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THE KING OF JEDUA - THE LAST SCION - JESUS CHRIST

SOPHIA OF WISDOM III

.
Ann the Word
The Story of Ann Lee, Female Messiah, Mother of the Shakers
Richard Francis


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Hardcover - $24.95


Press Reviews


Kirkus ReviewsStarred Review
Apr 15, 2001
An elegantly written life of the enigmatic and powerfully charismatic Shaker prophet. . . . Francis provides a full (the first full biography ever written, in fact), faithful and immensely enjoyable account of the vicissitudes of Mother Ann and her disciples. . . A splendid account, highly recommended to all readers interested in early American history, women’s studies, or the history of religion.

Publishers Weekly
Apr 23, 2001
Unquestionably the best and most absorbing biography of the irrepressible Shaker leader.

The New Yorker
Jun 11, 2001
This splendid biography of Ann Lee, one of the first Shakers, offers rational insight into the power of belief.

Monitor Site Map
Jul 26, 2001
Richard Francis, an English novelist and historian who has already written on Utopian communities in New England, has undertaken a full biography of Ann Lee. This elegant, erudite and carefully researched book will fill an important gap for anyone interested in women religious leaders and the intersection of gender and religion. Francis eloquently uses Ann Lee as a window into the unrecorded lives of poor, working-class people, painting a vivid picture of early Shaker life. - Gillian Gill

Rain Taxi
Francis’ account . . . is through and through terrifc, an entertaining read and valuable social history. - Josie Rawson

The Virginian Pilot
Feb 12, 2001
Francis’ carefully researched and documented study is a humorous, insightful history that often reads like a novel. - Pamela Nichols

Utopian Studies Book Reviews
Francis presents the first comprehensive biography of Ann Lee in which he has gathered the information from works done by Shakers and Shaker scholars and presents this in a full treatment of her life as a leader of this new sect. - Elizabeth Kolmer

SOPHIA OF WISDOM III

 

SOPHIA OF WISDOM III

THE SHAKER MOVEMENT

The Watervliet Shaker Historic District, in Colonie, New York, was the first Shaker settlement in America and where Mother Ann Lee lived her final days. Leaving behind their native England, Lee and a small group of seven followers arrived in New York City in 1774 to establish a purer form of the United Society of Believers. The utopian-minded religious group established Watervliet in Albany County, New York, only two years later. While Watervliet was the first settlement of Shakers, the first "formal" organization was established at Mount Lebanon, where the first Shaker building was erected in the mid-1780s. Although the center of authority shifted to Mount Lebanon, Watervliet grew to include four families and prospered in the early 19th century by focusing on agricultural and commercial production. Specifically, the Watervliet Shakers concentrated on garden seeds and corn brooms, two very profitable items in the early 1800s. The monumental three and one-half story West Family broom shop testifies to the broom-making activity that once took place here.


Shaker cemetery where Mother Ann Lee, the leader and founder of the American Shakers, is buried along with 444 other Shakers
Courtesy of Shaker Heritage Society

Architecturally, Watervliet adhered to the model established at Mount Lebanon. From dwellings, to barns, to the Trustees' Office, all buildings were constructed out of either wood or brick, with functional design, simple forms and clean lines. The 20th-century decline of this Shaker village resulted in some deviation from Shaker standards, such as a non-Shaker superintendent hired to manage the South Family farm. Architectural evidence of these deviations is seen in the porches added to several Watervliet buildings. By 1926, the Church Family site was purchased by Albany County, which demolished all but eight buildings. In 1977, the Shaker Heritage Society was formed to educate the public about the influence of the Shakers on the region, and to restore and use the remaining Shaker buildings. This site is extremely important among Shaker villages as it is America's first Shaker settlement and the place where Mother Ann Lee, Father William Lee, Mother Lucy Wright and 442 other Shakers are buried.

[graphic] Previous Site rocking chair

The Watervliet Shaker Historic District is located near Albany International Airport, in Colonie, New York. Operated by the Shaker Heritage Society, the site is open Tuesday-Saturday 9:30am to 4:00pm, closed major holidays and the entire month of January. Guided tours are available for a small fee Saturdays, June-October at 11:30am and 1:30pm. For group tours or more information call 518-456-7890 or visit the website. Watervliet Shaker Historic District is also featured in our Places Where Women Made History itinerary.

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The Shakers were one of many groups establishing utopian colonies on American soil during the 18th and 19th centuries. There were hundreds of communal utopian experiments in the early United States, and the Shakers alone founded around 20 settlements. While great differences existed between the various utopian communities or colonies, each society shared a common bond in a vision of communal living in a utopian society. The definition of a utopian colony, according to Robert V. Hine, author of California's Utopian Colonies, "consists of a group of people who are attempting to establish a new social pattern based upon a vision of the ideal society and who have withdrawn themselves from the community at large to embody that vision in experimental form." These colonies can, by definition, be composed of either religious or secular members, the former stressing (in the western tradition) a community life inspired by religion while the latter may express the idealism of a utilitarian creed expedient to establishing human happiness, with a belief in the co-operative way of life. The more familiar non-monastic religious communal movements typical in Western society have generally originated from a deliberate attempt among various Christian sects to revive the structure of the primitive Christian community of first-century Jerusalem, which "held all things in common" (Acts 2.44; 4.32). This essay explores the origins and development of the Utopian idea and its arrival in the United States before giving examples of 19th-century utopian colonies and some organizations on their ultimate demise. The Shaker, Rappite and Amana experiments, as well as the Oneida community and Brook Farm, find their origins in the European Protestant Reformation and the later Enlightenment.



The Greek philosopher Plato (427?-347 BC) wrote the dialogue The Republic, which involved the search for justice in construction of an ideal state.
Plato (resembling Leonardo da Vinci) is a detail from Raffaello Sanzio's painting, "The School of Athens" painted in 1510-11. Vatican Collection.


Origins of the Utopian Idea: The western idea of utopia originates in the ancient world, where legends of an earthly paradise lost to history (e.g. Eden in the Old Testament, the mythical Golden Age of Greek mythology), combined with the human desire to create, or recreate, an ideal society, helped form the utopian idea. The Greek philosopher Plato (427?-347 BC) postulated a human utopian society in his Republic, where he imagined the ideal Greek city-state, with communal living among the ruling class, perhaps based on the model of the ancient Greek city-state of Sparta. Certainly the English statesman Sir Thomas More (1478-1535) had Plato's Republic in mind when he wrote the book Utopia (Greek ou, not + topos, a place) in 1516. Describing a perfect political and social system on an imaginary island, the term "Utopia" has since entered the English language meaning any place, State, or situation of ideal perfection. Both the desire for an Edenic Utopia and an attempt to start over in "unspoiled" America merged in the minds of several religious and secular European groups and societies.

The 19th-century utopian sects can trace their roots back to the Protestant Reformation. Following the early Christian communities, communal living developed largely within a monastic context, which was created by Saint Benedict of Nursia (480?-543?AD), who founded the Benedictine order. During the Middle Ages a communal life was led by several lay religious groups such as the Beghards and Brothers and Sisters of the Free Spirit. In allowing the sexes to live in the same community these societies differed from the earlier Catholic and Orthodox monasteries. The Protestant Reformation, which originated with the teachings of Martin Luther (1483-1546) and John Calvin (1509-1564), changed western European societal attitudes about the nature of religion and work. One of Luther's beliefs broke with the medieval conception of labor, which involved a hierarchy of professions, by stressing that all work was of equal spiritual dignity. Calvin's doctrines stressed predestination, which stated that a person could not know for certain if they were among God's Elect or the damned. Outwardly a person's life and deeds, including hard work and success in worldly endeavors, was a sign of possible inclusion as one of the Elect. These theological ideals about work were stressed in the various American religious utopian societies. The Shakers, for example, believed in productive labor as a religious calling, and the Amana Inspirationists saw labor as productive and good, part of God's plan of contributing to the community.

In the wars and general disorder following the establishment of Protestant sects in northern Europe, many peasants joined Anabaptist and millenarian groups, some of which, like the Hutterian Brethren, practiced communal ownership of property. To avoid persecution several of these groups immigrated to America, where the idea of communal living developed and expanded. The first significant group was the Ephrata Community (now a National Historic Landmark), established in 1732 in Pennsylvania. Much of this community was destroyed when Ephrata's members cared for the injured soldiers following the battle of Brandywine in 1777. Typhus set in, killing both soldiers and residents. By the end of the century the cloister's vitality was gone. It was not until the first half of the 19th century that a great expansion of communitarian experiments took place on American soil. Inexpensive and expansive land, unhampered by government regulations in a time when progress and optimism shaped people's beliefs, created a fertile milieu for the establishment of utopian societies. Europe, in the early 19th century, was emerging from a long history of religious and dynastic wars, and America, in contrast, became a location where people could start over, the "New Eden" that beckoned colonists across the Atlantic Ocean.



Sir Thomas More, lord chancellor of England under Henry VIII and author of "Utopia"
P
ainting by Hans Holbein theYounger (1497?-1543): Sir Thomas More, Copyright Frick Collection, New York

The Great Awakening, a series of religious revivals that affected every part of English America in the first half of the eighteenth century, prepared the American soil for numerous religious sects. In addition to the religious revivals, new ideas on government and man's role in society began with the Enlightenment, an 18th-century European philosophical movement characterized by rationalism and a strong skepticism and empiricism in social and political thought. These ideas found reception among the drafters of the American Constitution. Freedom of religion, guaranteed in the First Amendment of the United States Constitution, attracted European groups who were persecuted in their own countries. Arriving in America, some of these colonists hoped to form Utopian societies, self-containing religious or secular communities, agrarian and largely communal in nature, far removed from the perceived vices found in the overcrowded cities. While numerous religious and secular utopian experiments dotted the American landscape, the Shakers, Rappites, the Perfectionists of the Oneida Community, the experiment at Brook Farm and the Amana Colony of the Inspirationists were among the most famous. Some exploration of their beliefs and history presents an example of how these utopian colonies functioned.


The 1827 Shaker Meetinghouse in Enfield Shakers Historic District, Enfield, Connecticut.
Photograph by B. Clouette, courtesy of Connecticut Historical Commission, National Register collection

The Shakers: Formally known as the United Society of Believers in Christ's Second Coming, the Shakers developed their own religious expression which included communal living, productive labor, celibacy, pacifism, the equality of the sexes, and a ritual noted for its dancing and shaking. A significant portion of Shakerism was founded by Ann Lee, in England (for more information see The Shakers), from a Quaker splinter sect created in 1747 and lead by Jane and James Wardley. Ann Lee and a handful of followers arrived in America in 1774. Ann Lee died in 1784, but her message spread through her followers and Shaker colonies spread to newer communities. Containing 6,000 members before the Civil War, these communities maintained economic autonomy while making items for outside commercial distribution. Intellectually, the Shakers were dissenters from the dominant values of American society and were associated with many of the reform movements of the 19th century, including feminism, pacifism and abolitionism: an Enfield Shaker's diary, for example, records the visits of fugitive slaves, including Sojourner Truth. Their work was eventually redirected from agricultural production to handcrafts, including the making of chairs and furniture (for more information see Shaker Style). Both the Enfield Shakers Historic District, in Enfield, Connecticut, and the Hancock Shaker Village, in Berkshire County, Massachusetts, stand as two noteworthy examples of Shaker communities. The community at Enfield, which began in the 1780s, peaked from 1830 to 1860. In 1860 there were 146 Shakers in Enfield, living in same-sex housing, working in its garden-seed industry. The Enfield Shakers Historic District, containing 15 buildings, has been recognized by the National Register of Historic Places for its significance in reflecting the social values and communal lifestyle of the Shakers. The Hancock Shaker Village was considered the center of Shaker authority in America from 1787 until 1947, and is today designated as a National Historic Landmark. Four other Shaker Village have also been designated as National Historic Landmarks: Shakertown at Pleasant Hill Historic District, Canterbury Shaker Village, Mount Lebanon Shaker Society and Sabbathday Lake Shaker Village, the latter is the sole surviving Shaker community.

Brook Farm: Some of the secular utopian communities in the United States found inspiration from ideas and philosophies originating in Europe. Transcendentalism began as a term developed by the German philosopher Immanuel Kant (1724-1804) embodying those aspects of man's nature transcending, or independent of, experience. Taking root in America, Transcendentalism created a cultural renaissance in New England during 1830-45 and received its chief American expression in Ralph Waldo Emerson's individualistic doctrine of self-reliance. Some Transcendentalists decided to put their theories about "plain living" into practice. This experiment in communal living was established at West Roxbury, Massachusetts, on some 200 acres of land from 1841 to 1847. The Brook Farm Institute of Agriculture and Education became better known than many other communal experiments due to the distinguished


The Margaret Fuller Cottage at Brook Farm, in Suffolk County, Massachusetts.
Photograph by Polly M. Rettig, Landmark Review Project
literary and intellectual figures associated with it. The Brook Farm Institute was organized and directed by George Ripley, a former Unitarian minister and later literary critic for the New York Tribune. Others connected with the project were Charles A. Dana and Nathaniel Hawthorne (both shareholders), Ralph Waldo Emerson, Margaret Fuller, William Henry Channing, John S. Dwight, and Sophia Dana Ripley, a woman of wide culture and academic experience. Brook Farm attracted not only intellectuals, but also carpenters, farmers, shoemakers and printers. The community provided to all members, their children and family dependents, housing, fuel, wages, clothing and food. There was an infant school, a primary school and college preparatory course covering six years. The 1846 fire disaster which burned the newly financed Phalanstrey building, combined with further financial troubles, including Hawthorne's suit against Ripley and Dana to recover his investment in the project, brought about the end of the Brook Farm community the following year. The Brook Farm site is now recognized as a National Historic Landmark although only a small cottage on the property is definitely known to have been occupied by the Brook Farm community. Nathaniel Hawthorne used his experiences at Brook Farm as the basis of his novel The Blithedale Romance. The Brook Farm experiment began with about 15 members and never contained more than 120 persons at one time.



View of Frederick Rapp House in Harmony Historic District in Butler County, Pennsylvania.
Photograph by Stanley E. Whiting, Harmonist & Historical Memorial Association, Harmony, Pennsylvania, National Register collection

The Rappites: The Harmony Society, also called the Rappites, were similar to the Shakers in certain beliefs. Named after their founder, Johann Georg Rapp, the Rappites immigrated from Württemburg, Germany, to the United States in 1803, seeking religious freedom. Establishing a colony in Butler County, Pennsylvania, called Harmony, the Rappites held that the Bible was humanity's sole authority. They also advanced celibacy and lead a communal life without individual possessions, and believed that the harmony of male and female elements in humanity would be reestablished by their efforts. Under the guidance of Frederick Rapp, George Rapp's adopted son, the economy of Harmony grew from one of subsistence agriculture to gradual diversified manufacturing. By 1814 the Society boasted 700 members, a town of about 130 brick, frame, and log houses, and numerous factories and processing plants. Their manufactured products, particularly textiles and woolens, gained a widespread reputation for excellence, as did their wines and whisky. The Harmony Society soon outgrew its markets, and after selling all their holdings to a Mennonite group for $100,000 they moved to a new location on the Wabash River in Indiana. Here again they built a prosperous community, New Harmony (now a National Historic Landmark), only to sell it to Robert Owen, a social reformer from New Lanark, Scotland, and his financial partner, William Maclure, in 1825. The Harmonists next returned to Pennsylvania and built their final home at Economy (now called Old Economy and recognized as a National Historic Landmark), in Ambridge on the Ohio River. The Harmonists reached their peak of prosperity in 1866, but the practice of celibacy and several schisms thinned the Society's ranks, and the community was finally dissolved in 1905. The surviving buildings of the first settlement in Harmony, with their sturdy, simple brick dwellings, the Great House with its arched wine cellar, and the imposing cemetery and original town plan are today a National Historic Landmark named the Harmony Historic District.



Oneida Community Mansion House, Madison County, New York
Photograph courtesy of Oneida Ltd.

The Oneida Community: The founder and leader of the communal Oneida Community, John Humphreys Noyes, was born in Brattleboro, Vermont, in 1811. Noyes joined the Andover Theological Seminary in November, 1831. Transferring to Yale Theological College at New Haven, he became involved with the nascent abolitionist movement. In 1833 he founded the New Haven Anti-Slavery society and the New Haven Free Church, where he preached his radical belief which laid great emphasis on the ideal of perfection being attainable in this life. His followers became known as Perfectionists. However, Noyes's belief in "complex marriage" alienated many of the townspeople in Putney, New York, where he was living, and he left in 1847. Perfectionists practicing "complex marriage" considered themselves married to the group, not a single partner. Noyes moved his community to the town of Oneida, in Madison County, New York. At Oneida, the group practiced "Bible Communism." The skills of the artisan members were channeled into broom manufacturing, shoe manufacturing, flour processing, lumber milling and trap manufacturing. The Perfectionists in Oneida held communal property, meals and arrangements for the rearing and education of children. They built the Oneida Community Mansion House, a rambling U-shaped, brick, Victorian building which began housing the community in the early 1850s. The Oneida Community Mansion House is now listed as a National Historic Landmark. In 1874 there were 270 members of the Oneida Community. Misunderstanding of the community, allied with traditional points of view, inspired a 1879 meeting of ministers in Syracuse, New York, to condemn the settlement. Eventual unrest hit Noyes' followers, and Noyes fled to Canada on June 29 1879. "Complex marriage" ended two days later. The experiment in their communal utopia ended in January of 1881 when the Oneida community was reconstituted as a joint stock corporation.


Middle Amana, one of the villages in the Amana Colonies
Photograph courtesy of the Amana Colonies Convention and Visitors Bureau

The Amana Colonies: The Amana Colony in Iowa was established by German-speaking European settlers who belonged to a religious group known as the Community of True Inspiration, which traces its origins to Himbach, Germany in 1714. Community founders J.F. Rock (1678-1749) and E.L. Gruber (1665-1728) were among many Europeans seeking a more meaningful religious experience than they felt the established churches provided. By 1842, the descendants of the original Inspirationalists, living in the modern day state of Hesse, Germany, decided to move to the United States of America. In September of 1842 a committee led by Christian Metz traveled to America in search of land on which to relocate the Community of True Inspiration. They purchased a 5,000-acre site in western New York, near Buffalo, and by the end of 1843 nearly 350 Inspirationists had immigrated to the new settlement, which they named "Ebenezer," meaning "hitherto hath the Lord helped us." Feeling that they were too close to Buffalo, New York, and the corrupting influence of cities, the community moved again, this time to rural Iowa. After investigating sites in Kansas and Iowa, the True Inspirationists selected a location along the Iowa River valley about 20 miles west of Iowa City, Iowa for the relocation of their community. This site offered extensive timberland, limestone and sandstone for quarries, and long stretches of prairie filled with rich, black soil. Construction of the first village began in the summer of 1855 and the new settlement was named "Amana," meaning "believe faithfully." Eventually a series of Amana villages grew, living communally until June 1st, 1932, when the members of the community elected to retain the traditional church as it was, and to create a joint-stock company (Amana Society, Inc.) for the business enterprises to be operated for profit by a Board of Directors. This separation of the church from the economic functions of the community--the abandonment of communalism--is referred to by Amana residents still today as "the Great Change" (see The Amana Colonies itinerary for more information).

The Demise of the 19th-Century Utopian Colonies: Numerous religious and social communal groups developed in the 19th century. By the end of the century even Theosophical colonies, based off Madame Blavatasky's merging of eastern and western mysticism, had cropped up in such places as Point Loma and Temple Home, near San Diego, California. Other groups included the Zoarites in Ohio, the Moravians of North Carolina, and the followers of German-born Wilhelm Keil, a Methodist minister heavily influenced by the pietist movement, who founded colonies in Bethel, Missouri, and Aurora, Oregon. Yet of all these utopian groups only the Amana Inspirationists developed and built a network of seven villages set in an agricultural region. They managed to survive by modifying their system into two distinct organizations, one secular and one spiritual. The Inspirationists of Amana founded their communities with an agricultural basis as did other communal groups in the United States. Both men and women labored, although in Amana women's work did not include trades and the ministry as it did in the Shaker communities. Among the Shaker communities, the only one to survive and remain active beyond the 20th-century is the Sabbathday Lake Shaker Community, in New Gloucester, Maine.



Amana's past and future meet at the Amana General Store in South Amana, now Fern Hill Gifts and Quilts
Photograph by Blanche H. Schroer, National Park Service
While the 20th century witnessed further experiments in communal living, the great wave which founded the 19th-century religious and secular utopian communities had begun to subside. Some of the 19th-century groups were established and depended on the strength of their leaders, those which survived into the 20th century had to alter their way of life significantly, as traditional rural life evolved due to the industrial, economic and scientific progress in the larger society. General causes relating to the demise of these utopian colonies have to be explained individually, as each utopian community faced different circumstances. Overall, the conflict that many of these agrarian or small craft communities faced in an increasingly industrialized world may have contributed to their demise, as did external hostility manifested in the larger, surrounding society, often seen in inflammatory newspaper articles attacking the utopian experiments. Generally, most analysts of utopian experiments, from Charles Nordhoff to Arthur Bestor, Jr., have found that religious utopian colonies possessed a longer life then their secular counterparts.

 

 

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The North Union Shaker Site, near Cleveland, Ohio, was established in 1822 when Ralph Russell, a pioneer settler from Connecticut, persuaded his family and neighbors to convert to the Shaker religion. Today, all the buildings of this former village have been demolished, but the land on which it once stood is a rich archeological site. Ralph Russell's group began the North Union Shaker community by donating more than 1,000 acres. A few years later, the Shakers of North Union achieved one of their first monumental goals. In damming the Doan Brook in 1826, they were able to create a lake and establish both a gristmill and a sawmill. Consequently, the Mill Family was founded to operate the mills and provide for the community by refining grain and producing usable wood. At the same time the Mill Family and the community as a whole focused on reworking and strengthening the dam, completing the process by 1836. One year later a third family unit, the Gathering Family, was established.

[photo]
Shaker chairs, like all Shaker furniture, displayed a simplicity of design that reflected Shaker beliefs
Courtesy of the Shaker Historical Museum

Over the next two decades, the North Union community established more mills and by the early 1850s, they recognized the need for a second dam. Completed in 1854, this second earthen dam created the Upper counterpart to the previously established Lower Lake. Unfortunately, by 1889 the community disbanded, and sold their land to a pair of brothers interested in city planning and design. O. P. and M. J. Van Sweringen developed Shaker Heights as a garden-city suburb inspired by the rural beauty of Shaker landscapes. In 1892, 280 acres of the Shaker Lakes Parklands were donated to the City of Cleveland. Today, public access to the archeological site of the North Union Shaker community is restricted to ensure its preservation and to allow further archeological investigation. However, most of the parklands and Shaker Lakes are accessible via walking trails both in Cleveland Heights on the north shore of Doan Brook and Shaker Heights on the south shore of Doan Brook. Located on land that was once the North Union apple orchard, the Shaker Historical Museum interprets the history of the Shakers who once lived here, and referred to the area spiritually as "The Valley of God's Pleasure." The museum features furniture and artifacts from North Union and other Shaker communities, the Spirit Tree Museum Shop and the Nord Library.

[graphic] Previous Site rocking chair

The North Union Shaker Site is located in Shaker Heights, Ohio. Visitors can go to the Shaker Historical Museum, at 16740 South Park Blvd., open year round Tuesday- Friday and Sunday, but closed major holidays. For more information call 216-921-1201 or visit the website.

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OF SOPHIA OF WISDOM III  - CAROLINE E. KENNEDY - CAROLINA KENNEDIA 

SOPHIA OF WISDOM III - MOTHER ANN LEE II  

SOPHIA OF WISDOM III - PICS MOTHER ANN LEE

 OF WISDOM III - MOTHER ANN LEE SPIRITUAL LEADER OF THE SHAKERS 

SOPHIA OF WISDOM III - THE HOLY SPIRIT - MOTHER ANN LEE - SOPHIA OF WISDOM II

SHE IS
THE HOLY SPIRIT
WHO
VISITED
ALL
THE PRESIDENTS
AND
GUIDED THEM SINCE SHE WAS
DENIED
HER POSTION IN LIFE

SOPHIA OF WISDOM III - CAROLINE E. KENNEDY

SOPHIA OF WISDOM III - CAROLINE E. KENNEDY

SOPHIA OF WISDOM III - PERSONS WHO HAD TO DOUBLE FOR CAROLINA KENNEDIA 

IN THE
ILLUMINATI
WHICH IS A REACTMENT OF WHAT HAPPENED IN THE PAST MIXED WITH
THE MOTHER'S OF DARKNESS
PER
ARIZONIA WILDER
&
DAVID ICKE
AND
ILLUMINATI
 RITCAL MARRIAGES
I HAVE BEEN FORCED INTO
MARRIAGES
AND
OTHER RELATIONSHIPS
WHICH I NEVER KNEW ABOUT UNTIL NOW
AND
I AM DOING MY JUDGEMENTS
ON
THESE ACTIVITIES WITH THE AID
OF
ARIZONIA WILDER AND DAVID ICKE 
 
ILLIMUNITI RITCAL MARRIAGES
WHICH
IS
BLACK MAGIC
WHICH HAS CAUSED MANY PERSONS TO GO BACK AND FORTH IN TIME..
 
SEE LINK FOR ILLUMINATI MARRIAGES
AND
BLACK MAGIC
AND
SEE LINK FOR MOVIE JUMP
 

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SOPHIA OF WISDOM III - PICS - CAROLINE E. KENNEDY - CAROLINA KENNEDIA 

 
THE SOPHIA OF ALL THE SOPHIA'S OF WISDOMS
 
SOPHIA OF WISDOM III - PICS - CAROLINE E. KENNEDY - CAROLINA KENNEDIA 

 

SOPHIA OF WISDOM III - PRESENTATION 1

 
SOPHIA OF WISDOM III - PICS - DISCOURSE

SEE LINK FOR DISCOURSEI FOUND THIS INFORMATION IN MY HISTORY FILE AND I DIDN'T LOOK IT UP SOMEONE ELSE WAS IN MY OFFICE ON MY COMPUTER AND DID IT OR THEY SWAPPED AND RAIDED MY COMPUTER DRIVE...I GUESS ONE OF THEM THOUGHT THEY COULD COVER MORE SUBJECTS THAN ME...http://muse.jhu.edu/journals/discourse/

THE SOPHIA OF ALL THE SOPHIA'S OF WISDOMS

 
JUDGEMENTS & NOTES -
 ALL
 PRESIDENTS
VISITED
BY
THE HOLY SPIRIT

 

SOPHIA OF WISDOM III -

THERE IS NO LIE IN THE TRUTH AND NO TRUTH IN A LIE
BY
SOPHIA CAROLINA KENNEDIA
THE HOLY GOSPEL

SOPHIA OF WISDOM III -

SOPHIA OF WISDOM III

SOPHIA OF WISDOM III -