Are cardinals electing the last pope? If you believe Nostradamus…
By Carol Grisanti, Producer, NBC News
ROME— Church bells are sounding the alarm for doomsayers and conspiracy theorists here as cardinals convene to elect a new leader for the world’s 1.2 billion Catholics.
According to an ancient prediction, this next pope will be the last.
That theory dates back more than 900 years to when Malachy O’Morgair, the 12th century Archbishop of Ireland, had a vision.
Legend has it that St. Malachy, as he is now known, had a strange dream while on a visit to Rome. He “saw” all the names of the future popes – complete with identifying characteristics – who would rule the church until the end of time.
Malachy’s “Prophecy of the Popes,” as his vision is called, named Benedict XVI as the 111th – and penultimate – pope. The vision ended with the 112th pope.
Clairvoyant or crazy?
In his book, “Life of St. Malachy,” St. Bernard of Clairvaux wrote that Malachy was respected as a clairvoyant who predicted the exact day and hour of his own death. At least one 20th century pope, Pius X, was convinced Malachy’s vision was divine, according to Rafael Merry del Val, his biographer.
But theologians and clerics argue there was never an authentic written manuscript. Malachy’s list was curiously discovered in 1590 in the Vatican archives, hundreds of years later.
“There is no historical foundation at all to St. Malachy’s list,” said Roberto Rusconi, professor of the History of Christianity at Rome’s University. “Malachy’s gift was to make other people believe in his predictions.”
Others have taken hold of Malachy’s list and compared it with history.
The first pope, according to the list, would be “from a castle on the Tiber” – for believers, that was clearly Pope Celestine II who was born on the shores of the Tiber River.
Pope Benedict was apparently described as “glory of the olives” and doomsayers point to his choice of the name Benedict, since the founder of the Benedictine Order was also known as Olivetans.
And in Malachy’s vision, the last pope – who will soon be elected – is described this way: “in extreme persecution, the seat of the Holy Roman Church will be occupied by Peter the Roman…”
While none of the Italian Cardinals are called Peter, one favorite to become Pope is Cardinal Peter Turkson of Ghana.
Lighting strikes the basilica of St.Peter’s dome in Vatican City during a storm on Feb.11, 2013, the same day Pope Benedict XVI announced his resignation.
If that was not enough to send shivers down a few spines, Nostradamus, the 16th century French astrologer and seer, predicted much the same as Malachy.
Nostradamus, a mild-mannered healer, was content to mix potions until the Italian-born French queen, Catherine de Medici, raised his profile from physician to prophet.
Nostradamus warned that the next-to-last pope would “flee Rome in December when the great comet is seen in the daytime.”
Taking into account the calendar months were different hundreds of years ago, Nostradamus wasn’t so far off. The Comet ISON, with its 40,000 mile-long tail, has been visible the past couple months as Benedict prepared to abdicate and leave Rome for his temporary home in Castel Gandolfo.
And for those well-versed in the language of brimstone and fire, the signs could not have been more transparent when just hours after Benedict announced he would abdicate, a bolt of lightning struck St. Peter’s Basilica, the very heart of Christianity. A few days later a shower of meteorites fell and devastated a village in Russia.
Cynics shrugged all this off as natural phenomena, while the doomsayers suffered from one more dose of existential angst.
In St. Paul Outside the Walls, another major cathedral in Rome, medallions line the walls with the names of every pope and the dates of his papacy. Legend says that when all the medallions are full, the world will finally end. On the walls of St. Paul’s, there are still some empty spaces.
The Most Powerful Man in the World: The Black Pope
Black Pope Adolfo Nicolas, Superior General of the Society of Jesus Diabolical Plan for a New World Order.
1. The Superior General of the Jesuits The Black Pope, Adolfo Nicolas and his 6 generals control the “White Pope” Pope Benedict XVI and the Vatican.
2. The Illuminati, Zionists, globalist Elites, Council on Foreign Relations, Bilderberg group, Freemasons, Council of 300 and the evil Council of Trent.
3. The Jesuits control the Knights Templar, Knights of Columbus and the Knights of Malta.
4. The CIA, FBI, NSA, ASIO, MI5, MI6, NCIS, FSB, DGSE, Mossad and every intelligence agency in the world are masonic and controlled by the Jesuits.
5. The Jesuits have infiltrated all governments & Leaders like Obama, Rudd, Blair, Jintao, Sarkozy, Peres are only puppets that carry out Jesuit orders.
The”NEW WORLD ORDER” is the GLOBAL TOTALITARIANISM dream that a BANKER called Mayer Amschel Rothschild, helped revive in 1760?s to protect his private bank from global government regulation. His grand blue print is best described by his paid social engineer called Dr. Adam [Spartacus] Weishaupt, Professor of Canon Law in the university of Ingolstadt. Weishaupt adopted the term “Illuminati.” This nightmare is still sought after today by their family’s decedents. Below is the ‘outline’ Weishaupt set out for his banker financier master! Carefully notice the similarities between Karl Marx’s 10 Plank’s of his Communist Manifesto and Weishaupt’s outline. Also, please read Communism & The New World Order.
The blue print for the NWO is:
* Abolition of all ordered governments
* Abolition of private property
* Abolition of inheritance
* Abolition of patriotism
* Abolition of the family
* Abolition of religion
* A global population of 500 million
* Creation of a world government
Mayer Amschel Rothschild 1828 “Allow me to issue and control the money of a nation, and I care not who writes the laws.” [Even a 4 year old can understand that people with control of money…write the laws!]
“Some of the biggest men in the United States, in the field of commerce and manufacture, are afraid of something. They know that there is a power somewhere so organized, so subtle, so watchful, so interlocked, so complete, so pervasive, that they had better not speak above their breath when they speak in condemnation of it.” – Woodrow Wilson
So who is this subtle, complete organized power that Wilson is talking about? The answer to that my friends is the Jesuits.
Who are the Jesuits you may ask? Arent they just missionaries, priests and general do-gooders who establish schools, universities and pride themselves in being pillars in the community? If so, then why was The Jesuit Order abolished in over 80 countries in 1773? J.E.C. Shepherd states that “Between 1555 and 1931 the Society of Jesus [i.e., the Jesuit Order] was expelled from at least 83 countries, city states and cities, for engaging in political intrigue and subversion plots against the welfare of the State, according to the records of a Jesuit priest of repute [Thomas J. Campbell]. Practically every instance of expulsion was for political intrigue, political infiltration, political subversion, and inciting to political insurrection.” They are overlords of chaos. In a nut shell the Jesuits are Warlords, Assassins, Teachers, Infiltrators, Tyrants. They tried their hand at global domination with the “League of Nations” but it failed, now they are trying again, under a new name…The United Nations, and its about to work!
What people are not understanding is that the Jesuits command the White Pope and the Vatican City, Obama /Bush’s/ Clinton’s / Blair’s / Peres/ Rudd / Jintao / Sarkozy / Medvedev (and frankly every government on earth) including the the evil Council of Trent, CFR, Illuminati, the Zionists, the Bilderberg group, the Freemasons, the Knights of Malta, the Knights of Columbus, the Knights Templar, Council of 300, and every intelligence organization in the world all have ties to the Jesuit Order and more specifically, the Superior General of the Jesuits known as The Black Pope Adolfo Nicolas who as of January the 19th, 2008 succeeded Peter-Hans Kolvenbach as the 30th Superior General of the Jesuit Order.
FBI: Hate Crimes Target Blacks In 70 Percent Of Race-Based Cases
Blacks were the group most likely to be the targets of race-based hate crimes, according to a new federal report.
The report, compiled by the FBI’s civil rights division, found that the large majority of racial bias crimes were “motivated by anti-black bias.” Latinos were the targets of 66 percent of all hate crimes motivated by ethnicity or national origin. Jews were the targets of most crimes against religious groups, and most crimes against a particular sexual orientation or gender were motivated by “anti-homosexual male bias.”
The number of hate crimes remained essentially flat between 2009 and 2010. There were 6,628 hate crimes reported in 2010, up very slightly from 6,604 in 2009. About 47 percent of all the reported hate crimes were racially motivated, with 20 percent motivated by religion, 19.3 percent motivated by sexual orientation, and 12.8 percent motivated by nationality.
“Almost a fourth of our 2010 civil rights caseload involved crimes motivated by a particular bias against the victim,” said Eric Thomas, the bureau’s civil rights chief in Washington. “We frequently worked these cases with state and local law enforcement to ensure that justice was done–whether at the state level or at the federal level.”
The FBI said that because of the James Byrd, Jr. Hate Crime Prevention Act, the bureau is making some changes to collect more information for bias crimes against a particular gender or gender identity and for crimes in which juveniles are targets. The law, which was signed by President Obama in 2009 and was meant to bolster and expand existing hate crimes laws. It is named after two of the most high profile victims of hate crimes in recent memory. Shepard was a college student who died in 1998 after being tortured and tied to a fence for being gay. That same year, Byrd, a black man in rural Texas was killed after being dragged behind a pickup truck for miles by a group of white supremacists. At the time of their killings, there were no hate crime laws in many states.
Video ,Deryl Dedmon Leaves The Courtroom In Jackson , Miss. , Pool) , Sept. 30 , After Entering a “Not Guilty” Plea Before Hinds County Circuit Judge Jeff Weill , Friday , On a Capital Murder Indictment. Dedmon Is Charged With Running Down James Craig Anderson On June 26 With a Pickup In What Authorities Say Was a Hate Crime.
In 1955, the anthropologist George Devereux demonstrated that abortion has been practised in almost all human communities from the earliest times.1 The patterns of abortion use, in hundreds of societies around the world since before recorded history, have been strikingly similar. Women faced with unwanted pregnancies have turned to abortion, regardless of religious or legal sanction and often at considerable risk.2 Used to deal with upheavals in personal, family, and community life, abortion has been called “a fundamental aspect of human behaviour”.
In primitive tribal societies, abortions were induced by using poisonous herbs, sharp sticks, or by sheer pressure on the abdomen until vaginal bleeding occurred. Abortion techniques are described in the oldest known medical texts.2 The ancient Chinese and Egyptians had their methods and recipes to cause abortion, and Greek and Roman civilizations considered abortion an integral part of maintaining a stable population. Ancient instruments, such as the ones found at Pompeii and Herculaneum, were much like modern surgical instruments. The Greeks and Romans also had various poisons administered in various ways, including through tampons.
Socrates, Plato and Aristotle were all known to suggest abortion. Even Hippocrates, who spoke against abortion because he feared injury to the woman, recommended it on occasion by prescribing violent exercises. Roman morality placed no social stigma on abortion.
Early Christians condemned abortion, but did not view the termination of a pregnancy to be an abortion before “ensoulment”, the definition of when life began in the womb. Up to 400 AD., as the relatively few Christians were widely scattered geographically, the actual practice of abortion among Christians probably varied considerably and was influenced by regional customs and practices.
Evolving Position of the Christian Church
St. Augustine (AD 354-430) said, “There cannot yet be said to be a live soul in a body that lacks sensation”, and held that abortion required penance only for the sexual aspect of the sin.6 He and other early Christian theologians believed, as had Aristotle centuries before, that “animation”, or the coming alive of the fetus, occurred forty days after conception for a boy and eighty days after conception for a girl. The conclusion that early abortion is not homicide is contained in the first authoritative collection of canon law accepted by the church in 1140.6 As this collection was used as an instruction manual for priests until the new Code of Canon Law of 1917, its view of abortion has had great influence.
At the beginning of the 13th century, Pope Innocent III wrote that “quickening” —the time when a woman first feels the fetus move within her— was the moment at which abortion became homicide; prior to quickening, abortion was a less serious sin. Pope Gregory XIV agreed, designating quickening as occurring after a period of 116 days (about 17 weeks). His declaration in 1591 that early abortion was not grounds for excommunication continued to be the abortion policy of the Catholic Church until 1869.
The tolerant approach to abortion which had prevailed in the Roman Catholic Church for centuries ended at the end of the nineteenth century.7 In 1869, Pope Pius IX officially eliminated the Catholic distinction between an animated and a nonanimated fetus and required excommunication for abortions at any stage of pregnancy.
This change has been seen by some as a means of countering the rising birth control movement, especially in France,8 with its declining Catholic population. In Italy, during the years 1848 to 1870, the papal states shrank from almost one-third of the country to what is now Vatican City. It has been argued that the Pope’s restriction on abortion was motivated by a need to strengthen the Church’s spiritual control over its followers in the face of this declining political power.
Early Legal Opinion
Historically, religious beliefs coloured legal opinion on abortion. From 1307 to 1803, abortion before the fetus moved perceptibly or “quickened” was not punished under English common law, and not regarded by society at large as a moral problem.9 Because most abortions took place before quickening, punishment was rare. Even if performed after quickening, the offense was usually considered a misdemeanour. This was the case until the nineteenth century; the entry of the state into the regulation of abortion has been relatively recent.
Two prominent legal cases from fourteenth century England illustrate prevailing practices at that time. In both the “Twinslayer’s Case” of 1327 and the “Abortionist’s Case” of 1348, the judges refused to make causing the death of a fetus a legal offence. The judges were, in this pre-Reformation period, all Roman Catholic.
In 1670, the question of whether or not abortion was murder came before the English judge, Sir Matthew Hale. Hale decided that if a woman died as a result of an abortion then the abortionist was guilty of murder. No mention was made of the fetus.
This tolerant common-law approach ended in 1803 when a criminal abortion law was codified by Lord Ellenborough. The abortion of a “quick” fetus became a capital offence, while abortions performed prior to quickening incurred lesser penalties. An article in the 1832 London Legal Examiner justified the new laws on the grounds of protecting women from the dangerous abortion techniques which were popular at the time:
“The reason assigned for the punishment of abortion is not that thereby an embryo human being is destroyed, but that it rarely or ever can be effected with drugs without sacrifice of the mother’s life.”
In the United States, similar legislative iniatives began in the 1820’s and proceeded state by state as the American frontier moved westward. In 1858, the New Jersey Supreme Court, pronouncing upon the state’s new abortion law, said:
“The design of the statute was not to prevent the procuring of abortions, so much as to guard the health and life of the mother against consequences of such attempts.”
During the nineteenth century, legal barriers to abortion were erected throughout the western world. In 1869 the Canadian Parliament enacted a criminal law which prohibited abortion and punished it with a penalty of life imprisonment. This law mirrored the laws of a number of provinces in pre-Confederation Canada; all of these statutes were more or less modeled on the English legislation of Lord Ellenborough.
Pressure for restrictions was not coming from the general public. Physicians were in the forefront of the crusade to criminalize abortion in England, the U.S. and Canada. They were voicing concern for the health of women and the destruction of fetal life. However, “there is substantial evidence that medical men were concerned not only for the welfare of the potential victims of abortion but also to further the process of establishing and consolidating their status as a profession.” Women were turning to midwives, herbalists, drug dispensers and sometimes quacks to end their pregnancies, and doctors wanted to gain control over the practice of medicine and elevate the status of their profession.
Race and class were also factors in the passage of the new wave of anti-abortion laws. Abortion was increasingly being used by white, married, Protestant, middle and upper class women to control their family size. “Nativists” (those who were “native-born” to the new country) in Canada, for instance, voiced their concern about what they called the “race suicide” of the Anglo-Saxon population9 in relation to the burgeoning French-Canadian and “foreign” immigrant populations. Anglo-Saxon women who refused maternity by employing contraception or abortion were condemned as “traitors to the race”. Accordingly, the Canadian parliament made contraception illegal in 1892, following the example of the U.S.
Another interpretation of the trend toward more restrictive abortion legislation focuses on nation states’ demographic concerns. Powerful social pressures for population increase meant that “the concern was perhaps more for the quantity of human beings than for the quality of human life.”
In the words of the authors of Our Bodies, Ourselves:
“.just at a time when women’s increasing understanding of conception was helping them to avoid pregnancy, certain governments and religious groups desired continued population growth to fill growing industries and new farmable territories.”
Despite its criminalization, women continued to regard induced miscarriage before the fetus “quickened” as entirely ethical, and were surprised to learn that it was illegal.21 Women saw themselves as doing what was necessary to bring back their menses, to “put themselves right”. In the words of historians Angus and Arlene Tigar McLaren,
“Doctors were never to be totally successful in convincing women of the immorality of abortion. For many it was to remain an essential method of fertility control.”21
Women continued to have abortions in roughly the same proportions as they had prior to its criminalization.5 After it was criminalized, abortion simply went underground and became a clandestine and therefore much more dangerous operation for women to undergo.
During the latter part of the nineteenth century, European views on the restriction of abortion were spread by the colonial powers throughout Africa, Asia and beyond.2 The strict prohibitions of Spain are reflected in many statutes decreed in South America, for example. Toward the end of the 19th century, China and Japan, at the time under the influence of Western powers, also criminalized abortion for the first time.2
American historian James C. Mohr makes the point that from an historical perspective, the nineteenth century’s wave of restrictive abortion laws can be seen as a deviation from the norm, a period of interruption of the historically tolerant attitude towards abortion.22
“From the second half of the 19th century, through World War II, abortion was highly restricted almost everywhere. Liberalization of abortion laws occurred in most of the countries of Eastern and Central Europe in the 1950s and in almost all the remaining developed countries during the 1960s and 1970s. A few developing countries also relaxed their restrictions on abortion during the same period, most notably China and India.”23
A number of factors have been recognized as contributing to this liberalizing trend.24 Attitudes toward sexuality and procreation were changing, and the reduced influence of religious institutions was a related factor.24 In some countries, rubella epidemics and thalidomide created awareness of the need for legal abortion. In others, there was concern about population growth. Illegal abortion had long been a serious public health hazard,25 and eventually women being injured or dying from unnecessarily dangerous abortions became a concern. Arguments were made in favour of the right of poor women to have access to abortion services. More recently, women’s right to control their fertility has been recognized.24
While the pace of abortion law reform has slowed, the overall movement is still in the direction of liberalization. Recently, however, restrictions have increased in a few countries.24
“As often happens when rapid social change occurs, the movement to legalize abortion has generated resistance and a counter movement. Strenuous efforts are being made to increase restrictions on abortion and to block further liberalization of laws, especially in the United States. [and] the former Communist countries,.but [anti-abortionists] are also highly visible in Canada, England, France, Germany, Italy. and other developed as well as developing countries.”24
The degree of liberalization has varied from country to country. Abortion laws are usually grouped according to “indications”, or circumstances under which abortions can be performed. The most restrictive laws either completely ban abortions or restrict them to cases where the pregnancy poses a risk to the woman’s life. Other laws also consider risks to the physical and mental health of the woman or her fetus. Some also allow abortion for social-medical or economic reasons, as in the case where an additional child will bring undue burdens to an existing family. The broadest category allows abortion on request (usually within the first trimester).
1. George Devereux, “A Typological Study of Abortion in 350 Primitive, Ancient and Pre-Industrial Societies”, in Therapeutic Abortion, ed. Harold Rosen, New York: The Julian Press Inc., 1954.
2. H.P. David, “Abortion Policies”, in Abortion and Sterilization: Medical and Social Aspects, J.E. Hodgson, ed., Grune and Stratton, New York, 1981, pp.1-40.
3. Nan Chase, “Abortion: A Long History Can’t Be Stopped”, Vancouver Sun, May 1, 1989.
4. Wendell W. Watters, Compulsory Parenthood: the Truth about Abortion, McClelland and Stewart, Toronto, 1976, p.52.
5. Deborah R. McFarlane, “Induced Abortion: An Historical Overview”, American Journal of Gynaecologic Health, Vo. VII, No. 3, May/June 1993, pp.77-82.
6. Jane Hurst, “The History of Abortion in the Catholic Church: The Untold Story”, Catholics for a Free Choice, Washington, D.C., 1983.
7. Wendell W. Watters, p.79.
8. Ibid, pp.92-3.
9. Alison Prentice et al, Canadian Women: A History, Harcourt Brace
Jovanovich, Canada, pg.165.
10. Donald P. Kommers,”Abortion in Six Countries: A Comparative Legal Analysis,in Abortion, Medicine and the LawFourth edition, J.D. Butler & D.F. Walbert, eds., Facts on File, N.Y.1992, p.312.
11. Janine Brodie et al, The Politics of Abortion, Oxford University Press, Toronto, 1992, p.9.
12. Jimmey Kinney.Ms., April 1973, p.48-9.
13. A. Anne McLellan, “Abortion Law in Canada”, in Abortion, Medicine and the Law, op. cit, p.334.
14. Donald P. Kommers, p.317.
15. James C. Mohr, Abortion in America: The Origins and Evolution of National Policy, New York: Oxford University Press, 1978.
16. Constance Backhouse, Petticoats and Prejudice: Women and the Law in Nineteenth Century Canada, Women’s Press, Toronto.
17. Terry, “England”, in Abortion and Protection of the Human Fetus 78, (S. Frankowski and G. Cole, eds., 1987).
18. James C. Mohr, p.244.
19. Wendell W. Watters, p. xv.
20. Boston Women’s Health Book Collective, Our Bodies, Ourselves, 2nd ed. (New York: Simon & Shuster, 1971), p.216-7.
21. Angus McLaren and Arlene Tigar McLaren,The Bedroom and the State: The Changing Practices and Politics of Contraception and Abortion in Canada 1880-1980, M & S,Toronto.,1986, p.38-9.
22. James C. Mohr, p.259.
23. Stanley K. Henshaw, “Induced Abortion: A World Review, 1990”, Family Planning Perspectives, Vol. 22, No. 2, March/April 1990, p.78.
24. Stanley K. Henshaw, “Recent Trends in the Legal Status of Induced Abortion”, Journal of Public Health Policy, Summer, 1994, pp.165-172.