“Why do you care about those people?”

The wars have been escalating, at least since September 11, 2001 no abatement to the war on terror.
No, instead we witness market volatility, currency wars, Trade wars, and greater instability as institutional governance continues on its destructive path. That path leads to mass arrests and a repeat of past atrocities…

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“Why do you care about THOSE people”?

What are your thoughts when you face that question?

WHAT Do YOU Care About?

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One comment on ““Why do you care about those people?”
  1. RonMamita says:

    Jesuit End Times Antichrist Deception

    And SCHOLASTIC deception too!
    [NOTE: the importance of the Royal Society and Catholic Church scholars.]

    There are definite strongholds in Pastors lives that aren’t allowing them to see the truth, so they desperately need your prayers.

    “For we do not wrestle against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this age, against spiritual hosts of wickedness in the heavenly places.” Ephesians 6:12

    Joseph Tanner said, “It is a matter for deep regret that those who hold and advocate the Futurist system at the present day, Protestants as they are for the most part, are thus really playing into the hands of Rome, and helping to screen the Papacy from detection as the Antichrist.

    It has been well said that ‘Futurism tends to obliterate the brand put by the Holy Spirit upon Popery.’ More especially is this to be deplored at a time when the Papal Antichrist seems to be making an expiring effort to regain his former hold on men’s minds.”

    The Antichrist Roman Catholic Church has regained its power after sustaining a ‘deadly head wound‘ in 1798.

    Rob Skiba and Johnny Cirucci discuss FlatEarth

    More About Newton’s Deception


    Newton decided to leave Cambridge to take up a government position in London becoming Warden of the Royal Mint in 1696 and Master in 1699. However, he did not resign his positions at Cambridge until 1701. As Master of the Mint, adding the income from his estates, we see that Newton became a very rich man. For many people a position such as Master of the Mint would have been treated as simply a reward for their scientific achievements. Newton did not treat it as such and he made a strong contribution to the work of the Mint. He led it through the difficult period of recoinage and he was particularly active in measures to prevent counterfeiting of the coinage.

    In 1703 he was elected president of the Royal Society and was re-elected each year until his death. He was knighted in 1705 by Queen Anne, the first scientist to be so honoured for his work. However the last portion of his life was not an easy one, dominated in many ways with the controversy with Leibniz over which had invented the calculus.

    Given the rage that Newton had shown throughout his life when criticised, it is not surprising that he flew into an irrational temper directed against Leibniz. We have given details of this controversy in Leibniz’s biography and refer the reader to that article for details. Perhaps all that is worth relating here is how Newton used his position as President of the Royal Society. In this capacity he appointed an “impartial” committee to decide whether he or Leibniz was the inventor of the calculus. He wrote the official report of the committee (although of course it did not appear under his name) which was published by the Royal Society, and he then wrote a review (again anonymously) which appeared in the Philosophical Transactions of the Royal Society.

    Newton’s assistant Whiston had seen his rage at first hand. He wrote:
    Newton was of the most fearful, cautious and suspicious temper that I ever knew.

    Article by J J O’Connor and E F Robertson


    Europe, 1450 to 1789: Encyclopedia of the Early Modern World | 2004 | WALLACE, WILLIAM A.
    COPYRIGHT 2004 The Gale Group Inc.


    By the seventeenth and eighteenth centuries, Scholasticism had run its course. The way of thought it had spawned, with its many “-isms,” had become overburdened and toppled of its own weight. Disputations that had earlier held great interest had by then degenerated into making subtle distinctions and quibbling endlessly over terms. Scholastic method continued to be employed in religious houses of study and in universities, however, though in the latter it gradually gave way to new methods based on experimentation and mathematical reasoning. This transition is seen graphically in the early writings of Galileo Galilei (1564–1642) and Isaac Newton (1642–1727). Galileo’s Latin notebooks on logic and natural philosophy, written at Pisa between 1588 and 1592, were couched in the language of Scholastic disputations. The same can be said of Newton’s Trinity notebooks, written at Cambridge in the early 1660s.

    Scholasticism was transplanted to the New World by religious orders in time for the founding of institutions of higher learning in North and South America and the Philippines. Those in Mexico and the Philippines followed the teachings of Spanish Scholastics, mainly from Salamanca and Alcalá, whereas American colleges, such as Harvard, Yale, and William and Mary, reflected teachings current in Protestant universities in England, Scotland, Germany, and the Low Countries.

    See also Aristotelianism ; Galileo Galilei ; Humanists and Humanism ; Jesuits ; Newton, Isaac ; Renaissance ; Universities .

    Marthaler, Berard, et al., eds. “Scholastic Philosophy,” “Scholastic Terms and Axioms,” and “Scholasticism.” In New Catholic Encyclopedia. 2nd ed. Vol. 12, pp. 749–779. New York, 2003. Very complete treatment.

    Nauert, Charles G., Jr. Humanism and the Culture of Renaissance Europe. Cambridge, U.K., 1995.

    Rummel, Erika. The Humanist-Scholastic Debate in the Renaissance and Reformation, Cambridge, Mass., and London, 1995.

    Wallace, William. “Newton’s Early Writings.” In Newton and the New Direction in Science: Proceedings of the Cracow Conference, 25 to 28 May 1987, edited by George V. Coyne et al., pp. 23–44. Vatican City, 1988.

    ——. “Scholasticism.” In Encyclopedia of the Renaissance, edited by Paul F. Grendler, vol. 5, pp. 422–425. New York, 1999. See also the same author’s entries on “Aristotle and Aristotelianism,” vol. 1, pp. 107–113, and “Logic,” vol. 3, pp. 443–446.

    Wallace, William, trans. Galileo’s Early Notebooks: The Physical Questions. Notre Dame, Ind., 1977.

    Wallace, William A. “Aristotle in the Middle Ages.” In Dictionary of the Middle Ages, edited by Joseph R. Strayer, vol. 1, pp. 456–469. New York, 1989.

    William A. Wallace

    And below are two more very revealing reports:

    Scientific Geniuses and Their Jesuit Collaborators
    Andrew Kassebaum • July 31, AD2014

    Herbert Butterfield, the influential twentieth-century historian, identified the Scientific Revolution as “one of the great episodes in human history,” which, along with the rise of the empires of Alexander the Great and ancient Rome, deserves a place “amongst the epic adventures that have helped to make the human race what it is.”[i] Numerous Catholic scientists, both laymen and churchmen alike, made valuable contributions to science before, during, and after the Scientific Revolution.
    – – – – – –



    The scientists and mathematicians of the Jesuit Order hold a special place in this story, and a multi-volume work would be required to catalogue their contributions to a variety of scientific fields. In this article, we examine only one aspect of the Jesuit contribution, namely, their collaboration with the greatest minds of the Scientific Revolution.

    Globe-Bots Awakening

    Video posted 06 Sep 2015


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