Tuesday, June 30, 2026

Certain General Rules or Advices, no less pious than political, for the instruction of such as desire to manage matters of state, and have no experience thereof; to the end they may deal therein with less danger and difficulty.

First, he that meaneth to apply himself to matters of state must see that his intention be clear and pure. That is to say, he must not be moved thereto by vain glory, ambition, covetousness, or any vicious or unlawful desire. For these are too weak foundations to uphold weighty affairs, being accompanied not only with the offence of God, but also with passion, whereby man’s judgment is blinded and many times drawn into error.And therefore the chief and principal intention of a statesman ought to be the service of God and his Prince and country. To this end every man ought principally to direct and level all his actions. For unless they are virtuous and wise, they cannot be conformable to the duty of a good Christian man, nor yet have the assistance and blessing of Almighty God — which, for the good success of all men’s affairs, is most requisite.For as the royal prophet saith:

Nisi Dominus aedificaverit domum, in vanum laboraverunt qui aedificant eam.

The First Part of a Treatise Concerning Policy and Religion by Thomas Fitzherbert 1606

Simple path for a ruler to follow that all men will refuse to follow

his intention be clear and pure.

he must not be moved thereto by

vain glory
ambition,
covetousness,
or any vicious or unlawful desire

Only a faithful Roman Catholic will follow the above rules. This is a very difficult rule to follow.

I can tell you that the man who will rule many nations soon will not follow the above rules. He will be the Forerunner to the Antichrist as foretold by Our Lady of La Salette

A forerunner of the Antichrist, with his troops gathered from several nations, will fight against the true Christ, the only Saviour of the world. He will shed much blood and will want to annihilate the worship of God to make himself be looked upon as a God. Our Lady Of La Salette 19 Sept. 1846 (Published by Mélanie 1879)

I will publish more of this Chapter 29 so go ahead read it and study it an steal it but you will fail to put in practice.

Françoise Mélanie Calvat

Sister Mary of the Cross

Visionary of Our Lady of La Salette

Massive Fireball Fills Sky in Pennsylvania, as Explosion Destroys Lakeside Homes

Pope disembarks from plane in Spain following technical malfunction

Pope Leo becomes a pilot: his papal seat in the cockpit for flight to Barcelona

Pope Leo XIV sits in the cockpit for his flight from Madrid to Barcelona

Sunday within the Octaves of Corpus Christi Day, which is accounted the second Sunday after Pentecost. THE GOSPEL. Luke 14:16. Friday Meditation Plaine Path-way to Heaven ~ THOMAS HILL 1634

Friday Meditation

On the Great Supper of the Kingdom of Heaven

Our Saviour Christ being upon a time invited to the house of a certain Pharisee to dinner, and discoursing in parables (as it should seem) of the kingdom of heaven—whereby, by the way, we may learn to sauce our meat at table as much as conveniently we can with spiritual discourse, especially upon holy days, as this of Christ was upon a Sabbath day—one of the company that was likewise invited, being moved with the sweetness of the discourse, burst forth into these words:

“Happy is he that shall eat bread in the kingdom of God.” Luke 14:15

Whereupon Christ proposed this parable.It appears hereby that though our holy mother the Church applies this great Supper unto the Blessed Sacrament of the Altar (as she may well do), yet Christ applied it to the kingdom of heaven. According to which phrase of speech He said to His disciples:

“I prepare for you, as my Father hath prepared for me, a kingdom, that you may eat and drink upon my table in my kingdom.” Luke 22:29-30

This great supper therefore was a parable of the Blessed Sacrament of the Altar, and the Sacrament a figure of the great Supper of the kingdom of heaven, and the way thereunto. Which is so great that Christ saith of it by way of interrogation:

“What availeth it for a man to gain all the world, and lose his soul?” Matthew 16:26

That is to say, the kingdom of heaven. This, I say, He doth by way of interrogation, as if it were an absurd and ridiculous thing to make any comparison between the Kingdom of Heaven and the whole world. Yea, He might as well have said a thousand worlds—so great is the kingdom of heaven.

It is a Supper, because it is the last refection of our souls and lasteth forever. And because our feast in heaven dependeth of this in earth, and is in some sort proportionable thereto: to make that in heaven great by glory, we must make this in earth great by grace, which is the seed of glory.

Besides that argument of Christ Himself aforesaid for the greatness of the kingdom of heaven—to wit,

“What availeth it a man to gain all the world, and lose his soul?”—we may a little conceive of it by this example of Christ, where He saith to His good and faithful servant:

“Well done, thou good and faithful servant, enter into the joy of thy Lord.” Matthew 25:21

As if He should say: The joys of heaven are like a huge ocean sea, and cannot enter into thee as other joys do seem to do; and therefore go thou into it, and dwell therein forever.

Neither were we able to behold the face of God in His glory (in the vision whereof consisteth the sum of our felicity) with the eye of our soul, any more than the sun in his sphere with the eye of our body, should not God by His miraculous power elevate and enable the faculties of our soul thereunto. As appeareth by the three disciples that were present with Christ at His Transfiguration, who were not able to behold the brightness thereof, but fell flat with their faces upon the ground. Which Transfiguration was but a little glimpse of His glory in heaven.

The unspeakable excellency of this feast of glory (I say unspeakable, because the Scripture testifieth of it, that no tongue can speak, nor eye hath seen, nor ear hath heard, neither can it enter into the heart of man to imagine what great things God hath prepared in heaven for them that love Him) — this unspeakable felicity, I say, the Prophet David, being not able by words to set forth, expresseth by way of admiration thus:

“O what is there in heaven for me, and what would I desire upon earth, but Thee, O Lord!” Psalm 72:25

And St. Paul, to comfort the Thessalonians and arm them against the dreadful day of Judgment (which some had frighted them withal more than enough, as if it were then at hand), said no more but this:

“Comfort yourselves with this: After judgment we shall be with our Lord for ever.” 1 Thessalonians 4:17

As if he should say: To be with God is perfect felicity; all felicity is contained in that one. As all delightful tastes in the world were in that little seed of manna, no bigger than a coriander seed—that being a figure of this.In a banquet also, every one hath as much of it as if the banquet were made for him alone. And besides, if he love the rest as dearly as himself, he hath so many banquets all in one as there are those whom he so loveth. This property likewise the feast of glory in heaven hath in a high degree, God so ordaining, to increase the banquet so much the more: that those that come there shall be in such perfect charity together that they shall joy in one another’s felicity as much as in their own.

These things being considered together with the perpetuity thereof, let all the sumptuous banquets that ever were, or shall be in the world, give place to this—or rather be nothing in comparison thereof.

And let me see who (unless he believe it not, or that, as the Scripture saith, “our corruptible body doth so oppress the soul, and this earthly habitation doth so depress our sense that we cannot think thereof for vain worldly cogitations”) will not with St. Paul desire to be dissolved from his body and to be with God forever, and to eat and drink and feast at His table in heaven, rather than to be in this miserable and wretched life?

Thus we have seen what the feast of heavenly glory is, as well as that of the Blessed Sacrament in the former meditation. Now we will see who be invited into it, and who be so foolish as to refuse to come thereunto.

Wednesday, June 10, 2026

Belfast protests descend into chaos following vicious knife attack

Violent Anti-Immigration Protests Erupt Across Northern Ireland

‘Pressure cooker’: Immigration tensions explode after shocking UK attack

'People have reached their limits': Belfast chaos reflects growing public frustration

'Getting the Foreigners Out': Masked Protesters Set Belfast, Northern Ireland Ablaze

Violent Anti-Immigration Protests Erupt Across Northern Ireland

Belfast protests descend into chaos following vicious knife attack

Thursday, June 4, 2026

BRITAIN: The Lost Megaliths Older Than Stonehenge You’ve Never Seen

he Lost Worlds of Indiana: Strange Ruins of an Ancient Sea and Flood

INSANE! - Karma Just Hit China HARD - It's Finished - Episode #317

AI, Aliens, and Demons

Wednesday, June 3, 2026

Trinity Sunday. The Gospel. Matthew 28:18. Wednesday Meditation Plaine Path-way to Heaven ~ THOMAS HILL 1634

Wednesday Meditation

The heathens hold that the more understanding and wisdom the more perfect men may be. These creatures of God, without the light of faith, may come to understand there is a God. According to this, St. Paul, writing to the Romans (and of the Romans, who were many of them such kind of men as having subdued the whole world unto them, more by their wisdom and policy than by force of arms), says: “They might have known there was a God, though invisible, by the visible creatures, and therefore not glorifying God accordingly, they were without excuse in that behalf.” This is the sum of his words.

And the wise man says in the Scripture (Wisdom 13:5): “By the greatness of the beauty of the creature, the Creator of them may be known.” This did many of the philosophers know. St. Jerome, writing to Paulinus, says Pythagoras the philosopher was put to banishment by the Athenians because he affirmed there was one God. And St. Augustine says that Socrates held there was one good and true God, and being accused hereof, was put to death. This did Plato and Aristotle find out by the light of natural reason.

But Aristotle went further and found out that there were certain immaterial substances, such as we call Angels or Spirits, subsisting in themselves without any corporeity or materiality at all, which he called Intellectual. And that they had these three faculties—Memory, Understanding, and Will—as men have. And knowing there were such substances, and that they were the most perfect of all other, he could not but think that God, which was the principal of all other things, was of that kind, and had those three faculties of memory, understanding, and will. And so he had an imperfect and obscure, confused knowledge of God, as he is indeed a Spirit with such a threefold faculty. But that these three were all of one nature and essence with God, and that they made three Persons and one God—that they could not come near, nor no man living ever can, by the light of natural reason.

And say we could, by the force of natural reason, attain unto the perfect knowledge thereof, or of the Blessed Sacrament of the Altar, or of the Resurrection of our bodies, or any other supernatural mystery of our Religion, it would not avail us to salvation, unless we did assent unto it, not because we understand it by natural reason, but because God hath revealed it unto us. For without faith, as St. Paul testifieth, it is impossible to please God (Hebrews 11:6). And St. Gregory the Great telleth us: Where human reason giveth us an experiment, faith (that is to say, assent unto matters of faith for human experiment) hath no merit. Neither is it any honour to God, but rather a dishonour, to believe no further than we understand by natural reason or our senses—like St. Thomas, that would not believe unless he saw and felt. But to believe a supernatural verity because God hath said it, or a natural thing, not for human proofs, but for the authority of God, “captivating” (as St. Paul termeth it) our understanding unto the obedience of faith—that is the greatest honour we can do unto God, and so much the greater by how much the more difficult and unintelligible the thing is.

But in this point all the question is: how we may know what the things are that God hath revealed, and whether he hath revealed them or no, and what the true sense and meaning of them is—to wit, whether that which we call the Bible be the word of God, what be the books, and what the sense of them? In all these there is no such certain way in the world as the general consent of the whole Christian world, or the greater part thereof, from time to time—that is to say, the holy Catholic or universal Church.

There is a common proverb that the general voice of the people of God is the voice of God. A General Council is the general voice of the people of God, therefore the voice of God. A General Council representeth the universal or Catholic Church, therefore the voice of the Catholic Church is the voice of God.Of this have some of the Fathers of the Church, no less confidently than wisely, protested that if the Church err, they are contented to err with her, because it is impossible she should err—even in human reason. Or if she should err, it were a thing not beseeming God to condemn us for following her, it being the most prudential course we can take, without any comparison.

Yet must we not follow her out of the motive of human reason, but for that it is an article of our Faith, agreed upon and received from the Apostles of Christ, to believe the Catholic Church, which cannot deceive us, because Christ hath promised his Holy Spirit of truth to be always with it, to guide it into all truth. It is also called Holy—namely, the Holy Catholic Church. If it be holy, then it cannot err nor deceive us.And that these words of Christ to the Apostles (“I will send you the Spirit of truth, which shall remain with you forever and guide you into all truth”) were not meant to the Apostles only during their life (for they lived not forever), but to the Church forever after them, it appeareth plainly out of the words of Christ in another place. Where, after Christ had given the Apostles commission and command to go and preach the Gospel throughout the world, and baptize in the name of the Father, and the Son, and the Holy Ghost (which was not given to them only, but to their successors also), he added these words: “And behold, I am with you all days unto the consummation of the world” (Matthew 28:20)—to wit, by sending the Holy Ghost, the Spirit of truth, to direct you into all truth. But the Apostles were not to continue all days to the end of the world; therefore he meant their successors also.

The Prophet Isaiah also calleth it a Holy way, and so easy to be found that very fools may find it out. Which must be understood of the Church, or Scriptures—not of the Scriptures, for they are hard to be understood, as St. Peter testifieth; therefore of the Church.

But as St. Paul said of the Romans (as aforesaid), that whereas they might have known God by the creatures, yet through the love of their own glory and other vices and vanities of the world, not willing to look seriously into the matter lest they should lose their worldly contentments, they vanished away in their foolish cogitations, and their hearts were so obscured that, to hold their own ways, they changed the glory of the incorruptible God into the similitude of the image of corruptible men, and beasts, and birds, and serpents, adoring them for Gods—God giving them over for their punishment to their own desires.

So there be some that, though they may know by the Catholic Church undoubtedly and easily what God hath revealed to be believed, partly out of their own private prejudicate opinions (that the universal Church hath grossly erred and is become Antichristian, and the chief bishop thereof Antichrist), and partly out of the great liberty of the contrary doctrine which they are unwilling to lose, they vanish away in their cogitations, and lack that faith out of which there is no salvation. God giving them over for their punishment to their own desires, and taking the words of God not according to the sense of the Catholic Church, but according to their own private sense, do not only err in their faith but may, in some sense, be said to commit idolatry—making to themselves a false God, that is to say, another manner of God in his doctrine than he is, yea, to make him a liar, affirming him to say that which is false.Let us give humble and hearty thanks to God for making us members of his holy Catholic Church, which only is the teacher and keeper of the true faith, whereby we must be saved.

Southampton: The Calm Before the Storm

“This Will Completely Destroy Us" Thousands Protest Jared Kushner's $1.6B Resort in Albania | AC1G

Mass Chaos Floods Streets as Protesters Clash With Police Over Henry Nowak's Murder

The Beginning of the End for Multiculturalism

A Mega Solar Storm is Coming... (Emergency Update)

Tuesday, June 2, 2026

Trinity Sunday. The Gospel. Matthew 28:18. Tuesday Meditation Plaine Path-way to Heaven ~ THOMAS HILL 1634

Tuesday Meditation

If it were possible that there could be many Gods, the contrary may be demonstrated and proved by natural reasons. Among the rest is this of St. Ambrose: If there were many Gods, he says, they must have many wills. Having so many wills, they must either agree or disagree. If they disagree, the world could not be so orderly and uniformly governed as we see it is. If they agree, then either one of them could govern it alone, or not. If not, then neither he nor the other would be omnipotent, and consequently no God. If one were sufficient, then more would be superfluous and in vain.

Therefore, as I said before, although it were possible that there could be many Gods (as by this argument aforesaid, besides diverse others, is shown there cannot be), religion would be more glorious both in itself and to us. In itself, because as the Gods are multiplied, so is their honour. To us, because if it be an honour unto us (as it is) to have one God, to be beloved of him, and to have him as our Father and friend, how much more to have many?

Wherefore, although we cannot come to this honour of a multiplicity of Gods (because it cannot be), yet in having one God and three Persons, we come as near unto it as can be possible. For if there were one God and one Person, it were too little for a true God. If there were more than three Persons to one God, it were too much for a true God. Wherefore, believing as we do in one God and three Persons, neither more nor less, we cannot choose but have the true God. All the rest of the Gods of the Gentiles, as the Prophet David says (Psalm 95), are devils, and not Gods.By which three Persons—acknowledging them, as we do, every one to be perfect God, and yet all three but one God—we are much more honoured than if we acknowledged one God and one Person only. And we give more honour to God, because his honour is more extended to three Persons than to one, by attributing to every Person his several office as aforesaid: our Creation to God the Father, our Redemption to God the Son, and our Sanctification to God the Holy Ghost.

That there must be in God three Persons, and no more nor less, I will not go about by any discourse of natural reason to show, for it is so far above the reach of natural reason that it were a great folly and presumption (as aforesaid). But I will prove it only by that which God hath revealed unto us by his Son Christ Jesus in his sacred Word.

Christ himself hath revealed unto us that there are three divine Persons, and that these three are one God. He promised that the Holy Ghost, when he came, should teach his Church all truth, and nothing but the truth, for he is the Spirit of truth. But this Spirit hath revealed no more nor less. Therefore there are no more Persons nor less. If there are no more nor less, it is impossible there should be more or less, for nothing is in God more or less than of necessity must be.

This knowledge of the Blessed Trinity, though it were obscurely shadowed out in the Old Testament, yet Christ was the clear Revealer of it, making mention oftentimes of his Father that sent him, and of the Holy Ghost whom he would send (as he did indeed), and affirming by his own mouth that his Father and he were one; and by the mouth of St. John the Evangelist, his beloved disciple, that the Father, the Son (whom he calleth the Word, but meaneth the Son), and the Holy Ghost were one.And here in this Gospel, more plainly indeed than almost anything could be, bidding his disciples preach the Gospel and to baptize in the name of the Father, and of the Son, and of the Holy Ghost, joining all three in equal authority together.

This knowledge, St. Paul in one place (having spoken immediately before of it) by way of thanksgiving for so great a benefit, calleth the plenitude or fulness of our knowledge of God. And in another place, the clearness or brightness of God in the face of Jesus Christ.Let us therefore give thanks, with St. Paul, for so great a benefit, and sing with our holy Mother the Church:

Glory be to the Father, and to the Son, and to the Holy Ghost: As it was in the beginning, is now, and ever shall be, world without end. Amen.

And glory be again to our Lord Jesus Christ, who so clearly revealed this glorious and comfortable mystery of the Blessed Trinity unto us—which till then was very obscurely known, and that unto very few.