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Monday, 29 July 2013

Natural Law and Possession According to the Catholic Church: The Second Vatican Council (1965)

If one is in extreme necessity, he has the right to procure for himself what he needs out of the riches of others. Since there are so many people prostrate with hunger in the world, this sacred council urges all, both individuals and governments, to remember the aphorism of the Fathers, "Feed the man dying of hunger, because if you have not fed him, you have killed him," ...

Natural Law and Possession According to the Catholic Church: Pope Paul VI (1967)

...every man has the right to glean what he needs from the earth. The recent Council [Vatican II] reiterated this truth: "God intended the earth and everything in it for the use of all human beings and peoples. Thus, under the leadership of justice and in the company of charity, created goods should flow fairly to all."
All other rights, whatever they may be, including the rights of property and free trade, are to be subordinated to this principle.

Natural Law and Possession According to the Catholic Church: Pope John Paul II (1987)

It is necessary to state once more the characteristic principle of Christian social doctrine: the goods of this world are originally meant for all. The right to private property is valid and necessary, but it does not nullify the value of this principle. Private property, in fact, is under a "social mortgage," which means that it has an intrinsically social function, based upon and justified precisely by the principle of the universal destination of goods.

Natural Law and Possession According to the Catholic Church: the Summa Theologica of Thomas Aquinas (2)

In this sense, the possession of all things in common and universal freedom are said to be of the natural law, because, to wit, the distinction of possessions and slavery were not brought in by nature, but devised by human reason for the benefit of human life.
Summa Theologica, Ia IIae q. 94 a. 5.
(Aquinas, Thomas, Summa Theologica, trans. Fathers of the English Dominican Province, London: R. & T. Washbourne, Ltd., 1915, pt. 2, 1st pt., q. 90-114, pp. 49-51.)

Natural Law and Theft According to the Catholic Church: the Summa Theologica of Thomas Aquinas

  In case of need all things are common property, so that there would seem to be no sin in taking another's property, for need has made it common.
  ... Hence whatever certain people have in superabundance is due, by natural law, to the purpose of succoring the poor. ... is lawful for a man to succor his own need by means of another's property, by taking it either openly or secretly; nor is this properly speaking theft or robbery.
  It is not theft, properly speaking, to take secretly and use another's property in a case of extreme need: because that which he takes for the support of his life becomes his own property by reason of that need.
  In a case of a like need a man may also take secretly another's property in order to succor his neighbor in need.
Summa Theologica, IIa IIae q. 66 a. 7.
(Aquinas, Thomas, Summa Theologica, trans. Fathers of the English Dominican Province, New York: Benziger Brothers, 1918, pt. 2, 2nd pt., q. 47-79, pp. 232,233.)

Natural Law and Possession According to the Catholic Church: the Summa Theologica of Thomas Aquinas

  Now according to the natural law all things are common property ...
  Community of goods is ascribed to the natural law, not that the natural law dictates that all things should be possessed in common, and that nothing should be possessed as one’s own: but because the division of possessions is not according to the natural law, but rather arose from human agreement which belongs to positive law, as stated above (Q. LVII, AA. 2, 3). Hence the ownership of possessions is not contrary to the natural law, but an addition thereto devised by human reason.
Summa Theologica, IIa IIae q. 66 a. 2.
(Aquinas, Thomas, Summa Theologica, trans. Fathers of the English Dominican Province, New York: Benziger Brothers, 1918, pt. 2, 2nd pt., q. 47-79, pp. 223-225.)

Sunday, 28 July 2013

Occurrence of "bottomless pit" (αβυσσος) in the Book of Revelation

αβυσσος, abussos
Rev. 9:1 ...
           2 ...
           11 ...
       11:7 ...
       17:8 ...
       20:1 ...
            3 ...
The Englishman's Greek Concordance of the New Testament, 6th ed., London: Samuel Bagster and Sons, 1870, p. 1.

Occurrence of "army" (στράτευμα) in the Book of Revelation

στράτευμα, stratūma
Rev. 9:16 ...
       19:14 ...
            19 ...
The Englishman's Greek Concordance of the New Testament, 6th ed., London: Samuel Bagster and Sons, 1870, page 700.

Saturday, 27 July 2013

Goethe and Freemasonry

Goethe, John Wolfgang von. This illustrious German poet was much attached to Freemasonry. He was initiated on the eve of the festival of St. John the Baptists, in 1780; ... Goethe's writings contain many favorable allusions to the Institution.
Mackey, Albert Gallatin, An Encyclopaedia of Freemasonry, Philadelphia: Moss & Company, 1874, p. 316.

Friday, 26 July 2013

The Roman Catholic Church and the Roman Empire

And if a man consider the original of this great ecclesiastical dominion, he will easily perceive that the Papacy is no other than the “ghost” of the deceased “Roman empire,” sitting crowned upon the grave thereof. For so did the Papacy start up on a sudden out of the ruins of that heathen power.
Hobbes, Thomas, Leviathan or The Matter, Form and Power of a Commonwealth, Ecclesiastical and Civil, 2nd Ed, London: George Routledge and Sons, 1886, p. 313.

Standards of the Camp of Israel, according to Rabbinical Tradition

According to rabbinical tradition, the standard of Judah bore the figure of a lion, that of Reuben the likeness of a man or of a man's head, that of Ephraim the figure of an ox, and that of Dan the figure of an eagle; so that the four living creatures united in the cherubic forms described by Ezekiel were represented upon these four standards.
Keil and Delitzsch's commentary on Numbers 2:1,2
(Keil, C. F. and Delitzsch, F., Biblical Commentary on the Old Testament, var. trans. James Martin, Edinburgh: T. & T. Clark, 1865, The Pentateuch, vol. 3, pp. 17, 18.)
(Clark's Foreign Theological Library, 4th Series, vol. 6: Keil and Delitzsch on the Pentateuch, vol. 3)

The United States and the Catholic Church: Archbishop Quigley, 1903

“When the United States rules the world the Catholic Church will rule the world.”
Archbishop Quigley, The Chicago Tribune, May 5, 1903.
quoted in Jeremiah J. Crowley, Romanism: A Menace to the Nation, Aurora, Missouri: The Menace Publishing, 1912, p. 573.

Jesuit Control: Tamburini

Vede il signor, di questa camero io governo non dico Pirigi, mala China, non guia la China, ma tutto il mondo, senzache messuno sappio come si fa.”--(Tamburini, the General of the Jesuits.)
“See, sir, from this chamber I govern not only to Paris., but to China; not only to China, but to all the world, without any one to know how I do it.”
 Sherman, Edwin A., The Engineer Corps of Hell, c. 1883, p. 33.

Thursday, 25 July 2013

Christ, our High Priest, in Revelation: Matthew Henry

1. He was clothed with a garment down to the foot, a princely and priestly robe, denoting righteousness and honour. 2. He was girt about with a golden girdle, the breast-plate of the high-priest, on which the names of his people are engraven; he was ready girt to do all the work of a Redeemer.
Matthew Henry's commentary on Revelation 1:9-20
(Henry, Matthew, An Exposition, 5 Vols., London: for W. Baynes by W. Lochhead, 1804-1806, vol. 5, p. 664.) 

Christ, our High Priest, in Daniel: Matthew Henry

His [Christ's] dress was priestly, for he is the high-priest of our profession, clothed in linen as the high-priest himself was in the day of atonement, that great day; his loins were girded, (in St John's vision his paps were girded) with a golden girdle of the finest gold, that of Uphaz, for every thing about Christ is the best in its kind. 
Matthew Henry's commentary on Daniel 10:1-9
(Henry, Matthew, An Exposition, 5 Vols., London: for W. Baynes by W. Lochhead, 1804-1806, vol. 3, p. 819.)

Christ, our High Priest, in Daniel: Jamieson, Fausset and Brown

linen--the raiment of priests, being the symbol of sanctify, as more pure than wool (Exodus, 28. 42 ;);
Jamieson, Fausset, and Brown's commentary on Daniel 10:13, "linen"
(Jamieson, Robert, Fausset, A. R., & Brown, David, A Commentary, 4 Vols, Toledo, Ohio: Jerome B. Names, 1883-1884, Old Testament, vol. 2, p. 645.)

Christ, our High Priest, in Revelation: Jamieson, Fausset and Brown

down to the foot -- ... The garment and girdle seem to be emblems of His priesthood. Cf. Exodus28. 2, 4, 31; LXX. ... His being in the midst of the candlesticks (only seen in the temple), shows that it is as a king-priest He is so attired.
Jamieson, Fausset, and Brown's commentary on Revelation 1:13, "down to the foot"
(Jamieson, Robert, Fausset, A. R., & Brown, David, A Commentary, 4 Vols, Toledo, Ohio: Jerome B. Names, 1883-1884, New Testament, vol. 2, p. 515.)

Tuesday, 23 July 2013

The Jesuits and the Press

There are two institutions in especial to which the Jesuits will lay siege. These are the Press and the Pulpit. ... The press of Great Britain is already manipulated by them to an extent of which the public but little dream. ... The whole English press of the world is supervised, and the word is passed round how writers speakers, and causes are to be handled, ... and applause or condemnation dealt out just as it may accord with the interests and wishes of Rome.
Wylie, James Aitken, The Jesuits: their moral maxims and plots, London: Hamilton, Adams, and Co., 1881, pp. 93-94.

Friday, 19 July 2013

Alchemy and Egypt

It is significant that the word 'alchemy' ... derives from the Arabic al kimiya, which almost certainly comes, via the Greek chemeia, from the old name for the Nile Delta in Egypt, khem, which means 'black earth': the deeply fertile, life-giving soil, dark silt from the Nile, amidst the arid desert.
Barrett, David V., A Brief History of Secret Societies, Philadelphia: Running Press, 2007, p. 14.

Saturday, 13 July 2013

Eusebius on the Transference of Sabbath to Sunday

... and all things whatsoever that it was duty to do on the Sabbath, these we have transferred to the Lord's day, as more appropriately belonging to it, because it has precedence, and is first in rank, and more honorable than the Jewish Sabbath.
Eusebius' Commentary on the Psalms, Psalm 91 (92), A Psalm or Song for the Sabbath-day, vss. 2, 3.
(Migne's Patrologia Graeca, 1857, vol. 23, col. 1171 & 1172.)

Buddah (563-483 B.C.) Predicts a Coming Prophet

 [...] the Diamond prophecy of Gotama Buddha, recorded in the Diamond sutra, ch. vi,
"Five hundred years after My death, a Prophet will arise who will found His Teaching upon the Fountain of all Buddhas. When that One comes, believe in Him, and you shall receive incalculable blessings."
Gordon, E. A., The Lotus Gospel, Tokyo: Waseda University Library, 1911, p. 38.

Confucius (551–479 BC) Predicts a Coming Saint

Confucius, in the 6th century B.C., said that "a Saint should be born in the West, who would restore to China the lost knowledge of the sacred Tripod, i.e. the San-i."
Gordon, E. A., The Lotus Gospel, Tokyo: Waseda University Library, 1911, p. 33.

Mithras Grades of Initiation: Jerome (A.D. 345-20 September 420)

... Mithras ... the worshippers were initiated as Raven, Bridegroom, Soldier, Lion, Perseus, Sun, Crab, and Father.
letter cvii, ch. 2, to Laeta
(Schaff, Philip, & Wace, Henry (Eds.), A Select Library of Nicene and Post-Nicene Fathers of the Christian Church, Second Series, Edinburgh: T & T Clark, New York: Charles Scribner's Sons, 1912, vol. 6, p. 190).

The Meaning of the Open Pentagram

[Mephistopheles] ... Might I, perhaps, depart at present?
[Faust] Why thou shouldst ask, I don't perceive. ...
[Mephistopheles] ... forth I may not wander. My steps by one slight obstacle controlled,--The wizard's foot...
[Faust] The pentagram prohibits thee? ...
[Mephistopheles] Inspect the thing: the drawings not completed. The outer angle you may see, Is open left--the lines don't fit it. 
Goethe, von, Johann Wolfgang,  Faust: A Tragedy, trans. Bayard Taylor, Leipzig: F. A. Brockhaus, 1872, pp. 49, 50.

Pentagram in Washington DC Street Layout?

Andrew Ellicott's 1792 revision of the L'Enfant Plan of 1791, <>

Washington: its meaning!

... the word was-a, gen. wasan (masc.), satyrus, faunus, a sort of genius of the woods, also wudewasa, faunus sylvaticus. This word is allied to the clearly formed word wasjan, insanire, furere, bacchari; also to the Old Norse vasa, licentius incidere; vas (neut.), licentior incisus, animosior progressus. ... Wassing is derived from wasa, faunus, and is a patronymic--the descendant of a vasa. Examples: ... Wassingatun, ...
Leo, Heinrich, Treatise on the Local Nomenclature of the Anglo-Saxons, 1852, p. 100, 101.

Confucius and the Sacrifices to Heaven and Earth

He who understands the ceremonies of the sacrifices to Heaven and Earth [...] would find the government of a kingdom as easy as to look into his palm!
Confucius, The Doctrine of the Mean, xix, 6.
(Legge, James, The Chinese Classics, 7 vols, London: Trubner & Co., 1861, vol. 1, p. 268.)

Thursday, 11 July 2013

El Shaddai and ShangDi

... one of the Hebrew names for God was El Shaddai, phonetically similar to ShangTi, especially in the Cantonese dialect which pronounces the name ShangDai. Cantonese, incidentally, is thought to be closest to the original spoken Chinese.
Nelson, Ethel R & Broadberry, Richard E, Genesis and the Mystery Confucius Couldn't Solve, St. Louis, Missouris: Concordia Publishing House, 1994, p.

Wednesday, 10 July 2013

Blood Cholesterol and Disease

We compared the prevalence of Western diseases in each county with diet and lifestyle variables and, to our surprise,  we found that one of the strongest predictors of Western diseases was blood cholesterol. [99.9+% certainty]
Campbell, T. Colin & Campbell,  Thomas M., The China Study, Dallas, Texas: BenBella, 2006, p. 77.

Sunday, 7 July 2013

An/Anu, Ancient High God of the Sumerian/Akkadian Pantheon

In Sumerian, the word for ‘god,’ dingir, also means, ‘shining,’ ‘bright,’ and the sign used for writing dingir also stands for An, the Sky-god; the word also means ‘high,’ ‘Heaven.’ An is the only Sumerian deity whose ideogram is never preceded by the determinative for ‘god.’ They write dingir Enlil, ‘god Enlil,’ dingir Sin, ‘god Sin,’ etc., but never dingir An. Surely this means that An (Anu) is not only older than other deities, but An was in the beginning ‘god,’ ‘the Sky-god.’ The ideogram for writing ‘god,’ ‘high,’ ‘Heaven,’ ‘bright,’ and for the god An, was the picture of a star. In the minds of the earliest Sumerians dingir Enlil, dingir Enki, etc., really mean An-Enlil, An-Enki, etc.; that is Enlil, Enki, etc., are only easpects of the father Anu. On seals of the pictographic tablets and on painted pots of that prehistoric period, the picture of a star constantly occurs. This star sign is almost the only religious symbol in this primitive age. These facts cannot be explained without assuming monotheism in the beginning.
Langdon, Stephen H., Semitic Mythology,  p. 93.

The Evolution of the Sumerian Pantheon as Evidenced in its Writtings

There is a gradual diminution of the pantheon back through the stages represented by four periods of early writing before 3000 B.C. until at Erech only two deities are found. The Sumerian theologians themselves had two views about the oldest deity from which the whole vast pantheon sprang. The philosophically minded, basing their theory on the well-known Sumerian principle that the whole universe and all things in it were derived from the logos or word of the Water-God, regard the Water-God as the first deity. Another school which probably preserves the true tradition and true fact, always regards the Sky-God as primitive and founder of the pantheon.

Langdon, Stephen H., “Monotheism as the Predecessor of Polytheism  in Sumerian Religion” (pp. 136-46), Evangelical Quarterly, London: James Clarke & Company, vol. 9 (April) 1937, p. 138.

Sumerian Flying Snakes

mušen: bird (muš, 'reptile', + an, 'sky') [MUŠEN archaic frequency: 178].
Halloran, John Alan, Sumerian Lexicon, Version 3.0, Sumerian's phonetically more complex logograms, <>.

John's Vision of Christ

10 I was in the Spirit on the Lord's day, and heard behind me a great voice, as of a trumpet, 11 Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. 12 And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks; 13 And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. 14 His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; 15 And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. 16 And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance was as the sun shineth in his strength. 17 And when I saw him, I fell at his feet as dead. ...
Revelation 1:10-17

The "Full Weeks" of Daniel 10:2,3

There are some clues in these verses [Daniel 10:2-4] that may make it possible for us to estimate rather precisely when this appearance of God came to Daniel. He says that he had been mourning and fasting for three “full” weeks and that then God appeared to him on the twenty-fourth day of the first month–Nisan (10:4). Given the close proximity of these statements, the implication is that the twenty-fourth day of the first month took place immediately at the end of the three weeks of fasting. The original language uses an idiom here to indicate that the weeks were “full.” Full weeks come to an end after seven days; they end on Sabbath, the seventh day. Since this vision appeared to Daniel at the end of three full weeks, it must also have come to him on a Sabbath day. That means that this final prophecy of the book of Daniel was most likely given on a Sabbath. This is the only vision in the book that we can date with such precision.
Shea, William H., Daniel, 2 vols., Boise, Idaho: Pacific Press Publishing Association, 1996, vol. 2, p. 172.

Daniel's Vision of the Mysterious Being of Daniel 10

2 In those days I Daniel was mourning three full weeks. 3 I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled. 4 And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; 5 Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: 6 His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. 7 And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. 8 Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. 9 Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. 10 And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. 11 And he [Gabriel, cmp ch. 9:21-23] said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. 12 Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. 13 But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes [or rulers], came to help me; and I remained there with the kings of Persia.
Daniel 10:2-13

Saturday, 6 July 2013

The First Woman and the Fall: the island of Nuku Hiva (Marquesas islands)

Lesson gives us a legend from Nukuhiva told him by the niece of a chief there. God [we are not told which god] lived in the sky, where also lived the moi girl, alone and without a man. One night a puhi (sea-eel) came to her in the sky, glided unseen up to her, and forced her with its tail, after which it disappeared. This sea-eel had a long name (Great-world-root-or-foot), which Lesson translates into sea-eel, and which perhaps suggests that the animal was the root or origin of the world. Some time later the god, seeing that the girl had now been made a woman, expelled her from heaven, and she had to dwell on earth. Nine months later she gave birth to a son; and when he grew up he married his mother, and they had a number of children. One
of these was black, another white, another yellow—and so on, they all being different colours, and amongst them were a very beautiful boy and girl. The mother was apparently a great traveller, for her children were born in very different places, including Nukuhiva, Tahiti and Hawai‘i. All the Nukuhivans were descended from this girl.
Williamson, Robert Wood, 1856-1932, Religious and Cosmic Beliefs of Central Polynesia, 2 vols, Cambridge, England: At the University Press, 1933, vol. 1, pp. 67-68.

Do What Thou Wilt: Aleister Crowley (1909)

Who calls us Thelemites will do no wrong, if he look but close into the word. ... Do what thou wilt shall be the whole of the Law.
Crowley, Aleister, Liber AL vel Legis, sub figura CCXX, ch. 1, vs. 40.
(The Book of the Law complete text of the book)

Do What Thou Wilt: Francois Rebelais (1534) (c. 1494 – 9 April 1553)

How the Thelemites were governed, and of their manner of living.
All their life was spent not in lawes, statutes, or rules, but according to their own free will and pleasure. They rose out of their beds when they thought good : they did eat, drink, labour, sleep, when they had a minde to it, and were disposed for it. None did awake them, none did offer to constrain them to eat, drink, nor to do any other thing ; for so had Gargantua established it. In all their rule, and strictest tie of their order, there was but this one clause to be observed,
Because men that are free, well-borne, well-bred, and conversant in honest companies, have naturally an instinct and spurre that prompteth them unto virtuous actions, and withdraws them from vice, which is called honour. Those same men, when by base subjection and constraint they are brought under and kept down, turn aside from that noble disposition, by which they formerly were inclined to vertue, to shake off and break that bond of servitude, wherein they are so tyrannously enslaved; for it is agreeable with the nature of man to long after things forbidden, and to desire what is denied us.
Rabelais, Francois, The Works, 2 Vols, London: The Navarre Society, 1653, vol. 1, bk. 1, ch. 57, pp. 162-163.

Rabelais, Francois, Les Oeuvres, contenant cinq livres ... de Gargantua et de son fils Pantagruel, Lyon: Jean Martin, 1558, bk. 1, La vie très horrifique du grand Gargantua, père de Pantagruel, ch. 57, p. 167.

Monday, 1 July 2013

Magic Square of the Sun: Cornelius Aggrippa (1550)

The fourth table is of the Sun, and is made of a square of six, and contains thirty six numbers, whereof six in every side, and Diameter, produce 111, and the sum of all is 666. ... This being engraven on a Golden plate... [See table on page 246.]
Heinrich Cornelius Agrippa von Nettesheim, Three Books of Occult Philosophy, London: Gregory Moule, 1651, pp. 240, 241, 243, 246.

Heinrich Cornelius Agrippa von Nettesheim, De Occulta Philosophia,1550.