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Here is how the lies start

My position of late on going to court has always been: never voluntarily go to court. Live men and women are not meant to be in any place designed solely for the business of fictional entities. When we attend court, we are deemed dead, in fact, they cannot deal with us until we admit to being dead….a legal fiction….a trust. Court is for titled persons: judge, prosecutor, defendant, bailiffs, cops, and attorneys. Live men and women are not recognized, so it makes sense to send in a dead person––an attorney––to handle our cases …. except for one thing: they do not know how the system works, due to their indoctrination. If you can find one to do as you say, then you will prevail, but most of them would rather hang onto their BAR cards than behave honorably. The only thing that dead, fictional entities want from us is our life energy, and the only way they can get it is by our agreement. Without us, they cannot function, so, they are desperate to get us into court, to have us pay the debt which they created by charging the trust.

Since common law courts no longer exist, we know that the case never has anything to do with “facts” or live men and women and so, anyone who testifies (talks about the facts of the case) is doomed. ALL courts operate in trust law, based upon ecclesiastical canon law–– ritualism, superstition, satanism, etc.––which manifests as insidious, commercial law and we are in court to take the hit, if they can get us to do so. They use every trick in the book––intimidation, fear, threat, ridicule, rage, and even recesses, in order to change the jurisdiction, when they know they are losing, in order to make us admit that we are the name of the trust. When we do so, we are deemed to be the trustee––the one liable for administering the trust. Ergo, until now, it has been a waste of our time, energy, and emotion to go to a place where it is almost certain that we will be stuck with the liability.

We all know from our indoctrination, programming, and schooling that judges are impartial and have sworn an oath to this effect. This means he must not favour either plaintiff or defendant. But, our experience reveals that he does, indeed, favour the plaintiff, indicating a glaring conflict of interest––that the prosecutor, judge, and clerk all work for the state––the owner of the CQV trust. So, as the case is NOT about “justice”, it must be about the administration of a trust. They all represent the trust owned by the state and, if we are beneficiary, the only two positions left are Trustee and Executor. So, if you detect the judge’s partiality, although I doubt the case will get this far, you might just want to let them know that you know this.

If you consider court as entertainment and if you can stand the evil emanating from its officers, the fear and angst oozing from the walls, and the treacherous atmosphere, then go, knowing that under trust law we cannot be the trustee or the executor of a trust, whilst being beneficiary, as that would be a conflict. The position of beneficiary may lack clout, but the other positions hold liability. Since state employees want to be the beneficiaries of the trust, the only way they can do so is to transfer, to us, the liability which they hold, as trustees and executors, because they also cannot be both the administrators and beneficiary of the trust. So, trusteeship and executorship, i.e.: suretyship, becomes a hot potato and everyone wants to toss it so s/he can be beneficiary of the credit from the trust.

When we were born, a trust, called a Cestui Que Vie Trust (“CQV”) was set-up, for our benefit. Evidence of this is the birth certificate. But what is the value which must be conveyed to the trust, in order to create it? It was our right to property (via Birth into this world), our body (via the Live Birth Record), and our souls (via Baptism). Since the state/province which registered the trust is the owner, it is also the trustee…. the one that administers the trust. Since they, also, wanted to be beneficiary of this trust, they had to come up with ways to get us, as beneficiary, to authorize their charging the trust, allegedly, for our benefit (via our signature on a document: citation, application, etc.), and then, temporarily transfer trusteeship, to us, during the brief time that they want to be the beneficiary of a particular “constructive” trust.

This means that a trust can be established anywhere, anytime, and the parties of the trust are quickly, albeit temporarily, put into place. But, since a beneficiary cannot charge a trust––only a trustee can do so––it is the state that charges the trust, but they do so for their benefit, not ours (albeit occasionally we do reap some benefit from that charge but nowhere near the value which they reap. Think bank loan….. we reap a minute percentage of what they gain from our authorization). So, the only way, under trust law, for them to be able to charge the trust is to get the authorization from the beneficiary––us, and the only way for them to benefit from their charge is to get us to switch roles––from beneficiary to trustee (the one responsible for the accounting), and for them to switch their role––from trustee to beneficiary because no party can be both, at the same time, i.e.: within the same constructive trust. They must somehow trick us into accepting the role of trustee. Why would we do so when the trust is for our benefit? …. and how do they manage to do this?
Well, the best way is to get us into court and trick us into unwittingly doing so. But, if we know what has transpired, prior to our being there, it is easy to know what to say so that this doesn’t happen. The court clerk is the hot shot, even though it appears as if the judge is. The clerk is the trustee for the CQV owned by the state/province and it is s/he who is responsible for appointing the trustee and the executor for a constructive trust––that particular court case.

So s/he appoints the judge as trustee (the one to administer the trust) and appoints the prosecutor as executor of the trust. The executor is ultimately liable for the charge because it was s/he who brought the case into court (created the constructive trust) on behalf of the state/province which charged the CQV trust. Only an executor/prosecutor can initiate/create a constructive trust and we all know the maxim of law: Whoever creates the controversy holds the liability and whoever holds the liability must provide the remedy. This is why all attorneys are mandated to bring their cheque-books to court because if it all goes wrong for them…. meaning either they fail to transfer their liability onto the alleged defendant, or the alleged defendant does not accept their offer of liability, then someone has to credit the trust account in order to off-set the debt. Since the prosecutor is the one who issues bogus paper and charges the trust, it is the Prosecutor/Executor (“PE”) who is in the hot-seat.

When the Name (of the trust), e.g.: JOHN DOE, is called by the Judge aka Administrator aka Trustee (“JAT”), we can stand and ask, “Are you saying that the trust which you are now administrating is the JOHN DOE trust?” This establishes that we know that the Name is a trust, not a live man. What’s the JAT’s first question? “What’s your name?” or “State your name for the record”. We must be very careful not to identify with the name of the trust because doing so makes us the trustee. What does this tell you about the judge? If we know that the judge is the trustee, then we also know that the judge is the Name, but only for this particular, constructive trust. Now, think about all the times that JATs have become so frustrated by our refusal to admit to being the Name that they issue a warrant and then, as soon as the man leaves, he is arrested. How idiotic is that? They must feel foolish for saying, “John Doe is not in court so I’m issuing a warrant for his arrest” and then, the man whom they just admitted is NOT there is arrested because he IS there. Their desperation makes them insane. They must get us to admit to being the name, or they pay, and we must not accept their coercion, or we pay. Because the JAT is the trustee––a precarious position, the best thing to say, in that case, is “JOHN DOE is, indeed, in the court!” Point to the JAT. “It is YOU! As trustee, YOU are JOHN DOE, today, aren’t you?!”

During their frustration over our not admitting to being a trust name––the trustee and/or executor of the trust, we ought to ask who they are. “Before we go any further, I need to know who YOU are.” Address the clerk of the court––the trustee for the CQV trust owned by the state/province, “Are you the CQV’s trustee who has appointed this judge as administrator and trustee of the constructive trust case #12345? Did you also appoint the prosecutor as executor of this constructive trust?” Then point to the JAT: “So you are the trustee”, then point to the prosecutor, “and you are the executor? And I’m the beneficiary, so, now we know who’s who and, as beneficiary, I authorize you to handle the accounting and dissolve this constructive trust. I now claim my body so I am collapsing the CQV trust which you have charged, as there is no value in it. You have committed fraud against all laws!” Likely, we will not get that far before the JAT will order “Case dismissed” or, even more likely, the PE, as he clings tightly to his cheque-book, will call, “We withdraw the charges”.

We have exposed their fraud of the CQV trust which exists only on presumptions. The CQV has no corpus, no property, ergo, no value. Trusts are created only upon the conveyance of property and can exist only as long as there is value in the trust. But, there is no value in the CQV trust, yet, they continue to charge the trust. That is fraud! The alleged property is we men and women whom they have deemed to be incompetent, dead, abandoned, lost, bankrupts, or minors, but that is an illusion so, if we claim our body, then we collapse the presumption that the trust has value. They are operating in fraud––something we’ve always known, but now we know how they do it. Our having exposed their fraud gives them only three options:

1. They can dissolve the CQV trust––the one for which the clerk of the court is trustee and from which s/he created a constructive trust––the case––for which s/he appointed the judge and prosecutor titles which hold temporary liability––trustee and executor, respectively. But they cannot dissolve the CQV or the entire global system will collapse because they cannot exist without our energy which they obtain via that CQV trust.

2. They can enforce the existing rules of trust law which means, as trustee, they can set-off their debt and leave us alone. Now they know that we are onto their fraud and every time they go into court to administer a trust account, they will not know if we are the one who will send them to jail. The trustee (judge) is the liable party who will go to jail, and the executor (prosecutor) is the one who enforces this. This is why they want us to take on both titles, because then, not only do we go to jail but also, by signing their paper, we become executor and enforce our own sentence. They cannot afford to violate the ecclesiastical canon laws, out of fear of ending their careers, so they are, again, trapped with no place to run.

3. They can dismiss the cases before they even take the risk of our exposing their fraud …. which also makes no sense because then their careers, again, come to a screeching halt.
What’s a court clerk to do!? Pretty soon, none of these thugs will take any cases because the risk is too great. This will be the end of the court system. ‘Bout bloody time, eh?

Knowledge––not procedure––is power.

The means by which we have attempted to assuage our problems, inflicted upon us by the PTW (powers that were) have all been superficial, compared to the origins of all the black magic, superstition, satanic ritualism, trickery, mind-control, and clandestine practices. Under commercial law, dating back to the Code of Ur-Nammu––around 2100 BCE––the use of another’s property without permission puts one into dishonor and makes him liable for any debts. So, our using UCC forms, bills of exchange, AFV, or bonds, and altering documents of the Roman System can create penalties, as this is trading and/or using the property of a corporation we do not own …. the birth certificate proves that the “name” is, in fact, the property of the corporation which issued it. We can do all the paper perfectly but, in the end, they say, “Sorry; you’re not one of us.” But, now, we get to inflict fear onto them. When we are forced to court, knowing that the Judge acts as the Trustee and the prosecutor acts as Executor of the CQV Trusts is empowering. It gives us two choices:

1. If we wish to expose the fraud of presumptions, by which the CQV trusts still exist, then the court is the perfect opportunity to have them dissolved or to prove the fraud because the Trustee is sitting on the bench. Dissolving the first CQV, dissolves them all; or,2. If we are not inclined to use something like the Ecclesiastical Deed Poll to expose the fraud of the CQV Trusts, then, at least, we ought to know that everything the judge says––even if it sounds like a command, order, or sentence––is actually an offer which we can choose to decline (“I do not consent; I do not accept your offer”). This is a fundamental principle of testamentary trusts…… the beneficiary can accept or decline what the trustee offers.

For 15 years, I have watched the alleged solutions in commerce come and go and nothing has worked for enough people on enough occasions to call anything a consistent win. Paying for information is insanity because those who sell information clearly have not prevailed or they wouldn’t need to sell anything, would they? Buying express, private-contract trusts, e.g.: NACRS, is a huge waste of time and money because the entire process is too complicated for anyone with an IQ below 400 and …. “no refunds”. I have found no solution in commerce because those who claim to have solutions still insist upon treating symptoms rather than curing the cause––the fraudulent CQV trust.
  

The 1st Trust of the world

The 1st Trust of the world

Unam Sanctam is one of the most frightening documents of history and the one most quoted as the primary document of the popes claiming their global power. It is an express trust deed. The last line reads: “Furthermore, we declare, we proclaim, we define that it is absolutely necessary for salvation that every human creature be subject to the Roman Pontiff.” It is not only the first trust deed in history but also the largest trust ever conceived, as it claims the whole planet and everything on it, conveyed in trust.
Triple Crown of Ba’al, aka the Papal Tiara and Triregnum.

In 1302 Pope Boniface issued his infamous Papal Bull Unam Sanctam––the first Express Trust. He claimed control over the whole planet which made him “King of the world”. In celebration, he commissioned a gold-plated headdress in the shape of a pinecone, with an elaborate crown at its base. The pinecone is an ancient symbol of fertility and one traditionally associated with Ba’al as well as the Cult of Cybele. It also represents the pineal gland in the centre of our brains––crystalline in nature–– which allows us access to Source, hence, the 13-foot tall pinecone in Vatican Square. Think about why the Pontiffs would idolize a pinecone. See: Pharmacratic Inquisition:
The 1st Crown of Crown Land.

Pope Boniface VIII was the first leader in history to create the concept of a Trust, but the first Testamentary Trust, through a deed and will creating a Deceased Estate, was created by Pope Nicholas V in 1455, through the Papal Bull Romanus Pontifex. This is only one of three (3) papal bulls to include the line with the incipit “For a perpetual remembrance.” This Bull had the effect of conveying the right of use of the land as Real Property, from the Express Trust Unam Sanctam, to the control of the Pontiff and his successors in perpetuity. Hence, all land is claimed as “crown land”. This 1st Crown is represented by the 1st Cestui Que Vie Trust, created when a child is born. It deprives us of all beneficial entitlements and rights on the land.

The 2nd Crown of the Commonwealth

The second Crown was created in 1481 with the papal bull Aeterni Regis, meaning “Eternal Crown”, by Sixtus IV, being only the 2nd of three papal bulls as deeds of testamentary trusts.

This Papal Bull created the “Crown of Aragon”, later known as the Crown of Spain, and is the highest sovereign and highest steward of all Roman Slaves subject to the rule of the Roman Pontiff. Spain lost the crown in 1604 when it was granted to King James I of England by Pope Paul V after the successful passage of the “Union of Crowns”, or Commonwealth, in 1605 after the false flag operation of the Gunpowder Plot. The Crown was finally lost by England in 1975, when it was returned to Spain and King Carlos I, where it remains to this day. This 2nd Crown is represented by the 2nd cestui Que Vie Trust, created when a child is born and, by the sale of the birth certificate as a Bond to the private central bank of the nation, depriving us of ownership of our flesh and condemning us to perpetual servitude, as a Roman person, or slave.

The 3rd Crown of the Ecclesiastical See

The third Crown was created in 1537 by Paul III, through the papal bull Convocation, also meant to open the Council of Trent. It is the third and final testamentary deed and will of a testamentary trust, set up for the claiming of all “lost souls”, lost to the See. The Venetians assisted in the creation of the 1st Cestui Que Vie Act of 1540, to use this papal bull as the basis of Ecclesiastical authority of Henry VIII. This Crown was secretly granted to England in the collection and “reaping” of lost souls. The Crown was lost in 1816, due to the deliberate bankruptcy of England, and granted to the Temple Bar which became known as the Crown Bar, or simply the Crown. The Bar Associations have since been responsible for administering the “reaping” of the souls of the lost and damned, including the registration and collection of Baptismal certificates representing the souls collected by the Vatican and stored in its vaults.

This 3rd Crown is represented by the 3rd Cestui Que Vie Trust, created when a child is baptized. It is the parents’ grant of the Baptismal certificate––title to the soul––to the church or Registrar. Thus, without legal title over one’s own soul, we will be denied legal standing and will be treated as things––cargo without souls––upon which the BAR is now legally able to enforce Maritime law.

The Cestui Que Vie Trust

A Cestui Que Vie Trust is a fictional concept. It is a Temporary Testamentary Trust, first created during the reign of Henry VIII of England through the Cestui Que Vie Act of 1540 and updated by Charles II, through the CQV Act of 1666, wherein an Estate may be effected for the Benefit of a Person presumed lost or abandoned at “sea” and therefore assumed “dead” after seven (7) years. Additional presumptions, by which such a Trust may be formed, were added in later statutes to include bankrupts, minors, incompetents, mortgages, and private companies. The original purpose of a CQV Trust was to form a temporary Estate for the benefit of another because some event, state of affairs, or condition prevented them from claiming their status as living, competent, and present, before a competent authority. Therefore, any claims, history, statutes, or arguments that deviate in terms of the origin and function of a CQV Trust, as pronounced by these canons, is false and automatically null and void.

A Beneficiary under Estate may be either a Beneficiary or a CQV Trust. When a Beneficiary loses direct benefit of any Property of the higher Estate placed in a CQV Trust on his behalf, he do not “own” the CQV Trust; he is only the beneficiary of what the Trustees of the CQV Trust choose to provide. As all CQV Trusts are created on presumption, based upon original purpose and function, such a Trust cannot be created if these presumptions can be proven not to exist.

Since 1933, when a child is borne in a State (Estate) under inferior Roman law, three (3) Cestui Que (Vie) Trusts are created upon certain presumptions specifically designed to deny, forever, the child any rights of Real Property, any Rights to be free, and any Rights to be known as man or woman, rather than a creature or animal, by claiming and possessing their Soul or Spirit.
The Executors or Administrators of the higher Estate willingly and knowingly:

1. convey the beneficial entitlements of the child, as Beneficiary, into the 1st Cestui Que (Vie) Trust in the form of a Registry Number by registering the Name, thereby also creating the Corporate Person and denying the child any rights to Real Property; and,

2. claim the baby as chattel to the Estate. The slave baby contract is then created by honoring the ancient tradition of either having the ink impression of the baby’s feet onto the live birth record, or a drop of its blood, as well as tricking the parents to signing the baby away through the deceitful legal meanings on the live birth record which is a promissory note, converted into a slave bond, sold to the private reserve bank of the estate, and then conveyed into a 2nd and separate CQV Trust, per child, owned by the bank. When the promissory note reaches maturity and the bank is unable to “seize” the slave child, a maritime lien is lawfully issued to “salvage” the lost property and is monetized as currency issued in series against the CQV Trust.

3. claim the child’s soul via the Baptismal Certificate. Since 1540 and the creation of the 1st CQV Act, deriving its power from the Papal Bull of Roman Cult leader Pope Paul III, 1540, when a child is baptized and a Baptismal Certificate is issued, the parents have gifted, granted, and conveyed the soul of the baby to a “3rd” CQV Trust owned by Roman Cult, which has held this valuable property in its vaults ever since. Since 1815, this 3rd Crown of the Roman Cult and 3rd CQV Trust representing Ecclesiastical Property has been managed by the BAR as the reconstituted “Galla” responsible, as Grim Reapers, for reaping the souls.
Each Cestui Que Vie Trust, created since 1933, represents one of the 3 Crowns representing the three claims of property of the Roman Cult: Real Property (on Earth), Personal Property (body), and Ecclesiastical Property (soul). Each corresponds exactly to the three forms of law available to the Galla of the BAR Courts: corporate commercial law (judge is the ‘landlord’), maritime and canon law (judge is the banker), and Talmudic law (judge is the priest).

What is the real power of a court ‘judge’?

Given what has been revealed about the foundations of Roman Law, what is the real hidden power of a judge when we face court? Is it their superior knowledge of process and procedure or of magic? Or is it something simpler and far more obvious?

It is unfortunate that much of the excitement about Estates and Executors has deliberately not revealed that an Estate, by definition, has to belong to a Trust––to be specific, a Testamentary Trust or CQV Trust. When we receive legal paper or have to appear in court, it is these same CQV Trusts which have our rights converted into the property contained within them. Instead of being the Trustee, or the Executor, or Administrator, we are merely the Beneficiary of each CQV Trust, granted only beneficial and equitable use of certain property, never legal title. So if the Roman Legal System assumes we are merely the beneficiary of these CQV Trusts, when we go to court, who represents the Trustee and Office of Executor? We all know that all cases are based upon the judge’s discretion which often defies procedures, statutes, and maxims of law. Well, they are doing what any Trustee or Executor, administering a trust in the presence of the beneficiary, can do under Roman Law and all the statutes, maxims, and procedures are really for show because under the principles of Trust Law, as first formed by the Roman Cult, a Trustee has a wide latitude, including the ability to correct any procedural mistakes, by obtaining the implied or tacit consent of the beneficiary, to obviate any mistakes. The judge is the real and legal Name. The judge is the trust, itself. We are the mirror image to them––the ghost––the dead. It is high sorcery, trickery, and subterfuge that has remained “legal” for far too long.
Spread the word.

Unam Sanctam

Boniface, Bishop, Servant of the servants of God. 

For perpetual remembrance.

1. Urged by faith, we are obliged to believe and to hold that there is One Holy Catholic and truly Apostolic Church. And this we firmly believe and simply confess: outside of Her, there is neither salvation, nor the remission of sins, just as the Bridegroom in the Canticles proclaims: "One is my dove, my perfect one. One is her mother; elect is she who bore her." [Canticles 6:8]. And this represents the one mystical body, whose head is Christ, and truly God [is the head] of Christ. [1 Corinthians 11:3] In Her, there is one Lord, one faith, one baptism. [Ephesians 4:5] For certainly, in the time of the Flood, the ark of Noah was one, prefiguring the one Church. And She, having been completed by [the measure of] one cubit, [Genesis 6:16] had one pilot and helmsman, that is, Noah. And outside of Her, everything standing upon the land, as we read, had been destroyed.

2. Thus, we venerate Her as the only one, just as the Lord said by the prophet: "O God, rescue my soul from the spear, and my only one from the hand of the dog." [Psalm 21:21] But he prayed for the soul, that is, for his very self, head and body together. And this body, which he named as the only one, is certainly the Church, because of the Bridegroom, the Faith, the Sacraments, and the love of the Church, united. She is that seamless tunic of the Lord which was not torn, [John 19:23-24] but was distributed by lot.

3. And so, the one and only Church is one body, one head, (not two heads like a monster), Christ certainly, and the vicar of Christ, [who is ] Peter and the successor of Peter. For the Lord said to Peter himself, "Feed my sheep." [John 21:17] He said "my" generally, not solely of these or of those. By this, it is understood that all [universas] were committed to him. Therefore, if either the Greeks or others declare themselves not to be committed to Peter and his successors, they necessarily admit themselves not to be among the sheep of Christ, just as the Lord says in John, "there is one sheepfold, and only one shepherd." [John 10:16]

4. We are instructed in the Gospel sayings that in Her and within Her power, there are two swords, specifically, the spiritual and the temporal. For the Apostles say, "Behold, there are two swords here," that is, in the Church. But when the Apostles were speaking, the Lord did not respond, "it is too much," but "it is sufficient." [Luke 22:38] Certainly, whoever denies that the temporal sword is in the power of Peter, misunderstands the word of the Lord, saying: "Put your sword into its sheath." [Matthew 26:52] Therefore, both are in the power of the Church, namely, the spiritual sword and the material. But indeed, the latter is to be exercised on behalf of the Church; and truly, the former is to be exercised by the Church. The former is of the priest; the latter is by the hand of kings and soldiers, but at the will and sufferance of the priest.

Notes:
The Latin word 'patientiam,' in this context is translated as 'sufferance,' indicating a type of permission. But sufferance (patientiam) can also refer to a toleration for act that are contrary to one's will, to a certain forbearance, to restraint in exercising a right in the face of some degree of injustice or harm.

St. Bernard (De Consideratione, Lib. iv. c. 3) writes:
"And both therefore, are of the Church, specifically, both the spiritual sword and the material. But indeed, the latter is to be exercised on behalf of the Church; and truly the former is to be exercised by the Church; the former is of the priest, the latter is by the hand of the soldier, but truly at the will of the priest and the order of the emperor."
[My translation of the Latin found in: Dr. Johann Karl Ludwig Gieseler, A Text-book of Church History, (Harper Brothers: New York, 1857), p. 351.]

5. Now one sword ought to be under the other sword, and so the temporal authority is to be subject to the spiritual authority. For though the Apostle said: "there is no authority except from God and those who have been ordained by God," [Romans 13:1] still they would not have been ordained unless one sword were under the other sword. And so what is inferior should be led forward by another, to what is highest. For, according to blessed Dionysius, it is a law of divine power that what is lowest is to be led forward by what is intermediate, to what is highest.

Notes:
Certainly, by 'what is highest' (suprema) is meant God Himself, for so Dionysius explicitly states in the text from which this teaching is drawn:
"This, then, is the all-sacred Law of the Godhead, that, through the first, the second are conducted to Its most Divine splendour."
[English text from: Dionysius the Areopagite, Works (1897), Volume 2, The Ecclesiastical Hierarchy, chapter 5, section 4.]



This "blessed Dionysius" is certainly the man called Dionysius the Pseudo-Areopagite, an author of several important works of Christian theology, including 'The Ecclesiastical Hierarchy,' which was relied upon in Unam Sanctam, n. 5 above. The true identity of this Dionysius, who wrote under the pseudonym of the convert from paganism mentioned in Acts 17:34, is hidden in obscurity. He appears to be a late fifth century Catholic priest who himself was converted from paganism. But despite his near-anonymity, his works have achieved a prominent place in Catholic theology. See these websites:


6. Therefore, it is not in accord with the order of the universe that all things should be absolutely equal, but rather the lowest through the intermediate, and the lower through the higher, in order. And so, to whatever extent the spiritual power excels beyond the worldly, in both dignity and rank, we must, to the same extent, clearly admit that the spiritual surpasses the temporal. And this, nevertheless, we distinguish with clear eyes from the gift of tithes, and from benediction and sanctification, by the reception of the authority itself, and by the government of the things themselves. For truth is the witness that the spiritual authority holds [the ability] to establish the earthly authority, and to judge if it might not have been good. And this, concerning the Church and the authority of the Church, the prophecy of Jeremiah verifies: "Behold, today I have appointed you over nations and kingdoms" [Jeremiah 1:10] and the rest that follows.

Notes: This last part of the passage is based almost word for word upon Hugo de St. Victor, De Sacramentis, II. 2, 4. -- "The spiritual authority holds [the ability] so that it may establish the earthly authority, and holds [the ability] to judge if it might not have been good."
[My translation of the Latin found in: Rev. Johannes Baptist Alzog, Manual of Universal Church History, Volume 2, (Gill and Son: Dublin, 1890), p. 448-449.]


7. Therefore, if the earthly power goes astray, it will be judged by the spiritual power; but if a lesser spiritual power goes astray, [it will be judged] by its superior; and truly, if the highest [power] goes astray, it will not be able to be judged by man, but by God alone. And so the Apostle testifies, "The spiritual man judges all things, but he himself is judged by no one." [1 Corinthians 2:15]

8. But this authority, even though it may be given to a man, and may be exercised by a man, is not human, but rather divine [power], having been given by the divine mouth [of Christ] to Peter, and to him as well as to his successors, by [Christ] Himself, [that is, to him] whom He had disclosed to be the firm rock, just as the Lord said to Peter himself: "Whatever you shall bind," [Matthew 16:19] etc. Therefore, whoever resists this authority, such as it has been ordain by God, resists the ordination of God. [Romans 13:2] Otherwise, he would be proposing two principles to exist, as did Manichaeus, and this we judge to be false and heretical. For Moses testified that God created heaven and earth, not in the beginnings, but "in the beginning." [Genesis 1:1]

9. Moreover, that every human creature is to be subject to the Roman pontiff, we declare, we state, we define, and we pronounce to be entirely from the necessity of salvation.

Notes: Saint Thomas Aquinas, opusc. contra errores Graec. fol. 9
"For it is revealed that subjection to the Roman Pontiff is from the necessity of salvation."
[My translation of the Latin found in: Dr. Johann Karl Ludwig Gieseler, A Text-book of Church History, (Harper Brothers: New York, 1857), p. 351.]


Given at the Lateran,
18 November 1302,
in year eight of our pontificate.

Unam Sanctam - Latin

Primary source for Latin text:
·  Cardinal Henry Edward Manning, (Archbishop of Westminster, England), The Vatican Decrees in their Bearing on Civil Allegiance, (Catholic Publication Society: New York, 1875), p. 172-173.

Secondary sources for Latin text:
·  Fr. Luigi Tosti, (Benedictine Monk, Abbey of Monte Cassino, Italy), Storia di Bonifazio VIII e de suoi tempi, Volume II, 1846; p. 304-306.
·  Fr. Luigi Tosti, History of Pope Boniface VIII and his times, with Notes and Documentary Evidence, in six books, (Christian Press Association, New York: 1911) p. 537-538.
·  Fr. Carl Mirbt, (professor of Church history at the University of Marburg, Germany), Quellen zur Geschichte des Papsttums ('Sources for the History of the Papacy'), (Freiburg und Leipzig: Marburg, 1895) p. 88-90.
·  Philip Schaff, History of the Christian church, Volume 5, 
(Scribner: New York, 1910), p. 27-28.

Latin Text:


Bonifatius, Episcopus, Servus servorum Dei. 
Ad perpetuam rei memoriam.

1. Unam Sanctam Ecclesiam Catholicam et ipsam Apostolicam urgente fide credere cogimur et tenere. Nosque hanc firmiter credimus et simpliciter confitemur: extra quam nec salus est, nec remissio peccatorum, Sponso in Canticis proclamante, 'Una est columba mea, perfecta mea: una est matris suae, electa genitrici suae:' [Canticles 6:8] quae unum corpus mysticum repraesentat, cujus caput Christus, Christi vero Deus. [1 Corinthians 11:3] In qua unus Dominus, una fides, unum baptisma. [Ephesians 4:5] Una nempe fuit Diluvii tempore arca Noe, unam Ecclesiam praefigurans, quae in uno cubito consummata, [Genesis 6:16] unum, Noe videlicet, gubernatorem habuit et rectorem, extra quam omnia subsistentia super terram legimus fuisse deleta.

Notes:
Schaff has 'futuram' instead of 'perpetuam' in 'Ad perpetuam rei memoriam.'
Tosti adds 'corporis' in 'cujus corporis caput Christus.' But Manning, Mirbt, and Schaff all lack corporis, and the word adds nothing to the meaning.
Manning has the typographical error of 'omnis subsistentia,' instead of 'omnia subsistentia.'


2. Hanc autem veneramur et unicam; dicente Domino in Propheta, 'Erue a framea, Deus, animam meam et de manu canis unicam meam;' [Psalm 21:21] pro anima enim, id est, pro seipso capite simul oravit et corpore: quod corpus unicam scilicet Ecclesiam nominavit, propter sponsi, fidei, sacramentorum, et charitatis Ecclesiae unitatem. Haec est tunica illa Domini inconsutilis, [John 19:23-24] quae scissa non fuit sed sorte provenit.

3. Igitur Ecclesiae unius et unicae unum corpus, unum caput, non duo capita quasi monstrum, Christus videlicet, et Christi vicarius Petrus Petrique successor; dicente Domino ipsi Petro, 'Pasce oves meas,' [John 21:17] 'meas,' inquit, et generaliter non singulariter has vel illas, per quod commisisse sibi intelligitur universas. Sive igitur Graeci, sive alii se dicant Petro ejusque successoribus non esse commissos, fateantur necesse se de ovibus Christi non esse; dicente Domino in Joanne, 'unum ovile et unicum esse pastorem.' [John 10:16]

Notes:
Tosti and Schaff lack 'et' in 'inquit, et generaliter,' but add 'est,' in 'necesse est, se'; Manning and Mirbt agree in adding 'et' and lacking 'est'. But neither adding 'et,' nor taking away 'est,' would seem to alter the meaing of the text.
Tosti alone adds a second 'unum' in 'unum ovile, unum et unicum esse Pastorem,' making the text read: 'one and only one Pastor.'


4. In hac ejusque potestate duos esse gladios, spiritualem videlicet et temporalem, Evangelicis dictis instruimur. Nam dicentibus Apostolis, 'Ecce gladii duo hic,' in Ecclesia scilicet, cum Apostoli loquerentur, non respondit Dominus nimis esse sed satis. [Luke 22:38] Certe qui in potestate Petri temporalem gladium esse negat, male verbum attendit Domini proferentes, 'Converte gladium tuum in vaginam.' [Matthew 26:52] Uterque ergo est in potestate Ecclesiae, spiritualis scilicet gladius et materialis. Sed is quidem pro Ecclesia, ille vero ab Ecclesia exercendus. Ille sacerdotis, is manu regum et militum, sed ad nutum et patientiam sacerdotis.

Notes:
St. Bernard (De Consideratione, Lib. iv. c. 3) writes:
"Uterque ergo Ecclesiae, et, spiritalis scilicet gladius et materialis; sed is quidem pro Ecclesia, ille vero et ab Ecclesia exercendus: ille sacerdotis, is militis manu, sed sane ad nutum sacerdotis et jussum Imperatoris."
"And both therefore, are of the Church, specifically, both the spiritual sword and the material. But indeed, the latter is to be exercised on behalf of the Church; and truly the former is to be exercised by the Church; the former is of the priest, the latter is by the hand of the soldier, but truly at the will of the priest and the order of the emperor."
[Latin text from: Rev. Johannes Baptist Alzog, Manual of Universal Church History, Volume 2, (Gill and Son: Dublin, 1890), p. 448-449.]


5. Oportet autem gladium esse sub gladio et temporalem auctoritatem spirituali subjici potestati: nam cum dicat Apostolus, 'Non est potestas nisi a Deo, quae autem sunt a Deo ordinata sunt,' [Romans 13:1] non autem ordinata essent, nisi gladius esset sub gladio, et tanquam inferior reduceretur per alium in suprema. Nam secundum beatum Dionysium, lex divinitatis est, infima per media in suprema reduci.

Notes:
Tosti lacks 'autem' in 'non autem ordinata essent.'
Tosti has the word order: 'quae autem a Deo sunt, ordinata sunt.'
Mirbt and Manning agree on the text above, except that Mirbt has the typographical error: 'ordinatae' and Mirbt has comma before 'a Deo'.


6. Non ergo secundum ordinem universi omnia aeque ac immediate, sed infima per media, et inferiora per superiora ad ordinem reducuntur. Spiritualem autem et dignitate et nobilitate terrenam quamlibet praecellere potestatem, opportet tanto clarius nos fateri quanto spiritualia temporalia antecellunt. Quod etiam ex decimarum datione, et benedictione, et sanctificatione, ex ipsius potestatis acceptione, ex ipsarum rerum gubernatione claris oculis intuemur. Nam veritate testante, spiritualis potestas terrenem potestatem instituere habet et judicare, si bona non fuerit, sic de Ecclesia et ecclesiastica potestate verificatur vaticinium Hieremiae, 'Ecce constitui te hodie super gentes et regna,' [Jeremiah 1:10] et caetera quae sequuntur.

Notes:
Schaff omits with an elipse (…) everything in n. 6 from 'Non ergo' through 'si bona non fuerit', then he agrees with the rest of the text above.
Tosti lacks 'et' in 'per media, et inferiora'.
Mirbt and Manning agree on the text above.


Hugh of St. Victor, in the 12th century, in 'De Sacramentis Christianæ Fidei,' lib. II, c. 4, writes the following:
"Spiritualis potestas terrenam potestatem et instituere habet ut sit, et judicare habet, si bona non fuerit."
"The spiritual authority holds [the ability] so that it may establish the earthly authority, and holds [the ability] to judge if it might not have been good." 
[Latin text from: Rev. Johannes Baptist Alzog, Manual of Universal Church History, Volume 2, (Gill and Son: Dublin, 1890), p. 448-449.]

7. Ergo si deviat terrena potestas, judicabitur a potestate spirituali, sed si deviat spiritualis minor a suo superiori: si vero suprema, a solo Deo, non ab homine poterit judicari, testante Apostolo, 'Spiritualis homo judicat omnia, ipse autem a nemine judicatur.' [1 Corinthians 2:16]

8. Est autem haec auctoritas, etsi data sit homini et exerceatur per hominem, non humana, sed potius divina, [potestas,] ore divino Petro data, sibique suisque successoribus in ipso [Christo], quem confessus fuit petra firmata, dicente Domino ipsi Petro, 'Quodcunque ligaveris,' [Matthew 16:19] etc. Quicunque igitur huic potestati a Deo sic ordinatae resistit; Dei ordinationi resistit, [Romans 13:2] nisi duo sicut Manichaeus fingat esse principia: quod falsum et haereticum [esse] judicamus: quia testante Moyse, non in principiis, sed in principio coelum Deus creavit et terram. [Genesis 1:1]

Notes:
Tosti and Schaff add 'potestas' in 'sed potius divina, potestas, ore divino Petro data'.
Tosti and Schaff add 'Christo' in 'successoribus in ipso Christo, quem'.
Tosti adds 'esse' in 'haereticum esse judicamus'; Schaff does not.
All of the additions of Tosti are useful in elucidating the meaning of the text.
Mirbt has parentheses before 'etsi' and after 'hominem', also he adds paraentheses around 'sicut Manichaeus'. Otherwise Manning and Mirbt agree on the text above.


9. Porro subesse Romano Pontifici omni humanae creaturae declaramus, dicimus, definimus, et pronunciamus omnino esse de necessitate salutis.

Notes:
Tosti and other sources lack 'et pronunciamus'; some sources place it in brackets and italics.
Schaff, Mirbt, and Manning agree with the above text.


Saint Thomas Aquinas, opusc. contra errores Graec. fol. 9: 
"Ostenditur enim, quod subesse Romano Pontifici sit de necessitate salutis."
"For it is revealed that subjection to the Roman Pontiff is from the necessity of salvation."
[Dr. Johann Karl Ludwig Gieseler, A Text-book of Church History, (Harper Brothers: New York, 1857), p. 351.]

Datum Laterani
xiv kal. Decembris, 
[18 November]
pontificatus nostri anno octavo. 

Fifth Lateran Council: "Et cum de necessitate salutis existat omnes Christi fideles Romano Pontifici subesse, prout divinae Scripturae et sanctorum Patrum testimonio edocemur, ac Constitutione fel. mem. Bonifacii Papae VIII. quae incipit 'Unam Sanctam' declaratur; pro eorundem fidelium animarum salute, ac Romani Pontificis et hujus sanctae Sedis suprema auctoritate, et Ecclesiae sponsae suae unitate et potestate, Constitutionem ipsam, sacro approbante Councilio, innovamus et approbamus."

"And since it arises from the necessity of salvation that all the faithful of Christ are to be subject to the Roman Pontiff, just as we are taught by the testimony of the divine Scriptures and of the holy Fathers, and as is declared by the Constitution of Pope Boniface VIII of happy memory, which begins 'Unam Sanctam,' for the salvation of the souls of the same faithful, and by the supreme authority of the Roman pontiff and of this holy See, and by the unity and power of the Church, his spouse, the same Constitution, being approved by the sacred Council, we renew and approve."
(Pope Leo X, Fifth Lateran Council, Session 11, 19 December 1516)
  

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