The day after Christine Rosamond Benton drowned at Rocky Point, my sister Vicki called me and asked me to come to Carmel and help her with Rosamond’s art. Fifteen minutes later, she called back, and asked me not to come to Christine’s home because there was going to be meeting with our sister’s close friends, and monies to pay for the funeral would be collected. This is where things went south for my family because I objected.
“I am family, Vicki. This matter is a family matter.”
“Oh Greg. You know how you are. You won’t get along with these people.”
“Vicki! It is matter of them getting along with me!”
A few days after Christine’s funeral, that was not paid for, and thus Paul’s mortuary filed a claim, my mother Rosemary told me there was talk of making a movie about her famous daughter. I now understood why I was kept away. These “friends” were blowing sugar up my families ass, dangling a Hollywood carrot under their nose. Here was OUR chance to be famous – on the silver screen no less! Well, not all of us! Just family members who were at that meeting held in Rosamond’s home – that should have been sealed! These outsiders only wanted agreeable family members in their inner circle, because their employer had proved to be a giant pain in the ass, her mental illness and alcohol abuse making their life miserable for all those years. Now, it was just going to be the business, people, just the plain ol lovers of money, folks. But, before they sell the script, a biography must be written exhonorating the Insiders of any blame for Rosamond filing Bankruptcy! This meant the Dead Artist that went off the cliff is going to be anointed the Scapegoat. How refreshing! It’s not going to be me for a change?
Christine was not getting along with anyone just before she drowned because she got sober and began to confront the parasites that pushed her towards the cliff, they wanting theirs before she went over. When I entered Sereneity Lane twenty five years ago, the intake councilor told me I had about six months to live, and before I got sober I would lose almost everything and everyone in my life. This is common. My seven years of sobriety was a threat because it was applicable to Christine, and outsiders wanted our story – but not our sobriety! The adult heir still suffers from a life-threatening dissease.
In AA we are encouraged to find a Higher Power. In the Rosamond Gallery where a promotion theme was pushed after the funeral, three women approached me and said they were in Christine’s AA group. I asked them if my sister was following the steps, and had she found God. The answer was “No” and they invited me to their meeting that evening. If I had gone, I would have been treatd with diginity and respect, my words about Christine, greatly appreciated.
Above are photos of Our Lady that the Swan Brethren worshipped. The Roover and Rosemondt family bowed down to her. She appears to be a Black Madonna that allegedly the Knight Templars worshipped. The Brethren wore a pen depicting a rose branch with thorns and a closed rose. Today, only members of the Royal family of Holland can be a member.
2:2. As the lily among thorns, so is my love among the daughters.
Sicut lilium inter spinas sic amica mea inter filias
There are more then ten books on the Black Madonnas, and hundreds of sites on the web that make fantastic suggestions. None of these authors are considered INSANE. This is because none of them claim a genealogical link to this history. Being “outsiders” it stands to reason these authors would be threatened, because these Holy Mothers are being associated with a Holy Blood Line that allegedly descends from Jesus and Mary Magdalene. To get near the idea one is kin to Jesus, will get you disqualified from the inner circle – and no one dare take you seriously. Indeed, many will go out of their way not to get along with you, and make you out to be the most disagreeable persons that ever walked to earth.
Everyone knows the real Jesus was a real cool dude, and a drinker. This guy was a swave socialite. My daughter wishes I was more like this charismatic son of a gun with a great tan, so she could show me off to her pseudo-rich friends in Sonoma. Instead she got this Scholar freak who claims Jesus is not extremely concerned with what we do with our naughty parts – because he doesn’t use his dingaling – that way. He doesn’t even take a leak.
But, then how did he get Mary Magdalene pregnant?
America is torn in twain, divied between folks who use their naughty parts in a holy manner, and those that don’t. The holy ones get to disqualify the unholy ones, and qualify themselves for all sorts of earthly and heavenly rewards. I mean, what is in a name? Christine Rosamond is ‘Christ the Rose of World’. I would not be one of the twelve in the AD.
When Erasmus was introduced to Our Lady by my ancestors, he declared her a heresy. Erasmus would ask Gottschalk Rosemondt, the Master of Louvain, to intercede in the battle he is having with an infamous leader of the Inquisition.
By the age of seventeen I had read countless biographies of famous artists, and shared their work and stories with Christine, who did not take up art until she was twenty four. She gave me full credit for being her teacher. It was her dream to be a fmous artist and be in a book like the ones I showed her. If some actor did me justice, then the Salt of the Earth Money Folks would have to cut me in on the deal.
Rosamond was a very popular artist, her beautiful images seen all over the world. However, she was not in the same circle as the greats – until now!
Sometimes it take years for a deceased artist to be recognized for their contriubtions to the Art Mundi.
Neutral Utopian Dream Comes to America
Jon Presco <braskewitz yahoo.com>
2006-07-04 17:56:15 GMT
Erasmus, More, Rosemondt, and Pope Adrian
The Neutral Utopian Dream Comes to America
(Photos: page from Utopia. Utopia. Utopian language and code.)
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 to
America 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.