17. Eddy, Richard. Universalism in America, A History, Vol. I. Boston: Mass. Universalist Pub. House, 1844, p. 86
21. Whittemore, Thomas. Modern History of Universalism, pp. 436-437. He refers to a letter to himself dated Nov. 25, 1829.
22. Cassara, op. cit. pp. 23-26. cf. Brownson, Orestes A. The Convert: or, Leaves from My Experiences. NY: 1857, p.51.
23. Ethan, Allen. Reason the Only Oracle. Bennington, VT: 1784, pp. 34-46 with Cassara, op. cit., p.23
25. Ballou, Hosea. Series of Letters in Defense of Divine Revelation, p.111. Hosea Ballou speaks positively towards the Deists in "Strictures on a Sermon entitled "Religion a Social Principle," by William Ellery Channing, pp. 12-14.
27. letter of Hosea Ballou to Thomas Whittemore, Nove. 25, 1829 in Whittemore, Modern History of Universalism, p. 436
28. Whittemore. Life of Ballou, I, p.106.
29. Ballou, Maturin M., Biography of Rev. Hosea Ballou, by His Youngest Son, Maturin M. Ballou. Boston: 1852, p. 59.
30. Canfield, Mary Grace. "Early Universalism in Vermont and the Connecticut Valley" Manuscript (at Univ. Hist. Soc.) Woodstock, VT, 1941, p. 202. Also Darling, Nancy A. A Brief History of the Universalist Society of Hartland, VT, during its First Century with Biographical Sketches. Castleton, VT: 1902, p.9 (cf. Dana, Henry Swan. History of Woodstock, Vermont. Boston: Houghton, Mifflin Co., 1889, pp. 397-98.
32. Ferriss and H. Ballou. Five Sermons.
41. Ball, Bryan W. "Eschatological Hope in Puritan England," The Advent Hope in Scripture and History. Washington, D.C.: Review and Herald Pub. Assoc, 1987, p. 132.
42. Yates, F.A. The Rosicrucian Enlightenment. St. Albans, 1975, p.125.
43. Baigent, Michael, Richard Leigh and Henry Lincoln. Holy Blood, Holy Grail.NY: Dell Pub.,1983, p.145.
45. Blunt, John Henry, ed. Dictionary of Sects, Heresies, Ecclesiastical Parties, & Schools of Religious Thought. Ann Arbor, MI: Gryphon Books, 1971, p. 607.
46a. Wilbur, Earl Morse. A History of Unitarianism, Socinianism and its Antecedents. Boston: Beacon Press, 1945, p.m. 47a. ibid, p.565
47c. Mode, Peter G. Source Book & Bibliographical Guide For American Church History. Boston.Mass: J.S. Canner & Co., Inc.,1964, pp. 390-395.
47b. Quinn, D. Michael. Early Mormonism and the Magic World View. Salt Lake City, UT: Signature Books, 1987, p.25
48. Billington, James H. Fire In The Minds of Men, Origins of the Revolutionary Faith. NY: Basic Books, Inc. Pub., pp. 138-139. Billington has documented these two pages with around a dozen references, incl. Feuer, Conflict, pp. 58-59,61,227 and G. Spindler, Karl Follen: a biographical study. Chicago: 1916, pp. 17-23.
50. Scott, Otto. The Secret Six. NY: Times Books, 1979, p. 81.
50a. These details about Lippard can be found in pages 134, 136-142 in The Book of Rosicruciae, R. Swinburne Clymer.
57. New Age Magazine (official organ-Scottish Rite), art. c.1962
57a. Clymer, R. Swinburne, Sup. Grand Master. The Book of Rosicruciae. Quakertown, PA: The Philosophical Publishing Co. (Issued by LaFederation Universelle Des Ordres, Societes et Fraternites des Inities), 1947, pp. 134-35.
59. article "T.W. Higginson" in Malone,ed., Dictionary of American Biography, NY: Charles Scribner's & Sons.
60. ibid., article "George Stearns".
61. Various sources, such as Scott, op. cit., pp. 68-69
62. Malone, ed., Dictionary of American Biography, art. T.W. Higginson
65. Dictionary of American Biography, Vol IX, p.270
66. Harlow, Ralph Volney. Gerrit Smith: Philanthropist and Reformer. NY: Russell & Russell, 1972, p.245.
68. Scott, op. cit. several pages, no.s not known
74. Dictionary of American Biography, art. W.E. Charming. Also cf. with Scott, op. cit., pp. 8990.
75. Edgell, David P. William Ellery Channing: An Intellectual Portrait. Boston: Beacon Press, 1955, p. 96.
79. This paragraph comes from four sources. Burr, ed. Alice James, pp. 28, 43; also William Childers, "Garth Wilkinson and Robertson James in Florida" (paper, Univ. of FL, 1970); Fredrickson, Inner Civil War, pp. 68-69; Mattheissen, James Family, p.266.
79a. Playboy Interview quoted by Ralph Epperson in a Seminar.
80. Mullins, The Curse of Canaan, p. 211.
Chapter 2.4 A FAMILY AFFAIR
One of the remarkable features of Jesus Christ was His ability to discern. His perception reached far beyond the established body of knowledge.
This chapter will begin with four astute observations by various people. Then it will take a fresh chronological probing of the origins of the Mormon religion, showing how those four observations relate to Mormonism and the Power.
Let's begin with an observation by Mormon leader Brigham Young at a meeting at LDS headquarters in 1845, "When we come to the connections we discover that we all sprung back to the settlement of New England about 200 years ago. It is but a little more than that time when Father Smith, the Goddards, Richards, Youngs and Kimballs were all in one family--as it were. We are all relations. It is only three generations back that Brother Joseph Smith's family were related to this family."1
Along with this observation goes what Joseph Smith told his sixth cousins Orson and Parley Pratt in the 1830's that their "fathers and his all sprang from the same man a few generations ago."2
Observation #1: The Mormon leadership and many of the original converts to Mormonism came from the same progenitor.
Bernard DeVoto, a scholar studying Mormonism wrote,
"Some subtlety of climate, racial stock or social organization on the frontier of New England and New York made the air fecund. A circle described on a radius of one hundred and fifty miles around such a center as Pittsfield, Massachusetts, would include the birthplace of ninety percent of the American sects and of an even greater percentage of their prophets. Many prophets before Joseph Smith revealed God's will within that circle, and many more came after him."3
Observation #2: 90% of America's new religions and even more of her prophets came from a certain racial group of people located in the geographic area defined by a circle with a radius 100 miles around the center pt. at Pittsfield, Mass.
A very controversial book arrived in 1982. This author has read the criticism of the book, and although some of the book is pure speculation, and 1-track scholarship, this author also agrees with that book's three authors that the bulk of the research is not refuted by any of the critiques. To quote a small portion which briefly summarizes an intricate story, "We have formulated a hypothesis of a bloodline, descended from Jesus, which has continued up to the present day...But our researches have persuaded us that the mystery of Rennes-le-Chateau does involve a serious attempt by influential people to reestablish a Merovingian monarchy in France, if not indeed in the whole of Europe--and that the claim to legitimacy of such a monarchy rests on a Merovingian descent from Jesus. . .And it would be apparent why the Protocols of the Elders of Sion speak of a new king 'of the holy seed of David.'"4
The researchers establish that the Masons are intimately part of the conspiracy to establich a new messiah, who is a descendent of Jesus Christ (claimed descendent, that is.)
Observation #3: The Masonic Lodges have been part of plan by a powerful bloodline which claims to be the lineal descendents of Jesus, and seeks to establish their rule. The machinations of this bloodline underlie much of the political and religious activities of Europe, especially Scotland and France.
William J. Schnoebelen, who became a Master Mason, and a Wican High Priest, and studied in the esoteric European Masonic rites and had the highest Druid Witch as his mentor, later went on to join the Mormon church. His book Mormonism's Temple of Doom is an astute observation of how Magick, Masonry, and Mormonism's Temple ceremony are the same. On one page alone he indicates fifteen ceremonial similarities (p.43). The grips, oaths, prayers, garments, and the Mormon temple's designs are copied from Magick and Masonry, and are complete with occult significance.5
Observation #4: The most sacred Mormon religious ceremonies, which are held in their temples come from Masonry and Magick. All three are practicing what is called the occult.
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