PART 1: Catholic Theology of the 3D-Universe
After I have made a few careful observations of what Catholics scholars have to say about the different realms of 3D-earth, I have come to the conclusion that they divide these realms into four very distinct levels of existence, and, although interaction and interconnectedness between the realms do exists the Catholic conception of this interaction is a different kettle of fish.
The lowest of these is a place they call hell, followed by what I call middle earth.
Then there is the level of humanity’s existence and lastly the level of the stars in outer space. For each of these levels they have developed a particular and distinctive theology.
The word theology comes from two Greek words, theos (God) and logos (word). From them we can see that theology is the study of God which, of course, includes his attributes; theology is the study of the nature of God and religious belief; theology is the systematic and rational study of concepts of God and of the nature of religious truths – all these are definitions given by Protestant Christians.
According to the Roman Catholic Church, Roman Catholic theology comprises the teachings of the Catholic Church which bases its conclusions on Scripture, Divine Revelation, and Sacred Tradition, as interpreted by the Magisterium (teaching authority of the Church).
Theology of Hell
What is hell and where is it supposed to be? In many mythological, folklore and religious traditions, hell is a place of eternal torment in an afterlife.
According to the Catholic Encyclopedia, the word hell, by derivation from the Anglo-Saxon language, ‘behelian – to hide’; from the Greek ‘kalyptein’; and from the Latin ‘occulere’, denotes a dark and hidden place.
Hell, or infernus (Latin), in theological usage is a place of punishment after death. Theologians distinguish four meanings of the term hell:
(i) in the strictest sense is hell the place of punishment for the damned, be they demons or men;
(ii) the limbo of infants (Latin: limbus parvulorum), where those who die in original sin alone and without personal mortal sin are confined and undergo some kind of punishment;
(iii) the limbo of the Fathers (Latin: limbus patrum), in which the souls of the just who died before Christ awaited their admission to heaven, because in the meantime heaven was closed against them in punishment for the sin of Adam;
(iv) purgatory where the just, who die in venial sin or who still owe a debt of temporal punishment for sin, are cleansed by suffering before their admission to heaven.
Once you have read below the description of the Catholic theology of the stars, you will realize how laughable this really is and yet, thousands of people believe this crap as if their lives depend on it.
Although it is true that we live in times where many consider any teaching on the existence of hell to be obsolete for the simple reason that people find it untenable that a loving, merciful and forgiving God can or will assign certain souls to a place for the damned, or then hell, forever.
One Catholic priest wrote the following about hell according to a text found in the Christian bible, Luke 16:19-31, which is the story of a hobo called Lazarus and a rich man.
“Hell has to exist essentially for the reason of respect in that God has made us free and respects our freedom to choose his Kingdom or not. There are many people in our world who do not want anything to do with chastity, forgiveness or being generous, etc. and God will not force them to adopt and live these values”.
Such people, he says, consistently demonstrate that they are not interested in heaven since they are interested in none of the Kingdom values and that is why hell has to be since God respects their freedom to live in this way, seeing that he has given all men the freedom of choice or free will.
In reference to our story of the rich man and Lazarus, this dude follows closely in the footsteps of his papal masters – especially the present one – by saying the rich man lived in open rejection of one of the most significant Kingdom values, that of the love for the poor and that his insensitivity and greed lands him in hell and thus is the lesson that no one, who is not caring for the poor if they have the means for it, can avoid judgment that will cast them in hell.
The point that this priest miss totally is that the act of caring for anyone who is destitute, no matter how, is a natural law and the reward or ‘judgment’ comes naturally through ‘what you do for others will be done unto you’.
He misses the point that we who live are judged daily by Creation and by Nature through the eternal laws of Creation and Nature for what we do and do not do.
Drawing the line from the place of damnation, hell in the physical sense, he now postulates that hell is eternal because,
“It would seem that there is a mystery of the human person which we must come to accept and that we come to a point in our life where our character is forever fixed, where we no longer change. But when exactly this occurs, is not clear”.
He then mentions that the Church’s traditions by mouth of the ‘fathers’ of the Church, see the human person as clay on a potter’s wheel: as long as the clay is on the wheel and moist it can be molded, changed and fashioned; but then comes the moment when it is taken off the wheel and placed in the fiery kiln – judgment day – when it’s shape is forever fixed and cannot be changed.
However, this is nullified by 2 Corinthians 4:7-8, where the human person is likened to treasure in vessels made from clay with the idea that “the surpassing greatness of the power will be of God and not of ourselves” and through this same power of God, we who are afflicted with making the wrong choices in our life’s journey, is not crushed!
So this explanation of the theology of hell is typical Catholic, where the Magisterium of the Church has decided how and when a human will enter hell or heaven.
However this ‘mystery of coming to a point where we can no longer change’ is a warning to all Catholics and their Magisterium, for the longer you persist in your demonic practices the less chance there is for you to change.
Promotion of the Occult
The same Magisterium decided to promote sorcery and witchcraft for children and the youth, in spite of dire warnings from their very own exorcist, Fr. Gabriel Amorth.
After previously accusing the Harry Potter books of promoting witchcraft and the occult, the Catholic Church has heaped praise on the latest Harry Potter-film, Harry Potter and the Half-Blood Prince, for its “clear depiction of the eternal battle between good and evil”.
Although it is said that the Vatican has never been a fan of Harry Potter, in 2003 Pope John Paul II has backed the Harry Potter books and said they’re not anti-Christian but in 2006, a spokesman for Pope Benedict XVI at the Vatican said about the boy wizard stories,
“I don’t see any problem in the Harry Potter series. They aren’t bad. If I have understood well the intentions of Harry Potter’s author, they help children to see the difference between good and evil.”
The spokesman added that the pope thought JK Rowling lived her life like a Christian and that her way of writing reflected that. This was said after he became pope, whereas before he had described the series as a potentially corrupting influence. 1
Now, why would Benedict have had a change of heart after he became pope? Ah, dear reader, have we not in previous articles written about the 9th Circle ideology, where it is required from every new pope to partake in these sacrificial rituals?
[*See the last paragraph of https://humansarefree.com/2014/06/what-goes-up-always-come-down.html and the 4th paragraph of https://humansarefree.com/2014/05/the-fiery-eye-of-beast.html]
It was as partaker for the first time as pope that made Benedict change his dictate about the influence that these books have upon the youth.
According to the Vatican’s official newspaper L’Osservatore Romano,
“There is a clear line of demarcation between good and evil and the film makes clear that good is right. One understands as well that sometimes this requires hard work and sacrifice.”
The favorable review is an apparent change of heart from the Vatican’s previous assessment of the best-selling series in the previous year when it condemned the books for encouraging an interest in the occult among children.
The paper wrote:
“Despite the values that we come across in the narration, at the base of this story witchcraft is proposed as a positive ideal”.
Some Catholics, including officials of the Roman Curia, the hierarchy and other official bodies have presented mixed views on the subject.
In the beginning of 2001 Cardinal George Pell, then Archbishop of Sydney, has praised the books for displaying values that are “deeply compatible with Christianity.”
In his own book, Be Not Afraid, Pell praised the books as having a “good dose of moral truth” and for being “a good yarn.”
Other supporters of the series have said that the magic in Harry Potter bears little resemblance to occultism, being more in the vein of fairy tales such as Cinderella and Snow White.
The United States Conference of Catholic Bishops’ Office for Film and Broadcasting has rated each Harry Potter film as either “A-II” or “A-III”, meaning the content was not found to be morally offensive.
Then there are those Catholics who take a firm stance against the books, from which we can discern that there exist some stability within Catholic ranks in spite of the Magisterium trying to keep all within the hive mind:
Paolo Gulisano, a physician and the author of a biography of J.R.R. Tolkien, said that the Harry Potter books counter the individualism of the modern age by making a hero of a boy “guided by moral values such as the choice of good, giving, sacrifice, friendship and love.
The stories teach young people without moralizing that material riches, immortality and anything obtained without effort are illusions and that what truly counts is commitment, friendship and love.
It is not power, not success, not an easy life that lead to the truest and deepest joy, but friendship, self-giving and adhering to the truth.”
In opposition to this view, Edoardo Rialti, a professor of English literature at the University of Florence, said the books “communicate a vision of the world and of the human person that is full of profound errors and dangerous suggestions.
First the books teach that evil is good and that violence, lying, trickery and manipulation can be positive if used to obtain something good.
But the deeper problem is that the books advocate Gnosticism – the idea that a select elite can develop special powers and gifts through specialized knowledge that is hidden from most mortals (or “muggles,” as normal humans are called in Rowling’s books).
The one person who should know best whether the ideals envisaged in these books are good and/or moral, is the very Vatican’s chief exorcist, Fr Gabriel Amorth. He believes that the books can be a bad influence on children by getting them interested in the occult.
He said of these books,
“Behind Harry Potter hides the signature of the king of the darkness, the devil. The books make a false distinction between black and white magic, while the distinction in reality does not exist, because magic is always a turn to the devil.” 2
Amorth furthermore said,
“The devil resides in the Vatican and you can see the consequences – recent revelations of violence and pedophilia committed by Catholic priests against children in their care [this would of course include the horrors of the 9th Circle ritual killing of babies and children].
“The evil influence of Satan is evident in the highest ranks of the Catholic hierarchy with cardinals and bishops linked to the demon. Of course the devil exists and he can not only possess a single person but also groups and entire populations”. 3
What is the True Theology of Harry Potter?
Michael D. O’Brien, Catholic artist and author of ‘A Landscape with Dragons: The Battle for your Child’s Mind’ said about the books:
“The series uses the symbol world of the occult as its primary metaphor. This has the potential of lowering a child’s guard to the actual occult activity in the world around us.”
Now remember, Harry Potter as the chief character in the series, attends a school for witch-craft. O’Brien mentions one shocking and terrifying scene:
“In one class, the students are taught to cut up mandrake roots, which are living human babies, for use in a potion. At the least this can cause a subconscious desensitization to abortion…” [and may I add, making them immune to the traumas and horrors of ritual sacrifice].
A Catholic priest had this to say to his congregation:
“Harry Potter is NOT the same thing as more traditional fairy tales. In Harry Potter there is even a desensitization of sin and other serious problems, notably the question of authority and obedience.
“Harry’s faults are rarely punished and the positive authority figures actually reward him for his disobedience (when it brings about some perceived good) while his lies, acts of vengeance and misuse of powers are frequently ignored. Dominant throughout the story is the message that the end justifies the means.”
[I have heard that last sentence before in catholic circles!]
One of the two relevant authors of fantasy novels of Middle Earth, Tolkien, points out that powers not rightfully belonging to man always have a corrupting influence on man; the other author, Lewis, repeatedly demonstrates the seductiveness of powers not rightly those of man, especially when they are seized as a form of Gnostic quest for control.
Another source, Steve Bonta, said in his book ‘Harry Potter’s Hocus-Pocus’: “All of these images seem to be derived from occult materials, suggesting a sophisticated knowledge of the occult on the part of the author.
Regarding Harry’s ability to speak ‘Parsel-tongue’ or the language of snakes it becomes clear that the books are suffused with serpent imagery right from the beginning of Book One. Young Harry, still unaware of his magical gifts, has a conversation with a boa constrictor in a zoo.
After the snake communicates a desire to escape his confinement, Harry unwittingly vaporizes the glass enclosure and the reptile escapes.
In Book Two Harry discovers that the secret menace attacking the students at Hogwart is a basilisk – a giant snake with looks that kill – literally, while in Book Four we meet Voldermort’s vile familiar, Nagini – a serpent that feeds on Voldermort’s victims”.
The serpent, we need hardly remind the reader, is one of the most ancient and pervasive occult pagan motifs. The satanic serpent in the biblical Garden of Eden finds expression in most pagan systems from the ancient Egyptian god Seth to the sacred cobras associated with both Vishnu and Shiva of the Hindu trinity, as the serpent god.
Yet another source, once involved in witchcraft but who is regarded as a reliable person, says that the names used in the Harry Potter books are names of actual demons:
“The first book of the series finds the orphan Harry taken into the world of witchcraft, where he learns a new vocabularly with words such as Azkaban, Circe, Dracho, etc., all of which are real names of devils and demons and are not not characters of mere fiction”. 4
Theology of Middle Earth
Tolkien is an internationally renowned fantasy writer. He is best known for authoring The Hobbit and the Lord of the Rings trilogy. He himself said,
“If you really want to know what Middle-earth is based on, it’s my wonder and delight in the earth as it is, particularly the natural earth.”
See? The natural earth.
The characters and places mentioned in the story Lord of the Rings are purely fictional, although there does exist a dimension called Middle Earth, which is situated between the higher vibrational level of the 3D-dimension and the lowest vibrational level of this same dimension, i.e. hell or the place of the dead.
The characters inhabiting middle earth are called elementals and those are the ones populating the story-line of Tolkien’s stories.
Like any very good fantasy writer whose stories have become trilogies and happened onto the big screen, the writer become very popular with people hanging all kinds of labels around his neck and then the stories become riddled with those same labels.
Just so have Tolkien, who was a Catholic, received such labels attached to him and to his story-line in especially The Lord of the Rings, by Catholics. One of these labels is that Lords of the Rings is an analogy of the Gospel as found in the Christian bible and that, therefore,
“Tolkien’s work is explicitly theological and makes an important contribution to contemporary Christian theological discussion, especially with regards to the vocation of Christians and their role in the salvation of the world”.
Another of these labels was hung by a Jesuit friend of Tolkien, one Robert Murray S.J., who saw Tolkien’s ‘ennoblement of the humble’, as ‘sanctification’.
The fantasy world of the Lord of the Rings is, in Tolkien’s own words, a mythological place, which says to me that the so-called religious and theological aspects that his editors are coming up with concerning the character of the book, are from the mythology, just as Catholicism itself is a religion built upon and around mythology, as you will see in the last section of this article, which discusses Astro-theology.
It is true that there may be salvation aspects within any mythology but to accept mythology as a fundamental theology of salvation is utter nonsense and crap.
Yes, I agree that the different mythologies of the ancients lead to a belief in the one and only God whom we know today as Source, Creator and Divine Spirit, but that is a kind of evolution of cultural man – an evolution that did not stop with religion but went beyond it and is still going beyond even this present 3D-reality.
Being a Catholic himself and a shrewd and wise man, maybe that is why Tolkien responded to his Jesuit friend who commented that the book left him with a strong sense of a positive compatibility with the order of grace [the latter concept refers to the particular order by which God infers grace/favor upon his creation, the first in this order is then his son whom Christians call Christ and the second is Mary his mother],
“The Lord of the Rings is a fundamentally religious and Catholic work…. the religious element is absorbed into the story and the symbolism.”
Any mythology, which is the history of a people or race, needs of necessity have a religious element in it to be complete but that still does not make it contemporary Christian.
Tolkien himself describes this work as:
“Mine is not an imaginary world but an imaginary historical moment on Middle-earth, which is our habitation” – as if he knew the Catholic world is stuck in Middle earth.”
In response to the question of the truth of the storyteller’s creation, Tolkien says:
“If you have built your little world well, yes: it is true in that world”.
But, as if they need to find some kind of reality within fantasy, Catholic theologians insist on more in the fantasy that Tolkien had created in his story.
“His imaginative world grants him a certain amount of creative freedom in grappling with the theological implications of the Christian understanding of creation, incarnation and salvation, enabling him to find new ways to think through old problems.
“Tolkien has not imagined another world different from our own, but rather an imagined history, a lost history, of our own [Catholic] world. At its heart, Tolkien’s imaginary world functions as a theological reflection on death and finitude in the light of Christian hope”.
You, dear reader, must have wondered by now that if fantasy can bring one to Christian salvation, why then is it necessary for Catholics that religion be there at all? This is answered in the following statement:
“Fantasy is related to religious discourse to the extent that fantasy helps us to overcome the ‘the drab blur of triteness or familiarity’. Religious discourse should break through the mundane in order to recover a sense of the wonder and mystery of the world”.
In other words he is saying that both poetic and religious discourse should have the ability to break through the monotony of repetitive religious rites and rituals.
Because Tolkien thought symbolically, which he had to, seeing that he wrote fantasy fiction it is seen as exclusively Catholic, because “…the Catholic understanding of symbol is not simply something that stands for or points to something else.
Rather, the symbol both points beyond itself and makes present that to which it points. It is the nature of sacrament and symbol to bear within themselves the objects to which they refer.”
Because of this statement one can also understand why this same commentator said,
“It was in fairy-stories that I first divined the potency of words and the wonder of the things such as stone, wood and iron; tree and grass; house and fire; bread and wine. These last two Eucharistic symbols evoke the sacramentality of Tolkien’s imagination.” 5
Natural Theology (of Man’s Physical Existence)
Natural theology is a branch of philosophy, whose object is the nature of the gods, or of one supreme God – arguments that do not involve recourse to supernatural revelation.
In answer to the question as to what arguments justify faith in the gods, Plato affirmed: “One is our dogma about the soul…the other is our dogma concerning the ordering of the motion of the stars”.
One such argument came from ancient Rome, which established a distinction between three kinds of natural theology: civil/political – how the gods relate to man’s daily life and the state; natural/physical – the nature of the gods; mythical – crafting of mythology. 6
Aquinas and Augustine
According to the Catholic Philosopher, Thomas of Aquinas, there are things that God has revealed about Himself, which could be known by man’s reason alone. “The light of reason”, he said, “provides the warrant that God exists”.
But that warrant cannot be the “object of knowledge (reason) and blind faith simultaneously because faith presupposes natural knowledge, even as grace presupposes nature and perfection the perfectible”.
This means that any preamble to belief assumes that there are some truths that can only be known as a result of God’s revelation and which no amount of human reasoning could ever begin to penetrate or understand.
To Aquinas, it is an impossibility for anyone to be able to penetrate the mystery of the existence of God with his reason, in the same way that it is impossible to prove or disprove the Catholic faith. 7
Am I interpreting this correctly that what he is really saying here is that only through adherence to the Catholic faith is anyone able to know and understand the existence of God; another man-made directive to lead the unwary to know the Catholic gods?
Taking this one step further with the great “Church father” Augustine, we see that Catholics do not regard evil and the theology of evil as only banished to the region of the underworld or hell but they would have evil within the natural world of men and therefore incorporates evil into their natural theology.
This, in a way, is as it should be for evil as a concept is generated among men while the underworld is the domain of demons, evil spirits and Satan.
Augustine observed that one can only turn away from the good and that “…when the will abandons what is above itself and turns to what is lower, it becomes evil – not because that which it turns to is evil but because the turning itself is evil or wicked.”
To him, the source of evil lies in the free will of persons, “…a perversion of the will, turned aside from God to lesser things”. But, was it not God that gave man his free will? Then what this dude is saying is that what God has given, is evil but what man has given, i.e. “that which it turns to” is not evil?
For these formulators of the Catholic natural theology, freedom of man in the ability to make choices does not require freedom in the ability to make moral choices.
“God only wants free creatures as well as the greatest possible good, which requires moral freedom and that necessarily entails the possibility of evil.
“Since all that God had made is good, even those things that appear to be evil are only evil because of a limited context or perspective. When viewed as a whole, that which appears to be evil ultimately contributes to the greater good.
“For example, certain virtues couldn’t exist without evil: courage, mercy, forgiveness, patience, the giving of comfort, heroism, perseverance, faithfulness, self-control, to name a few…”
[In other words, the yin and the yang of each virtue – just as evil is a result of acts of will so is virtue and thus, acts of moral choice should accomplish both].
What Augustine and most formulators of any Catholic theology do not understand is that there are worlds that have never been touched by evil and those worlds are good places but in order for beings incarnated into this 3D-world where evil exists, the evil almost is a necessity as the opposite of good, for the former facilitates the development of virtues towards complete goodness so that those souls that had gone through this test could evolve towards a higher world/dimension where only good exists eternally.
But that does not mean that He who caused evil to be present in the world/dimension of incarnation, require of souls to advance the evil – that is a function that lies at his discretion alone.
Further on in this study of what is the Catholic theology of the natural world where man exists, what is said above will help us to understand why Catholic theology is wrong for they defend their inherent evil as a necessity for souls under the care of the Church, to grow towards virtues.
Such reasoning is found in the following:
“What good comes out of a drive-by killing, or the death of a teenager through drug overdose, or a daughter’s rape, or child abuse? The answer is that a commensurate good doesn’t always come out of those individual situations, though God is certainly capable of redeeming any tragedy. Rather, the greater good results from having a world in which there is moral freedom and moral freedom makes moral tragedies like these possible”. 8
However, Augustine knew that evil was real and that it is spoiled goodness made possible by the free moral agency of rational creatures.
He had studied Manichaeism which, according to the Catholics, was a pseudo-Christian sect, a gnostic religious system based on a fundamental concept of the duality of light and darkness.
Goodness was thought to be manifested in what belongs to the realm of light: knowledge, spirit and soul. Evil/darkness, was viewed as connected to ignorance, matter and the body, while redemption was to be achieved through a special, intuitive knowledge.
Augustine was attracted to its dualistic concept of human nature because it allowed him to accept responsibility for his moral failures by taking refuge in the rational aspect of his being, i.e. his reason, through a spurious detachment from the activities of his bodily self.
He accepted the Manichaean rejection of the Old Testament along with its highly critical approach to the New Testament. And what is once absorbed by the spirit of man, stays within man unless he evolves out of this 3D-earth incarnation into another dimensional life.
But then, after many prayers and supplications by his very pious mother to the Catholic god; the acceptance of the Nicene Creed of 325 that was enforced by Emperor Constantine who made orthodox Christianity the official state religion (and all subjects of the Roman Empire were enjoined by the creed to express the Catholic Trinitarian theology); and influenced by a Catholic bishop, one Ambrosius, Augustine succumbed under all the pressure and converted to Catholicism.
A Jesuit View
According to a member of the Jesuit Catholic order,
“Natural Theology investigates what human reason, unaided by revelation, can tell us concerning God in order to demonstrate the existence of God”.
The natural theologian bases his conclusions purely and solely on the data afforded by natural reason, claiming that:
“…the mind of man [not his consciousness of soul as we have come to understand it] may rise from the contemplation of the visible universe to a knowledge of the First Cause from whom it proceeds, i.e. from the experience of finite beings to a knowledge of the Infinite Being, whose perfections are faintly shadowed forth by the things of the created world.
“Natural theology is rightly termed a science for a science is an organized body of truth regarding some special object of thought”.
In my own opinion, can the mere mind or reason of man never attain to a full knowledge of God apart from intuitive knowledge. We can, with the natural mind not even nearly conceive what and who God is and how he did what he did for creation to proclaim that he is the Source of all that exist.
And by trying to fathom the depths of the knowledge of God we humans should be very careful that we not inadvertently allow our thoughts to be guided by either learned knowledge of religions or man-made ideas and ideologies.
This is exactly where we so easily find ourselves caught in a web, carefully and meticulously crafted, of evil and deceit.
The Jesuit goes on to say:
“The human intellect finds its connatural object in the material world, which the senses reveal to it and only by a laborious process of reasoning does it attain to any knowledge of what is immaterial. Hence it stands to reason that its knowledge of the Infinite Being must be fragmentary and imperfect.
Yet where the supreme object of human thought is concerned, even such imperfect knowledge as is within our reach is of far higher worth… It’s attainment affords an end more deserving of effort than the discovery of any physical law.
Moreover, though the idea of God thus gained is fragmentary, it is at least vastly more adequate than the conceptions of Him which arise in the mind apart from scientific reflection.
These latter spontaneous notions of God are invariably deeply tinged with anthropomorphism, i.e., the attribution of human form/characteristics to a perception of God. Only through philosophical analysis do we learn to attribute to God perfections made known to us in creatures…”
[but the Catholic church is foremost to pray: ‘Our father who are in heaven…’, which is exactly attributing a human characteristic to a perception of God and of course, what he refers to here is the philosophical analysis of Catholic theologians/philosophers, for without them no person on earth is allowed to come to a perfect knowledge of Source]. 9
The problems with these Catholics is that they cannot conceive that there are people on earth who do not follow their religious ideologies and thus are they unable to even begin to understand the built-in ability of reincarnated man to remember intuitively, without ‘conscious’ thought, where he/she comes from and where he/she is going once this present earth-life is over.
Natural theology is for them, metaphysics and then a metaphysics based on human thought, which is a very natural visible reality.
But, metaphysics is something that examines the visible as well as invisible true nature of reality and man is able to attain the true nature of the invisible by meditation and astral projection, to name but two possible methods.
Theology of the Heavens
I would say most of us have heard of Astrology, Astronomy and Theology, but how many of us have heard of the parent subject of these three called Astro-Theology? Our not knowing is not by chance but something that have been deliberately kept from us.
The first question many people ask in this regard is, why would the Roman Catholic religion have so much secret symbolism and then keep its meaning locked away somewhere in hidden vaults?
Why do they not share the meaning of these symbols with the world if they are, as they are so wont to say, ‘divine’ or ‘God-given’ revelations? We conclude quite correctly then that there must be something the Vatican and its linked secret societies do not want the world to know – something so important that, if exposed, will change the world.
They have become so self-conceited and so sure of their ability to hide their secrets from the uninitiated that they have totally overlooked the possibility that in the hiding lies the exposing. What follows has been quoted from different authors while my own contribution, as it relates to the title of the article, I have written in [—].
“The focus here is on one very important star – the famous Bethlehem star. The idea then of Christ being associated with stars is nothing new as there is a reference in the NT book of Revelations that claims he will return holding seven stars in his right hand, which makes one involuntary think of the 7 stars of the Pleiades.
In the middle of the rotunda at the Vatican’s basilica of St Peter is an obelisk as well as a statue of Peter with a key in his hand while the same hand’s forefinger is pointing forward.
The circle around the obelisk is marked off in 4 segments, which is called the Christos or sacred cross but a cross very different from the one associated with Christ’s crucifixion.
“The sacred cross represents the stars of Orion with the three stars in a row forming the belt of the hunter, Orion. They also form the P (see Fig 1) that purportedly points the way to the Bethlehem star, located at the spot where the Peter statue is pointing to, i.e. at the end of the causeway that leads out of the circle eastward to Castel Sant’ Angelo, a giant five pointed star”.
“Given this revelation it hardly come as a surprise that the pope appears on this particular night on his balcony to celebrate the midnight mass – at midnight the stars are higher in the sky and more visible.
“All indicators are there that the three kings are the belt stars of Orion the hunter and they follow to locate the one star associated with the birth of the child as described in the gospel of Matthew”.