PP

PP: per procurationem, that is, by the agency of, or for the agency of, but of what and for whom do the popes sign their names? The procurator is one who manages anothers affairs, and was an officer of the Roman Empire entrusted with the management of the financial affairs of a province and often having administrative powers as agent of the emperor. So, the pope is the agent of what emperor and of what empire? As well, akin to the procurator is the procuring, often to make available for sex. Which is to say, not beyond the PP or pleasure principle of Freud. In that late work of psychoanalysis, the death instinct came to light, and the need for repetition compulsion, and I think these things can be discerned in the sex abuse scandal in the Catholic Church. As Plato writes in The Republic, those with training for philosophy can do great good, but if corruption enters in, there is an even greater ability to do harm. The PP is also the postal principle, the logic of the postmodern, as well as the post-mortem. In whose name were these things done, by what authority? At the seminary, as regards theology, they make Popes equal to The Bible itself, and say the magisterium is the one to interpret scripture, but should it not be the other way around? Should not The Bible be used to measure Rome? We return to the antichrist. You will recall that 6x6x6 equals 216, and I said 216 equals B + 16, that is 2 + 16. And that this is Benedict. But looked at again it appears that the 2 is really John Paul II, and the 16 is Benedict XVI. They are the antichrist. One was struck down, but miraculously survived, and the other promotes his agenda. As well, you remember the other work in 666, that it is summed 6+6+6=18, and that is once again JP 2 and Benedict 16 = 18. There is much that could be said of the variant reading of the passage, the 616, which can be deduced from various multiplications and additions. These deductions point back to Pius XII, and the Nazi era. As well, they point back to 1962 and the illfated Vatican Council II. If John Paul II is the beast in some symbolic way, and Benedict the false prophet, what will happen next? It would have to be the en-shrining of the statue or image for worship, and that is the new order of mass to take effect for the liturgical year 2012. In the

catholic economy the entrance is through confirmation, a mark on the hand and the forehead. As well, despite the scripture always read that day, on Ash Wednesday, the Catholics throughout the world will receive a mark on their foreheads. For these reasons I have stopped attending mass. I have not read the new missal, but I have heard of changes in both what the priests say and in how the congregation responds. Concretely, I wonder what the new response to the priests Peace be with you really means. When the churchgoers say And with your spirit in what or to what spirit will they be praying? Men and women have bodies and souls, but spiritual entities like angels have spirits. It seems that there is one Spirit of God, and so Benedict should say that plainly, if that is what he means. I have not in this work made a full-scale exegesis of the Book of Revelation. I think too often those attempts got lost in the trees, and could not grasp the main point in the forest of difficulties that is the symbolic end of the world. I have made a diagnosis about the Church herein, as well as lay out a catholicity in the logic by which the reform of the Church may be thought. What remains? We must not lose our faith, though we have been betrayed. I have written this for the Church, not against it, for the faith of the many, not the approval of the few. I think that in the future the present pope will die and the college of cardinals convene to choose his successor. I believe the cardinals should not select one, but appoint themselves temporary guardians of the Church until a council can be called comprised of all the bishops in the world to decide the future of the Church. The things I have said in this book are a small addition to the massive amount of news regarding the Church in crisis that is available. All I was shown was that the popes of my lifetime were the antichrist, and I was charged with communicating this to you for the good of all. Many outside the Church will not be surprised at the news, especially those fond of Martin Luther, while the readers I want to reach especially, the faithful of the Catholic Church will probably ignore the warning, if they ever hear it. However, if they be like the men of Nineveh, I will be happy, not sad, if the Church is saved and not destroyed. The point in the logic of the work, that God

does not think like we do, is seen in the career of the prophets, who if they were true, were not listened to, except perhaps for Jonah and Nathan and Samuel. The things we are told are too often too hard to bear, and the message of God too much of a challenge to the frail human nature which relies on the traditions of men rather than faith in God. You may think me but a self-styled prophet, so I will let the work speak for itself, and say that numbers do not lie, and that they translate easily to the present day. Therese of Liseux, whom I often invoke, said everything is grace. So, the seeming death-throes of the Church need not be cause for sorrow, if it was the will of God for Rome to be what it has become, a thing hard to understand, but that it was foretold long ago is clear to me, and so we need neither rejoice nor fear but rather realize the signs of the times, as they are sometimes called, and become the light of the world which Christ says we are. The kingdom is within us. Where but two are gathered in His name, there He is in the midst. When the son of man returns will He find faith on earth? He says there will be a remnant who have not knelt to the Baal. It is up to each one of us in the integrity of our consciences, which are not deliberately set against Rome, but which Rome has deliberately set itself against, to decide in the crisis of the Church in the World where God really is and go there. If you can find Him nowhere else, at least He said He will be in you if you believe, and I believe God in His promises, every last one. The antichrist was given a number in The Bible rather than a name not so much to hide him, but to reveal him, because the ultrastructure of numbers endures across all languages, and needs no translation, thus escaping deconstruction. When John Paul II said that the apocalypse of John was about the future history of the world, he told a lie, for it was about that man and his time that it speaks, while he seemed to be encouraging traditional readings of scripture. As Hans Kung said, John Paul II was the most contradictory Pope of modern times. And I have shown that the root of this contradiction is in the mystical evil that has tried since 1945 to gain control of not only the Church but of the ones

who are faithful to it. Without their assent the Roman hypocrisy must cease. Long has Rome been implicated in sin and crime, which can no longer be hidden. The hour of the final battle of good and evil draws near, and with the judgment beginning at the Church, as Peter says in his letter, where does the poor sinner stand? Indeed, with the ground cut out from under the feet of Catholics, and with the world already under the control of an antichristian matrix of forces including Islam, Israel, China and the technological capital of the magical projection of fascism where liberalism once stood, with a kind of Nietzscheanization, as has been said, of all politics, with a criminal intent to corruption on all sides, we are not, as seems, at the door of another dark age in which we must keep our love and knowledge alive in small isolated communities, but rather we stand at the brink of the end of the world. Now, scripture portrays the end in two ways, one a flaming inferno of fiery justice, and another in which the lion lays down with the lamb. This is just one of the many contradictions in The Bible. That the church has always been both sinful and holy, that we are sinners yet saved, that God died for us, that more than half of the popes were never made saints, and almost none since the Reformation, that the Second Vatican Council almost to a man unanimously passed the reform of the liturgy that fifty years later John Paul II and Benedict XVI will undo in the name of a literal translation and true authenticity, opening the door, I think, to some evil that means the invalidation of the mass, that these things were foreseen by the author of Scripture, and are part of Gods plan, who can comprehend? Yet, as Paul had the mind of Christ, so may we, to be not conformed to the world, but transformed by the renewal of our minds. Paul also said that Gods grace was sufficient for him, and so it may be for us. He said woe to me if I do not preach the gospel, so may we, and as John said, blessed are they who read this book and keep it, so may we, for I have added nothing to revelation, nor taken anything away, for I have seen Rome where it says Rome is, and have lived in Babylon, the market of the whore. That the new city of Jerusalem will be our all in all, that God will wipe away every tear, but that the way there is hard and narrow, and few there be that find it, is the awful and awesome truth of our apocalyptic age.

As Christ has said to one in our own time, They are confused, they do not understand about My mercy. Think of the mercy of God as His to possess and dispense, not in the hands of popes or priests and one will be more comforted by grace than by magical terms such as ex opere operato in which the Church teaches that the sacramental catholic economy works itself, without regard to God or man. As if by chanting they can bind the will of God. The power to loose and bind is important, but so are the words in which that power is described. What you bind on earth will be bound in Heaven and what you loose on earth will be loosed in Heaven. What the Church has done does not then apply to her power to forgive, but rather, that instead of binding evil, they have bound Gods hands, and have set loose an unholy thing that will bring an eventual response. There is a correspondence of Heaven and earth, a kind of symbolic action takes place between them, and I think this is what Christ meant in the binding and loosing. His mercy was always to forgive the penitent, so if the priest does as He does, where else would the power lie but in the symbolic way I state, in which the Church binds God and looses what it should not, which any observer of the Church should now see. That God says I will have mercy on whom I will is the truth which we need not fear, for God is merciful, and we should seek Him rather than go to a man and an economy of sacraments that only has the appearance of the grace of God, but is in reality rather like technology, an aspect of ex opere operato, a thing under no ones control, operating as if by magic. It was perhaps the divorce of grace and nature, whether by Platonism or Thomism, the positing of the ideal and the real, that led to an inevitable nihilism. But outside stands the grace of Christ knocking at the door. God will close the ring by His action, not ours. By His will, not ours. By a grace the Church calls prevenient, but which is truly grace as such in its totality, a free gift of Gods. We then are to be blessed. As there is an inculpable atheism and a culpable atheism, as Karl Rahner showed in the 1960s, so there may be a culpable and an inculpable Catholicism, which is not to say catholicity. Any one who becomes

aware of the crimes of the Church, let alone the thing I have had to say in this book about the antichrist, must decide for themselves how to work out their salvation. The decapitation of the Church at Rome is needed, which is done in principle when each member of the Church acts on their own, thinks on their own, and becomes truly the kingdom of priests God says we should be. Would that all Gods people were prophets, but the application of the oil of anointing is not enough, if one receives their vocation but does not keep it, is not true to it, which is to be true to Christ in all situations and to speak out even if it be against those with the power, it seems, to judge you. For in truth there is but One judge, and judgment is reserved to Him alone, so that He may bind what has been loosed and loose what has hitherto been bound. The PP could also be the pages following, or just the papa, of the Pope, and I believe. It has been said unless you believe you will not understand, but I think you must, I must, love and forgive, show no resistance to evil, be perfect, be merciful, be holy, take every thought captive for Christ, say scriptura sola, and so not leave out the text on the Apocatastasis, which was condemned by Justinian and the councils, but say yes to the insight that was proclaimed by Peter at Pentecost of the great promise of the universal restoration, or the all in all, which is a word and a vision of the complete fulfillment, the arrival, no more of war and division and no more condemnation and no more evil, but, PP as a perfect peace, or as Kant said, to eternal peace, for we have been at war, so long now, in the one battle of good and evil, we always the good ones and you always the evil, us and them and I and the Other. But reaching the point of what the east calls non-duality, I neither surrender to evil or resist it any longer, do not condemn it nor the one doing it, but love it, forgive it, claim my error which I reified as an IT or Other, and surrender it to Christ. In truth the Popes were the anti-Christ, I believe, but did not know they were. The CC was profoundly hypocritical, but did not see itself as such. By a method of triangulation the truth is not only reached but preserved. Thus the Trinity. Thus, the God-ChurchWorld, thus all hierarchies must be greater than the dual opposition which is the structure of disease and deconstruction, posited in morals as

good and evil. To reach this triangulation in politics, there must be a center, not simple left and right wings. In history and in religion and philosophy not simply faith and reason or Athens and Jerusalem, but the east, so long excluded, which from our standpoint of dualism seems to be the Other, but which is the thing that perfects and completes and will keep the structure not only from not collapsing into nihilism under the weight of the real and the ideal, but by grace bring the arrival long sought, and allow theory room for practice, the thing the Church didnt. In myself I forgive and love now the Other in me, do not condemn it, and do not illusorily declare a false peace but find true peace within. I must become Christ and Buddha and Socrates, by doing the works they did. You will say I am absurd and this is the impossible itself. Yet, they said it would be so, and told each and every one to do it, to be it, to make peace. Heaven has already begun, it is within us all, as Christ said, as Buddha said. The war was necessary. Peace is not impossible. Shakespeare had his epilogue, spoken by Prospero, and Joyce too made a large epilogue for waking, as the other did to ask forgiveness. The Book does not end with the war, but with the peace in Jerusalem that follows. Good and evil are overcome as the structure of war by the truth that they be not opposed any longer, and that to condemn any-thing is error, and to forgive is divine. We all have been given the power to forgive and to make peace. I love my enemies, all of them, no matter who or what or why. Some knew it, so that now we may love. To perpetual peace, the PP of Kant, and the proxy of the papacy, the pleasure principle, the postal principle, papa, or papaw, patriarchs and prophets, prostitutes and physicians, professors and preachers, the poles of north and south or of the opposition once we thought was irrefragable, to the struggle of good and evil, or of myself and the world, that war, was the illusion of me. In reality I am someone else known only to God. Post-Pontiff catholicism will be like the waking of the dead, the union of things irreconcilable, the arrival of the Messiah in fact not just in principle. For we all let usurpation and usury take sway in Rome and

everywhere else, worshipped a lie, and yet but judged our-selves. I must let go of the desire to be led, of the desire for leaders, of the desire that follows, in order to be free of the desire itself. Sophocles said that we suffer into truth. That is tragedy, but we learn. To know one must suffer, and we all suffer, but not all come to know the truth of suffering, have the experience but miss the meaning, or know it only in theory or by the book but not by direct knowledge, as it is, but lost in words and things, lose the way, which indeed is hard to find. The prize is not for invention, but for discovery. Reinvention, or rediscovery, one must choose their relation to the past, their own and the worlds. Buddha, Jesus, Socrates: did not write, did not work, did not take money for the teachings, did impart truth by word and deed, and did not lie, and did speak of suffering as to how it may be over-come, in different ways, but basically not by obedience but by independence, not by memory but by vision, not by mind but by heart, not in theory but in practice. I have made my work in the age of the triumph of theory which was the nadir of reality, and that formed the work in many ways, a problem to solve. As the alchemist Celan said, solve and coagula, which Robert Yankow too might have said of the forces of truth and tragedy, of magic and suffering, of the great transformation that must take place, whether we will or no, this life or the next, as God chooses. Transcendence means that God is absolutely different, and that he chose for Jesus to be the one to suffer not just as part of an economic exchange in sin and guilt and atonement, but as a sign and symbol of the absolute difference of God and man, which is, and yet which we can not let hinder us from getting to God, by trust. The mercy of God is evident, because I am. Who am I? The one God chose to learn and to be written. What have I learned? That I have written, and will have been written, but that the truth is not in writing, nor in the spaces nor in the differences. That I kept going. That I finished before I died, but in a way had to die and be willing to die in order to finish. That I prayed and was prayed. That I loved and was loved. That I hated and was hated, that I desired whether or not I was desired, that I made and stole, consumed, used, borrowed without repaying, that I was always angry, and thought I

knew what was going on, though I was always ignorant. That I gave this up, because I didnt give up. In the end, in a last desperate move, I told my wife that I was calling in an air strike on my own position. Indeed. It happened. As I explicated the end of the world, my world did end and begin again. She and I, in our vessel of mystery, our apartment on the Richmond Strip, made a great transformation of ourselves, of the work in us and on the pages of the books, and in a way yet known, in the world. It was alchemy in the true sense of the word. I became in a way I cannot show or say the very Christ and Buddha and Socrates, and had to be, not just seem to be, to save myself, my wife, my marriage, my work, and to save the world. Tremendous forces had been unleashed and we were buffeted by a storm, yet made the higher ground, by grace. I became more than moral, more than mystical, more than I can conveniently say, but that I suffered, that she suffered, that I became awake and aware, that she too knew there was something more that she could see in me yet not understand, and that we both had to make peace between us, for us and for all, for Gods sake, and said it was the most important day of our life, but did not shrink back from the work, but gave our all, risked all, became more than we had been, made the passage together, crossed the river, loved and understood, each other, forgot what it meant to the book and to the world and to God even, but said, what do we mean to you and me, and the lives we saved were our own, and lived after we had died, and were born again, and did not violate but fulfill, and did arrive in fact, as we had promised and had hoped, and did not just want to be real but were real, the thing-in-itself, in learned unknowing, and wise simplicity, forgiving my folly, my waste, her concern for money, my obsession with God, our desire to escape each other and the work of destiny, the symbols of handshakes, kisses, a prayer, water, goodbye. And on awaking in our ordinary minds to go on thanking, grateful, now seeing signs that we would make it and had and get to God together. I have related the thing that happened as best I can, and hope whoever you are, wherever, and whenever, that you already know and know it even better than we.

Desperate diseases require drastic cures, and at last I had to love all or lose all, and so I loved. We all know the theory of love, I think, but oh how little we practice love itself and thereby understand and forgive and be the ones that we are meant to be, Jesus, Buddha, all the saints, all the genius of the spirit, the moral, the mystic, the poetic, the music of the seers, the vision of what exceeds words, and through that thing so little preached these days, self-control, the chief fruit of the Spirit that guarantees all love joy peace patience, surrender control to gain control, gain control but to surrender any right to any claim to any desire to, but actually being it, without right claim or desire, being the gift, in discernment, be the narrow path God will have forever been here.

On the following Sunday morning, early in the dark, after a night of study of Christian and Buddhist scriptures, and writers such as Nietzsche, Shakespeare, Eliot, Marx and Engels, I determined in prayer to Jesus that I wanted to keep my faith in Christ and yet still attain enlightenment like the Buddha. I lay on the bed in the cold December night the week before Christmas and meditated. I thought of the void, and I thought of the form. I recalled that in the Preface to this work I had said that in the beginning was an infinite nothingness which contracted creating limit, the eternal, God. I saw in this the relation of the void and form. It is also seen in the gestalt of figure and ground. But the truth is neither of these alone, nor these two together. Neither is it the perception of the distinction between the space and the form. Neither is it ignorance of the void and form. I thought for a moment what this ultimate truth could be and said, it is love. In Buddhism, the point is one of not clinging, non-attachment, and that is the character of human love, to cling, to grasp, to be attached. It is desire, it is greed, it is human love. Christ on the cross showed what divine love is. It is letting go. It is selfemptying. It is not putting sovereignty in question, as Derrida did, nor renunciation of it, but surrender and abandonment, as I said in papers on the arrival in 2006. Gods love is so great that He lets go of everything, at the same in the cruelest of all situations, nailed, in pain, despised, but

praying for his enemies, granting salvation to the good thief, looking out for his mother, before the cry of dereliction at His abandonment by God. And then: It is finished. The veil is torn in two and Gods love is no longer to be doubted. The difference between God and man is shown. As Thomas Aquinas said, Christ suffered out of exceeding charity. The suffering was not for the sake of itself, a penance or austerity, but took place to convince us of the love of God, how completely a love divine lets go of even itself and its own being. The unity of Christ and Buddha was thus seen in the meditation. What Buddha taught is true, and agrees completely with Christ. As well, the Socratic theory of forms is reconciled with the two, and the idea of the relation of the soul and body, which is perhaps one reason for the extremity of the passion. As Socrates said pain and pleasure nail the soul to the body, so the passion showed it is possible to overcome this through love. In the morning, seeing light on my wall, I saw in the light something like the love I had seen the night before, that it is neither space nor form nor cognition nor ignorance. And so too with life itself. Love and light and life transcend the dual nature of thought that makes perception of form and void. In a way, the transubstantiation and the hypostatic union, as taught by the Church, accurately describe the Christ, but also tell the truth of all beings in which God subsists and whom He loves. I kept my faith in Christ, enlightened like Buddha, and Socrates, and so learned the truth, that it is one and all.

The curtain of the unveiling of the apocalypse will be in but the blink of an eye, the simul ringing down of the curtain, as the desolation of the abomination is raised on high to disturb the canonical saints and then in the last act the monstrous logic of the sacrifice, once for all, yet always repeated, again and again, both singular and machine-like, once living once dying forever living forever dying, is suspended by the worst, the suicide, or more suicide of catholicism by the voiding of the rite by the rewriting of the order of the mass, let it be read by each, that we will not

be we, but from union to mere series, from the son and father one in being to the Latinate consubstantial, which will confuse the essence of the transubstantiation, from and also with you, to and with your spirit, which even the bishops cannot explain where and when the priest acquired that spirit, to the changing of the words of institution, the all becoming many, which is misinterpreted by some as the narrowing of salvation, no I speak not of quantity but of the quality, going from the definite to the indefinite, the destabilizing of the core of the mass, and there are other words misplaced and misshapen in syntax, but especially when it changes from a sacrifice of praise to a sacrifice of ourselves for Gods praise, what is this? And so the Roman Church will sacrifice itself come this November, because the beast was wounded and almost died but did live, and the prophet promotes his agenda, his image, the decreed Missal, which indeed will speak or be spoken, and which one must adhere to without dissent to partake of the sacramental economy, a thing spoken for worship, to worship, and Catholics, signed on hands and foreheads with oil in confirmation and again every lent with ashes, as in Revelation, are in the circum-stances I describe, the only way in the world this year that the apocalypse can happen, because nowhere else is there such a conjunction of prophecy with practice. O, Catholicity! O, City of God! So in my interim, before the story that leads to where I now am, I give you the abbreviated word of the end of the world, a warning I could not postpone, but send ahead as fore-runner of the demise of roman insistence. Yet, this may be good news still, both for the church and for the world, especially for the world, because He came for the sinners, not for the salvation of those who are righteous. God does not think like we do, which we cannot understand, with in-comprehensible love that reaches out not just to those of good will, but especially the unjust and unmerciful, so that the judgment that begins at the House of God, may be a warning to the rest of the world. What will happen to the church and the world I do not know, except that in reading both testaments of apocalyptic literature there are passages that are clear and others that are opaque. Scripture scholars and many priests tell you one thing, historical or textual, but I think we should look into matters for ourselves. The hope I hold now is that the end is not really the end, but a

narrow strait to a better world, beginning even here on earth, with a thousand year reign, after the key of the abyss seals the error and evil of our apocalyptic time, to free us for the joy of Christ. The books I have written start in a far different place from the one I dwell in now, morally, intellectually and spiritually. What began as a young attempt at deconstruction before I fell for God in my conversion and began writing from a catholic point of view, goes through many stages, to arrive at the evacuation of the church, but not of faith, which I need even more now, and that in God, not in either the tradition or the revelation, but in the sole authority, which I see at work everywhere around me in what I term the ultrastructure, the articulation of the one life or force that is within and without us all the time, which contains the struggle of good and evil and all that depends upon that difference. One love we say. Yes, yet, we defer and differ, from each other and from ourselves, but you, and I, what are we to Him? Vaster than the star reaches, faster than a ray of light, this flux of which we sometimes become more or less aware, in the coincidence of things, or their adherence, rather than always falling, or if falling, falling faster, but into arms to catch. We need not plummet into the abyss, but He has mercy on whom He chooses, His hands are not tied by the words of men, as the seminarian told me years ago, though magic sometimes seems to work for some. It may be that the present age that began in the period of the second world war, after the publication of Joyces last work, is the ricorso, the chaotic transition to the renewed state of humanity, and that this fourth age of understanding in which we live is but a brief interruption and that the circle will recommence, like the journey through both black hole and worm hole to a better place in another world, or so it seems to me, that is, that scriptures and the writings of the postmodern, Joyce and Derrida, for example, need not cancel out each other, even if contradictory they seem or really are, for this is the era of the contradiction, and perhaps I speak against one thing and then against another and so interdict myself, but here in my world, there is still a we, a new we, not fragmented, but coming together, through technology, through spirituality, through community, through sharing our spaces and our thoughts, though still

clinging to too much and not letting enough go, in order to arrive. They say either joy or pleasure or some such distinction, or Buddha and sentient beings, or Christ and whatever opposes Him, but He said love anyway, even those on the Other side. That is what we are going to be taught and shown, I think, as we suffer together the next few years, but only a short time in order to make our best effort, to learn how to make our best effort, to not fear but to love. Often in a disaster the good in people comes out, and I think some will understand but some will never do so. We, future oriented, feeling belated, hardly present, unable to preserve or persevere, deconstructed, disconnected, over aware and under aware, too informed and under informed, let us say these are the days, really despite appearances, to get it right one more time or one last time, to do the right thing, not just the next thing, and to not let up, not even blink until time expires, and when it is over, then to look up and see if we have won, for none can be sure, in a way, though in a sense we are all standing generally before God right now, and at the turning may all still stand together as the light arrives and be found not guilty for our sins and omissions both because some helped turn the wheel, and because the Lord had mercy we could not buy. The drama in these pages came from an un-dramatic life, mostly lived on the margins of poverty and sanity, though marriage and a late education in a catholic graduate school enabled me to push the work toward the points of reform and renewal it reached last year. I learned to love would sum up the thing that happened to me, and so I look back on the struggle between me and the world, and in my own mind between deconstruction and catholicism as being part of that, but how as one nephew asked do you really know if you are in love? Or, how do you know you really love as one ought? Perhaps we only love as we can, and not as we cannot, and as one man said, in our own peculiar ways, whether that match romantic fantasy or not, who is to say? For Derrida, the precursor, and the curse, love was not a question, not a problem, not something he ever once to my knowledge wrote of, which means by the logic of the un-said that it was the one thing he privileged, the one thing that is greater than even justice, or hospitality, or the other in-deconstructibles. Silence can be ambiguous, or it can be so accurate, as the painter Rothko said. Derridas

silence about love, remarked in the film about him, and in the magazine the American Scholar at the time of his death, is un-like the silence of Heidegger about the Nazis and the Jews, and gives him a moral standing completely without hypocrisy compared to those who preach but do not practice charity in truth. He is said to be against purity, Anything but purity, he said late in life, though he liked pure French, and so much of what he did, all, was for contamination, written corruption in a way, tainted tains, one might say, and truly reflected the situation in the world, but all the time, like the religion he hid and finally revealed, as Caputo, a catholic said, there is, or perhaps we dont know for sure, a real ideality, a true love so pure it had to be absolutely concealed, absolutely hidden and never put into play, without sign or signature, un-deconstructed, and neither the impossible nor anything else, but the act of love preserved by silence and the great lacuna is thus explained, and the greatness of deconstruction is not the struggle with technology but the absolute faith in love. My friend told me the lost cause is the only thing worth fighting for, and so it seems to me lately, with the church collapsing under the crush of corruption that is being only now by me seen for what it is, though others for centuries knew the truth. The betrayal is personal, and deeper, for it is by those most counted on, like the men abusing young children, or bishops abusing power. And so with the church lost or soon to be, what do I fight for? I think some form of catholicity is still possible, but without a hierarchy. That the council said the one holy catholic apostolic church only subsists in the Roman and is not identical to it, is important. That true church, like Luthers invisible one will go on after Catholicism has passed away. Sans insistence, what then? A decapitalization of the Roman, the head cut off, the bank turned inside out, the thing made transparent through and through, completely reformed by the laity and its taking responsibility. For each of us stands alone before God, and cannot be good Germans who only did what we were told. We know in any sense of justice that that defense is inadequate. Some current theologians speak of reconstructive theology, but pay them no mind, they forget that any re can be de again. Let us find the new basis, and jump clear of structure and construction itself, of

the machine like mass and magisterium, duplication and duplicity, all folding in principle and in fact for the forgotten body of Christ as an organic singular event not to pass away or be passed over by the machinations of those in power. The body without a head? No. But Christ is the head generally and our own consciences in each of us particularly, and the men who would take them away from us are usurpers, treasonous against the true constitution of the body of Christ, of which all are members. Even severed or unrealized, to expound on Rahner and his implicit Christianity. The priest does not hold the keys, and there is no market for grace, what you have been given freely, pass on to others freely, and money is the enemy of faith and hope and love. Love is free, so if you obtain it by trade or purchase, it is not real love you hold but a facsimile, and all you need to have that love of God is to realize you are already there, yes/yet/you, will have been, a future perfect. Derrida wrote in his late essay on faith and knowledge about a confused series of things, including the projection of Roman power, globalatinazation, and the spread of auto-immune disorders. I could not make sense of this text a decade ago, but now I sense a prophetic voice at work in the deconstructionist. It seems to me that the Vatican has too much immunity, diplomatic immunity, doctrinal immunity, for the problem of the things to come to be resolved by the deconstruction of the hierarchy, the way the Soviet problem in Europe was overcome. The Popes immunity is killing the church of which he is the head. The infallibility of the vicar of Christ is the most fallible part of this, along with a history of the money in Rome. The bank of the Pope was created in 1942 just in time to receive any loot from the Nazis. The impetus initially to create it came from the sordid deal struck with the Italian fascists in 1929, the Lateran treaty, in which the Pope conceded the papal lands lost in 1870 for a large amount of cash and government bonds, over one billion lira. The lawsuits of the last few years brought by Holocaust survivors, trying to force open the books of the Popes bank, have foundered on the rock of sovereign diplomatic immunity. It

seems that the Vatican is the supreme rogue state, a thing angering Italian officials and their banking system, while the Church operates outside it as an off-shore entity. The Pope answers to no one. But his very immunity is what will destroy the catholic church on its Roman basis. What is taking place is the transubstantiation of the Church herself, with the substance of Christ being displaced, so that only the accidents of a Church remain, that is, it looks like it and talks like it, but it aint it. What is replacing the substance of Christ in catholicism is not known, but must be evil. Its far-reaching effects will become apparent when the new order of mass takes place. And yet, be not desperate nor despairing, for the Bible has fore-witnessed these things, even before the birth of Christ. God has decreed it, and we cannot stop it. But scripture says that when Christ comes atop a white horse the sword which he wields will defeat the beast and the false prophet, and that this sword is one of truth. After the work of truth the abyss will be sealed with a key and peace shall reign. I believe this. I hope the work I have written depicts the things of which it speaks accurately and for the good of all, both in the church and in the world. The interpretation of the Bible on these things was always confused by applying them to events in the old Rome rather than today, and by attempting to interpret the number 666 as a name rather than what it is, the numbers of men.It may be that what I have written will be neither published nor if so will go unnoticed by anyone, especially in the church. Some in the world may rejoice though at what becomes of Rome, but I hesitate to do so, except that as long as Gods will be done, then there will be cause for rejoicing.

Michael Bolerjack