THE REFORMATION: ROSICRUCIAN CONNECTIONS

10:01 AM | BY ZeroDivide EDIT
THE REFORMATION:

ROSICRUCIAN CONNECTIONS

PART 1


Exhortations are frequently heard from Evangelical leaders that the Church needs a “new Reformation,” or a second or third Reformation.  For instance, Rick Warren’ statement of purpose:
“I intend to use the Purpose Driven movement to fulfill PEACE in a new reformation.” (Florida Baptist Witness, May 6, 2004)
By “new reformation” Rick Warren means the merger of Christianity into partnerships with other religions, social organizations, business and governments to work together to create a “healthy” global social order. In these various partnerships, Christian churches would be required to compromise the Word of God for the common good.  In the secular world, Rick Warren’s “new reformation” is known as Communitarianism.
   “Well, as I said, I could take you to villages that don’t have a clinic... But they’ve got a church. In fact, in many countries the only infrastructure that is there is religion... What if in this 21st century we were able to network these churches providing the...manpower in local congregations. Let’s just take my religion by itself. Christianity... The church is bigger than any government in the world. Then you add in Muslims, you add in Hindus, you add in all the different religions, and you use those houses of worship as distribution centers, not just for spiritual care but for health care. What could be done?
   “Government has a role and business has a role and churches, house of worship have a role. I think it’s time to go to the moon, and I invite you to go with us.” (Time Magazine, Nov. 1, 2005)

“In the 1990s I trained about a quarter of a million pastors. It’s now gone, as I said, to over 400,000... And we’re talking about all different kinds of groups, including priests in the Catholic Church, and including rabbis... So anyway, then in the 21st century I said that now we’re going global.” (Speech to Religious Newscasters Association Convention in 2005)
Here we see that, despite the positive connotations attached to the word, “reformation” does not necessarily mean that the end result will be the spiritual enrichment of Christianity, in other words, a Christianity more faithful to Scripture. To “reform” may also mean “to form again,” which is to restructure and, by implication, to change into a completely different entity. “Transformation”—another definition of “reformation”—is also a term commonly heard from today’s Evangelical leaders.  Given their unbiblical teachings, a “Transformation of the Church” by false teachers like Rick Warren would “transform” Christianity into another religion, even if it retained the nominal label of “Christian.” 

Plans for a future and final Reformation of the Church were developed by leading occultists of the 17th century Rosicrucian Enlightenment. The documentation we present on this report represents our research into the Rosicrucian infiltration of the Protestant Reformation and the Rosicrucian plan for yet another “re-formation” of the Church. Actually, our research was undertaken to determine if the Protestant Reformation was at the outset a work of the Rosicrucians for the purpose of dividing and conquering Christianity.

The following outline contains information gleaned from various sources, but primarily from the works of high level occultists, with special focus on the Rosicrucians. The Christian reader will find, as we did, some disturbing information in these sections.
ESOTERIC CHRISTIANITY
  • Christians have been misled to believe that the “one world religion” will eradicate Christianity.
FICTION: The one world religion will exclude evangelical Christianity.

   “The most likely scenario in the years following this Parliament (of World Religions) will be the gradual formation of a ‘World Council of Religion’ which will function in a way similar to that of the present World Council of Churches or the United Nations.  Despite their differences, this league of religions will be most united in three particular areas:
    “1. To foster the view that all religions (in which they mistakenly include Christianity) share the same God and are one in their ultimate ambitions. 2. To create permanent world peace and justice through cooperation with a similarly-confederated form of world government (e.g., the United Nations). 3. To propagate the concept that biblical, evangelical Christianity is a hindrance to ‘evolutionary’ progress and spiritual growth on this planet.”  (Alan Morrison, The Serpent & the Cross, K. & M. Books, 1994, 1999, Chapter 12.)

FACT: The “one world religion” will be a Gnostic form of Christianity.

“Is Christianity to survive as the religion of the West? Is it to live through the centuries of the future, and to continue to play a part in moulding the thought of the evolving western races? If it is to live, it must regain the knowledge it has lost, and again have its mystic and its occult teachings; it must again stand forth as an authoritative teacher of spiritual verities, clothed with the only authority worth anything, the authority of knowledge.  If these teachings be regained, their influence will soon be seen in wider and deeper views of truth; dogmas, which now seem like mere shells and fetters, shall again be seen to partial presentments of fundamental realities. First, Esoteric Christianity will reappear in the ‘Holy Place’, in the Temple so that all who are capable of receiving it may follow its lines of published thought; and secondly, Occult Christianity will again descend into the adytum, dwelling behind the veil which guards the ‘Holy of Holies’, into which only the Initiate may enter…” (Annie Besant, Esoteric Christianity, pp. 26-7)
MEDIEVAL GNOSTIC SECTS
  • The Merovingian Jews converted to Christianity and founded monastic orders in order to infiltrate the Roman Catholic Church.
“The Merovingian Franks (450-741) built monasteries as a means of infiltration...for Merovingian monasteries later became Benedictine/ Cistercians... Pope Gregory the Great…promoted Benedictine monasticism. His feast day is the day he became pope, September 3 [590 AD]. This was accomplished by the infiltration of the Church, for Gregory was part of that infiltration. Sept. 3 became a day of victory for the Red Movement when he was installed as their pope, for Gregory marks the history of the papacy in that he was the very first ‘MONK’ to become a pope.” (Merovingian Infiltration of the Church Through Monasticism)
  • Gnostic sects of the Middle Ages preached the divinity of man, and called this false gospel the Eternal Evangel.
“John of Parma, Boccaccio, Petrarch, St Catherine of Sienna, and St Bridget of Sweden...as also various sects, Waldensians, Albigensians, Begards, Dolcinists, all of whom, according to Quinet, Joachim of Fiore and the Eternal Evangel appear as a constant...” - 256:79
“Leroux saw the thirteenth century as one of extraordinary religious ferment and, with a fine disregard for doctrinal differences, put all the heretics into one basket -- Amalricians, Albigensians, Waldensians, Cathars, Apostolic Begards, Followers of Eon de l’Etiole, and Pierre de Bruys, Joachites, and so on -- for according to him they were all preaching the doctrine of the new evangel, of a religion superior to Christianity.” - 256:88
“...[George Sand] echoes Leroux in pointing to all those earlier ‘voices of St John’ who sustain the heresy of the Evangel, including Joachim of Fiore, John of Parma, St Francis... In other lists, he names the Poor of Lions, Wycliffites, Pickards, Taborites, Adamites, Fraticelli, Begards, Waldensians... Here, she says, is the key to all the convulsions and mysteries of the Middle Ages, and she asks the question: where shall we find another key to open the problems of this present time?” - 256:100

THE PRE-REFORMATION
THE AVIGNON PAPACY
  • The Avignon Papacy was corrupt to the core which gave rise to legitimate protest within the Catholic Church.
“But when from 1305 to 1378 the papal curia was at Avignon and the cardinals were nearly all Frenchmen, Englishmen were offended: and from 1378 to 1418 the two popes, at Rome and Avignon, caused scandal to all. Men could only suggest that both popes should be persuaded to resign (which they would not), or that a great council should be held, as long before at Nicea or Chalcedon. Canon law, however, would not recognize the possibility of such a council unless convened by the pope, and the fourteenth century canonists had worked out an extreme doctrine of the plenitude of papal power. The study by the twelfth century canonists at Bologna of the Digest and the Code had influenced the concept of papal sovereignty: theologians, for the great canonists were theologians, had restated the limits of the plenitudo potestatis papae after this study of Roman sovereignty. Dr. Walter Ullmann, in his recent notable book on Medieval Papalism, quotes the fourteenth century papalists as asserting that the pope, in the fulness of his power, was beyond the reach of any mortal, emperor, king or any other. There was no one who could say to the pope, ‘Cur ita facies?’ The pope could do and say whatever he pleased to do and say in all and everything: he was above the law, whether natural (and, as it were divine) or whether humanly devised. The Roman principle that the prince was above the law was translated to the ecclesiastical prince. All human and divine law was entrusted to him alone: whoever resisted his power, resisted the ordinance of God. ‘In the conception of the canonists,’ Dr. Ullmann writes, ‘the pope was truly God on earth.’” (Margaret Deanesly, The Significance of the Lollard Bible)

“Popes, Cardinals, and officials of the Chancery and Apostolic Camera appointed bishops, collected taxes, and imposed disreputable political interdicts and excommunications throughout much of Christendom with greater abandon than ever before. They did so in tight association with countless princes and other representatives of the late medieval Establishment. Bankers were particularly welcome in their entourage. As Alvaro Pelayo, himself a fervent supporter of the Holy See, noted in De planctu ecclesiae, ‘Whenever I entered the chambers of the ecclesiastics of the Papal Court, I found brokers and clergy engaged in weighing and reckoning the money which lay in heaps before them.’ (Pastor, I, 72).
“A myriad of astonishing abuses, many of them the product of exceedingly pro-papal canonists influenced heavily by Roman Law and purely utilitarian power considerations, became associated with the Avignon administration. Charitable covers for raking in illicit funds were multiplied. Sees were left vacant or filled in ways that furthered the increase of gross curial muscle and wealth. Legal cases were painfully delayed so as to milk more loot from long-suffering plaintiffs and defendants. And, once again, all this was done in dangerous cahoots with locally important political and banker hacks.
“Even more destructive was the treatment of diocesan matters as property rather than pastoral questions. Bishoprics were assigned either to curial officials—to provide, from their endowments, salaries the Papacy could not otherwise pay—or to friends of political allies whose cooperative behavior needed to be rewarded. Since it was impossible for papal employees to leave their governmental positions in Avignon to tend to even one diocese—much less the two or more often entrusted to their misuse—episcopal charges inevitably entailed the same absenteeism already practiced by the pope himself. Perhaps the most bizarre long term development from such unfortunate policies was to be the creation of nominal ‘bishops’ who were often not even priests. Lay ‘bishops’ got the revenues from their ‘property’, and then employed some hireling to do the episcopal tasks they themselves could not legitimately perform.
“...Avignon’s abuses merely confirmed the convictions of those who already thought of the Church and her mission as a blasphemous work of Satan. This was the major reason why her scandals were so detested by orthodox believers.” (“The Great Western Schism”) 
JOHN WYCLIFFE
“A word then about Wycliffe’s anti-clericalism, a factor now so much stressed as one of the causes of the sixteenth century Reformation. Anti-clericalism did not begin with Wycliffe or in England: it existed in France at the beginning of the fourteenth century. It spread from the south French university of Montpellier, a great law school, which trained most of the anti-clerical courtiers and ministers of Philip IV...
“To sum up, then: Wycliffe’s translation of the whole Bible was an undertaking with a political side: the lay party could use it against the clericals: disendowment was in the air. But the spiritual side of Wycliffe’s intention was much the stronger. He desired to put the clock back: to restore the Church to her poor and primitive state. He had no realisation that in destroying the institutions of the Church of his day he might be endangering the Christian religion itself...” (Margaret Deanesly, The Significance of the Lollard Bible)

The purge of the Knights Templar occurred from 1307 to 1314 at which time the Merovingian Pope and his curia were setting up their headquarters in Avignon. John Wycliffe was born in 1327 and entered the political scene around 1376, at the close of the Avignon Papacy and onset of the Great Schism. Wycliffe may have been an agent of the network of the secret societies that Henry Saint Clair had established on the British Isles. According to Prince Michael Stewart, President of the European Council of Princes, said to be a constitutional advisory body to the European Union, following the Templar purge on the Continent, the Celtic Church of Scotland welcomed the refugee Knights Templar who then formed the Order of the Rosy Cross. The first order of business of the Knights of the Rosy Cross was to meet with the Pope at Avignon. 

“The established Roman Church may have betrayed the Templars, but in Scotland they found something far more trustworthy and tangible: a sacred royal house, and a Priest-King of the Celtic Church succession. ...the Knights became part of the Scottish Government as the appointed Royal Bodyguard, with the Order established as ‘Guardian of the King of Scots by day and by night’... A new order was then formed, called the Elder Brothers of the Order of the Rosy Cross, and several of the Rosy Cross Knights then sailed to France for a meeting with Pope John XXII at Avignon.  
“Many historians have presumed therefore that the Knights Templars must have been disbanded in Scotland, but this was not the case; it was simply that [Robert the] Bruce had contrived the secret Order to become even more secretive. Indeed, the Order of the Knights of the Rosy Cross...was a very successful cover.” (The Forgotten Monarchy of Scotland, p. 65)

Having formed the secretive Order of the Rosy Cross in Scotland, the Templars sent a contingent of Rosy Cross Knights to France for a meeting with the Pope at Avignon. This is documented with a footnote: “The Vatican Archives, Rome”  What would prompt the persecuted Templars to return to the headquarters of the Catholic Church which had martyred many knights of their Order?  The high-level meeting between the fugitive Templars and the Avignon Pope reeks of collusion. The Templars’ newly-formed Order of the Rosy Cross had been absorbed into the Celtic Church of Scotland, and it is with the Celtic Church of Scotland that a connection to John Wycliffe is found. On the website of The Bible Museum, Inc., a source for rare and antique Bibles, is a chronological history of the English Bible. A section of this history, titled “The Pre-Reformation History of the Bible,” states that a secret society known as the Culdees “chose John Wycliffe to lead the world out of the Dark Ages.”

“On the Scottish Island of Iona, in 563 AD, a man named Columba started a Bible College. For the next 700 years, this was the source of much of the non-Catholic, evangelical Bible teaching through those centuries of the Dark and Middle Ages. The students of this college were called ‘Culdees’, which means ‘certain stranger’. The Culdees were a secret society, and the remnant of the true Christian faith was kept alive by these men during the many centuries that led up to the Protestant Reformation…
“In the late 1300’s, the secret society of Culdees chose John Wycliffe to lead the world out of the Dark Ages. Wycliffe has been called the ‘Morning Star of the Reformation’…
“…It was not as a teacher or preacher that Wycliffe gained his position in history; this came from his activities in ecclesiastical politics, in which he engaged about the mid-1370s, when his reformatory work also began. In 1374 he was among the English delegates at a peace congress at Bruges. He may have been given this position because of the spirited and patriotic behavior with which in the year 1366 he sought the interests of his country against the demands of the papacy. It seems he had a reputation as a patriot and reformer; this suggests the answer to the question how he came to his reformatory ideas.” (Greatsite.com)

According to The Bible Museum, Inc., the name “Culdee” means “certain stranger,” however, according to the Ancient Order of the Culdees of Iona, the word means “Chaldea,” as in ancient Babylonia: “Origin of the word Culdee. The name Culdee comes from Chaldee, (Chaldeans pronounce the word Chaldee as Kaldee or Culdee), in the sense that it alludes to Abraham the Chaldee, who left his home, worldly wealth, kindred and idol making to find the Promised Land.” The 1611 King James Version used the word “Caldees” with reference to the Babylonians or “Chaldeans,” which was the updated spelling in later editions.

JAN HUS
“We often think of Martin Luther lighting the torch of the Reformation, but the Czechs have the oldest Reformation tradition in mainland Europe. Long before Luther nailed his theses to the door of Wittenberg Church in 1517, the Czechs had established their own national Protestant church with their own vernacular Bible and hymn book. In 1406 or 1407 and perhaps as early as 1385, Czech students studying at Oxford brought back to Prague the writings of John Wyclif.
“The rector of Charles University in Prague, Jan Hus (1372?-1415), a man of outstanding intellectual gifts and personal integrity, took up Wyclif’s ideas. In particular, he took up the belief that, in true remembrance of the Last Supper, the Communion, or Eucharist, should be given in both kinds—bread and wine. The chalice became the symbol of the Hussite revolution, and Hussite supporters were often referred to as ‘Utraquists,’ meaning ‘in both kinds.’  Jan Hus was a great scholar and a gifted preacher. Between 1402 and 1403 the Bethlehem Chapel in the Old Town district of Prague was regularly packed, standing room only, with people eager to hear him expound on the Bible in their own Czech tongue.
“In 1412, Antipope John XXIII declared war on Naples and, to raise money, instituted the practice of selling indulgences — official forgiveness by the Church. Hus was outraged and was promptly excommunicated for his protest. Outlawed from Prague, Hus wandered about the countryside preaching and spreading Reformation ideas throughout the country. In 1415 the Council of Constance invited him to explain his views and promised him safe conduct. It was a trap: on false charges he was condemned as a heretic and burned at the stake on July 6, 1415. It was his birthday he was just forty-three years old. Jan Hus began, and Comenius continued, even in exile, the reformed group that came to be called the Unitas Fratrum (the Unity of Brethren), also now known as the Moravian Church, which still exists with a worldwide following. Its formation was formalized in 1457, and it is the oldest of all Protestant churches, with its own hymn book (1505) and Czech-language Bible.” (The Rosicrucian Enlightenment Revisited, p. 201)

“Prague became a Mecca for those interested in esoteric and scientific studies from all over Europe. Hither came John Dee and Edward Kelly, Giordano Bruno and Johannes Kepler. However strange the reputation of Prague in the time of Rudolph it was yet a relatively tolerant city. Jews might pursue their cabalistic studies undisturbed (Rudolph’s favourite religious adviser was Pistorius, a Cabalist) and the native church of Bohemia was tolerated by an official ‘Letter of Majesty’. The Bohemian church, founded by John Huss, was the first of the reformed churches of Europe. Rudolph’s toleration was extended to the Bohemian church and to the Bohemian Brethren, a mystical brotherhood attached to its teachings. Prague under Rudolph was a Renaissance city, full of Renaissance influences as they had developed in Eastern Europe, a melting pot of ideas, mysteriously exciting in its potentiality for new developments.” (Francis Yates, The Rosicrucian Enlightenment (p. 26)

“Wyclif came from England, they explain, from whom Huss took his teaching, alluding to Wyclif’s influence on the Hussite reformation.” (Yates, p. 32)
 
THE PROTESTANT REFORMATION
  • The Reformation divided and destabilized the Roman Catholic Church so that it no longer had the manpower to prosecute heretics.
“[I]n 1546...
“

MARTIN LUTHER


  • According to the records of B’nai B’rith, Luther was initially influenced and financed by Jewish conspirators but later discovered and exposed their deception.
   “‘We are the Fathers of all Revolutions, even of those which sometimes happen to turn against us. We are the supreme Masters of Peace and War. We can boast of being the Creators of the REFORMATION ! Calvin was one of our Children; he was of Jewish descent, and was entrusted by Jewish authority and encouraged with Jewish finance to draft his scheme in the Reformation.
   “‘Martin Luther yielded to the influence of his Jewish friends unknowingly, and again, by Jewish authority, and with Jewish finance, his plot against the Catholic Church met with success. But unfortunately he discovered the deception, and became a threat to us, so we disposed of him as we have so many others who dare to oppose us. . . ” 

(From a series of speeches at the B’nai B’rith Convention in Paris, published shortly afterwards in the London Catholic Gazette, February, 1936; Paris Le Reveil du Peuple published similar account a little later). (The Catholic Gazette, February, 1936)

The Jews and Their Lies by Dr. Martin Luther (1543)

“Warning Against the Jews” by Martin Luther (1546)

  • Luther was an Augustinian monk of the Strict Observance in a German monastery.
“A member of Martin Luther’s order appointed, in accordance with the ‘Rule of Saint Augustine’, to read while the other monks eat in order that the monks may focus upon their spiritual hunger for the word of God as well as their physical hunger. . .
    “Attempts to head off laxity in the Order led to the establishment of the ‘Observant’ wing to which Luther belonged by virtue of joining the Erfurt house. His fellow German Augustinians showed sympathy in 1518 with Luther’s theological stand, but in that same year his Augustinian superior, Staupitz, released him from his monk’s vows.
    “Johann von Staupitz, Vicar General of the Augustinian Order (c.1460-1524): Monk, spiritual adviser.  Staupitz was the senior figure in Luther’s Augustinian Order in Germany and the leading light in the strict or ‘Observant’ wing of it.  Luther frequently praised the spiritual comfort Staupitz had given him, though the older man did not join Luther’s movement.” - John Osborne, “Luther,” Royal National Theatre)
  • “Strict Observance” was the name given by Baron von Hund, a German Templar, to the 33rd degree of Scottish Rite Freemasonry.
“1743...Baron von Hund said he had been commissioned to set up lodges of Strict Observance in Germany and to promulgate ‘true’ Freemasonry under a system known as ‘Strict Observance’ because the oath of the Apprentice Mason included a vow of absolute obedience to ‘unknown superiors.’ The idea of a chivalric order, strict obedience, and a secret grand master must have had great appeal in Germany, because over the next twenty years, the new order promoted by von Hund spread like wild fire, and extended from Germany to almost every country of continental Europe.” - A Dialectical Chronography of Humankind and Our Universe

“. . .the text of the Protocols (of Sion) ends with a single statement, ‘Signed by the representatives of Sion of the 33rd degree.’... And the thirty-third degree in Freemasonry is that of the so-called Strict Observance—the system of Freemasonry introduced by (Baron von) Hund at the behest of his ‘unknown superiors,’ one of whom appears to have been Charles Radclyffe.” (Holy Blood, Holy Grail) 31:193
  • Luther’s personal seal was the Rosicrucian rose symbolizing the lost tribes of Israel.
“...Luther used as his personal seal the symbol of a rose and a cross...” 25:56

“It may be stated, with a certain degree of probability, that much of the popularity of the Rosicrucian mythos was due to the beautiful though simple device in the early 17th century manifestos of the order, namely the symbol of the cross in conjunction with the rose (or roses).” - Early Symbolism of the Rosy Cross

“In ENGLAND BETWEEN THE YEARS 1450-1485 there was a series of civil wars known as ‘Wars of the Roses’ occurring between the rival Houses of York and Lancaster. Each side was represented by a rose, York by a white rose, and Lancaster by a red rose. At the end of the struggle a partly Welsh noble named Henry Tudor became king. Henry claimed to unify in his person the two rival sides. He chose as his symbol a rose with both red and white petals (i.e. a large white rose with a smaller red rose overlaid on it) and with five green leaves around it. Dr. Clifford Smyth of Ulster supplied Yair Davidiy with color photographs of pictures from the Tudor Period depicting the Tudor rose. These paintings show that there then existed in England a real breed of rose that looked like the Tudor Rose. This rose, unbeknown to Henry, was (says the above quoted Zohar) the symbol of Israel. Henceforth the red and white petal ‘Tudor Rose’ became the symbol of the English monarchs and therefore of England itself. It still is an official symbol of Britain. The Tudor Rose admittedly has only ten petals whereas the ‘Rose of Israel’ described in the Zohar has thirteen but then England being dominated by the tribe of Ephraim represents only ten out of the original thirteen Israelite Tribes.” (The Brit-Am & Tudor Roses)
Symbol of the Ten Lost Tribes and of Brit-Am Representing United Israel
“Perhaps the most famous heraldic device connected with the hermetic tradition is that of the Rosy Cross... A...theory says it refers to the arms of Martin Luther of a rose surmounted with a cross of equal arms...”
  • Compare the equal-armed Rosicrucian cross with occult symbols on Luther’s wax seal and the sanitized Lutheran Church version.
     
“Ancient wax seal, shown inverted, with the inscription ‘D: M. Luther’(?) and alchemical symbols (Pallas, Earth & Mercury or Salt, Sulfur & Mercury or spiritus, amimas & corpus, found in Rhone River, Germany” (Answers.com)


Lutheran Church Missouri Synod
  • The five petalled rose on Martin Luther’s seal was a pentagram, a symbol that represented the Goddess Astaroth.

“The five-pointed star or pentagram is one of the most potent, powerful, and persistent symbols in human history. It has been important to almost every ancient culture, from the Mayans of Latin America, to India, China, Greece, and Egypt. It has been found scratched on the walls of Neolithic caves, and in Babylonian drawings, where it marks the pattern the planet Venus makes on its travels - a secret symbol of the Goddess Ishtar. Scriptures, especially Hebrew, are abundant with references to pentagrams...
“The pentacle as a symbol of the feminine principle was embodied by the rose. The small, five petalled roses found in many gothic cathedral ornamentation are not-so-secret pentagrams.” (The Pentagram in Depth)
“Decoration of a pentagram inside a rose, from the Knights Templar church Santa Maria do Olival, built around ca 1150AD in Portugal.

“Through all this the rose and the pentagram have strong ties to Christian Renaissance symbolism, Kabbalism and not least Martin Luther and the early Rosicrucians who were strongly associated with Lutheranism.”

“Astaroth (also Ashtaroth, Astarot, and Asteroth), in demonology, is a Crowned Prince of Hell. He is a male figure named after the Canaanite goddess Ashtoreth.  The name Astaroth was ultimately derived from that of 2nd millennium BC Phoenician goddess Astarte, an equivalent of the Babylonian Ishtar, and the earlier Sumerian Inanna.” (Wikipedia: Astaroth)
“Hislop explains that ‘the ‘round’ wafer, whose ‘roundness’ is so important an element in the Romish Mystery, what can be the meaning of it, but just to show to those who have eyes to see, that the ‘Wafer’ itself is only another symbol of Baal, or the Sun.’ The Eucharist represents the heathen sun god. Further proof of this is the fact that the monstrance...used to contain the Eucharistic host always forms rays of the sun emanating from the Eucharist. All one need do is read the history of the Jews in the bible to find the source for this sun god worship. ‘And they forsook the LORD, and served Baal and Ashtaroth.’ (Judges 2:13 AV) The Catholic Mass is a continuation of the apostasy of the Jews in their worship of the sun god, Baal, in the form of the Eucharist. Tif’eret is the sefirot god that was also known as the sun in the Jewish Kabbalah. Tif’eret would seem to be the very same heathen sun god, Baal, who was worshiped by the ancient Jews.” (Solving the Mystery of Babylon the Great, Edward Hendrie, p. 213)

See also: 
  • Martin Luther commended the Hermetic science of alchemy which was man’s attempt to become divine by means of sorcery.
“The science of alchymy I like very well, and indeed, ‘tis the philosophy of the ancients. I like it not only for the profits it brings in melting metals, in decocting, preparing, extracting and distilling herbs, roots; I like it also for the sake of the allegory and secret signification, which is exceedingly fine, touching the resurrection of the dead at the last day.” - Martin Luther, “Table Talk,” “Lyndy Abraham’s ‘Dictionary of Alchemical Imagery’,” Alchemy Web Site

“...Martin Luther is quoted for praising Alchemy, ‘not only for its practical utility but for its verification of church doctrines’...
“If Alchemy was indeed the quest for mystic communion with the essential archetypal process of nature then the adept sought to recapitulate this creative process with symbolically affective laboratory gestures and chemical manipulations and of course, with the indispensable cooperation of Providence. Just as all life evolves toward Divine Perfection, so too do metals evolve toward gold. It is this essential process of evolution that the alchemist accelerates with the product of his labor, the catalytic Philosopher’s Stone, the red powder that transmutes base metal into purest gold. The enigmatic reality behind such a magnum opus can not be explained but only demonstrated. In just such a manner religious gnosis demands direct personal experience rather than pedestrian faith.” -  “Who Were the Alchemists?” Alchemy Web Site
  • Luther however repudiated the Kabbalah and the Rabbinic commentaries which rejected the Christological interpretations of the Old Testament Messianic prophecies.
“Luther interested himself for a time in the Kabbalah, perhaps under the stimulus of Reuchlin’s works, but found no great attraction therein. It served him for the most part with material for his attacks upon Rabbinical literature, though on one occasion he says that if he be permitted to submit to the Kabbalistic method, he would say the Tetragram was a symbol of the Holy Trinity, a statement which he deduced from the meanings and the sum of the numbers of the letters. But unlike Pico de Mirandola, instructed by Jochanan Aleman, or Reuchlin, instructed by Antionius Margarith, Luther was repelled by the Kabbalah, and turned to sterner stuff.

“He found this in the Rabbinical commentaries which, with the assistance of his Hebrew professors at Wittenberg, he employed for the explanation of the doubtful ‘Christological’ passages of the Bible... For the most part, he professed to take the very opposite of Rabbinical suggestions; only rarely does ‘his Rabbi Solomon’ (Rashi) please him; he heaps adjectives of villification upon the sayings of the Rabbis, calling them ‘dreams, fables, vagaries, absurdities, sophistries, vanities, gossip’ and so forth. He accuses the Jews of being responsible for errors in Jerome; he mocks as Judaistic any insistence upon the rules of grammar in the interpretation of debatable texts... Hence he accused the Jewish critics of his Bible translation of being under the spell of Rabbinic rationalism and literalism, and of desiring for a second time to obscure the text.” (Louis Israel Newman, Jewish Influence on Christian Reform Movements, pp. 643-645)

  • Luther’s seal appeared a century later on a Rosicrucian Manifesto, The Chemical Wedding of  Christian Rosenkreutz, authored by Johann Andrea who was Grand Master of the Prieuré de Sion from 1637-1654.
“Luther’s crest with a black cross on a red heart upon a white rose…set beside an expansion on the letters, F. R. C., Futurae Reformatio Catholicae, signifying a hope for a future Universal Reformation, similar to that heralded by the first Rosicrucian texts from Tübingen...
”Bureus in his vision set out a triad of reformers in his FaMa (Ms. Leiden UB, N 157B, 10r.) He begins with the names of J.H.P., M.L.T. and J.B.C. (that is with Johannes Hus, Martin Luther and Jacob Böhme), but then adds three new names: C. Ros., T. Par. and I. Arn (that is Christian Rosenkreutz, Theophrastus Paracelsus and Johann Arndt). All taken together, they yield the word ARI, the lion.” - The Da Vinci Code Rosicrucians

 
“F.R.C. or Frater Rosae Crucis is the title awarded to advanced members of the Rosicrucian Order. This title is awarded specifically to advanced members of the AMORC or Ancient Mystical Order Rosæ Crucis. Through years of study the Rosicrucian who has progressed to this level is understood to be at the master level of understanding the teachings presented by this organization. For this reason, only those who have been formally initiated into the 10th Degree of the order are allowed to attach F.R.C. to their name.” -Wikipedia
  • John Valentin Andreae influenced Johann Comenius of the Bohemian Brethren, the mystical branch of the Reformation, which became the Moravian Church. 
“Johann Amos Komensky, or Comenius, born in 1592, was six years younger than Johann Valentin Andreae, whose works and outlook influenced him enormously. Comenius was one of the Bohemian Brethren, the mystical branch of the oldest reformation tradition in Europe, that stemming from John Huss. Comenius and Andreae had much in common. Both were devout, reformed clerics; both were interested in new intellectual movements which they grafted on to their native piety, the German Lutheran tradition in the one case, in the other, the Hussite tradition. Both lived through the same terrible period, and had to work on as best they could through wars and persecutions.” (Yates, The Rosicrucian Enlightenment, p. 200)
  • Parallels between the Protestant Reformation and Christian Rosencreutz, a mythical 15th century knight who is said to have launched the Rosicrucian movement in England.
“…the symbol of Martin Luther is a cross inside an open rose; and, from May 1521 until March 1522, Luther stayed at the Wartburg Castle southwest of the Thuringian forest, where [Christian] Rosenkreuz is said to have been born.” (Wikipedia)

“It is important to note that the German Pietists, who developed in a strain of the early Lutheran tradition, in the 17th Century carried documents to America that contained Rosicrucian symbols and teachings. The adepts were called Perfecti, as were earlier Cathar monks, who were known at the time as Albigensians. Also is the record of a boy born to a Cathar couple of the nobel house of Germel in western Germany, who later journeyed to Arabia for formal tutorship in the esoteric tradition. He started a spiritual movement then in Germany that could very well have fed into the Lutheran strain of Pietists.” - (Heretic Behind the Throne)
    “On May 4th, 1521, after the sitting of the Diet of Worms (Jan-May 1521), where he successfully argued his case against the Papal Bull of Excommunication, [Martin Luther] was intercepted by horsemen, in the Thuringian forest, of the elector of Saxony.  They led him furtively to the electors castle of the Wartburg.  The heroic monk, while under Papal Excommunication, had won the sympathy and support of a large proportion of his (German) countrymen on material, economic and religious grounds.  While at Wartburg he used the pseudonym of ‘Knight George’ till 1522...
“[In] 1614  Germany, printed by Wilhem Wessel at Kassel – “The Universal and General Reformation of the Whole Wide World: together with the Fama Fraternitatis of the Laudable Fraternity of the Rosy Cross Written to All the Learned and the Rulers of Europe’.  Within this publication and much more famous - ‘Fama Fraternitatis dess Loblichen Ordens des Rosenkreutzes’.  The Proclamation of the Fraternity of the laudable Order of the Rosicrucians, ie., to proclaim to the world the existence of a benevolent secret brotherhood of Christian alchemists whose purpose was to initiate a new reformation.  There was, within it, a description of the life of Christian Rosenkrautz, the alleged founder of the fraternity, his death in 1484 and rediscovery of his tomb in 1604.  The new reformation was to be a scientific reformation as well as a religious and philosophical reformation. ...the FAMA is the Rosicrucian manifesto. The FAMA recounts the journey of CRC, the reputed founder of Rosicrucianism, who was allegedly born in 1378 and lived for 106 years.  He is now generally regarded to have been symbolic rather than a real character; whose story provided a legendary explanation of the Order’s origin.
“1616   “Chymische Hochzeit” (Chemical Wedding) - a strange alchemical romance... AUTHOR: Johann Valentin Andreae, a Lutheran pastor and mystic, at Tubingen University. Andreae’s personal coat-of-arms, like Martin Luther’s includes the ROSE and CROSS motif... Here we have an author who is very shrewd, he presents an appeasement (wedding), ie., a Marriage of Alchemy (Intelligentsia of Europe) with the new Protestantism of Europe for political acceptance of the Religious Brotherhood.” - “What is Christian Rosencreutz?” (SRIA, Societas Rosicrucian in Anglia)

“The family crest of J. V. Andreae...was designed by Johannes Valentin’s grandfather Jakob Andreae, the reformation ideologue and defender of Luther’s evangelical tradition. It has been argued that the design with roses and cross was inspired by Luther’s personal crest consisting of a white rose with a red heart and cross in the middle... Heraldry was a well defined science in the sixteenth century when Andreae designed his crest... Dante’s Paradiso codifies his initiation into a Rosicrucian-style esotericism, perhaps mediated by the sodality of the Fedeli D’Amore, a Platonic group in Italy. The crest could even be the sign of membership in a special order.” - “A medieval forerunner to the crest of J. V. Andreae,” (The Alchemy Web Site)


“The ‘Chymical Marriage’ contains the following passage: -- ‘Hereupon I prepared myself for the way, put on my white linnen coat, girded my loyns, with a blood-red ribbon bound cross-ways over my shoulder: In my hat I stuck four roses.’ Elsewhere, he describes himself as a ‘brother of the Red-Rosie Cross,’ and a ‘Knight of the Golden Stone’– eques aurei lapidis.
‘Now, the armorial bearings of the family of Andreas contain a St Andrew’s Cross with four roses, one in each of its angles, which interesting piece of internal evidence indicates the authorship of this romance independently of the autobiographical statement, and points irresistibly, it is said, to the conclusion that the founder of the Rose-Cross Society was the man whose heraldic device was also the Rose and Cross.” (A.E. Waite, “The Real History of the Rosicrucians”)


“Christian Rosencreutz (spelled with a k only in the title), presumably Andreae’s own creation since the name, a symbol of the central idea of his Christian philosophy, does not appear anywhere before 1605. The rose-cross came from his family’s coat of arms, which derived from Luther’s. Andreae’s originality was in uniting the age-old symbols of the rose, the cross, and the wedding as a symbol of the union of the Lutheran reformation and Christian hermetism...
“All three Rosicrucian works are tied together through this imaginary hero Christian Rosencreutz, whose name brought to mind the shield of Luther and his own honored grandfather, Jacob Andreae. The creation of the name Christian Rosencreutz must be credited to Andreae; no one has discovered its use prior to 1605.(95) Since Rosencreutz was born in 1378 - as indicated in the Confessio and cryptographically in the Chymische Hochzeit - and his tomb was ‘discovered’ in 1604 after 120 years, he died just about the time of Luther’s birth in 1483 or 1484.(96) The year 1604 was fraught with chiliastic significance: ‘new stars’ had appeared in the constellations Serpentarius and Cygnus, mentioned specifically in the Fama, which Kepler had written about in De stella nova in pede Serpentarii (1606); a heavenly portent in the form of a fiery triangle was observed that was thought to appear every 800 years, having heralded Charlemagne and Christ before him; the third age predicted by Joachim of Fiore was expected; and it was the year Studion completed his millenarian prophecy. The Fama was thus situated auspiciously.” (“Johann Valentin Andreae’s utopian brotherhoods”)

“Johann Valentin Andreae is a Lutheran pastor and mystic, at Tubingen University. Andreae’s personal coat-of-arms, like Martin Luther’s includes the ROSE and CROSS motif.  Yet, according to Schuchard, ‘current scholarship suggests composite authorship by Andrae and his colleagues at Tubingen’.  Here we have an author who is very shrewd, he presents an appeasement (wedding), ie., a Marriage of Alchemy (Intelligentsia of Europe) with the new Protestantism of Europe for political acceptance of the Religious Brotherhood, just as was a similar case for brethren who formed the Grand Lodge of London and Westminster in 1717.
“Why most authors only refer to three manifestos I do not know.  The fourth (of 1617) being; 1617 Invitatio Fraternitatis Christi ad sacri amoris candidatos (1617/18).” (WHAT IS A “CHRISTIAN ROSENCREUTZ”? A Mythical Reality or The New World Alignment?)

“The learned Landino drew a horoscope for religion and argued from the conjunction of Jupiter and Saturn that on November 24, 1484, a rebirth of Christianity would commence.” - 308:81
  • Was the legend of “Christian Rosencreutz” an allegorical tale about the Protestant Reformation?

See: Is Christian Rosenkreutz the Protestant Reformation?

“In some way, however, there was a connection the Cathars, who were tied with the Bogomils and the older Manichaeans, or followers of Mani. It was from here at the close of the Cathar influence in the Albigensian Crusades that a young boy of the German nobel house of Germal was prepared for training in Persia when he was to come of age. The legend of C.R.C. that was the focus of the first Rosicrucian manifesto published in 1614 was an allegorical vehicle based upon his life and work. Geoffrey de St. Adhémar had also been originally from a town in the Albigensian lands of the Cathars. He later was tutored in the tradition, and co-founded the first Militae Evangelicae in 1089.” (The R+C Legacy: Dr. John Dee)
 
“In this [Memorial] Table stuck a great naile somewhat strong, so that when it was with force drawn out it took with it an indifferent big stone out of the thin wall or plaistering of the hidden door, and so unlooked for uncovered the door, whereat we did with joy and longing throw down the rest of the wall and cleared the door, upon which was written in great letters – Post CXX Annos Patebo, with the year of the Lord under it... For like as our door was after so many years wonderfully discovered, also there shall be opened a door to Europe (when the wall is removed) which already doth begin to appear, and with great desire is expected of many.” (Fama) 
 
“Post CXX Annos Patebo” – “At the end of 120 years I will disclose myself.”
  • Luther and the de Medici Popes may have collaborated to “precipitate a schism” in the Roman Catholic Church.

1512-17 - “Lateran Council, Fifth 1512-17, 18th ecumenical council of the Roman Catholic Church, convened by Pope Julius II and continued by his successor Leo X.  Julius called the council to counter an attempt begun (1510) by Louis XII of France to revive the conciliar theory (i.e., that a council has the supreme power even over the pope), of a hundred years before. . .and thus precipitate a new schism.”  (Columbia Encyclopedia) 124:1534

1517, October 31 (All Hallow’s Eve = Reformation Day) Martin Luther nailed his Ninety-Five Theses to door of Wittenberg Chapel.

“Medici . . .Italian family that directed the destinies of Florence from the 15th cent. until 1737.  Of obscure origin, they rose to immense wealth as merchants and bankers, became affiliated through marriage with the major houses of Europe, and, besides acquiring (1569) the title Grand Duke of Tuscany  produced three popes (Leo X, Clement XII and Leo XI) [, two queens of France (Catherine de Medici and Marie de Medici), and several cardinals of the Roman Catholic Church.” (Columbia Encyclopedia) - 124:1735

All Hallow’s Eve - According to Genesis 7:1, the Great Flood began on the 17th day of the 2nd month (Heshvan) of the Old Testament calendar, which is the end of October or beginning of November on the Gregorian calendar. This date falls precisely on All Hallow’s Eve which is the pagan celebration of the “Day of the Dead.” Halloween is the counterpart of the Druidic Feast of Samhain, which was held in honor of the “Lord of the Dead” (Satan) and ushered in the Druidic New Year. Halloween and the two days which follow, the Feasts of All Saints and All Souls, are ancient commemorations of the demonic race—the hybrid offspring of fallen angels—which God destroyed with the Great Flood (Genesis 6-7). 

  • Giovanni de’ Medici, as Pope Leo X, bankrupted the Vatican and inaugurated sale of indulgences to make up the deficit; this papal abuse provoked the Germans setting the stage for Martin Luther’s 99 Theses which launched the Reformation.

    “. . .the future Leo X (was) born Giovanni de’ Medici. . .(the) second son of Lorenzo the Magnificent. . . He was tonsured and ordained a priest at age 7, he was summoned from Florence at age 37 by the Conclave in Rome in 1513 to succeed the dead Julius as Leo X. . . He furthered the work of his predecessor, pushing the invading French almost completely out of Italy.  This allowed the pope to spend the bulk of his 7-year pontificate lavishing millions of ducats on the arts, legendary banquets and his grandiose building projects.  After years of delays Leo began work in earnest on the construction of a new St. Peter’s Basilica, which he intended to be the greatest church in Christendom.  The pope’s ears were deaf to the protests of his priests as he blessed the demolition of old St. Peter’s with all of its priceless early Christian art treasures. 
    “Bramante’s designs for the new St. Peter’s soon became Leo’s greatest money pit.  Julius’ treasury was emptied. . .
    “Leo had gained the pope’s crown through a solemn vow to discontinue Pope Julius’ use of usury and indulgences.  But the new basilica built in the Apostle’s name could not be finished unless he expanded the indulgence scheme beyond all previous excesses of Sixtus IV. . . 
    “Leo expected that volume rather than a high retail price for fewer indulgences would haul in a Calvary sized mountain of money, burn off the bills of his lavish life and projects in Rome.
    “What it did instead was incite the Protestant Reformation.
    “The Church authorities across the German states, could say, ran a syndicate over the sinful laity.  Taxes imposed by this papal Mafia of the German soul had already collected half the wealth in Germany.  One more indulgence fleecing from the pope broke the camel’s back of the Church’s credibility.  For centuries Christians had endured spiritual neglect from the popes of Rome until the climate was right for one Augustinian monk named Martin Luther to galvanize the resentment of  millions of average Christians into a spiritual rebellion. 
    “In 1517 Luther wrote a pamphlet on indulgences and other essays critical of papal abuses followed. . .
    “Three years later, in 1520, Leo X brushed Luther off with a condemnation of heresy, thinking that it would put the errant priest and his movement in its place.  Even Niccolo Machiavelli (1469-1527), one of the pope’s advisors, did not take Martin Luther’s cult seriously.” 388:144-46
  • In fact, there were four Medici popes, perhaps to insure that the Protestant Reformation continued as planned.

1513-21 – Pope Leo X (Giovanni de Medici, second son of Lorenzo the Magnificent) 388:144

1523-34 – Pope Clement VII (Jiulio de Medici, the bastard son of Giuliano de Medici and cousin Leo X who appointed him Archbishop of Florence in 1523) 388:149

1559-65 - Pope Pius IV (Giovanni Angelo Medici)

“B. 31 March, 1499, at Milan; elected 26 December, 1559; d. in Rome 9 Dec., 1565.  The Medici of Milan lived in humble circumstances and the proud Florentine house of the same name claimed no kindred with them until Cardinal Medici was seated on the papal throne. . . The mildness of Pius IV in dealing with suspects of heresy, so different from the rigour of his predecessor, made many suspect his own orthodoxy.” (Catholic Encyclopedia)

1605 April 1-28 - Leo XI (Alessandro Ottaviano de Medici) 388:183

See: Pope Chart
  • The Reformation effected a marriage of convenience between Rosicrucianism and Protestantism, which was influenced by Rosicrucian philosophy.

“...according to Schuchard, ‘current scholarship suggests composite authorship by Andrae and his colleagues at Tubingen’.  Here we have an author who is very shrewd, he presents an appeasement (wedding), ie., a Marriage of Alchemy (Intelligentsia of Europe) with the new Protestantism of Europe for political acceptance of the Religious Brotherhood...
“...THE OFFSPRING, of the Manifestos, was the Rosicrucian philosophy that influenced Protestant Europe for the next several centuries...
“Hence, may we say that ‘Rosicrucians’ were people who enjoyed the mystical and esoteric way of life which eventually led to the Church’s reform.  To overcome the Church’s label of Heresy they enveiled their thoughts within the science of Alchemy.  This concept (destruction of the total control of the Papacy) which began with Luther, included the 30-year War (1618-1648) and reached the public with the publication of the so-called ‘rosicrucian manifesto’, The FAMA.
“CRC was NEVER a person, rather it was an Intellectual Movement (of 100 years) which roughly spanned 1517 (when Luther nailed his Theses to the Church door) to 1614 (production of the Fama).” - “What is Christian Rosencreutz?“ (SRIA, Societas Rosicrucian in Anglia)  
  • The Lutheran Church today receives Freemasons into its membership.
1957 - The Lutheran Church fails to achieve unity at a meeting due to the opposition of one group of its members to membership of Lodges by members of the Church. (Freemasonry From Antiquity)

  • Lutheran apologist and Knight Templar, John Warwick Montgomery’s biography of Rosicrucian John Valentin Andrea misrepresented him as an orthodox Lutheran theologian.
“...Montgomery’s critical biography, Cross and Crucible (1972),...is driven by an image of Andreae as a pious, orthodox Lutheran theologian whose life was a seamless whole. Like others before him, Montgomery presumed that no other evidence, save Andreae’s unfortunate choice of the name Christian Rosencreutz for a persona in the Chymische Hochzeit, linked him to the manifestos. However, Edighoffer and Brecht, working independently, discovered evidence of Andreae’s involvement in several of the treatises, most notably Confessio fraternitatis.(6) In a commemorative work for his friend Tobias Hess, Andreae had gathered together thoughts and notes from Hess’s manuscripts as Theca gladii spiritus, sententias quasdem breves vereque philosophicas continens (Strasbourg, 1616), which contained enough citations from Andreae’s own work, such as De Christiani Cosmoxeni genitura, Judicium (Strasbourg, 1612, dedicated to Hess), to make clear that they had at the very least worked collaboratively.(7) Most importantly, it contains quotations from the Confessio and the Invitatio fraternitatis Christi, which was issued in two parts in 1617 and 1618. Andreae, who alone was responsible for these selections, can thus be clearly linked with two of the three major Rosicrucian tracts, Chymische Hochzeit and Confessio. Despite all the painstaking scholarship asserting the uniformity of the pious Andreae’s life, the truth is rather more complicated.(8)” (“Johann Valentin Andreae’s utopian brotherhoods”)


John Warwick Montgomery, member of the “Ordre des chevaliers du Saint-Sepulchres Byzantin (commandeur)” i.e., Commander of the Order of the Holy Sepulcher, the Greek-Orthodox / Byzantine Rite of the Knights Templar founded by Godfroi de Bouillon


  • “Ecumenism is promoted in a variety of ways for the fulfilment of the Order’s institutional aims, which include the unification of all faiths.
  • “The Ecclesiastical Authorities of the Order participate in international Congresses on Ecumenism and maintain contact with international bodies operating at all levels, for the affirmation of Ecumenism world wide.”

THE REFORMATION:

ROSICRUCIAN CONNECTIONS

PART 2



IGNATIUS OF LOYOLA
  • Ignatius of Loyola, founder of the Illuminati and Jesuit Order which led the Counter-Reformation, was a Marrano Jew of Spain.


“The Illuminati Order was not invented by Adam Weishaupt, but rather renewed and reformed. The first known Illuminati order (Alumbrado) was founded in 1492 by Spanish Jews, called ‘Marranos,’ who were also known as ‘crypto-Jews.’ With violent persecution in Spain and Portugal beginning in 1391, hundreds of thousands of Jews had been forced to convert to the faith of the Roman Catholic Church. Publicly they were now Roman Catholics, but secretly they practiced Judaism, including following the Talmud and the Cabala. The Marranos were able to teach their children secretly about Judaism, but in particular the Talmud and the Cabala, and this huge group of Jews has survived to this very day. After 1540 many Marranos opted to flee to England, Holland, France, the Ottoman empire (Turkey), Brazil and other places in South and Central America. The Marranos kept strong family ties and they became very wealthy and influential in the nations where they lived. But as is the custom with all Jewish people, it did not matter in what nation they lived, their loyalty was to themselves and Judaism.
“The following information is going to be a ‘shock’ to all Roman Catholics. In 1491 San Ignacio De Loyola was born in the Basque province of Guipuzcoa, Spain. His parents were Marranos and at the time of his birth the family was very wealthy. As a young man he became a member of the Jewish Illuminati Order in Spain. As a cover for his crypto Jewish activities, he became very active as a Roman Catholic. On May 20, 1521 Ignatius (as he was now called) was wounded in a battle, and became a semi-cripple. Unable to succeed in the military and political arena, he started a quest for holiness and eventually ended up in Paris where he studied for the priesthood. In 1539 he had moved to Rome where he founded the ‘Jesuit Order,’ which was to become the most vile, bloody and persecuting order in the Roman Catholic Church. In 1540, the current Pope Paul III approved the order. At Loyola’s death in 1556 there were more than 1000 members in the Jesuit order, located in a number of nations.
“Setting up the Jesuit order, Ignatius Loyola devised an elaborate spy system, so that no one in the order was safe. If there was any opposition, death would come swiftly. The Jesuit order not only became a destructive arm of the Roman Catholic Church; it also developed into a secret intelligence service. While the Popes relied more and more on the Jesuits, they were unaware that the hardcore leadership were Jewish, and that these Jews held membership in the Illuminati Order which despised and hated the Roman Catholic Church.
“In 1623 Marranos formed an order in France called ‘Guerients,’ which in 1722 was changed to an Illuminati Order.
How Satan Moved in the Centuries

“A baby boy was born on February 6, 1748, in Ingolstadt, a city in the German state of Bavaria, 192 years after the death of Ignatius Loyola. His parents were crypto Jews. The name of the boy was Joseph Johann Adam Weishaupt. The Father of Adam held a position of professor at the city university. Adam was educated in the Jesuit Order where he was exposed to the Jesuit organization and its political agenda. Here is a young Jew, who from early childhood learned that he had a secret allegiance to the Talmud and the Cabala, but outwardly he was a dedicated Roman Catholic.” (How the World Government Rules the Nations)

“Illuminati, I-lu-ml-na’ti (‘the illuminated’), the name given to themselves by an association of people who professed to have attained to a higher knowledge of God, and heavenly things, and a deeper insight into the spiritual world than the rest of mankind. They were represented by the Alombrados in Spain and the Guerients in France. In the last half of the 18th century a sect of mystics rose in Belgium which from its foundation 1 May 1776 at Ingolstadt, spread over a large portion of Catholic Germany. At first they called themselves ‘Perfectibilists.’ Their founder was Adam Weishaupt (q.v.), a professor of canon law at Ingolstadt.” (The Americana: A Universal Library, Vol. 11 )
  • Ignatius of Loyola was trained at the University of Paris, Montague College, which John Calvin attended during the same time.

“He made a pilgrimage to the Holy Land and then studied in Barcelona, Alcala, and, finally, at the University of Paris, where he received the Master of Arts in 1534. Still his fervor did not slacken. At Paris he was to meet companions who were like-minded in spiritual outlook and whose names would become well known in Jesuit annals: Francis Xavier (a Spanish Basque like Ignatius), Favre, Laynez, Salmeron, Rodriguez, Bobadilla. Together they would become ‘the Company’, the first Jesuits, defenders of the faith in heretical times.  (Defenders of the Faith in Word and Deed, C. P. Connor, p. 54)

“This hub of philosophic thought at the College of Montague trained not only John Calvin, but other important figures of the Catholic Reformation in that day.  It is interesting to note that the famous Catholic humanist, Desiderius Erasmus, studied at the College of Montague in 1495, as did Ignatius Loyola, founder of the Catholic monastic and Counter Reformation order, the Jesuits, in 1536. (Calvinism: Spiritual Fusion)
  • The Jesuit Order was similar to the Rosicrucian Order in its attachment to the Hermetic occult tradition.
"Yet of all the branches of the Roman Catholic Church it was the Jesuits who were most like the Rosicrucians.  The Renaissance esoteric influences behind the formation of the Jesuit Order have not yet been fully studied.  The Order made great use of the Hermetic tradition in appealing to Protestants and to the many other creeds which it encountered in its missionary work.  The Hermetic and occult philosophy of the Jesuits received a tremendous formulation in the work of Athanasius Kircher, whose vast work on Hermetic pseudo-Egyptology was published in 1652 and who constantly cites with profound reverence the supposed ancient Egyptian priest, Hermes Trismegestus ...
    "Through their common attachment to Hermetic tradition, the Jesuits and the 'Rosicrucians' were thus foes with a love-hate relationship through a kind of similarity. We have seen that in the furore the Jesuits tried to draw over Rosicrucian symbolism, suggesting that the two Orders were the same, and manufacturing similar emblematics. So the issues could become confused." (Frances Yates, The Rosicrucian Enlightenment, p. 230)


JOHN CALVIN

“We will argue in Chapter 10 that some of the principle architects of the Protestant Reformation, in particular John Calvin of France and John Knox of Scotland, were descendants of Sephardic Jews... We propose that the Reformation, beyond being a movement against Catholicism, should be seen as a movement toward Judaism.” (When Scotland Was Jewish, pp. 94, 200)
  • John Calvin studied at the University of Paris, Montague College, during the same time period as Ignatius of Loyola.
“Several able men taught this decade at Montaigu, although we cannot be sure that Calvin attended their courses. …we may mention the presence at Montaigu of the Scot John Mair (1469-1550). It would be a rather piquant thing if Calvin had been the student of John Mair, who counted Ignatius Loyola among his students. The first Jesuit and the most famous of the Reformers would have followed the same course, with an interval of some years. (Ignatius Loyola, born in 1491, was Calvin’s elder by eighteen years; he died in 1556, eight years before the Reformer.)  Unfortunately, no proof exists that Calvin received instruction from the Scot. The latter had long resided in Paris before returning to his distant country in 1531. He counted among his numerous students John Knox, the future Scottish Reformer. But whether or not he was directly influenced, Calvin repeated in his writings a certain number of themes Mair contributed to popularizing: emphasis on faith, predestination, stressing of the Word, and above the assimilation of logic and grammar. These themes are too precise for one to deny the possibility of an influence by John Mair on John Calvin’s thought, and too general for one to draw the least positive conclusion from them.” (Bernard Cottret, Calvin: A Biography, p. 20)
  • Evidence of Calvin's Jewish ethnicity and religion

JOHN CALVIN / CAUVIN (1509-1564)

“John (Jean) Calvin was born in 1509 in Picardy, France; the family name was perhaps actually Cauvin. John’s father, Gerard, was employed as an attorney by the Lord of Noyon. Of John’s youth we know only that he served the noble family of deMontmor and studied for the priesthood. In early adulthood, Calvin moved to Paris, where he became friends with the two sons of the French king’s physician. Given their surname and their father’s occupation, Nicholas and Michael Cop were likely of Crypto-Jewish descent. 7
Calvin’s father persuaded him to abandon training for an ecclesiastical career and instead pursue an education in the law. However, in 1529 Calvin decided instead to seek an education in the humanities under scholar Andrea Aciate 8 in Bourges, France. Calvin was joined there by a friend from Orleans, Melchior Wolmar. Wolmar instructed Calvin in Greek and later in Paris, Calvin became proficient in Hebrew, as well. From 1532 to 1534, Calvin experienced a religious epiphany, turning to Protestantism. Concurrently, his friend Nicolas Cop was elected rector of the University of Paris. Calvin helped prepare Cop’s inaugural address which was strongly Protestant in tone. As a result, Cop was ordered to appear before the Parisian Parliament, but fled instead to Basel, Switzerland – a Protestant stronghold.

“At the time, a war was in progress between Francis I and Charles V, so Calvin was forced to make his own way to Switzerland through Geneva. In Geneva, William Farel 9 (bearing a Sephardic surname), founder of the Reformed Church in Geneva, convinced Calvin to stay and help preach the new Protestant theology. Calvin obliged and set up several Protestant religious schools in the city.

“However, theology within the new Protestant movement was in flux; a diversity of theological positions was present even from the earliest days, perhaps due to the desire to overthrow the strict orthodoxy of the Catholic doctrine. Thus Calvin’s views were shared by some but not by all Reform theologian of the time period. Calvin next moved on to Strasbourg where he married a widow, Idelette de Burre, in 1540. He continued to preach, write and teach in Strasbourg, establishing himself as one of the prime movers of the new theology.

“From this capsule biography we learn that Calvin’s father was an attorney in Picardy, which contained at the time a flourishing Marrano colony. 10 Obviously his father was literate and well-educated; he was also an advisor to nobility – common traits of Crypto-Jews. Gerard Cauvin was clearly ambitious for his son, guiding his career with an eye toward social and economic advancement. He was not a force of Catholic religious fervor or conventional piety.

“We read also that John chose to learn both Greek and Hebrew, languages which would have permitted him to read the Old Testament (i.e. Torah) in its original form, rather than relying upon Christian translations into Latin. We perceive as well that he favored universal literacy, a Judaic value, that two of his closest friends had Sephardic surnames, and that he married a woman named Idelette de Bure, evidently of possible Sephardic descent. A surviving sketch of John Calvin shows him with leather head covering, full beard and dark features. While we do not presume to judge the sincerity or Christian orientation of his beliefs, we do hold that he was of Crypto-Jewish descent, that he moved in circles that included Marranos, and that his theology would naturally have been influenced by these ancestral and communal ties.” 11 (pp. 50, 200-201, 204)

7. [fn. 7 Cop, also rendered Cope, should probably be viewed as another one of those British surnames…based on Hebrew letters, in this case Kaf כ] / Sephardic surname: Cope, Copeland, Coppel
8. An Italo-Arabic surname.
9. A Sephardic French surname.
10. Sects highly monotheistic and consequently quite compatible, theologically, with Judaism.
11. Goris (1925) gives lists of Marranos arrested 1519-1570, some accused of Judaizing, others of Calvinism; one, Marcus Perez, was banished, and Alfonso Rubero fled to England in 1540 (pp. 651-654).

Used by Permission. Elizabeth Caldwell Hirschman & Donald N. Yates, When Scotland Was Jewish: DNA Evidence, Archeology, Analysis of Migrations, and Public and Family Records Show Twelfth Century Semitic Roots, 2007, McFarland & Co. Publishers.


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“A surviving sketch of John Calvin shows him with leather head covering, full beard and dark features. ...we do hold that he was of Crypto-Jewish descent, that he moved in circles that included Marranos, and that his theology would naturally have been influenced by these ancestral and communal ties.” (When Scotland Was Jewish, p. 204)
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  • Calvin only written testimony was not of his conversion to Jesus Christ but to King David and the Protestant Reformation.

“For A Ganoczy is justified in noting that for Calvin the idea of conversion was subordinated to the idea of vocation. One should also not fail to emphasize the importance of the conversion of Saint Paul in the body of Christian literature. Every conversion is, in its way, a road to Damascus. But why did Calvin not cite the Apostle Paul here? Why, moreover, contrary to the expectations of his readers, did he employ the figure of King David?” (Bernard Cottrett, Calvin: A Biography, p. 69. See: Young Calvin by Alexander Ganoczy)
“Now, if my readers derive any fruit and advantage from the labor which I have bestowed in writing these Commentaries, I would have them to understand that the small measure of experience which I have had by the conflicts with which the Lord has exercised me, has in no ordinary degree assisted me, not only in applying to present use whatever instruction could be gathered from these divine compositions, but also in more easily comprehending the design of each of the writers. And as David holds the principal place among them, it has greatly aided me in understanding more fully the complaints made by him of the internal afflictions which the Church had to sustain through those who gave themselves out to be her members, that I had suffered the same or similar things from the domestic enemies of the Church. For although I follow David at a great distance, and come far short of equaling him; or rather, although in aspiring slowly and with great difficulty to attain to the many virtues in which he excelled, I still feel myself tarnished with the contrary vices; yet if I have any things in common with him, I have no hesitation in comparing myself with him. In reading the instances of his faith, patience, fervor, zeal, and integrity, it has, as it ought, drawn from me unnumbered groans and sighs, that I am so far from approaching them; but it has, notwithstanding, been of very great advantage to me to behold in him as in a mirror, both the commencement of my calling, and the continued course of my function; so that I know the more assuredly, that whatever that most illustrious king and prophet suffered, was exhibited to me by God as an example for imitation. My condition, no doubt, is much inferior to his, and it is unnecessary for me to stay to show this. But as he was taken from the sheepfold, and elevated to the rank of supreme authority; so God having taken me from my originally obscure and humble condition, has reckoned me worthy of being invested with the honorable office of a preacher and minister of the gospel. When I was as yet a very little boy, my father had destined me for the study of theology. But afterwards when he considered that the legal profession commonly raised those who followed it to wealth this prospect induced him suddenly to change his purpose. Thus it came to pass, that I was withdrawn from the study of philosophy, and was put to the study of law. To this pursuit I endeavored faithfully to apply myself in obedience to the will of my father; but God, by the secret guidance of his providence, at length gave a different direction to my course. And first, since I was too obstinately devoted to the superstitions of Popery to be easily extricated from so profound an abyss of mire, God by a sudden conversion subdued and brought my mind to a teachable frame, which was more hardened in such matters than might have been expected from one at my early period of life. Having thus received some taste and knowledge of true godliness I was immediately inflamed with so intense a desire to make progress therein, that although I did not altogether leave off other studies, I yet pursued them with less ardor. I was quite surprised to find that before a year had elapsed, all who had any desire after purer doctrine were continually coming to me to learn, although I myself was as yet but a mere novice and tyro. Being of a disposition somewhat unpolished and bashful, which led me always to love the shade and retirement, I then began to seek some secluded corner where I might be withdrawn from the public view; but so far from being able to accomplish the object of my be desire, all my retreats were like public schools. In short, whilst my one great object was to live in seclusion without being known, God so led me about through different turnings and changes, that he never permitted me to rest in any place, until, in spite of my natural disposition, he brought me forth to public notice. Leaving my native country, France, I in fact retired into Germany, expressly for the purpose of being able there to enjoy in some obscure corner the repose which I had always desired, and which had been so long denied me. (John Calvin, Preface to the Psalms)
  • Calvin was not baptized as an adult and justified infant baptism as the continuation of God’s covenant of Jewish circumcision.
“…John Calvin…was unsound at the very foundation of the Christian faith. Calvin never gave a testimony of the new birth; rather he identified with his Catholic infant baptism. Note the following quotes from his Institutes: ‘At whatever time we are baptized, we are washed and purified once for the whole of life’ (Institutes, IV). ‘By baptism we are ingrafted into the body of Christ ... infants are to be baptized ... children of Christians, as they are immediately on their birth received by God as heirs of the covenant, are also to be admitted to baptism’ (Institutes, IV).” (FBIS, “The Calvinism Debate”)

“We have, therefore, a spiritual promise given to the fathers in circumcision, similar to that which is given to us in baptism, since it figured to them both the forgiveness of sins and the mortification of the flesh. Besides, as we have shown that Christ, in whom both of these reside, is the foundation of baptism, so must he also be the foundation of circumcision. For he is promised to Abraham, and in him all nations are blessed. To seal this grace, the sign of circumcision is added.
     4. The difference is in externals only
“There is now no difficulty in seeing wherein the two signs agree, and wherein they differ. The promise, in which we have shown that the power of the signs consists, is one in both, viz., the promise of the paternal favour of God, of forgiveness of sins, and eternal life. And the thing figured is one and the same, viz., regeneration. . . . Hence we may conclude, that every thing applicable to circumcision applies also to baptism, excepting always the difference in the visible ceremony. . .  For just as circumcision, which was a kind of badge to the Jews, assuring them that they were adopted as the people and family of God, was their first entrance into the Church, while they, in their turn, professed their allegiance to God, so now we are initiated by baptism, so as to be enrolled among his people, and at the same time swear unto his name. Hence it is incontrovertible, that baptism has been substituted for circumcision, and performs the same office.
     5. Infants are participants in the covenant
“Now, if we are to investigate whether or not baptism is justly given to infants, will we not say that the man trifles, or rather is delirious, who would stop short at the element of water, and the external observance, and not allow his mind to rise to the spiritual mystery? If reason is listened to, it will undoubtedly appear that baptism is properly administered to infants as a thing due to them. The Lord did not anciently bestow circumcision upon them without making them partakers of all the things signified by circumcision. He would have deluded his people with mere imposture, had he quieted them with fallacious symbols: the very idea is shocking. This distinctly declares, that the circumcision of the infant will be instead of a seal of the promise of the covenant. But if the covenant remains firm and fixed, it is no less applicable to the children of Christians in the present day, than to the children of the Jews under the Old Testament. Now, if they are partakers of the thing signified, how can they be denied the sign? If they obtain the reality, how can they be refused the figure? The external sign is so united in the sacrament with the word, that it cannot be separated from it; but if they can be separated, to which of the two shall we attach the greater value? Surely, when we see that the sign is subservient to the word, we shall say that it is subordinate, and assign it the inferior place. Since, then, the word of baptism is destined for infants why should we deny them the signs which is an appendage of the word? This one reason, could no other be furnished, would be amply sufficient to refute all gainsayers. The objection, that there was a fixed day for circumcision, is a mere quibble. We admit that we are not now, like the Jews, tied down to certain days; but when the Lord declares that though he prescribes no day, yet he is pleased that infants shall be formally admitted to his covenant, what more do we ask?
     6. Difference in the mode of confirmation only
“Scripture gives us a still clearer knowledge of the truth. For it is most evident that the covenant, which the Lord once made with Abraham (cf. Gen. 17:14), is not less applicable to Christians now than it was anciently to the Jewish people, and, therefore, that word has no less reference to Christians than to Jews. Unless, indeed, we imagine that Christ, by his advent, diminished or curtailed the grace of the Father - an idea not free from execrable blasphemy. Wherefore, both the children of the Jews, because, when made heirs of that covenant, they were separated from the heathen, were called a holy seed (Ezra 9:2; Isaiah 6:13), and for the same reason the children of Christians, or those who have only one believing parent, are called holy, and, by the testimony of the apostle, differ from the impure seed of idolaters (I Cor. 7:14). Then, since the Lord, immediately after the covenant was made with Abraham ordered it to be sealed, infants by an outward sacrament (Gen. 17:12), how can it be said that Christians are not to attest it in the present day, and seal it in their children?” (John Calvin, Institutes of the Christian Religion, Book IV, Chapter 16)
  • Calvinism’s 5-point T.U.L.I.P. was derived from Gnostic Judaism.
Total Depravity
Unconditional Election
Limited Atonement
Irresistible Grace
Perseverance of the Saints

“Those, therefore, whom God passes by the reprobates, and that for no other cause but because he is pleased to exclude them from the inheritance which he predestines to his children...
“The decree, I admit, is, dreadful; and yet it is impossible to deny that God foreknow what the end of man was to be before he made him, and foreknew, because he had so ordained by his decree. Should any one here inveigh against the prescience of God, he does it rashly and unadvisedly. For why, pray, should it be made a charge against the heavenly Judge, that he was not ignorant of what was to happen? Thus, if there is any just or plausible complaint, it must be directed against predestination. Nor ought it to seem absurd when I say, that God not only foresaw the fall of the first man, and in him the ruin of his posterity; but also at his own pleasure arranged it. For as it belongs to his wisdom to foreknow all future events, so it belongs to his power to rule and govern them by his hand.” (John Calvin, Institutes of the Christian Religion, III.xxiii.1, 7)

“‘Gnosis’ means knowledge. The Gnostic religion was based on the possession of this knowledge: knowledge of God and things divine, either through direct mystical experience, or through the possession of a secret body of doctrine which had been handed down to the initiates...
“...[T]here was a form of pagan Greek Gnosticism and a pre-Christian Jewish Gnosticism... The Gnosis, the knowledge which ensures salvation, is the realization by man that he contains a spark of God, and of the necessity of awakening  from the half-life he leads on earth...to a full consciousness of his divinity and of how it has been ensnared in matter. This awakening can lead to several reactions. In any case, the Gnostic is one of the elect...
“...two heresies in particular do show evidence of contact with the sources of the Secret Tradition. These are the heresy of the Cathars and that of the Free Spirit... The word ‘Cathar’ probably comes from the Greek ‘pure,’ [cf. Puritans] and the Cathar doctrines show the sect to have been Gnostic of the ascetic type... Strictly speaking it was not a heresy, but a rival religion; and as such it was ruthlessly wiped out...
“It is interesting to note that Calvin’s theory that those destined to salvation would ‘know’ of this and thus be numbered among the elect, is a fair approximation of Gnostic doctrine and had to some extent been anticipated by the heresy of the Free Spirit.” (James Webb, The Occult Underground, pp. 199, 207, 239)

“As to the Albigenses, their name derived from Albi, a town of the Languedoc, covered not one but many sects issued from Manicheism and Arianism, and counted also many Jews or judaised Christians. Under this appellation of Albigenses, historians, whether political or religious, have almost unanimously included the Cathares.” (Edith Starr Miller, Occult Theocrasy, pp. 163-164)

“The face (of Frederick V) is not one’s idea of a Calvinist face, but Calvinism, in the Palatinate, was the carrier of mystical traditions, of the Renaissance Hermetic-Cabalist tradition which had moved over to that side.  Frederick’s spiritual advisor was an ‘orientalist’; perhaps, like Rudolph II, he sought an esoteric way through the religious situation.” (Francis Yates, The Rosicrucian Enlightenment, p. 172)

 

    “What virtues and what vices brought upon the Jew this universal enmity? Why was he in turn equally maltreated and hated by the Alexandrians and the Romans, by the Persians and the Arabs, by the Turks and by the Christian nation? Because everywhere and up to the present day the Jew was an unsociable being.

    “Why was he unsociable? Because he was exclusive, and his exclusiveness was at the same time political and religious or in other words, he kept to his political, religious cult and his law...This faith in their predestination, in their election, enveloped in the Jews an immense pride; they came to look upon non-Jews with contempt and often hatred, when patriotic reasons were added to theological ones.” (L’AntisÇmitisme, (1894) Bernard Lazare; LÇon de Poncins, The Secret Powers Behind Revolution, (1929).

  • Graphical representation of the 5 Points of Calvinism is the Pentagram.












UNCONDITIONAL ELECTION

CALVINIST PENTAGRAM
"5 POINTS" OF CALVINISM

LIMITED ATONEMENT

IRRESISTIBLE GRACE

TOTAL
DEPRAVITY
PERSEVERANCE
OF THE SAINTS




Notice that the Reformed Theology website depicts “5 point” Calvinism as a triangle. An astute comment states the obvious: “I think that your design would be better represented by a pentagram instead of a triangle. It is after all five-points.”

  • John Calvin’s Jewish Interpretations of the Messianic Prophecies
“In The Judaizing Calvin, Lutheran theologian Aegidius Hunnius (1550–1603) analyzes the writings of John Calvin, the chief teacher of the Reformed Church—and documents a persistent pattern of interpretation in Calvin which undermines the fundamental teachings of the New Testament concerning Christ Jesus. Hunnius contends that Calvin was a ‘judaizing’ theologian—one who favored a Rabbinic Jewish interpretation of Old Testament prophecies—and that Calvin’s interpretations undermined the New Testament teachings concerning the Incarnation, the doctrine of the Trinity, and the death, resurrection and ascension of Jesus. Hunnius provides the reader with a passionate and substantial refutation of Calvin’s flawed interpretations, and upholds the apostolic understanding of the connection between Old Testament Messianic prophecy and the New Testament fulfillment of those prophecies.” (Paul A. Rydecki (Translator), James D. Heiser (Introduction)
“Aegidius Hunnius’ treatise would be an eye-opener for Christians who are under the influence of Calvinism, as well as those who wish to refute John Calvin’s writings with solid evidence from Scripture. Hunnius, a 16th century Lutheran theologian, exposed and powerfully refuted John Calvin's false exegesis of the Old Testament Messianic prophecies, which the Apostles, Church fathers, Christian apologists and pastors had used for 1500 years as Scriptural proof that Jesus was the promised Messiah. Almost single-handedly, John Calvin’s voluminous writings had managed to pull the rug out from under the Church by criticizing and rejecting the traditional and generally accepted understanding of the Messianic prophecies and promoting instead the interpretations of unbelieving Jewish rabbis who misapplied them to David or Solomon. Hunnius’ treatise presents, I believe, the most convincing evidence available that John Calvin was a Judaizing heretic who disingenuously undermined for future generations, not only the doctrine of the deity of Jesus Christ, but also of the Trinity. The power and scope of Hunnius’ treatise is most eloquently summarized in the full title:

“THE JUDAIZING CALVIN, that is, Jewish interpretations and corruptions by which John Calvin has, in detestable fashion, shamelessly corrupted the clearest passages and testimonies of the Holy Spirit regarding the glorious Trinity, the deity of Christ and of the Holy Spirit, and especially the prophecies of the Prophets regarding the coming Messiah — His birth, suffering, resurrection, ascension into heaven and session at the right hand of God.’” (Amazon Review)

  • Calvin was an ecumenist.
“Calvin...in a memorandum probably in December 1560...described the ‘Free and Universal Council’ that was needed ‘to put an end to the existing divisions in Christianity’.  It must be free with respect to place of meeting, personnel, and procedure, and bound only by Scripture.  Location should be central to the attending nations. This interesting document offers what is virtually an agenda for the Council, listing numerous points in dispute in the realms of doctrine, worship and polity.  Calvin’s council was to be a conference on Faith and Order -- with power.  The Pope was not excluded, but he must submit to the council’s decisions and swear to abide by them.  Calvin insists that while a national synod may undertake internal reform, only a genuinely universal council can allay the troubles of Christendom.” (Rouse, History of the Ecumenical Movement, pp. 33-34)

“Edinburgh 1910 gave the impulse which issued in the World Conference on Faith and Order (at Lausanne in 1927).” (Rouse, History of the Ecumenical Movement, p. 360)

“Now Martin Luther and John Calvin have all made it abundantly clear that they did not think of the church formation which they saw growing up in their lifetime as the last word.  On the contrary, they all thought in terms of the Church Catholic and prayed for therestoration of the full catholicity and unity of the church.”  (Harold E. Fey, History of the Ecumenical Movement, Vol. II, p. 123)

    “At the time of the massacre of the Waldensians by Francis I (1545), Calvin did his utmost to arouse German and Swiss protests to the French government and to bring relief to the survivors.  In a letter to Bullinger (24 May 1561) he praised the heroic zeal of young volunteers in ministering to their partially restored communities.
    “John Calvin’s outlook was ecumenical from the outset, but interest in Church unity was probably quickened by his contacts with Bucer and Strasburg (1538-41). He worked in close harmony with Bucer and formed a friendship with Melanchthon (Luther’s assistant), whom he met first at Frankfurt in 1539. He took a minor part with these men at the Colloquies of Worms, Hagenau and Ratisbon (1540-41). 
    “Calvin had already, during his first period in Geneva, sought a unification of the Swiss Protestants, and had criticized Bucer for his over-zealous insistence on the Wittenberg Concord when this was presented in Berne.”  (Rouse, History of the Ecumenical Movement, pp. 48-49)
  • Calvin enforced the Old Testament Law in Geneva, Switzerland.

“Calvin was vicious toward his enemies, acting more like a devouring wolf than a harmless sheep. Historian William Jones observed that ‘that most hateful feature of popery adhered to Calvin through life, the spirit of persecution.’ Note how he described his theological opponents: ‘...all that filth and villainy...mad dogs who vomit their filth against the majesty of God and want to pervert all religion. Must they be spared?’ (Oct. 16, 1555). He hated the Anabaptists and called them ‘henchmen of Satan.’ Four men who disagreed with him on who should be admitted to the Lord’s Supper were beheaded, quartered, and their body parts hung in strategic locations in Geneva as a warning to others. He burned Michael Servetus (for rejecting infant baptism and for denying Christ’s deity). Calvin wrote about Servetus, ‘One should not be content with simply killing such people, but should burn them cruelly.’” (FBIS, “The Calvinism Debate”)
  • Calvin’s 1st edition of the Institutes led to the charge of Arianism and his execution of Servetus’ launched the Unitarian movement.
“It must be remembered that the doctrine of the Trinity and the first edition of the Institutes’ paucity of reference to it, had, in 1537, earned Calvin a charge of Arianism by the Reformer Pierre Caroli. In 1554, the year following Servetus’ execution in Geneva for the religious crime of anti-Trinitarianism, Calvin produced the theological tract Defensio orthodoxae fidei, contra prodigiousos errores Michaelis Serveti Hispani, in which he attempted to demonstrate, after the fact, that the doctrine included the necessity of capital punishment for its proper defense. The great irony is that while Michael Servetus was read widely, he had no disciples. Without a doubt, his death inspired incalculably more heterodoxy than his life and writings.” (“Calvin on the Trinity,” Kurt Anders Richardson)

  • John Calvin was a crypto-Jew and an agent of the Prieuré de Sion.

“Contrary to general belief, Calvinism is of Jewish origin. It was deliberately conceived to split the adherents of the Christian religions and divide the people. Calvin’s real name was Cohen! When he went from Geneva to France to start preaching his doctrine he became known as Cauin. Then in England it became Calvin. History proves that there is hardly a revolutionary plot that wasn’t hatched in Switzerland; there is hardly a Jewish revolutionary leader who hasn’t changed his name.
“At B’nai B’rith celebrations held in Paris, France, in 1936 Cohen, Cauvin, or Calvin, whatever his name may have been, was enthusiastically acclaimed to have been of Jewish descent (The Catholic Gazette, February, 1936).
“‘As long as there remains among the Gentiles any moral conception of the social order, and until all faith, patriotism, and dignity are uprooted, our reign over the world shall not come...And the Gentiles, in their stupidity, have proved easier dupes than we expected them to be. One would expect more intelligence and more practical common sense, but they are no better than a herd of sheep. Let them graze in our fields till they become fat enough to be worthy of being immolated to our future King of the World...We have founded many secret associations, which all work for our purpose, under our orders and our direction. We have made it an honor, a great honor, for the Gentiles to join us in our organizations, which are, thanks to our gold, flourishing now more than ever. Yet it remains our secret that those Gentiles who betray their own and most precious interests, by joining us in our plot, should never know that those associations are of our creation, and that they serve our purpose.
“‘One of the many triumphs of our Freemasonry is that those Gentiles who become members of our Lodges, should never suspect that we are using them to build their own jails, upon whose terraces we shall erect the throne of our Universal King of the Jews; and should never know that we are commanding them to forge the chains of their own servility to our future King of the World...We have induced some of our children to join the Christian Body, with the explicit intimation that they should work in a still more efficient way for the disintegration of the Christian Church, by creating scandals within her. We have thus followed the advice of our Prince of the Jews, who so wisely said: ‘Let some of your children become cannons, so that they may destroy the Church.’ Unfortunately, not all among the ‘convert’ Jews have proved faithful to their mission. Many of them have even betrayed us! But, on the other hand, others have kept their promise and honored their word. Thus the counsel of our Elders has proved successful.
“‘We are the Fathers of all Revolutions, even of those which sometimes happen to turn against us. We are the supreme Masters of Peace and War. We can boast of being the Creators of the REFORMATION ! Calvin was one of our Children; he was of Jewishdescent, and was entrusted by Jewish authority and encouraged with Jewish finance to draft his scheme in the Reformation (which was to convince Christians it was alright to charge usury and other damnable heresies which are in violation of God’s Laws).
“‘Martin Luther yielded to the influence of his Jewish friends unknowingly, and again, by Jewish authority, and with Jewish finance, his plot against the Catholic Church met with success. But unfortunately he discovered the deception, and became a threat to us, so we disposed of him as we have so many others who dare to oppose us...Many countries, including the United States have already fallen for our scheming. But the Christian Church is still alive...We must destroy it without the least delay and without the slightest mercy. Most of the Press in the world is under our Control; let us therefore encourage in a still more violent way the hatred of the world against the Christian Church. Let us intensify our activities in poisoning the morality of the Gentiles. Let us spread the spirit of revolution in the minds of the people. They must be made to despise Patriotism and the love of their family, to consider their faith as a humbug, their obedience to their Christ as a degrading servility, so that they become deaf to the appeal of the Church and blind to her warnings against us. Let us, above all, make it impossible for Christians to be reunited, or for non-Christians to join the Church; otherwise the greatest obstruction to our domination will be strengthened and all our work undone. Our plot will be unveiled, the Gentiles will turn against us, in the spirit of revenge, and our domination over them will never be realized.
“’Let us remember that as long as there still remain active enemies of the Christian Church, we may hope to become Master of the World ...And let us remember always that the future Jewish King will never reign in the world before Christianity is overthrown...’”

Source: From a series of speeches at the B’nai B’rith Convention in Paris, published shortly afterwards in the London Catholic Gazette, February, 1936; Paris Le Reveil du Peuple published similar account a little later. (The Catholic Gazette, February, 1936)
JOHN KNOX
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“This  woodcarving of Presbyterian reformer John Knox (1512-1572) depicts him as having a full beard, covered head and Semitic facial features. We will propose that Knox was the son or grandson of Sephardic Jewish émigrés to Scotland. Courtesy of Scottish National Portrait Gallery.” (When Scotland Was Jewish, p. 8)
  • The Scottish reformers were Sephardic Jews who migrated from Spain.
“We propose that many, perhaps most, present-day Scots are descended from the same types of ancestors who produced these personages. Further, we suggest that their forbears were Mediterranean Jews from France, Spain and Portugal... As we shall show, Scotland was not, and is not, predominantly Celtic, nor is its ethnic history even known with accuracy.” (Ibid. p. 9)

“We also provide documentation suggesting that perhaps the majority of Scots people, especially those in the southwest and northeast of Scotland, are of Sephardic Jewish descent. And we argue that many of these same Scots today continue to practice a ‘Reform’ type of Judaism. It is called Presbyterianism.” (Ibid. p. 7)
  • The Protestant Reformation was a Judaizing movement.
“Curiously, few scholars have actively pursued this angle of investigation in exploring the origins of Protestantism. We suspect it is for the same reasons Scottish history is normally told as a monothematic battle for independence from the British ‘elephant’ that one popular writer finds himself ‘in bed with’ (Kennedy 1995) – told with such partisan zeal, in fact, that ‘Scots’ and ‘Scottish’ come to be defined only as a counterfoil to ‘British,’ eclipsing all other strains of nationality and culture that went into the making of modern Scotland. We propose that the Reformation, beyond being a movement against Catholicism, should be seen as a movement toward Judaism.” (Ibid. p. 200)
  • The mother of John Knox was a Sinclair of the Merovingian Jewish bloodline that will produce the Antichrist.
“John Knox was born sometime between 1505 and 1515 in or near Haddington, the county town of East Lothian. His father, William Knox, was a farmer. All that is known of his mother is that her maiden name was Sinclair and that she died when John Knox was a child.
“Knox knew that the queen regent [Mary of Guise, of Scotland] would ask for help from France. So he negotiated by letter under the assumed name John Sinclair with William Cecil, Elizabeth’s chief adviser, for secret negotiations, but he was forced to return to Scotland when he was recognized.” (Mason Shefa, Presbyterianism, pp. 61, 71)

“[William Knox’s] wife, John’s mother, was a Sinclair, a clan with a reputation for much pride of race.” (Geddes MacGregor, The Thundering Scot, 1957, p. 1)

  • John Knox married a member of the Merovingian Stewart bloodline.
“In 1564 Knox remarried at the age of 50 to Margaret Stewart, age 17, a member of the royal Stewart family.” (When Scotland Was Jewish, p. 203)

  • Like John Calvin, there is no record of John Knox’s conversion to Jesus Christ.
“Knox did not record when or how he was converted to the Protestant faith.” (Mason Shefa, Presbyterianism, p. 61)
  • More biographical evidence that John Knox was Jewish.
JOHN KNOX (1513/14? to 1572)

“Details of John Knox’s childhood and even his birth date are unknown. Historians believe he was born around 1513 or 1514 in Haddington, Scotland. It is known that Knox attended a university, but unknown whether it was St Andrews or the University of Glasgow.12 It appears unlikely that Knox graduated, choosing instead to take up the priesthood as a career around 1540. By the early 1540s he was serving as a theological lecturer and by 1545 had come under the influence of George Wishart, a Lutheran-oriented minister. In March 1546, Catholic Cardinal Beaton ordered Wishart burned at the stake for heresy and Scotland entered the bloody throes of the Reformation.

“The Cardinal himself was killed by an angry mob of Protestants, among them John Knox, who stormed his castle at St. Andrews. The Protestant radicals were soon defeated, however, and Knox was sent in chains to serve as a galley slave in France for 19 months. When pro-Protestant King Edward VI of England obtained his release, Knox made his way back to the Scottish borders, serving as a royal minister in Berwick and New Castle. Sickly Edward soon died, however, bringing the staunchly Catholic Mary Tudor (‘Bloody Mary’) to the throne of England. Knox fled to Europe, first to Frankfurt, Germany, and then on to Geneva, Switzerland, where he joined forces with John Calvin and also assisted in the translation of the Bible from Latin to English, resulting in the Geneva Bible. It was also in Geneva that Knox wrote the tract ‘Faithful Admonition’ (1554) which advocated the violent overthrow of ‘godless rulers’ by the populace. He became pastor of the English Reformed Church in Geneva (1556-1558) and subsequently published his tract ‘First Blast of the Trumpet against the Monstrous Regiment of Women,’ which attacked the policies and right to rule of Catholic monarchs Mary of Guise (Scotland) and Mary Tudor (England).

“In 1577, several Protestant Scottish noblemen, including James Stewart, the Earl of Moray (see chapter 1), signed a covenant declaring Protestantism the national religion of Scotland. Knox had been in correspondence with them and returned to Scotland at their request in May 1559. With Knox’s leadership, the Scottish Parliament declared itself a Protestant nation and adopted the ‘Scots Confession’; Catholicism was banned from Scotland.

“In 1560, a general assembly was held to assist the reformation of the Scottish church. By 1561, the ‘Book of Discipline’ was adopted by the Scottish Parliament, placing Calvinist Presbyterian structure at the center of church governance. In this treatise, Knox outlined a system of education and welfare covering the entire Scottish population that was to be financed by the sale of former Catholic properties. 13 Knox also redesigned the content of the worship service itself, determining that all rites and practices must be based in scripture.

“To go a little more deeply into Knox’s theology, let us have a look at the recent biography by Rosalind Marshall (2000). While Marshall never doubts that Knox was a whole-hearted Christian, she characterizes him as modeled largely after the Old Testament prophets. In her narrative, Knox emerges as a Biblical purist, much like the Jewish Karaites. He believed that the Bible was the word of God and that only the scriptures should serve as a religious guide. Among his favorite texts were the book of Daniel, Psalms (especially Psalm 6), Exodus and passages describing David and Moses. He was virulently anti-Catholic and anti-Spanish, viewing both Mary Stuart Queen of Scots and Queen Mary of England as ‘idolatrous harlots’ and ‘Jezebels.’ He advocated that ‘God should send a jehu to slay Mary Stuart.’ 14 He once threw a painting of the Virgin Mary into the river saying (p. 25), ‘Such an idol is accursed and therefore I will not touch it.’

“He railed against women as monarchs, especially Mary of England, stating that under her rule the English were ‘compelled to bow their necks under the yoke of Satan and of his proud mistress, pestilent Papists and proud Spaniards’ (Marshall 2000, p. 107). 15 His exhortations to his congregants were likewise rooted in the Old Testament (p. 145). For instance, he applied Psalm 80 (‘Turn us again, O Lord God of Hosts, cause thy face to shine and we shall be saved’) to current events, equating his present congregation to the ancient Israelites.

“Knox also urged the adoption of Mosaic law as the governing rule of Scotland. Under it, ‘certain crimes [including] murder, blasphemy, adultery, perjury and idolatry’ (Marshall 2000, p. 67) would be punishable by death. He further proposed that Scotland create a universal system of education so that every individual in the population would be literate and able to read the scriptures; he also envisaged a universal charity system to care for the indigent, ill and disabled. All three of these concepts are rooted in Judaic tradition, not in Christianity. Knox described the resulting society as on in which events on Earth would mirror those in Heaven – a metaphor which Marshall attributes to St. Augustine, but which could just as easily, and more immediately, be derived from the Cabalistic tradition in France. In Knox’s view, Scotland was ‘a new Israel dedicated to upholding God’s law’ (Smout 1969).

“By 1656 the Scottish Parliament had institutionalized Sabbatarianism, ‘forbidding anyone to frequent taverns, dance, hear profane music, wash, brew ale or bake bread, profanely walk or travel or do any other worldly business’ on the Sabbath (Smout, p. 79). Also forbidden on the Sabbath were ‘carrying in water or casting out ashes,’ a provision that had been in effect in Aberdeen as early as 1603, according to Smout (p. 79). These restrictions echo in remarkable detail the Jewish mitzvoth regarding the keeping of the Sabbath (Gitlitz 2003, pp. 317-354).

“Knox also developed very detailed guidelines for the religious training of ministers. ‘Trainee ministers would study not only theology, but Hebrew, mathematics, Physics, economics, ethics and moral philosophy’ (Marshall 2000, p. 153), a curriculum that appears to be patterned more on the Islamic and Jewish ideals emanating from Spain and southern France than on any prior Christian education scheme.

“Knox advocated that every household have its members instructed in the principles of the Reform religion, so they could sing the psalms at Sabbath services and hold household prayer services morning and evening in their homes (Marshall 2000, p. 153) Both parents were to ‘instruct their children in God’s law’ (p. 29); highly reminiscent of the familial worship practices of Orthodox Jews. Virtually the only exceptions to the Judaic nature of his religious ideology were the absence of dietary rules, or kashrut (for instance, a prohibition of pork); and the requirement that males be circumcised.

“Examining Knox’s family and friends helps shed some additional light on his thinking and sympathies. Among his most ardent supporters was Thomas Lever, formerly master of St. Johns College in Cambridge and later a Protestant minister living in Zurich. Lever is a surname of Semitic origin. Descendants of this same family afterwards immigrated to the American colonies and established the Lever Brothers Corporation; they were practicing Jews. Also among the early Protestants in Frankfurt , Germany, with one of the largest Jewish communities in Europe, were Thomas Parry (a common Sephardic surname) and John Foxe (=Fuchs, an Ashkenazic surname). When Knox returned to Scotland, he lodged in the house of a ‘well-known Protestant merchant, James Syme’ (Marshall 2000, p. 89), and had for his assistant another Scot, James Barron (both, of course, are Sephardic surnames).

“In 1652, Knox performed the wedding ceremony uniting Lord James Stewart and Lady Agnes Keith, a former a man who was self-consciously of Jewish descent and the latter a woman from an Aberdonian family that we have suggested was also of Jewish origin. Knox himself had married Marjorie Bowes (the surname Bovée is French Jewish), and the couple named their two children Nathaniel and Eleazer, Old Testament Hebrew names uncommon at the time. When Marjorie died in 1560, she gave her sons their blessing, ‘praying that they would always be as true worshippers of God as any that ever sprang out of Abraham’s loins’ (Marshall 2000, p. 155) – a strange injunction for a Christian mother.

“In 1564 Knox remarried at the age of 50 to Margaret Stewart, age 17, a member of the royal Stewart family. Of course, because of its linking of a noblewoman with a commoner (especially one who had presided over Catholic Mary Stewart’s downfall), and because of the pairing of a young woman with an elderly man, this marriage makes little sense – unless it is viewed from a Judaic perspective. As Marshall (2000, p. 1999) explains, Knox was the ‘leading minister’ in Scotland at the time. If we recognize Knox as the Head Rabbi, then his marriage to a woman of the ruling house, and of Davidic descent, makes eminent sense. 16.

“So, can we prove that either John Calvin or John Knox were of Marrano descent? No. But we can sum up our case by pointing to the preponderance of the evidence, which suggests that their ancestors were Jewish and that they, themselves, were aware of this. If we are correct in this inference, then perhaps the ultimate irony is that the Spanish Inquisition – intended to crush Judaism and send Spain’s Sephardim into ignominious exile – actually had the opposite effect. The displaced Jews, like so many tiny floating seed from a milkweed pod, landed on fertile ground in Holland, France, Scotland, Germany, Switzerland, and England, where they grew into the Protestant Reformation.” (When Scotland Was Jewish, pp. 50, 201-204)

12. Howie states that Knox was sent to St. Andrews to study under John Mair or Major, and M’Gavin in his note attempts to reconcile this fact with a record at Glasgow of 1520.
13. We have seen above how consistent this vision is to the Jewish ideal of Zedakah.
14. Compare the description of Marrano attitudes toward Mary in Gitlitz (2002), pp. 142-144. Often couched in mock theological arguments or told in the style of ribald miracle stories, this Marrano trait might be termed “Marioclasm,” the angry ridicule of Mariology and all Catholic superstition connected with it.
15. In the absence of Marrano ancestry, Knox’s antipathy toward Spain is virtually inexplicable. No histories of his life mention his traveling to Spain or even actually known any Spaniards. Thus there do not seem to be any negative personal experiences to account for his hatred of Spain.
16. With Margaret, Knox had three daughters, Martha, Margaret and Elizabeth; again, all Biblical names. Martha married Alexander Fairlie/Fairleigh; Margaret married Alexander Fairlie/Fairleigh; Margaret married Zachary (du) Pont; and Elizabeth married John Welsh.

Used by Permission. Elizabeth Caldwell Hirschman & Donald N. Yates, When Scotland Was Jewish: DNA Evidence, Archeology, Analysis of Migrations, and Public and Family Records Show Twelfth Century Semitic Roots, 2007, McFarland & Co. Publishers.
  • A review of When Scotland Was Jewish noted the extreme brutality of the Reformation in Scotland under John Knox.
“Well this does explain the extreme brutality of the Scottish Presbyterian reformation. I was just recently reading two different eye witness accounts that both said it was worse than the persecution by the early Romans. Another account called the Scottish reformation a revolution rather than a reformation. I know for a fact those that signed the Declaration of Arbroath were clearly not Scots just by what they wrote in the document. John Knox’s mother was a Sinclair. I guess that’s why Rosslyn Chapel wasn’t touched when Knox’s Presbyterian mob was destroying statues and burning churches throughout Scotland. Rosslyn Chapel built by a Sinclair before the reformation houses a statue of the fallen angel Lucifer, the Green Man from pagan religions plus Islamic and Judaic symbols. And they try to pass it off as a Christian chapel. Being just outside of Edinburgh I guess Knox must have missed it. Not. During the ethnic cleansing of the Highland Clearances Knox was counting the commercial benefits of a stolen country. If people with Highland descent from around the world knew the full truth about that period in Scottish history they would demand a formal apology from what is left of the Presbyterian church. But then with what Hirschman and Yates have to say possibly the formal apology should be coming from a different group.” (LDS & The Sephardic Connection: Seeding the Protestant Reformation) 
THE REFORMATION:

ROSICRUCIAN CONNECTIONS

PART 3


ROSICRUCIANS & PROTESTANTS TOGETHER

  • The Rosicrucians infiltrated the Protestant Reformation and labeled their movement “Evangelical,” after the medieval heresy of the “Eternal Evangel.”
“In some way...there was a connection the Cathars, who were tied with the Bogomils and the older Manichaeans, or followers of Mani. It was from here at the close of the Cathar influence in the Albigensian Crusades that a young boy of the German nobel house of Germel was prepared for training in Persia when he was to come of age. The legend of C.R.C. [Christian Rosencreutz] that was the focus of the first Rosicrucian manifesto published in 1614 was an allegorical vehicle based upon his life and work. Geoffrey de St. Adhémar had also been originally from a town in the Albigensian lands of the Cathars. He later was tutored in the tradition, and co-founded the first Militae Evangelicae in 1089.” (Rosicrucian Library)

“A Society allied to the Rosicrucians and incorporating much of their philosophy was founded at Lunenberg in 1571, under the name Militia Crucifera Evangelica. The MSS of this Society refers to the Rose and Cross. This organization cooperated with another in Holland, known as the ‘Friends of the Cross.’” - “Christian Rosencreutz” (S.R.I.A.)

“...it was only with Schelling that the medieval heresy of the Eternal Evangel reappeared. When in 1831 he began to deliver his famous lectures on The Philosophy of Revelation in Munich, he felt himself to be invested with a great mission to announce the universal religion to come, the Church of St John... It has been said that ‘Many a listener...had the impression that he was watching the rise of new stage of consciousness and the birth of a new religion.’... Like others, Schelling saw St John as the apostle of the future in concord with Moses, Elijah, and John the Baptist in the Old Dispensation, he placed Peter, Paul, and John in the New, representing the three stages in the Christian Church. Peter was the Apostle of the Father, Paul of the Son, while John was the Apostle of the Spirit who was leading mankind into the full truth of the future. The first stage was that of Catholicism, the second of Protestantism, but the third will be the perfect religion of mankind.” - 256:62  

See: Heeding Bible Prophecy: New Scripture: New Gospel

  • Protestantism was infested with Rosicrucians by the 17th century.
    “. . . the Fraternity (of the Rosy Cross) has taken on a new significance through the finding of the vault in which Brother Rosencreutz is buried.  The door into this vault was miraculously discovered, and it typifies the opening of a door in Europe which is greatly desired by many. 
    “The description of this vault is a central feature of the Rosencreutz legend. . . . The tomb of Rosencreutz was under the altar in the vault. . .
    “The discovery of the vault is the signal for the general reformation; it is the dawn preceding a sunrise. ‘We know. . . that there will now be a general reformation, both of divine and human things, according to our desire and the expectation of others; for it is fitting that before the rising of the Sun there should break forth Aurora, or some clearness or divine light, in the sky.’ The date at which the vault was discovered is indirectly indicated as 1604.
    “This very peculiar document, the Fama Fraternitatis, thus seems to recount, through the allegory of the vault, the discovery of a new, or rather new-old, philosophy, primarily alchemical and related to medicine and healing, but also concerned with number and geometry and with the production of mechanical marvels.  It represents, not only an advancement of learning, but above all an illumination of a religious and spiritual nature. This new philosophy is about to be revealed to the world and will bring about a general reformation.  The mythical agents of its spread are the R. C. Brothers.  These are said to be reformed German Christians, devoutly evangelical.  Their religious faith seems closely connected with their alchemical philosophy, which has nothing to do with ‘ungodly and accursed gold making’, for the riches which Father Rosencreutz offers are spiritual; ‘he doth not rejoice that he can make gold but is glad that he seeth the Heavens open, and the angels of God ascending and descending, and his name written in the Book of Life.’” 46:45-6

    “Apart from (Johann Valentin) Andreae. . .there are two writers who are generally recognized as the chief exponents of Rosicrucian philosophy.  These are Robert Fludd and Michael Maier.  Though both Fludd and Maier denied that they were Rosicrucians, they both spoke with interest and approval of the Rosicrucian manifestos, and their philosophies are, roughly speaking, in line with the attitudes expressed in the manifestos. But the modes of thought which are veiled in the fictions of the Fama, Confessio, and Wedding are developed by Fludd and Maier into whole libraries of weighty books which were published in the years following the appearance of those three exciting works...
    “It is thus with a sense of satisfaction, as of a confirmation from another quarter of the correctness of the historical line of approach followed in the preceding chapters, that one notes that the major works of Fludd and Maier were published in the Palatinate during the reign of Frederick V. . . Maier was a Lutheran. . .” 46:70, 73

“Fludd. . .approves the manifestos.  The Brothers, he maintains, are true Christians.  They are not wickedly magical or seditious.  They would not have trumpeted their message aloud had they been wicked people.  Like Lutherans and Calvinists they are against the Pope but are not therefore heretical.  Perhaps these Brothers are truly illuminated by God. . .” 46:75
   
    “When later defending himself from the charge made against him in England that he had had his books printed ‘beyond the seas’ because the magic in them forbade their publication in England, Fludd quotes a letter from a German scholar stating that the printer (that is De Bry) had shown his volume before printing to learned men, including some Jesuits, who had all admired it and recommended publication, though the Jesuits disapproved of his sections on geomancy and wished them omitted.  They were, however, evidently not omitted.  Fludd is convinced that his volumes are not distasteful to the Calvinists, amongst whom his printer lives, nor to the Lutherans ‘which are his bordering neighbours’, nor even to the Papists, who have approved them, but he ignores the fact that, according to himself, the Jesuits had not wholly approved.
    “The first of Fludd’s Oppenheim volumes, the ‘History of the Macrocosm’ of 1617, is dedicated to James I, a most impressive dedication in which James is saluted as ‘Ter Maximus’, the epithet sacred to Hermes Trismegestus, and as the most potent and wise prince in the world.  The significance of this dedication stands out now that we more fully understand the significance of the publication of Fludd’s books at Oppenheim. Fludd and his Palatinate publisher were assuming the interest of James in a work published in his son-in-law’s dominions.  They were drawing this most potent prince into their philosophy, assigning to him a Hermetic role.  If this book circulated much in Germany, or in Bohemia, it would have confirmed their impression, or illusion, that thought movements in thePalatinate had the approval of James.
    “We can also now begin to see the situation more clearly from James’s point of view.  His son-in-law, and that son-in-law’s advisers and friends, were not only trying to involve James in a political line of action of which he disapproved--the activist polity which was leading towards the Bohemian enterprise. They were also trying to involve him in a philosophy of which he disapproved.  James was desperately afraid of anything magic; this was his most deep-seated neurosis.  He had disapproved, of (John) Dee, would not receive him, and relegated him to a kind of banishment.  And now, in his son-in-law’s domains, there is published an immense work on the Dee type of Hermetic philosophy, dedicated to him, and attempting by that dedication to draw him into that point of view, or to give the impression that he is favourable to it. . .” 46:77-78

“Maier, (was) a devout Lutheran Christian (Fludd was a devout Anglican). . .  Whatever else they may represent, Fludd and Maier are most certainly Hermetic philosophers, representing a kind of Hermetic Renaissance at a time when the original Hermetic impulses of the earlier Renaissance were waning in some quarters.”  46:82

“Maier may have been influenced by a (Giordano) Bruno tradition as well as by the Dee tradition.  We know that Bruno claimed to have founded a sect of ‘Giordanisti’ among the Lutherans. (See Giordano Bruno and the Hermetic Tradition, pp. 312-13) Maier was a Lutheran; his intensively Hermetic religious movement might therefore have included some Bruno influence, might be an attempt at the Hermetic reform of religion, the infusion of greater life into religion through the Hermetic influences, such as Bruno had so passionately advocated.  On the other hand the strongly alchemical aspect of Maier’s movement points to Dee as the major influence.  Perhaps in the Palatinate type of Hermetic reform, currents descending from the Dee type of Hermetic tradition mingle with a Bruno type.” 46:85

“Maier is activated by a very strong religious Hermetic impulse, as strong, in its way, as that which had moved Giordano Bruno in the late sixteenth century, though combined in Maier with Lutheran piety---the sort of combination one might expect if Bruno’s influence took root in Lutheran circles in Germany.” 46:88

    “The criticism of the R. C. Brothers. . .rests on the following points.  It is suspected that their activities may be subversive of established government;. . . There is a frequently made general accusation of magical practices. (ff. Defenders maintain that their magic is good and godly.) Finally--and this is one of the most important points--their enemies complain that the religious position of the R. C. Brothers is not clear.  Some call them Lutherans, some Calvinists, and some Socinians or Deists.  They are even suspected of beingJesuits.
    “This is suggestive of what may have been one of the most important aspects of the Rosicrucian movement, that it could include different religious denominations.  As we have seen, Fludd claimed that his work found favour with truly religious persons of all denominations. Fludd was a devout Anglican, friend of Anglican bishops; so was Elizabeth Stuart, the wife of the Elector Palatine.  The Elector was a devout Calvinist, as was Christian of Anhalt, his chief adviser.  Maier was a devout Lutheran, as was also Andreae and many of the other Rosicrucian writers.  The common denominator which would draw all of them together would be the macro-microcosmic musical philosophy, the mystical alchemy, of which Fludd and Meier were the two chief exponents. . .” 46:97-98

“The R. C. movement collapsed when the Palatinate movement collapsed, when those inspiring vistas opened up behind the Elector Palatine and his brilliant alliances failed utterly with the flight of the King and Queen of Bohemia from Prague after the Battle of White Mountain, when it was realized that neither the King of Great Britain nor their German Protestant allies would help them, when the Hapsburg troops moved into the Palatinate and the Thirty Years War began its dreadful course.” 46:100

“Giordano Bruno as he wandered through Europe had preached an approaching general reformation of the world, based on return to the ‘Egyptian’ religion taught in the Hermetic treatises, a religion which was to transcend religious differences through love and magic, which was to be based on a new vision of nature achieved through Hermetic contemplative exercises.  He had preached this religion, enveloped in mythological forms, in France, England, and Germany.  According to himself, he had formed a sect in Germany, called the ‘Giordanisti’, which had much influence among the Lutherans.” 46:136

   “Johann Amos Komensky, or Comenius, born in 1592, was six years younger than Johann Valentin Andreae, whose works and outlook influenced him enormously.  Comenius was one of the Bohemian Brethren, the mystical branch of the oldest reformation tradition in Europe, that stemming from John Huss.  Comenius and Andreae had much in common. Both were devout, reformed clerics; both were interested in new intellectual movements which they grafted on to their native piety, the German Lutheran tradition in one case, in the other, the Hussite tradition.
    “Comenius received his first schooling in his native Moravia and afterwards attended the Calvinist university of Herborn, in Nassau. In the spring of 1613, Comenius left Herborn and made fro Heidelberg to continue his studies at the university. . .
    “Comenius was attending the lectures of the Heidelberg professor David Paraeus . . .(who) was interested in uniting Lutherans and Calvinists; both he and the other professors who lectured to Comenius were closely associated with the Elector Frederick. 46:156

“The face (of Frederick V) is not one’s idea of a Calvinist face, but Calvinism, in the Palatinate, was the carrier of mystical traditions, of the Renaissance Hermetic-Cabalist tradition which had moved over to that side.  Frederick’s spiritual advisor was an ‘orientalist’; perhaps, like Rudolph II, he sought an esoteric way through the religious situation.” 46:172
THE ROSICRUCIAN ENLIGHTENMENT
  • The Rosicrucians planned another Reformation which would come through Evangelical Christianity.
    “(Francis) Bacon died in 1626. In 1627 there was published from his papers an unfinished and undated work in which he set forth his Utopia, his dream of an ideal religious and scientific society.  It takes the form of an allegory, about the discovery by storm-tossed mariners of a new land, the New Atlantis.  The inhabitants of the New Atlantis had built there the perfect society, though remaining entirely unknown to the rest of the world.  They were Christians; Christianity had been brought to them in early times, an evangelical Christianity which emphasized brotherly love.  They were also in an advanced state of scientific knowledge.  In their great college, called Salomon’s House, an order of priest-scientists pursued researches in all the arts and sciences, the results of which they knew how to apply for the benefit of men.
    “...The religion of the New Atlantis has much in common with that of the Rosicrucian manifestos.  It is intensely Christian in spirit, though not doctrinal, interpreting the Christian spirit in terms of practical benevolence, like the R. C. Brothers. It is profoundly influenced by Hebraic-Christian mysticism, as in Christian Cabala.  The inhabitants of New Atlantis respect the Jews; they call their college after Solomon and seek for God in nature.”  46:125-9

“We need a reconstruction of our theology on the basis, not of God’s sovereignty, but of God’s holy love to all mankind, which he has made in his own image, and redeemed with the blood of his own son. Every age must produce its own theology.” - 208:476-7

“. . .a message which is closely parallel to that of the Fama, the need for a new reformation since former attempts at reformation have failed, for a movement which should emphasized Christian love and charity as its main inspiration. . .” - 46:135

“The Rosicrucian manifesto may now take on a somewhat wider meaning.  It calls for a general reformation because other reformations have failed.  The Protestant Reformation is losing strength and is divided.  The Catholic Counter-Reformation has taken a wrong turning.  A new general reformation of the whole wide world is called for, and this third reformation is to find its strength in Evangelical Christianity with its emphasis on brotherly love, in the esoteric Hermetic-Cabalist tradition, and in an accompanying turning towards the works of God in nature in a scientific spirit of exploration, using science or magic, magical science or scientific magic, in the service of man.” - 46:139

“At some time around 1617. . . (Johann Valentin Andreae) urged the formation of ‘Christian Unions’, or ‘Christian Societies’.  These societies or unions were to be inspired by aims very similar to those expressed in the Rosicrucian manifestos.  They were to give expression to a renewal in religion, or a new reformation, to encourage by precept and example the spread of Christian charity and brotherly love, and to engage earnestly in intellectual and scientific activities for the good of mankind.” 46:140

“Andreae’s most important work, the description of the ideal or utopian city of Christianopolis. . .begins by deploring the oppression of the church of Christ by Antichrist, which has aroused the determination to restore light and dispel darkness.  Luther’s reformation is now to be succeeded by a new reformation.  The drama of Luther’s days ‘may be played out in our own day’, for ‘the light of a purer religion has dawned on us.’ Men of fervent spirit. . .have called for a time of meditation and spiritual renewal and for thespread of a new outpouring of the Christian spirit in these times.” 46:145

“The intense Christian piety of Dee-inspired Christianopolis would perhaps be nearer to Hartlib’s strong evangelical pietism and mysticism than Bacon’s cooler temperament.” -  46:181
THE PURITAN PROTECTORATE (1653-1658)
  • The term “Puritan” comes from the same root word as the heretical “Cathari” who believed themselves to be “pure”.
“The word ‘Cathar’ probably comes from the Greek ‘pure,’ and the Cathar doctrines show the sect to have been Gnostic of the ascetic type. They believed that the world had been created by an evil being—that there were a series of spheres of being between God and the material world-that procreation was evil because it introduced another spark of the divine into matter. These are familiar tenets. In the Languedoc the Cathars flourished, until in 1207 Pope Innocent III solicited help from the magnates of the North to crush the dangerous heresy. Strictly speaking it was not a heresy, but a rival religion; and as such it was ruthlessly wiped out.” (Webb 207)
  • Oliver Cromwell, the Puritan “Lord Protector” of England, Scotland and Ireland, was financed by Jewish elites.

“When King Charles I was brought into disagreement with his Parliament a Jewish Money-Baron in Holland named Manasseh Ben Israel had his agents contact Oliver Cromwell. They offered him large sums of money if he would carry out their plan to overthrow the British Throne. Manasseh Ben Israel, and other German and French money-lenders financed Cromwell. Fernandez Carvajal of Portugal, often referred to in history as ‘The Great Jew,’ became Cromwell’s Chief Military Contractor. He re-organized the Round Heads into a model army. He provided them with the best arms and equipment money could buy. Once the conspiracy was under way, hundreds of trained revolutionaries were smuggled into England and were absorbed into the Jewish Underground. The same thing is going on in America today.
“The head of the Jewish underground in England at that time was a Jew named De Souze. The Great Jew, Fernandez Carvajal, had used his influence to have De Souze appointed Portuguese Ambassador. It was in his house, protected by diplomatic immunity, that the leaders of the Jewish revolutionary underground remained hidden and worked out their plots and intrigue.
“Once the revolution had been decided upon, the Jewish plotters introduced Calvinism into England to split Church and State, and divide the people.” (Chronology of The International Conspiracy)
  • Parliament severed negotiations with King Charles I on January 17, the day on which the Prieuré de Sion elects Grand Masters.
January 17, 1648 - “England’s Long Parliament passes the Vote of No Address, breaking off negotiations with King Charles I and thereby setting the scene for the second phase of the English Civil War.” - Wikipedia

  • Under Cromwell, Parliament took control of the English monarchy and eliminated witch trials.
    “And amongst the earnest enthusiasts for the model society, and its vast possibilities for expansion, was Samuel Hartlib. ...it was the Andraean combination of evangelical piety with science, and the utilitarian application of science, which inspired Hartlib’s untiring efforts.
    “And with Hartlib, and his friends and helpers John Dury and John Amos Comenius, the movement returned to England, for it was in Parliamentarian England [Cromwell/Puritan], which had returned to the old Elizabethan role of champion of ProtestantEurope, that Hartlib saw the best chance of establishing the new reformation.  As the R. C. Fraternity had represented hopes raised by the English alliance, through the Elector Palatine’s English marriage, so, when those hopes failed, it was towards an England restored to its Elizabethan role that Hartlib and his friends turned for support for their ideals of universal reformation, their continuation of the Rosicrucian dream under other names.” 46:155

    “Those in England, and they were many, who were dissatisfied with the non-Parliamentarian and anti-Puritan, or even potentially Papist, policies of James I and Charles I, looked with longing towards that Protestant royal family at The Hague which represented a possible succession to the throne...
    “Elizabeth was not only popular with loyal monarchists of Protestant sympathy; she was also popular with Parliamentarians.  The Parliaments under James and Charles had always been sympathetic to her and when Parliament overthrew the monarchy, Parliamentarians still continued to feel respect for Elizabeth of Bohemia.  In fact, it may be asked whether if she had succeeded to the throne there might never have been a revolution.  Parliamentarians, and Oliver Cromwell himself, did not really object to monarchy as such.  Oliver thought that monarchy of the Elizabethan type was the best form of government.  The objection was to monarchs who tried to rule without Parliament and whose foreign policy was not directed towards the support of the Protestant cause inEurope.  Elizabeth Stuart was free from these objections to her royal relatives.  In fact, she and her husband really represented the kind of foreign policy which Parliamentarians would have wished James and Charles to follow.  It is thus not surprising that the revolutionary Parliament recognized the right of the Queen of Bohemia to its support.  She had received a pension from Charles I which Parliament continued.  From her court at The Hague, Elizabeth was thus in a position of being able to follow vicissitudes in Englandwithout entirely losing touch with either side.  Though she remained absolutely firm in her sympathy for her brother Charles, and was horrified by his death, there were some aspects of Parliamentarian and Cromwellian thinking which were not so much out of line with her position.
    “(Elizabeth) was, so to speak, the ideological link through whom the thoughts of the three ‘foreigners’, Hartlib, Dury and Comenius, could become acclimatized in an England which was throwing off monarchical despotism.”  - 46:173-75

    “There has never, I think, been suggested that James’s doubtful attitude towards Baconian science might be connected with his very deep interest in, and dread of, magic and witchcraft. These subjects had a fascination for him which was tied up with neuroses about some experiences in his early life. In his Demonology (1597)  James advocated the death penalty for all witches, though he urges care in the examination of cases. The subject was for him a most serious one, a branch of theology. Obviously James was not the right person to examine the - always rather difficult - problem of when Renaissance Magia and Cabala were valuable movements, leading to science, and when they verged on sorcery, the problem of defining the differences between good magic and bad magic. James was not interested in science and would react with fear from any sort of magic.
    “It is not surprising that when old John Dee appealed to James for help in clearing his reputation from charges of conjuring devils, James would have nothing to do with him. Dee’s fruitless appeal to James was made in June 1604. The old man to whose learning the Elizabethan age was so infinitely indebted was disgraced in the reign of James and died in great poverty in 1608. Bacon must have taken good note of James’s attitude to Dee, and he must also have noted that survivors from the Elizabethan age of mathematics and magic, of navigational boldness and anti-Spanish exploits, were not sure of encouragement under James as they had been under Elizabeth.  Northumberland and Raleigh pursued their studies in prison in the Tower under James, working at mathematics and alchemy with their learned associate, Thomas Hariot.
    “Obviously, Bacon would have been careful to avoid, in works intended to interest James, anything savouring of Dee and his suspicious mathematics.  Even so, Bacon did not succeed in allaying James’s suspicions of scientific advancement, however carefully presented.
    “And even more obviously, it was not the way to influence James in favour of his son-in-law’s plans and projects in the Palatinate and Bohemia to associate him with a movement which wrapped its designs in enchanted vaults and invisible R. C. Brothers, who could easily be turned into sorcerers by witch-hunters.  Among the many mistakes made by the friends of the unfortunate Elector Palatine, the Rosicrucian manifestos may have been one of the worst.  If any rumour of them came to James’s ears, and any rumour of their being associated with Frederick, this would certainly have done more than anything else to turn him against Frederick, and to destroy any hope that he would countenance his projects.
    “Thus Frances Bacon as he propagated advancement of learning, and particularly of scientific learning, during the reign of James 1 was moving amongst pitfalls.  The old Elizabethan scientific tradition was not in favour, and some of its major surviving representatives were shunned or in prison.  The late Queen Elizabeth had asked John Dee to explain his Monas hieroglypica to her;  King James would have nothing to do with its author.  Bacon, when he published The Advancement of Learning in 1605, would have been aware that James had repulsed Dee in the preceding year.  And moreover the  exported Elizabethan traditions, which had gone over to the Palatinate with James’s daughter and her husband, were not in favour either.  Francis Bacon was one of those who regretted James’s foreign policy and urged support of the Elector Palatine.  Here, too, the writer of English manifestos for the advancement of learning would have to walk warily, lest he might seem to much implicated in movements in the Palatinate.” - 46:123-25

    “(Hartlib, Dury and Comenius) were the men who came to England and tried to propagate here, universal reformation, advancement of learning, and other utopist ideals.  They represented Bohemia and Germany in exile and dispersion, and if we add to them Theodore Haak, who acted as Comenius’s agent in England, we have the Palatinate represented, for Haak was a refugee from the Palatinate.
    “In 1640 the Long Parliament met, angry at Parliament’s long exclusion from the affairs of the nation, angry at the domestic policy pursued by the monarchy, and angry, above all, at its foreign policy, which had been one of ’peace with ignominy while the cause of Protestantism was going down abroad’.  When, by the execution of Strafford, this Parliament seemed to have broken the ‘tyranny’, the way seemed open for a new period in human affairs to begin.  A mood of great enthusiasm was generated and thoughts turned to far-reaching vistas of some universal reformation, in education, in religion, in advancement of learning for the good of mankind. . .
    “In this thrilling hour when it seemed that England might be the land chosen by Jehovah to be the scene of the restoration of all things, when the possibility dawned that here imaginary commonwealths might become real commonwealths, invisible colleges, real colleges, Hartlib wrote to Comenius and urged him to come to England to assist in the great work. Though Parliament did not actually sponsor the invitation, there was general goodwill behind it, and behind a similar one to Dury.  In a sermon delivered to Parliament in 1640, Comenius and Dury were mentioned as the philosophers who should be followed in future reforms.  Comenius in far away Poland was overjoyed.  He believed that he had a mandate from Parliament to build Bacon’s New Atlantis in England.” - 46:177-8
  • Oliver Cromwell revived the Rosicrucian Order as Freemasonry.
“The Christian group ’Gold und Rosenkreuzer’ (Golden and Rosy Cross) was founded by the alchemist Samuel Richter (Sincerus Renatus) in Prague in the early 18th century...as a deeply hierarchical secret society, composed of internal circles, recognition signs and based upon alchemy treatises... Its members claimed that the leaders of the Rosicrucian Order had invented Freemasonry and only they knew the secret meaning of Masonic symbols. According to this group’s legend, the Rosicrucian Order was founded by Egyptian ‘Ormusse’ or ‘Licht-Weise’ who emigrated to Scotland with the name ‘Builders from the East’. Then the original Order disappeared and was supposed to have been resurrected by Oliver Cromwell as ‘Freemasonry’.” (Answers.com)
  • John Webster (Calvinist/Rosicrucian), Parliamentarian chaplain, changed public attitudes toward the occult sciences.

Webster, John
Affiliation: Calvinist
“A Puritan who was active on the Parliamentary side in the Civil War and did not conform at the Restoration.
“Webster is best known for a famous attack on the university curriculum, Academiarum examen, urging laboratory observation as in chemistry, a work drawing upon the Paracelsian tradition and on Van Helmont, and indebted as well to [Robert] Fludd [Grand Master of Prieuré de Sion].
“He published Metallographia, 1671 (possibly an earlier edition in 1661), which again displayed his debt to Paracelsus and Van Helmont. Both in England and on the continent, this book was considered an important work on metals and on minerals.
He also engaged in a debate on witchcraft with Glanvill, Casaubon, and More. Webster rejected witchcraft because Glanvill, Casaubon, and More linked it with magic and the occult sciences, which Webster, the Paracelsian, defended... Chaplain in the Parliamentary army, 1643-8...” (The Scientific Revolution)

    “The, as it were, public acknowledgement of the Fama and the Confessio may have encouraged John Webster, a Puritan divine, to come out with a remarkable work in which he urges that ‘the philosophy of Hermes revived by the Paracelsian school’ should be taught in the universities.  Webster goes very deeply into the kind of doctrines that are behind the Rosicrucian manifestos, urging, like them, the replacement of Aristotelian scholasticism by a Hermetic-Paracelsist type of natural philosophy, through which to learn the language of nature rather than the language of the schools.  His only mention of the ‘highly illuminated fraternity of the Rosie Cross’ is in connection with the ‘language of nature’, which he speaks of as a secret known to the ‘divinely inspired Teutonic Boehme’ and ‘in some measure acknowledged’ by the Rosy Cross Fraternity, and interesting (and undoubtedly correct) insight into the affinity between Boehme and the Rosicrucian manifestos.
    “Within the ‘philosophy of Hermes’, Webster includes mathematics particularly as recommended by John Dee in his Preface to Euclid from which Webster quotes at length, with ecstatic encomiums of Dee.  He also profoundly reveres that ‘profoundly learned man Dr. Fludd’, and he is under the impression that if authors like these--and his book is an amalgam of Paracelsist, Agrippan and similar Renaissance magico-scientific type of thinking, with Dee and Fludd as his favourites---were taught in the universities, ‘the arcana and magnalia of nature’ arrived at by Francis Bacon might be brought to perfection. . .
    “In the heart of Puritan England, this Parliamentarian chaplain produces a work which is right in the Renaissance magico-scientific tradition, culminating in Dee and Fludd, and he thinks that this is what should be taught in the universities, together with Baconianism. . .” - 46:186

   “…Meric Casaubon, in Of Credulity and Incredulity (1668) discusses many wonders which the enlightenment of his age had now proved to be natural phenomena. But he is alarmed at the spread of rationalism and too deeply imbued with reverence for the Bible to question any doctrines which were supposed to emanate from that source. So he condemns as atheists and uneducated all those who denied a league between the devil and men, and dwells on the enormous volume of testimony, ancient and modern, literary and judicial, in proof of sorcery. And yet it is manifest that these scholars were pleading a lost cause. Men believed in witchcraft so long as its horror, grotesqueness and defilement fascinated their imagination. The earlier demonologists had quoted Scripture and the classics to the full, but their conviction really rested on the prurient or ghastly anecdotes with which this superstition abounded. The spell of mystery and horror still exercised its power over the vulgar, and broadsides continued to report cases of bewitchment; but the age had learnt to criticise its own ideas and educated apologists already showed a degree of sensibility and intellectual refinement quite inconsistent with these beliefs. The superstition still seemed to thrive because it had not yet been confronted with the purer, keener outlook of the restoration.
    “This was the work of John Webster. His book The Displaying of supposed Witchcraft (1677) does not contribute any new material to the controversy; in fact, he admits himself that the demonographers had already been “quashed and silenced” by Wier, Tandler, Scot, Ady and Wagstaffe. But, while reproducing their arguments, whether based on theology or common-sense, he did more than they all, by bringing the controversy into an atmosphere in which the superstition could not live: the atmosphere of confidence in nature and reverence for an immaterial God. Now that Hakewill, Harvey, Newton and Locke were teaching men to investigate and not fear the mysteries of life, Webster insists that all evidence in support of sorcery should be subjected to the same scientific scrutiny. Besides, what need was there to suspect the handiwork of the devil in any miracle, when “Mr. Boyl” was able to “manifest the great and wonderful virtues that God hath endowed stones, minerals, plants and roots withal,” when Van Helmont had already proved that metals have even greater healing power and Paracelsus had ascribed this power to God. Now that natural laws were being discovered, Webster represents this God, not according to the old anthropomorphic ideas, but as a transcendental spirit, who rules men through their thoughts and wills. Satan is merely one of the means of communication. Hence, if there is a league between the devil and a witch, it is “internal, mental and spiritual”; the league which always exists between a malefactor and the spirit of evil. For Webster is the first to point out—what many of his contemporaries must have felt—that the current theory of witchcraft was utterly unworthy of the modern conception of human nature. Neurasthenics, whose imaginations have been infected with stories of ghosts and goblins, may conceive themselves to be the victims of all kinds of malpractices and diseases. But the devil only enslaves men by “their corrupt wills and dispositions.”
    “Webster’s book by no means drove out superstition. The belief in necromancy, sortilege and magic exists at the present time in cities as well as in rural districts and will always be found wherever the great emotions of life 84  are wrought to a higher pitch than the intellect. But The Displaying of supposed Witchcraft marks the time when this error definitely lost its hold on men’s lower passions and on the sense of human degradation.  The period of witch persecutions has universally been regarded as the darkest blot on English civilisation and it produced a literature no less dreary. Witch treatises, with a few exceptions, are voluminous, rambling and ill-constructed dissertations in which patristic dogmas and scholastic arguments are endlessly reiterated. And yet one is almost tempted to regard this controversy, together with the civil war pamphlets and the puritan tirades, as an inevitable phase in the evolution of English modern thought.  Movements like the renascence, which appeal chiefly to courtiers and scholars, who, after all, are only the surface of a nation, can well be inspired from foreign sources.  But when a whole people change their attitude of mind, the impulse must come from within.  We have seen how social and political influences drove popular writers to the most extravagant thoughts and utterances, thereby creating an atmosphere in which great works cannot thrive. But, at the same time, it must be remembered that, if informal literature ran to excess, it became, in this way, a self-exposure, and startled the whole nation into an effort towards higher civilisation.  (The Cambridge History of English and American Literature in 18 Volumes (1907–21). Volume VII. Cavalier and Puritan. XVI. The Advent of Modern Thought in Popular Literature.§ 18. John Wagstaffe’s Question of Witchcraft.” (Bartleby)

  • Rosicrucian poet, John Milton, was Cromwell’s Foreign Secretary from 1649 to 1660.

  “During this time, also, 17th Century Rosicrucians protected each other and their sacred works by simply hinting at their connection with the Brotherhood.  They made signature marks or gave signs in papers and books in order for others of like mind to identify their works at any time it was necessary.  The title page of Milton’s first edition of Paradise Lost in 10 Books, states that it was “Licensed and Entred according to Order.”  The title page of the second edition in 12 Books, however, says only, ‘Printed by S. Simmonsnext door to the Golden Lion’.  Thus, a ‘licensing’ suggests the sanctioning, and the determination must be made as to the intent of the use of the word, ‘Order.’  The “Golden Lion” is an esoteric symbol seen in many of the Hermetic engravings from the Middle Ages and Renaissance that are linked specifically with the Evangelicals or Rosicrucians, among the many names that identified these certain Hermetic resources.  Being ‘next door’ is being close to or in the same ‘place’ as something else, i.e., of like nature, even if in this case, it may be a different ‘address,’ i.e., a different name. (Ref. Addendum for Images of Title Pages)
    “Additionally, it was a pronounced Rosicrucian practice to scatter partial hints at connections with the Rosicrucians among several different written works, so that taken alone, it would not be obvious as to the meaning.  If identified together, such “hints” are consistent with the Rosicrucian practice of marking and linking sacred material for the future.
“John Milton’s Sixth Elegy, as one example of a separate part, states the very purpose of his whole body of writing. It is one of the most important messages of Milton to be understood in combination with his life’s devoted purpose.
 “. . .if you would like to know what I am doing . . . I am singing the prince of peace, the son of Heaven, and the blessed ages promised in the sacred books. . . . For the true poet is sacred to the gods, he is a priest of the gods; and his inmost soul and his lips breathe out Jove.”  —John Milton (1608-1674), Sixth Elegy
“Paradise Lost, in its stated purpose, “to justify the ways of God to men,” is an elucidation of the Sixth Elegy’s general purpose statement.  Taken together, the “hints” from his title pages and Milton’s own purpose statements in Paradise Lost and the Sixth Elegy, can mark him with the 17th Century Rosicrucian movement, even aside from other such examples. However, even if the specifically Rosicrucian identification could only be a coincidence, Milton’s work is certainly marked by the same profound Rosicrucian themes of his Hermetic and natural imagery that are largely pantheistic, and consistent with the classic Western esoteric tradition.  (“God is everywhere, in all things, is all-knowing, all-loving.”)
“Besides the use of subtle allusions to non-biblical themes, John Milton also marked his work with a number of grammatical oddities, some which were, no doubt, peculiar to17th Century English usage.  However, where spelling was not yet standardized, or the use of capitalization or punctuation, by reviewing his work for it’s own layered structure and consistency, it can be suggested that, we should pay very close attention to the simple use and non-use of capitalization for words usually understood to be proper nouns, as well as other consistent patterns of his work.
Milton Jailed Politically
    “Even though his work succeeded in avoiding the critical eye of the Church authorities, through his admitted “artfulness,” Milton did not escape political danger altogether.  While writing Paradise Lost, he was actually best known during his lifetime for his many pamphlets denouncing the repression of various liberties, and elucidating on the right to dissent and the freedom of the press, the right to hold different personal religious beliefs, as well as the attributes of divorce, free love and the ideal of Platonic love with the opposite gender other than a spouse.  In June 1660, when he was 52 years old, the English Parliament ordered Milton’s arrest and his political publications burned.  After being in hiding for several months, he was indeed arrested and held for nearly six months. . .” (Questions on the Esoteric Content of Paradise Lost)
  • Milton received angelic dictation for his works.
“Milton states very plainly and directly in Paradise Lost, Book IX, that he has a specific muse, or mediumistic resource, a spiritual being who communicated to him while he slept. So it was also in dream, that he was given the information from which to also create a dream story line, complete with ‘fantasy’ and, therefore, an acceptable ‘reality’ for Church authorities....

20. “If answerable style I can obtain
21. Of my Celestial Patroness, who deigns
22. Her nightly visitation unimplor’d,
23. And dictates to me slumbering; or inspires
24. Easy my unpremeditated verse:...” (Paradise Lost)
THE NEW REFORMATION
  • Phillip Schaff, who collaborated with Westcott and Hort and chaired the 1901 ASV committee, called for a “new reformation.”
“We stand in need of a new reformation on the foundation of the old, and especially on the foundation of the Bible, which is eternally new and from which many treasures are yet to be drawn.” 208:42

“On the strong pinions of hope we pass far beyond sea and land, mountain and valley, yea beyond all space and time, and sin and death into the land of true liberty endlessly manifold and yet one, the realm of the blessed where there shall be no Europe, no America, no Catholicism and no Protestantism, but an undivided kingdom of God:  No old and no new world, but the one glorious church of the redeemed, resplendent in immortal youth.” 246:14-15

  • The Merovingians also envision a “radically reformed Church.”

    “The Protocols contain other even more flagrant anomalies. The text speaks repeatedly, for example, of the advent of a ‘Masonic kingdom,’ and of a ‘King of the blood of Sion’ who will preside over this ‘Masonic kingdom.’ It asserts that the future king will be of ‘the dynastic roots of King David.’ It affirms that ‘the King of the Jews will be the real Pope’ and ‘the patriarch of an international church.’ And it concludes in a most cryptic fashion, ‘Certain members of the seed of David will prepare the Kings and their heirs... Only the King and the three who stood to sponsor for him will know what is coming...’
    “. . .Both Radclyffe’s Masonry and the Masonry (Jean-Luc) Chaumeil describes would have been acceptable, despite papal condemnation, to devout Catholics; they also seem, on the basis of available evidence, to have received a major and exhilarating transfusion of faith--a transfusion that enabled them to see themselves as, if anything, more truly Christian than the papacy.
    “The institution in question was called the Hieron du Val d’Or which. . .proved relevant by virtue of its formulation of. . .an esoteric geo-political and an ethnarchichal world order.  Translated into more mundane terms this entailed, in effect, the establishment of a new Holy Roman Empire in nineteenth-century Europe---a revitalized and reconstituted Holy Roman Empire, a secular state that unified all peoples and rested ultimately on spiritual, rather than social, political, or economic foundations.  Unlike its predecessor, this new Holy Roman Empire would have been genuinely ‘holy’, genuinely ‘Roman,’ and genuinely ‘imperial’---although the specific meaning of these terms would have differed crucially from the meaning accepted by tradition and convention.  Such a state would have realized the centuries-old dream of a ‘heavenly kingdom’ on earth, a terrestrial replica or mirror image of the order, harmony, and hierarchy of the cosmos.  It would have actualized the ancient Hermetic premise, ‘As above, so below.’ . .
    “During the nineteenth century the Prieure de Sion, working through Freemasonry and the Hieron du Val d’Or, attempted to establish a revived and ‘updated’ Holy Roman Empire---a kind of theocratic United States of Europe, ruled simultaneously by the Hapsburgs and by a radically reformed Church.  This enterprise was thwarted by the First World War and the fall of Europe’s reigning dynasties.  But it is not unreasonable to suppose that Sion’s present objectives are basically similar--at least in their general outlines--to those of the Hieron de Val d’Or.” (Holy Blood, Holy Grail) 31:193,197-98,410-11

  • The New Reformation will destroy the Roman Catholic Church, and with it the doctrines of the deity of Jesus Christ and the Trinity.

“The collapse of centuries of laborious theological work within less than half a century of the outbreak of the Reformation is alarming to those of us who believe that the Reformation was a necessary corrective to the doctrinal as well as moral failings of medieval Christianity. It gives substance to the traditional Catholic charge that the Reformation principles of Scripture alone and private interpretation open the floodgates to theological chaos. ...perhaps we can see in the Reformation era the end of trinitarianism as the unquestioned conviction of Christians.”  (Heresies: Heresy and Orthodoxy in the History of the Early Church, p. 333)


“The greatest part of these predictions were contained in a book entitled, The Everlasting Gospel, and which was also called, The Book of Joachim; which...foretold the destruction of the church of Rome...and the promulgation of a new and more perfect gospel in theage of the Holy Ghost.” - 456:46

“When the time comes, finally, to destroy the papal court the finger of an invisible hand will point the nations towards this court. When, however, the nations fling themselves upon it, we shall come forward in the guise of its defenders as if to save excessive bloodshed. By this diversion we shall penetrate to its very bowels and be sure we shall never come out again until we have gnawed through the entire strength of this place. The King of the Jews will be the real Pope of the Universe, the patriarch of an international church.” (Protocols of the Learned Elders of Sion , #15)

“And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled.” (Rev. 17:16-17)

“And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies.” (Rev. 18:2-3)


See: Heeding Bible Prophecy: New Laws: Mystery Babylon Judged
WAS THE ROSICRUCIAN MANIFESTO “CHRISTIAN ROSENCREUTZ”
AN ALLEGORY OF THE PROTESTANT REFORMATION?


1209-1244
Albigensian Crusade
“Also is the record of a boy born to a Cathar couple of the nobel house of Germel in western Germany, who later journeyed to Arabia for formal tutorship in the esoteric tradition. He started a spiritual movement then in Germany that could very well have fed into the Lutheran strain of Pietists.” (Heretic Behind the Throne)
1305-1378
Papal curia was at Avignon and the cardinals were nearly all Frenchmen / Merovingians
1307-1314
Execution of Knights Templar ordered by King Philippe IV of France and Pope Clement V
1309
Babylonian Captivity of Papacy: The French forced the popes to relocate from Rome to Avignon in South France
7 French popes reign for 60 years: Papal abuses at Avignon were so egregious that the Church never recovered its reputation
The French (Prieuré de Sion) set the stage for the Reformation.
1378

CHRISTIAN ROSENCREUTZ BORN AT WARTBURG CASTLE (Confessio)

Wycliffe stood trial before Catholic bishops but was acquitted due to intervention of Queen Mother. (March 1378)
Avignon Papacy ended: Great Schism began on September 20, 1378 (Wikipedia)
1378-1418
Two popes, one at Rome and one at Avignon
Spectacle of rival popes excommunicating each other during the Great Schism sowed seeds of discontent and called into question the pope’s political authority and infallibility. (The Avignon Papacy)
1483-1484 

CHRISTIAN ROSENCREUTZ DIED (Confessio) 106 years after Great Schism began on September 20, 1378.
Martin Luther born on November 10, 1483.
“The learned Landino drew a horoscope for religion and argued from the conjunction of Jupiter and Saturn that on November 24, 1484, a rebirth of Christianity would commence.” - (The Millennium Myth)
Pope commissioned Inquisition to hunt heretics and witches in Germany
1517Luther 
1521-1522Luther resided at Wartburg Castle after 
1604
TOMB OF CHRISTIAN ROSENCREUTZ REDISCOVERED
King James I enacted Witchcraft Act and commissioned Authorised Version at Hampton Court Conference
“I would suggest that the religious significance of the date 1604 (the date of the new stars and of the discovery of the tomb of C.R.C. may be connected with some formation of the ‘Militia Evangelica’ in that year.” (Frances Yates) – 46:256
June – James’ Witchcraft Act; James rejected John Dee
January 17 – Hampton Court Conference
New supernovae, Cygnus & Serpentarius
1605Constitution of the Society of the Rosy Cross published in “The Restoration of the Decayed Temple of Pallas”
1611General Baptist Church founded by Thomas Helwys in London
1614Publication of Fama Fraternitatis of the Meritorious Order of the Rosy Cross; Johann Valentin Andrea became a Lutheran pastor
1615Publication of 
1616Publication of 
1617Publication of Invitatio Fraternitatis Christi ad sacri amoris candidatos
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