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 DEBT Silly Little Cain/Nimrod: Project Vatican is dedicated to the restoration of the Global Kingdom of the/their United Nations sponsored luciferic New Age Christ in the third millennium of Roman Catholicism. The means by which this restoration is being accomplished are six-fold:

      I. Their Jesuit infiltration of the English colonies on the North American continent.
      Using forged papers and secret aliases, the Jesuits set up an underground network of political operatives that paved the way for the Vatican to send a second dispatch, this time consisting of multitudes of Roman Catholic families posing as Protestants. Gradually and unobtrusively, this underground network was able to infiltrate the civil governments at every level, therefore abolishing existing legal sanctions against Roman Catholicism.

      II. Jesuit control of Christian schools and universities.
      The Jesuit Underground was successful in infiltrating school boards, committees and associations for the purpose of gradually replacing the standards and applications of the Protestant Bible/King James 1611 with the philosophy of the Spiritual Exercises of the Jesuit Society. This resulted in the Roman Catholic [supposed]  dominance of the American academic community.

      III. Roman Catholic control exercised though Vatican operatives in the United States military, judiciary and media.
      This was accomplished through the instigation of the Civil War. As Roman Catholic plants in both government and academia pushed both sides toward armed conflict, the demand for soldiers provided easy opportunity for the successful infiltration of both the Union and Confederate armies. Jesuit operatives were able to control the tactical maneuvers of both sides, thus ensuring minimal loss for Roman Catholic soldiers. As a result, key positions in both the judiciary and the press were ripe for penetration by the Vatican-controlled mercenaries at the end of the war.

      IV. Their weakening of the U.S. military, both in strength and resolve, in preparation for the Vatican-led One World Government.
      The Knights Of Columbus, pledged to bring America under Vatican rule, continually pressured U.S. Bishops to undermine the nation's nuclear strategy in the second half of the 20th century. This precipitated the necessary shift in the paradigm of military strategists, officers and enlisted personnel from a mentality of world dominance to one of communal deference, a vital factor in the coming implementation of Phase V of Project Vatican.

      V. Total control of all institutions and resources on Planet Earth, including political, military, economic, educational, religious and environmental systems, for the purpose of ensuring global peace, prosperity and order.

      Phase I through Phase IV have taken 523 years to complete, and at the dawn of the third millennium Project Vatican is poised to launch Phase V. This will necessitate cooperation of the citizens of every nation on the planet, on a massive scale and in previously untested numbers.

 The five-fold means by which this restoration is being accomplished are found in Introduction to Project Vatican. The execution of the first strategy listed below was begun almost 150 years ago, with each following strategy characterized by progressively later geneses; the last strategy began to be realized at the close of the 20th century.

            1) Devotion to the Sacred Heart of Jesus and to the Immaculate Heart of Mary through the perpetuation of visions, miracles and revelations.

            This was begun in 1854 with the private revelation of Sophie Prouvier on the devotion to the Eucharistic Heart of Jesus, the same year of the proclamation of the doctrine of the Immaculate Conception of Mary; the latter was reinforced in Lourdes, France in 1858 when Our Lady appeared to Bernadette Soubirous, and the former in 1868, when Pius IX indulgenced an invocation to the Eucharistic Heart. Since then, an unceasing procession of miracles and revelations (the most notable being the 1917 Miracle of the Sun at Fatima, the promulgation in 1925 of the Reign of Christ the King, the approval of the Divine Mercy Devotion in 1978 and the messages and miracles from Our Lady of Medjugorje from 1981 to the present) has kept the eye of Christendom fixed upon Rome and her guiding signal fire, the Vatican.

            2) Dilution of the eschatological models of Biblical prophesy by means of the aforementioned extra-biblical revelations.

            The last bastion of Judaism & Protestantism [those who believe in the Torah/Judah/Judeans Southern Kingdom and the Bible/Ephraim/Christianity Northern Kingdom], will fall once the masses of uneducated Christian fundamentalists are no longer able to defend and promote their "last days" interpretations of the prophetic books of the Bible, due to the continuing modern-day revelations and miracles associated with the Church of Rome. With the removal of the so-called "papal threat" from the pulpits of Reformation congregations, the ecumenical movement implemented by Pope Paul VI at the Second Vatican Council will be able to proceed unfettered by hermeneutical separatism.

            3) Their alignment of the homosexual agenda with religious and racial equality, guaranteeing a support base sufficient in number to legislate Biblical Christian fundamentalism into the category of "hate speech".

            Once this is accomplished, the Vatican will be free to overtly implement the Roman Catholic Ecumenical Assemblies (RCEA) as the only legally recognized religious assembly. This will pave the way for the arrest, incarceration and re-education of all clergy, as well as their family members, who are not in registered communion with the RCEA. The Protestants' lack of a governing authority has resulted in a sheep-like obedience to civil governments. Such social compliance, coupled with capitalistic greed has made Christian fundamentalists, for the most part, extremely vulnerable to social engineering. Churches that once preached racial segregation now advertise their multicultural diversity as an asset, and that paradigm shift has laid the groundwork for the acceptance of gays and lesbians into the evangelical Christian communities. Such passive desire for public legitimacy will further the cause of the RCEA, which, in its eighth year, has surreptitiously signed concordants with 91% of the world's organized denominations. The international interdictment against all non-RCEA religious organizations is slated for June 2001.

            4) International monopolistic control of all financial institutions and transactions.

            This began January 1, 1993 with the creation of the European Roman Empire (ERE). VISA Corporation is poised to label every citizen, upon request from the ERE, with identifying barcode technology. The current backlash against the paranoia of the religious right-wing in the United States and Canada has ensured a very liberal, relaxed attitude toward this imminent accounting system. Slated for the year 2001, this will enable the World Trade Organization (WTO) to require all governments operating under WTO agreements to join the ERE system in identifying all citizens and monetary transactions. Full global cooperation is expected, as it is
anticipated that those governments refusing to cooperate with the WTO will, in effect, "comply by attrition". Since the fall of the Roman Empire, there has been the dream of a unified Europe. We are seeing a brand new Roman Empire reconstructed. The European Community has utilized an identification mark in cooperation with VISA Corporation. VI is 6 in Roman numerals, S was 6 in ancient Egypt and A was 6 in Sanskrit; a "hide in plain sight" strategy has resulted in the choice by VISA Corporation and the ERE of the number 666 in the implementation of this citizen accounting system. Wherever possible, purchase all goods and services with your VISA card. Refuse to transact with merchants and vendors who do not accept VISA. Contact your Senators and Representatives and encourage them to support the policies of the WTO. Contribute generously to those in Congress whose voting records reflect the agenda of the WTO. "Publicly dismiss anyone who uses terms and buzzwords relating to 666, the mark of the beast, the Antichrist, the rapture, the tribulation or Armageddon as disseminators of paranoid militant theocentrism. Report all Theo centrists to your RCEA representative"

            5) Their Global Eucharistic Community.
            With the rampant materialism, environmental destruction and military instability of the capitalist systems fully extinguished by them through the controls they set in place by their new global economy, the Vatican-backed RCEA will be in position to compel international compliance to Eucharistic adoration and communion, ushering in the peace and prosperity inherent in the Kingship of Jesus Christ. The Global Eucharistic Community (GEC) was formally invoked by the Vatican on December 31, 1999, which will preside over the WTO, the GEC and the RCEA. 

 *Since the end of the Second World War, the Jesuit led U.S. government has been engaged in manipulating political processes through non-state actors. This has been done through so-called democracy promotion, cultural, and educational programs. It is used as a tool of internal manipulation by Nimrod.



            6) Luxor is the original seat of The Servants of Pharaoh's Mystery Babylon: Pius VII had resolved to restore the Society during his captivity in France; and after his return to Rome he did so with little delay; 7 August, 1814, by the Bull "Solicitudo omnium ecclesiarum," and therewith, the general in Russia, Thaddeus Brzozowski, acquired universal jurisdiction. After the permission to continue given by Pius VI, the first Russian congregation had elected as vicar-general Stanislaus Czerniewicz (17 Oct., 1782-7 July 1785), who was succeeded by Gabriel Lenkiewicz (27 Sept., 1785-10 Nov., 1798) and Francis Kareu (1 Feb., 1799-20 July, 1902). On the receipt of the Brief "Catholicae Fidei", of 7 March, 1801, his title was changed from vicar-general to general. Gabriel Gruber succeeded (10 Oct., 1802-26 March 1805) and was followed by Thaddeus Brzozowski (2 Sept., 1805). Almost simultaneously with the death of the latter, 5 Feb., 1820, the Russians, who had banished the Jesuits from St. Petersburg in 1815, expelled them from the whole country. It seems a remarkable providence that Russia, contrary to all precedent, should have protected the Jesuits just at the time when all other nations turned against them, and reverted to her normal hostility when the Jesuits began to find toleration elsewhere. Upon the decease of Brzozowski, Father Petrucci, the vicar, fell under the influence of the still-powerful anti-Jesuit party to Rome, and proposed to alter some points in the Institute. The twentieth general congregation took a severe view of his proposals, expelled him from the order, and elected Father Aloysius Fortis (18 Oct, 1820-27 Jan, 1829) (q.v.); John Roothaan succeeded (9 July 1829-8 May 1853) and was followed by Peter Beckx (2 July, 1853-4 March, 1887). Anton Maria Anderledy, vicar-general on 11 May, 1884, became general on Beckx's death, and died on 18 Jan., 1892; Louis Martin (2 Oct, 1892-18 April, 1906). Father Martin commenced a new series of histories of the Society, to be based on the increasing materials now available, and to deal with many problems about which older annalists, Orlandi and his successors, were not curious. Volumes by Astrain, Duhr, Fouqueray, Hughes, Kroess, Tacchi-venturi have appeared. The present general, Francis Xavier Wernz, was elected on 8 Sept., 1906. Though the Jesuits of the nineteenth century cannot show a martry-roll as brilliant as that of their predecessors, the persecuting laws passed against them surpass in number, extent, and continuance those endured by previous generations. The practical exclusion from university teaching, the obligation of military service in many countries, the wholesale confiscations of religious property, and the dispersion of twelve of its eldest and once most flourishing provinces are very serious hindrances to religious vocations. On a teaching order such blows fall very heavily. The cause of trouble has generally been due to that propaganda of irreligion which was developed during the Revolution and is still active through Freemasonry in those lands in which the Revolution took root.


 This is plainly seen in France. In that country, the Society began in 1815 with the direction of some petits séminaries and congregations, and by giving missions. They were attacked by the liberals, especially by the Comte de Montlosier in 1823, and their schools, one of which St-Achuel, already contained 800 students, were closed in 1829. The Revolution of July (1830) brought them no relief; but in the visitation of cholera in 1832 the Fathers pressed to the fore, and so began to recover influence. In 1845, there was another attack by Thiers, which drew out the answer of de Ravignan. The revolution of 1848 at first sent them again into exile, but the liberal measures which succeeded, especially the freedom of teaching, enabled them to return and to open many schools (1850). In the later days of the Empire, greater difficulties were raised, but with the advent of the Third Republic (1870), these restrictions were removed and progress continued, until, after threatening measures in 1878, came the decree of 29 March, 1880, issued by M. Jules Ferry. This brought about a new dispersion and a substitution of staffs of non-religious teachers in the Jesuit colleges. But the French government did not press their enactments, and the Fathers returned by degrees; and before the end of the century, their houses and schools in France were as prosperous as ever. Then came the overwhelming Associations laws of M. Waldeck-Rousseau, leading to renewed by not complete dispersions and to the re-introduction of non-religious staffs in the colleges. The right of the order to hold property was also violently suppressed; and, by a refinement of cruelty, any property suspected of being held by a congregation may now be confiscated, unless it is proved not to be so held. Other clauses of this law penalize any meetings of the members of a congregation. The order is under an iron hand from which no escape is, humanly speaking, possible. For the moment nevertheless public opinion disapproves of its rigid execution, and thusfar in spite of all sufferings, of the dispersal of all houses, the confiscation of churches and the loss of practically all property and schools, the numbers of the order have been maintained, nay slightly increased, and so too have the opportunities for work, especially in literature and theology, etc. (See also CARAYON; DESCHAMPS; DU LAC; OLIVANT; RAVIGNAN.)


 In Spain the course of events has been similar. Recalled by Ferdinand VII in 1815, the Society was attacked by the Revolution of 1820; and twenty-five Jesuits were slain at Madrid in 1822. The Fathers, however, returned after 1823 and took part in the management of the military school and the College of Nobles at Madrid (1827). But in 1834 they were again attacked at Madrid, fourteen were killed and the whole order was banished on 4 July, 1835, by a Liberal ministry. After 1848 they began to return and were resettled after the Concordat, 26 Nov., 1852. At the Revolution of 1868 they were again banished (12 Oct.), but after a few years they were allowed to come back and have since made great progress. At the present time, however, another expulsion is threatened (1912). In Portugal, the Jesuits were recalled in 1829, dispersed again in 1834; but afterwards returned. Though they were not formally sanctioned by law, they had a large college and several churches, from which, however, they were driven out in October, 1910, with great violence and cruelty.


 In Italy they were expelled from Naples (1820-21) but in 1836 there were admitted to Lombardy. Driven out by the Revolution of 1848 from almost the whole peninsula, they were able to return when peace was restored, except to Turin. Then with the gradual growth of United Italy they were step by step suppressed again by law everywhere, and finally at Rome in 1871. But though formally suppressed and unable to keep schools, except on a very small scale, the law is so worded that it does not press at every point, nor is it often enforced with acrimony. Numbers do not fall off, and activities increase. In Rome, they have charge, inter alia, of the Gregorian University, the "Institutum Biblicum", and the German and Latin-American colleges.

Germanic provinces

 Of the Germanic Provinces, that of Austria may be said to have been recommenced by the immigration of many Polish Fathers from Russia to Galicia in 1820 and colleges were founded at Tarnopol, Lemberg, Linz (1837), and Innsbruck in 1838, in which they were assigned the theological faculty in 1856. The German province properly so called could at first make foundations only in Switzerland at Brieg (1814) and Freiburg (1818). But after the Sonderbund, they were obliged to leave, then being 264 in number (111 priests). They were now able to open several houses in the Rhine provinces, etc., making steady progress until they were ejected during Bismark's Kulturkampf (1872), when they numbered 755 members (351 priests). They now count 1150 (with 574 priests) and are known throughout the world by their excellent publications. (See ANTONIEWICZ; DEHARBE; HASSLACHER; PESCH; ROH; SPILLMAN.)


 The Belgian Jesuits were unable to return to their country till Belgium was separated from Holland in 1830. Since then they have prospered exceedingly. In 1832, when they became a separate province, they numbered 105; at their 75 years' jubilee in 1907, they numbered 1168. In 1832, two colleges with 167 students; in 1907, 15 colleges with 7564 students. Congregations of the Blessed Virgin, originally founded by a Belgian Jesuit, still flourish. In Belgium, 2529 such congregations have been aggregated to the Prima Primaria at Rome, and of these 156 are under Jesuit direction. To say nothing of missions and of retreats to convents, diocese, etc., the province had six houses of retreats, in which 245 retreats were given to 9840 persons. Belgium supplies the foreign missions of Eastern Bengal and the diocese of Galle in Ceylon. In the bush country of Chota Nagpur, there began, in 1887, a wonderful movement of aborigines (Kôles and Ouraons) toward the Church, and the Catholics in 1907 numbered 137,120 (i.e. 62,385 baptized and 74,735 catechumens). Over 35,000 conversions had been made in 1906, owing to the penetration of Christianity into the district of Jashpur. Besides this there are excellent colleges at Darjeeling and at Kurseong; at Candy in Ceylon the Jesuits have charge of the great pontifical seminary for educating native clergy for the whole of India. In all they have 442 churches, chapels, or stations, 479 schools, 14,467 scholars, with about 167,000 Catholics and 262 Jesuits, of whom 150 are priests. The Belgian Fathers have also a flourishing mission in the Congo, in the districts of Kwango and Stanley Pool, which was begun in 1893; in 1907, the converts already numbered 31,402.


 Nowhere did the Jesuits get through the troubles inevitable to the interim more easily than in conservative England. The college at Liège continued to train their students in the old tradition, while the English bishop permitted the ex-Jesuits to maintain their missions and a sort of corporate discipline. But there were difficulties in recognizing the restored order, lest this should impede Emancipation (see Roman Catholic Relief Bill), which remained in doubt for so many years. Eventually Leo XII, on 1 Jan., 1829, declared the Bull of restoration to have force in England. After this the Society grew, slowly at first, but more rapidly afterwards. It had 73 members in 1815, 729 in 1910. The principal colleges are Stonyhurst (St. Omers, 1592, migrated to Bruges, 1762, to Liège, 1773, to Stonyhurst, 1794); Mount St. Mary's (1842); Liverpool (1842); Beaumont (1861); Glasgow (1870); Wimbledon, London (1887); Stanford Hill, London (1894); Leeds (1905). The 1910, the province had in England and Scotland, besides the usual novitiate and houses of study, two houses for retreats, 50 churches or chapels, attended by 148 priests. The congregations amounted to 97,641; baptisms, 3746; confessions 844,079; Easter confessions, 81,065; Communions, 1,303,591; converts, 725; extreme unctions, 1698; marriages, 782; children in elementary schools, 18,328. The Guiana mission (19 priests) has charge of about 45,000 souls; the Zambesi mission (35 priests), 4679 souls. (See also the articles MORRIS; PORTER; STEVENSON; COLERIDGE; HARPER.)


 There were 24 ex-Jesuits in Ireland in 1776, but by 1803, only two. Of these, Father O'Callahan renewed his vows at Stonyhurst in 1803, and he and Father Betagh, who was eventually the last survivor, succeeded in finding some excellent postulants who made their novitiate in Stonyhurst, their studies at Palermo, and returned between 1812 and 1814, Father Betagh, who had become vicar-general of Dublin, having survived to the year 1811. Father Peter Kenney (d. 1841) was the first superior of the new mission, a man of remarkable eloquence, who when visitor of the Society in America (1830-1833) preached by invitation before Congress. From 1812-1813, he was vice-president of Maynooth College under Dr. Murray, the co-adjutor bishop of Dublin. The College of Clonowes Wood was begun in 1813; Tullabeg in 1818 (now a house of both probations); Dublin (1841); Mungret (Apostolic School, 1883). In 1883, too, the Irish bishops trusted to the Society the University College, Dublin, in connection with the late Royal University of Ireland. The marked superiority of this college to the richly endowed Queen's Colleges of Belfast, Cork, and Galway contributed much to establish the claim of the Irish Catholics to adequate university education. When this claim had been met by the present National University, the University College was returned to the Bishops. Five Fathers now hold teaching posts in the new university, and a hotel for students is being provided. Under the Act of Catholic Emancipation (q.v.) 58 Jesuits were registered in Ireland in 1830. In 1910 there were 367 in the province, of whom 100 are in Australia, where they have four colleges at and near Melbourne and Sydney, and missions in South Australia.

United States of America

 Under the direction of Bishop Carroll the members of the Corporation of Roman Catholic Clergymen in Maryland were the chief factors in founding and maintaining Georgetown College from 1791 to 1805, when they resumed their relations with the Society still existing in Russia, and were so strongly reinforced by other members of the order from Europe that they could assume full charge of the institution, which they have since retained. On the Restoration of the Society in 1814 these nineteen fathers constituted the mission of the United States. For a time (1808 to 1817) some of them were employed in the Diocese of New York just erected, Father Anthony Kohlmann administering the diocese temporarily, others engaging in school and parish work. In 1816, Gonzaga College, Washington, D. C., was founded. In 1833, the mission of the United States became a province under the title of Maryland. Since then the history of the province is a record of development proportionate with the growth in Catholicity in the various fields specially cultivated by the Society. The colleges of the Holy Cross, Worcester (founded in 1843), Loyola College, Baltimore (1852), Boston College (1863) have educated great numbers of young men for the ministry and liberal professions. Up to 1879, members of the Society had been labouring in New York as part of the New York-Canada mission. In that year, they became affiliated with the first American province under the title Maryland-New York. This was added to the old province besides several residences and parishes, the colleges of St. Frances Xavier and St. John (now Fordham University), New York City, and St. Peter's College, Jersey City, New Jersey. St. Joseph's College, Philadelphia, was chartered in 1852, and the Brooklyn College opened in 1908. In the same year, Canisius College, and two parishes in Buffalo, and one parish in Boston for German Catholics, with 88 members of the German province were affiliated with this province, which has now (1912) 863 members with 12 colleges and 13 parishes, 1 house of higher study for the members of the Society, 1 novitiate in the New England and Middle States, and in the Virginias, with the Mission of Jamaica, British West Indies.

 The Missouri province began as a mission from Maryland in 1823. Father Charles van Quickenborn, a Belgian, led several young men of his own nationality who were eager to work among the Indians, among them De Smet, Van Assche, and Verhaegen. As a rule, the tribes were too nomadic to evangelize, and the Indian schools attracted only a very small number of pupils. The missions among the Osage and Pottawatomie were more permanent and fruitful. It was with experience gathered in these fields that Father De Smet started his mission in the Rocky Mountains in 1840. A college, now St. Louis University, was opened in 1829. For ten years, 1838-48, a college was maintained at Grand Coteau, Louisiana; in 1840, St. Xavier's was opened at Cincinnati. With the aid of seventy-eight Jesuits, who came over from Italy and Switzerland in the years of revolution, 1838-48, two colleges were maintained, St. Joseph's, Bardstown, 1848 until 1861, another at Louisville, Kentucky, 1849-57. In this last year, a college was opened at Chicago. The mission became a province in 1863; since then, colleges have been opened at Detroit, Omaha, Milwaukee, St. Mary's (Kansas). By accession of part of the Buffalo mission when it was separated from the German province in 1907, the Missouri province acquired an additional 180 members, and colleges at Cleveland, Toledo, and Prarie du Chein, besides several residences and missions. Its members work in the Territory west of the Alleghenies as far as Kansas and Omaha, and from the lakes to the northern line of Tennessee and Oklahoma, and also in the Mission of British Honduras.

New Orleans

 For five years, 1566-1571, members of the Peruvian province laboured among the Indians along the east coast of Florida, where Father Martines was massacred near St. Augustine in 1566. They penetrated into Virginia, where eight of their number were massacred by Indians at a station named Axaca, supposed to be on the Rappahannock River. Later, Jesuits from Canada, taking as their share of the Louisian territory the Illinois country and afterwards from the Ohio River to the gulf east of the Mississippi, worked among the Chocktaw, Chickasaw, Natchez, Yazoo. Two of their number were murdered by the Natchez, and one by the Chickasaw. Their expulsion in 1763 is the subject of a monograph by Carayon, "Documents inédits", XIV. Originally evangelized by Jesuits from the Lyons province, the New Orleans mission became a province in 1907, having seven colleges and four residences. It has now 255 members working in the territory north of the Gulf of Mexico to Missouri, and as far east as Virginia.


 In 1907, A province was formed in California, comprising the missions of California, the Rocky Mountains, and Alaska (United States). The history of these missions is narrated under California Missions; Missions, Catholic Indian, of the United States; Alaska; Idaho; Sioux Indians.

New Mexico

 In the mission of New Mexico ninety-three Jesuits are occupied in the college at Denver, Colorado, and in various missions in that state, Arizona, and New Mexico; the mission depends on the Italian province of Naples. In all the provinces of the United States there are 6 professional schools with 4363 students; 26 colleges with full courses, with 2417, and 34 preparatory and high schools with 8735 pupils.


 Jesuits returned to Canada from St. Mary's College, Kentucky, which had been taken over, in 1834, by members of the province of France. When St. Mary's was given up in 1846, the staff came to take charge of St. John's College, Fordham, New York, thus forming with their fellows in Montreal the New York-Canada mission. This mission lasted till 1879, the Canadian division having by that year 1 college, 2 residences, 1 novitiate, 3 Indian missions, and 131 members. In 1888 the mission received $160,000 as its part of the sum paid by the Province of Quebec in compensation for the Jesuit estates appropriated under George III by imperial authority, and transferred to the authorities of the former Province of Canada, all parties thus agreeing that the full amount, $400,000, thus allowed was far short of the value of the estates, estimated at $2,000,000. The settlement was ratified by the pope, and the legislature of the Province of Quebec, and the balance was divided among the archdiocese of Quebec, Montreal, and other diocese, the Laval University besides receiving, in Montreal, $40,000 and in Quebec, $100,000.

 In 1907 the mission was constituted a province. It now has two colleges in Montreal, one at St. Boniface with 263 students in the collegiate and 722 in the preparatory classes, 2 residences and churches in Quebec, one at Guelph, Indian missions, and missions in Alaska, and 309 members.


 In Mexico (New Spain) Jesuit missionaries began their work in 1571, and prior to their expulsion, in 1767, they numbered 678 members of whom 468 were natives. They had over 40 colleges or seminaries, 5 residences, and 6 missionary districts, with 99 missions. The mission included Cuba, lower California, and as far south as Nicaragua. Three members of the suppressed Society who were in Mexico at the time of the Restoration formed a nucleus for its re-establishment there in 1816. In 1820, there were 32, of whom 15 were priests and 3 scholastics, in care of 4 colleges and 3 seminaries. They were dispersed in 1821. Although invited back in 1843, they could not agree to the limitations put on their activities by General Santa Anna, nor was the prospect favourable in the revolutionary condition of the country. Four of their number returning in 1854, the mission prospered, and in spite of two dispersions, 1859 and 1873, it has continued to increase in number and activity. In August, 1907, it was reconstituted a province, It has now 326 members with four colleges, 12 residences, 6 mission stations among the Tarahumara, and a novitiate (see also Mexico; Pious Fund of the Californias).


 Gerard, Stonyhurst Centenary Record (Belfast, 1894); Corcoran, Clongowes Centenary Record (Dublin, 1912); Woodstock Letters (Woodstock College, Maryland, 1872-); Georgetown University (Washington, 1891); The First Half Century of St. Ignatius Church and College (San Francisco, 1905); Duhr, Akten. zur Gesch. des Jesuit-missionen in Deutschland, 1842-72 (1903); Boero, Istoria della vita del R. P. Pignatelli (Rome, 1857): Poncelet, La comp. de Jésus en Belgique (Brussels, 1907); Zaradona, Hist. de la extinción y restablecimiento de la comp. de Jesus (1890); Jesuiteneorden von seiner Weiderherstellung (Mannheim, 1867). History.--A. General.--Mon. historica Soc. Jesu, ed. Rodeles (Madrid, 1894, in progress); Orlandini (continued in turn by Sacchini, Jouvancy, and Cordara), Hist. Soc. Jesu, 1540-1632 (8 vols. fol., Rome and Antwerp, 1615-1750), and Supplement (Rome, 1859); Bartoli, Dell' istoria della comp. de Gesu (6 vols. fol., Rome, 1663-73); Cretineau-Holy, Hist.de la comp. de Jesus (3rd ed., 3 vols., Paris 1859); B. N. The Jesuits: their Foundation and History (London, 1879); [Wernz], Abriss der Gesch. der Gesellschaft Jesu (Munster, 1876); Carrez Atlas geographicus Soc. Jesu (Paris, 1900); Heimbucher, Die Orden und Kongregationen der katholkischen Kirche, III (Paderborn, 1908), 2-258, contains an excellent bibliography; [Quesnel] Hist. des religieux de la comp. de Jesus (Utrecht, 174). Non-Catholic:--Steitz-Zockler in Realencycl. fur prot. Theol., s.v. Jesuitenorden; Hassenmuller, Hist.jesuitici ordinis (Frankfurt, 1593); Hospinianus, Hist. jesuitica (Zurich, 1619). B. Particular Countries.--Italy--Tacchi-Venturi Storia della comp di G. in Italia (Rome, 1910 in progress); Schinosi and Santagata Istoria della comp. di G. appartenente al Regno di Napoli (Naples, 1706-57); Alberti, La Sicilia (Palermo, 1702); Aquilera Provinciae Siculae Soc Jesu res gestae (Palermo, 1737-40); Cappelletti, I gesuiti e la republica di Venizia (Venice. 1873); Favaro, Lo studio di Padora e la comp de G. (Venice, 1877). Spain.--Astrain, Hist. de la comp. de J. in asistencia di Espana (Madrid, 1902, 3 vols., in progress); Alcazar, Chronohistoria de la comp de J. en la provincia de la Toledo (Madrid 1710); Prat, Hist du P. Ribedeneyra (Paris 1862). Portugal--Tellez, Chronica de la comp. de J. na provincia de Portugal (Coimbra, 1645-7); Franco, Synop. annal. Soc. Jesu in Lusitania ab anno 1 40 ad 172 (Augsburg, 1726); Teixeira, Docum. para a hist. dos Jesuitas em Portugal (Coimbra, 1899). France.--Fouqueray, Hist de la comp de J. en France (Paris. 1910); Carayon, Docum. ined. concernant la comp. de J. (23 vols., Paris, 1863-86); Idem, Les parlements et les jesuites (Paris, 1867); Prat, mem pour servir a l'hist. du P. Brouet (Puy 1885); Idem, Recherches hist sur la comp. de J. en France du temps du P. Coton, 1564-1627 (Lyons, 1876); Idem, Maldonat et l'universite de Paris (Paris, 1856); Donarche, L'univ de Paris et les jesuites (Paris, 1888); Piaget, L'etablissement des jesuites en France 1540-1660 (Leyden, 1893); Chossat, les jesuites et leurs oeuvres a Avignon (Avignon, 1896). Germany, etc,--Agricola (continued by Flotto, Kropf), Hist. prov. Soc. Jesu Germaniae superioris (1540-1641) (5 vols, Augsburg and Munich, 1727-54); Hansen, Rhein. Akten zur Gesch. des Jesuitenordens 1542-82 (1896); Jansen, History of the German People, tr. Christie (London 1905-10); Duhr, Gesch. der Jesuiten in den Landern deutscher Zunge (Freiburg, 1907); Kroess, Gesch der bohmischen Prov. der G. J. (Vienna, 1910); Menderer, Annal. Ingolstadiensis academ. (Ingolstadt, 1782); Reiffenberg, Hist. Soc. Jesu ad Rhenum inferiorum (Cologne, 1764); Argento, De rebus Soc.jesu in regba Poloniae (Cracow, 1620); Pollard, The Jesuits in Poland, (Oxford, 1882); Zalenski, Hist. of the Soc. of Jesus in Poland (in Polish, 1896-1906); Idem, The Jesuits in White Russia (in Polish, 1874; Fr. tr., Paris, 1886); Pierling, Antonii Possevini moscovitica (1883); Rostwoski, Hist. Soc. Jesu prov. Lithuanicarum provincialum (Wilna, 1765); Scmidl, Hist. Soc. Jesu prov. Bohemiae, 1555-1653 (Prague, 1747-59); Socher, Hist. prov. Austriae Soc. Jesu, 1540-1590 (Vienna, 1740); Steinhuber, Gesch. des Coll. Germanicum-Hungaricum (Freiburg, 1895). Belgium.--Manare, De rebus Soc. Jesu commentarius, ed. Delplace (Florence, 1886); Waldack, Hist. prov. Flandro-beligicae Soc. Jesu anni 1638 (Ghent, 1837). England, Ireland, Scotland. Foley, Records of the English Prov. of the Soc. of Jesus--includes Irish and Scottish Jesuits (London, 1877); Spillmann, Die englischen Martyrer unter Elizabeth bis 1583 (Freiburg, 1888), Forbes-Leith, Narr. of Scottish Catholics (Edinburgh, 1885). Idem, Mem. of Soc. Cath. (London, 1909); Hogan, Ibernia Ignatiana (Dublin, 1880); Idem, Distinguished Irishmen of the XVI century (London, 1894) Meyer, England und die kath. Kirke unter Elizabeth (Rome, 1910); More, Hist. prov. Anglicanae (St-Omer, 1660); Persons, Memoirs, ed. Pollen in Cath. Record Society, II (London, 1896, 1897), iii; Pollen, Politics of the Eng. Cath. under Elisabeth in The Month (London, 1902-3; Taunton, The Jesuits in England (London, 1901).

  FACTS again, WHY JUDGMENT & DELIVERANCE FROM EGYPT has come 10/10/10....This Page would do VERY well to define the MANY issues at hand, so pass it on down the line/net, AND START STUDYING THE FOUNDATIONS OF TRUTH.

 Interesting, isn't it how two very important steps are required; the realization that debt is not the only way, and, the realization that debt is the worst way. Prosperity is not achieved at the expense of the future. The society that finally takes this fact to heart will accomplish incredible things indeed...*Dickens saw clearly over 150 years ago what many Americans today still do not; debt is an abstract idea, an absurd game which confuses and ensnares innocent people.

Debt based systems con the citizenry into trading away their tangible wealth and labor for the promise of future settlements that will never come. Debt serves only to weaken the masses, and empower creditors.

The Consequences Of Debt : Tense and terrible times inevitably summon an odd coupling of two very different and difficult human conditions; honesty, and brutality. Certain painful truths are revealed, and often, a palpable fury erupts. Being that times today are particularly tense, and on the verge of being spectacularly terrible, perhaps we should embrace both conditions in a constructive manner, and become brutally honest with

This begins by admitting to that which most ails us. It begins by admitting how far we have fallen. Our economy, our culture, our entire world, is built upon debt. No one ever asked us if that's how we wanted it, it is simply how the system was designed when we came into it. Many of us have lived our entire lives under the assumption that debt is a necessary function of daily commerce and a valuable driver of successful society.

Most households in America operate at a steep loss, trapped in constantly building cycles of liability and interest. There are even widely held schools of economic thought that are centered completely on the production and utilization of nothing but debt. Only recently have many people begun to ask themselves what the tangible
benefits are (if any) in being dependent on debt based finance.

After careful examination, it becomes evident that debt does not fuel economy, it suffocates it. It does not nurture growth, it stunts and poisons it. Extreme debt is not a fundamental organ in a body of commerce; it is an aberration, a spreading cancer which disrupts the circulation of healthy trade. Debt is, in large part,

Of course, debt can be very useful if you are the controller or determining overseer of a system, especially if you wish to centralize and maintain power over that system. The tactical wielding of debt has been used by elites for centuries as a means to imprison the masses, or to create an atmosphere of endless dependency.

Let's take a look at what debt really is, and how it is being used against the average American today...

Understanding Debt

The Charles Dickens classic 'Little Dorrit' is commonly misinterpreted as a "love story", however, the primary character in the book is not Little Dorrit, or the kindly Arthur Clennam, but the debt system of Britain itself, and its effects on every social class from the street beggar to the elitist socialite.

Dickens despised the idea of debt and debtors prisons, being that his father was thrown into one for
a good portion of his life, forcing young Charles to work just to support his parents. Dickens understood well the evil intent behind the debt system, and railed against it often in his writings.

One figure in 'Little Dorrit' which fascinated me was the character of Mr. Merdle, a national banking superstar who dominates the investment world with the help of British treasury officials and various political deviants.

 Merdle is referred to by merchant circles as "the man of the age", a financial marvel who seems to make
fortunes in every endeavor he touches. Little does anyone realize that Merdle is a fraud, a Ponzi scheme artist who takes money from unwary speculators and sinks it into increasingly more tenuous investments. In order to continue hiding the fact that all his financial ventures are ending in ruin, he lures more and more depositors to pay off previous debts. The problem is that Merdle is creating debt to chase debt. Eventually, his insolvency, and that of all those who trusted him, will catch up and overtake the lie he has carefully projected. All economic
instability is invariably revealed, no matter how expertly it is hidden.

Mr. Merdle, in my mind, is an almost perfect literary representation of today's private Federal Reserve and the global banking syndicates of JP Morgan, Goldman Sachs, Citigroup, etc. The Federal Reserve, with the help of politicians on both sides of the aisle, created a series of illusory incentives (through interest rate cuts) which allowed banks to begin lending almost unlimited fiat at rock bottom prices. America was awash in credit, to the point that it was nearly impossible for the average person to avoid the temptation of borrowing. What we didn't
understand then, but are beginning to grasp now, is that credit derived from fiat is not "capital", it is NOT wealth. Credit is the creation of an obligation, to be paid at a later date, if it is paid at all, and because there are no rules to tie the debt to any legitimate collateral (at least for banks), there is nothing to back the obligation if it falters. Therefore, fiat induced credit is not the creation of wealth (as Keynesians seem to believe), but the destruction of wealth!

Because of its lack of tangibility, debt can be packaged and repackaged into whatever form banks like. Derivatives are a perfect example of the phantom nature of debt; securities which have no real value whatsoever yet are rated and traded as if they are a solid commodity. This brand of commerce is, at its very root, a kind of fiscal time bomb. Just as in the literary world of 'Little Dorrit', the Ponzi scheme
in our very literal world had to reach a tipping point, and in 2008, it did.

One glaring difference between our troubles and those of Dickens' fiction is that Merdle actually feels guilt over what he has done (or he at least fears the justice that will be dealt him), causing him to commit suicide towards the end of the novel.

In the real world, the Merdles of our era appear fully content to watch this country crumble due to their intrigues, and rarely suffer any consequences for what they pursue. In fact, the modern banking elite are more liable to revel in the searing shockwave of a credit detonation, rather than feel any "remorse". The point is, Dickens saw clearly over 150 years ago what many Americans today still
do not; debt is an abstract idea, an absurd game which confuses and ensnares innocent people.

Debt based systems con the citizenry into trading away their tangible wealth and labor for the promise of future settlements that will never come. Debt serves only to weaken the masses, and empower creditors.

The Consequences Of Debt

How has debt based economics served us so far?

The credit card debt of the average American household ranges from $8000 to $15,000. Total household debt including mortgage and home equity loans has hit an average of 136% of annual household income:



 Approximately 80% of mortgage loans issued to sub prime borrowers over the past decade were Adjustable Rate Mortgages (ARM), meaning 80% of mortgages in the U.S. have reset or are ready to reset at much higher interest rates. There were approximately 1.4 million bankruptcy filings in 2009, and 1.5 million in 2010. One in every 45 homes in America received a foreclosure filing in 2010: http://www.facebook.com/l.php?u=http%3A%2F%2Fwww.marketwatch.com%2Fstory%2Ftop-10-cities-where-foreclosure-rates-are-highest-2011-01-27&h=fe0b2


Keep in mind that in 2005, new government regulations were implemented making filing for bankruptcy much more difficult. In 2006, filings collapsed. Now, despite stringent obstacles, filings are up again over 100%.


The "official" national debt now stands at over $14 trillion, which is around 100% of U.S. GDP (with entitlement programs like social security included, this number is probably closer to 400% of GDP) . The 100% mark is often cited as the breaking point for most countries struggling to sustain liabilities. Greece's national debt stood at 108% - 113% of GDP when it collapsed into austerity. From 2004, to
2010 (a span of only six years) our national debt has doubled. To put this in perspective, it took the U.S. over 200 years to reach its first trillion dollars of debt. Now, we are looking at the accumulation of at least a trillion every year. This is unsustainable.

The much talked about debt ceiling has been raised six times in the past three years. This frequency is unprecedented. International ratings agencies are now openly suggesting an end to America's AAA credit rating:

A credit rating downgrade would be devastating to what little foreign interest is left in the U.S. Treasury bond investment.

On the local front, cities and states are on the verge of folding due to the evaporation of municipal bond markets. Cities depend greatly on two sources of revenue in order to continue operations; property taxes, and municipal investment. Property taxes, obviously, are disappearing as property values continue to spiral downwards. This leaves only municipals, which have also unfortunately
fallen off the map:

Wall Street analyst, Meredith Witney, recently stated in an interview with 60 Minutes that she believed 50 to 100 American cities would default in the midst of a municipal crisis in 2011. She was promptly lambasted by the rest of the MSM for her prediction. In my opinion, she was rather minimalist in her estimates, especially if the Federal Reserve does not commit to another round of quantitative
easing (QE3) for the states (Bernanke denies this policy would be enacted by the Fed, though,
which means there is a good chance it will be).

To summarize, the U.S. is swimming in debt. Absolutely nothing has been changed for the better in terms of wealth destruction and liabilities since the credit crisis began, and the situation only looks more precarious with each passing quarter.

Where Is The Debt Roller Coaster Taking Us?

What is the most likely outcome of the conditions described above? The vital factor will be the continued Federal Reserve policy of fiat bailouts as a "counterbalance" to the evolving debt crisis.

As is clearly explored in the Dickens novel we discussed earlier, staving off the effects of debt by creating more debt is a temporary solution that only leads to greater calamity down the road. Anyone who believes that fiat inflation actually "cancels out" debt instability is going to find themselves sorely
disappointed. At bottom, government created stimulus is not a solution to corporate engineered debt
burdens, but a reallocation of debt away from banks and into the laps of the American taxpayer. The Federal Reserve and our own Treasury have not paid off anything. They merely shifted the responsibility of payment away from the banks that created the problem, and handed that responsibility to us. On top of this, they have also set the dollar up for a crushing blow of devaluation. Here is where
the prison bars enclose...

If our historic debt is not being diminished, but only moved around while it expands, then this means that eventually our credit worthiness will come into question. In fact, it already has. Foreign  investment in long term Treasuries has dwindled. Our own central bank is now the largest holder of U.S. debt, surpassing even China (Note: this news has so far been ignored by almost all mainstream

So, the question of debt default turns from theoretical to quite imperative. If the Federal Reserve continues buying our debt with fiat, it means that the effects of the debt will only be delayed, the dollar will be dropped as the world reserve currency, and hyperinflation is a certainty. If they do not continue
buying, then our government defaults, the country's financial infrastructure ceases to exist, the
dollar loses its world reserve status, and hyperinflation is a certainty. The banking elites haven't just erected a prison, they've tossed us in Alcatraz!

The battle over yet another increase of the debt ceiling has obscured the fact that the debt has already done all the damage it needs to do. Freezing the ceiling in place becomes a battle of principle, and an important one, but it would in no way stop the dysfunction and chaos to come. At best, it might shorten the duration of the disaster by a few years. The important thing to remember is that government
intervention will only incur greater loss. There is no easy way out, no magic shortcut, no last minute brilliant idea that will wrap up this mess. Years of hard work, determination, honesty, and sacrifice are ahead of us.

Inflation will be the buzzword of 2011. Endless debt facilitates endless Keynesian liquidity. Expect to see commodities double once again this year.

Household debt will probably level off through 2011, as more Americans abandon their credit habits and make more concerted efforts to save. In 2009, Visa lost 11% of its credit use, while MasterCard lost 22%. Over 8 million consumers have stopped using credit cards altogether since the end of 2009:


 Bank lending is still tight as creditors raise the requirements necessary to receive FHA (Federal Housing Administration) mortgages: http://www.facebook.com/l.php?u=http%3A%2F%2Fwww.bloomberg.com%2Fnews%2F2010-11-17%2Fhome-ownership-gets-harder-for-americans-as-lenders-restrict-fha-mortgages.html&h=fe0b2 

 Will credit use and debt based consumption ever return to levels similar to 2006? Not a chance. One might predict then that savings will rise dramatically as credit use falls, but this too is unlikely. Why? Because over the next year Americans will be spending far more on essential goods due to inflation than they ever have before. Whatever savings they would have accrued will be eaten up by the
relentless spike in commodity prices. The term used for the combination of chronic debt, low
job growth, and burgeoning inflation, is "stagflation". I honestly can't think of a worse situation than being subject to exploding costs in light of a dilapidated standard of living. As Dickens points out plainly in 'Little Dorrit', how can a man be expected to settle his obligations when he is imprisoned for them?

Breaking The Cycle In The Midst Of Global Strife

Why after thirty years under the despotic rule of the Hosni Mubarak regime did the Egyptian people suddenly decide to revolt? Why now? The MSM will field a number of political tales, but the key to most popular uprisings, especially in the Middle East, has been the lack of necessities. The last time Egypt saw an uprising of this magnitude was during the Bread Riots of 1977, when the IMF terminated
state subsidies of basic foodstuffs. Is it any wonder that turmoil has developed so quickly in the region as grain prices double? This is the devastating power of debt, and the so called "solutions" which merely perpetuate debt.

Tunisia, Egypt, and Yemen, are only the beginning. The sting of inflation will be unbearable as austerity measures take hold in Europe, and the potential for riots in Greece, Spain, Portugal, and Italy looms large. The most volatile environment on the planet to date, however, is the United States, which, as we have shown in previous articles, is being dismantled deliberately and viciously in preparation
for IMF regulation and centralization. Today, the IMF is stalking Egypt, ready to pounce as the nation goes mad. Tomorrow, it will be us. I will be very surprised if we are not hearing about IMF intervention in the U.S. economy and the dollar by the end of this year, offering more debt, and more unaccountable governance.

The secret to breaking the circle of debt is to adopt a policy of decentralization, and self sufficiency. To take back control of our local commerce and to establish micro-economies with self contained methods of trade. Debt must be removed from the equation altogether, and systems protected by flexibility and redundancy must be applied. Savings and meaningful production would have to take the place of endless spending and outsourcing. The claustrophobic nurse-maid philosophies of globalism would have to be cast aside and replaced with goals of independence and self reliance. By cutting our dependency on the corrupt establishment, we sever its ability to feed off of us. By building a better system, we make the faulty one obsolete. Whether or not we throw off the trappings of the debt machine is entirely
up to us.

Though all of us have been deceived & SET UP from the very beginning, two very important steps are required to get out of their demonic global plan; the realization that debt is not the only
way, and, the realization that debt is the worst way.

Prosperity is not achieved at the expense of the future.

The society that finally takes this fact to heart will accomplish incredible things indeed.