Our reaction to the criminally insane $700 billion proposed grab (pardon our language). Stop the bankers. Stop the bigest hold-up in history.

http://michaeljournal.org/images/014--The-Octopus.gif

Octopus making hold-ups and blackmailing the whole nation…Sign our petition, please.

http://nobailout.petitionhost.com/

The Blackmailing of a Nation…

Monday, 29 September 2008

U.S House Under Martial Law  -  Confirmed by C-Span

U.S House Under Martial Law – Confirmed by C-Span
Copyright vEsti24

"Mr. Speaker I understand we are under Martial Law as declared by the speaker last night," Rep. Burgess, (R-TX)

UPDATED STORY BELOW:  Click the Pix to watch video!

YOUR REPS PRESENT THEIR VIEWS:

WATCH THE PROCEEDINGS LIVE ON C-SPAN RIGHT NOW AND CALL YOUR REPRESENTATIVES
Note:  I called Rep. Burgess' office and asked for clarity on his "martial law" comment.  We were told that his press representative would get back with us.  We've not received a reply as of now.  I called again and was directed to Burgess' website for a clarifying statement.  READ IT HERE

A full-reserve proposal is put forward by the "American Monetary Institute" AMI:

"The Federal Reserve banks would be nationalized, but not the individual member banks. The power to create money was to be removed from private banks by abolishing fractional reserves – the mechanism through which the banking system creates money. So the plan called for 100% reserves on checking accounts which simply meant banks would be warehousing and transferring the money and charging fees for their services.

Give those $ 700 billions as dividends to all families, give social credit to the world, distribute family welfare, education and health, not wars and terrorism. This will give a real solution to the whole world. Change the corrupt system, stop "creation of money out of nothing as credits only with interests" given to the bankers. They have abused of it, give it back to the citizens, locally, through the families. Listen to J-F Kennedy, see below…

http://michaeljournal.org/images/026--Dribs-and-Drabs.gif
Stop trillions for wars and bankers abuses.

Irak, Afghanistan, Iran, Georgia, Vietnam, Somalia, Liban, Darfour, Kossovo, Bosnia, Croatia…

How much for the families ? Nearly nothing, and increased taxes ???

Proposed Legislation which resolves the current crisis:

The American Monetary Act  is ready for public comment
The Monetary Transparency Act is also in preparation
Our reaction to the criminally insane $700 billion proposed grab (pardon our language)

The 2008 Conference , steps in the good direction:
AMI 2008 Monetary Reform Conference at Roosevelt University,  in Chicago,   Sept. 25-28, 2008

Help families, lower taxes, not the opposite

http://michaeljournal.org/images/073--Women-Works.gif

Stop all those hold-ups
L'image

Elect strong people able to resist all those "bankers" keen to spend our hard money for tricks

http://michaeljournal.org/images/004--The-Big-Banker.jpg

Stop  most taxes, because they are illegals and immorals, a disguised robbery to favor wars and death.
http://michaeljournal.org/images/006--Death-to-Taxes.gif

Stop the mass-manipulation
http://michaeljournal.org/images/076--TV-2.gif

Apply real solutions, not robbery in disguise and more taxes…

http://michaeljournal.org/images/023--The-Tap.gif

Do not believe politicians bought by lobbies, choose free and responsible local people.

http://michaeljournal.org/images/024--The-Running-Horses.gif

Do not line up, take your liberty and your responsability, organize or join local systems.

http://michaeljournal.org/images/027--The-Lemon-Squeezer.gif

See the truth and the reality

http://michaeljournal.org/images/018--The-Old-Basin.gif

Join us

http://michaeljournal.org/images/028--The-Axe.gif
Resist the unjust taxes and prove them they have not the right to take IRS federal taxes.

Watch videos from Aaron Russo on internet.

http://video.google.com/videoplay?docid=-3254488777215293198

http://michaeljournal.org/images/055--Taxman.gif

Change this whole corrupt system, choose social credit and social money.

http://michaeljournal.org/images/078--Bull-Financial-System.gif

Choose God, not idols

http://michaeljournal.org/images/016--The-Golden-Calf.gif

Kick off secret societies who killed so many people.
Kennedy was against secret societies. Kennedy John F. - Photo XL - John F. Kennedy "The presidential office has been used to establish a conspiracy to destroy the freedom of the American people, and before leaving this office, I must inform the citizens of this critical condition." Kennedy just 10 days before he was killed. University of Columbia, 12th Nov. 1963. True reasons of JFK murder. Sure they are plots, see Kennedy or Ferrayé Please, click below.

JFK SPEACH ON SECRET SOCIETIES

John F. Kennedy Speech. 01:35

Monetary and subprime crisis as bad results John F. Kennedy with wife Jacqueline and children, 1962
Photo from http://en.wikipedia.org/wiki/Image:JFKmotorcade.jpg Plus lies about CO2 http://video.google.fr/videoplay?docid=-4123082535546754758 Abraham Lincoln and John F. Kennedy. Melvin Sickler How was Johnson ?
http://www.youtube.com/watch?v=fRZSzdQuOqM&feature=related Who is behind ? The History of Banking Control in the United States. A. Pilote Social Credit in the United States in 1932. A. Pilote The Federal Reserve debunked (Patman, McFadden) The corrupt Federal Reserve Corporation. Melvin Sickler World government, terrorism, microchip The Bilderberg Club: a secret society of the richest people. Daniel Estulin A human implanted with microchips, identification cards in the making. M. Sickler Australia's loss of sovereignty to globalism. Pierre Marchildon Polish farmers fear liquidation by the European Union You won't be able to buy nor sell catlle if they are not identified with a chip The 9-11 attack: a second Pearl Harbor? Why I am opposed to a One-World Government, by Michael Rivero On the road to a world government A history of the New World Order — Part I A history of the New World Order — Part II Reflections on the war in Iraq. Alain Pilote Microchip update In the news, August 2003 Encyclical Letter of Pope Leo XIII on Freemasonry
http://www.dailymotion.com/jamesandre/illuminati/video/x3bdoe_illuminati-1b Kennedy John F. - Photo XL - John F. Kennedy documents CIA Mémorial Wall NSA
Stop bankers and their cupide philosophy killing the weakest.
http://michaeljournal.org/images/065--Parizeau-and-Levesque.gif

Choose good solutions, after praying God.

Saint Paul explains to the Colossians that insatiable greed is a form of idolatry (cf. 3:5), and he reminds his disciple Timothy

 that love of money is the root of all evil.

By yielding to it, he explains, "some have wandered away from the faith and pierced their hearts with many pangs" (1 Tim 6:10). Have not money, the thirst for possessions, for power and even for knowledge, diverted man from his true Destiny, from the truth about himself?

http://www.vatican.va/holy_father/benedict_xvi/homilies/2008/documents/hf_ben-xvi_hom_20080913_parigi-esplanade_en.html

http://michaeljournal.org/images/035--Mary.gif

Choose Life, Joy, Justice, Peace, Freedom, Responsability, Security, Charity

Sign the following petition and forward this text now, the world is already better.

more on http://pavie.ch/?lng=en

and www.michaeljournal.org

Pour nous soutenir, mieux résister aux manipulations, rester unis et recevoir des nouvelles différentes et vraies, un abonnement est indispensable.  Pour la Suisse, 5 numéros par année de 16 pages par parution: le prix modique de l'abonnement est de 16 Sfr.- par année (envois prioritaires)

Libellez et adressez vos chèques à:

Mme Thérèse Tardif C.C.P. 17-7243-7
Centre de traitement, 1631-Bulle, Suisse


Avec mes meilleures salutations.

François de Siebenthal
Invitation:
http://www.monetary.org/2008schedule.html
http://www.iousathemovie.com/ www.michaeljournal.org
http://www.versdemain.org/ http://desiebenthal.blogspot.com/
http://ferraye.blogspot.com/ www.de-siebenthal.com
skype siebenthal
00 41 21 652 54 83
021 652 55 03 FAX: 652 54 11
CCP 10-35366-2

Présent :
La femme est, comme toujours, l'avenir de l'homme, et réciproquement.
Si qua fata sinant…:-) http://www.union-ch.com/file/portrait.wmv
www.suisse-plus.com http://www.non-tridel-dioxines.com/
http://www.m-c-s.ch/ et www.pavie.ch/mobile www.pavie.ch
http://ktotv.com/

Pour soutenir Denis Robert qui a révélé certains dessous de la haute finance voleuse et tueuse

GALERIE W

Denis Robert
Denis Robert – 2008 – © Nina

Exposition du dimanche 5 au jeudi 30 octobre 2008

Denis Robert est (entre autres, avant tout…) un artiste plasticien. Listings informatiques… Textes… Il présente une exposition de toiles qu’il décrit comme une confrontation entre le langage – international – de l'informatique et celui d’un texte – international aussi – jeté à la main.

Eric Landau et Isabelle Euverte vous remercient de confirmer votre présence à la mise en examen des oeuvres de Denis Robert (le jeudi 9 octobre 2008) sur : http://www.galeriew.com/denisrobert

Contact presse :
Emma Paoli et Anne Pickaert
01 42 54 80 24 info@galeriew.com
http://www.galeriew.com

Denis Robert
Denis Robert – 2008 – © Hacine Brahimi

(clic 2) Texte de Davide Napoli sur le Mouvement Denis Robert
(clic 3) Denis Robert sur Wikipédia
(clic 4) Eric Landau et Isabelle Euverte vous remercient de confirmer votre présence à la mise en examen des oeuvres de Denis Robert le jeudi 9 octobre 2008
Retour Homepage




Pour nous soutenir, mieux résister aux manipulations, rester unis et recevoir des nouvelles différentes et vraies, un abonnement est indispensable.  Pour la Suisse, 5 numéros par année de 16 pages par parution: le prix modique de l'abonnement est de 16 Sfr.- par année (envois prioritaires)

Libellez et adressez vos chèques à:

Mme Thérèse Tardif C.C.P. 17-7243-7
Centre de traitement, 1631-Bulle, Suisse


Avec mes meilleures salutations.

François de Siebenthal
Invitation:
http://www.monetary.org/2008schedule.html
http://www.iousathemovie.com/ www.michaeljournal.org
http://www.versdemain.org/ http://desiebenthal.blogspot.com/
http://ferraye.blogspot.com/ www.de-siebenthal.com
skype siebenthal
00 41 21 652 54 83
021 652 55 03 FAX: 652 54 11
CCP 10-35366-2

Présent :
La femme est, comme toujours, l'avenir de l'homme, et réciproquement.
Si qua fata sinant…:-) http://www.union-ch.com/file/portrait.wmv
www.suisse-plus.com http://www.non-tridel-dioxines.com/
http://www.m-c-s.ch/ et www.pavie.ch/mobile www.pavie.ch
http://ktotv.com/

The main reason of the actual Krach, eliminate as much human beings as possible, through planned chaos and wars.




Top Scientist Advocates Mass Culling 90% Of Human Population
Fellow professors and scientists applause and roar approval at elite's twisted and genocidal population control agenda Paul Joseph Watson & Alex Jones/Prison Planet.com | April 3 2006 A top scientist gave a speech to the Texas Academy of Science last month in which he advocated the need to exterminate 90% of the population through the airborne ebola virus. Dr. Eric R. Pianka's chilling comments, and their enthusiastic reception again underscore the elite's agenda to enact horrifying measures of population control. Pianka's speech was ordered to be kept off the record before it began as cameras were turned away and hundreds of students, scientists and professors sat in attendance. Saying the public was not ready to hear the information presented, Pianka began by exclaiming, "We're no better than bacteria!", as he jumped into a doomsday malthusian rant about overpopulation destroying the earth. Standing in front of a slide of human skulls, Pianka gleefully advocated airborne ebola as his preferred method of exterminating the necessary 90% of humans, choosing it over AIDS because of its faster kill period. Ebola victims suffer the most tortuous deaths imaginable as the virus kills by liquefying the internal organs. The body literally dissolves as the victim writhes in pain bleeding from every orifice. Pianka then cited the Peak Oil fraud as another reason to initiate global genocide. "And the fossil fuels are running out," he said, "so I think we may have to cut back to two billion, which would be about one-third as many people." Later, the scientist welcomed the potential devastation of bird flu and spoke glowingly of China's enforced one child policy, before zestfully commenting, "We need to sterilize everybody on the Earth." At the end of Pianka's speech the audience erupted not to a chorus of boos and hisses but to a raucous reception of applause and cheers as audience members clammered to get close to the scientist to ask him follow up questions. Pianka was later presented with a distinguished scientist award by the Academy. Pianka is no crackpot. He has given lectures to prestigious universities worldwide. One horrified observer was able to make notes on the speech and our gratitude goes to Forrest M. Mims for bringing this sickening display to the attention of the world. Throughout history elites have invented justification for barbaric practices as a cover for their true agenda of absolute power and control over populations. Up until the 19th century, the transatlantic slave trade was justified by saying that the practice was biblical and therefore morally redeemable in nature, despite the fact that no such bible passage exists. From 1932 until 1972, the Tuskegee Study Group (pictured below) deliberately infected poor black communities in Alabama with syphilis without their consent and withheld treatment as the diseased rampaged through the town killing families. In 1951 the Israeli government used US government provided technology to irradiate 100,000 Jewish children in a mass atomic experiment with an entire generation of Sephardi youths used as guinea pigs. 6,000 died immediately after the experiments and the rest suffered for the rest of their lives with debilitating illnesses and cancer. Pianka's doomsday warning of the population bomb, for which Mims claims he presented no evidence whatsoever, is complete pseudo-science. Populations in developed countries are declining and only in third world countries is it expanding dramatically. Industrialization itself levels out population trends and even despite this world population models routinely show that the earth's population will level out at 9 billion in 2050 and slowly decline after that. "The population of the most developed countries will remain virtually unchanged at 1.2 billion until 2050," states a United Nations report. Conservation International's own study revealed that 46% of the earth's surface was an untouched wilderness, that is land areas not including sea. It is commonly accepted that the entire world population could all fit into the state of Texas and each have an acre of their own land. Think about the magnitude of Pianka's statements. He wants to kill nine out of every ten members of your family and he wants to kill them in one of the most painful and agonizing ways imaginable. If Pianka, or 'The Lizard Man' as he likes to be called, is so vehement in the necessity of culling the human population will he step forward to be the first one in line? Will he sacrifice his children for the so-called greater good of the planet? We somehow doubt it. Will the students who so enthusiastically greeted his ideas go home and kill themselves for the cause if it is so righteous? It was noted how Pianka presented his argument with the kind of glee that you would see in a demented serial killer before dispatching his victim. This is an attitude we have encountered again and again. To discuss killing 90% of the world's population via a horrific plague is sick enough within itself but you would at least expect its advocates to be serious and sober in their approach to the subject. The opposite seems to be the case, where the subject is aired in a context of lighthearted lip-smacking and hand-rubbing as if the individual was about to sink his teeth into a T-bone steak. This window gives us a clear view of exactly why these deranged bastards encompass this ideology. They love death and their lives are motivated by dark influences very different to you or I. Pianka's approval of how the Chinese police state effectively controlled their population tells us that this rhetoric is just the glue that holds together the true agenda of the elite. A staged bio-attack blamed on terrorists could be the perfect cover for enacting the program of population reduction and the usurpation of our remaining freedoms. In the 21st century the elite are concerned that from over 6 billion people might spring a new elite to challenge their stranglehold on the reigns of power. This is one reason for desire to cull the population down to a manageable level. Another is control over the behavior of the existing serfs and herding them like cattle into the slaughter house. As we have documented, members of the elite are quite open in their feverish lust to commit mass murder and ethnic cleansing. In the foreword to his biography If I Were An Animal, Prince Philip wrote, "In the event that I am reincarnated, I would like to return as a deadly virus, in order to contribute something to solve overpopulation." National Security Memo 200, dated April 24, 1974, and titled "Implications of world wide population growth for U.S. security & overseas interests," says: "Dr. Henry Kissinger proposed in his memorandum to the NSC that "depopulation should be the highest priority of U.S. foreign policy towards the Third World." He quoted reasons of national security, and because `(t)he U.S. economy will require large and increasing amounts of minerals from abroad, especially from less-developed countries … Wherever a lessening of population can increase the prospects for such stability, population policy becomes relevant to resources, supplies and to the economic interests of U.S." Kissinger prepared a depopulation manifesto for President Jimmy Carter called 'Global 2000' which detailed using food as a weapon to depopulate the third world. One of the most chilling admissions of deadly intent came from the lips of the late Jacques Cousteau, the sainted environmental icon. In an interview with the UNESCO Courier for November 1991 the famed oceanographer said: "The damage people cause to the planet is a function of demographics — it is equal to the degree of development. One American burdens the earth much more than twenty Bangaladeshes. The damage is directly linked to consumption. Our society is turning toward more and needless consumption. It is a vicious circle that I compare to cancer…." "This is a terrible thing to say. In order to stabilize world population, we must eliminate 350,000 people per day. It is a horrible thing to say, but it's just as bad not to say it." The Melbourne Age reported on recently uncovered documents detailing Nobel Peace Prize winning microbiologist Sir Macfarlane Burnet's plan to help the Australian government develop biological weapons for use against Indonesia and other "overpopulated" countries of South-East Asia. Pianka's ideology is in the same league as Hitler, Pol Pot, and the rest of history's despots who advocated mass extermination and had the temerity to dress it up in a 'noble' Straussian facade. We demand that he be investigated for openly calling for mass murder and in the meantime we encourage everyone to click here and e mail Pianka, enabling him to receive your feedback about his wish that you and your entire family die.
Un scientifique de « haut » niveau, Eric R. Pianka, a défendu ouvertement devant une assemblée d'étudiants universitaires américains l'extermination de 90% de la population de la planète, par diffusion de virus, les illuminazi choisis par les maîtres "inconnus" du nouveau désordre mondial ayant déjà les antidotes… (quand eugénisme et massacre se rejoignent, voilà ce que cela donne comme projet infect et inhumain). Au lieu d'être hué et jeté dehors par l'assemblée comme il se devrait, il a été acclamé !

Tous les moyens sont envisagés par ces "experts" de la mort, guerres, révolutions, épidémies, virus, nanotechnologies, famines, crises économiques planifiées, inondations, catastrophes "naturelles", avortements, vices divers, drogues, vols "légaux" de vos économies.

Alors que les premiers produits nano commencent à envahir le marché, il a été découvert que certains d'entre eux représentent un DANGER RÉEL pour la santé.
Ainsi, certaines nanoparticules présentes dans un spray ont provoqué des cas de détresse respiratoire et ont dû être retirées de la vente par souci sanitaire. De même, les nanoparticules présentes dans certaines crèmes solaires se sont révélées extrêmement toxiques, abîmant le cerveau de rats… Il semble bien que, tout comme les particules fines ou l'amiante, la taille infime des nanoparticules puisse être extrêmement toxique pour l'organisme.

Il a été aussi prouvé qu'à partir d'une certaine taille, ces nanoparticules pouvaient même franchir la barrière hémato-méningée, s'attaquant DIRECTEMENT au SYSTÈME NERVEUX CENTRAL ! Autrement dit, les dangers sont absolument colossaux !!!

( NdE…surtout par les incinérateurs d'ordures qui diffisent des milliards de m3 pollués chaque année…)

Alors que l'on a tenté de nous justifier et de nous vendre les nanotechnologies à grands renforts d'arguments de modernité, de commodité et même d'humanisme ou de prétextes médicaux, on se rend compte que ce sont finalement des dangers immenses qui menacent la planète, avec ces nanotechnologies !

Et le gros problème, c'est que les industries polluent déjà l'environnement en libérant des déchets nanotechnologiques dans la nature, le tout sans qu'aucun contrôle approprié d'aucune autorité soit effectué !



Pour nous soutenir, mieux résister aux manipulations, rester unis et recevoir des nouvelles différentes et vraies, un abonnement est indispensable.  Pour la Suisse, 5 numéros par année de 16 pages par parution: le prix modique de l'abonnement est de 16 Sfr.- par année (envois prioritaires)

Libellez et adressez vos chèques à:

Mme Thérèse Tardif C.C.P. 17-7243-7
Centre de traitement, 1631-Bulle, Suisse


Avec mes meilleures salutations.

François de Siebenthal
Invitation:
http://www.monetary.org/2008schedule.html
http://www.iousathemovie.com/ www.michaeljournal.org
http://www.versdemain.org/ http://desiebenthal.blogspot.com/
http://ferraye.blogspot.com/ www.de-siebenthal.com
skype siebenthal
00 41 21 652 54 83
021 652 55 03 FAX: 652 54 11
CCP 10-35366-2

Présent :
La femme est, comme toujours, l'avenir de l'homme, et réciproquement.
Si qua fata sinant…:-) http://www.union-ch.com/file/portrait.wmv
www.suisse-plus.com http://www.non-tridel-dioxines.com/
http://www.m-c-s.ch/ et www.pavie.ch/mobile www.pavie.ch
http://ktotv.com/


Le vrai but de la crise financière, tuer le maximum d’innocents. Tous les moyens sont envisagés par ces “experts” de la mort, guerres, révolutions, épidémies, virus, nanotechnologies, famines, crises économiques planifiées, inondations, catastrophes




Un scientifique de « haut » niveau, Eric R. Pianka, a défendu ouvertement devant une assemblée d’étudiants universitaires américains l’extermination de 90% de la population de la planète, par diffusion de virus, les illuminazi choisis par les maîtres “inconnus” du nouveau désordre mondial ayant déjà les antidotes… (quand eugénisme et massacre se rejoignent, voilà ce que cela donne comme projet infect et inhumain). Au lieu d’être hué et jeté dehors par l’assemblée comme il se devrait, il a été acclamé !

Tous les moyens sont envisagés par ces “experts” de la mort, guerres, révolutions, épidémies, virus, nanotechnologies, famines, crises économiques planifiées, inondations, catastrophes “naturelles”, avortements, vices divers, drogues, vols “légaux” de vos économies.

Alors que les premiers produits nano commencent à envahir le marché, il a été découvert que certains d’entre eux représentent un DANGER RÉEL pour la santé.
Ainsi, certaines nanoparticules présentes dans un spray ont provoqué des cas de détresse respiratoire et ont dû être retirées de la vente par souci sanitaire. De même, les nanoparticules présentes dans certaines crèmes solaires se sont révélées extrêmement toxiques, abîmant le cerveau de rats… Il semble bien que, tout comme les particules fines ou l’amiante, la taille infime des nanoparticules puisse être extrêmement toxique pour l’organisme.

Il a été aussi prouvé qu’à partir d’une certaine taille, ces nanoparticules pouvaient même franchir la barrière hémato-méningée, s’attaquant DIRECTEMENT au SYSTÈME NERVEUX CENTRAL ! Autrement dit, les dangers sont absolument colossaux !!!

( NdE…surtout par les incinérateurs d’ordures qui diffisent des milliards de m3 pollués chaque année…)

Alors que l’on a tenté de nous justifier et de nous vendre les nanotechnologies à grands renforts d’arguments de modernité, de commodité et même d’humanisme ou de prétextes médicaux, on se rend compte que ce sont finalement des dangers immenses qui menacent la planète, avec ces nanotechnologies !

Et le gros problème, c’est que les industries polluent déjà l’environnement en libérant des déchets nanotechnologiques dans la nature, le tout sans qu’aucun contrôle approprié d’aucune autorité soit effectué !

Sources:
Top Scientist Advocates Mass Culling 90% Of Human Population
Fellow professors and scientists applause and roar approval at elite’s twisted and genocidal population control agenda
A top scientist gave a speech to the Texas Academy of Science last month in which he advocated the need to exterminate 90% of the population through the airborne ebola virus. Dr. Eric R. Pianka’s chilling comments, and their enthusiastic reception again underscore the elite’s agenda to enact horrifying measures of population control.
Pianka’s speech was ordered to be kept off the record before it began as cameras were turned away and hundreds of students, scientists and professors sat in attendance.
Saying the public was not ready to hear the information presented, Pianka began by exclaiming, “We’re no better than bacteria!”, as he jumped into a doomsday malthusian rant about overpopulation destroying the earth.
Standing in front of a slide of human skulls, Pianka gleefully advocated airborne ebola as his preferred method of exterminating the necessary 90% of humans, choosing it over AIDS because of its faster kill period. Ebola victims suffer the most tortuous deaths imaginable as the virus kills by liquefying the internal organs. The body literally dissolves as the victim writhes in pain bleeding from every orifice.

Pianka then cited the Peak Oil fraud as another reason to initiate global genocide. “And the fossil fuels are running out,” he said, “so I think we may have to cut back to two billion, which would be about one-third as many people.”
Later, the scientist welcomed the potential devastation of bird flu and spoke glowingly of China’s enforced one child policy, before zestfully commenting, “We need to sterilize everybody on the Earth.”
At the end of Pianka’s speech the audience erupted not to a chorus of boos and hisses but to a raucous reception of applause and cheers as audience members clammered to get close to the scientist to ask him follow up questions. Pianka was later presented with a distinguished scientist award by the Academy. Pianka is no crackpot. He has given lectures to prestigious universities worldwide.
One horrified observer was able to make notes on the speech and our gratitude goes to Forrest M. Mims for bringing this sickening display to the attention of the world.
Throughout history elites have invented justification for barbaric practices as a cover for their true agenda of absolute power and control over populations. Up until the 19th century, the transatlantic slave trade was justified by saying that the practice was biblical and therefore morally redeemable in nature, despite the fact that no such bible passage exists.
From 1932 until 1972, the Tuskegee Study Group (pictured below) deliberately infected poor black communities in Alabama with syphilis without their consent and withheld treatment as the diseased rampaged through the town killing families.
In 1951 the Israeli government used US government provided technology to irradiate 100,000 Jewish children in a mass atomic experiment with an entire generation of Sephardi youths used as guinea pigs. 6,000 died immediately after the experiments and the rest suffered for the rest of their lives with debilitating illnesses and cancer.

Pianka’s doomsday warning of the population bomb, for which Mims claims he presented no evidence whatsoever, is complete pseudo-science. Populations in developed countries are declining and only in third world countries is it expanding dramatically. Industrialization itself levels out population trends and even despite this world population models routinely show that the earth’s population will level out at 9 billion in 2050 and slowly decline after that. “The population of the most developed countries will remain virtually unchanged at 1.2 billion until 2050,” states a United Nations report. Conservation International’s own study revealed that 46% of the earth’s surface was an untouched wilderness, that is land areas not including sea. It is commonly accepted that the entire world population could all fit into the state of Texas and each have an acre of their own land.
Think about the magnitude of Pianka’s statements. He wants to kill nine out of every ten members of your family and he wants to kill them in one of the most painful and agonizing ways imaginable.
If Pianka, or ‘The Lizard Man’ as he likes to be called, is so vehement in the necessity of culling the human population will he step forward to be the first one in line? Will he sacrifice his children for the so-called greater good of the planet? We somehow doubt it.
Will the students who so enthusiastically greeted his ideas go home and kill themselves for the cause if it is so righteous?
It was noted how Pianka presented his argument with the kind of glee that you would see in a demented serial killer before dispatching his victim. This is an attitude we have encountered again and again. To discuss killing 90% of the world’s population via a horrific plague is sick enough within itself but you would at least expect its advocates to be serious and sober in their approach to the subject. The opposite seems to be the case, where the subject is aired in a context of lighthearted lip-smacking and hand-rubbing as if the individual was about to sink his teeth into a T-bone steak.
This window gives us a clear view of exactly why these deranged bastards encompass this ideology. They love death and their lives are motivated by dark influences very different to you or I.
Pianka’s approval of how the Chinese police state effectively controlled their population tells us that this rhetoric is just the glue that holds together the true agenda of the elite. A staged bio-attack blamed on terrorists could be the perfect cover for enacting the program of population reduction and the usurpation of our remaining freedoms.
In the 21st century the elite are concerned that from over 6 billion people might spring a new elite to challenge their stranglehold on the reigns of power. This is one reason for desire to cull the population down to a manageable level. Another is control over the behavior of the existing serfs and herding them like cattle into the slaughter house.

As we have documented, members of the elite are quite open in their feverish lust to commit mass murder and ethnic cleansing. In the foreword to his biography If I Were An Animal, Prince Philip wrote, “In the event that I am reincarnated, I would like to return as a deadly virus, in order to contribute something to solve overpopulation.”
National Security Memo 200, dated April 24, 1974, and titled “Implications of world wide population growth for U.S. security & overseas interests,” says:
“Dr. Henry Kissinger proposed in his memorandum to the NSC that “depopulation should be the highest priority of U.S. foreign policy towards the Third World.” He quoted reasons of national security, and because `(t)he U.S. economy will require large and increasing amounts of minerals from abroad, especially from less-developed countries … Wherever a lessening of population can increase the prospects for such stability, population policy becomes relevant to resources, supplies and to the economic interests of U.S.”
Kissinger prepared a depopulation manifesto for President Jimmy Carter called ‘Global 2000’ which detailed using food as a weapon to depopulate the third world.
One of the most chilling admissions of deadly intent came from the lips of the late Jacques Cousteau, the sainted environmental icon. In an interview with the UNESCO Courier for November 1991 the famed oceanographer said:
“The damage people cause to the planet is a function of demographics — it is equal to the degree of development. One American burdens the earth much more than twenty Bangaladeshes. The damage is directly linked to consumption. Our society is turning toward more and needless consumption. It is a vicious circle that I compare to cancer….”

“This is a terrible thing to say. In order to stabilize world population, we must eliminate 350,000 people per day. It is a horrible thing to say, but it’s just as bad not to say it.”
The Melbourne Age reported on recently uncovered documents detailing Nobel Peace Prize winning microbiologist Sir Macfarlane Burnet’s plan to help the Australian government develop biological weapons for use against Indonesia and other “overpopulated” countries of South-East Asia.
Pianka’s ideology is in the same league as Hitler, Pol Pot, and the rest of history’s despots who advocated mass extermination and had the temerity to dress it up in a ‘noble’ Straussian facade. We demand that he be investigated for openly calling for mass murder and in the meantime we encourage everyone to click here and e mail Pianka, enabling him to receive your feedback about his wish that you and your entire family die.




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Interest in the Church ? Homily by J.-N. Chabot

A homily by J.-N. Chabot

poverty in Ethiopia

Every day on earth,
an estimated 40,000 children
die of hunger or of diseases
that had not been cured
because of a lack of money.



St James is quite stern towards the rich. On Monday we read from his letter that the rich will disappear like a flower in the field. He said: Let the believer who is lowly boast in being raised up and the rich in being brought low. It’s not that material goods don’t count… we need them to satisfy our basic physical needs. Because our human bodies are united to an immortal soul, material things are necessary even for our spiritual life. Think of the sacraments, for example, we receive the graces attached to them through sensible signs, particularly in the Eucharist which requires bread and the wine. However material goods cannot become an end in themselves and St James accuses some people of doing just that. Those are the people whose main purpose in life is to get rich is order to have the power that money gives – power to buy material comfort and pleasure, power to control others.

What is money, anyway? There is another word for money which helps us to understand what it is. That word is credit – originally, credito, which comes from the Latin credere, to believe. In a way it means trust. The power of money is only equal to the trust or faith we put in it. We believe and trust that certain numbers certified as money have the power to move and acquire goods and services. When we stop believing or trusting that our money can do those things, it looses all its power. Without trust or belief, money is just a futile symbol – numbers without real power –worth no more than the paper it is printed on.

Money is create exclusively by banks or other institutions that function as banks. Those institution do a great job of creating money, but because of the way they create it, they bring about a lot of misery in the world especially in poorer or so-called developing countries. What I’m getting at is the problem of usury, or interest. The meaning of usury in the Bible and the present meaning of interest are practically identical. The practice of usury was condemned in the Old Testament and so was interest in Christian times until the Protestant Reformation. There was even a time when those who claimed that exacting interest was not a sin were considered heretics. Nowadays, we make distinctions and we call abusive interest, usury – and usury is still considered a sin. Moderate interest is tolerated.

However, there is a domain where interest is causing much havoc and suffering, especially as I indicated, in poor nations, and that is when interest is taken at the source where is created. The banks and other institutions that function as banks are the only creators of money and they create it in the form of debt – they create debt money. The problem appears when the interest is added to the debt. I’ll give you an example: Suppose I have a hen that lays golden eggs. It’s the only one in the world. I don’t sell my golden eggs, I only loan them – with interest. I lend you a dozen golden eggs and you have to pay back the dozen plus one extra golden egg for interest. Of course you don’t have a hen that lays golden eggs so you can’t pay the extra one. So what you do is you pay the extra one out of the next dozen eggs you borrow, which leaves you with only eleven eggs, but you still have to pay back the dozen plus another egg for interest. So you are now in debt for two golden eggs. It goes on and on like this with the result that you have a growing debt that cannot be paid.

In practice, interest does not seem to work as shown by my example because the complexity of economic interaction hides the reality, but taken globally the result shows that this is exactly what is happening. We only have to look at our national debt which is 525 billions; or that of the U.S. which is 10,000 billions and growing. The richer the country, the greater the debt. This is not only usury, it is slavery. (It’s surprising that some who should know better see no contradiction in this.) Creators of money don’t have to charge interest, they can be paid by other means, but it is the interest that consolidates monetary power into their hands, so they want to keep it as is. The result of all this is an ever increasing monopoly of credit, a consolidation of monetary institutions with the bigger swallowing up the smaller until the world is in the hands of a handful of worshippers of Mammon – the God of money. I am not exaggerating. Listen to what Pius IX wrote in his encyclical Quadrasesimo Anno on Reconstruction of the Social Order. That Encyclical was published on May 15, 1931. Yesterday was its 77th anniversary.
In the first place, it is obvious that not only is wealth concentrated in our times but an immense power and despotic economic dictatorship is consolidated in the hands of a few, who often are not owners but only the trustees and managing directors of invested funds which they administer according to their own arbitrary will and pleasure. (#105)
This dictatorship is being most forcibly exercised by those who, since they hold the money and completely control it, control credit also and rule the lending of money. Hence they regulate the flow, so to speak, of the life-blood whereby the entire economic system lives, and have so firmly in their grasp the soul, as it were, of economic life that no one can breathe against their will.(#106)

This description of monetary dictatorship may not have extended much beyond the borders of different nations at the time of Pius XI, but it is now reaching the global level. However, the unjust distribution of power favouring the rich might backfire and the words of St James become true as well as those of the Virgin Mary in her Magnificat: He has filled the hungry with good things and the rich he has sent empty away. There is spiritual symbolism in those words, but they may have their temporal meaning also. As the rich consolidate their power over money, choking the producers of real goods, family farms and local enterprises, for instance, that money will become increasingly disconnected from reality, from the production of goods and services, and people will loose trust and faith in its power. The tower of Babel the rich have been building will have to be abandoned and as a result those who adhere to the Christian social doctrine will be able to establish justice for the poor and the humble.

J.-N. Chabot

Church of England implicated in trading debts for profits, the greek one as well, and many more…

Church of England implicated in trading debts for profits

Jésus chasse les changeurs d'argent

London, Sept 27, IRNA

UK ChurchEconomic Crisis
The Church of England is being urged to completely re-examine its assets and investment policies, after being implicated in trading in debts for profits, which is being blamed for the current economic crisis. According to the Christian think-tank Ekklesia, the church's finance managers have been using similar tactics to the ones the Archbishops of Canterbury and York condemned financial traders for, to maximize profits on its pnds 5 billion (dlrs 9bn) portfolio. In an article for the Spectator magazine, Archbishop of Canterbury Rowan Williams criticized practices of financial institutions selling debts to each other, saying that some paper transactions had 'no concrete outcome beyond profit for traders'. But Ekklesia said the church commissioners sold a pnds 135 million mortgage portfolio last year and has a stock lending program through JP Morgan Chasee which may have been used by traders to make profits by betting that the value of the stocks will fall. The Church of England has also benefitted hugely from rising oil, gold and copper prices, which have been driven at least in part by speculators, due to its share holdings worth hundreds of millions of pounds in oil and mining companies, it said. In 2006/2007 the commissioners were also found to have set up a currency hedging program, which in effect short-sells sterling to guard against rises in other currencies. Ekklesia, which promotes transformative theological ideas in public life, said that worldwide Christian churches have billions of pounds of assets and investments and can act as a global community to promote a different model of economic activity not based on greed. "The key thing is not to apportion blame — either on traders or the Church — but to open up a realistic discussion about economic alternatives," its co-director Jonathan Bartley said. His directorial colleague Simon Barrow, who authored of 'Is God bankrupt?' suggested the banking and credit crisis presents an 'opportunity for the Church to be honest and positive, not anxious and defensive'. "The Church needs to put its money where its message is," Barrow said. "It's a question of how resources are earned and shared, and in whose interest," he said, referring to the earliest Christian communities founded on using material wealth for the common good.The only reaction possible, apply this text

ON USURY AND OTHER DISHONEST PROFIT

Vix Pervenit Encyclical of Pope Benedict XIV 
…Hardly had the new controversy (namely, whether certain contracts should be held valid) come to our attention, when several opinions began spreading in Italy that hardly seemed to agree with sound doctrine; We decided that We must remedy this. If We did not do so immediately, such an evil might acquire new force by delay and silence. If we neglected our duty, it might even spread further, … Therefore We decided to consult with a number of the Cardinals of the Holy Roman Church, who are renowned for their knowledge and competence in theology and canon law. We also called upon many from the regular clergy who were outstanding in both the faculty of theology and that of canon law. We chose some monks, some mendicants, and finally some from the regular clergy. As presiding officer, We appointed one with degrees in both canon and civil law, who had lengthy court experience. We chose the past July 4 for the meeting at which We explained the nature of the whole business. We learned that all had known and considered it already. 2. We then ordered them to consider carefully all aspects of the matter, meanwhile searching for a solution; after this consideration, they were to write out their conclusions. We did not ask them to pass judgment on the contract which gave rise to the controversy since the many documents they would need were not available. Rather We asked that they establish a fixed teaching on usury, since the opinions recently spread abroad seemed to contradict the Church's doctrine. All complied with these orders. They gave their opinions publicly in two convocations, the first of which was held in our presence last July 18, the other last August 1; then they submitted their opinions in writing to the secretary of the convocation. 3. Indeed they proved to be of one mind in their opinions. I. The nature of the sin called usury has its proper place and origin in a loan contract. This financial contract between consenting parties demands, by its very nature, that one return to another only as much as he has received. The sin rests on the fact that sometimes the creditor desires more than he has given. Therefore he contends some gain is owed him beyond that which he loaned, but any gain which exceeds the amount he gave is illicit and usurious. II. One cannot condone the sin of usury by arguing that the gain is not great or excessive, but rather moderate or small; neither can it be condoned by arguing that the borrower is rich; nor even by arguing that the money borrowed is not left idle, but is spent usefully, either to increase one's fortune, to purchase new estates, or to engage in business transactions. The law governing loans consists necessarily in the equality of what is given and returned; once the equality has been established, whoever demands more than that violates the terms of the loan. Therefore if one receives interest, he must make restitution according to the commutative bond of justice; its function in human contracts is to assure equality for each one. This law is to be observed in a holy manner. If not observed exactly, reparation must be made. III. By these remarks, however, We do not deny that at times together with the loan contract certain other titles-which are not at all intrinsic to the contract-may run parallel with it. From these other titles, entirely just and legitimate reasons arise to demand something over and above the amount due on the contract. Nor is it denied that it is very often possible for someone, by means of contracts differing entirely from loans, to spend and invest money legitimately either to provide oneself with an annual income or to engage in legitimate trade and business. From these types of contracts honest gain may be made. IV. There are many different contracts of this kind. In these contracts, if equality is not maintained, whatever is received over and above what is fair is a real injustice. Even though it may not fall under the precise rubric of usury (since all reciprocity, both open and hidden, is absent), restitution is obligated. Thus if everything is done correctly and weighed in the scales of justice, these same legitimate contracts suffice to provide a standard and a principle for engaging in commerce and fruitful business for the common good. Christian minds should not think that gainful commerce can flourish by usuries or other similar injustices. On the contrary We learn from divine Revelation that justice raises up nations; sin, however, makes nations miserable. V. But you must diligently consider this, that some will falsely and rashly persuade themselves-and such people can be found anywhere-that together with loan contracts there are other legitimate titles or, excepting loan contracts, they might convince themselves that other just contracts exist, for which it is permissible to receive a moderate amount of interest. Should any one think like this, he will oppose not only the judgment of the Catholic Church on usury, but also common human sense and natural reason. Everyone knows that man is obliged in many instances to help his fellows with a simple, plain loan. Christ Himself teaches this: "Do not refuse to lend to him who asks you." In many circumstances, no other true and just contract may be possible except for a loan. Whoever therefore wishes to follow his conscience must first diligently inquire if, along with the loan, another category exists by means of which the gain he seeks may be lawfully attained. 4. This is how the Cardinals and theologians and the men most conversant with the canons, whose advice We had asked for in this most serious business, explained their opinions. Also We devoted our private study to this matter before the congregations were convened, while they were in session, and again after they had been held; for We read the opinions of these outstanding men most diligently. Because of this, We approve and confirm whatever is contained in the opinions above, since the professors of Canon Law and Theology, scriptural evidence, the decrees of previous popes, and the authority of Church councils and the Fathers all seem to enjoin it. Besides, We certainly know the authors who hold the opposite opinions and also those who either support and defend those authors or at least who seem to give them consideration. We are also aware that the theologians of regions neighboring those in which the controversy had its origin undertook the defense of the truth with wisdom and seriousness. 5. Therefore We address these encyclical letters to all Italian Archbishops, Bishops, and priests to make all of you aware of these matters. Whenever Synods are held or sermons preached or instructions on sacred doctrine given, the above opinions must be adhered to strictly. Take great care that no one in your dioceses dares to write or preach the contrary; however if any one should refuse to obey, he should be subjected to the penalties imposed by the sacred canons on those who violate Apostolic mandates. 6. Concerning the specific contract which caused these new controversies, We decide nothing for the present; We also shall not decide now about the other contracts in which the theologians and canonists lack agreement. Rekindle your zeal for piety and your conscientiousness so that you may execute what We have given. 7. First of all, show your people with persuasive words that the sin and vice of usury is most emphatically condemned in the Sacred Scriptures; that it assumes various forms and appearances in order that the faithful, restored to liberty and grace by the blood of Christ, may again be driven headlong into ruin. Therefore, if they desire to invest their money, let them exercise diligent care lest they be snatched by cupidity, the source of all evil; to this end, let them be guided by those who excel in doctrine and the glory of virtue. 8. In the second place, some trust in their own strength and knowledge to such an extent that they do not hesitate to give answers to those questions which demand considerable knowledge of sacred theology and of the canons. But it is essential for these people, also, to avoid extremes, which are always evil. For instance, there are some who judge these matters with such severity that they hold any profit derived from money to be illegal and usurious; in contrast to them, there are some so indulgent and so remiss that they hold any gain whatsoever to be free of usury. Let them not adhere too much to their private opinions. Before they give their answer, let them consult a number of eminent writers; then let them accept those views which they understand to be confirmed by knowledge and authority. And if a dispute should arise, when some contract is discussed, let no insults be hurled at those who hold the contrary opinion; nor let it be asserted that it must be severely censured, particularly if it does not lack the support of reason and of men of reputation. Indeed clamorous outcries and accusations break the chain of Christian love and give offense and scandal to the people. 9. In the third place, those who desire to keep themselves free and untouched by the contamination of usury and to give their money to another in such a manner that they may receive only legitimate gain should be admonished to make a contract beforehand. In the contract they should explain the conditions and what gain they expect from their money. This will not only greatly help to avoid concern and anxiety, but will also confirm the contract in the realm of public business. This approach also closes the door on controversies-which have arisen more than once-since it clarifies whether the money, which has been loaned without apparent interest, may actually contain concealed usury. 10. In the fourth place We exhort you not to listen to those who say that today the issue of usury is present in name only, since gain is almost always obtained from money given to another. How false is this opinion and how far removed from the truth! We can easily understand this if we consider that the nature of one contract differs from the nature of another. By the same token, the things which result from these contracts will differ in accordance with the varying nature of the contracts. Truly an obvious difference exists between gain which arises from money legally, and therefore can be upheld in the courts of both civil and canon law, and gain which is illicitly obtained, and must therefore be returned according to the judgments of both courts. Thus, it is clearly invalid to suggest, on the grounds that some gain is usually received from money lent out, that the issue of usury is irrelevant in our times. 11. These are the chief things We wanted to say to you. We hope that you may command your faithful to observe what these letters prescribe; and that you may undertake effective remedies if disturbances should be stirred up among your people because of this new controversy over usury or if the simplicity and purity of doctrine should become corrupted in Italy. Finally, to you and to the flock committed to your care, We impart the Apostolic Benediction. Given in Rome at St. Mary Major.

Interest on Newly-Created Money Is Robbery

français  

Our Lord drove the money changers out of the Temple;
it is high time the International Financiers be driven out
Jésus chasse les changeurs d'argent(An article of Alain Pilote, published in the January-February, 1991 issue of the Michael Journal.) As most of the regular readers of the “Michael” Journal should know, the fundamental flaw of the present financial system is that all the existing money has been created by the banks, as a debt: banks create new money, money that did not exist before, every time they make a loan. These loans must be returned to the banks, but increased with interest. Even coins and bank notes, which, in Canada, are respectively issued by the Canadian Mint and the Bank of Canada — two State-owned institutions — are put into circulation only when they are lent at interest by the private chartered banks. And it is precisely this interest, which is charged at the origin of money, that creates the problem, a mathematical impossibility to pay the loan back: the bank creates the principal it lends, but does not create the interest that must also be paid back. For example, let us suppose that the bank lends you $100, at 10 per cent interest. The bank creates $100, but wants you to pay back $110. You can pay back $100, but not $110: the $10 for the interest does not exist, since only the bank has the right to create money, and it created $100, not $110. The only way to pay back $110, when there is only $100 in existence, is to also borrow this $10 from the bank… and your problem is not solved; it has only gotten worse: you now owe the bank $110, plus a 10-per-cent interest, which makes $121… and as years pass, your debt gets bigger; there is no way to get out of it. Some borrowers, taken individually, can manage to pay back their loans in totality, the principal plus the interest, but all the borrowers as a whole can not. If some borrowers manage to pay back $110 when they received only $100, it is because they take the $10 that is missing in the money put into circulation through the loans granted to other borrowers. In order for some borrowers to be able to pay back their loans, others must go bankrupt. And it is only a matter of time before all the borrowers, without exception, find it impossible to pay the banker back. And note that even with an interest rate of only 1 per cent, the debt would still be unpayable: if you borrow $100 at 1-per-cent interest, you will have to pay back $101 at the end of the year, while there is only $100 in circulation. This means that any interest charged on newly-created money — even a 1-per-cent interest — is usury, is a robbery, is a racket. Some may say that if one does not want to get into debt, one has only not to borrow. But if no one borrowed money from the banks, there would simply not be a penny in circulation at all: in order to have money in circulation in our country — if only a few dollars — someone — an individual, a corporation, or the Government—must borrow these dollars from the bank, at interest. And this money borrowed from the bank cannot remain in circulation indefinitely: it must be returned to the bank when the loan is due… and returned with the interest, of course.

Unpayable debts

This means that just to maintain the same amount of money in circulation, year after year, unpayable debts must pile up. In the case of public debts, the bankers are satisfied as long as the interest charges on the debts are paid. Is it a favour they do for us? No, it only delays the financial impasse for a few years since, after a while, even the interest on the debt becomes unpayable. (See example in the next chapter.) If debts do not pile up, there can be no money in our country. So one should not be surprised to see the public debts of all the nations reaching astronomical proportions: for example, Canada's public debt, which was $24 billion in 1975, reached the $200-billion mark ten years later. (In January, 1995, the debt of the Canadian Government reached the $500-billion mark, with interest charges of about $49 billion per year, or one-third of all the taxes collected by the Federal Government. If one adds the debts of the provinces, corporations, and individuals, one gets a total debt in Canada of over 2,800 billion dollars.) Even though you take all the money that exists in Canada, even the money in saving accounts, it will not be sufficient to pay off the debt. And the same situation prevails in all the countries in the world. It is impossible to pay off the public debt, since it is made up of money that does not exist. Many Third-World nations have realized this absurdity, and stopped servicing their debts. In fact, these loans to Third-World countries are far from helping them: on the contrary, they impoverish these nations even more, since these nations must pledge to pay the bankers back more money than what was lent, which makes money tighter among the people, and condemns them to live in poverty and starvation. But can a country be run without borrowing the bankers' debt-money? Yes, and it is very easy to understand: It is not the banker that gives money its value; it is the production of the country. Without the production of all the citizens in the country, the figures lent by the bankers would be worthless. So, in reality, since this new money is based on the production of society, this money also belongs to society. Simple justice therefore requires it to be issued by society — interest free — and not by the banks. Instead of having a money created by the banks, a banking credit, one would have a money created by society, a social credit. Our Lord drives the money changers out of the Temple As Louis Even said, “Interest at the origin of money is illegitimate, absurd, anti-social, and anti-arithmetic.” To charge interest on newly-created money is therefore a very great crime that cannot be justified. As a matter of fact, the only passage in the Gospel where it is mentioned that Jesus used force, is when He drove the money changers out of the Temple with a scourge of cords, and overthrew their tables (as reported in Matthew 21:12-13 and Mark 11:15-19), precisely because they were lending money at interest. There was, at that time, a law that the tithes or taxes of the Temple could be paid only in one certain coin called the “half shekel of the sanctuary”, of which the money changers had managed to obtain the monopoly. There were several different coins at that time, but the people had to obtain this particular coin with which to pay their Temple Tax. Moreover, the doves and the animals that the people bought for sacrifice also could only be bought with this same special coin that the money changers exchanged to the pilgrims, but at a cost of twice or more times its actual worth, when it was used to buy commodities. So Jesus overthrew their tables and said: “My house shall be called a house of prayer; but you have made it a den of thieves.” In his book, Money and Its True Function, F.R. Burch has the following comment on this text of the Gospel: “As long as Christ confined His teachings to the realm of morality and righteousness, He was undisturbed; it was not till He assailed the established economic system and cast out the profiteers and overthrew the tables of the money changers, that He was doomed. The following day, He was questioned, betrayed on the second, tried on the third, and on the fourth, crucified.” One would be tempted to make the parallel with the Pilgrims of Saint Michael, the “White Berets” of the “Michael” Journal: as long as they content themselves with talking about moral renovation, the Financiers can still tolerate it; but when the “White Berets” dare to attack the debt-money system, this is an “unforgivable sin”, and the Financiers are then ready to do everything to silence the “White Berets”. But these attempts of the Financiers are vain, since the truth always triumphs in the end. The teaching of the Church The Bible contains several texts that clearly condemn the lending of money at interest. Moreover, more than 300 years before Jesus Christ, the great Greek philosopher Aristotle also condemned lending at interest, pointing out that “money, being naturally barren, to make it breed money is preposterous.” Furthermore, the Fathers of the Church, since the remotest times, always denounced, unequivocally, usury. Saint Thomas Aquinas, in his Summa Theologica (2, 2, Q. 78), thus summarized the teaching of the Church on lending money at interest: “It is written in the Book of Exodus (22, 24): `If you lend money to any of my people who is poor, that dwells with you, you shall not be hard upon them as an extortioner, nor oppress them with usury.' He who takes usury for a loan of money acts unjustly, for he sells what does not exist, and such an action evidently constitutes an inequality and, consequently, an injustice… It follows then that it is wrong in itself to take a price (usury) for the use of money lent, and as in the case of other offenses against justice, one is bound to make restitution of his unjustly acquired money.” In reply to the text of the Gospel on the parable of the talents (Matthew 25:14-30 and Luke 19:12-27) which, at first sight, seems to justify interest (“Wicked and slothful servant… why did you not put my money into the bank, so that I might have recovered it with interest when I came?”), Saint Thomas Aquinas wrote: “The interest mentioned in the Gospel must be taken in a figurative sense; it means the additional spiritual goods asked of us by God, who wants us to always make better use of the goods He entrusted us with, but this is for our benefit and not His.” So this text of the Gospel cannot justify interest since, as Saint Thomas says, “an argument cannot be based on figurative expressions.” Another passage of the Bible that presents difficulties is Deuteronomy 23:20-21: “You shall not demand interest from your brother on a loan of money or food or of anything else. You may demand interest from a foreigner, but not from your brother.” Saint Thomas explains: “The Jews were forbidden to take interest from `their brothers', that is to say, from other Jews; this means that demanding interest on a loan from anyone is wrong, strictly speaking, for one must consider every man as `one's neighbour and brother', especially according to the evangelical law that must rule mankind. So the Psalmist, talking about the just man, says unreservedly: `he who lends not his money at usury' (14:4) and Ezekiel (18:17): `a son who accepts no interest or usury'.” If the Jews were allowed to demand interest from a foreigner, Saint Thomas wrote, it was tolerated in order to avoid a greater evil, for fear that they might charge interest to other Jews, the worshippers of the true God. Saint Ambrose, commenting on the same text, gives to the word “foreigners” the meaning of “enemies”, and concludes: “One may seek interest from the one he legitimately wants to harm, from the one whom it is lawful to wage war with.” Saint Ambrose also said: “What is usury, if not killing a man?” Saint John Chrysostom: “Nothing is more shameful or cruel than usury.” Saint Leo: “The avarice that claims to do its neighbour a good turn while it deceives him is unjust and insolent… He who, among the other rules of a pious conduct, will not have lent his money at usury, will enjoy eternal rest… whereas he who gets richer to the detriment of others deserves, in return, eternal damnation.” In 1311, at the Council of Vienna, Pope Clement V declared null and void all secular legislation in favour of usury, and “all who fall into the error of obstinately, maintaining that the exaction of usury is not sinful, shall be punished as heretics.” On November 1, 1745, Pope Benedict XIV issued the encyclical letter Vix Pervenit, addressed to the Bishops of Italy, about contracts, and in which usury, or money-lending at interest, is clearly condemned. On July 29, 1836, Pope Gregory XVI extended this encyclical to the whole Church. It says: “The kind of sin called usury, which lies in the loan, consists in the fact that someone, using as an excuse the loan itself — which by nature requires one to give back only as much as one has received — demands to receive more than is due to him, and consequently maintains that, besides the capital, a profit is due to him, because of the loan itself. It is for this reason that any profit of this kind that exceeds the capital is illicit and usurious. “And in order not to bring upon oneself this infamous note, it would be useless to say that this profit is not excessive but moderate; that it is not large, but small… For the object of the law of lending is necessarily the equality between what is lent and what is given back… Consequently, if someone receives more than he lent, he is bound in commutative justice to restitution…” The teaching of the Church on this matter is therefore quite clear but, as Louis Even wrote (in the previous chapter): “In spite of all Christian teaching to the contrary, the practice has made so much headway that, so as not to lose in the furious competition around the fertility of money, everybody must behave today as if it was natural for money to breed money. The Church has not abrogated her laws, but it has become impossible for her to insist on their application.” Islamic banking On this matter, it is interesting to consider the experience of the Islamic banks: the Koran — the holy book of the Moslems — forbids usury, as the Bible of the Christians does. But the Moslems took these words seriously and have set up, since 1979, a banking system that conforms with the rules of the Koran: Islamic banks charge no interest on either current or deposit accounts. They invest in business, and pay a share of any profits to their depositors. This is not the Social Credit system implemented in its entirety yet but, at least, it is a more than worthy attempt at putting the banking system in keeping with moral laws. On this point, the Christians should be inspired by this example of the Moslems. Interest and dividends This article should have shown clearly enough that any interest on newly-created money is unjustifiable. But this may bring some fear among those who have money deposited in banks: if interest is thus condemned, will they still receive some interest on their money deposited in banks? Read what Mr. Even wrote in the previous chapter, under the subtitle “Interest and dividends” (“So that our readers do not pass out…”). Mr. Even concluded that money can claim dividends where there are fruits. Otherwise, no. But in order to make this possible, the production increase must automatically create an increase in money. Otherwise the dividend, while being perfectly justifiable, becomes impossible to give in practice. In the example of the $5,000 that was used to buy ploughing implements, the lender is entitled to a share of the results, since production increased, thanks to his loan. If he accepts to be paid in goods, there is no problem. But if he wants to be paid in money, it is quite another story since, even if production increased, there was no corresponding increase in the money in circulation. The Social Credit system, which makes money come into being interest free, as new production is made, would settle this problem. And for those who worry about the fate of the banks if they did not charge interest on their loans, let us just mention for now that the wages and salaries of their employees would be paid by the National Credit Office, the authority in charge of the creation of new money in the country. (This point is explained in detail in Louis Even's brochure: A Sound and Efficient Financial System.) Just like Our Lord drove the money changers out of the Temple, it is high time we drove out the International Financiers and their debt-money system, and set up an honest debt-free money system — money issued by society. May this passage of the Gospel inspire us, and let us ask Christ to fill us with the same zeal as His for the interests of God and for justice.

dette du Canada


 

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A solution, 1 trillion Dividend to all families to avoid the krach and to stop a massive centralization of all powers to illuminazi

  How to distribute fairly all goods made by more and more robots and computers ?

Read "Us, the living", from Robert Heinlein, i.e. social credit from C-H Douglas.

C.H. Douglas Out of Print …… Mondo Politico
Social Credit, by
Major Clifford Hugh Douglas
..
CH Douglas
Major Clifford Hugh Douglas
About the Author Clifford Hugh Douglas was born in 1879. He was educated at Cambridge University, and was an engineer. Douglas developed a view of the role of money, and a monetary system, which he called Social Credit. He presented his ideas to the Canadian government in 1923 before the Committee of the House of Commons on Banking and Industry in 1923.
His books, including "Social Credit", influenced the Farmers Co-operative (the UFA) in Canada, to which Douglas became a financial advisor in 1927. From those beginnings, the Alberta Social Credit Party was formed in 1935, with popular educator and radio preacher William Aberhart as its leader. That party came to power and, in 1935, Major Douglas became the chief reconstruction adviser to Premier Aberhart. Differences between Douglas' views and the party's policies resulted in Douglas' resignation as advisor. Douglas published many books on his views concerning money, banking, and the globally influential and powerful. His other books include Economic Democracy (1920), The Monopoly of Credit (1931), The Use of Money (1935), and The Alberta Experiment: An Interim Survey (1937). Douglas died in 1952.

About the Book This is the 1933 Revised version of "Social Credit", the first edition of which was published in 1924. It is an important book for inclusion at Mondo Politico for a few reasons. First, it is difficult to find copies of this book anywhere. Students both of monetary theory and of political history should find this Mondo Politico presentation of "Social Credit" useful. Second, many economists have rallied against the fractional reserve system of banking that prevails in the industrialized world (e.g., Irving Fisher, Lloyd Mints, Henry Simon, Murray Rothbard, Milton Friedman and most economists of the Austrian School of economics [see, for example, the Ludwig von Mises Institute]). But few, if any, other authors have explained that as productivity increases year after year, who benefits from that increased productivity is determined essentially by money and banking policy. Specifically, Douglas explains (particularly in Part 2, Chapter 2) that, if the money supply is not increased, dollars/pounds become more valuable, such that prices drop. But, if the money supply is increased just enough, the value of each dollar/pound – hence prices – can be left unchanged. Finding it desirable to keep prices unchanged in this way, Douglas then explains that, essentially, a decision has to be made about who gets the additional dollars/pounds. Under our current fractional reserve system, the banks do, by creating and lending out extra credit. Under a "social credit" system, the extra dollars would be divided up and given to all citizens in equal portions as a "dividend". His rationale: that increases in productivity – resulting as they do from innovation and technological advancement over time – are a "cultural heritage" that belongs not to banks but to all members of society. His message is clear: the citizenry are prevented from benefitting from their own cultural heritage, and this leaves them increasingly indebted to banks, and unable to reduce, over time, the portion of their lives that they spend working and simply trying to survive. Under social credit, Douglas foresees a decrease in work and an increase in leisure or, at least, the opportunity to work less if one so chooses. Third, "Social Credit" clearly has had a major impact on the direction of politics, particularly in the Commonwealth for decades. For example, but for Douglas' works on Social Credit, Canada quite possibly would not have a Conservative Party of Canada today. Before entering politics, "Bible Bill" Aberhart opened a bible school in Alberta. The school's first pupil was one Ernest Manning. Aberhart was drawn into politics primarily after finding, in Douglas' Social Credit, what he saw to be an answer to the "poverty amidst plenty" that he saw in 1930's Alberta. Ernest Manning was at his side, spreading the Social Credit word and helping to grow the Social Credit party in Alberta. Alberta's several attempts to implement some form of Douglas Social Credit failed when the Supreme Court of Canada repeatedly held that Alberta lacked the constitutional authority to implement such monetary and banking laws: those, it held, were laws that only the federal government had the authority to make. When Aberhart died, Ernest Manning took over as premier. Owing largely to investments in the Alberta oil industry, the province received such abundant revenues that implementing any form of Social Credit mechanism was unnecessary: Social Credit lived on in Alberta (and later, in British Columbia) only as a name for what became a mainstream conservative party. Arguably due to his father's involvement in politics and his father's experience as premier of Alberta, Ernest Manning's son, Preston, later was the chief architect of one of the most quickly successful federal political parties in Canadian history, the Reform Party, which was comprised chiefly of so-called "blue tories" from the Progressive Conservative party that had lost its popularity – and most of its seats in Parliament – by the time of the federal election of 1993. Despite its meteoric rise, the Reform Party chronically found insufficient support east of Saskatchewan, Canada. In 1999, it decided, in effect, to re-unite with whatever "blue" Tories might remain in the Progressive Conservative party, but under a new party name with newly voted-upon policies: the Canadian Reform Conservative Alliance ("CA"). As of March 2002, despite the effort, the so-called CA still had not been able to gain sufficient support east of Saskatchewan to form a government. In October of 2003, the leaders of the CA and of the still quite withered PC party agreed in principle to merge the parties, effectively reuniting "blue Tories" with "red Tories" and undoing the split that had occurred when PC members left the party in the late 80's and early 90's to form the Reform Party. The memberships of the parties ratified the agreement in principle in December of 2003, and the party was registered the "Conservative Party of Canada" in January of 2004. In March of 2004, the most recent leader of the CA became the leader of the Conservative Party, leaving many to argue that the Conservative Party was just the CA with a different name. Time will tell but, arguably, none of the ride that led Canadian conservatives to split and later reunite would have happened but for the onset of the Social Credit party in the 1930s. Finally, to this day, there remains a considerable interest in Douglas' Social Credit monetary theories, particularly in Australia, Canada and the UK and among monetary reformers the world over. For these reasons, and perhaps a few others, Mondo Politico is proud to make this presentation of Major C.H. Douglas' "Social Credit" available to you. Enjoy.

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CLICK HERE TO DISCUSS THIS BOOK

Quote.
Many economists have rallied against the fractional reserve system of banking that prevails in the industrialized world (e.g., Irving Fisher, Lloyd Mints, Henry Simon, Murray Rothbard, Milton Friedman and most economists of the Austrian School of economics [see, for example, the Ludwig von Mises Institute ]). But few, if any, other authors have explained that as productivity increases year after year, who benefits from that increased productivity is determined essentially by money and banking policy. Specifically, Douglas explains (particularly in Part 2, Chapter 2 ) that, if the money supply is not increased, dollars/pounds become more valuable, such that prices drop. But, if the money supply is increased just enough, the value of each dollar/pound – hence prices – can be left unchanged. Finding it desirable to keep prices unchanged in this way, Douglas then explains that, essentially, a decision has to be made about who gets the additional dollars/pounds. Under our current fractional reserve system, the banks do, by creating and lending out extra credit. Under a "social credit" system, the extra dollars would be divided up and given to all citizens in equal portions as a "dividend". His rationale: that increases in productivity – resulting as they do from innovation and technological advancement over time – are a "cultural heritage" that belongs not to banks but to all members of society. His message is clear: the citizenry are prevented from benefitting from their own cultural heritage, and this leaves them increasingly indebted to banks, and unable to reduce, over time, the portion of their lives that they spend working and simply trying to survive. Under social credit, Douglas foresees a decrease in work and an increase in leisure or, at least, the opportunity to work less if one so chooses
 

I am copying below for everyone's interest an important lecture delivered in 1935 to the Glasgow Chartered Accountants Students' Society by A. Hamilton McIntyre, C.A., titled simply "Social Credit"  (published in booklet form 1936).  This document is available in PDF format for anyone who sends a request.

Sincerely
Wally

see below…
 
 
 
 
 
 
 

      SOCIAL CREDIT       BY   A. HAMILTON M'INTYRE, Esq., C.A.                                                     Printed by   WILLIAM BLACKWOOD AND SONS LTD.   EDINBURGH:  1936              


 

SOCIAL CREDIT. By A. HAMILTON M'INTYRE, ESQ., C.A. (Being a Lecture delivered to the Glasgow Chartered Accountants Students' Society on Wednesday, 13th November 1935.) SOCIAL CREDIT is a comparatively new idea. The first formulation of this new idea in public by Major C. H. Douglas was in 1918, so that Social Credit is now some seventeen years old. This is by no means a hoary age for a new idea. Some of our greatest ideas have taken a hundred years before they were generally accepted. The opposition to a new idea is well described by the German philosopher, Goethe:– "If anyone advance anything new which contra­dicts, perhaps threatens, to over-turn the creed which we for years have respected and have handed down to others, all passions are raised against him and every effort is made to crush him; people resist with all their might; they act as if they had never heard nor could comprehend; they speak of the view with contempt, as if it were not worth the trouble of even as much as an investigation or a regard, and thus a new truth may wait a long time before it can make its way." Even a suggested change of a comparatively slight character meets with tremendous opposition. For several years before the war the late Mr William Willett advo­cated a method of dealing with time, which method was finally put into use early in the war and has remained in practice ever since. For several years Major Douglas has been advocating a method of dealing with money, which method may be put into practice in the near future under  


 

SOCIAL CREDIT. 2 the stress of some occasion which might quite well also take the form of a war. People who remember the reception given to Mr Willett's proposals regarding Daylight Saving will recollect that the chief opposition came from those people who regarded time as being something fixed by God, and who predicted that if the clocks were changed, terrible disasters would occur and heaven would be revenged on us for daring to interfere with time. We have learned now, however, that you cannot destroy time by putting back the clock nor increase time by putting it forward. We can only set up a condition whereby people freely make use of time to the best advantage. In a similar way, the opposition to Major Douglas's proposa1s chiefly comes from those people who think that the present money system is of God, and that any altera­tion of it will bring down on our heads the wrath of the heavens; but just as the planets still stayed in their courses after the Daylight Saving Bill was passed, so in some future time to come the world will still revolve round the sun–even after Social Credit legislation is in force. People will then have learned by that time that you cannot save energy by accumulating money, nor lose energy by destroying money. The remedial proposals of Social Credit are formulated in principle, not in detail, and the main principles involved are:– (1) The opening of a National Credit Account. This principle is based on the conception of Real Credit, which I will refer to later. (2) The second of the main principles involved is the Price Assistance Scheme, sometimes referred to as the Just Price or the Scientific Price. This is based on the axiom that the cost of production is consumption. (3) The third main principle involved is the payment of a National Dividend, which is based on a true conception of modern machine power, allied with a realisation of the part played in production by what is called the Cultural Inheritance. These proposals are based on an analysis, and it quite naturally follows that if the analysis is wrong, the con-


 

SOCIAL CREDIT. 3 structive proposals are wrong. It also follows that dis­cussing the proposals with anyone who does not accept the analysis or know the analysis is merely a waste of time. The Douglas analysis is to be found in the Social Credit literature, which is now stocked by all leading booksellers and is open to study by anyone interested. The remedial proposals are based on an analysis or diagnosis, and the diagnosis arises from a consideration of the symptoms of disease. The proposals, the analysis or diagnosis, and the distinguishing of the important symptoms from the non-important, are all part of what is called Social Credit. Just as in medicine, a lasting cure can only be prescribed from a recognition of the real underlying disease as opposed to a mere attempt to get rid of the symptoms of the disease, so, in the economic body, all proposals which merely aim at abolishing the symptoms and thus mistake the symptoms for the underlying disease are doomed to failure. I do not propose to-night to make any detailed examina­tion of the remedial proposals or of the analysis. What I wish to do is to draw your attention to some of the funda­mental ideas which lie behind the analysis. This involves some consideration of the symptoms of trouble and some weighing up as to whether the apparent troubles are the real disease or only symptoms arising from that real disease. Without consideration of these basic ideas, it is almost impossible to understand Social Credit, and the trouble with those people who say they oppose Social Credit seems to be chiefly that they have not given consideration to the basic ideas behind it. The ideas concerned belong to a type of mind such as is characteristic of an engineer, as opposed to the type of mind which is characteristic amongst bankers, stockbrokers, and accountants, and it seems to me that it is only by a very serious consideration of these underlying ideas that the accountant, for instance, can overcome the handicap of his professional training and make any progress with the study of Social Credit. Let us consider, for a start, the engineer's attitude to the economic problem as a whole. He has a very clear idea that the fulfilling of economic wants is fundamentally a question of producing material things–food, clothes, houses, &c.  Life is lived by expending energy, and that


 

SOCIAL CREDIT. 4 energy must be replaced, and the human body, which produces the energy expended in life, requires food, clothing, and shelter . At this point it is of advantage to consider the theory of maldistribution. The modern or engineering mind looks at this theory that the poor have to go short of needs and desires because the rich have too much, and the modern mind sees that there is no realistic foundation for this theory at all. The man whose income is £20,000 a year does not consume two hundred times more food than the man whose income is £100 a year. The rich man probably eats little or nothing more of the necessities of life than the poor man. The power of the productive system to produce food is not diminished in any real sense by the existence of the rich. The rich man may build himself a house with a hundred rooms, but again the powers of the productive system to build houses for the ordinary man are not thereby diminished to any appreciable extent. The rich may clothe themselves in a multiplicity of garments, but the cloth mills and tailors are still unemployed. The engineer, therefore, sees that there are no physical difficulties whatever in the economic problem, which, let us remember, is a problem of producing material things in the form of food, clothes, and shelter. He sees, in fact, that material wealth which has already been produced for the purpose of satisfying economic needs is actually being destroyed. To the engineer's question, "Why should such goods be destroyed?" he receives answers to the effect that the destruction is done in the interests of price, and he is told that unless industry can recover its costs through prices, industry will cease, and, therefore, economic needs will be no longer met. This is not the engineer's first introduction to financial difficulties. In the course of his career he has probably many times designed methods to achieve certain physical results, and some of his designs have been refused on the grounds of cost, and, alternatively, designs and methods which did not achieve such good physical results have been proceeded with. To the engineering mind a thing is right if it works–that is all there is to it. To the classical type of mind there are other considerations which are taken into account. Many years ago it was really believed that if a man was


 

SOCIAL CREDIT. 5 pure enough in heart he could plunge his hand into a fire without burning himself, but nowadays the proprietor of a foundry would have severe labour trouble if he tried to run his business on these lines. To an engineer, then, the right kind of machine will turn out the work irrespective of the morals of the operator. If you have followed me so far, you will realise that to the mind of the engineer the best economic system is one which will produce and deliver to the people who require them the things required to satisfy economic needs with the minimum amount of trouble to anyone. The engineering mind, therefore, cannot accept as right schemes which advocate, say, the giving of employment or the keeping of certain sections of the people short of the things they need, while at the same time restricting production or destroying the results of previous production. The modernist, as typified by the engineer, sees two questions somewhat in the following terms:–          . (a) Should the economic system be run with the object of producing a physical result in the satisfaction of needs and desires up to the potential of industry , or, (b) Should the economic system be run, either to bring out a certain financial result, or to conform to certain rules of accountancy, or for a moral purpose such as to make a certain method of Government more easily managed? If you answer the first question in the affirmative and the second in the negative, then you have a modern mind, and you will belong to the school of the new economics. If you answer the first question in the negative and the second in the affirmative, or if you fail to answer at all, then you have a classical mind, and belong to the school of the old economics. In passing, may I say that the question of whether you belong to the old or the new school of economics will have little influence on your professional work. So far as I am able to appreciate the position, the main principles of accountancy which you have learned or are learning as applied to the individual audit would be the same whether you belong to the old or the new school, but the conven-  


 

SOCIAL CREDIT. 6 tions of accountancy applied to an individual business are based on the assumption that there is nothing wrong with national accountancy and nothing wrong with the money system, and therefore we get the anomalies between facts and figures in our daily experience. It is only on a national scale that the error in the money system is apparent, and it is fairly true to say that in apply­ing accountancy rules and conventions to a single audit of ordinary dimensions no fault is apparent, although it is quite conceivable to my mind that in dealing with a very large undertaking of such wide ramifications as, say, Imperial Chemical Industries, the basic error is bound to show signs of appearing. For example: Imperial Chemical Industries having reached such huge dimensions, it is extremely probable that continued expansions of the share capital will be required at approximately the same rate as profits are earned. The first basic idea which I wish to deal with is the idea of credit. Credit, of course, is belief or faith. The schoolboy's definition of faith is said to have been "Believ­ing in something which ain't true," but I think the Pauline definition is the correct one. St Paul described faith as "The substance of things hoped for: the evidence of things unseen." I think it is correct to say that Major Douglas was the first writer to distinguish between two kinds of credit, which he described as Real Credit and Financial Credit. "Real Credit," he says, "is a correct estimate of the ability to deliver goods and services as when and where required." Please note it must be a correct estimate. "Financial Credit," he says, "is a correct estimate of the ability to deliver money as when and where required." It is of the greatest importance to distinguish clearly between these two kinds of credit, and I will have some­thing to say of the distinction later in my address. In the meantime, it is sufficient to point out that Financial Credit gives a title to draw on Real Credit, but under our present system the fact that a person or a community has a certain amount of Real Credit does not mean that that person or community has the right to Financial Credit to an equivalent amount. .All credit is Public Credit or Social Credit. The very fact that there is a community or nation means that


 

SOCIAL CREDIT. 7 there is co-operation and wherever there is co-operation or association there is Real Credit. It is inconceivable that any community can exist without having this thing called Real Credit. The extent of the Real Credit attaching to the com­munity will depend mainly on what  progress it has made in the industrial arts. The Real Credit of a progressive industrial country will be greater than the Real Credit of a more primitive community. We say, therefore, that every improvement in process is an addition to a com­munity's Real Credit. The discovery of steam, for instance, probably had the effect of increasing potential resources many times over. During the last century or so it is estimated that the Real Credit of Britain increased more than forty times as a result of invention and discovery in the industrial arts. During the same period it is question­able if the standard of living increased as much as four times. The cause of this discrepancy in proportion will be evident to any student of Social Credit, but in the available time I cannot go into too much detail, and I wish just now to confine myself to two outstanding points of interest in a consideration of the nation's Real Credit. During the war the Real Credit of Britain, instead of being depleted, was vastly increased, and it is a rather startling thought that the dangers and perils of war were apparently required to make that progress which was, equally apparently, stifled during peace. The explanation of this fact is, of course, that consumption does not neces­sarily deplete Real Credit, and may indeed augment it. A steady demand for goods has the effect of improving industrial process and resources, not of depleting them. Incidentally, it is of interest to remember what has been said about the effect of war on our resources and what is still being said by the old school of economics. We have been, and are, told that the war made us poorer, and figures of internal and international debts are put forward as proofs of this contention. The modern mind, however, cannot be convinced by mere figures of the non-existence of material assets in the form of stone and lime and machinery when he sees these material assets with his own eyes. The modernist knows that in such circumstances it is the figures that are wrong.


 

SOCIAL CREDIT. 8 The other aspect of Real Credit which requires consideration is the dual nature of the ownership. In assessing the nation's Real Credit, public and private assets are accounted, and the value of all these, together with the capitalised value of the population, makes up the Real Credit of the community as assessed in terms of money. It has, I am sure, puzzled a great many people to understand why Major Douglas suggests that private assets are part of the community's credit. To the ordinary accounting mind, a mill owned by an individual cannot also be said to be owned by the community, yet it is obvious that this is so. There is a duality of ownership in all things. This duality of ownership has been dealt with very extensively, not only by Major Douglas and his immediate followers, but particularly by Le Comte de Serra in his book, 'Property, its Substance and Value,' which is now translated from the French. De Serra distinguishes between substance in property and value in property. He also draws distinction between static or accountancy values and dynamic or communal values. I do not intend to go into the matter in too much detail, but it is quite simply illustrated if you will consider the case of, say, a factory owner. What does the ownership of the factory amount to? < We will suppose that the factory makes boots. The proprietor may, if he cares, make for himself hundreds of pairs of boots, but he can only wear one pair at a time. He could make boots and give them away for nothing, but this he can only do for a limited time. His real position is that he only has the right to administer the running of the factory, and he is limited in this right by his own resources unless he conforms to the necessity for achieving a certain financial result. The achieving of this financial result not only depends on his skill in management, but on general financial policy over which he has no control whatever. It is obvious that if his ownership of the mill is to be effective to him, it is necessary that the com­munity must have sufficient money to buy the product of the factory and ultimately the factory itself. The effective ownership of the factory depends on the community having the potential ownership of the product. The titular owner has no real credit in his factory unless the community have the credit attaching to the things which the factory makes.


 

SOCIAL CREDIT 9 It is of the greatest importance to get this fact· firmly into one's mind. The cry for nationalisation of the means, of production derives its force from a complete misunder­standing of the true position which I have tried to outline. To suggest that democracy wants the factory is entirely wrong. What democracy wants, and what democracy is entitled to, is the boots which the factory makes. The fact that the titular owner of the factory sometimes gets rich by his control of the factory confuses the true position. Social creditors are willing to leave the cow under private a dministration so long as the public gets the milk. Let us now consider the word 'Money.' In our economic classes we are taught that money is a medium of exchange, a standard of value, a store of wealth, and a standard of deferred payments. Now, in any strict sense, money fulfils none of these functions at all. The days of money as a medium of exchange are long past. When the days of commodities individually produced and exchanged had passed, the days of money as a medium of exchange passed with them. The real nature of the modern system is that it is a synthetic assembly of output of machines operated by power and requiring continuously less operation by human operators. Money is, and should be, a system of numbers or accounting, a kind of numerical system repre­sented by tickets whereby everybody draws from a pool of wealth created by industry. Consider money as a standard of value. There is really no such thing as a standard of value. To refer to it is like referring to speed in distance without any relation to time. Money might be called a measure of relative accountancy or static value, but never a standard of value. Is money a store of wealth? Ask anyone who .has been marooned on a desert island whether his money was any use to him. The individual who has a pocketful of money has thereby access to wealth in the hands of other people, provided the other people will accept his money, but that does not mean that money is a store of wealth. If you consider money on a national scale, you will realise the true value of it. It is simply a ticket. Perhaps it might be described as a universal ticket. In the same way as a railway ticket is a limited ticket, or a theatre ticket is a limited ticket, money is a universal ticket, the possession


 

SOCIAL CREDIT. 10 of which gives one the right to acquire anything, including limited tickets. The fourth function of money was given as a standard of deferred payments. All that I wish to say about that is, that if money under the conditions obtaining during the last thirty years is a standard of deferred payments, it is a very poor standard indeed. One of the most common fallacies of economics is that money is wealth, and the first thing necessary to an under­standing of the position is to eradicate that idea from one's mind.   I cannot do better than use the words of Major Douglas himself:–  "Money has no reality in itself.  In itself it may be either gold, silver, copper, paper, cowry shells, or broken tea-cups. The thing which makes it money, no matter of what it is made, is purely psychological, and , consequently, there is no limit to the amount of money, except psychological limit." What makes money is the belief in it by the community, and all value attaching to money is created by the com­munity's belief.  I shall be referring later to the monopoly of credit, by which is meant that the present-day banking system has abrogated to itself the control of money, with consequences which are of a very far-reaching nature. Mr G. K. Chesterton, in his inimitable style, refers to the position in the following words:– "The main mark of modern government is that we do not know who governs, de facto any more than de jure. We see the politician and not his backer; still less the backer of the backer; or (what is most important of all) the banker of the backer. . . .   Throned above us all, in a manner without parallel in all the past, is the veiled prophet of Finance, swaying all men's lives by a sort of magic and delivering oracles in a language not understanded of the people. . . . Yellow journals talk a great deal about Red troubles. They ask indignantly where the Communist money comes from. But does anybody know where any money comes from?"


 

SOCIAL CREDIT. 11 As an illustration of what Chesterton refers to as the delivering of oracles in a language not understanded of the people, I choose an extract from the address delivered at the meeting of the British Association·for the Advance­ment of Science in 1933 by Professor J. H. Jones:– "Without pausing to consider the case for bi­metallism, I venture to express the belief that the restoration of the gold standard is necessary to the progress of the world. . . .   In the first place, it would be folly on our part to return to gold until we knew precisely the rate of exchange that would enable international trade to be distributed in the manner determined by real costs of production. The new rates should be determined by purchasing power parities. We are not yet agreed, however, upon the precise meaning ·of purchasing power parity, neither do we possess the information that would enable us to estimate purchasing power parity, howsoever defined." After a slight pause to enable you to recover from the sense of awe and reverence which I am sure you must have felt by listening to the voice of the oracle, I would like you again to tune in your ears to common-sense. Let us consider two words in everyday use–the words, 'Value' and 'Cost '–two words which are used very loosely and are often interchanged. They are probably the most difficult words in economics. We can appreciate certain values without any great difficulty. First of all, there is such a thing as accountancy value. We prepare balance-sheets of businesses, and sums of pounds, shillings, and pence are shown in these balance-­sheets opposite certain assets and liabilities. In almost every case the value has a different meaning, although they are all stated in the same terms. In the case of goodwill, for instance, the sum may mean that that is what the accountants think it is worth, or it may mean that that is what was paid for it, or it may mean that that is what you hope to get for it. Its basis is, more or less, an accountancy convention. Take the figure appearing opposite plant and machinery–it may be that the sum shown is what was paid for the plant and machinery; it may be that it is the


 

,SOCIAL CREDIT. 12 result of conventional accountancy over a period of years writing down depreciation at conventional rates; it may be, in reality, over-valued or under-valued. Take the asset, sundry debtors–this means that some person, or number of persons, are under obligation to pay to the business certain definite sums of money, whether in cash or cheques or contras or in any other conceivable way. Generally, it means that you anticipate getting certain papers from these debtors with certain figures on them, which will, in turn, be accepted by your bank, and these figures will be marked up to your credit in your bank pass-book. Broadly speaking, the assets in any balance-sheet can be divided into two groups–ascertained values and indefinite values. The ascertained values, subject to minor exceptions, have relation to past or future bank lodgments, and the unascertained values have relation to price fixing. The point which I wish you to observe at this stage is that all such values belong to the realm of accountancy values. They have nothing to do with value in any realistic sense. There is another kind of value which has relationship, more or less, to accountancy values, but which differs from them in many ways and which again has little or no relation to real value. I refer to the value which is arrived at by demand and supply. This value is related to scarcity, and the penalties which can be enforced because of that scarcity. If I wish to cross a river it would seem that the first requirement is a boat, the real value of which is its use in transporting me.   In our present society, however, the value of the boat is linked up with the question of how many boats there are available, and the monetary penalty that can be imposed on me for using the boat varies inversely with the number of boats. The realistic value of anything is its use value, which I have already touched upon in dealing with Real Credit. The value of a personal belonging, like a suit of clothes, is quite easily realised in the use one derives from it, but then one does not dream of selling one's suit of clothes. It is quite clearly understood that its use is derived from the destruction of its substance. The same condition applies to business assets. The real value is derived from the destruction of the asset, and such


 

SOCIAL CREDIT. 13 use value goes ·to the community. From the accountancy point of view, however, and rightly so, the administrator of the business asset derives only an infinitesimal fraction of such use value from its destruction, and requires to make a charge in price to recover his accountancy value. As already pointed out, this he can only do provided the community have got the money to pay the required price. Major Douglas says that the community at no time have the necessary money to meet all outstanding prices. He has given many reasons for this position, and he has also, in dealing with this matter, put his statement in a form which has come to be known as the "A. plus B. Theorem." I do not intend in this address to deal with the A. plus B. Theorem. I am content to state that if the community have the money necessary to pay the prices required, why is it that the whole record of industrialism is a record of debt, and why is it that the total community's money, including bank deposit, does not amount to more than 2500 million, whereas debts outstanding requiring ultimately to be met must amount to twenty times that sum? One of the causes of a deficiency as between prices and the money required to meet them is the building up of accountancy values without any distribution of money to the community. An illustration will be of interest:– If I am an inventor and invent a machine which will do the work formerly done by five men, and such machine will cost a certain sum to produce, I can calculate how much that machine will be worth to the man who buys it. I can also estimate the number of people who will be willing to buy it, and on that basis I can put a certain price on my invention and offer to sell it for that price. We will suppose that the price is £100,000. I would call that the value of my invention. A company is floated, lays down the property and plant to produce this machine, and pays me £100,000, which I use to take up 100,000 shares in the company. The company starts to produce and sell the machine. What the company is really hoping to do over the course of its existence is to recover all its expenditure on factory and plant, the £100,000 it paid to me, and in addition to make a profit. Every man who buys a machine from the company pays, say, £5000. What he hopes to do over the


 

SOCIAL CREDIT. 14 course of a number of years is to recover that £5000 in prices and in addition make an extra profit. He hopes to do so by reducing his labour charges and increasing his output. The points which I wish you to observe are–that the company says the value of its goodwill is £100,000, and if you disputed it they would tell you that it must be because that is what they paid for it. Each man who buys a machine would say the value of his machine is £5000 because he paid that for it. The use to which the machine is being put is to dispense with labour, and at the same time the hope of all parties in the chain is to extract from the consumer something in excess of £100,000 more than has ever been distributed to the community. Query: What is the value of the invention? The word 'Cost' is also a difficult word in economics. It does not always mean the same thing. For instance, we might say a cup of tea in a smoke-room costs the pro­prietor of the smoke-room a farthing, or we might say that it costs the proprietor twopence, meaning that that is his accountancy cost after adding overhead charges. We say it costs the consumer threepence. For all these different circumstances we use the same word. We might also say a plate costs threepence to produce, and we might invert that and say that the value of a plate is threepence–the word is used so very loosely–but the point I want to bring out here is that when we say a plate costs threepence to produce, we do not mean that three pennies have been used up and destroyed in the process of producing the plate. The term—'Cost, 3d.'–is merely a relative term, and it means that a threepenny plate stands in relation to a two-shilling golf ball, so far as its cost of manufacture is concerned, in the ratio of three to twenty-four. Because of this, people are often heard to talk loosely about values, and you might often hear people say, for example, "that a two-shilling golf ball is eight times the the value of a plate." This would be, of course, sheer nonsense. All that one can say is that the accountancy figures which attach themselves to a plate in the course of production and sale bear the ratio of one to eight to the accountancy figures which attach themselves to a golf ball in the course of production and sale.


 

SOOIAL CREDIT. 15 No money is either created or destroyed in the process of production and consumption. The man who grows a ton of potatoes does not thereby create the money neces­sary to buy these potatoes. He merely hopes to get for his potatoes money which had previously been in some­body else's possession. Similarly, the man who eats the potatoes does not destroy money in the process of eating them as he has parted with his money to somebody else before he got the potatoes. The point which I am trying to make is, that the words cost or value as applied to any particular thing are quite meaningless except in a relative sense. Accountancy cost may quite well include waste, and there may be accountancy value in an earthquake or a storm. A great deal has been said and written about the enormous increase in productive capacity, and the strange thing is that the great majority of people, while paying lip service to this belief, at the same time will not accept the obvious implications which the facts raise. Orthodox economists admit productive capacity on the one hand and deny it on the other, which is just a further illustration of the admitted fact that a great many people have the facility for holding two entirely contradictory ideas in their mind at the one time. The advent of the technologist, however, has put the matter beyond all doubt. The outstanding fact regarding the productive system is that considerably less than the available number of workers using modern tools and processes can produce everything that the world, as individuals, can use, and that this situation is progressive. That is to say, year by year a smaller number of workers can usefully be employed in production. Adam Smith was one of the old school of economists, but there is one observation which he made which hit the nail on the head and, strange to say, seems to have been ignored by later economists. This observation was that "consumption is the sole end and purpose of all produc­tion." The Archbishop of York, William Temple; has put the matter another way. He says:– "The Christian will have an initial sympathy with those lines of thought and suggestion which start


 

SOCIAL CREDIT. 16   with the consumer, and ask how he is to be able to obtain what he desires or needs to consume because it is in consumption that the human value, the end for which all economic processes exist, is found to reside." The object of production, therefore, is consumption. To suggest that the purpose of production is to give em­ployment or to produce certain accountancy results is to look at the matter in entirely the wrong way. An efficient productive system, therefore, depends on an efficient con­suming system. This is true in fact as in theory.   Coal can only be brought to the surface efficiently if the sidings at the pit-head have been cleared of previous production.  A factory can only maintain its output provided arrange­ments are made for taking away, without undue delay, the production of the previous week. Now, a factory or other business organisation may be looked at in two ways. It may be looked at in its economic capacity as a producer of goods for use. From the other aspect, the financial aspect, it may be regarded, on the one hand, as a device for the distribution of purchasing power to individuals through the media of wages, salaries, and dividends and, at the same time, a manufactory of prices or accountancy values. In its economic aspect as a producer of goods for use, it is fulfilling its objective–the object of production being consumption. In its ·financial aspect–i.e., when it dis­tributes wages, &c., and builds up price values–it is merely serving an accountancy purpose. It is of vital importance to draw this distinction. After years of in­dustrialism the accountant, banker, and economist is very apt to fall into the error of forgetting the real purpose of the factory and mistaking the financial aspect of production for the true object of production. If, then, the productive system is not giving the results expected, the aspect of it in which the fault is to be found is the financial aspect. The pertinent questions which arise are,   therefore:– (a) Does industry distribute purchasing power at the same rate as it builds up price values? (b) Can industry continue indefinitely to distribute all purchasing power to all consumers?


 

SOCIAL CREDIT. 17 (c) As all living people require purchasing power, can they all get direct employment in industry or receive enough purchasing power from industry indirectly by means of redistribution or taxation? Reference has been made to the necessity for disposing of the product of industry if industry is to continue running efficiently. Reference has also been made to the idea of the money system being in part an accountancy method to enable everybody to draw their needs and desires from the pool of real wealth produced by the industrial system. Reference has also been made to the potentialities of the productive system being progressively greater, while re­quiring the labour of progressively fewer human hands. You will recollect also the aspect of industry already mentioned, one side of the financial aspect being that industry was a distributor of incomes to individuals. In all these circumstances it is easy to see that incomes cannot continue indefinitely to be derived solely from the rewards of taking an active part in production. The dictum of St Paul to the effect that "he who will not work, neither shall he eat," while being quite sound in an age of scarcity, is no longer workable in an age of plenty.   Already the productive system is slowed down for lack of customers, and the only solution to the difficulty is to realise in terms of what has already been said, that the community must have an income outside of the income derived from employment. In a primitive community, production was largely the result of direct human effort. As progress was made in the industrial arts, the output of the productive system depended less on current human energy and more on past knowledge. In a mechanised age the accumulation of past knowledge and invention has become relatively a more important factor than current human effort. We are all familiar with the old argument–that labour is the only producer, and labour is exploited by the capitalist. There is no substance in this complaint nowadays.   If one was to take any labourer or artisan and make him dependent upon the results of purely his own labour, he would starve in a very short time. It is only when labour is in touch with tools and process that any adequate results are forth-


 

SOCIAL CREDIT. 18 coming. The real division is not between capital and labour–it is between finance, on the one hand, and united capital and labour on the other. This increasingly important factor in production, arising from past knowledge and invention in the form of tools and processes, is called by Major Douglas "The Cultural Inheritance." Who, then, have rights in the Cultural Inheritance? It is the view of the social creditor that individuals, as citizens of the community, have equal rights in the Cultural Inheritance. It is also the view of the social creditor that up till now the community has been deprived of its inheritance by the financial system. It is as if we had all been left a substantial legacy by our fore­bears, and the financial system, as trustees of that legacy, had kept us in ignorance of the fact that it had been left to us. The financial system as trustees has had, and still has, wrong ideas of what is revenue and what is capital, and the community has accordingly up till now been deprived of its proper life-rent. All citizens, therefore, have equal rights in the national inheritance, and this can quite easily be expressed through the payment of a national dividend of so much per head. All production is a result of the application of energy to material, and is simply a process of converting one thing into another. Nothing is destroyed. The real cost of production is consumption. If I take a branch of a tree and fashion it into a table leg, what is the cost of the table leg? The answer is, that the tree in the course of its growth absorbed energy from the sun, water from the earth, and certain chemicals from the air and the earth. A certain proportion of all these components was represented in the branch which I took to my lathe. After I had made the table leg I had still the same amount of wood–some of it in the form required, the rest of it in the form of shavings. The lathe was used to a certain extent which, fractionally, lessened its life. The tools I used were, fractionally, shortened by wear; I myself in the process used up energy to replace which I would require to eat a certain amount of food and drink. That was the real cost of production of the table leg, and, tracing it back, it really came from the use of the sun and the rain, my knowledge, and the knowledge of those who went before me.


 

SOCIAL CREDIT. 19 Applying that view to the present-day world, we say what was the cost of producing our country as we find it to-day, with all its streets, buildings, plant and equipment, and population? The cost of it was the consumption involved up to the present time, the lives of our forebears, the sun that shone on them and the rain that fell on them, and their knowledge which they used but which they have also passed on to us, and which knowledge was not lost in the process of use, but, on the other hand, was improved. There can be no debt attaching to anything in the physical world or the real world. Everything which is made is, in reality, paid for as it is made, and it cannot be otherwise. You cannot shoot to-day's dinner with the gun that you are going to make to-morrow. Nothing physical can be borrowed from the future. Every real thing we have has been paid for. How does this undoubted fact contrast with what we see to-day? The whole record of production is a record of debt, and the efforts of the modern nations to-day seem to be exerted in the direction of trying to borrow them­selves out of debt–a process which, you will agree, can never have a successful issue. Broadly speaking, the position seems to be that the most advanced countries have the biggest burdens of debt, and only the primitive countries are financially solvent. There is a story told of a minor African potentate some­where on the west coast who was visited by a delegate from the home country. After the usual inquiries about trade, &c., had been made, the delegate made some inquiry as to whether the little State had any budget deficits, and was told, "We have no deficit because we have no budget." If you will consider for a minute the position of our own country with a national debt somewhere in the region of 8000 millions, a municipal debt which must amount to a very large figure indeed, an industrial debt represented by the accountancy values of all buildings, plant and machinery, and individual debts arising from goods and houses bought on the hire-purchase principle, you will agree with me that the total debt must amount to an extraordinary sum, and you will also agree with me that such total debt is increasing in geometric progression. It is probably no exaggeration to say that every child born in Britain to-day is immediately born into debt to the extent of £900.


 

SOCIAL CREDIT. 20   It is obvious that there is something wrong, and advocates of Social Credit say that what is wrong is that the financial system which is employed all over the world does not reflect physical fact. It is most important to remember that as money is not wealth, no financial system can ever be anything else than a system of counting, and the figures brought out under such a system of counting can only be relative to each other; but the principles underlying any financial system can have a relation to fact, and a workable financial system will necessarily reflect physical fact. You will recollect that earlier in the course of my address I referred to Real Credit and Financial Credit. If Financial Credit was a reflection of Real Credit, then there would be little complaint against the present money system, but the present financial system does not reflect reality, although a pretence is made that it does so. The object of Social Credit is to institute a financial system which will accurately reflect what happens in reality. Now in the real world, credit arises in capacity, material­ises in production, and is extinguished in consumption. In the present money system, Financial Credit arises in the banking system, materialises as a loan, and is cancelled by the repayment of that loan. The banking system creates and destroys money according to certain rules of procedure, which for all practical purposes it has laid down for itself. These rules of procedure are not based on the principle that Financial Credit should reflect Real Credit, although a pretence is made that they are so based. So long as these rules are not challenged, the banking system, both national and international, is consolidating its financial hegemony through what Major Douglas refers to as the monopoly of credit. Many of the world's prominent men have realised this situation in part, and many examples could be given of such realisation. It is sufficient for my purpose to quote two of these examples:– His Holiness Pope Pius XI,:   "Control of financial policy is control of the very life-blood of the entire economic body." President Woodrow Wilson:   "The great monopoly in this country is the monopoly


 

SOCIAL CREDIT. 21 of big credits. A great industrial nation is controlled by its system of credit. The growth of the nation, therefore, and all our activities are in the hands of a few men who chill and check and destroy genuine economic freedom." And now I wish to put before you for your consideration an illustration of the fact that the present financial system does not reflect physical fact, although a pretence is made that it does so. I take no particular credit for this illus­trative example; it appeared in 'The Accountant' of January 1934 in an article contributed by myself. In reality, it is an adaption of one of Major Douglas's own illustrations. Let us take the physical circumstances first:– "If twenty men are employed on a piece of land, ten of them working in producing the necessities of life for the whole twenty, the remaining ten being occupied in building a factory, the outstanding physical cost of the factory is nothing. The men have got it by working for it. They have used up a certain amount of energy in building, which energy has been replaced by the food, &c., consumed. There has been an increase in real credit to the extent of a factory." Let us now put this operation under financial rules and the result is quite different:– "Assume that I employ the twenty men. I charge them no rent for the land, and I promise to make no profit out of them. Then I think you will agree that questions of land monopoly and profits do not enter into this. I employ these twenty men at £1 per week each. Ten of them, as before, provide for the living of all by way of growing food, making clothes, &c., the remaining ten build a factory. I give them all £1 a week as wages and take back 10s. a week each for the food supplied to them. We will suppose that the operation is complete in one hundred weeks. In that time I have paid out as wages £2000, and I have got back, as cost of food, &c., supplied, £1000. The twenty men have each saved £50. "I now offer them the factory for £1000, which is


 

SOCIAL CREDIT. 22 what it cost me. The workmen agree to buy, each subscribing £50, and I now have my £1000 back. I am now retired from the transaction, and I am just in the very same position in which I was at the beginning and the workmen have the factory, which they would say cost them £1000. They then proceed to run the factory between themselves. The produce of the factory would have to be priced to include the wages paid out to the small community, plus a certain sum for depreciation of the factory. This requires to be done to fulfil finance accountancy rules. It will be seen at once that none of the community have the money to liquidate the charge for depreciation, and, if they wish to charge depreciation, they will require to give themselves an equivalent amount of money, in addition to wages, before they will be in a position to buy the produce of their own factory, costed on orthodox lines." There are three main criticisms which have been made in reply to my illustration of the small community. The first of these criticisms was to the effect that the financier still had £2000 with which he would be able to make up the deficiency in money as compared with price. This criticism is of no value. In the first place, the con­ditions laid down did not necessarily mean that the financier had ever £2000 at one time. The circumstances laid down are that the financier employed twenty men and paid them each £1 per week as wages, and took back l0s. per week each for the food supplied to them, the operation continuing for a hundred weeks. Even if the men hoarded the whole of their savings, the initial capital required to finance the transaction would only be £1000.   If the men banked their savings with the financier every week, the total cash required to finance the whole process was £20.  As a matter of fact, the whole operation could have been carried on by pure book-keeping, in which case no actual cash would have been required at all. The second criticism which has been made is to the effect that another factory would, or should, be in process of building, and the wages distributed for building the second factory would help to make up the depreciation on the


 

SOCIAL CREDIT. 23 first factory. This criticism is also of no value, as it fails to take into account the question of how long a factory takes to make compared with how long it takes to wear out. The third criticism which has been made is to the effect that the increased production made possible by the erection of the factory will cheapen unit prices, and, therefore, all the goods produced will be able to be sold. This is a major fallacy. If I, as an industrialist, put in a new machine which is going to double my output without any increased labour, it is quite true that my unit costs may be almost halved, but I must recover in price over the life of the new machine the full cost of the new machine, and, there­fore, the total prices which I charge must be greater by the cost of the machine, although the unit price is less. I conclude by a quotation from a speech made by His Majesty King George at the opening of the World Economic Conference:– "It cannot be beyond the power of man so to use the vast resources of the world as to insure the material progress of civilisation. No diminution in these resources has taken place. On the contrary, discovery, invention, and organisation have multiplied their possibilities to such an extent that abundance of pro­duction has itself created new problems."
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Invitation:
http://www.monetary.org/2008schedule.html
http://www.iousathemovie.com/ www.michaeljournal.org
http://www.versdemain.org/ http://desiebenthal.blogspot.com/
http://ferraye.blogspot.com/ www.de-siebenthal.com
skype siebenthal
00 41 21 652 54 83
021 652 55 03 FAX: 652 54 11
CCP 10-35366-2

Présent :
La femme est, comme toujours, l'avenir de l'homme, et réciproquement.
Si qua fata sinant…:-) http://www.union-ch.com/file/portrait.wmv
www.suisse-plus.com http://www.non-tridel-dioxines.com/
http://www.m-c-s.ch/ et www.pavie.ch/mobile www.pavie.ch
http://ktotv.com/

Les banques centrales injectent des liquidités. Le risque systémique total même sur les monnaies. Investir dans le réel.


Les banques centrales injectent des liquidités. Le risque systémique sur les monnaies

Alors que la crise financière s'aggrave en Europe et dans tout le monde, la pression s'accroît sur la BCE pour qu'elle assouplisse au plus vite ses taux. « La BCE doit baisser ses taux d'intérêt début 2009 pour soutenir l'emploi et la croissance », a insisté hier notamment M. Ernest-Antoine Seillière, président de Business Europe, le patronat européen. Face à la dégradation de la conjoncture, au bord de la récession, les marchés anticipent une baisse des taux plus rapide que prévue, au début 2009, et non plus au printemps. « Ce sont des anticipations raisonnables », ont indiqué hier des sources à la Banque centrale européenne, provoquant aussitôt un recul de l'euro face au dollar.

Pour nous soutenir, mieux résister aux manipulations, rester unis et recevoir des nouvelles différentes et vraies, un abonnement est indispensable.  Pour la Suisse, 5 numéros par année de 16 pages par parution: le prix modique de l'abonnement est de 16 Sfr.- par année (envois prioritaires)

Libellez et adressez vos chèques à:

Mme Thérèse Tardif C.C.P. 17-7243-7
Centre de traitement, 1631-Bulle, Suisse


Avec mes meilleures salutations.

François de Siebenthal
Invitation:
http://www.monetary.org/2008schedule.html
http://www.iousathemovie.com/ www.michaeljournal.org
http://www.versdemain.org/ http://desiebenthal.blogspot.com/
http://ferraye.blogspot.com/ www.de-siebenthal.com
skype siebenthal
00 41 21 652 54 83
021 652 55 03 FAX: 652 54 11
CCP 10-35366-2

Présent :
La femme est, comme toujours, l'avenir de l'homme, et réciproquement.
Si qua fata sinant…:-) http://www.union-ch.com/file/portrait.wmv
www.suisse-plus.com http://www.non-tridel-dioxines.com/
http://www.m-c-s.ch/ et www.pavie.ch/mobile www.pavie.ch
http://ktotv.com/

«Le microcrédit n’est pas un outil pour s’enrichir, mais pour aider les pauvres à s’en sortir». Le danger est grand, il faut méditer l’encyclique Vix pervenit de Benoît XIV.

«Le microcrédit n'est pas un outil pour s'enrichir, mais pour aider les pauvres à s'en sortir»

MICROFINANCE. Dans un entretien au «Temps», Muhammad Yunus, prix Nobel de la Paix, explique le message qu'il vient donner la semaine prochaine à Genève, dans le cadre du «World Microfinance Forum Geneva». Extrait de l'entretien à paraître demain samedi dans notre Grand angle: «Les financiers, entre sauveurs et fossoyeurs du microcrédit».

Vendredi 26 septembre 2008 13:30
Frédéric Lelièvre, LeTemps.ch

Muhammad Yunus, prix Nobel de la Paix. (Keystone)

LeTemps.ch: Cet été à Bali, à l'occasion d'un sommet sur le microcrédit, vous avez déclaré que la microfinance «n'a pas besoin des marchés de capitaux» et critiqué les financiers «requins». Que leur reprochez-vous exactement?
Muhammad Yunus: J'ai critiqué les taux d'intérêt parfois pratiqués à des niveaux bien trop élevés. Le microcrédit doit viser un objectif social, et non le gain personnel.

– A Genève la semaine prochaine, qu'allez-vous alors dire aux investisseurs qui viennent rencontrer des financiers spécialistes du microcrédit?
– Le microcrédit peut être une activité commerciale parfaitement durable, sans soutien extérieur ou public. Cependant, ce n'est pas un outil pour s'enrichir, mais pour aider les pauvres à s'en sortir. C'est ce que je veux dire en parlant des taux d'intérêt. Je classe les institutions de microcrédit de trois manières. Lorsque les taux des microcrédits sont jusqu'à 10 points plus haut que le taux du marché du capital, le feu est au vert. Entre 10 et 15%, il passe à l'orange. Au-delà, il est rouge, et on tombe du côté des requins. Je ne dis pas que l'on dépasse cette borne de plus en plus. J'avertis seulement que le microcrédit ne sert pas à faire payer des taux élevés aux pauvres.

– Avec des taux de remboursement proche de 100%, le microcrédit est perçu comme un placement sûr par les investisseurs. N'y voyez-vous pas là une manne pour faire grandir cette activité, et en quelque sorte créer un cercle vertueux entre le Nord et le Sud?
– Les instituts de microcrédit ne devraient pas rechercher des fonds à l'étranger. Ils encourent un grand risque de change, que va supporter le microentrepreneur par un taux d'intérêt plus élevé. La microfinance doit rester une activité locale. Les fonds à distribuer doivent aussi être récoltés à cette échelle, plutôt qu'à Genève.

– Vous allez fâcher les acteurs suisses qui connaissent une forte croissance en se plaçant précisément entre les investisseurs et les banques de microcrédit!
– Je tiendrai ce discours, et ils auront peut-être un autre avis… Si les investisseurs viennent pour placer leur argent, mais qu'ils n'en attendent pas un rendement maximum, alors cela peut peut-être convenir. Néanmoins, il faut faire attention. Ce n'est pas parce qu'il y a de l'argent à investir qu'il faut le placer dans la microfinance. Il faut d'abord se demander de quelles sommes les gens ont besoin. Sinon, cela pourrait créer une autre crise du type de celle des «subprime».

La tentation est grande, il faut bien méditer l'encyclique Vix pervenit de Benoît XIV.

Extrait:

«L'espèce de péché qu'on appelle usure, et qui réside dans le contrat de prêt, consiste en ce qu'une personne, s'autorisant du prêt même, qui par sa nature demande qu'on rende seulement autant qu'on a reçu, exige qu'on lui rende plus qu'on a reçu et soutient conséquemment qu'il lui est dû, en plus du capital, quelque profit, en considération du prêt même. C'est pour cette raison que tout profit de cette sorte qui excède le capital est illicite et usuraire. «Et certes, pour ne pas encourir cette note infamante, il ne servirait à rien de dire que ce profit n'est pas excessif, mais modéré; qu'il n'est pas grand, mais petit… En effet, la loi du prêt a nécessairement pour objet l'égalité entre ce qui a été donné et ce qui a été rendu… Par conséquent, si une personne quelconque reçoit plus qu'elle n'a donné, elle sera tenue à restituer pour satisfaire au devoir que lui impose la justice dite commutative…»
www.pervenit.com

Kennedy a dénoncé les sociétés secrètes qui abusent du pouvoir de création monétaire à intérêt.

Kennedy John F. - Photo XL - John F. Kennedy "Le bureau présidentiel a été utilisé pour mettre sur pied un complot d'anéantissement de la liberté du peuple américain, et avant de quitter ce bureau, je dois informer les citoyens de cet état critique." John F. Kennedy, (A l'université de Columbia, 12th Nov. 1963 – 10 jours avant son meurtre le 22 Novembre 1963.) Le chauffeur est mort 3 semaines après d'un étrange cancer foudroyant. Nombreux impliqués dans cette affaire seront victimes d'une mort brutale peu de temps après les faits (accidents de la route notamment).
Il y a donc des complots,  not. financiers, voir Ferraye, 9-11, UBS, Or suisse etc… Le 4 Juin 1963, le President Kennedy a signé un document
présidentiel nommé l'Ordre Exécutif 11110, lequel a modifié l'Ordre Exécutif
10289 de 19 Septembre 1961.
Le Président des
États Unis a exercé le droit juridique de produire l'argent,
sans intérêts et libre de dettes.
Il avait déjà
imprimé les billets des États Unis en ignorant complètement les billets de la Réserve Fédérale des banques privées (le FED est une organisation privée, sic.)
Les registres montrent que Kennedy avait imprimé § 4,292,893,825.
Quelques mois après, en Novembre 1963, on l'a assassiné.

Le President Kennedy avait de plus l'intention d'abroger l'Acte de la Fédéral
Reserve voté la veille de Noël 1913 et de redonner au Congrés des États Unis le droit de créer son propre argent.

Un jour après l'assassinat du Kennedy, on a
retiré de la circulation tous les billets des États Unis imprimés par Kennedy, par suite d'un ordre exécutif du nouveau President Lyndon Johnson, le même qui a donné l'ordre de couler le USS Liberty… Pour plus de détails, voir la marge de gauche, rubrique complots, Kennedy. Il faut corriger l'erreur du 23 mars 789 faite par Charlemagne qui n'a condamné que les taux d'intérêts et qui a oublié la remise jubilaire des terres. Cette interdiction a duré exactement 1'000 ans, de 789 à 1789. La Paix est possible et elle durera pour l'éternité si on accepte que le temps et les terres agricoles appartiennent à Dieu, avec les 5 fêtes des jubilés.Lev. 25: 23


dette du Canada
Le système bancaire actuel cause la pauvreté en face de
l'abondance en endettant tous les pays et personnes. Les prêts à intérêts ne sont pour la plupart que de simples écritures tirées du néant, c'est à dire de la fausse monnaie,
selon Maurice Allais, Prix Nobel d'économie en 1988
dans « La crise mondiale aujourd'hui »
(Ed. Clément Juglar 1999).
.
Pollution www.m-c-s.ch
L'EFF utilise le ruban bleu pour symboliser leur défense de la liberté d'expression

 


C'est un péché mortel avec excommunication automatique latae sententiae. Il y a beaucoup de morts du fait de ce très grave péché. Des milliards de morts ou suicidés, du fait des guerres, révolutions, dépressions, alcooliques, cupides, d' avortés par pilules ou stérilets abortifs…car la vie devient trop dure pour tous les parents persécutés par un système devenu fou.


Pour nous soutenir, mieux résister aux manipulations, rester unis et recevoir des nouvelles différentes et vraies, un abonnement est indispensable.  Pour la Suisse, 5 numéros par année de 16 pages par parution: le prix modique de l'abonnement est de 16 Sfr.- par année (envois prioritaires)

Libellez et adressez vos chèques à:

Mme Thérèse Tardif C.C.P. 17-7243-7
Centre de traitement, 1631-Bulle, Suisse


Avec mes meilleures salutations.

François de Siebenthal
Invitation:
http://www.monetary.org/2008schedule.html
http://www.iousathemovie.com/ www.michaeljournal.org
http://www.versdemain.org/ http://desiebenthal.blogspot.com/
http://ferraye.blogspot.com/ www.de-siebenthal.com
skype siebenthal
00 41 21 652 54 83
021 652 55 03 FAX: 652 54 11
CCP 10-35366-2

Présent :
La femme est, comme toujours, l'avenir de l'homme, et réciproquement.
Si qua fata sinant…:-) http://www.union-ch.com/file/portrait.wmv
www.suisse-plus.com http://www.non-tridel-dioxines.com/
http://www.m-c-s.ch/ et www.pavie.ch/mobile www.pavie.ch
http://ktotv.com/

Référendum passeports biométriques. A ce jour, il manque encore 2’773 des 50’0000 signatures nécessaires

De quoi s'agit-il ? Fin juin 2008, un référendum a été lancé contre les passeports biométriques suisses. Ce référendum a reçu le soutien d'un grand nombre de Personnalités et groupes politiques représentatifs des diverses sensibilités composant l'échiquier politique suisse. A ce jour, il manque encore 2'773 des 50'0000 signatures nécessaires afin que ce référendum aboutisse.

Feuille de signatures-référendum contre les passeports biométriques.pdf
LE TEMPS PRESSE JUSQU'AU 2 OCTOBRE AFIN QUE CHAQUE SIGNATURE PUISSE ÊTRE COMPTABILISÉE VOICI LA NOUVELLE MARCHE A SUIVRE:
Faites valider chaque feuille de signatures auprès de votre commune qui vérifiera que chaque signature est valable et apposera un tampon sur les feuilles. Puis envoyer en Courrier A au plus tard le 1er octobre les feuilles validées par votre commune au Comité référendaire à l’adresse suivante :
Überparteiliches Komitee gegen
biometrische Pässe und Identitätskarten
Postfach 268
9501 Wil SG
  Puis envoyer un e-mail à info@freiheitskampagne.ch mentionnant le nombre de signatures que vous leur avez envoyées par poste ainsi que le nom de la Commune.   MERCI DE VOTRE PRÉCIEUSE COLLABORATION ET DE VOS EFFORTS POUR L'ABOUTISSEMENT DE CE RÉFÉRENDUM QUI PRESERVERA VOS LIBERTÉS ET CELLES DES GÉNÉRATIONS FUTURES  
  E-Mail-Gate sous la coupole au détriment du référendum contre le passeport biométrique Des E-mails adressés aux Parlementaires par le Comité référendaire ont été bloqué par de grands providers suisses (swisscom,  cablecom etc…)
Consulter le dossier ce concernant
Des parlementaires de tous partis se mobilisent contre ce scandale 
Interpellation déposée au Conseil national par Oskar Freysinger à ce sujet
Luc Recordon étudie un texte d'interpellation afin de le déposer au Conseil des Etats
  L'enjeu va au-delà de la question de nos papiers d'identité, prenez le temps de visiter les autres pages de ce Site afin de vous en rendre compte.

Pour nous soutenir, mieux résister aux manipulations, rester unis et recevoir des nouvelles différentes et vraies, un abonnement est indispensable.  Pour la Suisse, 5 numéros par année de 16 pages par parution: le prix modique de l'abonnement est de 16 Sfr.- par année (envois prioritaires)

Libellez et adressez vos chèques à:

Mme Thérèse Tardif C.C.P. 17-7243-7
Centre de traitement, 1631-Bulle, Suisse


Avec mes meilleures salutations.

François de Siebenthal
Invitation:
http://www.monetary.org/2008schedule.html
http://www.iousathemovie.com/ www.michaeljournal.org
http://www.versdemain.org/ http://desiebenthal.blogspot.com/
http://ferraye.blogspot.com/ www.de-siebenthal.com
skype siebenthal
00 41 21 652 54 83
021 652 55 03 FAX: 652 54 11
CCP 10-35366-2

Présent :
La femme est, comme toujours, l'avenir de l'homme, et réciproquement.
Si qua fata sinant…:-) http://www.union-ch.com/file/portrait.wmv
www.suisse-plus.com http://www.non-tridel-dioxines.com/
http://www.m-c-s.ch/ et www.pavie.ch/mobile www.pavie.ch
http://ktotv.com/

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