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2016/04/19 【陰謀論のタブー集】
工事中 元祖イルミナティ(反オカルト)設立にロスチャイルド(ヘッセン=親オカルト)が関わっていたなんて大嘘! バチカン陰謀論言っている奴がプロテスタント原理主義で単なるキリスト教の派閥争いだったことに『またかよ』と言いたい。ねここねこのいうキリスト教はそれを中核とするシステムと思想すべて。というかゴッドなんて妄想。部ろっぐったーこの記事の準備 ユダヤ陰謀論者が超嫌がる質問集にする予定~文章技術について私が守っていること②(①の実践編)~
http://yomenainickname.blog.fc2.com/blog-entry-119.html
が完成していないのは以下の記事を消化できていないから。


Augustin Barruel
https://en.wikipedia.org/wiki/Augustin_Barruel
”Abbé Augustin Barruel (October 2, 1741 – October 5, 1820) was a French publicist and Jesuit priest. He is now mostly known for setting forth the conspiracy theory involving the Bavarian Illuminati and the Jacobins in his book Memoirs Illustrating the History of Jacobinism (original title Mémoires pour servir à l'Histoire du Jacobinisme) published in 1797. In short, Barruel wrote that the French Revolution was planned and executed by the secret societies.

Augustin Barruel
Augustin Barruel.png
Born October 2, 1741
Villeneuve-de-Berg, Ardèche, France
Died October 5, 1820 (aged 79)
Paris, France
Occupation priest, historian, theologian
Subject Counterrevolution, anti-masonry
Notable works Memoirs Illustrating the History of Jacobinism

Biography

Augustin Barruel was born at Villeneuve de Berg (Ardèche). He entered the Society of Jesus, commonly known as the Jesuits in 1756, and taught grammar at Toulouse in 1762. The storm against the Jesuits in France drove him from his country and he was occupied in college work in Moravia and Bohemia until the suppression of the order in 1773. He then returned to France and his first literary work appeared in 1774: Ode sur le glorieux avenement de Louis Auguste au trone. (Ode to the glorious advent to the throne of Louis Auguste).That same year he became a collaborator of the Année littéraire, edited by Fréron. His first important work was Les Helveiennes, ou Lettres Provinciales philosophiques, (The Helveiennes or philosophical Provincial Letters) published in 1781.

In the meantime, national affairs in France were growing more and more turbulent, but Barruel continued his literary activity, which from now on occupied itself specially with public questions. In 1789 appeared Lettres sur le Divorce, a refutation of a book by Hennet. From 1788 to 1792 he edited the famous Journal Ecclesiastique founded by Joseph Dinouart in 1760. In this periodical was published Barruel's La Conduite du. S. Siège envers la France, a vigorous defense of Pope Pius VI. He likewise wrote a number of pamphlets against the civil oath demanded from ecclesiastics and against the new civil constitution during 1790 and 1791. He afterward gathered into one Collection Ecclésiastique all of the works relative to the clergy and civil constitution.
The French revolution and the conspiracy theory

The storm of the French Revolution had in the meantime forced Barruel to seek refuge in England, where he became almoner to the refugee Prince of Conti. Here he wrote in 1793 the Histoire du Clergé pendant la Revolution Française ("History of the Clergy during the French Revolution"). He dedicated the work to the English nation in recognition of the hospitality that it had showed toward the unfortunate French ecclesiastics. It has been translated into German, Italian, Spanish, Polish, and English. The English version went through several editions and did much to strengthen the British nation in its opposition to French revolutionary principles. While in London, Barruel published an English work, A Dissertation on Ecclesiastical Jurisdiction in the Catholic Church. But none of his works attracted so much attention as his Memoirs Illustrating the History of Jacobinism.

His basic idea was that of a conspiracy with the aim of overthrowing Christianity—or more to the point, any and all forms of political and social organization based on conformity to the moral teachings of the Roman Catholic Church.

It inspired John Robison, who had been working independently on his own conspiracy theory, to extend his book Proofs of a Conspiracy Against all the Religions and Governments of Europe and include several quotations from Barruel.[1]
Late years
On the fall of the Directory in 1802, Barruel was enabled to return to France. He fully accepted and persuaded many other clergymen to accept the new political order of things in his native country and he wrote several books to defend his opinions. When the Concordat was made in 1801 between Pius VII and Napoleon, Barruel wrote: Du Pape et de ses Droits Religieux. His last important controversy was his defense of the Holy See in its deposition of the French bishops, which he said had been necessitated by the new order of things in France established by the Concordat of 1801. His book appeared also in English: The Papal Power, or an historical essay on the temporal power of the Pope. Many attacked the work, but as usual, the author did not suffer an antagonist to go unanswered. His new work involved him in a very extended controversy, for his work was translated into all the principal European languages. His friends and foes alike became involved in a wordy war. Blanchard published in London no fewer than three refutations. He had promised to compose two works that never appeared: Historie des Sociétés Secrètes au Moyen-Age and Dissertation sur la Croisade contre les Albigeois. In regard to the latter work, Barruel stated his object would be to defend the Church against the reproach of having deposed kings and having freed their subjects from the oath of allegiance. He contended that objections on this score arose only from an ignorance of history. At the time of his death, Barruel was engaged on a refutation of the philosophical system of Immanuel Kant, but never completed his work. He died in Paris in 1820.”

ジャコバン派(ジャコバンは、仏: Jacobins)とは、フランス革命期にできた政治党派の1つ。名称の由来はパリのジャコバン修道院を本拠としたことによる。
マクシミリアン・ロベスピエールが中心となって急進的な革命の推進を行った時期が有名。フランス革命を主導した主流で、恐怖政治で活躍し、テルミドールのクーデター以降、一転、没落の道をたどる。国民公会で左の席に座ったことから左翼の語源となり、恐怖政治(仏: La Terreur、英: Reign of Terror)は、テロ、テロリズムの語源となった。


ルイ16世(フランス語: Louis XVI、1754年8月23日 - 1793年1月21日)は、ブルボン朝第5代のフランス国王(在位:1774年5月10日 - 1792年8月10日)。ナバラ国王としてはルイス5世(バスク語: Luis V.a)。ルイ15世の孫。王妃は神聖ローマ皇帝フランツ1世と皇后マリア・テレジアの娘マリー・アントワネット。
在位中の1789年にフランス革命が起こり、1792年に王権が停止し、翌年処刑された。フランス最後の絶対君主にしてフランス最初の立憲君主である。1791年憲法に宣誓して以後は、称号は「フランス国王」ではなく「フランス人の王」となる[2]。

全名 Louis-Auguste
ルイ=オーギュスト
出生 1754年8月23日

王朝 ブルボン朝
父親 ルイ・フェルディナン・ド・フランス
母親 マリー=ジョゼフ・ド・サクス
宗教 キリスト教カトリック教会誕生

1754年8月23日、父ルイ・フェルディナン王太子、母マリー=ジョゼフ・ド・サクス(ポーランド王(兼ザクセン選帝侯)アウグスト3世の娘)の三男ルイ・オーギュストとして誕生。ベリー公となる。1760年9月8日、ヴォギュヨン公爵が家庭教師となった。1761年の復活祭の日、兄ブルゴーニュ公ルイ・ジョゼフが結核で死亡し、1765年に父の死によりフランス王太子()となった。
婚姻

長年敵対してきたブルボン家とハプスブルク家の間の和議を結ぶため、オーストリアのマリア・テレジアにより娘マリア・アントーニア[3]とブルゴーニュ公ルイ・ジョゼフとの政略結婚が画策されていたが、1761年のルイ・ジョゼフの死去により1763年5月、ルイ・オーギュストとの結婚の使節としてメルシー伯爵が大使としてフランスに派遣された。結婚の反対者であったルイの父が1765年に死亡した後の1769年6月、ようやくルイ15世からマリア・テレジアへ婚約文書が送られた。1770年5月16日、ヴェルサイユ宮殿にて王太子ルイ・オーギュストとマリア・アントーニアの結婚式が挙行され、王太子妃はマリー・アントワネットとなった。
即位
ルイ16世

1774年5月10日にフランス国王となり、1775年、ランスのノートルダム大聖堂で戴冠式を行なった。

イギリスの勢力拡大に対抗してアメリカ独立戦争に関わり、アメリカを支援するなどしたため、財政はさらに困窮を極めた。海軍力の整備に力を入れ、シェルブールに軍港を建設した。

なお、アメリカ独立戦争を支援したことから、「アメリカ建国の父」たちにはルイ16世に崇敬の念を抱く者が多かった。
革命

国王裁判から刑死へ
最後の証言に立つルイ16世
ギロチンで処刑されるルイ16世。左は知己である死刑執行人、シャルル=アンリ・サンソン。(1798年の画)

幽閉されたルイ16世は家族との面会も叶わず、名前も「ルイ・カペー」と呼ばれ、不自由な生活を強いられることになる。その間(1792年後半)、国王の処遇を巡って、国王を断固として擁護するフイヤン派(および王党派)、処刑を求めるジャコバン派、裁判に慎重なジロンド派は対立し[5]、長々と議論が続けられていた。膠着状態の中、11月13日、25歳の青年サン=ジュストが、人民が元々有していた主権を独占した国王は主権簒奪者であり、共和国においては国王というその存在自体が罪として、個人を裁くのではなく、王政そのものが処罰されるべきであると演説[6]し、共和政を求めるものの国王の処遇は穏便に収めることを希望したジロンド派を窮地に陥れた


Memoirs Illustrating the History of Jacobinism
https://en.wikipedia.org/wiki/Memoirs_Illustrating_the_History_of_Jacobinism
”Memoirs Illustrating the History of Jacobinism (French: Mémoires pour servir à l’histoire du Jacobinisme) is a book by Abbé Augustin Barruel, a French Jesuit priest. It was written and published in French in 1797-98, and translated into English in 1799.

In the book, Barruel claims that the French Revolution was the result of a deliberate conspiracy or plot to overthrow the throne, altar and aristocratic society in Europe. The plot was allegedly hatched by a coalition of philosophes, Freemasons. The conspirators created a system that was inherited by the Jacobins who operated it to its greatest potential. The Memoirs purports to expose the Revolution as the culmination of a long history of subversion. Barruel was not the first to make these charges but he was the first to present them in a fully developed historical context and his evidence was on a quite unprecedented scale. Barruel wrote each of the first three volumes of the book as separate discussions of those who contributed to the conspiracy. The fourth volume is an attempt to unite them all in a description of the Jacobins in the French Revolution. Memoirs Illustrating the History of Jacobinism is representative of the criticism of the Enlightenment that spread throughout Europe during the Revolutionary period.

Barruel’s Memoirs is considered one of the founding documents of the right-wing interpretation of the French Revolution.[1] It became popular immediately after it was published and was read and commented on by most of the important literary and political journals of the day.[2] The four volumes of the text were published in a number of languages and created a debate about the role of the philosophes, their ideas, and the Enlightenment in the French Revolution. They remained in print well into the 20th century and contributed to the historical interpretation of the late 18th century in France. The success of Barruel's work is testimony to the anti-philosophical discourse that spread in the aftermath of the revolution. Barruel left behind a construction of the Enlightenment that was destined to influence subsequent interpretations. He wound accusations tightly around his foes and tied them into positions from which they could not escape.[3] The text created a link between the Enlightenment and the Revolution and this connection remains a topic of historical debate.
(…)
Abbé Augustin Barruel (1741–1820) became a Jesuit in 1756 but by 1762 anti-Jesuit feeling in France had become so strong that he left and travelled for many years, returning only in 1773.[4] The events of the French Revolution in 1792 caused him to leave again and take refuge in England. His dislike and hostility towards the philosophes was well known and well developed before 1789 as he had been on the editorial staff of the popular anti-philosophe literary journal Année littéraire decades before the Revolution.[5] In 1797, when living in exile in London, he wrote the Memoirs. It was published in French by the French publishing company at 128 Wardour Street, Oxford Street, London.[6] An English edition was issued the same year, and the work quickly became a commercial success.[7] The multi-volume work went through four revised French editions by 1799 and was translated into English, German, Italian, Spanish, Swedish, and Russian as editions were issued in London, Hamburg, Augsburg, Luxembourg, St. Petersburg, Dublin, Naples and Rome before the fall of Napoleon.[8]
Synopsis
Outline of the work

In his "Preliminary Discourse", Barruel defines the three forms of conspiracy as the "conspiracy of impiety" against God and Christianity, the "conspiracy of rebellion" against kings and monarchs, and "the conspiracy of anarchy" against society in general.[9] He sees the end of the 18th century as "one continuous chain of cunning, art, and seduction"[10] intended to bring about the "overthrow of the altar, the ruin of the throne, and the dissolution of all civil society".[11]

The first volume examines the anti-Christian conspiracy that was begun by Voltaire in 1728 when Barruel claimed that Voltaire "consecrated his life to the annihilation of Christianity".[12] Barruel returned to the principal texts of the Enlightenment and found reasons to draw close links between the philosophism of the time and the anti-Christian campaigns of the Revolution.[13] Here he found that the philosophes had created an age of pretend philosophy which they used in their battle with Christianity. Their commitment to liberty and equality were really commitments of "pride and revolt".[14] Barruel claimed that the proponents of the Enlightenment led people into illusion and error and refers to the philosophes as "Writers of this species, so far from enlightening the people, only contribute to lead them into the path of error".[15] He alleged that Voltaire, Jean le Rond d’Alembert, Denis Diderot, and Frederick II, the King of Prussia, planned the course of events that lead to the French Revolution. They began with an attack on the Church where a "subterranean warfare of illusion, error, and darkness waged by the Sect"[16] attempted to destroy Christianity. The influence of the philosophes could not be underrated according to Barruel. They created the intellectual framework that put the conspiracy in motion and controlled the ideology of the secret societies. Barruel appears to have read the work of the philosophes and his direct and extensive quotes shows a deep knowledge of their beliefs. This is unusual among the enemies of the Enlightenment, who rarely distracted themselves by reading the works and authors they were attacking.[17] Barruel believed the philosophes were important as the original villains that seduced the population and made Enlightenment, and subsequently revolutionary, ideals favorable.

The second volume focuses on the anti-monarchical conspiracy that was led by Jean Jacques Rousseau and Baron de Montesquieu. These conspirators sought to destroy the established monarchies under the guise of "Independence and Liberty".[18] Barruel analyses and criticizes Montesquieu's The Spirit of Laws and Rousseau's Social Contract because the application of the ideas expressed in these books had "given birth to that disquieted spirit which fought to investigate the rights of sovereignty, the extent of their authority, the pretended rights of the free man, and without which every subject is branded for a slave - and every king a despot".[19] He believed that the influence of these two writers was a necessary factor in the enactment of the French Revolution. He agreed with the revolutionaries as they themselves placed the remains of Voltaire and Rousseau in the Pantheon to pay homage to the "fathers of the revolution". Barruel believed that the philosophes had created a lasting influence as their spirit survived through their writings and continued to promote anti-monarchical feelings within the Jacobins and the revolutionaries. The destruction of monarchies in Europe led to the triumph of the Jacobins as they trampled "underfoot the altars and the thrones in the name of that equality and that liberty which summon the peoples to the disasters of revolution and the horrors of anarchy".[20] Barruel equated the rejection on monarchy with a rejection of any type of order and government. As a result, the principles of equality and liberty and their attacks against the monarchy were attacks against all governments and civil society. He presented a choice to his readers between monarchy and the "reign of anarchy and absolute independence".[21]

Barruel's third volume addresses the antisocial conspiracy that was the objective of the Freemasons and the Order of the Illuminati. The philosophes and their attacks against the church and the throne paved the way for the conspiracy that was led by these secret societies. These groups were believed to have constituted a single sect that numbered over 300,000 members who were "all zealous for the Revolution, and all ready to rise at the first signal and to impart the shock to all others classes of the people".[22] Barruel surveyed the history of Masonry and maintained that its higher mysteries had always been of an atheist and republican cast.[23] He believed the Freemasons kept their words and aims secret for many years but on August 12, 1792, two days after the fall of the French monarchy, they ran though the streets openly announcing their secrets. The secret words were "Liberty, Equality, and Fraternity" and the secret aim was the overthrow of the French monarchy and the establishment of the republic.[24] Barruel claimed he heard them speak these words in France but that in other countries the Masons still kept their secrets. A division of the group into numerous lodges ensured that if the secrets of one lodge were discovered, the rest would remain hidden. He believed that it was his job to warn all governments and people of the goals of the Freemasons. Barruel described in detail how this system worked in the case of the Illuminati. Even after Johann Adam Weishaupt, the leader of the sect, was discovered and tried in court, the proceedings could not uncover the universal influence of the Illuminati and no steps were taken against the group.[25] The majority of the secret societies could always survive and carry on their activities because of the organization of the group. The Illuminati, as a whole, functioned to radicalize the movement against the throne and altar and influenced more members of the population to subscribe to their hidden principles.[26] They refined the secret structure that had been provided by the Masons basic framework.

For Barruel, the final designs of the coalition of the philosophes, the Freemasons and the Illuminati were achieved by the Jacobins. These clubs were formed by "the adepts of impiety, the adepts of rebellion, and the adepts of anarchy"[27] working together to implement their radical agenda. Their guiding philosophy and actions were the culmination of the conspiracy as they directly wanted to end the monarchy and the church. Barruel believed that the only difference between the Jacobins and their precursors was that the Jacobins actually brought down the church and the throne and were able to institute their basic beliefs and goals while their precursors only desired to do these things without much success.[28]
The Memoirs and the French Revolution

According to Barruel, the first major assault on the Enlightenment came during the French Revolution. In the minds of many, the Enlightenment was inextricably connected to the Revolution that followed. This presumed link resulted in an explosion of literature that was hostile to the Enlightenment. When the leaders of the Revolution canonized Voltaire and Rousseau and made the Enlightenment themes of reason, progress, anti-clericalism and emancipation central to their own revolutionary vocabulary, it created a link that meant any backlash against the Revolution would increase opposition to the Enlightenment.[29] The advent of what Graeme Garrard has called the "continuity thesis" between the Enlightenment and the Revolution – the belief that they were connected in some intrinsic way, as cause and effect- proved damaging to the Enlightenment.[30]

For Barruel, the Revolution was not a spontaneous popular uprising expressing a long-suppressed general will. It was instead the consequence of a united minority group who used force, subterfuge and terror to impose their will on an innocent and unsuspecting population.[31] Barruel believed that the Revolution was caused by Voltaire, Rousseau and the other philosophes who conspired with secret societies to destroy Catholicism and the monarchy in France. He argued that the writings of the philosophes had a great influence on those who would lead the Revolution and that Voltaire and his followers were responsible for the training of revolutionaries. It was from the followers of the philosophes "that the revolutionary ministers Necker and Turgot started up; from this class arose those grand revolutionary agents, the Mirabeaux, Sieyes, Laclos, Condorcets; these revolutionary trumps, the Brissots, Champforts, Garats, Cheniers; those revolutionary butchers, the Carras, Frerons, Marats".[32]
The Encyclopédie
Main article: Encyclopédie
First page of Volume 1 of the Encyclopédie.

Within the Memoirs, Barruel alleged that Diderot's Encyclopédie was a Masonic project. He believed that the written works of the philosophes penetrated all aspects of society and that this massive collection was of particular significance. The Encyclopédie was only the first step in philosophizing mankind and was necessary to spread the impious and anti-monarchical writings.[33] This created a mass movement against the church and society. Barruel believed that the conspirators attempt to "imbue the minds of the people with the spirit of insurrection and revolt"[34] and to promote radicalism within all members of society. This was believed to be the main reason behind the Encyclopédie as it was "a vast emporium of all the sophisms, errors, or calumnies which had ever been invented against religion".[35] It contained "the most profligate and impious productions of Voltaire, Diderot, Boulanger, La Mettrie, and of other Deists or Atheists of the age, and this under the specious pretence of enlightening ignorance".[36] Barruel believed the volumes of the Encyclopédie were valuable in controlling the minds of intellectuals and in creating a public opinion against Christianity and monarchy.
Philosophism

Philosophism was a term used by Barruel within the Memoirs to refer to the pretend philosophy that the philosophes practiced. It was originally coined by Catholic opponents of the philosophes but was popularized by Barruel.[37] It referred to the principles that were shared by philosophes, Freemasons, and Illuminati. Barruel defined philosophism as "the error of every man who, judging of all things by the standard of his own reason, rejects in religious matters every authority that is not derived from the light of nature. It is the error of every man who denies the possibility of any mystery beyond the limits of reason if everyone who, discarding revelation in defence of the pretended rights of reason, Equality, and Liberty, seeks to subvert the whole fabric of the Christian religion".[38]

The term had a lasting influence as by the end of the 18th century it had become a popular term of abuse used by conservative journals to refer to supporters of the Revolution.[39] These journals accused those who practiced philosophism as having no principles or respect for authority. They were skeptics who failed to believe in the monarchy and the church and thus, had no principles. The use of the term became pervasive in the Anti-Jacobin Review and contributed to the belief in a connection between the Enlightenment and the Revolution and its supporters. Philosophism became a powerful tool of anti-revolutionary and anti-Jacobin rhetoric.
Members of the conspiracy

Barruel identified a number of individuals who he believed played direct roles in the Enlightenment and the conspiracy against Christianity and the state. He identified Voltaire as the "chief", d’Alembert as the "most subtle agent", Frederick II as the "protector and adviser", and Diderot as its "forlorn hope".[40] Voltaire was at the head of the conspiracy because he spent his time with the highest levels of European society. His attention and efforts were directed at kings and high ranking ministers. D'Alembert worked behind the scenes and inside the more common areas of French society. He employed his skill in the cafes and academies and attempted to bring more followers to the conspiracy. Barruel takes a close look at the correspondence between Voltaire and d'Alembert and uses this as evidence of their plot to overthrow society. He is deeply concerned with the fact that those he identifies as the leaders of the plot had secret names for one another in their private correspondence. Voltaire was "Raton", d'Alembert was "Protagoras", Frederick was "Luc", and Diderot was known as "Plato".[41] Barruel also argued that the conspiracy extended far beyond this small group of philosophes. He believed that the court of Louis XV was a "Voltairean ministry"[42] of powerful men. This group involved Marquis d'Argenson who "formed the plan for the destruction of all religious orders in France", the Duc de Choiseul who was "the most impious and most despotic of ministers", the "friend and confidant of d'Alembert", Archbishop de Briennes, and Malesherbes, "protector of the conspiracy".[43]

According to Barruel, this group of influential leaders worked together with a number of adepts who supported the conspiracy. The most important adept that Barruel identifies is Condorcet. Barruel claimed that Condorcet was a Freemason and leading member of the Society of 1789 who was elected to the Legislative Assembly and was "the most resolute atheist".[44] Condorcet was important because he embodied everything that Barruel claimed the conspiracy was. He was a Freemason that associated with the philosophes and who would become an influential member of the revolution process. Barruel also lists the Baron d'Holbach, Buffon, La Mettrie, Raynal, Abbé Yvon, Abbé de Prades, Abbé Morrelet, La Harpe, Marmontel, Bergier and Duclos among the members of the "synagogue of impiety".[45]
Barruel's techniques of argumentation

As a Catholic apologist of the religious and political status quo, Barruel downplayed his own Catholicism and presented himself as a neutral party within the radicalized debate surrounding the Revolution. His tactic was to cite document after document with a commentary that effectively showed it was the truth. The reader of the Memoirs could have been any individual who doubted some of Barruel's inferences, but who would eventually be overwhelmed by the sheer weight of evidence against the Enlightenment and liberation movements. His fanatical hatred for revolutionary and enlightenment ideas is hidden behind a faux neutrality and casuistic slight of pen. By isolating single passages and quoting them out of context, Barruel presented what seemed to be a convincing case.[46] He made up for quality with quantity and persuaded a number of contemporaries to adopt his view. The Memoirs is constructed according to reason and Barruel attempts to use the Enlightenment's own tool to bring about its demise.
Reception

Barruel's work was influential and impossible to ignore. The Freemasons of France, Germany, and England angrily contested his assertions and a voluminous literature was the consequence. Even his critics were forced to take him serious in their attempt to refute his arguments.[47] The Memoirs were written about and discussed at length by leading literary and philosophical figures.

Edmund Burke, an English political thinker, was impressed by the work of Barruel in uncovering a connection between the Enlightenment and the French Revolution. Burke wrote a letter to Barruel and expressed his admiration. He wrote, "I cannot easily express to you how much I am instructed and delighted by the first volume of your History of Jacobinism." He praised "the whole of the wonderful narrative" for being supported by documents and proofs with "the most judicial regularity and exactness." At the end of the letter Burke added: "I forgot to say, that I have known myself, personally, five of your principal conspirators; and I can undertake to say from my own certain knowledge, that as far back as the year 1773, they were busy in the plot you have so well described, and in the manner, and on the principle you have so truly represented. To this I can speak as a witness."[48] Burke's own works were also filled with references to the philosophe sect and a dislike for their fanaticism, atheism and perversion of public morals.

Others soon took up the arguments of Burke and Barruel. In England, the Scottish scientist John Robison, published Proofs of a Conspiracy against All the Religions and Governments of Europe, carried on in the Secret Meetings of the Free Masons, Illuminati, and Reading Societies.[49] The work, published in 1798, detailed a conspiracy that involved philosophes, Masons, and the Illuminati and their desire to "root out all the religious establishments an overturn all the existing governments of Europe".[50] Robinson's text has been characterized as being less detailed but more refined that Barruel's Memoirs. Even with these differences, Robinson's work supported the conspiracy that Barruel purported to have discovered. Barruel himself commented on the similarities, stating "Without knowing it, we have fought for the same cause with the same arms, and pursued the same course".[51] The two writers had many similarities in their arguments and conclusions and their books spawned an anti-Enlightenment and anti-revolution discussion that was constructed on the same theses.

Despite the initial popularity of the book, Barruel's contemporaries soon rejected his book. Jean Joseph Mounier,[52] a member of the National Assembly during the beginning of the French Revolution, insisted the Revolution broke out because of the failure of the established authorities to handle a number of crises that occurred.[53] He blamed the parlements of France for attempting to become rivals of the monarch and the spirit of intolerance in France. Mounier believed the Revolution was a result of social and political tensions and he did not believe there was a planned conspiracy. Joseph de Maistre, a well known counter-revolution theorists, also did not accept Barruel's conspiracy theory. He wrote a short rejection of the Memoirs in which he termed Barruel's accusations "foolish and "false".[54] Maistre rejected the idea of the Freemasons being partly responsible, perhaps because he was a member himself, and did not believe that the Illuminati were as powerful as Barruel made them out to be.
Contribution and legacy

Barruel's version of the revolution, which blamed specific men and pointed out a single cause, has been rejected by the majority of scholars, as the concept of a "master conspiracy" lies on the fringes of historical analysis. Still, his Memoirs do retain historical significance. Amos Hofman has argued that Barruel's work "appears to be the first systematic attempt to discuss the role of conspiracy in a revolution".[55] The theory of conspiracy is a tool for Barruel that is used in an attempt to discredit "public politics" or politics based on the support of public opinion. Hofman shows how Barruel sought to prove that public politics, demanded by both the philosophes and the revolutionaries, could not in fact exist as it was an illusion designed to create support for their private desire to control France.[56] Barruel's theory of conspiracy is important as a "reaction to a problem that was at the focus of the ideological struggle during the second half of the eighteenth century – the problem of the rise of public opinion as a political factor that had to be taken into account by the leaders of society".[57] According to this view, Memoirs Illustrating the History of Jacobinism can be read as an attempt to understand the public appeal of the ideas of the Enlightenment and mass politics. Barruel's text is also important for its entrenchment of an understanding of conspiracy within modern politics. Conspiracy was seen as a motivating cause of revolution because it suggested conflict within the society. It viewed politics as a clash between opposing ideas which could not be solved by a compromise because of substantial division.[58] The society that Barruel creates was not divided by legitimate beliefs and divergent interests. Instead, it was a binary divide between the united and wholly patriotic group that included Barruel and the unholy alliance of traitors and criminals.[59] Barruel's theory of a master conspiracy and his understanding of the causes of political change still influences society.

Memoirs Illustrating the History of Jacobinism has also been seen as a primary source that can be used to examine freemasonry in Europe. Even though Freemasonry became a target in the paranoid literature that blamed the revolution partly on the activities of Masons, the work still had some historical value in regards to the group. Margaret Jacob argues that Barruel's writings "offer a point of departure for understanding the relationship between the Continental Enlightenment, as it was lived in the clubs, societies, and lodges of the eighteenth century, and the outbreak of the democratic revolutions in the late 1780s in Amsterdam, Brussels, and most important, Paris."[60] She believes that if readers can look past the paranoia within the text, it can provide information about how Freemasons were treated during the revolution. Jacob also sees value in the text because Barruel argued for a distinction between English Freemasonry and its Continental counterpart.[61] Barruel believed that his allegations against the Continental Freemasons did not apply to the respectable English Freemasons. The activities of the English Freemasons were not the things that needed to be worried about. He distinguishes between the circumstances of the French and the English and shows that the language used in each situation was important. He believes that the Masonic language about equality, liberty, and fraternity bears relation to the radical and democratic phase of the French Revolution and to Jacobin language.[62] From the book, Margaret Jacob salvages the realization that language is important and that it can have a social force all of its own.

Barruel's polemic is an important source for the understanding of the mentality of the opponents of the French Revolution and their understanding of the ideological origins of the Revolution. Furthermore, Barruel is also seen as the father of a modern conspiracy theory. The Memoirs contain all of the elements that continue to characterize conspiracy narratives today including the argument that a hidden group is orchestrating world events behind the scenes and an attempt to construct a direct lineage from the past to the present.[63] Barruel presents a thorough application of conspiracy theory methodology. As a result, he has had a lasting influence on following generations.
See also

Counter-Enlightenment
Science in the Age of Enlightenment
Philosophe
Augustin Barruel
Encyclopédie
Frederick II of Prussia
Conspiracy theory
Freemasonry
Illuminati”
This page was last modified on 7 October 2015, at 23:36.


John Robison (physicist)
https://en.wikipedia.org/wiki/John_Robison_(physicist)
”John Robison FRSE (4 February 1739 – 30 January 1805) was a Scottish physicist and mathematician. He was a professor of philosophy at the University of Edinburgh.

A member of the Edinburgh Philosophical Society when it received its royal warrant, he was appointed as the first general secretary to the Royal Society of Edinburgh (1783–98). Robison invented the siren and also worked with James Watt on an early steam car. Following the French Revolution, Robison became disenchanted with elements of the Enlightenment. He authored Proofs of a Conspiracy in 1797—a polemic accusing Freemasonry of being infiltrated by Weishaupt's Order of the Illuminati.

His son was the inventor Sir John Robison (1778–1843).
(…)
The conspiracy theorist
Towards the end of his life, he became an enthusiastic conspiracy theorist, publishing Proofs of a Conspiracy ... in 1797, alleging clandestine intrigue by the Illuminati and Freemasons (the work's full title was Proofs of a Conspiracy against all the Religions and Governments of Europe, carried on in the secret meetings of Freemasons, Illuminati and Reading Societies). The secret agent monk, Alexander Horn provided much of the material for Robison's allegations.[3] French priest Abbé Barruel independently developed similar views that the Illuminati had infiltrated Continental Freemasonry, leading to the excesses of the French Revolution.[4][5] ”
This page was last modified on 18 March 2016, at 14:35.

Alexander Horn
https://en.wikipedia.org/wiki/Alexander_Horn
”Alexander Horn (or Dom Maurus Horn, OSB) (1762–1820), was a Scottish Benedictine monk who became a British secret agent and diplomat. His work contributed to the birth of the conspiracy theory of the illuminati.[1]
(…)
Horn wrote anonymously, condemning France's activities in undermining the Holy Roman Empire. He supplied the material that formed the core of John Robison's 1797 allegation of an international conspiracy of freemasons, illuminati, and Jacobins. In 1799 he travelled to England, meeting with members of William Pitt's government including Earl Spencer. He subsequently used his bibliographical expertise to acquire rare books and manuscripts for Spencer's library.[1]”
This page was last modified on 21 May 2016, at 14:22.



Eric Jon Phelps
” Eric Jon Phelps (born 1953) is an author and protagonist in the Truth Seeker movement from the United States,

(protagonist  〔主義思想や改革運動などの〕主唱・提唱者。

Truth movement
http://en.metapedia.org/wiki/Truth_Seeker_movement
のKey figures=重要人物は、
“Julian Assange
James Corbett
William Cooper
David Icke
Brian Gerrish
Anthony J. Hilder
Max Igan
Alex Jones
Max Keiser
Jüri Lina
Jordan Maxwell
Kenneth O'Keefe
Jeff Rense
Alan Watt“

創価学会の母胎は大日本皇道立教会=キリスト教製の偽天皇系組織。紐付き陰謀論者の巣窟の母胎も大日本皇道立教会。 創価の表層を叩かせるのは、偽皇室とキリスト教が陰謀論業界のボスであり、創価とsagegroupを作った黒幕なのを隠す為。)

presenting himself as part of a WASP fundamentalist disposition, deriving influence for his material from the likes of Jack Chick and Alberto Rivera, he is allegedly a WASP separatist.

(present oneself 自己紹介する
present oneself as  ~というイメージを打ち出す。

disposition 気質,.傾向,たち 。

material 資料、データ、題材、ネタ。
the likes of ~のような人あるいは物。

ジャック・チックはガチのプロテスタント系キリスト教原理主義者
=聖書絶対のエキュメニカル反対派
=一神教的多神教である新キリスト教を完全否定。
エホバの証人、モルモン教、進化論に一定の理解を示しているローマ・カトリックに対しても徹底した批判を行っているらしい。
ジャック・チックは自らの信仰を広めるために、その信仰に基づいた物語を小冊子にして配布し、自ら出版社まで作っているほどの原理主義者。
フェルプスの言説の元ネタの一つが反カトリックのプロテスタント原理主義者。
このJack Thomas Chickは evangelical fundamentalist Christianであり、
Roman Catholics, Freemasons, Muslims, Jewsなどを批判しております。プロテスタントはきれいに無視(笑)。
福音主義プロテスタントEvangelical Protestantism 側ですからね。
チックは Independent Baptist なので、ロックフェラーと同じくバプティスト。
ユダヤ人=ユダヤ教徒じゃねーよ!
ユダヤ教徒ではなくバプティストのロックフェラーをユダヤ教徒だとして叩くRK。
Rは18番目、Kは11番目のアルファベットですね。

キリスト教 教派早わかり
http://www2.biglobe.ne.jp/remnant/058kirisuto.htm
“「プロテスタント」とは、"抗議する者"の意味で、ローマ・カトリックの腐敗に抗議することから始まった、一六世紀以来の新しいキリスト教の流れです。聖書学者ヘンリー・H・ハーレイは、プロテスタントについてこう言っています。
 「プロテスタントは、すべての異教主義から解放された原始キリスト教を回復しようとするものである」。
 それは、純粋なキリスト教を回復しようという努力であり、その一連の運動のことなのです。
 ですからプロテスタントは、一つの組織や、特定の機構によって成り立っているわけではありません。それは純粋なキリスト教の回復を目指す諸グループ、諸運動の、総称なのです。
(…)
バプテスト派

 「バプテスト」という言葉は、バプテスマ(洗礼)から来た言葉で、一般に「浸礼派」と訳されています。
 バプテスマには一般に、水を数滴たらす「滴礼」方式と、体を水の中に沈める「浸礼」方式の、二種類があります。バプテスト派では滴礼を認めず、浸礼だけを認めるのです。
 バプテストは最初、一六世紀のスイスに、アナバプテスト(再洗礼派)として誕生しました。彼らは、カトリックでなされている儀式的な幼児洗礼を否定し、信仰告白に基づいた成人の洗礼を実施したのです。
 バプテストには、ルーテルやカルヴァンのような、特定の有名な創始者がいません。それは不特定多数の改革者たちによって始められた運動なのです。
 バプテストの人々の主たる関心は、バプテスマ自体よりも、むしろ「真にキリストの弟子であること」にありました。
 キリスト者としての「生活」が重視されたのです。初期のあるバプテスト指導者は、こう語りました。
 「誰でも、生活においてキリストに従わなければ、キリストを知ることはできない」。
 またバプテストは、愛の倫理と、非戦主義を説きました。彼らは戦争へ行かず、迫害者から身を守ることもせず、国家による弾圧に参加することもしませんでした。
 バプテストは、初代教会の活力と信仰を再興しようと腐心しました。彼らは、教会は、富や権力による制度ではなく、信仰に基づく兄弟姉妹、また神の家族の集まりであると言いました。
 また教会は、人の作った組織に認められるものではなく、神が人々の中に働いておられるところに認められる、とも主張しました。
 バプテストはまた、教会と国家の分離を主張しました。彼らは、たとえ社会がキリスト者によって構成されている場合でも、教会は社会と分離しているべきである、と説きました。これは、カトリック教会への批判でもあります。
 バプテストはその後、何度かの分裂や統合を繰り返して今日に至っています。
 いわゆるメノナイト派(メノー派)も、バプテストの流れを汲んでいます(フレンド派の影響も受けている)。メノナイト派は、アメリカではとくに「良心的反戦論者」として知られています。
 一九世紀の有名な伝道者C・H・スポルジョンは、バプテスト派(ただしカルヴァン主義バプテスト)でした。また、インドに伝道した偉大なイギリス人宣教師ウィリアム・ケアリや、非暴力によって黒人の公民権運動を展開したアメリカのマーティン・ルーサー・キング牧師も、バプテスト派でした。”

「ユダヤに金融特権を与えたカトリックは大金持ち」だとばらしてもおかしくないのが反カトリック勢力。
プロテスタント側が世俗権力たる貴族と組んでバチカンの金融特権を奪うために画策していたところは隠すから注意ね!
チックは、反カトリックの活動家にしてもとイエズス会士=カトリックだったリベラの証言を紹介しています。
anti-Catholic activist Alberto Riveraはイスラム教をつくったのはバチカンだという説を述べております。
ねここねこは、カトリックに迫害された異端派側が創ったと考えております。
異端派はイスラムやユダヤ教徒と手を組んで反カトリックだったりします。
異端として排斥されたネストリウス派はササン朝ペルシア、イスラム世界で教勢を伸ばし、七世紀には中国にいたり景教と呼ばれました。
どうみてもユダヤじゃないですね。
ネストリウス派は特にアッバース朝にギリシア語文献の翻訳者や医師として活躍し、東西文化の交流に貢献しました。
はっきりいって迫害したカトリックも技術差で負けないように異端派から技術を手に入れていましたから、異端排斥すら表向きのものです。今も昔もね。
リベラはカトリック教会はホロコーストに責任があると言っているのは、ナチスのスポンサーがカトリックだから。人数は捏造でしょうが虐殺はあったと私は考えております。
でもリベラは明らかにプロテスタント側の仕業のものもカトリックのせいにするのでプロテスタント系工作員です。
チックChick も世界の諸問題の原因はカトリックだと信仰していたそうです。
プロテスタント原理主義が戦争屋と仲良しなのは無視かよ。
自分自身がサタン=カトリック限定キリスト教叩き工作員
のくせにサタンを叩く典型的なキリスト教原理主義者ですね。
ねここねこみたいに
「すべて」の一神教の根幹=実在論=イデア論の基盤
まで否定しないと別の支配勢力に利用されて終わりです。
具体的には原始仏教の無記と大乗仏教の空で否定しています。
支配層が一番嫌いな思想です。
原理主義なので当然チックは中絶反対、結婚前の性行為は禁止、同性愛は罪悪という信仰で、シオニストで、イスラエル最大の敵がカトリックだと主張。
チックが所属するIndependent Baptistインデペンデント・バプティストは保守的、要はファンダメンタリスト=聖書は文字通り正しい。

リベラはプロテスタント原理主義のアンチカトリックの活動家。
Alberto Rivera はヴァチカン押しつけ陰謀論者。
リベラ曰く、共産主義、イスラム教、ナチス、世界大戦、不況、人民寺院の虐殺(ジョーンズタウン事件)、リンカーン暗殺、ケネディ暗殺(初のカトリック系大統領)はすべてカトリックが原因だそうです(笑)
プロテスタントカルトがやったことをカトリックのせいにするのがリベラの役割です。
リベラは、カトリック教会が同性愛と中絶を広めようとしている主張。
教皇は反キリストantichristsでありカトリック教会は大淫婦バビロンWhore of Babylonだと非難。
中世の宗教裁判(異端審問)Medieval Inquisitionの黒幕はイエズス会だと主張。
Medieval Inquisitionは12から13世紀ごろ。
イエズス会設立は1534年だから16世紀。
リベラは嘘つきですね。
イエズス会はカトリックの反宗教改革の先兵なので反プロテスタント組織で、上智大学を創ったことで有名。
上智出身の陰謀論者に注意な!

White separatism 白人分離主義。
差別ではなく区別とか、分離しているだけだという詭弁をほざくホワイトプライドな白人至上主義者supremacistsの思想)

He is perhaps best known for his book Vatican Assassins. It was revealed in the Truth Seeker community that Phelps is the Vice President and Chief of Sales for a company headquartered in Tel Aviv, called Lowvehm; this is part of the Jewish blood diamond industry.[1] Phelps has visited Israel several times, including meetings with the Zionist Barry Chamish.[2]
(フェルプスはシオニストでシオニストと会っている。イスラエルコネクション。ユダヤ教徒の血流ってなんだよ。
聖書の民は実在しないので遺伝的ユダヤ人は実在しない。ユダヤ教を信仰しているか否かでユダヤ人か否かが決まる。ユダヤ系プロテスタントって何?
親がユダヤ教徒ってこと?)

Claims
Part of the “Jesuits and the Vatican run it all” crowd, Phelps refers to all people in the anti-New World Order movement who criticise Jewish global power—such as
Texe Marrs, Jeff Rense[2] and others—as “Jesuit Temporal Coadjutors”.

(Texe W. Marrsはキリスト教原理主義系組織を2つ運営しています。プロテスタント支持で、カトリックとユダヤ教を批判。
明らかにプロテスタント原理主義なのですがフェルプスいわくイエズス会の手先だそうです。フェルプスの役割もリベラと同じく、プロテスタントの悪行をカトリックに責任転嫁すること。
refer to A as B AをBと呼ぶ、AについてBと言及する。
temporal [しばしば名詞の後] (聖職者・教会に対して)聖職でない.。
coadjutor 助手、アシスタント、司教補佐、、助任司祭、補助司教。

Jeff Rense という陰謀論者conspiracy theoristは
名誉毀損防止同盟(Anti-Defamation League 略称ADL)と南部貧困法律センター(Southern Poverty Law Center、略称SPLC)により、 反ユダヤ主義かつ親ナチスであるとみなしている。
またプロテスタント原理主義の宗教右派。どこがカトリックだよ)

Phelps describes the liberation of the German people by the NSDAP, the SS and other forces from the impending butchery of the Red Holocaust, disapprovingly, as the work of “Jesuit agents”.[3]

(ナチス親衛隊の別名が黒いイエズス会。イエズス会自体が真っ黒)

Phelps glorifies Oliver Cromwell[3] who allowed the Jews back into England after they had been expelled for centuries and was largely financed by Dutch Sephardim such as rabbi Menasseh ben Israel.[4]

(よーすけ ‏@yoshimichi0409 6月19日
因みに伝統的ユダヤ主義はシオニズムには反対している。シオニズム自体、英国の植民地主義から生まれたもので、あの清教徒革命のクロムウェルが先駆者とよく言われる代物。米国で最もイスラエル擁護者であるのは、キリスト教原理主義者である。彼らの多くは千年王国願望を抱いているのも事実だ。

子子子子子(ねここねこ) ‏@kitsuchitsuchi 2014年12月1日
@noranekonote エドワード1世のユダヤ追放で13~17世紀まで英国にユダヤは殆どいない。よってキリスト教が金融をやるしかない。1594年エリザベス女王のユダヤ系侍医ロペスの処刑で反ユダヤが強まり、数年後に初演されたベニスの商人は金融=ユダヤという嘘を布教する為の作品。

ユダヤ教徒追放で英国にキリスト教の金融街=ロンバード街(ロンバルディア人)が誕生。D・ロックフェラーはWASP至上主義。ロスチャイルドはキリスト教改変派。×ユダヤ教徒×偽ユダヤ×ユダ金○【ユダヤ】しごとユダヤ教徒から白人キリスト教徒に乗っ取られた事例。ユダヤ教徒追放(13〜17世紀まで)で英国にユダヤ教徒がいなくなりました。キリスト教の金融街=ロンバード街(ロンバルディア人=イタリアの白人)が誕生しました。
ホの字 ‏@souiumonodesu 2012年1月22日
『1215年のキリスト教の会議で、(中略)ユダヤ教徒を公職から追放し、あらゆる経済活動に制限を加えることが決められた。その結果、ユダヤ教徒たちは金貸しくらいしかすることがなく、仕方なく金融業をはじめたという経緯があるのだ。』(p.165))


According to Phelps, Jewish supremacism in financial, media and political fields is just an illusion, the Jesuits “always put Jews in the forefront-so that they can blame all of what they do on the Jewish race”.[3] He also claims the Jesuits authored the Protocols of the Elders of Zion,[3] control all secret agencies including KGB, CIA, Mossad, BND and SIS.[3] He also attacks the Knights of Malta on a regular basis.[3] For Phelps, the Jesuits are even “the ones behind professional sports”.[3]

(フェルプスはユダヤ陰謀論を否定。あくまでカトリックはカトリックであり隠れユダヤではないとしている。
「カトリック=黒幕>ユダヤ=下っ端」

なるほどだからboが叩くのか。
カトリック黒幕説(+ユダヤは下っ端)を言っている人がユダヤだと指摘することで、カトリック黒幕説は正体がユダヤが黒幕なのを隠すためだと言いたいのでしょうね。
でもフェルプスはどう見てもプロテスタントの罪をカトリックにすべて押し付けるプロテスタント人脈なんですが。 なぜフェルプスがユダヤ教徒と断定できる根拠が知りたい 。
まあ結論ありきだからだろうが 人脈見たらプロテスタント原理主義者ばかりじゃん。

forefront 最前部、最前線、先頭.)

Phelps is also of the opinion, that the Superior General of the Society of Jesus (nicknamed the Black Pope) is the real leader of the Catholic Church, rather than the Bishop of Rome, the “White Pope”. He has stated that there are six different forms of Zionism and that "I am of the fifth category." Phelps states this category maintains that "the beloved Hebrew/Jewish/Israelitic people have a right to live in their promised land" and they "defend the Jewish people’s right to live in the promised land of Israel to the exclusion of all Arabs and non-racial Jews."[5]

(フェルプス「ヘブライ、ユダヤ、イスラエルの人々は約束の地に住む権利を持つ。アラブ人と非人種的ユダヤ人はイスラエルの約束の地に住む権利はない」

to the exclusion of ~ ~は除外(排除)して、~はのぞいて

nonracial非人種的 ユダヤ人
というのはおそらく、親がユダヤ教徒ではないユダヤ人=ユダヤ教徒のことでしょう。
アラブ人は排除+シオニストの時点でプロテスタント原理主義系ですね。バチカン押しつけ陰謀論を唱えながら聖書の文言は否定しないでしょ?
つまり、スピリチュアル、ニューエイジなどグノーシスの後継者系ではない可能性が高い)

1. ↑ Eric Jon Phelps: Smear Artist, Israeli Diamond Trader and "Jesuit" Expert. Conspiracy World (2 December 2009).
2. ↑ 2.0 2.1 Eric Jon Phelps: Zionist Promoter, Israeli Diamond Merchant, New Ager, White Separatist. Conspiracy World (2 December 2009).
3. ↑ 3.0 3.1 3.2 3.3 3.4 3.5 3.6 Eric Jon Phelps quotes. Whale.to (2 December 2009).
4. ↑ Oliver Cromwell and the Jews. OliverCromwell.org (2 December 2009).
5. ↑ Eric Phelps defines the Six Zionisms. Reality Research Resource (2 December 2009).”
http://en.metapedia.org/wiki/Eric_Jon_Phelps








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