Martin: Ok, let's talk about God and His Agenda.
Phelps: As I understand the Bible, I believe we are in what's called the Dispensation of Grace. I'm a dispensationalist. Now, there are those who say that dispensationalism was a brain-child of the Jesuits. Could be, could be Jesuits were involved with that. But I believe the Bible teaches this, because God deals with men in different ways, at different times.
He commands Abraham to sacrifice a lamb, but not me. We don't do that now. He commands Noah to build an ark. We don't do that now. He commands Moses to receive the Law of Sinai. We're not under the Law; it's for the Nation of Israel. He commanded his son to announce that the Davidic kingdom was ready to be established on Earth-repent, for the Kingdom is at hand. The Kingdom, promised to David, is about to be established, and that's why they called him Son of David.
And now we live in the Dispensation of Grace, called the present Evil Age, of Galations, Chapter 1:4, and the Dispensation of Grace of Ephesians, Chapter 3. During this particular period of time, this stewardship, the Gospel says that the Lord Jesus Christ died for the sins of our world; he was buried and rose again.
And God commands all men, everywhere, to repent and believe on His name that they might be saved. But there is no other name under Heaven whereby we must be saved, save the name of Jesus. During this time, this good news of forgiveness of sin and free pardon, and we can be with the Lord for eternity, is going to every nation, Jews and Gentile. And during this Dispensation of Grace, Jews and Gentiles are regarded as one, in the body of Christ, when they're saved.
Now, according to Romans, Chapter 11, there is what is called the "fullness of the Gentiles". There is a fullness that is a predetermined amount of people who are going to be saved. We call them "the elect". We call ourselves the elect of the Lord.
Now when that elect, that predetermined number, is saved, then God will begin to deal with the nations and Israel, once again. And that will begin, according to Daniel, Chapter 9, when the Prince shall come, shall confirm a covenant with many for one week. That is the 70th week of Daniel. The first 69 weeks have been fulfilled, from the decree, to rebuilding Jerusalem, to Messiah the Prince, the day Christ declared himself the Messiah of Israel, was 69 weeks of years. After that the Messiah would be cut-off, and Jerusalem would be destroyed. That is the gap between the 69th and the 70th week. The temple is not destroyed; the city is not destroyed; the Messiah is not cut-off, during the 69th or the 70th week. There's a gap between those two weeks, and that gap has gone to nearly 2,000 years. In the year 2032, it will be 2,000 years. Because Christ was crucified in 32 A.D.
Ok, during this dispensation, God is saving Jews and Gentiles out of all nations and placing them in the body of Christ, by the power of His Holy Spirit, as the Gospels preached. When the predetermined number comes to fruition, then the Lord will take out his Bible-believing church, and everybody else is left to go through what is called "the time of Jacob's trouble", in the Book of Jeremiah, or the Great Day of the Lord-the 7-year tribulation, talked about in the Book of Revelation, Chapter 4-19.
That 7-year tribulation will be when the Lord begins to judge this world for its rejection of the Messiah, and for their sins, having not been taken care of, not having been saved; although there will be many people saved during this time.
The Jews will be tremendously persecuted. The vast majority of them will be murdered, and there will be a remnant who will repent at the end of the Tribulation, at which time the Messiah will come and they will look upon him, whom they pierced, and weep because they will realize that the one who is going to save them from all these Gentile armies pouring into Israel, is the very one they crucified.
When the Lord Jesus destroys all the Gentile armies, he will then set up the Davidic Kingdom that he came to set up-the born-again nation of Israel.
Can a nation be born in a day? Isaiah, Chapter 66-they will be born-again, they will inherit all the promises, and Christ will sit down in the Kingdom with Abraham, and Isaac, and Jacob, just like he talked about, and he will eat the fruit of vine again. Because he said: "I will not eat this henceforth, til ye say, 'Blessed is he that come in the name of the Lord' until I eat it anew with you in the Kingdom." Then he will drink wine; he will eat the fruit of the vine; he will break bread; and he will be Messiah, King of the World at that time, ruling the world from Jerusalem.
So, what we have coming is more unbelief, more persecution, less faith, less manhood, less guts, and we have more persecution from the Jesuit Order, more monetary control. We have another scenario of the World Government, under the Pope from Jerusalem, and that's what the Jesuits want. And, ultimately, God in His providence, has allowed for 42 months for that to happen: 1260 days.
So that's what I see coming. But what I believe is, I don't believe that the doctrine of the coming Anti-Christ should be used as fatalism-that we should: "Well, that's coming, so we can't do anything about it. The bastards are coming to take us out."
That's an excuse to cowardice. We need to do our duty. We need to resist evil in ourselves and around us, and as long as we have breath. And part of resisting that evil is resisting the Jesuit Order. It's resisting anti-Christian tyranny. It's resisting absolutism. It's resisting criminals who are in your government.
We have a civil responsibility, and that's to make sure government punishes evil and rewards good. And when it doesn't punish evil anymore, it's no government. We don't know allegiance to it anymore. We withdraw our allegiance, and we assume our own sovereign power.
And that's exactly what the Covenanters did with Scotland when they withdrew their allegiance from, what was it, King James II, or Charles II; they withdrew their allegiance and the English settled there and, ultimately, many of those Covenanters were killed. But in the glorious Revolution of 1688, they got their liberty.
Another thing is, all these men-they want to win right now. They want to do something and experience the win. We have no guarantee of that. Why not just say the way it is, resist the tyranny, and if we get killed in the process, then praise God-I mean, isn't Heaven a little better than this place? What's the big fear? All these men do not know the Lord, as far as trusting Him in the midst of a storm. They're full of fear; they're full of terror; and they're all afraid to die.
So, hopefully, with the true preaching of the Gospel-and ultimately there will be some preachers who will arise who will encourage us to do right and not fear death, and to resist these powers of evil-hopefully that will begin to change and there will be men who will call for secession, and states will begin to leave this Union, like Chechnya, and these others, and then the Lord will intervene for us.
If we honor Him, He'll honor us. If we fight for His causes, He'll bless us. And we need to stop looking at the odds. We've always been outnumbered. We've always been outgunned. And that's the way God likes it, because then, when we win, obviously He did it.
So that's what I see for the future, and I see there's a great vacuum right now that needs to be filled. And it can be filled with the men of God telling the truth, or it can be filled with Jesuits advocating everybody give-up, lay down their guns, and submit to this New World Order, under the Pope.
The question is: What are YOU, dear reader, going to do?
Editor's note: Eric Jon Phelps' book Vatican Assassins will likely be available through Wisdom Books & Press (see Back Page) after August 1. We will provide specific information about cost, etc., in an upcoming issue of The SPECTRUM when it is closer to the date of availability.
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* Please note that Rick Martin's new email address is [email protected] for any comments you may wish to direct his way.
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* The following are direct excerpts from the forthcoming book by Eric Jon Phelps called Vatican Assassins.
The Jesuits - 1540
Their Purpose And Oath
The purpose of the Jesuit Order, formally established by the Pope in 1540, is to destroy the Protestant Reformation. They call it the Counter-Reformation. Nicolini of Rome wrote:
"The Jesuits, by their very calling, by the very essence of their institution, are bound to seek, by every means, right or wrong, the destruction of Protestantism. This is the condition of their existence, the duty they must fulfill, or cease to be Jesuits." [Footprints of the Jesuits, R. W. Thompson, 1894]
Extract from Jesuit's Oath
To this end the professed Jesuits have obligated themselves with an oath, part of which was published in 1899, and reads:
"I do now renounce and disown my allegiance as due to any heretical King, Prince or State, named Protestant, or liberals, or obedience to any of their laws or magistrates or officers.
"I do further declare that the doctrine of the churches of England and Scotland, of the Calvinists, Huguenots, and other of the name Protestant or Liberals, to be damnable, and they themselves to be damned who will not forsake the same.
"I do further declare that I will help, assist and advise all or any of His Holiness' agents, in any place where I shall be, in Switzerland, Germany, Holland, Denmark, Sweden, Norway, England, Ireland or America, or in any other kingdom or territory I shall come to, and do my utmost to extirpate the heretical Protestant or liberal doctrines, and to destroy all their pretended powers, legal or otherwise." [Errors of the Roman Catholic Church, 15 Contributors, 1894]
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* In 1981, one of our heroes, Alberto Rivera, disclosed the oath he took as a professed Jesuit. We read:
Ceremony Of Induction And
Extreme Oath Of The Jesuits
(Given to a Jesuit of minor rank when he is to be elevated to a position of command.)
Superior Speaks:
"My son, heretofore you have been taught to act the dissembler among the Roman Catholics to be a Roman Catholic, and to be a spy even among your own brethren: to believe no man, to trust no man. Among the reformers, to be a reformer; among the Huguenots (French Protestants) to be a Huguenot: among the Calvinists, to be a Calvinist: among the Protestants (those who protest and disagree with the Roman Catholic institution), generally to be a Protestant: and obtaining their confidence to seek even to preach from their pulpits, and to denounce with all the vehemence (violent emotion) in your nature our Holy Religion and the Pope; and even to descend so low as to become a Jew among the Jews, that you might be enabled to gather together all information for the benefit of your order as a faithful soldier of the Pope.
"You have been taught to insidiously plant the seeds of jealously and hatred between states that were at peace, and incite them to deeds of blood, involving them in war with each other, and to create revolutions and civil wars in communities, provinces and countries that were independent and prosperous, cultivating the arts and the sciences and enjoying the blessings of peace;
"To take sides with the combatants and to act secretly in concert with your brother Jesuit who might be engaged on the other side, but openly opposed to that with which you might be connected;
"Only that the church might be the gainer in the end in the conditions fixed in the treaties for peace, and that the ends justify the means.
"You have been taught your duty as a spy, to gather all statistics, facts and information in your power from every source: to ingratiate yourself into the confidence of the family circle of Protestants and heretics of every class and character, as well as that of the merchant, the banker, the lawyer, among the schools and universities, in parliament and legislatures, and in the judiciaries and councils of State, and to 'be all things to all men', for the Pope's sake, whose servants we are unto death.
"You have received all your instructions heretofore as a novice (one who has no training), a neophyte (a newly ordained priest), and have served as a coadjutor (worked as a helper), confessor and priest, but you have not yet been invested with all that is necessary to command in the army of Loyola and in the service of the Pope.
"You must serve the proper time as the instrument and executioner as directed by your superiors; for none can command here who has not consecrated (made secret or holy) his labors with the blood of the heretic; for 'without the shedding of blood no man can be saved.'
"I, _____, now, in the presence of Almighty God, the blessed Virgin Mary, the blessed Michael the Archangel, the blessed St. John the Baptist, the Holy Apostles, St. Peter and St. Paul and all the saints and sacred hosts of heaven....
"I, furthermore, promise and declare that I will, when opportunity presents, make and wage relentless war, secretly and openly, against all heretics, Protestants and Liberals, as I am directed to do.
"That when the same cannot be done openly, I will secretly use the poisoned cup, the strangulation cord, the steel of the poniard (a dagger) or the leaden bullet, regardless of the honor, rank, dignity, or authority of the person or persons, whatever may be their condition in life, either public or private, as I at any time may be directed so to do by any agent of the Pope or superior of the brotherhood of the holy faith, of the Society of Jesus." [Double-Cross: Alberto, Part 2, 1981]
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* In addition to the Oath, the Jesuits have a guidebook entitled Secreta Monita. To the author's knowledge it has only been disclosed to the world twice: once in the 1600s and once in the 1800s. Because of the magnitude of its contents as it relates to our subject, The Secret Instructions Of The Jesuits (1857) is reprinted in its entirety [in Vatican Assassins].
[Due to the length of this material, we here at The SPECTRUM will only present a few excerpts and chapter headings, but this should be sufficient to give you a pretty good idea of what is contained within them. For the full presentation, refer to Vatican Assassins. The portions your are about to read have not, to our knowledge, been printed in any modern-day newspaper.
What you are about to read, The Secret Instructions Of The Jesuits, was first published in 1669 by the venerable and learned Dr. Compton, Bishop of London. In Vatican Assassins we read:]
His arguments on their authenticity, and his character as a scholar and divine, are a sufficient guarantee that he would never have given his name and influence to sustain a work of dubious authority, or calculated to mislead the public.
We have only to add that the last American edition, published at Princeton, and this one which we publish, are taken from the translation which was published in London in 1723, and dedicated to Sir Robert Walpole, who was afterwards Lord Orford, and who had the high honor of being prime minister of George I and George II.
THE SECRET INSTRUCTIONS
OF THE JESUITS
Chapter 1: How the Society must behave themselves when they begin any new foundation.
V. At their first settlement, let our members be cautious of purchasing lands; but if they happen to buy such as are well situated, let this be done in the name of some faithful and trusty friend. And that our poverty may be the more colorable gloss of reality, let the purchases, adjacent to the places wherein our colleges are founded, be assigned by the provincial to colleges at a distance; by which means it will be impossible that princes and magistrates can ever attain to a certain knowledge what the revenues of the Society amount to.
VI. Let no places be pitched upon by any of our members for founding a college but opulent cities; the end of the Society being the imitation of our blessed Saviour, who made his principal residence in the metropolis of Judea, and only transiently visited the less remarkable places.
VII. Let the greatest sums be always extorted from widows, by frequent remonstrations of our extreme necessities.
VIII. In every province, let none but the principal be fully apprised of the real value of our revenues; and let what is contained in the treasury of Rome be always kept as an inviolable secret.
Chapter II: In what manner the Society must deport, that they may work themselves into, and after that preserve a familiarity with princes, noblemen, and persons of greatest distinction.
I. Princes, and persons of distinction every where, must by all means be so managed that we may have their ear, and that will easily secure their hearts; by which way of proceeding, all persons will become our creatures, and no one will dare to give the Society the least disquiet or opposition.
II. That ecclesiastical persons gain a great footing in the favor of princes and noblemen, by winking at their vices, and putting a favorable construction on whatever they do amiss, experience convinces; and this we may observe in their contracting of marriages with their near relations and kindred, or the like. It must be our business to encourage such, whose inclination lies this way, by leading them up in hopes, that through our assistance they may easily obtain a dispensation from the Pope; and no doubt he will readily grant it, if proper reason be urged, paralleled cases produced, and opinions quoted which countenance such actions, when the common good of mankind, and the greater advancement of God's glory, which are the only end and design of the society, are pretended to be the sole motives to them.
V. Above all, due care must be taken to curry favor with the minions and domestics of princes and noblemen; whom by small presents, and many offices of piety, we may so far byass, (bias) as by means of them to get a faithful intelligence of the bent of their master's humors and inclinations; thus will the Society be better qualified to chime in with their tempers.
VII. Princesses and ladies of quality are easily to be gained by the influence of the woman of their bed-chamber; for which reason we must by all means pay particular address to these, for thereby there will be no secrets in the family but what we shall have fully disclosed to us.
XV. Finally,-Let all with such artfulness gain the ascendant over princes, noblemen, and magistrates of every place, that they may be ready at our beck, even to sacrifice their nearest relations and most intimate friends, when we say it is for our interest and advantage.
Chapter III: How the Society must behave themselves towards those who are at the helm of affairs, and others who, although they be not rich, are nothwithstanding in a capacity of being otherwise serviceable.
I. All that has been before mentioned, may, in a great measure, be applied to these; and we must also be industrious to procure their favor against every one that oppose us.
II. Their authority and wisdom must be courted for obtaining several offices to be discharged by us; we must also make a handle of their advice with respect to the contempt of riches; though at the same time, if their secrecy and faith may be depended on, we may privately make use of their names in amassing temporal goods for the benefit of the Society.
Chapter IV: The chief things to be recommended to preachers and confessors of noblemen.
VI. Immediately upon the death of any person of post, let them take timely care to get some friend of our Society preferred in his room; but this must be cloaked with such cunning and management as to avoid giving the least suspicion of our intending to usurp the prince's authority; for this reason (as has been already said) we ourselves must not appear in it, but make a handle of the artifice of some faithful friends for effecting our designs, whose power may screen them from the envy which might otherwise fall heavier upon the Society.
Chapter V: What kind of conduct must be observed towards such religious persons as are employed in the same ecclesiastical functions with us.
Chapter VI: Of proper methods for inducing rich widows to be liberal to our Society.
I. For the managing of this affair, let such members only be chosen as are advanced in age, of a lively complexion and agreeable conversation; let these frequently visit such widows, and the minute they begin to show any affection towards our order, then is the time to lay before them the good works and merits of the society. If they seem kindly to give ear to this, and begin to visit our churches, we must by all means take care to provide them confessors by whom they may be well admonished, especially to a constant perseverance in their state of widowhood, and this, by enumerating and praising the advantages and felicity of a single life: and let them pawn their faiths, and themselves too, as a security that a firm continuance in such a pious resolution will infallibly purchase an eternal merit, and prove a most effectual means of escaping the otherwise certain pains of purgatory.
IV. Care must be taken to remove such servants particularly as do not keep a good understanding with the Society; but let this be done by little and little; and when we have managed to work them out, let such be recommended as already are, or willingly would become our creatures; thus shall we dive into every secret, and have a finger in every affair transacted in the family.
Chapter VII: How such widows are to be secured, and in what manner their effects are to be disposed of.
I. They are perpetually to be pressed to a perseverance in their devotion and good works, in such manner, that no week pass in which they do not, of their own accord, lay somewhat apart out of their abundance for the honor of Christ, the blessed Virgin, or their patron saint; and let them dispose of it in relief of the poor, or in beautifying of churches, till they are entirely stripped of their superfluous stores and unnecessary riches.
XIII. Let the confessors take diligent care to prevent such widows as are their penitents, from visiting ecclesiastics of other orders, or entering into familiarity with them, under any pretence whatsoever; for which end, let them, at proper opportunities, cry up the Society as infinitely superior to all other orders; of the greatest service in the church of God, and of greater authority with the Pope, and all princes; and that it is the most perfect in itself, in that it discards all persons offensive or unqualified, from its community, and therefore is purified from that scum and dregs with which these monks are infected, who, generally speaking, are a set of men unlearned, stupid, and slothful, negligent of their duty, and slaves to their bellies.
XIV. Let the confessors propose to them, and endeavor to persuade them to pay small pensions and contributions towards the yearly support of colleges and professed houses, but especially of the professed house at Rome; not let them forget the ornaments of churches, tapers, wine, and things necessary in the celebration of the sacrifice of mass.
XV. If any widow does in her life-time make over her whole estate to the Society; whenever opportunity offers, but especially when she is seized with sickness, or in danger of life, let some take care to represent to her the poverty of the greatest number of our colleges, whereof many just erected have hardly as yet any foundation; engage her, by a winning behavior and inducing arguments, to such a liberality as (you must persuade her) will lay a certain foundation for her eternal happiness.
XVI. The same art must be used with princes and other benefactors; for they must be wrought up to a belief, that these are the only acts which will perpetuate their memories in this world, and secure them eternal glory in the next.
Chapter VIII: How widows are to be treated, that they may embrace religion, or a devoted life.
Chapter IX: Of increasing the revenues of our Colleges.
XV. Let the confessors be constant in visiting the sick, but especially such as are thought to be in danger; and that the ecclesiastics and members of other orders may be discarded with a good pretence, let the superiors take care that when the confessor is obliged to withdraw, others may immediately succeed, and keep up the sick person in his good resolutions. At this time it may be advisable to move him by apprehensions of hell, and at least of purgatory; and tell him, that as fire is quenched by water, so sin is extinguished by acts of charity; and that alms can never be better bestowed than for the nourishment and support of such who by their calling profess a desire to promote the salvation of their neighbor.
XVI. Lastly, let the women who complain of the vices of ill-humor of their husbands, be instructed secretly to withdraw a sum of money, that by making an offering thereof to God, they may expiate the crimes of their sinful help-mates, and secure a pardon for them.
Chapter X. Of the private rigor of discipline in the Society.
Chapter XI. How our members are unanimously to behave towards those who are expelled from the Society.
I. Since those that are dismissed, do frequently very much prejudice the Society by divulging such secrets as they have been privy to; their attempts must therefore be obviated in the following manner. Let them be prevailed upon, before they are dismissed, to give it under their hands, and swear that they never will, directly or indirectly, either write or speak any thing to the disadvantage of the Order; and let the superiors keep upon record the evil inclinations, failings and vices, which they, according to the custom of the Society, for discharge of their consciences, formerly confessed: this, if ever they give us occasion, may be produced by the Society, to the nobility and prelates, as a very good handle to prevent their promotion.
VIII. Let the misfortunes, and unlucky accidents which happen to them, be immediately published; but with entreaties for the prayers of good Christians, that the world may not think we are hurried away by passion: but, among our members, let these things, by all means, be represented in the blackest colors, that the rest may be the better secured.
Chapter XII. Who should be kept, and favored in the Society.
Chapter XIII. How to pick out young men to be admitted into the Society, and in what manner to retain them.
V. Let them be allured, by little presents, and indulgence of liberties agreeable to their age; and, above all, let their affections be warmed with spiritual discourses.
VI. Let it be inculcated, that their being chosen out of such a number, rather than any of their fellow-collegiates, is a most pregnant instance of divine appointment.
VII. On other occasions, but especially in exhortations, let them be terrified with denunciations of eternal punishment, unless they accept of the heavenly invitation.
VIII. The more earnestly they desire admission into our Society, the longer let the grant of such favor be deferred, provided at the same time they seem steadfast in their resolution; but if their minds appear to be wavering, let all proper methods be used for the immediate firing of them.
Chapter XIV. Of reserved cases, and causes of dismission from the Society.
Chapter XV. Of our conduct towards nuns and female devotees.
[It is noted in the pre-publication copy of Vatican Assassins from which these excerpts are being extracted that one of the pages is missing from this section of the instructions.]
Chapter XVII. Of the methods of advancing the Society.
I. Let our members chiefly endeavor at this, always to act with humanity, even in things of trifling moment; or at least to have the outward appearance of doing so; for by this means, whatever confusions may arise in the world, the Society of necessity will always increase and maintain its ground.
VII. The favor of the nobility and superior clergy, once got, our next aim must be to draw all cures and canonships into our possession, for the more complete reformation of the clergy, who wheretofore lived under certain regulation of their bishops, and made considerable advances towards perfection. And lastly, let us aspire to abbacies and bishoprics, the obtaining which, when vacancies happen, will very easily be effected, considering the supineness and stupidity of the monks; for it would entirely tend to the benefit of the church, that all bishoprics, and even the apostolical see, should be hooked into our hands, especially should his holiness ever become a temporal prince over all. Wherefore, let no methods be untried, with cunning and privacy, by degrees, to increase the worldly interests of the Society, and then, no doubt, a golden age will go hand in hand with an universal and lasting peace, and the divine blessing of consequence attend the catholic church.
VIII. But if our hopes in this should be blasted, and since offences of necessity will come, our political schemes must be cunningly varied, according to the different posture of the times; and princes, our intimates, whom we can influence to follow our councils, must be pushed on to embroil themselves in vigorous wars one with another, to the end, our Society (as promoters of the universal good of the world,) may on all hands be solicited to contribute its assistance, and always employed in being mediators of public dissensions; by this means the chief benefices and preferments in the church will, of course be given to us by way of compensation for our services.
IX. Finally, the Society must endeavor to effect this at least, that having got the favor and authority of princes, those who do not love them at least fear them.
Note: The above article is from the May 2000 issue of The SPECTRUM Newspaper. Public use of this article is permitted as long as origin of the article and contacting information for The SPECTRUM accompanies the article.
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