William and Mary had to pay a lease for their acquisition of the English estates, so the Bank of England was incorporated for the collection of the lease. Those rights that were expressed in the Bill of Rights were not in favour of the general population who were now going to pay the rents for William and Mary. So, in effect “they” managed to devise legislation that meant the people paid for the privilege of the rents from the coup.
The incorporation of the Bank of England in 1694 raised large sums of money from the collection of rents which would also allow growth of the navy beyond previous expectations. This would be required for the upcoming battles with other European powers and to continue the expansion of the Empire. (note the Roman Trident in the Bank of England logo)
"To name them is to begin the process of liberation."
When the costs of financial dominance outweigh the benefits by triggering political and institutional change--we are on the right path of greater decentralization, less elite control, and sovereign local autonomy. People will finally wake up. They need to awaken.
Reminds me of Bach's piece "Sleepers Awake!"
The cantata is built on Philipp Nicolai’s 1599 chorale “Wachet auf, ruft uns die Stimme”, written during a deadly plague. Nicolai intended the hymn as a message of hope, watchfulness, and consolation for a suffering community.
Financialization doesn’t end with a single dramatic collapse or a clean ideological reversal. It ends the way it has in previous eras of capitalism: through long cycles of expansion, crisis, political backlash, and now in the end-stage its destruction, to wit: the terminal end!
Research shows that financialization is not a permanent state but part of a repeating pattern in advanced economies. It CAN be changed, altered or even abolished IF people are willing to pay the price!
Options: abolition of the current structure without replacement, replacement with decentralized or alternative system, or lastly reform rather than dismantling. Each option had its own benefits and rewards.
Let us not make the mistake voiced by Jefferson Davis that noble causes really do need sacrifice, duty, and well thought out actions. Cohesiveness. Ideas too fragile to survive the realities of day-to-day governance, conflict and even personal combat, war and violence are doomed to failure. I paraphrase him:
“If our efforts fail, there should be written on our tombstone: Died of a theory.”
In a pre-capitalist economy, it was evident to all that inequalities of wealth largely arose from the accumulation of the products of others’ labor, whether through theft, slavery, tribute, patronage, taxation or debt. Such accumulated wealth is stored and exchanged in the form of money; without money there is less scope for such unequal accumulation. Modern neoliberal economics justifies a sophisticated form of stealing the value of others’ labor. The chains of modern slavery are invisible.
The Lord Jesus gives us numerous keys to help us interpret and understand the world. One of the most important is that 2 kingdoms are maturing in history. The one is His, ie, the kingdom of selfless or sacrificial love - the virtuous endless cycle of self offering; the basis of our liberty. The other is the kingdom of mammon, ie, the kingdom of selfish love - the vicious cycle of possessiveness and violence; the basis of our slavery. There is at once in history an evolution and a devolution both of which are different than how most people imagine them...
All religions, in essence, direct and distribute time (where your heart is), attention (where your eye is) and devotion (who you serve). Religions can be seen as patterns of life through which life might be enriched or made sense of. There is an opposition between God and money [for the love of it is the root of all evil (if we did not love it it would not exist)]. Wealth contains its own principles according to which time, attention and devotion are allocated. In a society organized primarily for the pursuit of wealth, nothing could seem more evident and unquestionable than that time, attention and devotion should be allocated to the pursuit of wealth. It is the very obligation to do so that constitutes the spiritual power of money. There is, therefore, something in the nature of money that opposes God, justice and nature.
St Basil the Great in his homilies on interest bearing money says that God set limits on all things in time and space. A lion will grow so much and for so many years, etc. One thing has no limits in time and space and that is interest bearing money, hence, it is unnatural and diabolical. All greek democracies understood this. Aristotle notes that democracy and liberty are incompatible with interest bearing money. Therefore, none of the roughly 500 democratically organized greek city-states allowed it. Spartans were not even allowed to have money at all (their slaves could and did - Spartans, like all free men, acquire and maintain liberty by the sword, not money).
Money’s mysterious power lies in the fact that it veils the source of the value of values - a lie, the self deification of man and his autonomised fantasy. Money is a system of values that man imposes on the creation. Whether the price of something is imposed by a politburo of the central state or 'democratically' by the whole of the people in the supposed ‘free’ market, it is the same. It is the attempt to objectify the whole of creation, its reduction to dead matter toward our use, subjugation and abuse. Jesus did not come to tweek our civilizations but to set fire to them…
"Where God promises eternity, money promises the world. Where God offers a delayed reward, money offers a reward in advance. Where God offers himself as grace, money offers itself as a loan. Where God offers spiritual benefits, money offers tangible benefits. Where God accepts all repentant sinners who truly believe, money may be accepted by all who are willing to trust in its value. Where God requires conversion of the soul, money empowers the existing desires and plans of the soul. Money has the advantages of immediacy, universality, tangibility and utility. Money promises freedom, and gives a down payment on such a promise of prosperity. Money exercises a spectral power that exceeds all merely human powers. Adapting itself to any desire, it also shapes desire. The value of money is transcendent: it is a promise, taken on faith, and only realised to the extent that this faith is acted out in practice in exchange. One cannot hold the value of money in one’s hand, even if one can use that value to pay for things. The eye has not seen, nor the hand touched a dollar. All that we can touch or see is a promise to pay or satisfy a debt due for an amount called a dollar." (Theology of Money - Philip Goodchild)
"Francisco Lopez Suasso (c. 1657–1710, also known as Abraham Israel), was one of the richest Jews in Holland and one of the most influential bankers in Europe in the late 17th and early 17th centuries. Francisco Lopez Suasso granted in 1688 a significant loan of two million guilders to William of Orange to seize the English throne, while ensuring the transfer of troops to England. William of Orange, seizing the English throne, becoming King William III and created the Bank of England, which became in the XVIII century the most important financial center in the world. He was a great patron of the Jews, supporting their business ventures. It is known that during the reign of William III, representatives of the Lopez Suasso family played a prominent role in the financial life of England. Francisco Lopez Suasso first married a representative of the Hamburg banking family Texeira, one of the richest among Portuguese Jews, and the second with a family of wealthy Jews da Costa (Francisco Lopez's second wife was the daughter of the Governor of the Bank of England). Antonio Lopez Suasso (1695–1775, also known as Isaac Lopez), son of Francisco Lopez Suasso, was also involved in banking. The Lopez Suasso family was closely associated with the Dutch East India Company,"
William and Mary had to pay a lease for their acquisition of the English estates, so the Bank of England was incorporated for the collection of the lease. Those rights that were expressed in the Bill of Rights were not in favour of the general population who were now going to pay the rents for William and Mary. So, in effect “they” managed to devise legislation that meant the people paid for the privilege of the rents from the coup.
The incorporation of the Bank of England in 1694 raised large sums of money from the collection of rents which would also allow growth of the navy beyond previous expectations. This would be required for the upcoming battles with other European powers and to continue the expansion of the Empire. (note the Roman Trident in the Bank of England logo)
Exactly so!!! Crown estates, funded by the English peoples, IS the collateral of the European - Rome 2.0 - Regime.
Meticulous exposition.
Well-put, E.M.
"To name them is to begin the process of liberation."
When the costs of financial dominance outweigh the benefits by triggering political and institutional change--we are on the right path of greater decentralization, less elite control, and sovereign local autonomy. People will finally wake up. They need to awaken.
Reminds me of Bach's piece "Sleepers Awake!"
The cantata is built on Philipp Nicolai’s 1599 chorale “Wachet auf, ruft uns die Stimme”, written during a deadly plague. Nicolai intended the hymn as a message of hope, watchfulness, and consolation for a suffering community.
Financialization doesn’t end with a single dramatic collapse or a clean ideological reversal. It ends the way it has in previous eras of capitalism: through long cycles of expansion, crisis, political backlash, and now in the end-stage its destruction, to wit: the terminal end!
Research shows that financialization is not a permanent state but part of a repeating pattern in advanced economies. It CAN be changed, altered or even abolished IF people are willing to pay the price!
Options: abolition of the current structure without replacement, replacement with decentralized or alternative system, or lastly reform rather than dismantling. Each option had its own benefits and rewards.
Let us not make the mistake voiced by Jefferson Davis that noble causes really do need sacrifice, duty, and well thought out actions. Cohesiveness. Ideas too fragile to survive the realities of day-to-day governance, conflict and even personal combat, war and violence are doomed to failure. I paraphrase him:
“If our efforts fail, there should be written on our tombstone: Died of a theory.”
See:
https://link.springer.com/article/10.1007/s43253-021-00061-4?utm_source=copilot.com#change-history
“Woe to you who are rich.” JC
In a pre-capitalist economy, it was evident to all that inequalities of wealth largely arose from the accumulation of the products of others’ labor, whether through theft, slavery, tribute, patronage, taxation or debt. Such accumulated wealth is stored and exchanged in the form of money; without money there is less scope for such unequal accumulation. Modern neoliberal economics justifies a sophisticated form of stealing the value of others’ labor. The chains of modern slavery are invisible.
The Lord Jesus gives us numerous keys to help us interpret and understand the world. One of the most important is that 2 kingdoms are maturing in history. The one is His, ie, the kingdom of selfless or sacrificial love - the virtuous endless cycle of self offering; the basis of our liberty. The other is the kingdom of mammon, ie, the kingdom of selfish love - the vicious cycle of possessiveness and violence; the basis of our slavery. There is at once in history an evolution and a devolution both of which are different than how most people imagine them...
All religions, in essence, direct and distribute time (where your heart is), attention (where your eye is) and devotion (who you serve). Religions can be seen as patterns of life through which life might be enriched or made sense of. There is an opposition between God and money [for the love of it is the root of all evil (if we did not love it it would not exist)]. Wealth contains its own principles according to which time, attention and devotion are allocated. In a society organized primarily for the pursuit of wealth, nothing could seem more evident and unquestionable than that time, attention and devotion should be allocated to the pursuit of wealth. It is the very obligation to do so that constitutes the spiritual power of money. There is, therefore, something in the nature of money that opposes God, justice and nature.
St Basil the Great in his homilies on interest bearing money says that God set limits on all things in time and space. A lion will grow so much and for so many years, etc. One thing has no limits in time and space and that is interest bearing money, hence, it is unnatural and diabolical. All greek democracies understood this. Aristotle notes that democracy and liberty are incompatible with interest bearing money. Therefore, none of the roughly 500 democratically organized greek city-states allowed it. Spartans were not even allowed to have money at all (their slaves could and did - Spartans, like all free men, acquire and maintain liberty by the sword, not money).
Money’s mysterious power lies in the fact that it veils the source of the value of values - a lie, the self deification of man and his autonomised fantasy. Money is a system of values that man imposes on the creation. Whether the price of something is imposed by a politburo of the central state or 'democratically' by the whole of the people in the supposed ‘free’ market, it is the same. It is the attempt to objectify the whole of creation, its reduction to dead matter toward our use, subjugation and abuse. Jesus did not come to tweek our civilizations but to set fire to them…
"Where God promises eternity, money promises the world. Where God offers a delayed reward, money offers a reward in advance. Where God offers himself as grace, money offers itself as a loan. Where God offers spiritual benefits, money offers tangible benefits. Where God accepts all repentant sinners who truly believe, money may be accepted by all who are willing to trust in its value. Where God requires conversion of the soul, money empowers the existing desires and plans of the soul. Money has the advantages of immediacy, universality, tangibility and utility. Money promises freedom, and gives a down payment on such a promise of prosperity. Money exercises a spectral power that exceeds all merely human powers. Adapting itself to any desire, it also shapes desire. The value of money is transcendent: it is a promise, taken on faith, and only realised to the extent that this faith is acted out in practice in exchange. One cannot hold the value of money in one’s hand, even if one can use that value to pay for things. The eye has not seen, nor the hand touched a dollar. All that we can touch or see is a promise to pay or satisfy a debt due for an amount called a dollar." (Theology of Money - Philip Goodchild)
"Francisco Lopez Suasso (c. 1657–1710, also known as Abraham Israel), was one of the richest Jews in Holland and one of the most influential bankers in Europe in the late 17th and early 17th centuries. Francisco Lopez Suasso granted in 1688 a significant loan of two million guilders to William of Orange to seize the English throne, while ensuring the transfer of troops to England. William of Orange, seizing the English throne, becoming King William III and created the Bank of England, which became in the XVIII century the most important financial center in the world. He was a great patron of the Jews, supporting their business ventures. It is known that during the reign of William III, representatives of the Lopez Suasso family played a prominent role in the financial life of England. Francisco Lopez Suasso first married a representative of the Hamburg banking family Texeira, one of the richest among Portuguese Jews, and the second with a family of wealthy Jews da Costa (Francisco Lopez's second wife was the daughter of the Governor of the Bank of England). Antonio Lopez Suasso (1695–1775, also known as Isaac Lopez), son of Francisco Lopez Suasso, was also involved in banking. The Lopez Suasso family was closely associated with the Dutch East India Company,"
https://vk.com/@judi1964-dynasties-of-jewish-financiers
You win the award: Best Use of the Month of February. A complex social theory explained clearly.