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MICHAEL Journal:

Global Control through the RFID Chip

These current economic and social crises are leading to a global, financial “melt down” that the powerful global elite are using in or-der to establish a Global Financial Economic System. This will give centralized power to the United Nation’s International Monetary Fund and the World Bank, creating a type of “Global Federal Reserve System”. This is setting the stage for a cashless electronic currency with a high tech surveillance RFID (Radio Frequency Identification) chip implanted under one’s skin.

The Global Elite, blinded by their thirst for power, orchestrate obtaining total control over the people in the excuse of providing for more transparency; a greater surveillance of the world financial markets, cross border firms, money laundering, terrorist financing, etc…

They believe that they are the only ones ca-pable of governing mankind properly. However, these globalists know very well that people will not easily give up their freedom of the use of cash to accept these “bio-chips” unless there is a worldwide panic, be it financial or maybe even flu pandemic to convince the population that the only way not to lose everything is to accept the RFID chip.

Recently in September of 2009, VeriChip Corp., one of the largest producers of the RFID Chip, obtained an exclusive license to two pat-ents. These patents held by VeriChip partner Receptors LLC, relate to biosensors capable of detecting the H1N1 and other viruses and bio-logical threats.

The Global Elite have been working on this project for many years. In April of 1998 the fea-ture article of Time Magazine reported that, “in the future, money will be stored in the laptop, in the debit card and even (in the not-so-dis-tant future) in a chip implanted under the skin.” This technology is now available and is already being applied on human beings around the world.

Patrick Redmond, author of the book, New Technologies – A Hidden Danger, who worked for IBM until 2007, explains the RFID chips: “They are Radio Frequency Identification de-vices. An RFID is a microchip with an attached antenna. The microchip contains stored infor-mation which can be transmitted to a reader and then to a computer. RFID’s can be passive, semi-passive or active.

“Active RFID’s have an internal power source such as a battery. This allows the tag to send signals back to the reader, so if I have a RFID on me and it has a battery, I can just send a signal to a reader wherever it is. They can receive and store data and be read at a further distance than the passive RFID’s. The batter-ies used can only last a short while. But the current batteries in the RFID’s can last for over a hundred years, because of their self-generat-ing power.”

In 2007, Hitachi introduced the world’s smallest RFID chips which measure just 0.05 x 0.05 millimeters. Compare this with the new powder-type RFID tags which measure about

sixty times smaller. These ‘’powder” RFID’s, like their predecesser, have a 128-bit ROM for storing a unique 38 digit number.

According to Mr. Redmond, ”The chip in the National ID card has not only a number, but also a person’s work history, education, reli-gion, ethnicity, police record and reproductive history.”

Wal-Mart, Best Buy, the U.S. Military and many other agencies around the world, are al-ready implementing the use of RFID chips. In London, police authorities announced that they were putting RFID chips on the entire police force. In Shenzhen, Southern China they are implementing RFID readers to track the move-ments of citizens: ‘’all citizens have an ID card with a chip so that they can identify who is in what part of the city at any point in time.” Ni-gel Gilbert of the Royal Academy of Engineer-ing said that by 2011 you should be able to go on Google and find out where someone is at any time from chips on clothing, in cars, cell phones, and also in people.

These RFID Chips will be at the same time; your money, medical monitor, license, passport, anti-terrorist solution, locator for lost children or Alzheimer patients,..…etc. These RFID’s inside your body will be read by readers which connect data to cell towers through the SensorNet proj-ect with technologie capable of also drawing in-formation from your body; for heart monitoring, blood pressure, your whereabouts…etc.,

This may all sound very helpful but, at the same time these chips, when implanted in the body will have the ‘’input” capacity for brain functions such as mind control, language, and memory, making it possible for a super surveil-lance of mankind across the globe, thus com-promising our free will.

The SensorNet project will integrate nano, macro and conventional sensors into a single nationwide network that will feed back to an ex-isting U.S. network of 30,000 cell mobile phone masts, forming the skeleton of an unparalleled national surveillance network.

Michael Mehta, a sociologist at the Univer-sity of Saskatchewan (Canada), believes that the environment equipped with multiple sen-sors could destroy the notion of privacy alto-gether – creating a phenomenon that he calls “nano-panopticism” (i.e., all seeing) in which citizens feel constantly under surveillance. This is the “all-spying eye” of the illuminati, in the New World Order.

Another factor would be the buying and selling of goods. In the past there was no way of controlling these activities on such a large scale, but now it is technically possible through electronic money, an RFID chip implanted un-der the skin of every inhabitant on Earth.

St. John, in the Book of Revelation, 13:4/16-17, writes:

“And they worshipped the dragon because he gave authority to the beast, and they wor-shipped the beast, saying, “Who is like the beast, and who will be able to fight with it?... And it will cause all, the small and great, and the rich and the poor, and the free and bond, to have a mark on their right hand or on their foreheads, and it will bring it about that no one may be able to buy or sell, except him who has the mark, either the name of the beast or the number of its name.”

Therefore, to receive the mark it will be nec-essary to renounce Christ and swear allegiance to the beast. St Pius X in his Encyclical ‘E Su-premi Apostolatus’ of Oct. 4, 1903 states, “In the distinguishing mark of Antichrist, man has with infinite audacity put himself in the place of God, raising himself above all that is called God; he has despised God’s majesty and, as it were, made of the universe a temple wherein he himself is to be adored.”

We need to open our hearts to the Truth of the Gospel and not let ourselves be deceived by the horrific misuse of this technology. We need to safeguard our freedoms by using all technology to serve each man, woman and child without any invasion of privacy. We need to embrace once again the faith of our fathers in communion and solidarity, recognizing that we are all God’s children and made in His im-age and likeness.

“For God formed man to be imperishable; the image of his own nature he made him. But by the envy of the devil, death entered the world, and they who are in his possession experience it.”(Book of Wisdom 2:23-24)

Let us shine forth with the light of Truth, ex-posing the deceitful lies of Satan and his min-ions on this created financial crisis. The sover-eignty of all nations has been undermined in order to bring about a global economic system with a new one-world electronic money. Wheth-er we go into this century as an electronic global police state or as free human beings, respect-ing the dignity of each human person; it will all depend on the active role that we take now. Let us, at all costs, preserve the rights and the free-

Total Surveillance and a Cashless Society

Continued on page 2

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New Technologies – A Hidden DangerRFID chips: Microchips are being imposed on the population for medical

purposes, inventory of products, and as a means of guaranteeing the safety of cashless transactions. But we all know that the purpose of this technology is to track every person and item on the planet.

Genetic Engineering: GMO foods are being forced on coun-tries by the World Trade Organization as a means of controlling food through corporations. GMO foods currently flood the market, causing disease and sickness.

Synthetic Biology: Chemical warfare looms on the horizon, with many countries now in control of various biological weapons. Poi-sons, venoms, and disease are all potential means of causing the destruction of entire nations. (70 pgs.) The book is $7.00 including shipping, the DVD (2hrs.) is $12.00 including shipping.

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New book and DVD availabledoms of the people, imploring God’s mercy for each individual nation, so that we may always recognize the kingship of Christ over us and that His seal of Unity and Hope be impressed upon our souls.

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Prayer to St. Michael the Archangel

Global Control through RFIDSContinued from page 1

Saint Michael the Archangel, defend us in battle. Be our protection against the wick-edness and snares of the devil. May God rebuke him, we humbly pray; and do Thou, O Prince of the Heavenly Host – by the Di-vine Power of God – cast into hell, satan and all the evil spirits, who roam throughout the world seeking the ruin of souls.

Amen.

Here are excerpts from a book by Michel Scho-oyans titled “The hidden face of the UN” in which he denounces the drive of the United Nations for a world government and total dictatorship. The translation is from “Michael.”

The 20th

Century saw dictatorships that subjected entire nations to violen-ce, terror, repression, suspicion, and corruption. One only has to think about the countries that faced the horrors of Communism, Fascism, and Nazism. However, the kind of totalitarianism that the present Uni-ted Nations wants to impose on a global scale is absolute bondage. This totalitarian ideology kills the capacity to distinguish good from evil.

Human rights invertedIn 1948, the United Nations worked out

and ratified the “Universal Decla-ration of Human Rights”, which re-cognized the dignity and primacy of the human person. Today, the UN and some of its agencies behave more and more openly as if they had received a mandate to develop a conception of human rights that is radically different from that expressed in 1948.

According to the UN, man is a fragment of the cosmos, and has no eternal destiny. Man the pro-duct of evolution, and his final destiny is death. He is but an individual in search of pleasures, unable to recognize truth.

This is the source of the new “human rights” of the UN. These new rights are no longer recognized and declared; they are rather imposed, and are the expression of the will of the mightiest. Man must re-vere MotherEarth, Gaia (the goddess of the earth in Greek mythology), in place of God, his Creator and the Creator of earth.

The International Criminal CourtUnder the pressure of some radical feminist and

homosexual movements, the competence of the In-ternational Criminal Court, created on July 18, 1998, could be extended to “crimes” against the so-called new human rights. For example, to the extent that abortion, homosexuality and euthanasia are recog-nized as “new rights”, the opponents to these rights could be judged and sentenced by the International Criminal Court.

SecularizationWhat is meant by secularization is all the groups

that militate for the disappearance of all that pertains to God and religion. Freemasonry is one of those

organizations that militate in favor of secularization. Almost every member of the UN is a Freemason.

What these secularists want is to silence the Church, because she announces a true

message, and because she admits that God revealed Himself through His Divi-

ne Son Jesus Christ. Political power wants to rule society and conscien-ces by allowing only religions con-trolled by the State, like in Commu-nist China.

The UN no longer hides its wish to control consciences. There is, for example, a strange organization, the “United Initiative of Religions”,

founded by an Episcopalian bishop, William E. Swing, an ardent suppor-

ter of the New Age, who wants to start a world religion that would soon forbid

the existence of any other religion. It is in the interest of the UN octopus to support this

plan, for globalization is not limited to politics or economics; it also concerns the “global soul”.

These circles are dreaming of a new global ethics. This theme was developed by Hans Kung, a priest condemned by Rome and by the world par-liament of religions. This is the spirit of revolution in its pantheist form.

Concentration of powerActing on his own, the Secretary General of the

United Nations strives to create a world elite where is concentrated, in an unprecedented way, political, economic, military and psychosocial powers. This last power includes the news media, knowledge, know-how, ideology, law, and religion. Under the cover of shared responsibility and durable develop-ment, the UN is setting up a supercentralized control of these four factors of power to rule the world and impose itself as the undisputed centre that governs every factor of power.

The pyramidshaped system of standards ad-opted by the UN has transformed this organization into a fantastic machine whose role is to control li-ves, and therefore control individuals, families and States. National States must accept being the sa-tellites of the World State, and be replaced by the head of the “pyramid”. This is what the plan for Glo-bal Governance is all about.

These new “human rights” promoted by the UN explain the campaign of attacks against the presen-ce of an observer from the Holy See (Vatican) at the UN. They would like to silence the Vatican because its stand is not based on consensus, but on truth. The Church cannot accept that any reference to truth is chased from laws. These pressures against the Church are guided and financed by secularist groups, in order to outlaw from the world communi-ty the Church and Christians. These secular circles want the triumph of intolerant agnosticism.

The present UN is doomedThe UN is doomed because it is based on a stru-

cture of sin. This UN that rejects the values con-tained in the Declaration of 1948 has no future. To survive, the UN needs the truth, the truth that the Church offers about man, his divine origin, his desti-ny – which is eternal bliss. The UN needs the Church and Christians because it needs to be freed from lies and violence. One must stop suppressing the truth. Stop depreciating the family! Stop intruding into the intimacy of couples to “administer” their inalienab-le right to transmit life! Stop crushing the weakest! Stop limiting the sovereignty of nations! Stop instal-ling a globalization that, controlling the world econo-my, will control every human being! Stop the insidio-us construction of a world government that is above every person and nation! Stop imposing to mankind a system of ideological domestication through the control of the media! Stop controlling the world by using a perverted conception of the law!

A senseless warThe Church must proclaim today that a new war

has begun: an allout war against man. A war that wants to first mutilate man, and then destroy him. A war that wants to alienate man from his reason and will, in which his prodigious resemblance to God is expressed. A senseless war where the price of the death of God is the death of man.

This is the privilege and mission of Christians to be watchers and beacons, to show to everyone the way to follow to avoid snares and traps, and above all, to be witnesses of hope.

Msgr. Michel Schooyans

Monsignor Schooyans denounces the New World Order

Msgr. Michel Schooyans

The United Nations Building

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Excerpts taken from the book entitled, “Europe Today and To-morrow,” by Cardinal Joseph Ratzinger (Pope Benedict XVI). Reprinted with permission.

Today we find ourselves in the midst of a second Enlight-enment, which has not only left behind the motto Deus Sive Natura but has also unmasked as irrational the Marxist ideol-ogy of hope. In its place it has proposed a rational goal for the future, which is entitled the New World Order and is now supposed to become in its turn the essential ethical norm. It still shares with Marxism the evolutionary idea of a universe brought forth by an irrational event and formed by its intrinsic rules, which however – unlike the provisions of the ancient idea of nature – cannot contain within themselves any ethical direction.

The attempt to derive from the rules of the evo-lutionary game the rules for the game of human life as well, and hence a sort of new ethics, is in real-ity rather widespread but not very convincing. There are more and more voices of philosophers such as Singer, Rorty, and Sloterdijk telling us that man now has the right and the duty to construct a new world on a rational basis. The new world order, the neces-sity of which cannot be doubted, they say, ought to be a world order of rationality.

Thus far they are all in agreement. But what is rational? The criterion of rationality is drawn exclu-sively from experiences of technological production on scientific foundations. Such rationality exists in the sense of functionality, efficiency, increase in the quality of life. The exploitation of nature that is con-nected with it increasingly becomes a problem be-cause of environmental hazards, which are becom-ing dramatic.

Meanwhile, the manipulation of man by man is proceeding apace with even greater impudence. The visions of Huxley are definitely becoming a re-ality: the human being must be no longer begotten irrationally but rather produced rationally. But man as a product is at the disposal of man. The imper-fect specimens are discarded, so as to develop the perfect man by way of planning and production. Suffering must disappear; life must be nothing but pleasant.

Such radical visions are still isolated instances, for the most part attenuated in many ways, but more and more often the principle of behaviour is affirmed that states that it is permissible for man to do ev-erything he is capable of doing. Possibility as such becomes a criterion that is sufficient unto itself. In a world that is understood in an evolutionary way, it is also self-evident that there cannot be any absolute

values, things that are always bad or things that are always good; in-stead, the weighing of goods is the only way to discern moral norms. This, however, means that higher purposes, for example, presumed experimental results for the cure of diseases, justify even the ex-ploitation of man, provided that the anticipated good appears suf-ficiently great.

But in this way new forms of oppression are born, and a new ruling class arises. Ultimately the destiny of other men is decided by those who have scientific power at their disposal and those who man-age the finances. Not remaining behind in research becomes an

obligation from which there is no escape and which itself determines the direction of it. What advice can be given to Europe and the world in this situation?

A specifically European feature in this situation today appears to be precisely the separation from all ethical traditions and the exclusive reliance on tech-nological reasoning and its possibilities. But will not a world order with these foundations become in reality a horrific utopia? Does not Europe perhaps need, does not the world perhaps need precisely some corrective elements derived from its great tra-dition and from the great ethical traditions of man-kind? The inviolable nature of human dignity ought to become the fundamental, untouchable pillar of ethical regulations. Only if man recognizes that he is an end (and not a means), only if the hu-man being is sacred and inviolable, can we have confidence in one another and live together in peace. There is no weighing of goods that can jus-tify treating man as experimental material for higher ends.

Only if we see here something absolute, situated above all attempts to weigh goods, do we act in a truly ethical manner and not by means of calcula-tions. The inviolability of human dignity means also that this dignity is valid for everyone, that it has a human face and belongs biologically to the human race. Criteria of functionality cannot have any validi-ty here. Even the human being who is suffering, who is disabled, or not yet born is a human being. I would like to add that this must be joined also to respect for the origin of the human being from the communion of a man and a woman.

The human being cannot become a product. He cannot be a product; he can only be begot-ten. And for this reason protection for the spe-cial dignity of the communion between man and woman, on which the future of mankind is based, must be numbered among the ethical constants of every human society.

But all this is possible only if we acquire also a

new sense of the dignity of suffering. Learning to live also means learning to suffer. Therefore respect for the sacred is demanded, too. Faith in God the Creator is the surest guarantee of man’s dignity. It cannot be imposed on anyone; but since it is a great good for the community, it can make the claim to respect on the part of nonbelievers.

It is true: rationality is an essential hallmark of European culture. With it, from a certain perspec-tive, it has conquered the world, because the form of rationality developed first of all in Europe informs the life of every continent today. Yet this rationality can become devastating if it becomes detached from its roots and exalts technological feasibility as the sole criterion. The bond between the two great sources of knowledge – nature and history – is necessary. These two areas do not simply speak on their own, but the two together can provide some indication of what path to take.

The exploitation of nature, which rebels against an indiscriminate use, has prompted new reflections on the signposts provided by nature itself. Having dominion over nature, in the sense of the biblical story of creation, does not mean the violent utiliza-tion of nature and nature at the service of man. The very origin of man is a process that is both natural and human: in the relation between a man and a woman the natural element and the spiritual element are united in what is specifically human, which can-not be despised without causing harm. And so the historical experiences of man, too, which are reflect-ed in the great religions, are permanent sources of knowledge, of directions provided by reason, which are of interest even to someone who cannot iden-tify with any of these traditions. To deliberate while bracketing them off and to live without taking them into consideration would be a presumption that would ultimately leave man disorientated and empty.

All this gives no conclusive answer to the ques-tion about the foundations of Europe. We simply wanted to sketch the contours of the task that lies ahead. It is urgent that we get to work.

Pope Benedict XVI

In the light of Cardinal Ratzinger’s (Pope Benedict XVI) reflections on the New World Order and his urgent call to “get to work”, we, the Pilgrims of St. Michael and the regular readers of the “Michael Journal”, agree with Pope Benedict XVI that the New World Order would be a hor-rific utopia and we have written extensively on the issues opposing the New World Order, the Illuminati and Freema-sonry. Through the works and writings of our founder Lou-is Even, we promote a positive solution of Social Credit based on the beautiful and prophetic Social Teachings of the Catholic Church. Social Credit would put the financial system to the service of every man, woman and child from the moment of conception until natural death acknowledg-ing the sanctity of life. Let us put all our efforts to change the course of history and put ourselves at the service of the Queen of Heaven and Our Mother. She has already assured us the Victory !

New World Order – A Horrific Utopia?

Exactly 33 years to the day prior to the great Miracle of the Sun in Fatima, that is, on October 13, 1884, Pope Leo XIII had a remarkable vision. When the aged Pontiff had finished celebrating Mass in his private Vatican Chapel, attended by a few Cardinals and members of the Vatican staff, he suddenly stopped at the foot of the altar. He stood there for about 10 minutes, as if in a trance, his face ashen white. Then, going immediately from the Chapel to his office, he composed the above prayer to St. Michael, with instructions it be said after all Low Masses everywhere.

When asked what had happened, he explained that, as he was about to leave the foot of the altar, he suddenly heard voices - two voices, one kind and gentle, the other guttural and harsh. They seemed to come from near the tabernacle. As he listened, he heard the following conversation:

The guttural voice, the voice of Satan in his pride, boasted to Our Lord: “I can destroy your Church.”

The gentle voice of Our Lord: “You can? Then go ahead and do so.”

Satan: “To do so, I need more time and more power.”

Our Lord: “How much time? How much power?

Satan: “75 to 100 years, and a greater power over those who will give themselves over to my service.”

Our Lord: “You have the time, you will have the power. Do with them what you will.”

In 1886, Pope Leo XIII decreed that this prayer to St. Michael be said at the end of “low” Mass (not “high”, or sung Masses) throughout the universal Church, along with the Salve Regina (Hail, Holy Queen); and the practice of the congregation praying these prayers at the end of Mass continued until about 1970, with the introduction of the new rite of the Mass.

At the end of his Angelus message given in St. Peter’s Square, Sunday, April 24, 1994, Pope John Paul II urged Catholics to recite this prayer to Saint Michael once again:“The prayer can fortify us for that spiritual battle about which the Letter to the Ephesians speaks [of]: “Finally, draw your strength from the Lord and from his mighty power.”(Ephesians 6:10). And to this same battle that the Book of the Apocalypse refers [to], recalling in front of our eyes the image of St. Michael the Archangel (cf. Revelations 12:7). Surely, this scene was very present to Pope Leon XIII, when, at the end of the previous century, he introduced to the entire Church a special prayer to St. Michael: ‘St. Michael the Archangel, defend us in battle; be our protection against the wickedness and snares of the devil… ’

“Even if today this prayer is no longer recited at the end of the Eucharistic celebration, I invite all to not forget it, but to recite it in order to obtain help in the battle against the forces of darkness and the spirit of this world.”

The vision of Pope Leo XIII

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To put an end to the present financial crisis, world leaders are calling for some kind of global governance, which is another word for a world government. And as “a crisis like this should not go to waste,” they add that we should size this opportunity to also solve the environmental problem, that is to say, that people (especially in the Western civilization) should con-sume much less, in order not to deplete the earth’s limited resources. As they usually do, any crisis is a pretext for them to call for more power and cen-tralization over the people.

But what these world lead-ers do not say is that we do not need a world government to solve the financial crisis, or save the envi-ronment. Besides, what they propose to get out of the crisis – spend more to create more jobs – goes exactly against protecting the environment. This is only one of the many con-tradictions of a flawed financial system.

If one examines the problem closely, one sees that it is the rule of the present financial system that causes such a useless degrada-tion of the resources of the globe – especially the rule that binds the distribution of purchasing power to employment, thus creating situations like this one: ecologist groups would like to force a plant to stop polluting the environment, but the Government replies that it would cost too much and could even force it to close. So it is prefer-able to keep the jobs even at the expense of the environment.

Reality – the environment – is sacrificed for a symbol – money. And what about all the artificial needs created for the sole purpose of

keeping people employed? What about all the paper work and red tape that requires the need for a lot of people, packed in office buildings?

What about goods manufactured in order to be consumed as quickly as possible,

with the goal of selling more of them? All that leads to the use-

less waste and destruction of the natural environment.

The basic cause of pol-lution in the environment and the waste of the re-sources of the globe is the chronic shortage of pur-

chasing power, which is in-herent in the present financial

system: at any given moment the amount of money available

to the community as purchasing power is never sufficient to buy back

the total production made by industry.

Without this other source of income (the dividend), there should be, theoretically, a grow-ing mountain of unsold goods. But if goods are sold all the same, it is because instead, we have a growing mountain of debt ! Since people do not have enough money, retailers must encour-age credit buying in order to sell their goods: buy now, pay later (or should we say more precisely, pay forever. . . ) But this is not sufficient to fill the gap in the purchasing power.

So there is also a growing stress upon the necessity to create jobs that distribute wages without increasing the quantity of consumer goods for sale. (Note: because of progress, we have all the consumer goods we need with less and less human labour, but this is not a blessing in a system where income is only distributed to those who have a job.) So governments have

recourse to what they call “infrastructure pro-grams”: they will build bridges, roads, etc. But this is not sufficient either.

The following paragraphs are taken from the summer, 1991 issue of the English publication The Social Crediter (www.douglassocialcredit.com): “Really, the only way to deal with the prob-lems of pollution and spoliation is to remove the incentive for abuse. The principal engine of eco-nomic waste is the emphasis on production as an end in itself to deal with an inherent defect in the system of income distribution. It follows that correction of this defect would take the pressure off people to build capital that is redundant and that nobody wants in itself. It would allow a ra-tional and balanced assessment of our environ-mental situation and open the broadest possible range of options for contending with it.

“The first step towards economic and envi-ronmental regeneration is to increase the flow of income to consumers. Of course, by ‘income’ is meant real buying power – not recycled debt for which the people are already responsible in their roles as consumers and taxpayers. The banks create billions of dollars daily against the real wealth produced by the population, and the upshot is that the country is wallowing in debt. These same institutions could be instructed to create credit on a debt-free basis and to equili-brate the flow of production costs and ability to liquidate them, distributing it in the form of divi-dends payable to all citizens.

“Against the wishes of virtually every con-scious person, our beautiful earth is being in-tensitively ravaged and polluted and in a kind of Reichstag fire manoeuvre, power-hungry per-sons are using these environmental problems for self-serving political ends. When we trace the causes of the present situation to their source, we find a flawed financial system. We need not destroy the money system – indeed, to do so would be a grave error – but it is crucial that we reform it so it becomes the servant, not the mas-ter, of our aspirations.”

Alain Pilote

A new financial system that respects God’s plan for His Creation

Christian Revelation teaches that the world will not last forever. One day, God will put an end to the terrestrial world. The Church does not know the date of this event, only God the Father knows: “But as for that day and hour, no-body knows it, neither the angels of heaven, nor the Son, no one but the Father alone.” (Matthew 24:36.)

Jesus Christ , however, left us with many prophecies that are clear enough to allow us to understand the unfolding of what will precede the end times, these are called the “signs of the times”. Before His second and final coming on Jud-gment Day, Jesus Christ will have prepared the hearts of men through a series of events.

Pope Benedict on the BeastIn his recent book, Jesus of Nazareth, Pope Benedict XVI, in a comment on

the prayer of the Our Father, wrote this about the Beast of the Apocalypse:

“We see before us the dragon of which the Book of Revelation speaks. ‘Then another sign appeared in Heaven: and behold, a great red dragon having seven heads and ten horns, and on his heads were seven diadems.’ [Rev. 12:3.) John portrays the ‘beast rising out of the sea,’ out of the dark depths of evil, with the symbols of Roman imperial power, and he thus puts a very concrete face on the threat facing the Christians of his day: the total claim placed upon man by the emperor cult and the resulting elevation of political-military-economic might to the peak of absolute power — to the personification of the evil that threatens to devour us.

“Notwithstanding the dissolution of the Roman Empire and its ideolo-gies, this remains very contemporary! Today there are on one hand the forces of the market, of traffic in weapons, in drugs, and in human beings, all forces that weigh upon the world and ensnare humanity irresistibly.”

Cardinal Biffi on the AntichristEvery year for Lent, the Pope invites a distinguis-

hed bishop or theologian to preach a retreat (the “Spi-ritual Exercises”) to all the members of the Roman Curia including the Pope himself.

This year, in February of 2007, Pope Benedict in-vited Cardinal Giacomo Biffi, the retired archbishop of Bologna, Italy, to preach that retreat. And guess what was the topic? The Antichrist !

Cardinal Biffi based his lectures on the last book of the great Russian philosopher Vladimir Sergeyevich Solovyov (1853-1900), The Three Dialogues and the

Story of the Antichrist, in which the Antichrist is elected president of the United States of Europe, acclaimed as emperor in Rome, takes possession of the enti-re world, and finally imposes his command even over the life and organization of the Churches. Here is a news report from the Catholic news agency Zenit:

Cardinal Giacomo Biffi, retired archbishop of Bologna, delivered this messa-ge during meditation Tuesday, drawing on the work of Russian philosopher Vladimir Sergeyevich Solovyov. The cardinal’s meditation came during the weeklong Spiritual Exercises being attended by the Pope and members of the Roman Curia.

“According to Vatican Radio’s summary of his preaching, the cardinal explained that ‘the teaching that the great Russian philosopher left us is that Christianity cannot be reduced to a set of values. At the center of being a Christian is, in fact, the personal encounter with Jesus Christ.’ Quoting the work Three Dialogues on War, Progress and the End of History, Cardinal Biffi told his listeners that ‘the Antichrist presents himself as pacifist, ecologist and ecumenist.’

“‘He will convoke an ecumenical council and will seek the consensus of all the Christian confessions, granting something to each one. The masses will follow him, with the exception of small groups of Catholics, Orthodox and Protestants,’ he said. The cardinal added that Solovyov says in that work: ‘Days will come in Christianity in which they will try to reduce the salvific event to a mere series of values.’

“In his Tale of the Antichrist Solovyov foresees that a small group of Catholics, Orthodox and Protestants will resist and will say to the An-tichrist: ‘You give us everything, except what interests us, Jesus Christ.’ For Cardinal Biffi, this narrative is a warning: ‘Today, in fact, we run the risk of having a Christianity which puts aside Jesus with his cross and resur-rection.’

“The 78-year-old cardinal said that if Christians ‘limited themselves to speaking of shared values they would be more accepted on television programs and in social groups. But in this way, they will have renounced Jesus, the overwhelming reality of the resurrection.’ The cardinal said he believes that this is ‘the danger that Christians face in our days… the Son of God cannot be reduced to a series of good projects sanctioned by the prevailing worldly mentality… There are relative values, such as solidarity, love of peace and respect for nature. If these become absolute, uprooting or even opposing the proclamation of the event of salvation, then these values become an instigation to idolatry and obstacles on the way of sal-vation.”

Pope Benedict and Cardinal Biffi on the Apocalypse

Cardinal Biffi

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“For more than a cen-tury ideological extremists at either end of the political spectrum have seized upon well-publicized incidents such as my encounter with Castro to attack the Rock-efeller family for the inordi-nate influence they claim we wield over American political and economic in-stitutions. Some even be-lieve we are part of a secret cabal working against the best interests of the United States, characterizing my family and me as ‘interna-tionalists’ and of conspiring with others around the world to build a more integrated global political and economic structure – one world, if you will. If that’s the charge, I stand guilty, and I am proud of it.” Da-vid Rockefeller taken from his own book, Memoirs (2002).

“NAFTA will represent the most creative step to-ward a new world order taken by any group of coun-tries since the end of the Cold War, and the first step toward an even larger vision of a free-trade zone for the entire Western Hemisphere…(NAFTA) is not a conventional trade agreement, but the architecture of a new international system.” Former Secretary of State Henry Kissinger (CFR) in a Los Angeles Times column, July 18, 1993

“NAFTA was merely the first draft of an economic constitution for North America…Although NAFTA fueled the train of continental integration, it did not provide conductors to guide it…The European ex-perience with integration has much to teach North American policymakers.” Prof. Robert A. Pastor (CFR) in Foreign Affairs, January/February 2004, Pastor is author of Toward a North American Com-munity: Lessons from the Old World to the New. Since 2002, he is Professor of International Rela-tions at American University and aids that institution in its goal to become the nation’s first global univer-sity. He is also Vice Chair of the Council on Foreign Relations Task Force on North America

“With respect to U.S. policy, when it comes to our role as a member of the (UN) Security Council we obviously are bound by UN resolutions.” Secretary of State Colin Powell (CFR) in remarks to reporters at UN Headquarters, February 14, 2001.

“We cannot leap into world government in one quick step...The precondition for eventual globaliza-tion – genuine globalization – is progressive region-alization.” Former National Security Adviser Zbig-niew Brzezinski expressed his view of regionalism

at Mikhail Gorbachev’s October 1995 State of the World Forum.

September 11, 1990 – President Bush calls the Gulf War an opportunity for the New World Order. In an address to Congress en-titled Toward a New World Order, Mr. Bush says: “The crisis in the Persian Gulf offers a rare oppor-tunity to move toward an historic period of coopera-tion. Out of these troubled times...a new world order can emerge in which the nations of the world, east and west, north and south, can prosper and live in harmony...Today the new world is struggling to be born.”

October 1, 1990 – In a U.N. address, President Bush speaks of the: “...collective strength of the world community expressed by the U.N...a historic movement towards a new world order...a new part-nership of nations... a time when humankind came into its own...to bring about a revolution of the spirit and the mind and begin a journey into a...new age.”

1991 – President Bush praises the New World Order in a State of Union Message: “What is at stake is more than one small country, it is a big idea --a new world order...to achieve the universal aspirations of mankind...based on shared principles and the rule of law....The illumination of a thousand points of light....The winds of change are with us now.”

1993 – A second Par-liament of World Religions is held in Chicago on the 100th anniversary of the first. Like the first conven-tion, this one seeks to join all the religions of the world into “one harmonious whole,” but it wants to make them “merge back into their original element.” Tradition-al beliefs of monotheistic religions such as Christian-ity are considered incompatible with individual “en-lightenment”, and must be drastically altered.

June, 1991 – The Council on Foreign Re-lations co-sponsors an assembly “Rethinking America’s Security: Beyond Cold War to New World Order” which is attended by 65 pres-tigious members of government, labor, aca-demia, the media, military, and the professions from nine countries. Later, several of the conference participants joined some 100 other world leaders for another closed door meeting of the Bilderberg Society in Baden Baden, Germany. The Bilderbergers also exert considerable clout in determining the foreign

policies of their respective governments. While at that meeting, David Rockefeller said in a speech: “We are grateful to the Washington Post, The New York Times, Time Magazine and other great publications whose directors have attended our meetings and respected their promises of discre-tion for almost forty years. It would have been impos-sible for us to develop our plan for the world if we had been subjected to the lights of publicity during those years. But, the world is now more sophisticated and prepared to march towards a world government. The supranational sovereignty of an intellectual elite and world bankers is surely preferable to the national auto-determination practiced in past centuries.”

May 21, 1992 – In an address to the Bilderberger organization meeting in Evian, France, former Sec-retary of State Henry Kissinger declares: “Today Americans would be outraged if U.N. troops entered Los Angeles to restore order; tomorrow they will be grateful! This is especially true if they were told there was an outside threat from beyond, whether real or promulgated, that threatened our very existence. It is then that all peoples of the world will plead with world leaders to deliver them from this evil. The one thing every man fears is the unknown. When pre-sented with this scenario, individual rights will be willingly relinquished for the guarantee of their well being granted to them by their world government.”

“We’ve worked hard to comply with the WTO (World Trade Organization). I think it’s important that all nations comply with WTO rulings. I’ll work with Congress to get into compliance.” President George W. Bush answering a question about a WTO ruling against the United States, November 26, 2004.

According to Mr. Webster Tarpley, in his book, “Obama, The Postmodern Coup, The Making of a Manchurian Candidate”, Obama was recruited over 25 years ago by Zbigniew Brzezinski, as a student at Columbia University, to be groomed as the president to succeed George W. Bush in 2008. In 1970, Brzezinski had recruited Jimmy Carter, the then unknown governor of Georgia, to be president in 1976, and foster the plans of the oneworlders; Obama is now his latest recruit for the completion of this plan for a world government.

Marie Anne Jacques

Some quotes on the NWO

David Rockefeller

George H.W. Bush

Henry Kissinger

The Illuminati This quest for a world government has been go-

ing on for a long time. For example, on Feburary 17, 1953, Financier Paul Warburg said before the U.S. Senate: “We shall have world government whether or not you like it, by conquest or con-sent.”

This quest for world domination can be traced back to the creation of the “Illuminati”, a secret so-ciety, in 1776. Their leader, Adam Weishaupt, wrote out the master plan to bring about the subjection of the whole human race to an oligarchy of Financiers. The word “Illuminati” is derived from Lucifer and means “holders of the light”.

As surprising as it may seem, the insignia of the Order of the Illuminati appears on the reverse side of U.S. one-dollar bills. The first time it appeared was in 1933, by order of U.S. President Franklin D. Roosevelt, at the beginning of the New Deal (the name given to Roosevelt’s political reforms of that time).

One can read at the base of the 13-story pyra-mid, the year 1776 (MDCCLXVI in Roman numer-als). Most of the people think that it represents the date of the signing of the American Declaration of Independence, but it actually memorializes the foundation of the Order of the Illuminati, which was on May 1, 1776.

The pyramid represents the conspiracy for the de-struction of the Catholic Church (and all existing re-ligions), and the establish-ment of a one-world govern-ment, or a United Nations dictatorship.

The eye radiating in all directions, is the “all-spying” eye that symbolizes the ter-roristic, Gestapo-like, espio-nage agency that Weishaupt set up to guard the “secret of the Order and to terrorize the populace into the accep-tance of its rule.”

The Latin words “ANNUIT COEPTIS” mean “our enterprise (conspiracy) has been crowned with suc-cess.” Below, “NOVUS ORDO SECLORUM” ex-plains the nature of the enterprise: a “New Social Order” or a “New World Order”.

This insignia was adopted by the U.S. Congress as the reverse of the seal of the United States on September 15, 1789. (The obverse side of the seal bears the eagle, which is used as the official seal and coat of arms of the U.S.A., and which is also shown on the reverse side of the U.S. $1.00 bills.)

The appearance of this insignia of the Illuminati on U.S. one-dol-lar bills in 1933 meant that the followers of Weishaupt regarded their efforts as beginning to “be crowned with success,” and that they totally controlled the U.S. Government.

A Luciferian conspiracy To say that the Illuminati is

a “Luciferian conspiracy” is not only a stylistic device, but it is lit-erally true, since the leaders of the Illuminati are actually wor-shipers of Satan, and their final objective is to have the whole world bow down to him. Through

his hellhounds, it is Satan himself who continues his revolt against God by endeavoring to foil God’s plan on earth, and to snatch from God as many souls as possible.

Just like Satan, the Financiers think that they are smarter than God, and that they are the only ones who can lead mankind properly. The members of the Illuminati are people of every race and creed, but who all lust for money and power.

Alain Pilote

The Goal of the Illuminati

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A simple bank I will now teach you how to open a local bank us-

ing Social Credit principles. It is very easy to do and everyone can do it.

In past history, small local banks in Switzerland were established by farmers. The banker is a farm-er, the bank is in a farm house, the customers are farmers, and the owners of the bank were and are farmers. These little banks, put together in Switzer-land, make up the third largest Swiss bank currently in operation with the best ratio and the best man-agement because the costs are very low. Since the banks are very small and in small houses, and be-cause you do not need big armoured cars and secu-rity personal, these banks are very efficient. These little banks can also be found in Austria and some other countries.

The tragedy of debt moneyYou know that money is created in the form of

debts with interest rates, and you know that the the-ory of Social Credit is true, and that interest kills. The statistics of the International Labor Organization in Geneva state that every day you have 5,000 people dying in work places. That makes more every day than the people who died in the Twin Towers. Ev-ery day! That means that because of capitalism and because of exaggeration in productivity, you have 5,000 people dying on the work place every day. And I am not counting all the stress, the psycho-logical problems, suicides, alcoholism, drugs, and children at home without the parents there because the father and the mother are both working.

Now, with our system that is without interest rates, you can imagine it will save a lot of money. It will save at least three hours every day for each one of you, it will cut the prices by half, and it will give the houses 77% more space because the interest rates are taking a lot of productivity in the whole world.

So now I am teaching you how to found a bank. These banks have been already founded in Switzer-land, Madagascar, Africa, the Philippines, Poland, and Canada. These banks have had such a suc-cess that now the World Bank and the International Monetary Fund are already attacking these banks. In the Philippines there are already attacks from the government and the newspapers. Since the forces in front of us are already attacking this kind of bank-ing system, that means this system has possibili-ties.

Where to start How do we make such a bank in a country?

What we did first was to listen to the people. What are their real needs? What are the real needs in Madagascar? What are the needs, the real needs, the basic needs just to survive, because in most of those countries the people do not have enough just to live. Then, after listening to them, we also learn the mentality of these people. We have to adapt to the culture and the local mentality.

Social Credit is the answer to the real needs, the basic needs of these poor countries. After having listened to the people, we tell them that we have something that can help them. It is not a magic wand that will give them paradise on earth, but it is a system that will guarantee each individual an access to the basic necessities of life and allow the poorest countries to make use of their resources to help their own population.

The main thing is to look for the Kingdom of Christ and His justice: “But seek first the Kingdom of God and His righteousness, and all these things will be given you besides.” (Matthew 6:33.) This is re-ally what we are doing here with this local exchange system; we are dealing with justice, the justice of God. Work for justice, and everything else will fol-low!

Christian coin At this point of my talk, I would like to show the

5-franc coin that is currently in circulation in Swit-zerland. (See picture.) On one side, one can see the Swiss cross, which represents the Kingdom of Christ, and on the other side, social justice is repre-

sented by William Tell, the Swiss national hero and liberator of the poor and of the oppressed. On the edge, one can read these Latin words: “Dominus providebit – God will provide”, which specifically refers to the verse of the Gospel of Matthew men-tioned above.

In all our meetings to organize local debt-free banks, we need to remind people that God does provide, that He is indeed very generous. In the Philippines, for example, they can raise three crops of corn. If you take one seed of corn, this seed will give you three stalks which will give you around 200 seeds. So if one gives you 200, then ten gives you 2,000; one hundred then gives you 20,000. Three crops per year (20,000 X 3) yields 60,000%. And the banker will probably give you 6%. This means that God is indeed generous.

There are fish in the sea you can fish. You can till the earth, and the earth is very generous. You know that the earth could feed many times the world’s population. It is not a problem of food but a problem of distribution. Then it is important to remember how the earth is generous and that there is enough room for everybody on this earth.

In Switzerland, as I told you, this system of small banks is working. There is also another system in place: a parallel money called “wir”, the German noun signifying “we” in English. This involves a no-tion of community. This money has been in existence since 1933, created during the Depression, and it is working very well. It is parallel money. Few know about this money. Switzerland, which is the poor-est country in the world as far as natural resources are concerned, is one of the richest countries in the world because of its organization of small banks and this kind of parallel money.

What you need to start a bank To establish a local debt-free bank is very easy.

You just need small sheets of paper or small book-lets, which we will call the accounts, and a general ledger. In fact, we will do exactly like the five people in the tale of Salvation Island (in a leaflet entitled “The Money Myth Exploded”), who realized they can create their own money. (See n. 17.)

The following system will therefore allow any community or village to make financially possible what is physically possible in that community, that is to say, to create as much money as they need to exchange goods and services. Just like in the tale of “The Money Myth”, you can first use a blackboard and a chalk to explain the system to the people gathered in front of you, who wish to be part of this local bank and exchange system.

Then you distribute a small card to each member of the community, which will be their bank account. (See Figure 1 on page 7, a blank card.) You can use any bookkeeping card, small enough so it can be put in your pocket, in your purse. This will be the money and, at the same time, the way to create local money without interest. It is very important to state: without interest!

You distribute pens in the poor countries be-cause, many times, they do not even have pens, and you write on the card the basic personal infor-mation: your name, your address, your card number (which is the same as your bank account number), your birth date and signature. The signature proves that you are the owner of this card; even if you lose it, nobody else can use it. As you will see later, your

signature is required on the cards – yours and that of the person with whom you are exchanging goods or services – every time you make a transaction.

The first thing to do after these cards are distrib-uted is to give numbers to the people. That means that everyone that is in the room should be allocated a number, one after the other. The first row can have the number 1, 2, 3, and so on. Everyone says the next number in sequence and everyone writes his number on his card. One person in charge of the ledger for the community writes all the names in the ledger with the corresponding account number. This will be your bank account number. It is like a foot-ball team – you give a number to everyone, and this number matches the name on the card.

Depending on the level of development in the community, you can add your phone number and e-mail address, if applicable. You can also mention your trade (present occupation) and other jobs you could do or services you could offer. This informa-tion can be used if one wants to create a catalogue of all the goods and services offered in the commu-nity. On the back of the card, there is the address and phone number of the local bank.

In the other columns, you have the date, the rea-son for the transaction, a column to show the money you spend (money out of your account), the account number and signature of the person with whom you are transacting, and a column for the money coming in to you. You can see that this is very simple.

An illustration In order to understand better how it works, we

have an example you can look at. (Figure 2, Tom Smith’s card.) The first amount written down on your card will be an effective implementation of Social Credit: a social dividend, given periodically (once a month) to every member of the community, representing their common heritage in the wealth of the community (progress, life in society, natural resources). This amount is to be determined by the community, and must cover the basic necessities of life. So on the first line you see a date, the reason (a dividend), nothing in the money-out column (you draw a line; it is money that you receive, not money that you spend), the number and signature of the person giving you that money (in this case, the sig-nature of the local bank or its director, and for the sake of the example, the number “0” was allocated to the bank.) And on the last column, money in, $100 is inscribed. The bank has given you a dividend of $100. This transaction has also been inscribed in the ledger of the bank.

Now on the second line, let us suppose that Tom Smith wants to buy from Paul Jones 50 kilos of ap-ples, for a cost of $50. So you have the date of the transaction, the reason (purchase of apples), the amount you spent ($50), the number and signature of Paul Jones who sold you the apples (Paul Jones, for the sake of this example, was allocated account number 2.) Paul Jones signs his name on your card, and you sign your name on his card.

Every transaction always involves two cards, therefore two signatures. A purchase for you on your card will be a sale for the other person involved in the transaction on the other card. If you look at Paul Jones’ card (Figure 3), the reason of the transaction will be “sale of 50 kilos of apples”, and the $50 will be written in the column of the money-in, not the money-out. And Tom Smith’s signature will appear at the end of the line.

Now, let us suppose Paul Jones has a chair that needs to be fixed. He knows that Tom Smith is a car-penter. He goes to see him, and Tom Smith agrees to do the job for $10. So you will have on both cards the reason for the transaction (chair fixed), with the amount ($10) written on each card – as money that comes in on one card, and money that comes out on the other. And the examples could go on and on.

This system is presented to the people for the first time during the meeting for the foundation of the local bank. The best thing for you now is to train yourself with such a card. When the cards are dis-tributed, you put your name on the card – you do not need to put all the other details. And you make trans-

How to apply Social Credit locallyA simple system to exchange goods and services

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actions with your neighbours. You buy and you sell. And you will see that you have now in your hand the same money-creation system that the banks have; they do the same in computers and ledger books in accounts in banks, but it is without interest that you do your transactions.

Now train yourself for a while with your neigh-bours on how to create local money. This period is very important, and you will need to give at least 15 minutes for this training period, until everyone in the room has understood. It is very important! In the Philippines, the young people went to the old people to teach them, some of them not even being able to read or write. But they were able to understand the system because it is only figures. Even if they do not know how to write letters, they know how to write numbers.

You have a contract every time you create money. You have, at the same time, the proof of a contract, a commitment with the signature, and the number to double check the signature.

You are in control And you control the system. Money creation is

under your control and under that of your local com-munity. You know each other and you can create as much money as it is necessary for your needs. So what is physically possible is now financially pos-sible. Your community will never lack money.

This system you have now used is the same sys-tem that the banks use to create money, but you control it! And you control it without interest! It is very cheap. It is efficient. You can create any amount of money according to the available production and services. You can exchange any number or kind of goods and services. And you are in control. You own the money-creation system.

And it is even more efficient than the actual sys-tem because it costs a lot to print bank notes. Just one line of printing machines with special ink, special paper, etc. costs $100,000,000 US, and you save this amount with this system. And it is even better than a bank note because you have your name on it. If you lose your card, someone will phone you tell-ing you he found your money. And this person who finds your money can do nothing with your money because your signature is needed. It is really your money.

You cannot dispossess someone who has lost his money. If the money (the card) is destroyed by fire or other means, you can reconstruct a card us-ing information from other cards. All cards are con-solidated in the local bank ledger. This means that if your bank card is destroyed, you can reconstruct your bank card with the accounts of the others be-cause the other cards have your card number for every operation they did with you. You can rebuild your accounting books and reclaim your assets; an even better method than the actual system with bank notes. And you have, naturally, no interest. This means every transaction will be cheaper in the com-munity because today, interest rates kill people.

To own a bank In my presentation to start a new bank, I say to

the audience: “So, do you want to be the owner of a bank? Yes? Who does not want to be the owner of a local bank? I assume that everyone wants to be the owner of a bank. You can be the owner of a bank, like we did in the Philippines, Madagascar, Switzer-land, and Poland. But to be the owner of a bank, this bank needs to have a management. This bank needs to have auditors. Then we now need to have people who are willing and ready to act as manag-ers, and willing and ready to act as auditors. So now I ask you who will volunteer to act as managers of the bank and auditors of the bank? I need at least three managers (a director, a secretary, and a trea-surer) and two auditors (who verify once in a while the bookkeeping of the bank). Now, those who are willing to be and to act as the management of this local bank owned by the local community, please come in front of the room.”

It was very interesting to see how many people were willing to act and to take the responsibility of running the bank. In Poland, we had so many people who came on the stage, it was just unbelievable. In the Philippines too, a lot of people were volunteer-ing to come in front to fill these positions. So be sure you have seats in front of the general assembly so the new managers and auditors will be able to sit down. It is the community that chooses the people who will be on the board of the bank, people they can trust and who have enough skills to do the job.

In Madagascar we established a bank in one of the poorest villages in the country and now we are receiving great reports signed by the management of the bank. They understood, and they took the re-sponsibility of their new bank very seriously.

To be the bank manager of the local bank is very easy: your only task is to be in charge of the bank ledger. There is no need for a safe, bullet-proof win-dows, armoured trucks or armed bodyguards to car-ry the money, etc. The only thing you have to keep in your house is the bank ledger.

The prices Now at this stage you have the general manage-

ment, you have the auditors, and you have the gen-eral assembly. It is now important to put in writing equitable prices for basic goods and services of the area. This is to be decided by the general assem-bly. It is also extremely important to put in writing how the profits will be divided within the community, because this bank can create money as any other bank and will create money to allocate investments for the production of goods. Thus the people, when they have a lot of pluses (money in) on their cards, can invest those pluses in projects, and those proj-ects will give more abundant production. So it must be put in writing how the profits of this abundance will be distributed. This way, the people will be more eager to share.

In the Philippines, for example, a rice producer who understood the system very well signed a con-tract to share 70% of the profits from his rice produc-tion with the general assembly, keeping only 30% of the profits for himself. It was really astonishing for me to see this generosity. A priest explained to me that when there is no interest charged, when there is no usury, the producers are very happy because in those countries, usury can climb up to 1,000% per year. That makes 20% a week. And because we now have a local banking system without usury, without interest rates, everybody is happy, and ev-erybody can share more. Now all this money will not go to the usurer who was doing nothing except tak-ing 1,000% per year.

A system that works This system reminds us of the parable of the

dishonest steward. You remember in the Gospel of Luke (Chapter 16) the parable of the dishonest steward saying to his master’s debtors: “Here is your promissory note. Sit down and quickly write half the sum that you owe to my master.” The only difference is that with our local debt-free banks, everything is done honestly. And it is working! In fact, it is working so well in the Philippines that we have now more than 15 local banks (as of March 2005). And some mass-media people and some people saying they are from the government (from population control agencies) are now already attacking this system. That makes a lot of advertising, a lot of publicity. In fact, those attacks can be good for spreading the system because now everybody is talking about it.

It is the love of money that is the root of all evil, and with this system, there is less the notion of money being in your pocket. This way, you love your money less because it is really just a means to facili-tate exchanges. You can exchange any goods, any services. You cannot as easily love a paper which is really just your handwriting and the signatures of the others. It is not as easy to love this piece of paper as bullion of gold or coins or bank notes. It is really the way to avoid this love of money which is the root of all evil.

A ruler to create money This card, this system also gives you the ruler to

create money. Just as you have a ruler to measure meters or feet, you have a ruler now to create the money necessary for local community life. With this system, you can allocate money for the basic needs of the poorest. The dividend has to be accepted by the general assembly. Normally we recommend giv-ing a dividend at least equal to the amount neces-sary to cover the basic needs for the life of the poor-est, the sick, and the old people present.

And it is working now. For example, in the Philip-pines they have chosen a dividend with the value of $100 US. And the local economic system has a boom now because there is enough money in the system.

Spread the news We are looking for people to go all over the world

to spread this good news. This news makes the poverty stricken able to live a dignified life. This also makes local development possible. This too allows the poor to have as much money as they need for the physical needs of the local community. It is really a tool for liberation.

Naturally in this process, you need to pray, so we always ask the people to pray together before each meeting. And because of the prayers of the Rosary, because of all the prayers of all the Social Crediters since the foundation of the Movement, it is really giving a lot of fruit.

We need to work fast. For example: in the Philip-pines, the development is fast because one local bank alone is a plus, but if this bank is alone, it is not enough. You need to spread on a regional level around a city, for example. This way you can ex-change all the goods, the food, services; you can exchange everything necessary for the basic needs of life. And it is now happening in the Philippines that the development is going as fast as possible. We are really astonished that they have understood everything so well with just one month’s teaching. They already opened more banks than we did when we were there. Now we need people to travel all over the world to spread this idea to others.

François de Siebenthal This article was published in the June-July, 2005 issue

of “Michael”.

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They still lack money, so they order James to create new money for them. Peter says: “If we re-ceive $25.00 each, that would be sufficient for now.” And so James starts working to create $25.00 for everyone, and he puts down the amount in the cred-it column of everyone’s credit book.

Peter, who worked more than Louis during the year, had the amount of $150.00 in his credit book, he receives $25.00, and so has the total of $175.00. Louis, who had been sick during the year, had the amount of $50.00 at the end of the year, and he also received $25.00. That leaves him with $75.00.

The $25.00 that everyone received added to everyone’s credit is the dividend of the year on the island. It is proportional to the island’s progress.

Our ten men created the money themselves. They did not ask a usurer to create the money for them. They had more confidence in themselves then in strangers who would come to exploit the produc-ers of the island.

Our ten men create the money for themselves. What they create is not debts to pay back, but divi-dends to circulate. The credit that circulates on the island is a social credit, based on the production of the island and on the confidence that the island’s inhabitants have in their small society. This credit is created by the island’s inhabitants for their own use.

When this island is a country and the islands people number in the millions, why shouldn’t the same method be used to create the credit for the country in the same way. Why not?

Gilberte Côté-Mercier

Let us imagine an insolated island, far away from the rest of the world, and living on this island are ten men. These ten men are good workers, and they know how to take advantage of the riches of the is-land.

Each man exercises his trade; Peter cultivates the earth, Louis breeds animals…etc.

One day, Peter is tired of eating just vegetables so he goes to find Louis to ask him to exchange a calf with some potatoes. But Louis does not like po-tatoes, and so he refuses to give him the calf.

So Peter says, “Please, Louis, give me the calf in exchange for the potatoes!” Louis replies, “What will you give me in return?” “I can give you twenty bags of potatoes.” “They do not interest me,” says Louis “so I do not want to make the trade.” So Peter re-turns home with nothing, and has to resign himself to eating vegetables for a while longer. Meanwhile, Louis for his part had too many cows. He really would have liked to exchange them for something else (something that he likes) but not potatoes.

It is the same situation each time one of the ten wants to exchange with the others. Either it is dif-ficult to please the tastes of each one, or it is not the right time. Or even, it’s very difficult to calculate: sometime they would have to separate a calf in two in order to adjust to the need.

Seeing the difficulties they have in trying to make an arrangement, so the ten inhabitants of the island gather together in a meeting to discuss the problem. They agree that while the island gives them every-thing that they need, and it is not the riches that they are lacking, nor the work, but something else. What are they missing that would make it easier to ex-change their products more efficiently? So they all agree that it is money that is missing on the island.

What a discovery! It is money that is missing on the island. As they have common sense, and did not meet to just discuss the issue, they decide that since it is money that is missing, so what they then need to do is create money.

Our ten men do not act like the governments to-day, when they find out that money is lacking in the country, and conclude that they need to increase taxes or start a war. So they decide to create money on their own.

“Let us make money for ourselves!” they say. “We will make money, we, the men of this island.” They do not think for a moment about going to find spirits from another world or men from other countries to make the money for them. They decide to make it for themselves. “In fact, among us we have James, who was formerly a bank manager, and he knows how to count. James, make us some money.”

And James says, “Perfect, I can make you some money. How much money do you need on the island in order that business may go well?”

They replied, “If we could have $1,000 on the is-land, the exchanges could be made quite smoothly. So James, create the money for us, $100 for each person. So James gets to work. He takes a book, writes down Peter’s name in this book, and puts the amount into Peter’s credit $100. Then, he hands the credit book over to Peter, telling him:

“Here is your $100, Peter. It is money of num-bers, the most modern kind. This is money that you

can not lose and nobody can steal it. Peter, I am lending you $100 and at the end of year, you will re-imburse me with the entire amount, and plus $7.00 interest.”

Peter replied, “What, you are lending me $100? And you want me to reimburse you the $100 plus interest? You must be joking, James, it is as if the money that you have created belongs to you alone, since you want me to pay it back to you.

You are mistaken, we asked you to make money for us, and not for you. You will receive your share ($100) like the others, but the $1000 does not be-long to you. If you lend us $100 with the obligation to pay you back, it is as if the entire $1000 belonged to you.”

But James says, “That is the way money is cre-ated in civilized countries!” Peter replies, “Oh, that is the way money is created in civilized countries! That is probably why life is so nice in civilized countries, where people die of hunger in front of abundance, and where they go to war to regulate the exchange of money.

This kind of civilization does not interest us, James. You will create the money for all of us, that means that you will create $100 for each one of us which you will simply give us.”

So James understood and gave each man a credit book with $100 listed in the credit column.

On the island they called this $100 the dividend of the island and it is based on the production of the island. It is brand new money that is created by James’ pen that is necessary to allow the inhabit-ants to exchange their products.

And so the year goes by very well on the island. There are no longer arguments at the moment of the exchange of goods.

Business is prospering so much on the island that the $1,000 is becoming insufficient to buy all that is for sale, since production has increased quite a bit. There has been great progress on the island.

At the end of the year the ten men hold a meet-ing. They consider their problem and notice that the money they created at the beginning of the year had done them much good, but that they are still lacking money on the island, considering the trade develop-ment.

Money must be created by the earth’s inhabitants

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