The Real Reason Jesus Died
Suppression of the Society of JesusThe Truth
is, that
President Obama knows,
about the hidden agenda of a group of
dominate killers,
a
secret society
is, that
President Obama knows,
about the hidden agenda of a group of
dominate killers,
a
secret society
Johannes Adam Simon Oertel's
painting Pulling Down the Statue of King George III, N.Y.C., ca. 1859, depicts
citizens destroying a statue of
King George after the Declaration
was
read
in
New York City on July 9, 1776.
After Congress approved the final wording of the
Declaration on July 4,
a handwritten copy was sent a few blocks away to the printing shop of John Dunlap.
Through the night between 150 and 200 copies were made,
now known as
"Dunlap broadsides".
Before long, the Declaration was read to audiences and reprinted in newspapers across the thirteen states.
The first official public reading of the document was
by
John Nixon
in the yard of Independence Hall on July 8;
public readings also took place on that day in
Trenton, New Jersey,
and
Easton, Pennsylvania.
A
German translation
of the
Declaration
was published in Philadelphia by July 9.
President of Congress
John Hancock
sent a broadside to
General George Washington,
instructing him to have it proclaimed
"at the Head of the Army in the way you shall think it most proper".
Washington had the Declaration read to his troops in New York City on July 9,
with the British forces not far away.
Washington and Congress hoped the Declaration would inspire the soldiers, and encourage others to join the army.
After hearing the Declaration, crowds in many cities tore down and destroyed signs or statues representing royalty.
An equestrian statue
of
King George
in New York City was pulled down and the lead used to make musket balls.
British officials in North America
sent copies of the
Declaration to Great Britain.
It was published in British newspapers beginning in mid-August;
translations appeared in European newspapers soon after.
The North ministry did not give an official answer to the Declaration, but instead secretly commissioned pamphleteer John Lind to publish a response,
which was
entitled Answer to the Declaration of the American Congress.
Thomas Hutchinson, the former royal governor of Massachusetts, also published a rebuttal.
These pamphlets challenged various aspects of the Declaration.
Hutchinson argued that the American Revolution was the work of a few conspirators who wanted independence from the outset, and who had finally achieved it by inducing otherwise loyal colonists to rebel.
Lind's pamphlet included an anonymous attack on the concept of natural rights
written by
Jeremy Bentham,
an argument
he would repeat during the French Revolution.
Both pamphlets asked how slave owners in Congress could proclaim that
"all men are created equal"
without then freeing their own slaves.
citizens destroying a statue of
King George after the Declaration
was
read
in
New York City on July 9, 1776.After Congress approved the final wording of the
Declaration on July 4,
a handwritten copy was sent a few blocks away to the printing shop of John Dunlap.Through the night between 150 and 200 copies were made,
now known as
"Dunlap broadsides".
Before long, the Declaration was read to audiences and reprinted in newspapers across the thirteen states.
The first official public reading of the document was
by
John Nixon
in the yard of Independence Hall on July 8;
public readings also took place on that day in
Trenton, New Jersey,
and
Easton, Pennsylvania.
A
German translation
of the
Declaration
was published in Philadelphia by July 9.
President of Congress John Hancock
sent a broadside to
General George Washington,
instructing him to have it proclaimed
"at the Head of the Army in the way you shall think it most proper".
Washington had the Declaration read to his troops in New York City on July 9,
with the British forces not far away.
Washington and Congress hoped the Declaration would inspire the soldiers, and encourage others to join the army.
After hearing the Declaration, crowds in many cities tore down and destroyed signs or statues representing royalty.
An equestrian statue
of
King George
in New York City was pulled down and the lead used to make musket balls.
British officials in North America
sent copies of the
Declaration to Great Britain.
It was published in British newspapers beginning in mid-August;
translations appeared in European newspapers soon after.
The North ministry did not give an official answer to the Declaration, but instead secretly commissioned pamphleteer John Lind to publish a response,
which was
entitled Answer to the Declaration of the American Congress.
Thomas Hutchinson, the former royal governor of Massachusetts, also published a rebuttal.
These pamphlets challenged various aspects of the Declaration.
Hutchinson argued that the American Revolution was the work of a few conspirators who wanted independence from the outset, and who had finally achieved it by inducing otherwise loyal colonists to rebel.
Lind's pamphlet included an anonymous attack on the concept of natural rights
written by
Jeremy Bentham,
an argument
he would repeat during the French Revolution.
Both pamphlets asked how slave owners in Congress could proclaim that
"all men are created equal"
without then freeing their own slaves.
I CAN ONLY PRAY FOR YOUR WORLD, FOR MY WORLD IS FREEDOM FOR ALL PEOPLE,NOT JUST AMERICANS.
THE UNITED STATES OF THE AMERICAN
~REPUBLIC~
I CAN`T HELP THIS WORLD ALONE, YOU WHO KNOW NEED TO SPEAK UP, NOW!
THE UNITED STATES OF THE AMERICAN
~REPUBLIC~
I CAN`T HELP THIS WORLD ALONE, YOU WHO KNOW NEED TO SPEAK UP, NOW!
By the mid 18th century,the Society
had acquired
a
reputation in Europe
for
political maneuvering and economic exploitation.
The common conception was that
Jesuits were greedy plotters, prone to meddle in state affairs through their close ties with influential members of the royal court in order to further the special interests of their order, and the Papacy.
Monarchs in many European states grew progressively weary of what they saw as undue interference from a foreign entity.
The
expulsion of Jesuits
from their states had also the added benefit to their eyes of allowing the
impoundment
of the
Society's
colossal wealth and possessions.
Various states took advantage of different events in order to take action.
The series of political struggles between various monarchs,
particularly
France and Portugal,
began with disputes over territory in 1750 and culminated
in
suspension
of
diplomatic relations and dissolution
of the
Society by the Pope
over most of Europe, and even some
executions.
The Portuguese Empire, France, the Two Sicilies, Parma and the Spanish Empire were involved to one degree or another.
The conflicts began with trade disputes, in 1750 in Portugal, in 1755 in France, and in the late 1750s in the Two Sicilies.
In 1758 the government of Joseph I of Portugal took advantage of the waning powers of
Pope Benedict XIV and deported Jesuits from America
after relocating
the
Jesuits and their native workers,
and
then fighting a brief conflict, formally suppressing the order in 1759.
In 1762 the Parlement Français,
(a court, not a legislature),
ruled against the Society in a huge bankruptcy case under pressure from a host of groups - from within the Church, but also secular intellectuals and the king's mistress.
Austria and the Two Sicilies suppressed the order by decree in 1767.
After 1815, with the Restoration,
the
Catholic Church began to play
a more welcome role
in European political life once more, and
nation by nation
the
Jesuits made their way back.
The modern view is that the
suppression
was the result of a series of
political and economic conflicts
rather than a theological controversy
and
the assertion of nation-state independence
against the
Catholic Church.
The expulsion of the Society of Jesus
from the
Roman Catholic nations
of
Europe and their colonial empires
is also seen as one of the
early manifestations
of the
new secularist zeitgeist of the Enlightenment,
which would later peak with the anti-clericalism of the French Revolution.
The
suppression
was also seen as being
an attempt by monarchs to gain control of revenues and trade
that were
previously
dominated by the Society of Jesus.
Catholic historians often point to a personal conflict between
Clement XIII (1758–1769)
and
his supporters within the church and the crown cardinals backed by France.
The
expulsion of Jesuits
from their states had also the added benefit to their eyes of allowing the
impoundment
of the
Society's
colossal wealth and possessions.
Various states took advantage of different events in order to take action.
The series of political struggles between various monarchs,
particularly
France and Portugal,
began with disputes over territory in 1750 and culminated
in
suspension
of
diplomatic relations and dissolution
of the
Society by the Pope
over most of Europe, and even some
executions.
The Portuguese Empire, France, the Two Sicilies, Parma and the Spanish Empire were involved to one degree or another.
The conflicts began with trade disputes, in 1750 in Portugal, in 1755 in France, and in the late 1750s in the Two Sicilies.
In 1758 the government of Joseph I of Portugal took advantage of the waning powers of
Pope Benedict XIV and deported Jesuits from America
after relocating
the
Jesuits and their native workers,
and
then fighting a brief conflict, formally suppressing the order in 1759.
In 1762 the Parlement Français,
(a court, not a legislature),
ruled against the Society in a huge bankruptcy case under pressure from a host of groups - from within the Church, but also secular intellectuals and the king's mistress.
Austria and the Two Sicilies suppressed the order by decree in 1767.
After 1815, with the Restoration,
the
Catholic Church began to play
a more welcome role
in European political life once more, and
nation by nation
the
Jesuits made their way back.
The modern view is that the
suppression
was the result of a series of
political and economic conflicts
rather than a theological controversy
and
the assertion of nation-state independence
against the
Catholic Church.
The expulsion of the Society of Jesus
from the
Roman Catholic nations
of
Europe and their colonial empires
is also seen as one of the
early manifestations
of the
new secularist zeitgeist of the Enlightenment,
which would later peak with the anti-clericalism of the French Revolution.
The
suppression
was also seen as being
an attempt by monarchs to gain control of revenues and trade
that were
previously
dominated by the Society of Jesus.
Catholic historians often point to a personal conflict between
Clement XIII (1758–1769)
and
his supporters within the church and the crown cardinals backed by France.
The last straw for the Court of Portugal was the attempted assassination of the king on September 3, 1758, of which the Jesuits were supposed to have had prior knowledge(see Távora affair).
Among those arrested and executed was Gabriel Malagrida, the Jesuit confessor of Leonor of Távora.
The Jesuits were expelled from the kingdom, and important non-Portuguese members of the Order were imprisoned.
In 1759, the Order was civilly suppressed.
The Portuguese ambassador was recalled from Rome and the papal nuncio sent home in disgrace.
Relations between Portugal and Rome were broken off until 1770.
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