Dennis L. Cuddy, Ph.D.
December 27, 2010
[Note: A friend of mine quit her job as an EMS worker because she kept having to pick up injured derelicts that shared needles, and she figured it was only a matter of time before she came in contact with one that had AIDS. Relevant to the current repeal by Congress of “Don’t Ask, Don’t Tell” in the military regarding homosexuality, the relevance to my friend seems clear. In combat, soldiers often get wounded, and don’t need anything in the back of their minds to distract them. They don’t need to be worrying whether the openly homosexual soldier beside them might have AIDS, be wounded and needed their help.
Concerning the larger question of homosexuality, it’s likely to be a learned behavior rather in one’s genes, because over generations a family lineage is likely to become more heterosexual and not produce genetic homosexuals. Or, a genetic line would become more homosexual, not produce offspring, and thus die out.
When one refers to Leviticus or Romans regarding the sin of homosexual behavior, one is charged with hate speech. However, Isaiah 5:20 says “Woe unto them that evil good, and good evil,” and if one really hated homosexuals, that person would tell them to continue their behavior. Actually, referring to the Biblical admonition against homosexual behavior isn’t hate speech, but rather trying to save their souls. Just as heterosexuals who remain single for their entire lives must resist their urge to fornicate, so must homosexuals resist their urge for their entire live. Unlike the bodily requirement that we have food, neither heterosexuals nor homosexuals are bodily required to have sex.]
When President Washington asked Illuminist Citizen Genet to leave the United States as French Envoy to America, he did it via his Secretary of State Thomas Jefferson. Genet expressed surprise that Jefferson would do this, and he reminded Jefferson in a letter that it was he (Jefferson) who had “initiated me [Genet] in the mysteries” that influenced Genet’s hatred of those seeking absolute power (including religious).
Jefferson was an apologist for Illuminati founder Adam Weishaupt, and in a January 31, 1800 letter to Rev. James Madison, Jefferson said: “Weishaupt seems to be an enthusiastic Philanthropist. He is among those who believe in the indefinite perfectibility of man…. Weishaupt believes that to promote this perfection of the human character was the object of Jesus Christ.” In this letter, Jefferson said he has just seen the third volume of Abbe Barruel’s Antisocial conspiracy. He also mentions Robinson’s (sic) work concerning Weishaupt and the Illuminati as well as Rev. Jedediah Morse’s, and he refers to them as “the ravings” of all three men.
Perhaps Jefferson’s Deism affected his attitude toward Weishaupt, because in 1802 John Wood authored A Full Exposition of the Clintonian Faction and the Society of the Columbian Illuminati concerning the establishment of the Theistical Society (in America): “For the avowed purpose of propagating Deism and opposing Christian religion…. It arose… in the same manner as the Illuminati originated… [and] after the example of the Illuminati were divided into three or more grades…. The grand literary journal set in motion by the Columbian Illuminati was the Temple of Reason…. Another great point in the Theistical Society of New York, in common with the Illuminati of Germany, was to endeavor, if possible, to get all the public offices in the United States, filled with Deists…. The oath taken by the directors of the highest grade [of the Theistical Society] was nearly the same as the oath administered to the minerval among the Illuminati,… and must, without doubt, have been copied from it.
It was reported to me in these words—‘I, a member of the Theistical Society, protest before you, the worthy President of our order, that I acknowledge my natural weakness and inability…. I bind myself to perpetual silence and unshaken loyalty, in submission to the order, in the person of our President, here making a faithful and complete surrender of my private judgments, my own will, and every narrow minded employment of my power and influence. I pledge myself to account the good of the order as my own, and am ready to serve it with my fortune, my honour and my blood.’… By means of a corresponding committee, similar societies were established in different cities of America. Their principles in politics corresponded to their ideas of religion, viz. the rankest jacobinism, with the vilest deism. They all attached themselves to the interest of Mr. DeWitt Clinton…. He has been the means of displacing several worthy Christians to make way for them; and he bestows in bountiful measure all his patronage toward their political paper, The American Citizen. Nothing can prove more distinctly the mutual affection and sympathy which exist between Mr. Clinton and the Columbian Illuminati and these acts of kindness.”
The seriousness of the Illuminati threat in America was explained ten years later in a July 4 sermon by a pastor Joseph Willard in a church in Lancaster, New Hampshire when he claimed: “There is sufficient evidence that a number of Societies of the illuminati, have been established in this land…. They are, doubtless, secretly striving to undermine all our ancient institutions, civil and sacred…. We live in an alarming period. The enemies of all order are seeking our ruin. Should infidelity generally prevail, our independence would fall, of course. Our republican government will be annihilated.”
It’s not just that the Illuminati’s influence in America was occurring via religious societies and placing philosophical supporters in government offices, but the seedbed for creating a societal change was occurring via the schools. According to Will Monroe’s History of the Pestalozzian Movement in the United States (1907), the educational ideas of the Illuminati member Johann Pestalozzi (code name Alfred) began to be printed in journals and textbooks in the U.S. in 1806 and began to be used in some school systems, especially in New England where they would be viewed favorably by the intelligentsia of Horace Mann’s day. This was the first half of the 1800s, and Mann became known as the “Father of American Public Education.” Lawrence Cremin in Transformation of the School (1961) said: “For Mann the essence of the moral act was free self-choice.” This was also a belief of Weishaupt.
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According to Terry Melanson of Illuminati Conspiracy Archive, utopian socialist Robert Owen visited Illuminist Pestalozzi “at Yverdon, Switzerland in 1818 and applied Pestalozzianism in Britain and America. Originally from Scotland, Owen used the word ‘socialist’ in print (1827) for the first time, organized the first socialist movement in England (1835), and eventually was venerated as the ‘patriarch of English Communism.’… He influenced the likes of Etienne Cabet (1788-1856) and Goodwyn Barmby, both founding fathers of communism;… and, perhaps most importantly, Friedrich Engels (1820-1895) and Karl Marx (1818-1883), authors of The Communist Manifesto” in 1848.
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