethereal and invisible power of odour has long served as a metaphor for the spirit, after all. In antiquity, people used aromas to divine the future, converse with the dead and appease angry gods. So, of course, only heavily scented flowers were appropriate for sacrifice.

The openness of Rosalia meant this sacrifice of roses could be interpreted in different ways depending on the beliefs of the family. This heavenly scent could comfort the ancestors in the Underworld or call them home. It could have been nourishing or protective for the dead. It could have also been directed at a deity asking for intercession on the dead’s behalf.

Roman Holiday

The lack of state-mandated sacrifice for Rosalia also meant that everyone within the Empire could participate. This included Christians and Jews who refused to participate in public festivals or sacrifices on religious grounds. They saw these acts as a form of idolatry. The openness of Rosalia meant you could dedicate your flowers and prayers to whatever god you wished.

Caracalla and Geta by Lawrence Alma-Tadema

There is no evidence that Rosalia was celebrated among Jews in Judea, but it very well may have been. Gazan Christians celebrated a rose festival by the 6th century CE. Rosalia was also very popular with Jewish communities outside of Judea, particularly in Greece, North Africa, and the Italian peninsula. This shared experience would continue until the Jewish-Roman Wars.

Eighty years of violence, the Temple’s destruction, displacement, and the birth of antisemitism forever changed Judaism and brought about an impulse towards cultural isolationism that is present to this day. Rosalia was Roman. This period of violence pretty well crushed the idea that Jews could share in some sort of Roman identity. Anything that hinted at Roman influence had to go, and Rosalia fell out of practice among Jews. This is one of the reasons why it is inappropriate to send flowers to mourners or leave flowers at a Jewish grave to this day.

Christianity ruptured from Jewish society during the Roman-Jewish War. While the church faced their own struggles with persecution and acceptance within Roman society, they also leaned into their Romanised identity instead of outright rejecting it. Conversion of Roman citizens from all strata of society meant that by the 2nd century CE, most Christians were culturally Roman and deeply embedded in Roman society, customs, and mythology. This led to a great deal of synchronisation between Roman traditions and the emerging Christian culture of Europe.

Respectability, Incense & Roses

Before Christianity was legalised in 312 CE, it went through a difficult period of oppression and social rejection in Rome, separate from the experience of the Jewish community. We will cover the totality of that experience in another post, but it wasn’t quite the bloodbath that the hagiographies would lead us to believe. While there was a lot less slasher-film-style gore, that didn’t mean people didn’t suffer. Christianity was seen as a superstitio (an anti-social cult) in the early days, which held a social stigma that could significantly impact people’s lives.

This distrust came because many Christians adopted behaviours in their new lives that threatened the mos maiorum (ancestral custom). Mos maiorum was the unwritten code of normative conduct for the Roman Empire. It was the way you did things as a Roman. The way the ancestors did them, the bedrock on which Roman Traditionalism sat.

Terracotta relief with two women in chitons in front incense burner, 36-28 BCE From temple of Apollo, Palatine Museum

Jews also refused to participate in state-mandated incense sacrifice. However, they were granted an exception because they were recognised as a separate ethnic group with an ethnoreligion honouring its version of mos maiorum. Many Romans found this admirable. As long as Jewish people were willing to submit to Roman rule, both practically and symbolically, they were left alone about the incense sacrifice.

However, most Christians from the third generation onward were Romans with no connection to Judea. Their conversions directly challenged the time-honoured traditions of Rome. The obligatory incense offerings became symbolic of a more significant concern around social disruption and change. They became a litmus test for fidelity to Rome. This focus on the incense offering was something felt on both sides. Fellow Christians shunned those that succumbed to the social pressure and threats of torture to perform the ritual. The moniker of turificati (incense burner) became synonymous with apostates.

Rosalia became incredibly important to Christians in rehabilitating their reputation before becoming the official state religion in 380 CE. It helped them walk the tight rope between their beliefs and Roman culture. It was a holiday focused on honouring the ancestors, and nothing could be more mos maiorum than that.

Yet, its openness meant it could easily sync to Christian beliefs. The symbolism of the rose in Christianity gave added layers of meaning to Rosalia. Likewise, Rosalia gave Christians an opportunity to venerate martyrs and saints in a socially acceptable way. Christians had developed a bit of a sinister reputation for conducting mass in secret in the catacombs of Rome. Their public participation in Rosalia showed them as respectable Roman citizens honouring the dead properly instead of a fringe sect skulking around graveyards at night.

Everything Old is New Again

It’s nearly impossible to pinpoint when exactly Rosalia stopped because it effectively didn’t. Instead, it slowly morphed into a new set of customs. After Christianity became the official religion of Rome, Rosalia became about venerating the graves of saints and martyrs. By the 6th century CE, a variety of Rose Days were celebrated in April and May strictly as Christian festivals. Rosalia also deeply influenced European traditions around floral gifts and memorials for the dead.

We see elements of Rosalia’s rose-adornment transfer to the church. Instead of it remaining a personal memorial holiday, the rituals of Rosalia synchronise with the drama of Easter, Lent and Pentecost.

There are two Sundays classified as Rose Sunday on the Western liturgical calendar. They are the fourth and seventh Sundays after Easter which means they usually occur between late April and early June, just like the Roman Rosalia.

The first Rose Sunday is also called Mothering Sunday and involves the pope blessing a golden rose, churches adorning their altars with roses, the clergy wearing rose-coloured vestments. Christians also historically returned to the church where they were baptised, just as families gathered to celebrate Roman Rosalia.

Rose vestments worn on Rose Sunday by the clergy at The Basilica of Saint Mary in Alexandria Virginia.

The second Rose Sunday is Pentecost and happens in late May or early June. Some alternative names for Pentecost are; Latin – Festa Rosalia, Greek – Rousalia, Neapolitan – Pasca Rusata (Rosy Easter), Sicilian – Pasqua Rosatum, Romanian – Rusalii. Are we seeing a pattern yet?

What are some of the things one does on Rosy Easter? Make garlands of roses to decorate the church, of course. If you are in some parts of Italy, you’ll sprinkle rose petals from the church gallery. If you are lucky enough to have a saintly relic at your church, it too will have unique rose decorations on this day.

Pope Francis giving the Pentecost mass surrounded by displays of roses in 2019

Of course, the story behind Easter, Lent, and Pentecost is about death, rebirth, sacrifice and transformation. Understandable concepts to discuss in spring for Romanised early Christians. Pentecost is the day honouring the Holy Spirit descending on the disciples of Jesus. With that descent came the hope of reunion and the continuity of memory. Rosalia went from a memorial for one’s ancestors to a memorial for Jesus. Pentecost is about more than simply roses or Rosalia, though. It is also heavily influenced by the Jewish holiday of Shavuot and also represents its own unique tradition.

However, when looking at ancient practices, it is important to remember they aren’t fixed but they are one spot on the timeline in our desire to make meaning out of life and death.

https://deathscent.com/2022/02/18/rosalia/

Sargon of Akkad (/ˈsɑːrɡɒn/; Akkadian: 𒊬𒊒𒄀, romanized: Šarrugi; died c. 2279 BC),[3] also known as Sargon the Great,[4] was the first ruler of the Akkadian Empire, known for his conquests of the Sumerian city-states in the 24th to 23rd centuries BC.[2] He is sometimes identified as the first person in recorded history to rule over an empire.

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

Arcadia (Greek: Αρκαδία) refers to a vision of pastoralism and harmony with nature. The term is derived from the Greek province of the same name which dates to antiquity; the province's mountainous topography and sparse population of pastoralists later caused the word Arcadia to develop into a poetic byword for an idyllic vision of unspoiled wilderness. Arcadia is a poetic term associated with bountiful natural splendor and harmony. The 'Garden' is often inhabited by shepherds. The concept also figures in Renaissance mythology. Although commonly thought of as being in line with Utopian ideals, Arcadia differs from that tradition in that it is more often specifically regarded as unattainable. Furthermore, it is seen as a lost, Edenic form of life, contrasting to the progressive nature of Utopian desires.

The inhabitants were often regarded as having continued to live after the manner of the Golden Age, without the pride and avarice that corrupted other regions.[1] It is also sometimes referred to in English poetry as Arcady. The inhabitants of this region bear an obvious connection to the figure of the NOBLE SAVAGE, both being regarded as living close to nature, uncorrupted by civilization, and virtuous.

In antiquity

According to Greek mythology, Arcadia of Peloponnesus was the domain of Pan, a virgin wilderness home to the god of the forest and his court of dryads, nymphs and other spirits of nature. It was one version of paradise, though only in the sense of being the abode of supernatural entities, not an afterlife for deceased mortals.

An artist's vision of Arcadia

In the 3rd century BCE the Greek poet Theocritus wrote idealised views of the lives of peasants in Arcadia for his fellow educated inhabitants of the squalid and disease-ridden city of Alexandria.[2]

Greek mythology inspired the Roman poet Virgil to write his Eclogues, a series of poems set in Arcadia.

In the Renaissance

Arcadia has remained a popular artistic subject since antiquity, both in visual arts and literature.[citation needed] Images of beautiful nymphs frolicking in lush forests have been a frequent source of inspiration for painters and sculptors. Because of the influence of Virgil in medieval European literature, e. g. in Divine Comedy, Arcadia became a symbol of pastoral simplicity. European Renaissance writers (for instance, the Spanish poet Garcilaso de la Vega) often revisited the theme, and the name came to apply to any idyllic location or paradise.

Of particular note is Et in Arcadia Ego by Nicolas Poussin. In 1502 Jacopo Sannazaro published his long poem Arcadia that fixed the Early Modern perception of Arcadia as a lost world of idyllic bliss, remembered in regretful dirges.

In the 1580s Sir Philip Sidney circulated copies of his influential heroic romance poem The Countess of Pembroke's Arcadia, which established Arcadia as an icon of the Renaissance; although the story is plentifully supplied with shepherds and other pastoral characters, the primary characters are all royal visitors of the countryside. In 1598 the Spanish playwright and poet Lope de Vega published Arcadia: Prose and Verse, which was a bestseller at the time.

Friedrich August von Kaulbach's In Arcadia

Though depicted as contemporary, this pastoral form is often connected with the Golden Age. It may be suggested that its inhabitants have merely continued to live as persons did in the Golden Age, and all other nations have less pleasant lives because they have allowed themselves to depart from original simplicity.

Acadia

The 16th-century Italian explorer Giovanni da Verrazzano applied the name "Arcadia" to the entire North American Atlantic coast north of Virginia. In time, this mutated to Acadia. The Dictionary of Canadian Biography says: "Arcadia, the name Verrazzano gave to Maryland or Virginia 'on account of the beauty of the trees', made its first cartographical appearance in the 1548 Gastaldo map and is the only name on that map to survive in Canadian usage. . . . In the 17th century Champlain fixed its present orthography, with the 'r' omitted, and Ganong has shown its gradual progress northwards, in a succession of maps, to its resting place in the Atlantic Provinces".

https://en.wikipedia.org/wiki/Arcadia_(utopia)

ark (n.)

Middle English arke, from Old English earc, Old Northumbrian arc, mainly meaning Noah's, but also the Ark of the Covenant (the coffer holding the tables of the law in the sanctum sanctorum), from Latin arca "large box, chest" (see arcane), the word used in the Vulgate. It also was borrowed in Old High German (arahha, Modern German Arche).

In general as "a coffer, a box" by late 12c. Also sometimes in Middle English "the breast or chest as the seat of emotions." From the Noachian sense comes the extended meaning "place of refuge" (17c.). As the name of a type of ship or boat, from late 15c. In 19c. U.S., especially a large, flat-bottomed river boat to move produce, livestock, etc. to market.

https://www.etymonline.com/word/ark

archaeology (n.)

c. 1600, "ancient history," from French archéologie (16c.) or directly from Greek arkhaiologia "the study of ancient things;" see archaeo- + -ology. The meaning "scientific study of ancient peoples and past civilizations" is recorded by 1825.

also from c. 1600

https://www.etymonline.com/word/archaeology

archaic (adj.)

1810, from or by influence of French archaique (1776), ultimately from Greek arkhaikos "old-fashioned," from arkhaios "ancient, old-fashioned, antiquated, primitive," from arkhē "beginning, origin," verbal noun of arkhein "to be the first," hence "to begin" and "to rule" (see archon). Not merely crude, the archaic has "a rudeness and imperfection implying the promise of future advance" [Century Dictionary]. Archaical is attested from 1799.

also from 1810

https://www.etymonline.com/word/archaic

The Royal Arch is a degree of Freemasonry. The Royal Arch is present in all main masonic systems, though in some it is worked as part of Craft ('mainstream') Freemasonry, and in others in an appendant ('additional') order. Royal Arch Masons meet as a Chapter; in the Supreme Order of the Royal Arch as practised in the British Isles, much of Europe and the Commonwealth, Chapters confer the single degree of Royal Arch Mason.

Membership

In the British Isles, most of continental Europe (including the masonically expanding states of eastern Europe),[1] and most nations of the Commonwealth (with the notable exception of Canada), the teachings of Royal Arch Masonry are contained in the "Supreme Order of the Holy Royal Arch" – a stand-alone degree of Freemasonry which is open to those who have completed the three Craft degrees. Until 1823, only freemasons who had previously passed through the chair of a Craft lodge were allowed to join. Today, candidates for an English Royal Arch Chapter are required to have been a Master Mason for four weeks or more.[2]

In Freemasonry in Scotland, the candidate for the Royal Arch must also be a Mark Master Mason, a degree which is part of the Royal Arch series. It can be worked in the Chapter, or more often has been worked in a Scottish Lodge. After the Mark degree, a candidate must receive the Excellent Master degree, before being exalted to the Royal Arch degree. In Ireland a candidate must be a Master Mason for one year before being admitted as a member of a Royal Arch Chapter. The Degree of Mark Master Mason is taken separately first and only then can the Royal Arch Degree be taken.

In the United States, Canada, Brazil, Israel, Mexico, Paraguay and the Philippines, the Royal Arch is not worked as a stand-alone degree as described above, but forms part of the York Rite system of additional Masonic degrees. Royal Arch Masons in the York Rite also meet as a Chapter, but the Royal Arch Chapter of the York Rite confers four different degrees: 'Mark Master Mason', 'Virtual Past Master', 'Most Excellent Master', and 'Royal Arch Mason'. While the York Rite degree of 'Royal Arch Mason' is roughly comparable to the Supreme Order of the Royal Arch as practised in England and Wales, the other degrees may have equivalents in other appendant orders.

The Royal Arch is also the subject of the 13th and 14th degrees of the Scottish Rite of Freemasonry (called "Ancient and Accepted Rite" in England and Wales).

Purpose and teaching

Similarly to Craft Freemasonry, the Royal Arch conveys moral and ethical lessons. In the three degrees of the Craft, the candidate is presented with a series of practical principles of service to his fellow man and begins journey of self discovery. The Royal Arch completes this journey by developing this latter aspect. In the Chapter, the teachings of the Royal Arch are conveyed using a ritualised allegory based on the Old Testament telling of the return to Jerusalem from the Babylonian captivity to rebuild the City and Temple. In clearing the ground of Solomon's Temple for the foundations of a new temple, the candidate makes important discoveries.[3] By adding a further explanation to the practical lessons of Craft Freemasonry, the Royal Arch is seen as an extension of the preceding degrees[4] and the philosophical lessons conveyed are appropriate to that stage in a candidate's Masonic development. The symbol or Grand Emblem of Royal Arch Masonry is the Triple Tau.

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

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

https://drive.google.com/file/d/1YC_luOfFWl0Bm0BWkbANKZGC1kkmdHQf/view?usp=sharing

The Spiritual Exercises of Ignatius of Loyola

https://drive.google.com/file/d/1YC_luOfFWl0Bm0BWkbANKZGC1kkmdHQf/view?usp=sharing

PART X THE PRESERVATION AND INCREASE OF THE SOCIETY

§2. The consecration to the Immaculate Heart of the Blessed Virgin Mary is to be renewed each year on the feast of the Immaculate Heart.[1]

412 §1. All our members should have at heart a shared concern for attracting new members to the Society, especially by prayer and the example of their lives as individuals and in community.[3]

§3. We must also promote vocations as widely as possible, in order to reflect the culture and experience of those we seek to serve, including minority cultures, immigrants, and indigenous people.[5]

L. D. S.

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

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

§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;

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

Valley of Traverse City

ANCIENT ACCEPTED SCOTTISH RITE

The History and Legend of Scottish Rite Origins

The Story Unfolds…

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.

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.

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

32 Let Christ the king of Israel now come down from the cross, that we may see, and believe. They also that were crucified with him, reviled him.

Mark 15:32

https://www.biblegateway.com/passage/?search=mark%2015&version=GNV

MISSIONS FROM THE SUPREME PONTIFF

252 §1. To be truly Christian, our service to the Church must be anchored in fidelity to Christ, who makes all things new; to be proper to the Society, it must be done in union with the successors of Peter[32]

The Constitutions of The Society of Jesus and Their Complimentary Norms

A Complete English Translation of the Official Latin Texts

THE INSTITUTE OF JESUIT SOURCES

SAINT LOUIS, 1996

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

Note 370.—"Sublime Prince of the Royal Secret. The 32nd degree of the Ancient and Accepted rite, and for many years, or until the institution of the 33d degree, this was the highest degree, or ne plus ultra of Masonry. The body is styled a Consistory, and should be held in a building of two stories. The officers are, a Thrice Illustrious Commander, First and Second Lieutenants, a Minister of State, a Grand Chancellor, a Grand Treasurer, a Grand Secretary, and a Grand Captain of the Guard. In the East a throne, elevated on seven steps, which is the seat of the Thrice Illustrious Commander, who wears a robe of royal purple, and he and the Lieutenants, wear swords. The collar of this degree is black, lined with scarlet, and in the center, at the point, a double-headed eagle, of silver or gold, on a red Teutonic cross. The apron is of white satin, with a border of gold lace, one inch wide, lined with scarlet; on the flap is a double-headed eagle, on each side of which is the flag of the country in which the body is located, the flag of Prussia and the Beause- -ant of the Kadosh degree; on the apron is the camp of the Crusaders, , which is thus explained; it is composed of an enneagon, within which is ' inscribed a heptagon, within that a pentagon, and in the center an equilateral triangle, within which is a circle. Between the heptagon and pentagon are placed five standards, in the designs of whigjl are five letters, which form a particular word. The first standard is purple, on which is emblazoned the ark of the covenant, with a palm, tree on each side; the ark has the motto Laus Deo. The second is blue, on which is a lion, of gold, couchant, holding in his mouth a golden key, with a collar of the same metal on his neck, and on it is the device, Ad majorem Dei gloriam. The third is white, and displays a heart in flames, with two wings; it is surmounted by a crown of laurels. The fourth is green, and bears a double-headed black eagle, crowned, holding a sword in his right claw, and a bleeding heart in his left. The fifth bears a black ox. on a field of gold. On the sides of the enneagon are nine tents, with flags, representing the divisions of the Masonic army; on the angles are nine pinions, of the same color as the flag of the tent that precedes it. The hall of the Consistory is hung with black, strewed with tears of silver. The jewel is a double-headed white and black eagle, resting on a Teutonic cross, of gold, worn attached to the collar or ribbon. ^The members are called Sublime Princes of the Royal Secret. The moral of the degree teaches opposition to bigotry, superstition, and all the passions and vices which disgrace human nature."—Macoy's Encyclopaedia and Pictionary of Freemasonry, Article Sublime Prince of the Royal Secret

Genesis 16

1599 Geneva Bible

16 3 Sarai being barren giveth Hagar to Abram. 4 Which conceiveth and despiseth her dame: 6 And being ill handled, fleeth. 7 The Angel comforteth her. 11, 12 The name and manners of her son. 13 She calleth upon the Lord, whom she findeth true.

1 Now [a]Sarai Abram’s wife bore him no children, and she had a maid an Egyptian, Hagar by name.

2 And Sarai said unto Abram, Behold now, the Lord hath [b]restrained me from childbearing, I pray thee go in unto my maid: [c]it may be that I shall [d]receive a child by her. And Abram obeyed the voice of Sarai.

3 Then Sarai Abram’s wife took Hagar her maid the Egyptian, after Abram had dwelled ten years in the land of Canaan, and gave her to her husband Abram for his wife.

4 ¶ And he went in unto Hagar, and she conceived: and when she saw that she had conceived, her dame was [e]despised in her eyes.

5 Then Sarai said to Abram, [f]Thou doest me wrong, I have given my maid into thy bosom, and she seeth that she hath conceived, and I am despised in her eyes: the Lord judge between me and thee.

6 Then Abram said to Sarai, Behold, thy maid is in thine [g]hand: do with her as it pleaseth thee. Then Sarai dealt roughly with her: wherefore she fled from her.

7 ¶ But the [h]Angel of the Lord found her beside a fountain in the way of Shur,

8 And he said, Hagar Sarai’s maid, whence comest thou? and whither wilt thou go? And she said, I flee from my dame Sarai.

9 Then the Angel of the Lord said to her, [i]Return to thy dame, and humble thyself under her hands.

10 Again the Angel of the Lord said unto her, I will so greatly increase thy seed, that it shall not be numbered for multitude.

11 Also the Angel of the Lord said unto her, See, thou art with child, and shalt bear a son, and shalt call his name Ishmael: for the Lord hath heard thy tribulation.

12 And he shall be a [j]wild man: his hand shall be against every man, and every man’s hand against him, and [k]he shall dwell in the presence of all his brethren.

13 Then she called the name of the Lord that spake unto her, Thou God lookest on me: for she said, [l]Have I not also here looked after him that seeth me?

14 Wherefore the Well was called, [m]Beer Lahai Roi: lo, it is between Kadesh and Bered.

15 ¶ And Hagar bare Abram a son, and Abram called his son’s name which Hagar bare, Ishmael.

16 And Abram was four score and six years old when Hagar bare him Ishmael.

Footnotes

Genesis 16:1 It seemeth that she had respect to God’s promise, which could not be accomplished without issue.

Genesis 16:2 She faileth in binding God’s power to the common order of nature, as though God could not give her children in her old age.

Genesis 16:2 Or, peradventure.

Genesis 16:2 Hebrew, be built by her.

Genesis 16:4 This punishment declareth what they gain that attempt anything against the word of God.

Genesis 16:5 Hebrew, mine injury is upon thee.

Genesis 16:6 Or, power.

Genesis 16:7 Which was Christ, as appeareth verse 13 and Gen. 18:17.

Genesis 16:9 God rejecteth none estate of people in their misery, but sendeth them comfort.

Genesis 16:12 Or, fierce and cruel, or; as a wild ass.

Genesis 16:12 That is, the Ishmaelites shall be a peculiar people by themselves, and not a portion of another people.

Genesis 16:13 She rebuketh her own dullness and acknowledgeth God’s graces, who was present with her everywhere.

Genesis 16:14 Or, the well of the living, and seeing me.

https://www.biblegateway.com/passage/?search=Genesis%2016&version=GNV

Ignatius of Loyola: Apostle to the Muslims

Posted on: 26th July 2016 |Author: Damian Howard SJ

Category: The Jesuits

Tags: Feast of St Ignatius, Ignatius, Islam, interreligious, Jesuit history

To educate the youth of Europe? To fight the spread of Protestantism? While many people would guess that one or both of these ambitions drove Ignatius of Loyola to found the Jesuits, he actually had something else in mind: a mission to the Muslim world. For the feast of St Ignatius, Damian Howard SJ considers how ‘Islam haunted Ignatius’s understanding of his calling’ and celebrates the fruitful work of the many Jesuits who have tried to realise Ignatius’s vision in their engagement with Muslims.

Ask the average Catholic why St Ignatius of Loyola founded the Society of Jesus and they will likely say one of two things. First, remembering the Jesuits as bastions of the Counter-Reformation they might assume that Ignatius, militant Catholic that he was, had set out with a dream of a new religious order capable of defeating Protestantism. But whilst it was the case that the Jesuits would be active in efforts to reform the Catholic Church from within and to take on the growing power of Protestant theology and culture as it spread across Europe, this was never Ignatius’s underlying vision. Second, they might suppose that Ignatius had planned from the start a vast network of new schools which would revolutionise education throughout the continent. It’s true that this is indeed what Jesuit schools ended up doing, earning the order’s members the epithet of the ‘schoolmasters of Europe’, but this huge and innovative project came about as the result of a proposal made to Ignatius after he had already become Superior General of the new order; it was never education per se that he saw as its prime mission.

So the following claim may be unexpected: Ignatius’s original apostolic orientation was actually defined in relation to the Muslim world.

This shouldn’t be entirely surprising given the state of Europe at that time in history. Ignatius was born in the Basque country in 1491. Just one year later, the Reconquista reached its conclusion with the Catholic Kings finally ousting the last Muslim rulers from their vestigial Andalusian states, giving Christian princes possession of the whole Iberian Peninsula. The year 1492 was also notable for another major geopolitical event involving Spain: the European discovery of the New World. It was all but impossible to avoid the thought that America was the reward for Spanish triumph against the Moors. Now, the energy which had propelled the Spanish conquest of the Iberian Peninsula would be released outwards; the colonial age of conquest and exploitation was dawning for a new Catholic Spain and it was to be a golden age for Spanish Catholicism. We may rightly harbour ambiguous feelings about this aggressively Christian state but this was a moment when Spanish Catholics must have felt like masters of the world.

But Spain was the exception in Europe. The rest of the continent cowered under the threat of imminent Muslim invasion, not from the South but from the Ottoman Turks in the East. The sixteenth century was to see the high-water mark of Ottoman interest in Central and Eastern Europe. Suleiman the Magnificent, Sultan from 1520-1566, would personally lead the push all the way into Hungary as well as taking control of Mediterranean islands like Rhodes and swathes of North Africa. With Turkish armies besieging Vienna, no-one on the continental mainland could feel confident that Christianity would retain indefinitely its hegemonic grip. It’s worth remembering that part of the urgency of the Reformation itself lay in its apocalyptic fear of the Turkish menace. Luther thought that the Muslim invaders were to be God’s chastisement for a Europe mired in the ‘horrible abomination of the papal darkness and idolatry’.[i] He wanted his Protestant Christians to die martyrs of the true faith rather than fighting in some allegedly holy war blasphemously prosecuted in Christ’s name.

The Reformation can be better understood within the context of this much larger clash, dare I say, of civilisations. And Ignatius wanted to play his part in it. How can one be confident of such a claim? Because, right from the start, Ignatius’s stated apostolic impulse was towards the Muslim world.

You can see it most obviously in the account given in his Autobiography of the conversion experience he went through as he was convalescing in his ancestral home in Loyola. He had suffered a severe cannon wound in the leg during military action in Pamplona. His moment of conversion came about when he noticed the subtlest of differences between the after-effects of two daydreams:

When he thought of worldly things it gave him great pleasure, but afterward he found himself dry and sad. But when he thought of journeying to Jerusalem, and of living only on herbs, and practising austerities, he found pleasure not only while thinking of them, but also when he had ceased.

He took that difference between his affective responses to be indicative of the way God was leading him on his life journey. Judging that the enduring good feelings associated with the journey to Jerusalem showed it to be God’s will for him, he undertook to follow the second programme, going on pilgrimage and living the ascetical, penitential life of a mendicant. The journey to Jerusalem, then, was what he presented to the outside world as his earliest apostolic desire. Its association with his conversion experience also makes it, surely, something of a touchstone of his on-going spiritual discernment.[ii]

But what exactly did pilgrimage to Jerusalem signify? Pilgrimage to the Holy Land had been the most potent form of devotion available to medieval Christians and, for Ignatius, it is clear that proximity to the site of the incarnation was a central attraction; at one stage, he would go to extravagant lengths to work out the precise direction in which the Lord must have been looking at the moment of his Ascension. But at the time, the Holy City was also under the rule of the Ottoman Turks, the Crusades having failed to win back for Christian Europe the territory once held by the Roman Empire. To visit Jerusalem was, thus, to enter the House of Islam.

If we look at the Spiritual Exercises, especially the ‘Call of the Eternal King’ (93), we might surmise that the trip had a crusading flavour to it. But Ignatius wasn’t planning to travel as a soldier. Instead, in addition to visiting the holy places, he intended to stay in Jerusalem permanently, if the Lord was pleased to allow him, so as to preach Christian doctrine to the infidel (probably Jews as well as Muslims), this, even though European Christians had long found such missionary work to be not particularly fruitful.[iii] There is clearly a penitential streak to Ignatius’s intentions at this stage and so perhaps we should also allow for the possible presence of a darker scenario: a veiled desire here to win martyrdom. We are reminded of the martyrs of Córdoba, a group consisting principally of Franciscan friars who, in spite of St Francis’ directive to live as silent witness among the Muslims, had sought to goad their Muslim governors into executing them by making overtly blasphemous statements about Muhammad. It’s a repeated trope in the early Middle Ages and it is possible that Ignatius felt himself drawn to act after their example.

Whatever Ignatius was up to, this pilgrimage project came to encapsulate his self-understanding, certainly for the first few years after his conversion and, arguably, for the rest of his life; moreover, it gave him the epithet of ‘the Pilgrim’ which he uses in his Autobiography to designate himself in the third person. When he finally made it to the Holy Land in 1523, he desired to remain there but the Provincial of the Franciscans told him that others in the past who had had the same idea had either died or ended up in a Turkish prison. Ignatius was stubborn. The Franciscan, knowing trouble when he saw it, threatened him with excommunication and so the Basque Pilgrim finally relented. But the longing to return to and remain in Jerusalem was strong enough in Ignatius’s heart that it survived fifteen years of studies and apostolic activities; for when as late as 1538 he finally managed to assemble the group of Companions who would go on to form the core of the new Society of Jesus, he was still intent on their heading back to the Holy Land. It was only the impossibility of travelling that year, thanks to the activity of the Turks themselves, which led him finally to give up on Jerusalem and turn his sights to Rome.

It was a fateful shift. Gradually, the dream of Jerusalem would be side-lined and a new apostolic orientation would move centre stage. Italy, as Pope Paul III put it, would be Ignatius’s Jerusalem. And so it was that the young Jesuit order placed itself at the disposal of the universal Church directly under the Roman Pontiff where it would be best placed to meet the various needs that would present themselves. ‘The infidel’ still manages an appearance in the ‘Formula of the Institute’ which founds the Society of Jesus but it looks like an afterthought. So much, you might think, for Ignatius’s apostolate to the Muslims…

There are good reasons, nevertheless, for believing that Islam continued to haunt Ignatius’s understanding of his calling. A curious incident early on in the pilgrimage narrative gives us a clue. It is an encounter between the Pilgrim and a Moor whom he meets as he makes his way through the Spanish countryside. Here is how he tells the story with hindsight in his Autobiography:

As he continued on his way a Moor riding on a mule caught up with him, and in their conversation they began to speak about our Lady. The Moor said that it certainly seemed to him that the Virgin had conceived without the aid of man, but he could not believe that in giving birth she remained a virgin. To substantiate his opinion, he offered the natural reasons that occurred to him. Though the pilgrim countered with many arguments he could not alter the Moor’s opinion. The Moor then went on ahead in great haste so that he lost sight of him; being left behind, he reflected on what took place between him and the Moor. Various emotions welled up in him and he became disturbed in soul, thinking that he had failed to do what he should have done. Filled with anger against the Moor and thinking that he had done wrong in allowing the Moor to utter such things about our Lady, he concluded that he was obliged to restore her honour. He now desired to search out the Moor and strike him with his dagger for all that he had said. This conflict in his desires remained with him for some time, but in the end he was still uncertain for he did not know what was required of him.

As well as giving a precious insight into Christian-Muslim relations in the early sixteenth century, this cameo tells us much about how Ignatius looked back in later life over the winding journey that had brought him to Rome. He wants his readers to be shocked by the spiritual ineptitude which characterised his early years. His confusion is resolved in rather a worrying manner: he leaves it to his mule to decide whether or not to take a human life. The sage beast, seemingly much more attuned to the promptings of the Spirit than the saint-to-be, rejects the path of violence and the rest, as they say, is history. What is significant for our purposes is that Ignatius’s story suggests an association in his mind between startling spiritual immaturity and a violent, confrontational approach to Muslims. He may not have drawn any solid conclusions about what a more mature response might look like but the doubt must have niggled.

Ignatius definitely did not give up on his ideas of a mission to Muslims, even if they take a back seat: during his tenure as General he set up a Casa dei catechumeni in Rome for Jews and Muslims wanting to convert to Christianity, an Arabic-speaking house in Messina, a college for the study of Arabic in Monreale and a study programme in Islamics in Malta. He had further plans for projects aimed at the mission to Muslims in Beirut, Cyprus and Djerba in modern Tunisia.

We also have two letters, written in August 1552 by his secretary, Juan de Polanco, to Jerónimo Nadal, in which Ignatius advocates the raising of a European fleet to fight off the Ottoman Turks. As Philip Endean points out, even if the older Ignatius had learned to be suspicious of his earlier, irascible impulses towards a Muslim, still, when it comes to thinking of the Turks, it is purely as an

enemy to be conquered, the enemy menacing Christendom. Any full statement of mission at the frontiers had to include them, but in immediate practice they were simply an unknown and destabilising threat, one perhaps that it was often impolite to name.[iv]

A Challenging Legacy

Ignatius’s Islamic itinerary leaves us with bewildering questions rather than a coherent vision and it may or may not be significant that all these grand endeavours vis-à-vis the Muslims either did not get off the ground in the first place or did not last. If there is, indeed, a palpable sense of unresolved business here, Islam had, nevertheless, lodged itself as a constituent part of the Jesuits’ DNA, as we can see with the benefit of hindsight. For Ignatius’s sons (along with members of other religious orders, not least the Franciscans, the Dominicans and the White Fathers) have demonstrated consistent and persistent interest in the Muslim world.

Jesuits were present in Istanbul by 1582 and by 1650 had set up a presence in Izmir, Aleppo, Damascus, Sidon and Lebanese Tripoli. Their most iconic engagement with the Muslim world was the series of missions sent to the court of the Mogul Emperor Akbar in late sixteenth century India. Fr Jerome Xavier (1549-1617), the great-nephew of St Francis Xavier, was to be the principal protagonist in a bold engagement with Persian-speaking Islam. His most significant literary work was an explanation of Christianity aimed at the Emperor and other Muslims, the so-called Mirror of Holiness (Mir’at al-Quds) (1602).

Actually meeting Muslims in their own countries may not instantly have changed the way Jesuits thought theologically about Islam but it did help them slowly to develop an accurate understanding of the religion rather than rely on the polemics and distortions which had been the medieval default position. And that did bear fruit quite quickly: back in the Jesuit colleges of Europe, lessons on Islam were an integral part of Antonio Possevino’s great Ratio Studiorum (1593), a standard text which deals with Islam at some length and in a surprisingly sympathetic manner.

For most of their history, Jesuits were not allowed to converse about matters religious with Muslims in Muslim-majority countries for fear that in doing so they might jeopardise their freedom to act in those territories. This did not prevent them from chatting to them on their holidays. Tirso González (1624-1705), a future Jesuit General himself, wrote his Manductio ad conversionem mahumetanorum out of his personal experience preaching to Muslims in the coastal towns of Spain during his vacation. A huge volume at nearly 900 pages, it shows a surprisingly accurate knowledge of Islam, of typical Muslim objections to Christianity, of tafsir (Qur’anic commentaries) and hadith. For a polemical text it is also disarmingly sympathetic to Islamic beliefs and practices.

A French Jesuit, Michel Nau (1633-1683) had travelled to the Holy Land and engaged in conversation with Muslims there. His Religio christiana contra Alcoranum per Alcoranum pacifiche defensa ac probate stands out from similar texts as a refreshing defence of respectful interreligious encounter. Written as a fictional dialogue, it assumes a startlingly modern mood of respect, humility and friendship. Perhaps such openness is down to the fact that he was operating outside Europe and knew he could not proselytise openly. More likely, it is part of that Jesuit tradition of generous engagement with the religious other that can be found in a number of early Jesuits, including Ignatius’s Letters, the ministry of St Pierre Favre to European Protestants, and the approach advocated at various times by Jerónimo Nadal and Diego Laínez. The denouement of Nau’s dialogue must have been shocking at a time when Christianity thought of itself as being in the ascendant: the Muslim protagonist agrees that Christianity is a legitimate expression of monotheism (no mean concession given traditional Muslim hostility to the doctrine of the Trinity) but he does not accept Christianity as the only way to salvation and refuses to convert.

A moment of great significance in the evolution of the Jesuit mission to Muslims occurs in 1937 when Fr General Ledochowski sends a letter to Jesuits around the globe appealing for a new generation of missionaries to be trained with the explicit task of converting the Muslim world. Ledochowski was a strong personality of markedly right wing views and his letter is far from betokening an enlightened vision; during his time as General, he seems to have been behind a move to bolster anti-Semitic sentiment in Rome. Behind his letter can be traced the influence of an energetic Frenchman, Christophe de Bonneville, regional superior in Egypt at a time when the domination of that great Muslim country by European powers seemed to open up new missionary possibilities. The idea of Jesuits explicitly setting out to convert Muslims in Muslim-majority lands represented a fundamental break with previous practice.

This opportunistic ploy, which relied on raw European power, never took off in the way Ledochowski had intended, thwarted by the outbreak of war. By the time the dust had settled, the world had moved on. Newly independent Muslim-majority nations, having flung off the yoke of their former colonial masters, would make such blatant missionary work all but impossible; already in the offing was a freshly assertive Islam. As things turned out, the one practical outcome of the General’s letter was the establishment of a course in Islamics at the Pontifical Oriental Institute in Rome.

But Ledochowski’s idea of training a generation of Jesuits as specialists in Islam lingered on, even if the style of their engagement would turn out not to be polemically confrontational but dialogical. A group of inspiring Catholics would now come to the fore whose example instilled into this new generation a genuine desire to study the Islamic tradition in depth: the Cistercian Blessed Charles de Foucauld (1858-1916), the great French Islamicist, Louis Massignon (1883 – 1962) and the Spanish priest and expert in Islamic spirituality, Miguel Asín Palacios (1871-1944).

By the latter half of the twentieth century, the fruits of this new engagement were already palpable. Some Jesuits had studied Sufism. Paul Nwyia’s work on the mystic Ibn Abbād of Ronda stands out as a fine example, consummated in a remarkable book on Qur’anic exegesis and the language of mysticism, published in 1969. Still very much alive is an Australian Jesuit, Paul Jackson, who has spent the latter half of his life in India working on the letters of a Sufi saint, Sharfuddin Ahmed Yahya Maneri, whose splendid shrine can be seen in Biharsharif.

Others have explored the question of the reform of modern Islam. The German scholar, Christian Troll, was inspired by a plea from a Dutch Jesuit, J.J. Houben, calling for Islamic renewal and suggesting that Catholics were in a position to help. His experience of the Second Vatican Council’s inner tensions between conservatives and reformers led him to look at the inner dynamics at work in the Muslim world. Troll’s book on the Indian reformer, Sir Syed Ahmed Khan, remains the standard text on his theology. Alongside him is an Egyptian Jesuit, Samir Khalil Samir, who has worked for decades on the patrimony of Eastern Christianity and so finds himself regularly writing about Islam with a particular concern for its engagement with modern values.

There are experts, too, in dialogue with Muslims. I think of Thomas Michel, an American Jesuit who worked for many years in Indonesia before being sent to work at the Curia of Pope St John Paul II, the Pontiff who did more than any other to build bonds of friendship between the Church and Muslims. Then there is Daniel Madigan, another Australian, whose interest in Islam started during his time in Pakistan. He pursued an interest in Qur’anic studies and taught at the Pontifical Gregorian University in Rome for some time, and now teaches at Georgetown University in the States. From there, he directs a uniquely fruitful dialogue: an annual series of encounters between Muslim and Christian scholars called ‘Building Bridges’. Felix Körner, a German Jesuit, took over Madigan’s work with Muslims at the Gregorian and has published books on Qur’anic exegesis and Christian approaches to Islam.

https://www.thinkingfaith.org/articles/ignatius-loyola-apostle-muslims

Ignatius Loyola, a Catholic Priest, theologian and founder of the Jesuit Order of the Catholic Church in the 16th Century, said, among his many inspiring sayings, “Go forth and set the world on fire."

Inferno (Italian: [iɱˈfɛrno]; Italian for "Hell") is the first part of Italian writer Dante Alighieri's 14th-century epic poem Divine Comedy. It is followed by Purgatorio and Paradiso. The Inferno describes Dante's journey through Hell, guided by the ancient Roman poet Virgil. In the poem, Hell is depicted as nine concentric circles of torment located within the Earth; it is the "realm ... of those who have rejected spiritual values by yielding to bestial appetites or violence, or by perverting their human intellect to fraud or malice against their fellowmen".[1] As an allegory, the Divine Comedy represents the journey of the soul toward God, with the Inferno describing the recognition and rejection of sin.[2]"

https://en.wikipedia.org/wiki/Inferno_(Dante)

Fire as the agent of Truth

Asha Vahishta is closely associated with fire. Fire is "grandly conceived as a force informing all the other Amesha Spentas, giving them warmth and the spark of life."[27] In Yasht 17.20, Angra Mainyu clamours that Zoroaster burns him with Asha Vahishta. In Vendidad 4.54-55, speaking against the truth and violating the sanctity of promise is detected by the consumption of "water, blazing, of golden color, having the power to detect guilt."

This analogy of truth that burns and detecting truth through fire is already attested in the very earliest texts, that is, in the Gathas and in the Yasna Haptanghaiti. In Yasna 43–44, Ahura Mazda dispenses justice through radiance of His fire and the strength of aṣ̌a. Fire "detects" sinners "by hand-grasping" (Yasna 34.4). An individual who has passed the fiery test (garmo-varah, ordeal by heat), has attained physical and spiritual strength, wisdom, truth and love with serenity (Yasna 30.7). Altogether, "there are said to have been some 30 kinds of fiery tests in all."[28] According to the post-Sassanid Dadestan i denig (I.31.10), at the final judgement a river of molten metal will cover the earth. The righteous, as they wade through this river, will perceive the molten metal as a bath of warm milk. The wicked will be scorched. For details on aṣ̌a's role in personal and final judgement, see aṣ̌a in eschatology, below.

Fire is moreover the "auxiliary of the truth," "and not only, as in the ordeal, of justice and of truth at the same time."[11] In Yasna 31.19, "the man who thinks of aṣ̌a, [...] who uses his tongue in order to speak correctly, [does so] with the aid of brilliant fire". In Yasna 34-44 devotees "ardently desire [Mazda's] mighty fire, through aṣ̌a." In Yasna 43–44, Ahura Mazda "shall come to [Zoroaster] through the splendour of [Mazda's] fire, possessing the strength of (through) aṣ̌a and good mind (=Vohu Manah)." That fire "possesses strength through aṣ̌a" is repeated again in Yasna 43.4. In Yasna 43.9, Zoroaster, wishing to serve fire, gives his attention to aṣ̌a. In Yasna 37.1, in a list of what are otherwise all physical creations, aṣ̌a takes the place of fire.

Asha Vahishta's association with atar is carried forward in the post-Gathic texts, and they are often mentioned together. In Zoroastrian cosmogony, each of the Amesha Spentas represents one aspect of creation and one of seven primordial elements that in Zoroastrian tradition are the basis of that creation. In this matrix, aṣ̌a/arta is the origin of fire, Avestan atar, which permeates through all Creation. The correspondence then is that aṣ̌a/arta "penetrates all ethical life, as fire penetrates all physical being."[12]

In the liturgy Asha Vahishta is frequently invoked together with fire. (Yasna l.4, 2.4, 3.6, 4.9, 6.3, 7.6, 17.3, 22.6, 59.3, 62.3 etc.). In one passage, fire is a protector of aṣ̌a: "when the Evil Spirit assailed the creation of Good Truth, Good Thought and Fire intervened" (Yasht 13.77)

In later Zoroastrian tradition, Asha Vahishta is still at times identified with the fire of the household hearth.

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

Exposing the Jesuits and the Papacy: The Jesuits are the revived Knights Templar (jesuitinquisition.blogspot.com)

http://jesuitinquisition.blogspot.com/2016/02/the-jesuits-are-revived-knights-templar.html

"The Order of Calatrava (Spanish: Orden de Calatrava, Portuguese: Ordem de Calatrava) was one of the four Spanish military orders and the first military order founded in Castile, but the second to receive papal approval. The papal bull confirming the Order of Calatrava was given by Pope Alexander III on September 26, 1164. Most of the political and military power of the order had dissipated by the end of the 15th century, but the last dissolution of the order's property did not occur until 1838.'

"Modern TimesIn 1931, once again unilaterally, the Second Spanish Republic suppressed the Spanish Orders. To survive, they had to resort to the Ley de Asociaciones Civiles ("Law of Civil Associations"), leading a precarious existence until the Concordat of 1953 recognized the Priory. Afterward, by the papal bull Constat militarium, the Priory was reduced to a mere title of the Bishop of Ciudad Real.In 1980, upon request by his august father, who was appointed Dean President of the Council, King Juan Carlos I by royal initiative caused the rebirth of the Orders. Under the Apostolic Pastoral Tertio millennio adveniente, the Spanish Orders began their renewal in 1996.Today, the aim of the Spanish Orders is basically the same as they had when founded: the defense of the Catholic faith. The sword has been put aside, but their doctrine, example, self-sanctification, and divine worship remain active, aside from their cultural and social activities.Their two hundred and fifty members guard the spirit and life of the Orders of Santiago, Calatrava, Alcántara, and Montesa under their Grand Master, King Felipe VI, and the Real Consejo de las Órdenes (Royal Council of the Orders) presided over by his Royal Highness Pedro of Bourbon-Two Sicilies, Duke of Calabria.[4]The Swiss luxury watchmaker Patek Philippe took the cross of the order in 1887 and established it as its company logo as a tribute to the knights, which remains until today.[5][6]""

Order of Calatrava - Wikipedia

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

World Trade Center Oculus

50 Church Street New York, NY 10007

Oculus Transportation Hub | World Trade Center (officialworldtradecenter.com)

https://www.officialworldtradecenter.com/en/local/learn-about-wtc/oculus-transportation-hub.html

Eataly NYC Downtown - Italian restaurant

101 Liberty St

New York, NY 10007

Bread-themed branch of the famed Italian market, offering counters, restaurants & cooking demos.

(212) 897-2895

Closed ⋅ Opens 7 AM Sat

Eataly: authentic Italian products, restaurants, cooking classes | Eataly https://www.eataly.com/us_en

Todd Morgan Beamer was an American passenger aboard United Airlines Flight 93, which was hijacked and crashed as part of the September 11 attacks in 2001. He was one of the passengers who attempted to regain control of the aircraft from the hijackers."

"Following this, the passengers and flight crew decided to act.[1] According to accounts of cell phone conversations, Beamer, along with Mark Bingham, Tom Burnett, and Jeremy Glick, formed a plan to take the plane back from the hijackers.[10] They were joined by other passengers, including Lou Nacke, Rich Guadagno, Alan Beaven, Honor Elizabeth Wainio, Linda Gronlund, and William Cashman, along with flight attendants Sandra Bradshaw and CeeCee Lyles, in discussing their options and voting on a course of action, ultimately deciding to storm the cockpit and take over the plane.[1] Beamer told Jefferson that the group was planning to "jump on" the hijackers and fly the plane into the ground before the hijackers' plan could be followed through.[7][8] Beamer recited the Lord's Prayer and the 23rd Psalm with Jefferson, prompting others to join in. Beamer requested of Jefferson, "If I don't make it, please call my family and let them know how much I love them." After this, Jefferson heard muffled voices and Beamer clearly answering, "Are you ready? Okay. Let's ROLL." These were the last words spoken by Beamer heard by Lisa Jefferson.[1][8][9]"

Todd Beamer - Wikipedia

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

Jefferson Airplane - House at Pooneil Corners - Manhattan Rooftop Concert (1968) - YouTube

https://www.youtube.com/watch?v=vuwMEiNg3B8

Jet Fuel Can't Melt Steel Beams" is an assertion made by September 11th, 2001 attack conspiracy theorists that the burning fuel from crashed planes would not have been able to melt the supporting beams of the World Trade Center. The claim is widely mocked online for being based on flawed evidence."

Jet Fuel Can't Melt Steel Beams | Know Your Meme

https://knowyourmeme.com/memes/jet-fuel-cant-melt-steel-beams

Six months after the Twin Towers fell, they returned in the form of two blue beams of light illuminating the Manhattan skyline. Since then, they have lit the sky annually as a Sept. 11 commemoration known as Tribute in Light. The tradition will continue this year to remember the 14th anniversary of the attacks."

A Look at Tribute in Light | National September 11 Memorial & Museum (911memorial.org)

https://www.911memorial.org/connect/blog/look-tribute-light

A Blue Mass is a Mass celebrated annually throughout the United States[1] in the Catholic Church for those employed in the "public safety field" (i.e. police officers, firefighters, correctional officers, 911 operators and EMS personnel).[2] The color blue relates to the blue-colored uniforms predominantly used by these services.[3] Similar to the Red Mass, the service honors those who have died in the line of duty and those currently serving as first responders.[4] The Mass is an opportunity for the community to show gratitude to first responders and their families.[5]"

Blue Mass - Wikipedia

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

The story behind this image of slain Davis police officer Natalie CORONA

By Lisa Fernandez and KTVU Published January 12, 2019 Updated December 28, 2020 California KTVU FOX 2

DAVIS, Calif. (KTVU) - In the image, she's wearing a royal BLUE gown, carrying a black-striped American flag with a thin blue line streaked across it.

Her heels are high. Her hair is done. Her smile is beaming. And she's standing in the middle of Leesville Grade Road next to a field in Williams, Colusa County, population 21,000, in California's Central Valley, where her father was a sheriff's deputy and now a county supervisor.

It's this compelling photograph of slain Davis police officer Natalie Corona that circulated throughout the country on Friday, hours after the 22-year-old was shot to death by a suspect identified on Saturday as Kevin Douglas Limbaugh, 48. A note found on his bed inside his home, where he later killed himself, stated that he believed Davis police bombarded him with ultrasonic waves."

The story behind this image of slain Davis police officer Natalie Corona (ktvu.com)

https://www.ktvu.com/news/the-story-behind-this-image-of-slain-davis-police-officer-natalie-corona

Serge Monast (1945 – 5 or 6 December 1996[1][2]) was a Canadian investigative journalist, poet, essayist and conspiracy theorist. He is known to English-speaking readers mainly for the originating the conspiracy theory Project BLUE BEAM, which concerns an alleged plot to facilitate a totalitarian world government by destroying traditional religions and replacing them with a new-age belief system using NASA technology.[3][unreliable source?]"

Serge Monast - Wikipedia

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

SEPTEMBER 11, 1990 | CLIP OF PRESIDENTIAL ADDRESS ON PERSIAN GULF

George H.W. Bush describes the New World Order in his address to the US Congress on the Crisis in the Persian Gulf.

User Clip: George Bush defines the New World Order | C-SPAN.org

https://www.c-span.org/video/?c4528359/user-clip-george-bush-defines-world-order

ROLLback of governments hostile to the U.S. took place during World War II (against Fascist Italy in 1943, Nazi Germany in 1945, and Imperial Japan in 1945), Afghanistan (against the Taliban in 2001), and Iraq (against Saddam Hussein in 2003). When directed against an established government, rollback is sometimes called "regime change".[2]"

Rollback - Wikipedia

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

In 1917, the Virgin appeared in Fatima. "The Mother of God" was a smashing success, playing to overflow crowds. As a result, the Socialists of Portugal suffered a major defeat. "Roman Catholics world-wide began praying for the conversion of Russia and the Jesuits invented the Novenas to Fatima which they could perform throughout North Africa, spreading good public relations to the Muslim world. The Arabs thought they were honoring the daughter of Muhammad, which is what the Jesuits wanted them to believe. "As a result of the vision of Fatima, Pope Pius XII ordered his Nazi army to crush Russia and the Orthodox religion and make Russia Roman Catholic." A few years after he lost World war II, Pope Pius XII startled the world with his phoney dancing sun vision to keep Fatima in the news. It was great religious show biz and the world swallowed it. "Not surprisingly, Pope Pius was the only one to see this vision. As a result, a group of followers has grown into a BLUE Army world-wide, totaling millions of faithful Roman Catholics ready to die for the blessed virgin. "But we haven't seen anything yet. The Jesuits have their Virgin Mary scheduled to appear four or five times in China, Russia, and major appearance in the U.S.

"What has this got to do with Islam?

Note Bishop Sheen's statement: "Our Lady's appearances at Fatima marked the turning point in the history of the world's 350 million Muslims. After the death of his daughter, Muhammad wrote that she "is the most holy of all women in Paradise, next to Mary."

"He believed that the Virgin Mary chose to be known as Our Lady of Fatima as a sign and a pledge that the Muslims who believe in Christ's virgin birth, will come to believe in His divinity.

"Bishop Sheen pointed out that the pilgrim virgin statues of Our Lady of Fatima were enthusiastically received by Muslims in Africa, India, and elsewhere, and that many Muslims are now coming into the Roman Catholic Church."

How the Vatican created Islam (remnantofgod.org)

http://www.remnantofgod.org/books/docs/how-the-vatican-created-islam.pdf

Minoru Yamasaki (山崎實, Yamasaki Minoru, December 1, 1912 – February 6, 1986)[1][2] was a Japanese-American[3] architect, best known for designing the original World Trade Center in New York City and several other large-scale projects.[4] Yamasaki was one of the most prominent architects of the 20th century. He and fellow architect Edward Durell Stone are generally considered to be the two master practitioners of "New Formalism".[5][6]

During his three-decade career, he and his firm designed over 250 buildings.[7] His firm, Yamasaki & Associates, closed on December 31, 2009.[8]

Early life and education

Yamasaki was born on December 1, 1912, in Seattle, Washington, the son of John Tsunejiro Yamasaki and Hana Yamasaki, issei Japanese immigrants.[4] The family later moved to Auburn, Washington, and he graduated from Garfield Senior High School in Seattle. He enrolled in the University of Washington program in architecture in 1929, and graduated with a Bachelor of Architecture (BArch) in 1934.[9] During his college years, he was strongly encouraged by faculty member Lionel Pries. He earned money to pay for his tuition by working at a salmon cannery in Alaska,[10] working five summers and earning $50 a month, plus 25 cents an hour in overtime pay.[1]

In part to escape anti-Japanese prejudice, he moved to Manhattan in 1934, with $40 and no job prospects.[11] He wrapped dishes for an importing company until he found work as a draftsman and engineer.[1] He enrolled at New York University for a master's degree in architecture and got a job with the architecture firm Shreve, Lamb & Harmon, designers of the Empire State Building. The firm helped Yamasaki avoid internment as a Japanese-American during World War II, and he himself sheltered his parents in New York City.[3][12] Yamasaki was politically active during his early years, particularly in efforts to relocate Japanese Americans affected by the internment program in the United States during World War II.[13]

After leaving Shreve, Lamb & Harmon, Yamasaki worked briefly for Harrison & Abramovitz and Raymond Loewy. During his time with Harrison & Abramovitz, Yamasaki, a gifted watercolorist, also taught drawing at Columbia University.[13]

In 1945, Yamasaki moved to Detroit, where he secured a position with Smith, Hinchman & Grylls (SHG) as the chief designer.[11][14] At the time, SHG was the oldest as well as one of the largest and most prestigious architectural firms in Detroit and the United States, with recently completed projects including Detroit landmarks such as the Penobscot and Guardian Buildings.[13] Yamasaki left the firm in 1949, and started his own partnership.[14] He worked from Birmingham and Troy, Michigan. One of the first projects he designed at his own firm was Ruhl's Bakery at 7 Mile Road and Monica Street in Detroit.[15]

Career

Main article: List of works by Minoru Yamasaki

Pruitt–Igoe and other early commissions

Pruitt–Igoe housing project, St. Louis, 1954 (demolished 1972–1976)

Yamasaki's first major project was the Pruitt–Igoe public housing project in St. Louis in 1955. Despite his love of traditional Japanese design and ornamentation, the buildings of Pruitt–Igoe were stark, modernist concrete structures, severely constricted by a tight budget. The housing project soon experienced so many problems that it was demolished starting in 1972, less than twenty years after its completion. Its destruction would be considered by architectural historian Charles Jencks to be the symbolic end of modernist architecture.[4]

In the 1950s, Yamasaki was commissioned by the Reynolds Company to design an aluminum-wrapped building in Southfield, Michigan, which would "symbolize the auto industry's past and future progress with aluminum."[16] The three-story glass building wrapped in aluminum, known as the Reynolds Metals Company's Great Lakes Sales Headquarters Building, was also supposed to reinforce the company's main product and showcase its admirable characteristics of strength and beauty.[17]

In 1955, he designed the "sleek" terminal at Lambert–St. Louis International Airport, which led to his 1959 commission to design the Dhahran International Airport in Saudi Arabia. The Dhahran International Airport terminal building was especially well received in Saudi Arabia and was featured on the one riyal bank note.[18]

Yamasaki's first widely-acclaimed design was the Pacific Science Center, with its iconic lacy and airy decorative arches. It was constructed by the City of Seattle for the 1962 Seattle World's Fair.[3] The building raised his public profile so much that he was featured on the cover of Time magazine.[19]

Yamasaki was a member of the Pennsylvania Avenue Commission, created in 1961 to restore the grand avenue in Washington, D.C., but he resigned after disagreements and disillusionment with the design by committee approach.[20]

The campus for the University of Regina was designed in tandem with Yamasaki's plan for Wascana Centre, a park built around Wascana Lake in Regina, Saskatchewan. The original campus design was approved in 1962. Yamasaki was awarded contracts to design the first three buildings: the Classroom Building, the Laboratory Building, and the Dr. John Archer Library, which were built between 1963 and 1967.[21]

Yamasaki designed two notable synagogues, North Shore Congregation Israel in Glencoe, Illinois (1964), and Temple Beth El, in Bloomfield Hills, Michigan (1973).

He designed a number of buildings on college campuses, including designs for Carleton College in Northfield, Minnesota, and a building in Waikiki, in Honolulu, Hawaii,[22] between 1958 and 1968 as well as being commissioned to design buildings on the campus of Wayne State University in the 1950s and 1960s, including the McGregor Memorial Conference Center, the College of Education building and the Prentis Building and DeRoy Auditorium Complex.[23][13] The buildings at Wayne State University incorporated many architectural motifs that would become characteristic elements in Yamasaki's designs.

With regards to the McGregor Memorial Conference Center, this included placing the building on an elevated base or pedestal to emphasize its presence, repeated geometric patterns on the exterior facade of the building (many times these exterior design features were functional as well, providing structural support to the building). He also used exotic materials such as white marble tiles and columns, incorporated a skylight traversing the length of the building and made extensive use of the secondary space outside the building including constructing a plaza with reflecting pools, seating areas, greenery and sculptures.[13] The College of Education building featured repeating gothic arches throughout the exterior of the building which were both ornamental but also provided structural support for the building.[13]

World Trade Center

The original World Trade Center (1973–2001) was the most widely-known of Yamasaki's buildings.

In 1962 Yamasaki and his firm were commissioned to design his most well-known project: the World Trade Center, with Emery Roth & Sons serving as associate architects. The World Trade Center towers featured many innovative design elements to address many unique challenges at the site.

One particular design challenge related to the efficacy of the elevator system, which became unique in the world when it was first opened for service. Yamasaki employed the fastest elevators at the time, running at 1,700 feet (520 m) per minute. Instead of placing a traditional large cluster of full-height elevator shafts in the core of each tower, Yamasaki created the Twin Towers' "Skylobby" system. The Skylobby design created three separate, connected elevator systems which would serve different zones of the building, depending on which floor was chosen, saving approximately 70% of the space which would have been required for traditional shafts. The space saved was then used for additional office space.[24] Internally, each office floor was a vast open space unimpeded by support columns, ready to be subdivided as the tenants might choose.

Other design challenges included anchoring the massively tall towers to the bedrock located about 80 feet (24 m) below lower Manhattan's soft soil. Digging a large trench to the bedrock risked flooding from nearby New York Harbor. The solution employed by Yamasaki and his team of engineers was to use a slurry wall; digging very narrow trenches about 3 feet (0.91 m) wide and then filling these with a slurry (a mixture of clay and water) that was dense enough to keep the surrounding water out. Pipes were then lowered into the slurry trench and concrete was pumped in. The concrete, being more dense than the slurry, sank to the bottom of the trenches all the way down to the bedrock displacing the slurry to the surface, where it was drained away. This process was repeated around the entire perimeter of the site and reinforced with steel cables to create a watertight concrete bathtub surrounding the excavation site.[13][25] This slurry wall system had only been employed a few times prior in the United States and never on such a large project.[25]

A further design challenge was developing a wind-bracing system to keep the ultra tall but relatively lightweight steel and glass structures from swaying at their upper levels. Other contemporary modern skyscrapers had used centrally located cross-bracing systems located in the core of the interiors at the upper levels, but Yamasaki and structural engineer Fazlur Rahman Khan employed an exterior truss system; a network of vertical and horizontal structural elements on the exterior of the towers giving them structural support.[13] This external structural support system also decreased the need for large internal pillars. The external truss support system and the unique elevator configuration created more rentable space in the World Trade Centers to satisfy the owner's (The Port Authority of New York and New Jersey) massive demand for 10,000,000 square feet (930,000 m2) of office space.[13]

The first of the towers was finished in 1970.[26] Many of his buildings feature superficial details inspired by the pointed arches of Gothic architecture, and make use of extremely narrow vertical windows. This narrow-windowed style arose from his own personal fear of heights.[27] After partnering with Emery Roth and Sons on the design of the World Trade Center, the collaboration continued with other projects including new buildings at Bolling Air Force Base in Washington, D.C.[28]

Yamasaki designed the BOK Tower in Tulsa, Oklahoma with a similar design to the World Trade Center. It was completed in 1976 and was the tallest building in Oklahoma at the time.[29]

Later years

After criticism of his dramatically cantilevered Rainier Tower (1977) in Seattle, Yamasaki became less adventurous in his designs during the last decade of his career.[11]

In 1978, Yamasaki designed the Federal Reserve Bank tower in Richmond, Virginia. The work was designed with a similar external appearance as the World Trade Center complex, with its narrow fenestration, and stands at 394 ft (120 m).[30][31]

Legacy

Despite the many buildings he completed, Yamasaki's reputation faded along with the overall decline of modernism towards the end of the 20th century. Two of his major projects, the Pruitt-Igoe public housing complex, and the original World Trade Center, shared the dubious symbolic distinction of being destroyed while recorded by live TV broadcasts.[32] The World Trade Center towers were not well received by some commentators at the time of their debut, with noted New York Times architectural critic Ada Louise Huxtable criticizing the towers as being "pure technology, the lobbies are pure schmaltz and the impact on New York of 110-story buildings...is pure speculation" with criticizing the gothic exterior branches at the lower levels as "General Motors gothic".[13] In many ways, these best-known works ran counter to Yamasaki's own design principles, and he later regretted his reluctant acceptance of architectural compromises dictated by the clients of these projects.[33][11] Several others of his buildings have also been demolished.

Yamasaki collaborated closely with structural engineers, including John Skilling, Leslie Robertson, Fazlur Rahman Khan, and Jack V. Christiansen, to produce some of his innovative architectural designs.[11] He strived to achieve "serenity, surprise, and delight" in his humanistic modernist buildings and their surrounds.[11]

Decades after his death, Yamasaki's buildings and legacy would be re-assessed more sympathetically by some architectural critics.[33][32][11] Several of his buildings have now been restored in accordance with his original designs, and his McGregor Memorial Conference Center was awarded National Historic Landmark status in 2015.[33]

Personal life

Yamasaki was first married in 1941 to Teruko "Teri" Hirashiki. They had three children together: Carol, Taro, and Kim.[3] They divorced in 1961 and Yamasaki married Peggy Watty. He and Watty divorced two years later, and Yamasaki married a third time briefly before remarrying Teruko in 1969.[34] In a 1969 article in The Detroit News about the remarriage, Yamasaki said "I'm just going to be nicer to her".[35]

Yamasaki suffered from health problems for at least three decades, and ulcers caused surgical removal of much of his stomach in 1953.[11] Over time, he endured several more operations on his stomach.[33] His health was not improved by increasingly heavy drinking towards the end of his life.[33] Yamasaki died of stomach cancer on February 6, 1986, at the age of 73.[6][1]

Yamasaki was affectionately known as "Yama" among his friends and associates.[13]

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

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

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

Shima Hospital (島病院, Shima byōin) is a Japanese hospital, now clinic, in Hiroshima, Japan. It was the exact location where the atomic bombing of Hiroshima took place on August 6, 1945. Shima Hospital is considered to be ground zero.[1]

In 1948, the hospital was rebuilt from the ground up by Dr. Kaoru Shima. The reconstructed Shima Surgery is still in operation to the present day under the name Shima Internist Hospital (島内科医院 Shima naika iin).[1] Specialities of the present Shima Hospital are surgery, orthopaedics, internal medicine, and endoscopic treatment of the digestive organs.[1] Adjacent to the Shima Hospital is a monument marking the hypocenter of the atomic blast, which is located about a five-minute walk away from the city's Atomic Bomb Dome or "A-Dome."[1]

Beginnings

Dr. Shima's family had overseen an established medicine practice in Hiroshima since the late 18th century. Proof of this can be found in a map[2] of Nakanomura dated approximately 1780, in which the residence of the Shima family, birthplace of "Shima Hospital" founder Dr. Kaoru Shima, is noted as a clinic.[3]

Dr. Kaoru Shima (1897–1977) graduated from the Osaka medical school, the present Osaka University medical department, which originated in the "Tekijuku" school.[3] After graduating, he travelled throughout Europe and the United States to further his medical studies.

Following his quest to learn the latest developments in medicine and surgery and with his reputation as an excellent surgeon[citation needed], he became lecturer of medicine at the Osaka Empire University (now the Osaka University), considered a high honor at the time, as the title of "honour lecturer" did not exist and Dr. Shima had a full-time occupation in Hiroshima.[3] On August 31, 1933, Shima Hospital was founded. The Mayo Clinic served as Dr. Shima's model of choice.[3] Shima Hospital was a two-storey building of brick construction with reinforced walls and a modern design.[3] Kaoru Shima applied the rational hospital management concepts he learned in the United States, resulting in Shima Hospital's popularity as an inexpensive clinic with a high standard of treatment.[4] Shima Hospital, following the Mayo Clinic model, is an exception to the usual profile of hospitals found in pre-war Japan that were based on German models and medical procedures.

Atomic bombing

On August 6, 1945, Shima Hospital was completely destroyed by the atomic bombing of Hiroshima; the atomic bomb detonated directly above the building and the blast was directed downwards.[3] Because the epicenter of the atomic bombing of Hiroshima was over the hospital, the hypocenter, or ground zero, was the hospital itself.[5] All the medical staff and the patients who were in Shima Hospital, about 80, died instantly.[3] At the time of the detonation, Kaoru Shima was away from Hiroshima city, as he had gone to assist a colleague with a difficult operation at a hospital in a nearby town. Thus he and his attending nurse were the only survivors of the Shima Hospital staff.[3]

Dr. Kaoru Shima returned to Hiroshima on the night of August 6 and began treatment of the injured people.[3] On the afternoon of August 7, Shima found an operation tool he had purchased in the U.S. at the site of the destroyed hospital, the only remaining trace of the structure.[3] Kaoru Shima and the nurse found a large quantity of bleached bones at the bottom of the debris, as the corpses had immediately become skeletonized by the blast.[3][dubious – discuss][better source needed]

Shima learned American medical care and practised American medical care at his hospital. Therefore, the war with the U.S. was a considerable shock for him.[3] Shima disagreed with the Pacific War, and risked being killed by special political police.[citation needed]

Shima's son had evacuated on August 6, 1945, and had also survived. He would also become a doctor, and later became director of the hospital in its second incarnation.[4]

In October 1945, a member of Riken who joined the academic investigation team arrived at the site and declared the Shima Hospital to be the hypocenter of the atomic bombing of Hiroshima. In 1969, the Atomic Bomb Casualty Commission published the report The Epicenters of the atomic bombs which announced the coordinates of the hypocenters after reviewing U.S. Army maps.[6]

Rebuilding

Shima rebuilt the hospital at the same site during the difficult post-war period. The new hospital opened for medical treatment in 1948.[3] Shima was quoted as saying, "My new hospital is dedicated to peace and caring for the underprivileged and poverty stricken."[3] The 1990s saw the hospital change into a clinic of surgery and decrease the number of beds.[4] The name was changed to "Shima Geka."

On August 1, 2009, the clinic's name was changed to "Shima Geka Naika". Shima's son Ichishu Shima retired and became the honorary director.[1] In 2017 the clinic was again renamed "Shima Naika Iin". The current director Shuyuki Shima, a grandson of Kaoru Shima, is the third generation of this family to work in the hospital. The specialities of the present Shima Naika Iin are surgery, orthopaedics, internal medicine, and endoscopic treatment of the stomach and intestines.[1] The director of today's hospital focuses on community care and thus maintains the ideals and spirit of his grandfather.[1] The present Shima Naika Iin performs smoking cessation treatment, preventive injection, general medical examinations, cancer screening, and stress consultations. Shima geka naika cooperates with the Hiroshima Red Cross Hospital & Atomic-bomb Survivors Hospital.

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

Harry Masayoshi Fujiwara (Japanese: 藤原正義, Hepburn: Fujiwara Masayoshi, 4 May 1934 - 28 August 2016)[5] was an American professional wrestler, actor and manager, known professionally by his ring name Mr. Fuji (or Master Fuji to his protégés).[6] He was famous for often throwing salt in the eyes of fan favorite wrestlers. Notable wrestlers and tag teams managed by him include Don Muraco, Yokozuna and Demolition.

Early life

Harry Masayoshi Fujiwara was born on May 4, 1934, in Honolulu, Hawaii. He was of Japanese and Native Hawaiian ancestry.[7][8]

Professional wrestling career

Early career (1962–1972)

Fujiwara made his professional wrestling debut in 1962 in his native Hawaii under the ring name Mr. Fujiwara. He won his first championship, the NWA Hawaii Tag Team Championship, with King Curtis Iaukea on January 7, 1966.[9] He shortened his ring name to Mr. Fuji and toured many territories, including Don Owen's Portland, Oregon based NWA Pacific Northwest Wrestling where he won many championships.[1]

World Wide Wrestling Federation (1972–1974)

Fuji debuted in Vince McMahon, Sr.'s World Wide Wrestling Federation in 1972 as a heel. He formed a tag team with Professor Toru Tanaka and the duo were managed by the Grand Wizard.[10] Tanaka provided his physical massive strength and Fuji brought his devious ring psychology to the team, which earned him the nickname "The Devious One".[10] Fuji used to throw salt in his opponent's eyes, which earned him victories.[1][3] They defeated Sonny King and Chief Jay Strongbow on June 27, 1972, for their first World Tag Team Championship.[11][12] They quickly ascended to main event status, defending the titles against WWWF World Heavyweight Champion Pedro Morales and Bruno Sammartino on several occasions, throughout the year.[1] During the feud, Fuji earned a shot at the WWWF title against Morales on August 22 but lost by count-out.[13] They reigned for eleven months, making them the third longest reigning WWWF World Tag Team Champions in history. They lost the championship to Tony Garea and Haystacks Calhoun on May 30, 1973.[14]

They continued to feud with Garea and Calhoun for the titles before defeating them on September 11 in a rematch to win their second WWWF World Tag Team Championship.[12][15] With their title recapture, their feud with Garea and his new partner Dean Ho continued. On November 14, Fuji and Tanaka lost the titles to Garea and Ho.[16] After failing to recapture the title from Garea and Ho, Fuji and Tanaka left the WWWF in 1974.

Mid-Atlantic and Georgia Championship Wrestling (1974–1975)

After WWWF, Fuji went on his own to Mid-Atlantic Championship Wrestling Wrestling from 1974 to 1975.

He reunited with Tanaka and debuted in Georgia Championship Wrestling (GCW) in August 1975. On September 19, 1975, they participated in a four-team tournament where they defeated former WWWF rivals Tony Garea and Dean Ho in the finals to win the vacant NWA Georgia Tag Team Championship.[17] They lost the title to Bob Backlund and Jerry Brisco a month later. Shortly after their title loss, they left GCW and toured other territories and won several titles.

California and Texas (1976–1977)

In 1976, Fuji went on his own to work for Big Time Wrestling (San Francisco). He won the NWA San Francisco United States title defeating Pat Patterson on February 7 in San Francisco. He held the title until leaving the territory in February 1977.

Also in 1976 he worked for World Class Championship Wrestling in Texas while champion in California.[citation needed]

Return to the WWWF (1977–1978)

Fuji and Tanaka returned to WWWF in 1977. They took on Freddie Blassie as their manager.[10] On September 27, 1977, they defeated Larry Zbyzsko and longtime rival Tony Garea in the finals of a tag team tournament to win their third WWWF World Tag Team Championship.[12][18] They wrestled in many six-man and eight-man tag team matches during their third reign.[10] They lost the belts to Dino Bravo and Dominic DeNucci on the March 14, 1978, episode of Championship Wrestling.[19] Shortly after, they left WWWF again.

Touring the territories (1978–1981)

Fuji and Tanaka continued to tour the territories in 1979 where they won titles again. Later that same year, they stopped teaming and began wrestling individually. Fuji had success, winning several singles titles in many promotions including World Wrestling Council, NWA New Zealand and Maple Leaf Wrestling.[1]

Second return to the WWF (1981–1996)

Teaming with Mr. Saito (1981–1982)

Fuji (left) clotheslines Tony Garea (right), c. 1981

Fujiwara, c. 1983

Fuji returned to World Wide Wrestling Federation, then known as the World Wrestling Federation, in 1981. He formed a tag team with Mr. Saito, which was managed by Captain Lou Albano.[20] They began a feud with tag champions Tony Garea and Rick Martel, whom they defeated on the October 17, 1981, episode of Championship Wrestling to win their first Tag Team Championship, though it was Fuji's fourth individual reign.[12][21] They began feuding with The Strongbows (Chief Jay and Jules) in the fall of 1981. This culminated in a title match on June 28, 1982, at Madison Square Garden (MSG) where the Strongbows won the championship.[22] On the July 13 episode of Championship Wrestling, they defeated the Strongbows in a two out of three falls match for Fuji's fifth and Saito's second WWF Tag Team Championship.[12][23] The feud of these two teams ended after Fuji and Saito lost the titles to the Strongbows on the October 30 episode of Championship Wrestling.[24]

Singles competition and Tiger Chung Lee feud (1982–1985)

Fuji was mainly used in singles competition and teamed on and off with Tiger Chung Lee, but they had little success in the ring. In a brief angle, Fuji turned on Chung Lee in a match at the Philadelphia Spectrum against The Wild Samoans in 1984. In a grudge match to settle the feud, Fuji defeated Chung Lee. Afterward, Fuji continued to wrestle on his own until his in-ring retirement and Chung Lee stayed with the WWF until 1988 in the lower mid-card to preliminary wrestler.

Managerial career (1985–1996)

Fuji retired from wrestling in 1985 and became a heel manager and wrestled occasionally. As a manager, Fuji often "blinded" his opponents by throwing salt in their eyes, or he or his wrestler(s) hit their opponent with his ever-present cane. He wore a black tuxedo and bowler hat, akin to the James Bond series character Oddjob, and carried a little bag of salt. His first client was George Steele. Fuji teamed with him to lose to Hulk Hogan and "Mean" Gene Okerlund when Okerlund pinned Fuji.[1][3] Steele soon became a face and left Fuji. Fuji's next client was Don Muraco. They formed a popular heel duo and appeared in a number of TV show parodies, including "Fuji Vice", which was a send-up of Miami Vice. Fuji and Muraco then began a feud with Ricky Steamboat, resulting in Steamboat defeating Fuji in several matches during the feud. Fuji briefly managed Jim Neidhart, whose contract he later sold to Jimmy Hart.[1] In 1987, he bought the contract of Demolition (Ax and Smash) from Luscious Johnny V. Demolition started calling him "Master Fuji." Earlier, he brought Killer Khan and Sika back to the WWF.[1] He acquired Kamala from The Wizard, managing him in singles or tag matches with Sika, while also leading "Cowboy" Bob Orton (who often teamed with Muraco).

Fuji managed Demolition to the Tag Team Championship at Wrestlemania IV. At Survivor Series '88, he turned on Demolition and began managing Demolition's rival tag team, The Powers of Pain (Warlord and Barbarian).[1] Interviewed after the contest, Fuji claimed that he had turned on Demolition because, since winning the championship, they had become insubordinate and disrespectful to him, whereas the Powers would be utterly obedient and loyal apprentices.[25] For their part, Demolition denounced their former manager as a parasite, labelling him "Fuj the Stooge".[26][27][28]

At WrestleMania V, Fuji teamed with the Powers of Pain in a 3-on-2 handicap match against Demolition for their Tag Team Championship. Fuji and Powers were defeated after Ax pinned Fuji following a Demolition Decapitation.[29] Fuji sold the individual contracts of Powers of Pain to managers Slick and Bobby "the Brain" Heenan and brought The Orient Express (Pat Tanaka and Akio Sato) to the WWF. Orient Express got involved in a feud with The Rockers (Shawn Michaels and Marty Jannetty), whom The Orient Express defeated by count out (thanks to Sato throwing the salt in Janetty's eyes) at Wrestlemania VI.[1] Orient Express got involved in Demolition's feud with the Legion of Doom (Hawk and Animal).[1] Fuji reunited with Demolition (who by this time had a third member, Crush) at that point. Demolition was phased out while the Orient Express took on Legion of Doom in matches.[1] Fuji then managed The Berzerker in late 1991 until early 1993. His last match in WWF was teaming with Kamala as they lost to The Undertaker in a handicap match on July 26, 1992, at a house show.

Fuji's greatest success and popularity as a manager came in November 1992 when he introduced the mammoth Yokozuna to the WWF. Under Fuji's tutelage, Yokozuna won the 1993 Royal Rumble match and two WWF World Championships, first from Bret Hart at WrestleMania IX, and again from Hulk Hogan at King of the Ring.[1] Later that year, Fuji was joined by "spokesman" James E. Cornette. In late 1993, Fuji once again began managing Crush after he turned on Randy Savage. During this time he again changed his appearance, shaving his head and abandoning the tuxedo and bowler hat in favor of a traditional Japanese kimono and carrying the Japanese flag.

In 1995, when Yokozuna returned to the WWF following Survivor Series at WrestleMania XI, Fuji was brought back as his manager along with Cornette and Yoko began teaming with Owen Hart in which they won the WWF Tag Team Championship. Around this time, Fuji was slowly being phased into the background (in reality his legs were starting to bother him and he wasn't able to get into the ring) and by early 1996 after Yokozuna turned babyface, Fuji only made two more appearances as a babyface manager and carrying the American flag and Fuji was not in the best of health and was released from the WWF in May 1996.

Retirement

Mr. Fuji's attire at WrestleMania Axxess

After leaving wrestling, Fujiwara retired to the city of Knoxville, Tennessee. In 1997, he successfully sued the makers of the video game WCW vs. nWo World Tour, claiming that the character "Master Fuji" was based on him.[citation needed]

Fujiwara operated a training dojo out of Jefferson City, Tennessee, and Dandridge, Tennessee, until 2001.[citation needed] He was a part-time usher at Knoxville Center's (formerly East Town Mall) movie theater.[30]

Fujiwara was inducted into the WWE Hall of Fame on March 31, 2007,[6] by his former charge and Fuji Vice co-star Don Muraco. Fujiwara was in a wheelchair at the time of the induction due to nine knee operations.

Death

Fujiwara died of natural causes, aged 82, on August 28, 2016, in Clarksville, Tennessee.[2][31][32] He was survived by his seven children — Tyran Wong, Teri Deptula, Tami Nelson, Kimberly Brewster, Toni Will, Kelli Fujiwara Sloan and Kevin Fujiwara — as well as 13 grandchildren and 12 great-grandchildren.[33]

A postmortem brain scan revealed Fujiwara was diagnosed with chronic traumatic encephalopathy, which became an issue in professional wrestling in a postmortem examination of Chris Benoit's brain after his death. In the wake of the billion dollar settlement between the NFL and former players over CTE issues, daughter Kelli Fujiwara Sloan, representing the estate, participated in a class action lawsuit against WWE in which it was claimed the promotion did not protect its employees from head trauma. Sloan's group was represented by attorney Konstantine Kyros in the litigation. In September 2018, US District Judge Vanessa Lynne Bryant dismissed the lawsuit.[34]

https://en.wikipedia.org/wiki/Mr._Fuji

Prince Harry, Duke of Sussex,[fn 2] (Henry Charles Albert David; born 15 September 1984) is a member of the British royal family. As the younger son of King Charles III and Diana, Princess of Wales, he is fifth in the line of succession to the British throne.

Educated at Wetherby School, Ludgrove School, and Eton College, Harry completed army officer training at the Royal Military Academy Sandhurst. He was commissioned as a cornet into the Blues and Royals and served temporarily with his elder brother, William. Harry was separately deployed on active duty to Afghanistan on two occasions; the first was in 2007–2008 for ten weeks in Helmand Province. The second was for twenty weeks in 2012–2013 with the Army Air Corps.

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".

In 2018 Harry was made Duke of Sussex prior to his wedding to American actress Meghan Markle. They have two children: Archie and Lilibet. Harry and Meghan stepped down as working royals in January 2020, moved to Meghan's native Southern California, and launched Archewell Inc., a Beverly Hills-based mix of for-profit and not-for-profit (charitable) business organisations. In March 2021, Harry sat for Oprah with Meghan and Harry, a much-publicised American television interview with his wife and Oprah Winfrey. The couple filmed Harry & Meghan, a Netflix docuseries, which was released in December 2022.

https://en.wikipedia.org/wiki/Prince_Harry,_Duke_of_Sussex

Harold

masc. proper name, Old Norse Haraldr, Old Danish, Old Swedish Harald, from Proto-Germanic *harja-waldaz "army commander." For first element, see harry; second element is related to Proto-Germanic *waldan, source of Old English wealdan (from PIE root *wal- "to be strong"). The name shares an etymology with herald (n.).

Entries linking to Harold

harry (v.)

Old English hergian "make war, lay waste, ravage, plunder," the word used in the Anglo-Saxon Chronicle for what the Vikings did to England, from Proto-Germanic *harjon (source also of Old Frisian urheria "lay waste, ravage, plunder," Old Norse herja "to make a raid, to plunder," Old Saxon and Old High German herion, German verheeren "to destroy, lay waste, devastate"). This is literally "to overrun with an army," from Proto-Germanic *harjan "an armed force" (source also of Old English here, Old Norse herr "crowd, great number; army, troop," Old Saxon and Old Frisian heri, Dutch heir, Old High German har, German Heer, Gothic harjis "a host, army").

The Germanic words come from PIE root *korio- "war" also "war-band, host, army" (source also of Lithuanian karas "war, quarrel," karias "host, army;" Old Church Slavonic kara "strife;" Middle Irish cuire "troop;" Old Persian kara "host, people, army;" Greek koiranos "ruler, leader, commander"). Weakened sense of "worry, goad, harass" is from c. 1400. Related: Harried; harrying.

herald (n.)

"messenger, envoy," late 13c. (in Anglo-Latin); c. 1200 as a surname, from Anglo-French heraud, Old French heraut, hiraut (12c.), from Frankish *hariwald "commander of an army" or a similar Germanic source, from Proto-Germanic *harja "army" (from PIE root *koro- "war;" see harry) + *waldaz "to command, rule" (see wield). The form fits, but the sense evolution is difficult to explain, unless it is in reference to the chief officer of a tournament, who introduced knights and made decisions on rules (which was one of the early senses, often as heraud of armes, though not the earliest in English).

https://www.etymonline.com/word/Harold

https://www.facebook.com/billy.dunn.50767/posts/pfbid02XBjBGev9JNwKaQQUHZuCfrcgAWh3b5HXbrchs7s9ReHtnVk21bWcXYbsDqYqahJVl

Henry I (c. 1068 – 1 December 1135), also known as Henry Beauclerc, was King of England from 1100 to his death in 1135. He was the fourth son of William the Conqueror and was educated in Latin and the liberal arts. On William's death in 1087, Henry's elder brothers Robert Curthose and William Rufus inherited Normandy and England, respectively; Henry was left landless. He purchased the County of Cotentin in western Normandy from Robert, but his brothers deposed him in 1091. He gradually rebuilt his power base in the Cotentin and allied himself with William Rufus against Robert.

Present in England with his brother William when William died in a hunting accident, Henry seized the English throne, promising at his coronation to correct many of William's less popular policies. He married Matilda of Scotland and they had two surviving children, Empress Matilda and William Adelin; he also had many illegitimate children by his numerous mistresses. Robert, who invaded from Normandy in 1101, disputed Henry's control of England; this military campaign ended in a negotiated settlement that confirmed Henry as king. The peace was short-lived, and Henry invaded the Duchy of Normandy in 1105 and 1106, finally defeating Robert at the Battle of Tinchebray. Henry kept Robert imprisoned for the rest of his life. Henry's control of Normandy was challenged by Louis VI of France, Baldwin VII of Flanders and Fulk V of Anjou, who promoted the rival claims of Robert's son, William Clito, and supported a major rebellion in the Duchy between 1116 and 1119. Following Henry's victory at the Battle of Brémule, a favourable peace settlement was agreed with Louis in 1120.

Considered by contemporaries to be a harsh but effective ruler, Henry skilfully manipulated the barons in England and Normandy. In England, he drew on the existing Anglo-Saxon system of justice, local government and taxation, but also strengthened it with more institutions, including the royal exchequer and itinerant justices. Normandy was also governed through a growing system of justices and an exchequer. Many of the officials who ran Henry's system were "new men" of obscure backgrounds, rather than from families of high status, who rose through the ranks as administrators. Henry encouraged ecclesiastical reform, but became embroiled in a serious dispute in 1101 with Archbishop Anselm of Canterbury, which was resolved through a compromise solution in 1105. He supported the Cluniac order and played a major role in the selection of the senior clergy in England and Normandy.

Henry's son William drowned in the White Ship disaster of 1120, throwing the royal succession into doubt. Henry took a second wife, Adeliza of Louvain, in the hope of having another son, but their marriage was childless. In response to this, he declared his daughter Matilda his heir and married her to Geoffrey of Anjou. The relationship between Henry and the couple became strained, and fighting broke out along the border with Anjou. Henry died on 1 December 1135 after a week of illness. Despite his plans for Matilda, the King was succeeded by his nephew Stephen of Blois, resulting in a period of civil war known as the Anarchy.

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

FitzAlan is an English patronymic surname of Anglo-Norman origin, descending from the Breton knight Alan fitz Flaad (died 1120), who accompanied king Henry I to England on his succession. He was grandson of the Seneschal of the Bishop of Dol. The FitzAlan family shared a common patrilineal ancestry with the House of Stuart.

The FitzAlans held the Earldom of Arundel from 1267 to 1580.

Variants of this surname include Fitz-Alan, Fitzalan, Fitzallen, and Fitz Alan. The noble family of bearing this surname would eventually abandon their patronymic in favor of a toponymic surname, Arundel or Arundell, a reference to their title in the Peerage of England, but use of the FitzAlan surname is often retained in the historical literature.

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

Robert Barton Englund (born June 6, 1947) is an American actor and director. Englund is best known for playing the villain Freddy Krueger in the A Nightmare on Elm Street franchise and Willie in the V television franchise (1983–1985). Englund has received multiple accolades and honors, including a Saturn Award, a Fangoria Chainsaw Award, as well as a star on the Hollywood Walk of Fame.

Classically trained at the Royal Academy of Dramatic Art, Englund began his career as a stage actor in regional theatre and made his film debut in Buster and Billie (1974), followed by supporting roles in films such as Stay Hungry (1976), A Star Is Born (1976), and Big Wednesday (1978). Englund had his breakthrough as the resistance fighter Willie in the miniseries V in 1983. Following his performance in the original A Nightmare on Elm Street (1984), he became closely associated with the horror film genre, and is widely regarded as one of its iconic actors. He reprised his role as Freddy in seven sequels, as well as the horror anthology series Freddy's Nightmares (1988–1990).

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

Robert Fludd, also known as Robertus de Fluctibus (17 January 1574 – 8 September 1637), was a prominent English Paracelsian physician with both scientific and occult interests. He is remembered as an astrologer, mathematician, cosmologist, Qabalist, and Rosicrucian.

Fludd is best known for his compilations in occult philosophy. He had a celebrated exchange of views with Johannes Kepler concerning the scientific and hermetic approaches to knowledge.[1]

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

Arrival in England

Alan's career in England can be traced largely through his presence as a witness to charters granted by the king during his travels in the first decade or more of his reign. Some of his activities were traced by Eyton, and his researches overlap with William Farrer's calendar of Henry I travel. All of the business in which he took part was ecclesiastical, involving grants, sometimes disputed, to churches and monasteries.

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

Stuart's Cape Audio CD – CD, May 1, 2013

https://www.amazon.com/Stuarts-Cape-Sara-Pennypacker/dp/1470886391

The Capetian dynasty (/kəˈpiːʃən/; French: Capétiens), also known as the House of France, is a dynasty of Frankish origin, and a branch of the Robertians. It is among the largest and oldest royal houses in Europe and the world, and consists of Hugh Capet, the founder of the dynasty, and his male-line descendants, who ruled in France without interruption from 987 to 1792, and again from 1814 to 1848. The senior line ruled in France as the House of Capet from the election of Hugh Capet in 987 until the death of Charles IV in 1328. That line was succeeded by cadet branches, the Houses of Valois and then Bourbon, which ruled without interruption until the French Revolution abolished the monarchy in 1792. The Bourbons were restored in 1814 in the aftermath of Napoleon's defeat, but had to vacate the throne again in 1830 in favor of the last Capetian monarch of France, Louis Philippe I, who belonged to the House of Orléans. Cadet branches of the Capetian House of Bourbon house are still ruling over Spain and Luxembourg."

Name origins and usage

The name of the dynasty derives from its founder, Hugh, who was known as "Hugh Capet".[4] The meaning of "Capet" (a nickname rather than a surname of the modern sort) is unknown. While folk etymology identifies it with "cape", other suggestions indicate it might be connected to the Latin word caput ("head"), and explain it as meaning "chief" or "head".[citation needed]

Historians in the 19th century (see House of France) came to apply the name "Capetian" to both the ruling house of France and to the wider-spread male-line descendants of Hugh Capet. It was not a contemporary practice. The name "Capet" has also been used as a surname for French royalty, particularly but not exclusively those of the House of Capet. One notable use was during the French Revolution, when the dethroned King Louis XVI (a member of the House of Bourbon and a direct male-line descendant of Hugh Capet) and Queen Marie Antoinette (a member of the House of Habsburg-Lorraine) were referred to as "Louis and Antoinette Capet" (the queen being addressed as "the Widow Capet" after the execution of her husband).

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

The phrase is related to the enduring power of the city first as the capital of the Republic and the Empire, and later as the centre of the Catholic Church.[2]

Although it is not known for sure when it was first used, Rome was already named in this way by the poet Ovid in 1st century BC.[3]

Along with "Eternal City" and the "City of Seven Hills", Caput Mundi remains as one of the most commonly used names to refer to the city of Rome.[4]

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

https://www.simplycatholic.com/st-john-lateran-basilica/

The Spiritual Exercises of Loyola

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

Head:

1. See Illness, mental

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

page 463

The CONstitutions of the Society of Jesus and Their Complimentary Norms

https://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

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

Robert Burns (25 January 1759 – 21 July 1796), also known familiarly as Rabbie Burns,[a] was a Scottish poet and lyricist. He is widely regarded as the national poet of Scotland and is celebrated worldwide. He is the best known of the poets who have written in the Scots language, although much of his writing is in a "light Scots dialect" of English, accessible to an audience beyond Scotland. He also wrote in standard English, and in these writings his political or civil commentary is often at its bluntest.

He is regarded as a pioneer of the Romantic movement, and after his death he became a great source of inspiration to the founders of both liberalism and socialism, and a cultural icon in Scotland and among the Scottish diaspora around the world. Celebration of his life and work became almost a national charismatic cult during the 19th and 20th centuries, and his influence has long been strong on Scottish literature. In 2009 he was chosen as the greatest Scot by the Scottish public in a vote run by Scottish television channel STV.

As well as making original compositions, Burns also collected folk songs from across Scotland, often revising or adapting them. His poem (and song) "Auld Lang Syne" is often sung at Hogmanay (the last day of the year), and "Scots Wha Hae" served for a long time as an unofficial national anthem of the country. Other poems and songs of Burns that remain well known across the world today include "A Red, Red Rose", "A Man's a Man for A' That", "To a Louse", "To a Mouse", "The Battle of Sherramuir", "Tam o' Shanter" and "Ae Fond Kiss".

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

Louis VII (born c. 1120—died Sept. 18, 1180, Paris) was a Capetian king of France who pursued a long rivalry, marked by recurrent warfare and continuous intrigue, with Henry II of England.

In 1131 Louis was anointed as successor to his father, Louis VI, and in 1137 he became the sole ruler at his father’s death. Louis married Eleanor, daughter of William X, duke of Aquitaine, in 1137, a few days before his effective rule began, and he thus temporarily extended the Capetian lands to the Pyrenees. Louis continued his father’s pacification program by building the prestige of the kingship through an administrative government based on trustworthy men of humble origin and by consolidating his rule over his royal domains rather than by adding new acquisitions. From 1141 to 1143 he was involved in a fruitless conflict with Count Thibaut of Champagne and the papacy. But thereafter his relations with the popes were good; Alexander II, whom he supported against Frederick Barbarossa, took refuge in France. But the major threat to his reign came from Geoffrey, count of Anjou and, briefly, of Normandy, and Geoffrey’s son Henry, who later (1154) became King Henry II of England as well as ruler of both Anjou and Normandy. After Louis repudiated his wife Eleanor for misconduct on March 21, 1152, she married Henry, who then took over control of Aquitaine. Ironically, this act was probably to Capetian advantage because Aquitaine might have drained the resources of Louis’s kingdom while bringing him little revenue. After the death of Louis’s second wife, he married Alix of Champagne, whose Carolingian blood brought added prestige to the monarchy (1160); their son became Philip II Augustus.

Louis might have defeated Henry if he had made concerted attacks rather than weak assaults on Normandy in 1152. Anglo-Norman family disputes saved Louis’s kingdom from severe incursions during the many conflicts that Louis had with Henry between 1152 and 1174. Louis was helped by the quarrel (1164–70) between Henry and Thomas Becket, archbishop of Canterbury, and a revolt (1173–74) of Henry’s sons. Suger, abbot of Saint-Denis, who acted as regent in 1147–49 while Louis was away on the Second Crusade, is the primary historian for Louis’s reign.

https://www.britannica.com/biography/Louis-VII

The House of Plantagenet[a] (/plænˈtædʒənət/ plan-TAJ-ə-nət) was a royal house which originated from the French county of Anjou. The name Plantagenet is used by modern historians to identify four distinct royal houses: the Angevins, who were also counts of Anjou; the main line of the Plantagenets following the loss of Anjou; and the Houses of Lancaster and York, two of the Plantagenets’ cadet branches. The family held the English throne from 1154, with the accession of Henry II, until 1485, when Richard III died.

England was transformed under the Plantagenets, although only partly intentionally. The Plantagenet kings were often forced to negotiate compromises such as Magna Carta, which constrained royal power in return for financial and military support. The king was no longer just the most powerful man in the nation, holding the prerogative of judgement, feudal tribute and warfare, but had defined duties to the realm, underpinned by a sophisticated justice system. The later adoption of Middle English as the elite's chosen language helped shape a new national identity.

In the 15th century, the Plantagenets were defeated in the Hundred Years' War and beset with social, political and economic problems. Popular revolts were commonplace, triggered by the denial of numerous freedoms. English nobles raised private armies, engaged in private feuds and openly defied Henry VI.

The rivalry between the House of Plantagenet's two cadet branches of York and Lancaster brought about the Wars of the Roses, a decades-long fight for the English succession. It culminated in the Battle of Bosworth Field in 1485, when the reign of the Plantagenets and the English Middle Ages both met their end with the death of King Richard III. Henry VII, a Lancastrian, became king of England; five months later he married Elizabeth of York, thus ending the Wars of the Roses and giving rise to the Tudor dynasty. The Tudors worked to centralise English royal power, which allowed them to avoid some of the problems that had plagued the last Plantagenet rulers. The resulting stability allowed for the English Renaissance and the advent of early modern Britain. Every monarch of England, and later the United Kingdom, from Henry VII to present has been a descendant of the Plantagenets.

Tudor succession

Main article: Succession to Elizabeth I of England

As late as 1600, with the Tudor succession in doubt, older Plantagenet lines remained as possible claimants to a disputed throne, and religious and dynastic factors gave rise to complications. Thomas Wilson wrote in his report The State of England, Anno Domini 1600 that there were 12 "competitors" for the succession. At the time of writing (about 1601), Wilson had been working on intelligence matters for Lord Buckhurst and Sir Robert Cecil.[116] The alleged competitors included five descendants of Henry VII and Elizabeth, including the eventual successor James I of England, but also seven from older Plantagenet lines:[117]

Henry Hastings, 3rd Earl of Huntingdon

George Hastings, 4th Earl of Huntingdon

Charles Neville, 6th Earl of Westmorland

Henry Percy, 9th Earl of Northumberland

António, Prior of Crato

Ranuccio I Farnese, Duke of Parma

Philip III of Spain and his infant daughter

Ranulph Crewe, Chief Justice of the King's Bench, argued that by 1626 the House of Plantagenet could not be considered to remain in existence in a speech during the Oxford Peerage case, which was to rule on who should inherit the earldom of Oxford. It was referred by Charles I of England to the House of Lords, who called for judicial assistance. Crewe said:

I have labored to make a covenant with myself, that affection may not press upon judgement; for I suppose there is no man that hath any apprehension of gentry or nobleness, but his affection stands to the continuance of a house so illustrious, and would take hold of a twig or twine-thread to support it. And yet time hath his revolutions; there must be a period and an end to all temporal things – finis rerum – an end of names and dignities, and whatsoever is terrene; and why not of de Vere? For where is Bohun? Where is Mowbray? Where is Mortimer? Nay, which is more, and most of all, where is Plantagenet? They are entombed in the urns and sepulchres of mortality! yet let the name of de Vere stand so long as it pleaseth God.[118]

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

James VI and I (James Charles Stuart; 19 June 1566 – 27 March 1625) was King of Scotland as James VI from 24 July 1567 and King of England and Ireland as James I from the union of the Scottish and English crowns on 24 March 1603 until his death in 1625. Although he long tried to get both countries to adopt a closer political union, the kingdoms of Scotland and England remained sovereign states, with their own parliaments, judiciaries, and laws, ruled by James in personal union.

James was the son of Mary, Queen of Scots, and a great-great-grandson of Henry VII, King of England and Lord of Ireland, and thus a potential successor to all three thrones. He acceded to the Scottish throne at the age of thirteen months, after his mother was forced to abdicate in his favour. Four regents governed during his minority, which ended officially in 1578, though he did not gain full control of his government until 1583. In 1589, he married Anne of Denmark. Three of their children survived to adulthood: Henry Frederick, Elizabeth, and Charles. In 1603, James succeeded his cousin Elizabeth I, the last Tudor monarch of England and Ireland, who died childless. He continued to reign in all three kingdoms for 22 years, a period known as the Jacobean era, until his death in 1625. After the Union of the Crowns, he based himself in England (the largest of the three realms) from 1603, returning to Scotland only once, in 1617, and styled himself "King of Great Britain and Ireland". He advocated for a single parliament for England and Scotland. In his reign, the Plantation of Ulster and English colonisation of the Americas began.

At 57 years and 246 days, James's reign in Scotland was the longest of any Scottish monarch. He achieved most of his aims in Scotland but faced great difficulties in England, including the Gunpowder Plot in 1605 and conflicts with the English Parliament. Under James, the "Golden Age" of Elizabethan literature and drama continued, with writers such as William Shakespeare, John Donne, Ben Jonson, and Francis Bacon contributing to a flourishing literary culture.[1] James was a prolific writer, authoring works such as Daemonologie (1597), The True Law of Free Monarchies (1598), and Basilikon Doron (1599).[2] He sponsored the translation of the Bible into English (later named after him, the Authorized King James Version), and the 1604 revision of the Book of Common Prayer.[3][4] Contemporary courtier Anthony Weldon claimed that James had been termed "the wisest fool in Christendom" (wise in small things, foolish otherwise) an epithet associated with his character ever since.[5] Since the latter half of the 20th century, historians have tended to revise James's reputation and treat him as a serious and thoughtful monarch.[6] He was strongly committed to a peace policy, and tried to avoid involvement in religious wars, especially the Thirty Years' War that devastated much of Central Europe. He tried but failed to prevent the rise of hawkish elements in the English Parliament who wanted war with Spain.[7] The first English king of the House of Stuart, he was succeeded by his second son, Charles I.

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

The Monument to the Royal Stuarts is a memorial in St. Peter's Basilica in the Vatican City State. It commemorates the last three members of the Royal House of Stuart: James Francis Edward Stuart ("the Old Pretender", d. 1766), his elder son Charles Edward Stuart ("the Young Pretender" or "Bonnie Prince Charlie", d. 1788), and his younger son, Henry Benedict Stuart ("the Cardinal Duke of York", d. 1807). The Jacobites recognised these three as kings of England, Scotland and Ireland.

The marble monument is by Antonio Canova (1757–1822), the most celebrated Italian sculptor of his day. It was erected in 1819.

Description

The monument takes the form of a truncated obelisk. It carries bas relief profile portraits of the three exiled princes, and the following inscription:

IACOBO·III

IACOBI·II·MAGNAE·BRIT·REGIS·FILIO

KAROLO·EDVARDO

ET·HENRICO·DECANO·PATRVM·CARDINALIVM

IACOBI·III·FILIIS

REGIAE·STIRPIS·STVARDIAE·POSTREMIS

ANNO·M·DCCC·XIX

("To James III, son of King James II of Great Britain, to Charles Edward and to Henry, Dean of the Cardinal Fathers, sons of James III, the last of the Royal House of Stuart. 1819")

Below the inscription are two weeping angels, symbolising the lost hopes of the exiled Stuarts.

The monument to the Royal Stuarts was originally commissioned by Monsignor Angelo Cesarini, executor of the estate of Henry Benedict Stuart. Among the subscribers, curiously, was King George IV, who (once the Jacobite threat to his throne had ended with the death of Cardinal Stuart in 1807) was an admirer of the Stuart legend.[1]

The monument stands towards the back of the basilica in the left aisle opposite the door from which people coming down the spiral staircase from the dome and roof exit. It is frequently adorned with flowers by Jacobite romantics.

Burials

Tomb of James Francis Edward Stuart and his two sons in the crypt below St. Peter's Basilica

The monument is, strictly speaking, a cenotaph, not a tomb. The three Stuarts are buried in the crypt below the basilica. James Francis Edward Stuart was buried here at his death in 1766. When Charles Edward Stuart died in 1788, he was buried in the Basilica of St Peter Apostle in Frascati. When his brother Henry Benedict Stuart died in 1807, both brothers were laid to rest next to their father in the crypt of St. Peter's. Three separate tombstones were erected on the site.

Until 1938 the bodies of the three Stuarts were buried where the tomb of Pius XI now stands. In that year the bodies were moved slightly further east on the left side of the crypt, to make room for Pius's tomb. In 1939 a single sarcophagus was erected over the three graves. On top of the sarcophagus is a bronze pillow on which is placed a bronze crown. On the front of the sarcophagus is the same inscription quoted above.

Other monuments

Opposite the monument to the Royal Stuarts in St. Peter's Basilica is a monument to Maria Clementina Sobieska, wife of James Francis Edward Stuart and mother of Charles Edward Stuart and Henry Benedict Stuart. Its inscription reads:

MARIA CLEMENTINA M. BRITANN.

FRANC. ET HIBERN. REGINA

("Maria Clementina, Queen of Great Britain, France and Ireland"[a])

Queen Christina of Sweden, the only other monarch with a memorial in the church, also lies entombed in the crypt below the basilica, with the Royal Stuarts. She abdicated her throne in 1654 to convert to Catholicism.

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

James Francis Edward Stuart (10 June 1688 – 1 January 1766) [a] was the House of Stuart claimant to the thrones of England, Ireland and Scotland from 1701 until his death in 1766. The only son of James II of England and his second wife, Mary of Modena, he was Prince of Wales and heir until his Catholic father was deposed and exiled in the Glorious Revolution of 1688. His Protestant half-sister Mary II and her husband William III became co-monarchs. As a Catholic, he was subsequently excluded from the succession by the Act of Settlement 1701.

Raised primarily in France and Italy, when his father died in September 1701 James claimed the thrones. As part of the War of the Spanish Succession, in 1708 Louis XIV of France backed a landing in Scotland on his behalf. This failed, as did further attempts in 1715 and 1719. Led by his elder son Charles Edward Stuart, the 1745 Rising was the last serious effort to restore the House of Stuart.

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

Trump International, Scotland

@TrumpScotland

Donald J Trump, 45th President of the United States, announced today the start of a new golf venture in Scotland: the MacLeod course, to be built at Trump International Scotland in Aberdeenshire in honor of his late mother Mary Anne MacLeod.

10:47 AM · May 1, 2023

https://x.com/TrumpScotland/status/1653093764271857666

09.11.2016

An American Revolution: The Election of President Donald Trump

The election of Donald Trump as the 45th president of the United States marks a seismic shift in American politics. Anthony Silberfeld, Director of Transatlantic Relations at the Washington-based Bertelsmann Foundation, gives an assessment on how this election will affect the relationship between the USA and Europe.

The election of Donald Trump as the 45th president of the United States marks a seismic shift in American politics. Tapping into widespread economic discontent and exploiting cultural chasms throughout the country, the president-elect ran an unconventional campaign that resulted in a revolution of the people against the political establishment. Although the specifics of Trump's domestic and foreign policy priorities have been elusive to date, his comments have provided a useful window into how his administration will approach key issues that will promptly land on the new president's desk.

For the trans-Atlantic relationship, there is legitimate cause for concern. Three issues in particular – NATO, Russia and trade – have caused significant anxiety in many European capitals. Trump has taken positions that at times are at odds with Euro-Atlantic priorities, and some that are inconsistent with decades of conventional foreign policy wisdom. The implications Trump's policy choices in the coming months have the potential to redefine the trans-Atlantic alliance for a generation. U.S. and European interests have been closely intertwined for decades, so if America is to become "great again," at home and abroad, it must have Europe by its side.

Future of Transatlantic Security

NATO has been the cornerstone of trans-Atlantic security and a pillar of global stability. Trump questioned the utility and equity of the alliance, in its current form, which sent shockwaves throughout the European continent. Expecting NATO members to meet their financial obligations is reasonable, but making U.S. assistance contingent upon payment, undermines American credibility and casts doubt on the Trump administration as a serious partner.

Given that the Trump doctrine can be summed up as "America first," it is difficult to predict how Washington will engage in other global hotspots in which the U.S. and Europe share mutual goals. From Syria to Iran, and Ukraine to counterterrorism operations, the coordination between the trans-Atlantic partners will soon enter a period of uncertainty. Those rumored to be in consideration for the role of secretary of state, like former House speaker Newt Gingrich, will provide little comfort to a jittery Europe.

A Reckoning with Russia?

One of the most pressing questions that Europe and the new U.S. administration will face is how to deal with Vladimir Putin. If Trump's campaign rhetoric portends the future, Russia will likely drive a wedge between America and its European counterparts. It seems that the president-elect will rely heavily on his instincts and personal chemistry with Putin to determine the path forward. He has indicated that he intends to meet one-on-one with the Russian president prior to inauguration, so there will be an early opportunity for partners to observe and adapt to the new status quo. A rapprochement with the Kremlin will have a knock-on effect with the potential to alter the trajectories in Ukraine and Syria, so Europe will need to be prepared for any eventuality.

An additional feature of the US-Europe-Russia relationship that will need to be addressed in the near term is cyber warfare. From attacks on the German Bundestag and the Democratic National Committee, to tampering with key infrastructure and services in the Baltics, the threat that Russian-sponsored hackers pose will become more acute in the months and years ahead. The Obama administration has already signaled that it would respond proportionally to Russian cyberattacks, but the president-elect may take a different tack. Given that Trump's campaign benefited from Russian meddling during the general election campaign, addressing Russian cyber warfare will pose a conundrum for the new White House.

No Appetite for Trade

The central facet of the US-EU economic agenda is the proposed Transatlantic Trade and Investment Partnership (TTIP). In spite of Obama's support and enthusiasm for this initiative, negotiations have stalled amid public backlash in Europe, and the inability of negotiators to find common ground on the most sensitive issues. Trump's staunch anti-trade stance during the campaign season bodes ill for the future of TTIP. His stated priority on the trade agenda begins and ends with renegotiating the North American Free Trade Agreement (NAFTA). Trump has vowed to discard the Trans-Pacific Partnership, and shows no intention of pursuing TTIP.

The president-elect's victory came in large part to his commitment to a more insular and protectionist America. Any effort to pursue a free trade agenda would be seen as a betrayal to those who helped deliver the White House. It is unlikely that Trump would risk any hard-fought political capital for the sake of trans-Atlantic trade.

Stability Starts at Home

At the 2004 Democratic National Convention, the American people were introduced to a relatively unknown state senator from Illinois. In his speech, Barack Obama famously declared that "there is not a liberal America and a conservative America; there is the United States of America."

Twelve years later, we are approaching the end of President Obama's tenure, with president-elect Trump waiting in the wings. The notion of a unified country has been left in tatters by a bitterly divisive general election campaign, and it is now up to Obama's successor to repair the immense damage that has been done.

In his acceptance speech, Trump extended an olive branch to all Americans and to "all other nations willing to get along with us." Though vague, this is a good first step. The EU Commission has responded positively to this overture, inviting the president-elect to an EU-US Summit after inauguration. The trans-Atlantic alliance requires a strong president in Washington to effectively advance its mutual interests. A Trump presidency has triggered a high degree of suspicion both at home and abroad. But in order for a President Trump to be an effective partner for Europe, he first needs to contend with the deep divisions in America.

https://www.bertelsmann-stiftung.de/en/topics/latest-news/2016/november/an-american-revolution-comment-on-the-election-of-donald-trump

'He Is Something': Trump Visits Pope Francis At The Vatican

May 24, 20178:37 AM ET

Bill Chappell

President Trump and first lady Melania Trump meet with Pope Francis on Wednesday at the Apostolic Palace in Vatican City.

Vatican Pool/Getty Images

President Trump had an audience with Pope Francis at the Vatican's Apostolic Palace on Wednesday, receiving messages about peace, the environment and immigrants from the religious leader. The meeting came a year after the pope suggested that Trump "is not Christian" because of his plan for a U.S-Mexico border wall.

Their encounter was smooth and brief, lasting about 30 minutes. The two leaders smiled as they posed for photos, and Trump introduced first lady Melania Trump, along with his daughter Ivanka and her husband, Jared Kushner.

YouTube

"At the end of the audience, the pope gave Trump copies of his writings," NPR's Sylvia Poggioli reports from Rome, "including his encyclical on climate change — a topic on which Trump has a very different opinion."

The pair exchanged several gifts: Trump gave Francis books by Martin Luther King Jr., and the pope also gave Trump an emblem of an olive tree, representing the need to pursue peace.

"We can use peace," the president replied.

As they shook hands in farewell, Trump told the pontiff, "I won't forget what you said," adding that the pope should call on him for help.

Later, Trump met with Italian Prime Minister Paolo Gentiloni. When asked about his discussion with Francis, Trump said it had gone very well.

"He is something," Trump said. "We had a fantastic meeting."

"We're liking Italy very, very much, and it was an honor to be with the pope," he added.

Trump later tweeted that it had been an "honor of a lifetime" to meet the pope. He added, "I leave the Vatican more determined than ever to pursue PEACE in our world."

Francis had criticized then-candidate Trump in February 2016, after Trump unveiled a key goal of his presidential campaign: walling off the U.S. border with Mexico.

"I'd just say that this man is not Christian if he said it in this way," the pope told reporters after visiting Mexico. "A person who thinks only about building walls, wherever they may be, and not building bridges, is not Christian."

In response, Trump said, "For a religious leader to question a person's faith is disgraceful."

Before the spat, Trump had mostly praised Francis, congratulating Catholics on the choice of the new pope in 2013 and saying via Twitter, "People that know him love him!"

Wednesday's meeting also included an exchange between Francis and the first lady, who wore a veil in accordance with Vatican tradition. They shook hands and the pontiff asked her what she feeds the president.

"Pizza?" the first lady was heard answering, seeming to try to clarify what the pope had just said. They shared a laugh as Trump smiled.

The encounter between the pope and first lady created what's being described as a "lost in translation" scenario: public media in Slovenia (where Melania Trump is from) report that the pope was asking about potica — a traditional sweet nut roll pastry from Eastern Europe.

To our ears, it sounds like the first lady said either "pizza" or "potica" back to the pope — who seems to get a kick out of her answer. You can decide for yourself by watching the clip.

https://www.npr.org/sections/thetwo-way/2017/05/24/529812746/he-is-something-trump-visits-pope-francis-at-the-vatican

The Crowns of America

So often one hears politicians quoting the British Constitution as if it actually exists by way of adocumentary privilege — but it does not. It is simply an accumulation of old customs and precedents concerning parliamentary sanctions, together with a number of specific laws defining certain aspects. Since Scotland's 1320 Declaration of Arbroath was nullified by England's Treaty of Union in 1707, the oldest Written Constitution now in force is that of the United States of America. It was adopted in 1787, ratified in 1788, and effected in 1789. In that same year began the French Revolution, which abolished feudalism and ‘absolute’ monarchy in France, thereby influencing politics in much of Europe. In close to 200 years since the Revolution, France and other European States (with Britain as a noticeable exception) have adopted Written Constitutions to protect the rights and liberties of individuals — but who champions these Constitutions on behalf of the people? A popular alternative to absolute monarchy or dictatorship has been found in Republicanism. The Republic of the United States was created primarily to free the emergent nation from the despotism of Britain’s House of Hanover. Yet its citizens tend still to be fascinated by the concept of monarchy. No matter how Republican the spirit, the need for a central symbol remains. Neither a flag nor a president can fulfil this unifying role, for by virtue of the ‘party system’ presidents are always politically motivated. Republicanism was devised on the principle of fraternal status, yet an ideally classless society can never exist in an environment that promotes displays of eminence and superiority by degrees of wealth and possession. For the most part, those responsible for the United States’ morally inspired Constitution were Rosicrucians and Freemasons, notable characters such as George Washington, Benjamin Franklin, Thomas Jefferson, John Adams and Charles Thompson. The last, who designed the Great Seal of the United States of America, was a member of Franklin’s American Philosophical Society — a counterpart of Britain’s Invisible College. The imagery of the Seal is directly related to alchemical tradition, inherited from the allegory of the ancient Egyptian Therapeutate. The eagle, the olive branch, the arrows, and the pentagrams are all occult symbols of opposites: good and evil, male and female, war and peace, darkness and light. On the reverse (as repeated on the dollar bill) is the truncated pyramid, indicating the loss of the Old Wisdom, severed and forced underground by the Church establishment. But above this are the rays of ever-hopeful light, incorporating the ‘all-seeing eye’, used as a symbol during the French Revolution.

In establishing their Republic, the Americans could still not escape the ideal of a parallel monarchy — a central focus of non-political, patriotic attachment. George Washington was actually offered kingship, but declined because he had no immediately qualifying heritage. Instead he turned to the Royal House of Stuart. In November 1782 four Americans arrived at the San Clemente Palazzo in Florence, the residence of Charles III Stuart in exile. They were Mr Galloway of Maryland, two brothers named Sylvester from Pennsylvania, and Mr Fish, a lawyer from New York. They were taken to Charles Edward by his secretary, John Stewart. Also present was the Hon Charles Hervey-Townshend (later Britain’s ambassador to The Hague) and the Prince's future wife, Marguerite, Comtesse de Massillan. The interview — which revolved around the contemporary transatlantic dilemma — is doctimented in the US Senate archives and in the Manorwater Papers. Writers such as Sir Compton Mackenzie and Sir Charles Petrie have also described the occasion when Charles Edward Stuart was invited to become ‘King of the Americans’. Some years earlier, Charles had been similarly approached by the men of Boston, but once the War of Independence was over George Washington sent his own envoys. It would have been a great irony for the House of Hanover to lose the North American colonies to the Stuarts. But Charles declined the offer for a number of reasons, not the least of which was his lack of a legitimate male heir at the time. He knew that without a due successor the United States could easily fall to Hanover again at his death, thereby defeating the whole Independence effort. Since those days, many other radical events have taken place: the French Revolution, the Russian Revolution, two major World Wars, and a host of changes as countries have swapped one style of government for another. Meanwhile, civil and international disputes continue just as they did in the Middle Ages. They are motivated by trade, politics, religion, and whatever other banners are flown to justify the constant struggle for territorial and economic control. The Holy Roman Empire has disappeared, the German Reichs have failed, and the British Empire has collapsed. The Russian Empire fell to Communism, which has itself been disgraced and crumbled to ruin, while Capitalism teeters on the very brink of acceptability. With the Cold War now ended, America faces a new threat to her superpower status from the Pacific countries. In the meantime, the nations of Europe band together in what was once a seemingly well conceived economic community, but which is already suffering from the same pressures of individual custom and national sovereignty that beset the Holy Roman Empire. Whether nations are governed by military-style regimes or elected parliaments, by autocrats or democrats, and whether formally described as monarchist, socialist or republican, the net product is always the same: the few control the fate of the many. In situations of dictatorship this is a natural experience — but it should not be the case in a democratic institution based on the principle of majority vote. True democracy is government by the people for the people, in either direct or representative form, ignoring class distinctions and tolerating minority views. The American Constitution sets out an ideal for this form of democracy ... but, in line with other nations, there is always a large sector of the community that is not represented by the party in power. Because presidents and prime ministers are politically tied, and because political parties take their respective turns at individual helms, the inevitable result is a lack of continuity for the nations concerned. This is not necessarily a bad thing, but there is no reliable ongoing institution to champion the civil rights and liberties of people in such conditions of ever-changing leadership. Britain does, at least, retain a monarchy, but it is a politically constrained monarchy, and as such is ineffectual in performing its role as guardian of the nation. The United States, unlike Britain, has a Written Constitution — but has no one with the power to uphold its principles against successive governments who determinedly pursue their own politically vested interests. Is there an answer to the anomaly — an answer that could bring not just a ray of hope but a shining light for the future? There certainly is, but its energy relies on those in governmental service appreciating their roles as ‘representatives’ of society rather than presuming to stand at the head of society. Alongside the political administration, an appointed Constitutional champion would be empowered to keep check on any potential disparities and infringements of the Constitution that might occur. This can be achieved in the manner first envisaged by George Washington and the American Fathers. Their original plan was for a democratic Parliament combined with a working Constitutional Monarchy bound not to Parliament or the Church but to the people and their Written Constitution. In such an environment, sovereignty would ultimately rest with the people, while the monarch (as an operative Guardian of the Realm) would pledge an ‘Oath of Fealty to the Nation’ — not the reverse, as in Britain’s case, whereby the nation pays homage to the sovereignty of Parliament and the monarchy. The unfulfilled ambition of the American Fathers was that government ministers should be elected by the majority vote of the people, but that their actions be directed within the boundaries of the Constitution. Because that Constitution belongs to the people, its champion — as George Washington perceived — should be a monarch whose obligation is not to politics or religion but to the sovereign nation. Through the natural system of heredity (being born and bred to the task), such a Constitutional guardian would provide an ‘ongoing continuity’ of public representation through successive governments. In this regard both monarchs and ministers would be servants of the Constitution on behalf of the Community of the Realm. Such a concept of moral government lies at the very heart of the Grail Code, and it remains within the bounds of possibility for every civilized Nation State. A leading British politician recently claimed that it was not his job to be popular! Not so—a popular minister is a trusted minister, and holding a deserved electoral trust facilitates the democratic process. No minister can honestly expound an ideal of equality in society when that minister is deemed to possess some form of prior lordship over society. Class structure is always decided from above, never from below. It is therefore for those on self-made pedestals to be seen to kick them aside in the interests of harmony and unity. Jesus was not in the least humbled when he washed his Apostles’ feet; he was raised to the realm of a true Grail King — the realm of equality and princely service. This is the eternal ‘Precept of the Sangréal’, and it is expressed in Grail lore with the utmost clarity: only by asking ‘Whom does the Grail serve?’ will the wound of the Fisher King be healed, and the Wasteland returned to fertility.

pages 438-443 "The Sangreal Today"

Bloodline of the Holy Grail

by Laurence Gardner

https://drive.google.com/file/d/1zsH4O_ls0IgWEYXLXWCo7I3IUi32FJhq/view?usp=sharing

Who was the King James that the King James Version of the Bible is named after?

Answer

The King James Version of the Bible is also called the Authorized Version, because the translation was authorized by King James I of England. The preface of the KJV dedicates the work “To the most High and Mighty Prince James, by the grace of God, King of Great Britain, France, and Ireland, Defender of the Faith, &c.” Prior to ruling England, James was King James VI of Scotland. It was not until 1603, upon the death of Queen Elizabeth I, that the kingdoms of Scotland and England were united and James became King James I of England, the first of the Stuart line.

Mary Queen of Scots gave birth to her son James in 1566 in Scotland. In June 1567 the Protestant lords rebelled against their queen. They arrested and imprisoned Mary in Loch Leven Castle, where she was forced to abdicate the throne of Scotland. James was thus only a year old when he became James VI, King of Scotland, in 1567. In spite of his mother’s Catholic faith, James was brought up in the Protestant religion. He was educated by men who had empathy for the Presbyterian Church.

King Henry IV of France called James “the wisest fool in Christendom.” Although intelligent and well educated, James was unpopular, and he made many enemies, especially in Parliament. James was seen as uncouth, and there is evidence that he was bisexual. He often wrote against the power of the pope and against Catholicism’s meddling in affairs of state. In his opposition to the pope’s power, James promoted the divine right of kings—the idea that kings are accountable to God and no one else. In 1605, a group of Catholics attempted to assassinate James and his wife and son and to blow up Parliament; however, the Gunpowder Plot was foiled. That incident is remembered today as Guy Fawkes Day.

James had his successes, too. He approved the design for the flag of Great Britain; he was a patron of the arts, and William Shakespeare was a sponsored playwright (Macbeth was written in James’s honor). Trade with India was expanded during James’s reign, and in 1607 England’s first permanent colony in the New World was established in Virginia—a colony named Jamestown, in the king’s honor. James was married to Anne of Denmark, and their son Charles later ruled England as King Charles I. James died in 1625 and was buried in Westminster Abbey.

The creation of the King James Version of the Bible:

The Scottish Reformation was completed before the English Reformation. The Puritans and Scottish Presbyterians wanted a new Bible that would get as far away as possible from the structure of the Bishops’ Bible of the Anglican Church, and the idea of a new translation of the Bible was first proposed at a religious conference in Aberdour, Fife. King James was in favor of a new translation. He didn’t care for Tyndale’s translation of Matthew 16:18, which said Christ would build His “congregation” on Peter (James much preferred “church” from ekklesia). The only other alternative at the time was the 1560s Geneva Bible, but King James objected to a “treasonable annotation” on Matthew 2:20 that suggested that kings are tyrants.

In 1604 King James convened the Hampton Court Conference and authorized the start of a new translation of the Bible into English. The objective was to have one standard version of the Bible to be used across all English-speaking parishes. The task of translation was undertaken by 47 scholars, taken from a cross-section of Jacobean England. Many of them were highly skilled in ancient languages. The King James Authorized Version of the Bible was finished in 1611, just 85 years after the first translation of the New Testament into English appeared (Tyndale, 1526).

https://www.gotquestions.org/King-James.html

Who was the King James of the King James Version of the Bible?

When Queen Elizabeth I died in 1603, Scotland and England united under King James VI of Scotland who then became King James I of England, the first of the Stuart line.

James, born a Catholic but raised a Protestant, ascended to the Scottish throne in 1567 at the age of one when his mother, Mary Queen of Scots, was imprisoned and forced to abdicate.

The idea of researching and writing a new translation of the Bible was broached at a religious conference in Aberdour, Fife. The Scottish Reformation was finished before the English Reformation. Puritans and Scottish Presbyterians wanted a new Bible that would not carry the same structure of the Bishops' Bible and the Anglican Church.

The other translations available were the Tyndale version and the Geneva Bible. King James argued that ekklesia in Matthew 16:18 which referred to Christ building His "congregation" in the Tyndale translation, should be translated "church." And James didn't like the Geneva Bible's translation of Matthew 2:20 which seemed to brand all kings as tyrants.

In 1604, at the Hampton Court Conference, James authorized theologians to start a new translation for all English-speaking parishes. Forty-seven scholars were convened, worked for seven years, and produced The King James Authorized Version of the Bible in 1611. (The first English translation of the Bible, the Tyndale, was produced just 85 years earlier).

Its dedication read: "To the most High and Mighty Prince James, by the grace of God, King of Great Britain, France, and Ireland, Defender of the Faith, &c."

Though his translation of the Bible remains his most famous legacy, James also approved the flag for Great Britain, sponsored William Shakespeare as a playwright, expanded trade with India, and was the namesake for the first permanent colony in the New World (Jamestown).

Not all was positive in his reign, however. James was widely unpopular and made many enemies in Parliament. He may have been bisexual. He opposed the Pope's power and wrote against Catholicism's influence in politics. That, combined with his holding fast to the idea that kings were only responsible to God (the divine right of kings), led to an assassination attempt. In 1605 a group of Catholics attempted to kill James, his wife, his son, and Parliament. The Gunpowder Plot, now remembered as Guy Fawkes Day, failed.

https://www.compellingtruth.org/King-James.html

Matthew 2

1599 Geneva Bible

2 The wise men, who are the firstfruits of the Gentiles, worship Christ. 14 Joseph fled into Egypt with Jesus and his mother. 16 Herod slayeth the children.

1 When [a]Jesus then was born at Bethlehem in [b]Judea, in the days of Herod the king, behold, there came [c]Wise men from the East to Jerusalem,

2 Saying, Where is the King of the Jews that is born? for we have seen his star in the East, and are come to worship him.

3 When king Herod heard this, he was [d]troubled, and all Jerusalem with him.

4 And gathering together all the [e]chief Priests and [f]Scribes of the people, he asked of them, where Christ should be born.

5 And they said unto him, At Bethlehem in Judea: for so it is written by the Prophet,

6 And thou Bethlehem in the land of Judah, art not the [g]least among the Princes of Judah: for out of thee shall come the governor that [h]shall feed my people Israel.

7 Then Herod privily called the Wise men, and diligently inquired of them the time of the star that appeared,

8 And sent them to Bethlehem, saying, Go, and search diligently for the babe: and when ye have found him, bring me word again, that I may come also, and worship him.

9 ¶ So when they had heard the king, they departed: and lo, the star which they had seen in the East, went before them, till it came and stood over the place where the babe was.

10 And when they saw the star, they rejoiced with an exceeding great joy,

11 And went into the house, and found the babe with Mary his mother, and [i]fell down, and worshipped him, and opened their [j]treasures, and presented unto him gifts, even gold, and frankincense, and myrrh.

12 And after they were [k]warned of God in a dream, that they should not go again to Herod, they returned into their country another way.

13 ¶ [l]After their departure, behold, the Angel of the Lord appeareth to Joseph in a dream, saying, Arise, and take the babe and his mother, and flee into Egypt, and be there till I bring thee word, for Herod will seek the babe to destroy him.

14 So he arose and took the babe and his mother by night, and departed into Egypt.

15 And was there unto the death of Herod, that it might be fulfilled, which is spoken of the Lord by the Prophet, saying, Out of Egypt have I called my son.

16 ¶ Then Herod, seeing that he was mocked of the Wise men, was exceeding wroth, and sent forth, and slew all the male children that were in Bethlehem, and in all the coasts thereof from two years old and under, according to the time which he had diligently searched out of the Wise men.

17 Then was that fulfilled which is spoken [m]by the Prophet Jeremiah, saying,

18 In Ramah was [n]a voice heard, mourning, and weeping, and great howling: [o]Rachel weeping for her children, and would not be comforted, because they were not.

19 [p]And when Herod was dead, behold, an Angel of the Lord appeareth in a dream to Joseph in Egypt,

20 Saying, Arise, and take the babe and his mother, and go into the land of Israel: for they are dead which sought the babe’s life.

21 Then he arose up, and took the babe and his mother, and came into the land of Israel.

22 But when he heard that Archelaus did reign in Judea instead of his father Herod, he was afraid to go thither: yet after he was warned of God in a dream, he turned aside into the parts of Galilee.

23 And went and dwelt in a city called Nazareth, that it might be fulfilled which was spoken by the Prophets, which was, That he should be called a Nazarite.

Footnotes

Matthew 2:1 Christ a poor child, laid down in a crib, and nothing set by of his own people, receiveth notwithstanding a noble witness of his divinity from heaven, and of his kingly estate of strangers: which his own also unwittingly allow of, although they do not acknowledge him.

Matthew 2:1 For there was another in the tribe of Zebulun.

Matthew 2:1 Wise and learned men: It is a Persian word which they use in good part.

Matthew 2:3 Was much moved, for he was a stranger, and came to the kingdom by force: and the Jews were troubled: for wickedness is mad and raging.

Matthew 2:4 The chief priests, that is, such as were of Aaron’s family, which were divided into four and twenty orders, 1 Chron. 14:5 and 2 Chron. 36:14.

Matthew 2:4 They that expound the Law to the people, for the Hebrews take this word of another, which signifieth as much as to expound and declare.

Matthew 2:6 Though thou be a small town, yet shalt thou be very famous and notable through the birth of the Messiah, who shall be born in thee.

Matthew 2:6 That shall rule and govern: for Kings are fitly called leaders and shepherds of the people.

Matthew 2:11 A kind of humble and lovely reverence.

Matthew 2:11 The rich and costly presents, which they brought him.

Matthew 2:12 God warned and told them of it, whereas they asked it not.

Matthew 2:13 Christ being yet scarce born, beginneth to be crucified for us, both in himself, and also in his members.

Matthew 2:17 For God speaketh by the mouth of the Prophets.

Matthew 2:18 A voice of lamenting, weeping, and howling.

Matthew 2:18 That is to say, All that compass about Bethlehem: for Rachel Jacob’s wife, who died in childbirth, was buried in the way that leadeth to this town, which is also called Ephrathah, because of the fruitfulness of the soil, and plenty of corn.

Matthew 2:19 Christ is brought up in Nazareth, after the death of the tyrant by God’s providence: that by the very name of the place, it might plainly appear to the world, that he is the Lord’s true Nazarite.

https://www.biblegateway.com/passage/?search=Matthew%202&version=GNV

Search This Blog

Protestant Historical Institute of the Society of Jesus

Vietnam PM Hails ‘Unique Bond’ With US Days After Hosting Xi

Comments

Post a Comment

Popular posts from this blog

Fox News Host Faults 'The Native Americans' for California Fires

Raoul and The Kings of Spain

Why Trump can’t build iPhones in the US