Rosemondt’s good friend, Pope Adrien, has been anointed the Vicar of Christ. Before that he led the Inquisition in Holland. He was the tutor of Charles Quint whose cote of arms in seen next to Rosemondt’s Rose Name, that looks very much like the rose emblem of the Swan Brethren that today, only Hollands royalty can wear, except, this rose is in full bloom. This suggest Rosemondt is the Master Rose Swan.
Rosemond is the Master of Louvian, and the Falcon Art College. He is a Renaissance Art professors and theologian that I found frozen in time, he waiting for almost four hundred years for a gifted ancestor to be born, an artist and thesliagon that could recognise him, a Lily amongst the thorns. Here is he motto on the rose:
2:2. As the lily among thorns, so is my love among the daughters.
Sicut lilium inter spinas sic amica mea inter filias
The Roesmont cote of arms depicts a dancing wolf and the place of origin, the Bois Le-Duc which means the “forest of the Dukes” the Dukes of Brabant from whom the Counts of Louvain spring.The Roesmonts married into the Roover family who owned Montfoort castle. Did the Roesmont/Roover go on crusade with Robert the Frisian, or Godfrey de
Bouillon? Why did the Counts of Hainault (Holland) become the first Kings and Queens of Jerusalem?
Godescalcus: it is the name in Gothique language and means “servant of God”. One finds trace of several Godescalcus (or Gottschalk) in the History, of which a Saxon prince, and a famous illuminator of the
“A seneschal was an officer in the houses of important nobles in the Middle Ages. In the French administrative system of the Middle Ages, the term sénéchal was also a royal officer in charge of justice and control of the administration in southern provinces, equivalent to
the northern French.”
“The Frankish kings of the Merovingian dynasty employed a high official, the comes palatinus, who at first assisted the king in his judicial duties and at a later date discharged many of these himself.”
In the tenth century the region was divided into two Duchies
of Upper and Lower Lorraine. The latter was bestowed by the Emperor Otto 11 on Charles, a brother of the descendants of Charlemagne. His son was childless, but one of his daughters married Lambert, Count of Louvain, and one of his granddaughters married Gerard, Duke of Lorraine. Another granddaughter married the Count of Boulogne, whose
grandson Godfrey de Bouillon founded the kingdom of
Jerusalem.Probably somehwere in Lorraine and around this date, the story of the Swan Knight which finds a mature expression in Wagner’s Lohengrin. Many of the descendant of the Counts of Louvain and Boulogne used the swan as a badge both in England and the Continent. An Order of the Swan was founded in 1443 by Margrave Frederick 11 of Brandenburg whose ancestry led back to the daughter of the first
On the façade of the Swan Brethren House are four statues, effigies of Prince William 1 of Orange, Ghisbertus van der Poorten, Gerardus of Uden, and Earl Floris van Egmond van Buren. Gerardus is the knight with the shield. Ghisbertus may be second from the right. I have every reason to believe Ghisbertus is Ghisbertus Roesmont son of
Danielis Roesmont, a Swan Brethren, and Adriana Theodorici Rover. Heilwigis Arnoldi Danielis Roesmont married Arnoldus Rover Van der Poirten, or Poorten, meaning “of the port”. Ghisbertus sat in the “ships chair” which I assume means he was `Captain of the Port’. Because he was the Master of Janskerk Church, which was allied with the Swan Brethren, I believe it was Gisbertus Roesmont who gifted the house of the brotherhood in 1483, and thus is one of the four statues
put on the Zwanenbroedershuis.
Three years ago I found the genealogy of Edward Corbin, the son of Dr. Randal B. Corbin the head of the Mayo clinic. It was lying in a decrepit box I had pulled from his storage room I was helping my friend organize. Ed’s mother had sent it to him after his father died. Ed’s mother’s maiden name was Wallace, she a descendant of this famous and rebellious Scotsman. As I glanced at it the name Plymouth Brethren caught my eye. Engrossed I was reading about the Cavenagh family who were original members of the Plymouth Brethren.
This information was compiled by Francis Cavenagh. I asked Ed if he knew what he had here? Being an atheist he paid no attention to my excitement as I explained how important this document was in regards to the founding of the evangelical religion – and establishing a evangelical hegemony!I told him Tim Lahaye was looking for all lost
material on Plymouth Brethren, and thus this might be a very valuable religious document – especially when you know the evangelical took control of the Congress, Senate, and White House. This is equivalent to a lost Vatican document, a genealogy pf the founders of the Catholic church. I told Ed;
“The Davinci Code is fiction, this is the real thing!”
landgrave of Hesse.”
When I got home I googled Cavanagh and Darby, and found a letter John Darby addressed “My dear F Cavenagh,” I called up my good friend of many years and told him about this letter Darby wrote that could make his genealogy very valuable. Ed knew the nature of the book I was authoring, that I claimed was “The real Davinci Code”. I asked him if
I could used this genealogy in my novel, and he said yes. Three days later when I went to his house he said he could not find the genealogy. I insisted he make a good search of his home – fearing he might have thrown it out.
Today, October 27, 2007, I came upon my blog that discussed this genealogy that was posted, and re-googled F. Cavenagh, and found gold when this incredible information was revealed. Francis Cavenagh and her husband were very close to J.B. Bellet and his niece who complied the letters of her uncle, who tells of an incident he had just before
his death. Apparently Bellet had a vision of Satan with Francis Cavenagh in the room;
“Soon after Francis Cavenagh and I were left alone for the night, a mist seemed to come round me like the mist of hell, and one was sent to me. I thought I had known him before, he was clothed in white. He denied the truth of Scripture. I took the Word in my hand, and bolted
one passage after another at him, but still he held his ground.
“The moral glories of Scripture a lie!” I said; “they are as true as heaven and earth.” The temptation still continued; and I felt weak. But I cried to the Lord for help; and gradually I rose out of the mist into a calm atmosphere; and I was with my Evangelists again. But
it was dreadful while it lasted, That is a plain, unvarnished tale.”
Recently, pre-wrath advocate Marvin Rosenthal wrote that the pre-trib rapture was of Satanic origin and unheard of before 1830. “To thwart the Lord’s warning to His children, in 1830,” proclaims Rosenthal, “Satan, the ‘father of lies,’ gave to a fifteen-year-old girl named Margaret McDonald a lengthy vision.”
Rosenthal gives no documentation, he merely asserts that this is true. However, he is wrong. He is undoubtedly relying upon the questionable work of Dave MacPherson.
Pope Adrian tried to save the island of Rhodes from the Turks. No Catholic leaders came to the rescue of the Knights of John and Malta, and thus Rhodes was lost. Adrian had tried to reform the Catholic church, the the rich, powerful, and greedy wanted him to fail. I believe powerful Cardinals had him poisoned.
Erasmus, More, Rosemondt, and Pope Adrian
The Neutral Utopian Dream Comes to America
It has been said that Erasmus laid the egg that Luther hatched. It can also be said that Erasmus launched his own Inquisition into the misbehavior of monks and the church itself. Erasmus solicited the aid of Godschalk Rosemondt, the rector of Louvain, knowing Pope Adrian V1 was Rosemondt’s good friend, and even a moderator of Louvain, as Erasmus addresses him in one letter.
Adrian was a rector of Louvain before Rosemondt, and had Erasmus as a pupil. All three men hail from the Netherlands and have a mutual interest in the unrest coming from Holland due to Luther’s Reformation. The church powers in Italy are scrutinizing Adrian who they label a “foreign Pope”, and are unsupportive of his Counter- Reformation which contains some of the same criticism that Erasmus
has leveled at them.
Adrian had been a monk of the Brethren of the Common Life in Holland that established schools that were the early models of Louvain. Geert de Groote was a Reformer and critic of the church along the lines of Saint Francis. For this reason it would appear Adrian opposed the funding of Renaissance artists by the church, he seeing this support as a secular excess. Surely Rosemondt was aware of
Groote’s teaching, and perhaps he and Adrian as rectors of Louvain, had a national interest in protecting Erasmus, seeing that he was not drawn into Luther’s camp. Indeed, in the letters Erasmus wrote to Rosemondt, we read Erasmus’s adamant denial that he has any sympathy with Luther’s cause. However, in a letter addressed to his friend Sir Thomas More, we read about the confrontation that Erasmus
had with Egmondandus at Louvain that was mediated by Godschalk Rosemondt.
Erasmus does not defend Luther in this letter, but he does attack the Carmelite who would later lead the Inquisition against the young Augustines in Holland, putting several of them to death by burning at the stake. When it’s down to these burnings, it a matter of a Dumb Duality,
“If you are not for us, you are against us.”
In front of Rosemondt, Egmondanus calls Erasmus “slippery” and “two- faced” and must have been aware the politics going on between Erasmus, Adrian, and Rosemondt who perhaps saw their vision for a better world and church going up in smoke thanks to the biting satire of Erasmus who may have considered his mastery with words had made him invincible. Surely these Renaissance Humanist were announcing a new age of reason, and mocked the church of old that had a long history of going after its enemy with murderous zeal.
Adrian himself had been a leader of an Inquisition, that perhaps he swore would be the last, and thus at Louvain he established a new theology that could solve the churches problems in a academic, and even democratic manner.
If it were not for Luther, there might have been another brand of Reform that surely would have included Sir Thomas More, who was a good friend of Erasmus, who edited More’s `Utopia’.when he came to live in Louvain, he sent by King Henry on a diplomatic mission to help settle a dispute in the wool trade. in Flanders, where the Rosemondt/Rosamond family hailed, and, more then likely were weavers
That Adrian’s professional papers disappeared shortly after his death, is highly suspect.. How many of Adrian’s personal opinions on the Reformation went against the church and the Inquisition it launched against the followers of Luther? Surely there was correspondence between Rosemondt and Adrian that might have
contained favorable opinions of Erasmus, and his critism, and thus were an obvious source for Adrian’s Counter-Reformation. But, Catholic history had become polarized and oppressive, yet again, and thus Adrian’s own judgments in an attempt to remain neutral, resembled Erasmus’s own struggle to remain neutral, or, appear that he is so. To this day his neutrality is still argued, but, it was
neutrality he promoted, .in regards to his desire to see the
Catholic church move to the middle ground, and thus own LESS POWER over the lives of common men.
That the Huguenot ancestors of Godschalk Rosemondt fought alongside William of Orange and became members of the Loyal Orange Order, even a Grand Master in Canada, suggests this rector of Louvain may have been swayed by Erasmus’s criticism, and began to look to Luther after his fellow countrymen were hunted down like witches.
Sir Thomas More would also lead an Inquisition against the young Protestant church, and thus it is very peculiar that he is the author of `Utopia’. that in itself speaks of a new world order that does not resemble the one sanctioned in Rome. More was influenced by the discovery of the New World, .and the real accounts of Amerigo Vespucci voyages to America that bare his name. Vasco de Quiroga adapted the ideas of Thomas More with considerable success amongst
the American Indians in the ancient Tarascan Empire of Michocan. One author claims Don Vasco was a member of the same Humanist.
“Don Vasco de Quiroga, the first bishop of Michoacán, belonged to the Renaissance humanist circle of Adrian VI and Erasmus, he was a friend of St. Thomas More (author of Utopia) and of Charles V. Don Vasco became famous among the Tarascans and neighboring peoples for his gentle and wise rule in the evangelical spirit of the peace and justice of Christ.”
Did Adrian have ideas of establishing a Utopia in the new world, employing the Dutch? Adrian was the tutor of Charles Quint King of Spain whose Conquistadors were carving out a Holy Roman Empire in America. The Huguenots fled the Papal army in Europe, and came toAmerica in order to establish their own Utopian cities. The Scot- Irish followers of William of Orange would soon follow, many choosing to live an ideal Arcadian life style in the Ozark mountains, free from city influences. These Billy Boys would have a
powerful influence on what has come to be called Middle America who see themselves as the upholders of a Protestant Utopian Dream, where freedom of worship is inspired by Papal oppression, and thus America is born in the discussions Erasmus had with Rosemondt, born between
the lines. to a new promised land, where religious neutrality will one day be practiced.
“Not only was Quiroga’s basic idea for the hospital-towns drawn from Thomas More’s Utopia, but so were a number of his specific measures: communal and family-style organization, authority of the elders, community use of the produce of collective work, elimination of private ownership of land, and the idea of trade apprenticeship. ”
My old nemesis, Steve Mizrach, wrote an essay on More’s Utopia titled `America as a vehicle for Europe’s Utopian Imagination.
Mizrach is a moderator for the infamous Priory de Sion e-group that
Dan Brown ( or his wife) allegedly visited and borrowed from. I was
banned from this group when I got into an argument with the pseudo-
scholars over Pontius Pilate being a world renowned augur. A couple
of Mizrach’s disciples said I was deluded in my claim there existed
a coin minted honoring Pilate with an augur’s wand on one side.
After pointing out aspects of the Pope’s rule is based upon augury,
I was silenced – censored!
I was un-invited to a get-together in San Francisco of members of
the Priory de Sion e-group in 1999. A year later, I discover that my
ancestor Godstalk Rosemondt was a good friend of Adrian, who must
have been an enemy of the alleged Priory de Sion when he tried to
cut funding for the arts, as several Grand Masters of the Priory der
Sion were famous artists funded by the church. This is one reason I
conclude there was no Priory of Sion that many authors claim were,
and still are, bent on creating a One World Utopia. Obviously Steve
Mizrach is hinting Erasmus and More contributed to this secret
conspiracy that failed to act when the time was ripe, when the
Humanists of Holland controlled the University of Louvain, and
inspired by the Brethren of the Common Life, were poised to change
the Catholic church, forever. Instead, we got a split church, and
the senseless slaughter of devout and inspired men..
I doubt the Priory de Sion can point to one member of their order,
and say he was martyred. More, Erasmus, Adrian, and Rosemondt went
down for their dream of scholastic solutions to arguments that God
and Son wrought, who for some reason – yet to be determined – always
opt for a violent solution to dealing with their distractors.
The meaning of the name Utopia is a play on the Greek ou-topos,
meaning “no place”, and eu-topos, meaning “good place”. Like Utopia,
Mr. Mizrach bids us to have Faith the Priory de Sion exists, but,
can not offer any better proof it does, but to silence those who
disagree with him, and thus own NO FAITH it does..
In the end, this is the dilemma the Renaissance Humanists faced,
they coming to understand that the minute the church oppresses those
they perceive are without Faith, then these upholders of Faith lose
their Faith! At this writing, there exist no proof Heaven exists,
unless one wants to consider my near-death experience. But, why
abandon all these Good and Bad Arguments?.
Utopia is the place where only believers in Utopia are allowed, and
thus all Arguments are vanquished..If only these believers were
content in promoting make-believeness within the confines of their
imagination, then the real world would be a much better place. I
think this is why the founding fathers of our Democracy installed
the idea of Separation of Church and State so that those who have
Faith can live in harmony with those RELIGIOUS FOLKS who do not.
Recently, the right-wing Christians have concluded that our founding
fathers had oppressive secular people in mind when they established
freedom of religion, when it is clear they meant freedom FROM
religion. Sir Thomas More went exactly the opposite way in his
Utopia, he prescribing an all pervasive religion that took total
control, and thus, in his brave new world, there was no questioning
Faith, for Faith, not Truth, is God.
“Utopia is placed in the New World and More links Raphael’s travels
in with Amerigo Vespucci’s real life voyages of discovery. He
suggests that Raphael is one of the 24 men Vespucci, in his Four
Voyages of 1507, says he left for six months at Cabo Frio, Brazil.
Raphael then travels further and finds Utopia which is a crescent
shaped island where he lives for five years.”
. . 1153/ To Godschalk
Rosemondt Louvain 18 October
Gottschalk Rosemondt of Eindhoven in Northern Brabant, matriculated
at the University of Louvain on 1499 and remained there until his
death in 1526. A doctor of divinity in 1516, he succeeded in 1520 to
the chair o f theology formerly held by Jan Briart. Like Briart he
was a personal friend of the future Pope Adrian V1. His prominent
position in the theological faculty notwithstanding , he retained an
open mind towards humanists studies and a measure of sympathy for
Erasmus. This letter is addressed to him in his capacity as rector
of the university for the winter term of 1520-21 (cf Matricule de
Louvain 111-1963) It was published in the Epistolae ad diverse.
In preparation for a confrontations with the theologian Nicolass
Baechem Egmondanus, to be held in the presence of the rector,
Erasmus launches an elaborate protest against his opponent, who had
attacked him from the pulpit of St, Peter’s church on 9 and 14
October, cf Ep 1162s
1162/ To Thomas
This letter give a spirited account between Erasmus and Nicolas
Baechem Egmondanus before the rector of the of the university of
Louvain, Godschlak Rosemondt. Printed in the Epistle ad diverse, it
was no doubt composed with a wider public in mind; Thomas More, to
whom it is addressed, need not have been told at length an episode
of which he was himself a protagonist. Erasmus also described the
confrontation with Baecahmen in Ep 1173:29-109
ERASMUS OF ROTTERDAM TO THE RIGHT HONOURABLE THOMAS MORE GRETTING
The story that has reached you about my little dispute with Nicolaus
Egdmondanus in the pressed of the rector of this university is not
wholly true, and yet not quite devoid of truth; such is the way of
rumor, which likes to enhance the facts and tell the story with a
difference. Nor are he and I so much at variance that I would
willingly see him the victim of false reports. So here is the true
story, since I see that in your part of the world you are so idle
you can find time to follow the silly things we do here.
I had written to the rector of the university to protest against the
attacks made on me by Egmondamus in the pulpit and he wrote back
that if I was prepared to listen in person while he did his tale
unfold, we might perhaps come to some agreement. I replied that I
had no objection, though well aware that no lasting good would come
of it. So we met, and the rector took the chair, with me on the
right and Egmondamus on the left. This arrangement was not without
point. He knew Egmondamu’s temperament, and of me he had quite the
wrong idea: he thought I was capable of losing my temper. So he sat
between us, to keep the combatants apart. There upon the rector
opened the subject in a few words, and then, with a countenance of
wonderful and comical gravity Egmondanus began: `I have spoken ill
of no man in my sermon. If Erasmus thinks he has suffered an injury,
let him declare it, and I will answer him.’I asked him whether there
could be a more atrocious injury that to traduce an innocent man in
a public sermon with a string of lies. That roused him at once;
dropping the mask he assumed, and almost purple in the face (his
face was red already, for it was after dinner), `And why, pray, says
he. `do you traduce me in your religious books, `I replied, `your
name is never mentioned.’ Nor has your,’ he retorted, `ever been
uttered in my sermons.’ I denied that my books were religious books,
for in them I set down my down my own imaginings and write whatever
come into my head – a thing, I added, which is not allowed in the
pulpit. `Beside which’, I said’ `I have written for less about you
then the facts warrant. You have told lies about me in public,
calling me a supporter of Luther, whom I have never supported in the
sense that the public reads into your words and you mean yourself.’
By this time he was not merely exited, he was like a madman. `No,
no’, he shouted, `you are behind the whole lot. You are the slippery
customer, the double-dealer; you can twist everything somehow by the
tail.’ And he spewed up, rather than uttered, much more of the same
kind, which glittering bile at the moment put into his head.
I felt my own hackles rising, and already let out a word which was
the forerunner of rather intemperate language, not exactly `Thou
fool’ but something of the sort that would smell worse then it
sounds. But I controlled myself instantly, thinking it better to
respect my won health ( for I was poorly) and that of the rector,
who was also in the doctor’s hands, beside which it seemed foolish
and undignified to answer a madman in his own language.. So I turned
to the rector with a smile and said,’ I could bring evidence of his
outrageous calumnies, and I could return his abuse. He calls me
slippery; I could call him in my turn a fox..
1164/ To Godschalk Rosemondt
This undated letter follows Ep 1153 and Erasmus’s visit to Cologne.
It also report an event that took place on 25 November. It was
published in the Epistle ad diversoss.
ERASMUS TO THE DISTIGUISHED THEOLOGIN GODSCHALK ROSEMOND, MODERATOR
OF THE FAMOUS UNIVERSITY OF LOUVAIN, GRETTING
I have no desire to interrupt you so often with a letter, and yet it
is better for us both. We had enjoyed silence for a time from the
Frisian Domnican who put a gloss long ago on my Moria and since on
my Antibarbari, pouring every sort of rant and calummy on my name
and reputation. And he supposes he is doing right, for this reason
if no other, that I have touched on monks in what I write, although
I always refrain from the outrageous tales told of them too often –
and let us hope, without foundation – by common report, and repeated
of late at the crowded dinner table of the cardinal of Sion, and
have always avoided names of men and even of orders.
Adrian was a good friend of my ancestor, Goteschalk Roesmont, the
Master of Louvain University where Adrian taught. Roesmont
corresponded with Erasmus who was a Reformer in his own right. There
is a Protestant Prophecy aroung the Prince of the Scarlet Thread, and
the Red Hand Branch of Ulster. I hereby declare Santa Rosa Island the
New Rhodes in the West. Atop its highest peak the Rose of the World
now stands as a beacon for those who have a true love of Liberty and
Religious Freedom. She is a new beacon, the needle and thread of a
broader vision that will in time unite all the religions of the
world. She will be guarded by the New Dactyles. The Knights of
Rosamond will consist of a hundred and fifty women, and a hundred and
fifty men. No more, no less. As one we will light a Torch that will
Enlighten the World.