God's declaration of Truth


Luke Chapter 19

The words of Our Only Lord and Saviour Jesus Christ in red.

19:10 "For the Son of man is come to seek and to save that which was lost."
19:11 As they were hearing these things, he added and spoke a parable, because he was nigh to Jerusalem and because they thought that the kingdom of God should immediately be manifested.
19:12 He said therefore: "a certain nobleman went into a far country, to receive for himself a kingdom and to return.
19:13 And calling his ten servants, he gave them ten pounds and said to them: Trade till I come.
19:14 But his citizens hated him and they sent an delegation after him, saying: 'We will not have this man to reign over us.'
19:15 And it came to pass that he returned, having received the kingdom: and he commanded his servants to be called, to whom he had given the money, that he might know how much every man had gained by trading,
19:16 And the first came saying: 'Lord, thy pound hath gained ten pounds.'
19:17 And he said to him: 'Well done, thou good servant, because thou hast been faithful in a little, thou shalt have power over ten cities.'
19:18 And the second came, saying: 'Lord, thy pound hath gained five pounds.'
19:19 And he said to him: 'Be thou also over five cities.'
19:20 And another came, saying: ' Lord, behold here is thy pound, which I have kept laid up in a napkin.
19:21 For I feared thee, because thou art an austere man: thou takest up what thou didst not lay down: and thou reapest that which thou didst not sow.'
19:22 He saith to him: 'Out of thy own mouth I judge thee, thou wicked servant. Thou knewest that I was an austere man, taking up what I laid not down and reaping that which I did not sow.
19:23 And why then didst thou not give my money into the bank, that at my coming I might have exacted it with usury?'
19:24 And he said to them that stood by: 'Take the pound away from him and give it to him that hath ten pounds.'
19:25 And they said to him: 'Lord, he hath ten pounds.'
19:26 But I say to you that to every one that hath shall be given, and he shall abound: and from him that hath not, even that which he hath shall be taken from him.
19:27 But as for those my enemies, who would not have me reign over them, bring them hither and slay them in my presence."
19:28 And having said these things, he went before, going up to Jerusalem.
19:29 And it came to pass, when he was come nigh to Bethphage and Bethania, unto the mount called Olivet, he sent two of his disciples,
19:30 Saying: "Go into the town which is over against you, at your entering into which you shall find the colt of an ass tied, on which no man ever hath sitten: loose it and bring it.
19:31 And if any man shall ask you: 'Why are you loosing it?' You shall say thus unto him: Because the Lord hath need of it.' "
19:32 And they that were sent went their way and found the colt standing, as he said unto them.
19:33 And as they were loosing the colt, the owners thereof said to them: "Why are you loosing it?
19:34 But they said: "Because the Lord has need of it."
19:35 And they brought it to Jesus. And casting their cloaks over the colt, they set Jesus on it.
19:36 And as he went, they spread their cloaks upon the road.
19:37 And when he was drawing near, being now at the descent of the Mount of Olives, the whole company of his disciples began to rejoice and to praise God with a loud voice, for all the miracles that they had seen,
19:38 Saying: "Blessed is he who comes as king, in the name of the Lord! Peace in heaven and glory in the highest!"
19:39 And some of the Pharisees, from the crowds, said to him: "Master, rebuke thy disciples."
19:40 He said to them: "I tell you that if these keep silence, the stones will cry out."
19:41 And when he drew near, seeing the city, he wept over it, saying:
19:42 "If thou also hadst known, and that in this thy day, the things that are to thy peace: but now they are hidden from thy eyes.
19:43 For the days shall come upon thee: and thy enemies shall cast a trench about thee and compass thee round and straiten thee on every side,
19:44 And beat thee flat to the ground, and thy children who are in thee. And they shall not leave in thee a stone upon a stone: because thou hast not known the time of thy visitation."
19:45 And entering into the temple, he began to cast out them that sold therein and them that bought.
19:46 Saying to them: "It is written: My house is the house of prayer. But you have made it a den of thieves."
19:47 And he was teaching daily in the temple. And the chief priests and the scribes and the rulers of the people sought to destroy him.
19:48 And they found not what to do to him: for all the people were very attentive to hear him.

The Second Epistle of St. Paul to the Thessalonians

The day of the Lord is not to come till the man of sin be revealed. The apostle's teachings are to be observed.

2:1 And we beseech you, brethren, by the coming of our Lord Jesus Christ and of our gathering together unto him:
2:2 That you be not easily moved from your sense nor be terrified, neither by spirit nor by word nor by epistle. as sent from us, as if the day of the Lord were at hand.

Chap. 2. Ver. 2. Spirit . . . utterance. . . letter indicate three possible sources of their belief that the parousia is imminent. Spirit refers to some falsely claimed revelation, utterance may be a statement of Paul’s which was misunderstood, or wrongly attributed to him, the letter seems to be one forged in Paul’s name.

2:3 Let no man deceive you by any means: for unless there come a revolt first, and the man of sin be revealed, the son of perdition

Ver. 3. . . The parousia must be preceded by a great apostasy, i.e., a great religious revolt, and the advent of the man of sin, i.e., Antichrist. Son of perdition, one entirely deserving of eternal punishment.

Ver. 3. The day of the Lord will not come. These words have been inserted to complete the sentence, which in the original is elliptical. The expanded reads "Let no man deceive you by any means: for the day of the Lord will not come unless there come a revolt first, and the man of sin be revealed, the son of perdition"

2:4 Who opposeth and is lifted up above all that is called God or that is worshipped, so that he sitteth in the temple of God, shewing himself as if he were God.

Ver. 4. In the temple, that of Apostate Jerusalem which the full consensus of the Church Fathers declare he will rebuild - i.e. the Temple of Remphan; and in the Apostate shell of the former Christian church, which he perverts to his own worship: as the Freemasons have done to the Vatican.

Ver. 4. Antichrist will be characterized by great impiety and pride. He sits in the temple of God, etc. He will aspire to be treated as God and proclaim that he is really God.

2:5 Remember you not that, when I was yet with you, I told you these things?
2:6 And now you know what restrains him, that he may be revealed in his proper time.

Ver. 6. What restrains him. The Thessalonians knew the obstacle. We also know that it is Jesus Christ.

2:7 For the mystery of iniquity is already at work: only that he who is at present restraining it, does still restrain, until he is gotten out of the way.

Ver. 7. Mystery of iniquity, the evil power of Satan’s threefold prevarication and total Apostasy from God, of which Antichrist is to be the public exponent and champion. He who is at present restraining it. The obstacle is now spoken of as a person. Some point out that Michael the archangel and his heavenly army are obstacles, and this is true, which now prevent the appearance of Antichrist – but the primary obstacle is, as St. Justin Martyr teaches: Jesus Christ Himself; when the great Apostasy is complete, then in effect, Christ is “gotten out of the way.”

2:8 And then that wicked one shall be revealed: whom the Lord Jesus shall kill with the spirit of his mouth and shall destroy with the brightness of his coming: him

Ver. 8. When Christ appears in glory, He will inflict defeat and death on Antichrist by a mere word of command.
2:9 Whose coming is according to the working of Satan, in all power and signs and lying wonders:

Ver. 9 – 10. By the aid of Satan Antichrist will perform prodigies which men will falsely regard as miracles, and by means of which they will be led to adopt sinful practices.

2:10 And with all wicked deception to those who are perishing. For they have not received the love of truth that they might be saved.
2:11 Therefore God shall send them the operation of error, to believe lying:

Ver. 11. God shall send. . .That is God shall suffer them to be deceived by lying wonders, and false miracles, in punishment of their not entertaining the love of truth.
Ver. 11. 'God sends.' God will allow their willful rejection of truth to have its natural results of spiritual blindness, impenitence and damnation. A misleading influence, or, “a delusion.” The operation of error - the Greek reads: "energian planes" or literally the energy of delusion, which is exactly and actually the fallen spirits of the devils and demons conjured by pagan religion, especially by idolatry. NOW, currently, the Assisi delusion of the Apostates, Ratzinger and Wojtyla and many others present with them, is a very real and prime example. To give oneself over to this is to invite utter and complete damnation of oneself by God.
2:12 That all may be judged who have not believed the truth but have consented to iniquity.

2:13 But we ought to give thanks to God always for you, brethren, beloved of God, for that God hath chosen you firstfruits unto salvation, in sanctification of the spirit and faith of the truth:
Ver. 13. First-fruits, i.e., earliest believers in the gospel. Some manuscripts read: “from the beginning.” That is, God called them from all eternity.
2:14 Whereunto also he hath called you by our gospel, unto the purchasing of the glory of our Lord Jesus Christ.

2:15 Therefore, brethren, stand fast: and hold the teachings, which you have learned, whether by word or by our epistle.
Ver. 15. Teachings, i.e., his teachings whether given orally or in writing. Concerning Apostolic teaching – the oral is included in the written at the point we have the whole New Testament complete, i.e. with the completion of St. John’s Gospel.
2:16 Now our Lord Jesus Christ himself, and God and our Father, who hath loved us and hath given us everlasting consolation and good hope in grace,

2:17 Exhort your hearts and confirm you in every good work and word.

St. Irenaeus

St. Irenaeus
St. Irenaeus Against Heresies and the warning against the Antichrist - click on picture

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A few words

The articles posted in the main here are from a variety of sources and perspectives, but all based on the unchangeable truth that all law comes from God, or if it is something that pretends a legalism but does not agree with God's law, then it is nothing lawful at all; the Noachide nonsense is the prime example of that which is not at all lawful. See the right side pane and below the posts at the bottom of the page for a number of sources that help shed light on this. All copyrighted sources are quoted and used for comment and education in accord with the nonprofit provisions of: Title 17 U.S.C., Section 107.

By Command of God


GO HERE: Traditional Catholic Prayers: Eucharist in house churches Commanded by God. To rise above the concerns of the world to the service of God.

Traditional Catholic Prayers: Office of the Hours for the Week

Go Here: The Return of Christ

And here:
Parousia of Jesus Christ Our Lord

The Promise of His coming. His commands to prepare and be worthy.

Statement of what is happening in the world in connection with the Second Coming of Our Lord and Saviour Jesus Christ.

Nuzul i Isa and Qiyamah, the Parousia of Jesus Christ Our Lord and His judgement of all men that have ever lived.

Rv:22:7 Behold I come quickly. Blessed is he that keepeth the words of the prophecy of this book.

Saturday, May 3, 2014

Traditional Catholic Prayers: The takeover of the Vatican by Freemasonic Satanists

Traditional Catholic Prayers: The takeover of the Vatican by Freemasonic Satanists

God and His Messiah Jesus Christ our Lord - our right and duty to witness to Him: The Broken Cross - Part One

Adam Weishaupt could view the prospect before him with a military mind. He had thrust and vision. He knew the value of surprise, which is grounded in secrecy. And he was single-minded. All around him was strife of some sort and contradiction. He would blend mankind into one whole, eliminate tradition, which differs from people to people, and suppress dogma, which invites more untruths than the one it sets out to establish.

Not for the first time, and certainly not for the last, a man set himself apart from his fellows in the name of universal brotherhood. The ideal state that Weishaupt had in mind was, of course, founded on the impossible dream of human perfection; hence his first followers went by the arrogantly priggish name of Perfectibilists.

But it soon became clear that moral impeccability was less conducive to his ends than mental enlightenment; and on the 1st day of May, 1776, the secret society that was to profoundly affect much subsequent history came into existence as the Illuminati. The date and certain of its implications are noteworthy. For on May the 1st the great Celtic pagan festival of Beltane was celebrated on hills that, wherever possible, were pyramidal in shape.

The Illuminati had by then, according to a plan they had made known in Munich in the previous year, decided on a most ambitious line of conduct. It would form and control public opinion. It would amalgamate religions by dissolving all the differences of belief and ritual that had kept them apart; and it would take over the Papacy and place an agent of its own in the Chair of Peter.

A further project was to bring down the French monarchy, which had long been a powerful influence, second only to the Papacy, in maintaining the existing European order. To that end a most efficient go-between was found in the person of one Joseph Balsamo, better known as Cagliostro, one of the world’s most agile performers on the make-believe stage.

He was backed financially, as are most if not all anarchistic leaders, by a group of bankers under the House of Rothschild. It was under their direction that the long-range and world-wide plans of the Illuminati were drawn up.

God and His Messiah Jesus Christ our Lord - our right and duty to witness to Him: The Broken Cross - Part Two

The bishop in question was Angelo Giuseppe Roncalli. Born in 1881, and ordained in 1904, he soon attracted the notice of the Vatican, as a Doctor of Theology and a Professor of Ecclesiastical history. In 1921 he was assigned to the Congregation of Propaganda, and after being consecrated Bishop, in 1935, he entered the diplomatic service of the Church.

His first appointments were in the Balkan, a part of the world that was far from being favourably disposed towards any Catholic influence, as Roncalli discovered. As Apostolic Visitor, or Chargé d’affaires of the Holy See at Sofia, he became involved in diplomatic difficulties with the King, and these took on a more petty, but personal aspect when in 1935, he was transferred as Apostolic Delegate to Istanbul.

There the current fervour for modernisation, under Mustafa Kemal, was in full swing. Some of his laws came down heavily on religion, Islamic as well as Christian, and the wearing of any kind of clerical garb in public was strictly forbidden. The use of ecclesiastical titles was also proscribed.

Roncalli was made to feel that he was in a kind of straitjacket, never really free but watched and spied on, and his moves reported. Any contacts he might have developed were few and far between, and his invariable habit, and the end of the day, was to go home quietly, a foreign and anonymous passer-by.

One evening he felt unusually tired, and without undressing or putting out the light, he flung himself on the bed. On the walls were reminders of his earlier life, the photographs of relatives, and of the village on the Lombardy plain where they had grown up together. He closed his eyes and murmured his usual prayers. In a kind of vision he saw the faces of people, those he had heedlessly passed on the street that day, float out of a mist before him. Among them was the face of an old man with white hair and an olive skin that gave him an almost oriental look.

What followed may have been a dream, or so it appeared to have been, when daylight came. But in the quiet room Roncalli distinctly heard the old man ask: ‘Do you recognize me?’ And without knowing what prompted him Roncalli answered: ‘I do, always.’

His visitor went on: ‘I came because you called me. You are on the way, though you still have much to learn. But are you ready?’

Roncalli never experienced the slightest doubt. It had all been prepared for him. He said: ‘I wait for you Master.’

The old man smiled and asked three times if Roncalli would recognized him again; and Roncalli answered three time, that he would.

Even the coming of morning did not make the experience seem unusual. It would, Roncalli knew, be repeated, in a way that would give it no ordinary meaning.

He knew that time had come when he found the same old man waiting outside his lodgings; and he also felt that a more familiar situation had developed, which caused Roncalli to ask if he would join him at table.

The old man shook his head. ‘It is another table we must dine tonight.’ So saying he set off, with Roncalli following, into a quarter of quiet dark streets that the latter had never entered. A narrow opening led to a door at which Roncalli stopped, as if by instinct, while the old man told him to go up and wait for him.

Beyond the entrance was a short staircase, and then another. There was no light but in the almost total darkness there seemed to be voices from above, directing Roncalli’s footsteps to go on. He was brought to a stop by a door, smaller than the others, which was slightly ajar, and Roncalli, pushing that open found himself in a wide room, pentagonal in shape, with bare walls and two large windows that were closed.

There was a big cedar wood table in the centre, shaped like the room. Against the walls were three chairs one holding a linen tunic, three sealed envelopes, and some coloured girdles. On the tables was a silver-hilted sword, the blade of which, in the partial light made by three red candles in a three-branched candelabra, appeared to be flaming. Three other candles in a second branched holder had not been lighted. There was a censer about which were tied coloured ribbons, and three artificial roses, made of flimsy material, and with their stalks crossing each other.

Near the sword and the censer was an open bible, and a quick glance was enough to show that it was open at the Gospel of St. John, telling the mission of John the Baptist, passages which had always held a peculiar fascination for Roncalli. ‘A man appeared from God whose name was John…’ The name John acquires a special significance in secret societies, who make a point of meeting on December 27th, the feast of the Evangelist, and on June 24th, feast day of the Baptist. They frequently refer to the Holy Saints John.

Roncalli heard light footsteps behind him and turned from the table. It was someone he was to hear addressed, as Roncalli had called him, the master. He was wearing a long linen tunic that reached to the ground, and a chain of knots, from which hung various silver symbols, about his neck. He put a white-gloved hand on Roncalli’s shoulder. ‘Kneel down, on your right knee.’

While Roncalli was still kneeling the Master took one of the sealed envelopes from the chair. He opened it so that Roncalli was able to see that it contained a sheet of blue paper on which was written a set of rules. Taking and opening a second envelope the Master passed a similar sheet to Roncalli who, standing by them, saw it was inscribed with seven questions.

‘Do you feel you can answer them?’ asked the Master.

Roncalli said that he did, and returned the paper.

The Master used it to light one of the candles in the second holder. ‘These lights are for the Masters of the Past1 who are here among us’, he explained.

He then recited the mysteries of the Order in words that seemed to pass into and through Roncalli’s mind without remaining there; yet he somehow felt they had always been part of his consciousness. The master then bent over him. ‘We are known to each other by the names we choose for ourselves. With that name each of us seals his liberty and his scheme of work, and so makes a new link in the chain. What will your name be?’

The answer was ready. There was no hesitation.

‘Johannes’, said the disciple. Always ready to his mind, was his favourite Gospel.

The Master took up the sword, approached Roncalli, and placed the tip of the blade upon his head; and with its touch something that Roncalli could only liken to exquisite amazement, new and irrepressible, flowed into every part of his being. The Master sensed his wonder.

‘What you feel at this moment, Johannes, many others have felt before you; myself, the Masters of the Past, and other brethren throughout the world. You think of it as light, but it has no name.’

They exchanged brotherly greetings, and the Master kissed the other seven times. Then he spoke in whispers, making Roncalli aware of the signs, gestures that have to be performed, and rites to be carried out daily, at precise moments, which correspond to certain stages in the passage of the sun.

‘Exactly at those points, three times each day, our brethren all over the world are repeating the same phrases and making the same gestures. Their strength is very great, and it stretches far. Day after day its effects are felt upon humanity.’

The Master took the remaining sealed envelope, opened it, and read the contents to Johannes. They concerned the formula of the oath, with a solemn undertaking not to reveal the Order’s secrets, and to promise to work always for good, and most important of all, to respect the law of God and His ministers (a somewhat ambiguous stipulation in view of what their surroundings implied.)

Johannes appended his name to the paper, together with a sign and a number that the Master showed him. That confirmed his degree and entry into the Order; and once again a feeling of unearthly strength welled through his being.

The master took the paper, folded it seven times, and requested Johannes to place it on the point of the sword. Once again a sudden flame ran down the length of the blade. This was carried over to the candles that were still giving light ‘for the Masters of the Past’.

The flames consumed it, and the master scattered the ashes. He then reminded Johannes of the solemnity of the oath he had taken, and how it would convey a sense of freedom, real freedom, that was known in general to the brethren. He then kissed Johannes, who was too overcome to respond by word or gesture, and could only weep.

A few weeks later Johannes (or Roncalli, as we must again continue to call him) was told that he was now sufficiently versed in the Cult to figure in its next conclusive phase – that of entering the Temple.

The master prepared him for what, he never disguised from Roncalli, would be an ordeal; and Roncalli’s apprehension increased when he found that no one like himself, an initiate of only the first degree, was allowed to enter the Temple unless a task of great importance was about to be entrusted to him.

What could be ahead for Roncalli? Did the vision of a certain Chair, or throne, take shape in his mind as he made his way to the Temple?

There the brethren were assembled, another indication that Roncalli had been picked for some special mission. On the walls were the mysterious words, Azorth and Tetrammaton. The latter stands for the terrible, ineffable, and unpronounceable name of the creator of the universe, which was said to have been inscribed on the upper face of the cubicle, or foundation stone, in the Holy of Holies in the Temple at Jerusalem.

It figures in the pattern that is used for the evoking of evil spirits, or sometimes as a protection from them, a pattern that is known as the great magic circle is drawn between the two circles, which are composed of endless lines as symbolising eternity, various articles such as a crucifix, some herbs, and bowls of water, which is said to influence evil spirits, are placed.

Also in the temple was a cross, picked out in red and black, and the number 666, the number of the Beast in the Apocalypse. The Secret Societies, aware of the general ignorance regarding them, are now confident enough to show their hand. The American people are being made familiar with the mark of the beast on forms, brands of advertised goods, public notices: and is it mere coincidence that 666 is part of the code used in addressing letters to the British now serving (May 1982) in the South Atlantic (during the war with Argentina)? Those numbers, said to be all-powerful in the working of miracles and magic, are associated with the Solar God of Gnosticism.

The Gnostics, a Sect that flourished in the early Christian centuries, denied the divinity of Christ, disparaged revelation, and believed that all material things, including the body, were essentially evil. They held that salvation could only be achieved through knowledge (their name is derived from the Greek gnosis – knowledge). The Gospel stories they taught are allegories, the key to which is to be found in a proper understanding of Kneph, the sun god, who is represented as a serpent, and who is said to be the father of Osiris, and so the first emanation of the Supreme being, and the Christos of their Sect.

Roncalli, in his final and more elevated role for which the initiation prepared him, was to wear the image of the sun god surrounded by rays of glory, on his glove.

The colours red and black were held in reverence by the Gnostics and have been much in use by the diabolists. They are also the colours of Kali, the divine Mother of Hindu mythology; thus providing one of the several resemblances that occur between deviations from Christianity and pre-Christian cults. It may be noted that they figured on the banners of the International Anarchist Movement, whose prophet was Mikhail Bakunin (1814-1876), a pioneer of libertarianism as opposed to State socialism.

While Roncalli was noting the details of the room the brethren advanced from their places near the walls until they were drawing slowly and almost imperceptibly, closer, and closer to him. When they had formed a chain they pressed forward touching him with their bodies, as a sign that their strength, which had been tried and proven in earlier ceremonies, was being transmitted to him.

He suddenly realised that, without consciously framing them, he was being given words of power that streamed from him in a voice that he failed to recognise as his own. But he was able to see that everything he said was being written down by one who had been referred to as the Grand Chancellor of the Order. He wrote in French. On a sheet of blue paper that bore the heading ‘The knight and the Rose.’2

Judging by that and other signs, it would appear that Roncalli was affiliated with the Rose-Croix, the Rosicrucians, a society founded by Christian Rosenkreutz, a German, who was born in 1378. But according to its own claims, ‘The Order of the Rose and Cross has existed from time immemorial, and its mystic rites were practiced and its wisdom taught in Egypt, Eleusis, Samothrace, Persia, Chaldea, India, and in far, more distant lands, and thus were handed down to posterity the Secret Wisdom of the Ancient Ages.’

That its origin remains a mystery was emphasised by (Prime Minister) Disraeli, who said of the Society, in 1841, ‘Its hidden sources defy research.’

After travelling in Spain, Damascus and Arabia, where he was initiated into Arabian magic, Rosenkreutz returned to Germany and set up his fraternity of the Invisibles. In a building they designated as Domus Sancti Spiritus they followed such varied studies as the secrets of nature, alchemy, astrology, magnetism (or hypnotism as it is better known as), communication with the dead, and medicine.

Rosenkreutz is said to have died at the over-ripe age of 106, and when opened, his tomb which had been lost sight of for many years was found to contain signs and symbols of magic and occult manuscripts.

At first glance, Turkey may seem to be a country off the map, so far as the operations of a secret society are concerned. But in 1911, Max Heindel, founder of the Rosicrucian Fellowship and the Rosicrucian Cosmo-Conception, wrote of that country in a manner that showed it was not escaping the observations of those who work with an eye on the religious, political, and social future. ‘Turkey’, he said, ‘has taken a long stride towards liberty under the Young Turks of the Grand orient.’

God and His Messiah Jesus Christ our Lord - our right and duty to witness to Him: The Broken Cross - Part Three

Part Three

I am certain that when in the Council I pronounced the ritual words 'Exeunt Omnes' (everyone out), one who did not obey was the Devil. He is always there where confusion triumphs, to stir it up and take advantage of it.

Cardinal Pericle Felici, Secretary-General of the Council.

With a truly amazing foresight that was born of confidence, the secret societies had long since made up their minds how they would bring about changes in the claims and character of the Catholic Church, and ultimately its downfall. More than a century ago they recognised that the policy of infiltration, by which their own men were entering the highest places in the ecclesiastical structure, had met with success; and now they could outline the nature of the next stage to be accomplished.

Speaking as one of the arch-plotters who was ‘in the know’, Giuseppe Mazzini (1805-72) said: ‘In our time humanity will forsake the Pope and have recourse to a General Council of the Church.’ Mazzini was not immune to the drama of the anticipated situation, and went on to speak of the ‘Papal Caesar’ being mourned as a victim for the sacrifice, and of an executed termination.

A similar note was struck by Pierre Virion who wrote in Mystere d’Iniquité: ‘There is a sacrifice in the offing which represents a solemn act of expiation.... The Papacy will fall. It will fall under the hallowed knife which will be prepared by the Fathers of the last Council.’

A former canon-lawyer, Roca, who had been unfrocked for heresy, was more explicit. ‘You must have a new dogma, a new religion, a new ministry, and new rituals that very closely resemble those of the surrendered Church.’ And Roca was not merely expressing a hope, but describing a process. ‘The divine cult directed by the liturgy, ceremonial, ritual and regulations of the Roman Catholic Church will shortly undergo transformation at an ecumenical Council.’

One evening early in 1959, when he had been Pope for scarcely three months, John XXIII was walking in the Vatican Gardens.

His slow and weighty perambulations under the oaks and horse chestnuts, where Pius IX had ridden on his white mule, were suddenly broken in upon by what he was to call an impulse of Divine Providence, a resolution that reached him from beyond, and whose impact he recognised. A Council – he almost breathed the words – he was to call a General Ecumenical Council of the Church.

Later he said that the idea had not been inspired by any revelation of the Holy Spirit but through a conversation he had with Cardinal Tardini, then Secretary of State, towards the end of the previous year. Their talk had turned on what could be done to present the world with an example of universal peace. But there was still some confusion as to the origin of the thought, for Pope John subsequently said that he framed it himself, in order to let a little fresh air into the Church.

Councils in the past had been called to resolve some crisis in the Church, some burning question that threatened a split or to confuse opinion. But no such question, related to doctrine or discipline, was pressing for an answer in the early part of 1959. The Church was exacting its traditional dues of loyalty, neglect, or antagonism. There appeared to be no need to summon a Council. Why cast a stone into peaceful waters that, sooner or later, were bound to be disturbed by obvious necessity? But Pope John, on January 25th, announced his intention to the College of Cardinals; and the response it evoked in the secular world soon made it clear that this was to be no ordinary Council.

The same measure of unexampled publicity that marked the election of John XXIII, welcomed the plan. It was made to appear a matter of moment not only to the non-Catholic world, but to elements that had always strongly opposed Papal claims, dogma, and practice. But few wondered at this sudden show of interest on the part of agnostics; still fewer would have suspected a hidden motive. And if a small voice expressing doubt managed to be heard, it was soon silenced as preparations for the first session of the Council went ahead.

They occupied two years, and consisted of the drawing up of drafts, or schemas, on decrees and constitutions that might be deemed worthy of change. Each member of the Council, which would consist of Bishops drawn from every part of the Catholic world, and presided over by the Pope or his legate, could vote for the acceptance, or rejection, of the matter discussed; and each was invited to send in a list of debatable subjects.

Some days before the Council opened, it appeared that the authorities responsible for it had been assured that this mainly Catholic affair would be given more than its usual share of normal publicity. A greatly enlarged Press office was set up facing St. Peter’s. Cardinal Cicognani officiated at its opening and gave it his blessing; and the gentlemen of the Press poured in.

They included a surprising number of atheistic Communists who arrived, like hunters, expecting to be ‘in’ at a kill. The Soviet Literary Gazette, which had never before been represented at any religious gathering, took the surprising step of sending a special correspondent in the person of a certain M. Mchedlov, who smoothed his way into Rome by expressing the most heart-felt admiration for the Pope. Two of Mchedlov’s fellow-countrymen were there, in the shape of a reporter from the Soviet newsagency Tass, and another from the Moscow periodical which was frankly named Communist. Another prominent member of the Bolshevik clan was M. Adjubei, who, besides being editor of Izvestia, was son-in-law to the Soviet Prime Minister, Khrushchev.

He was given a warm welcome by Good Pope John, who invited him to a special audience at the Vatican. News of this promising reception was sent to Khrushchev, who straightway noted his intention of sending greetings to the Pope on November 25th, 1963, his next birthday. An unknown number of Italians, when they recovered from their surprise at seeing the Head of the Church on friendly terms with its enemies, decided to cast their votes in favour of Communism at the next opportunity.

This resolve was strengthened when a special number of Propaganda, the organ of the Italian Communist Party, helped to swell the chorus of praise for the coming Council. Such an event, it said, would be comparable to the opening of the States General, the curtain raiser to the French Revolution, in 1789. With the same theme in mind, the paper likened the Bastille (which fell in that same year) to the Vatican, which was about to be shaken to its very foundations.

More Left-wing approval came from Jacques Mitterand, Master of the French Grand Orient, who knew that he could safely praise, in advance, Pope John and the effects of the Council in general.

Among the Russian Orthodox observers was the young Bishop Nikodim who, in spite of maintaining a strict religious standing, was apparently free to come and go through the Iron Curtain. Two other Bishops from his part of the world, one Czech and one Hungarian, joined him and Cardinal Tisserant at a secret meeting that was held at a place near Metz, shortly before the Council’s first session. Nikodim, a somewhat shady figure, needs to be remembered since he appears later in these pages.

We know now that the Russians dictated their own terms for ‘sitting in’ at the Council. They intended to use it as a means for broadening their influence in the Western world, where Communism had been condemned thirty-five times by Pius XI, and no less than 123 times by his successor Pius XII. Popes John and Paul VI were to follow suit, but each, as we shall see, with tongue in cheek. It was now Russian policy to see that the Bulls of Excommunication issued against Catholics who joined the Communist Party were silenced, and that no further attack on Marxism would be made at the Council. On both points the Kremlin was obeyed.

The Council, made up of 2,350 Bishops, sixty from Russian-controlled countries, opened on October the 11th, 1962.

They formed an impressive procession, with the greatest array of mitres seen in our time as their wearers passed through the bronze door of St. Peter’s; guardians of the Faith, protectors of tradition, on the march; assertive men, confident of their stand, and therefore capable of inspiring confidence, and opposition... Or so they were in appearance. Few who saw them could have guessed that many of those grave and reverend Fathers were, according to the rules of the Church whose vestments they wore, and at whose bidding they had come together, excommunicate and anathema. The mere suggestion would have been laughed at. {IT IS ABSOLUTELY TRUE IN FACT.}

The Mark of the Beast which is the Mark of Satanic Ritual Child Murder

The Red Star

Pseudo Christianized version with lateral cross bar added - take that addition out and it is the six pointed hexagram of Satanic Judeo-Mason Sorcerers
House of Rothschild six pointed star of Remphan-Satan

The Freemason Rosicrucian Golden Dawn Temple of Satan in London is the temple of the Rothschilds and C.S. Lewis and J.R.R. Tolkien and is directly connected to Scottish Rite MI5/6Terrorist funding Freemasonic Banking of all sorts and in particular Al Debaran and the House of Windsor and the Rothschilds are all connected in the Vatican and the IOR, Institute of Religious Works = the Vatican Bank.

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