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dimanche 4 janvier 2009

How to create local systems now.

Total of US debts in 2008, more than 100 trillions...

Dear Larry,

You wrote:

"...Many people who strive for Christian justice in many areas , such as protecting the unborn like myself, and have been highly discriminated against in our jobs and income, and so often, we too have only the grace of God to depend on for our daily income. "
This is the good and hard way, but please, see and spread the whole truth, even in the economics.

We can all be generous if the system is just. Better a small light than darkness...

$$$$$$$$$ and inflation or deflation coming...

Social credit lifeboats, free local systems are much better than a centralized sinking $ystem...

The big $hip is $inking, learn how to create local systems lifeboats now.
How to do ?

A simple system to exchange goods and services
How you can open a local debt-free bank
with the use of simple accounting cards you can print yourself or buy in a bookstore.

by François de Siebenthal, Switzerland

Texte en français pages 18 et 19

The following is a lecture given by Mr. François de Siebenthal — an economist and Consul General of the Philippines in Switzerland — at our headquarters in Rougemont, Quebec, Canada, on March 2005. Mr. de Siebenthal demonstrated to those present how easy it is to open a local bank with just the use of simple cards. Mr. de Siebenthal has gone to several countries to explain this system to various interested audiences. In fact, Social Credit is no longer only a theory, but is put into practice in these countries, with local debt-free banks multiplying.

In an age where the use of the microchip is becoming a real threat, this is certainly a way in which one could exchange goods and services without having to bow down to the use of this microchip. Why not read and study what Mr. de Siebenthal has on this subject. It could prove to be very useful in the future!

A simple bank

I will now just to teach you how to open a local bank using Social Credit principles. It is very easy to do and everyone can do it.

Already in past history, small, local banks in Switzerland were established by farmers. The banker is a farmer, the bank is in a farm house, the customers are farmers, and the owners of the bank were and are farmers. These little banks, put together in Switzerland, make up the third largest Swiss bank actually in operation with the best ratio and the best management because the costs are very low. Since the banks are very small and in small houses, and because you do not need big armoured cars and security personal, these banks are very efficient. These little banks can also be found in Austria and some other countries.

The tragedy of debt money with interests

You know that money is created in the form of debts with interest rates, and you know that the theory of Social Credit is true, and that interest kills. The statistics of the International Labor Organization in Geneva state that every day you have 5,000 people dying in work places. That makes more every day than the people who died in the Twin Towers. Every day! That means that because of capitalism and because of exaggeration in productivity, you have every day 5,000 people dying on the work place. And I do not count all the stress, all the psychological problems, suicides, alcoholism, drugs, children at home without the parents because the father and the mother are both working .

Now, with our system, you can imagine that a system without interest rates will save a lot of money. It will save at least three hours every day for each one of you, it will cut the prices by half, and it will give the houses 77 % more space because the interest rates are taking a lot of productivity in the whole world.

So now I am teaching you how to found a bank. ...Where to start

How do we make such a bank in a country? What we did first was to listen to the people. What are their real needs? What are the real needs in Madagascar? What are the needs, the real needs, the basic needs just to survive, because in most of those countries the people do not have enough just to live. Then, after listening to them, we also learn the mentality of these people. We have to adapt to the culture and the local mentality.

Social Credit is the answer to the real needs, the basic needs of these poor countries. After having listened to the people, we tell them that we have something that can help them. It is not a magic wand that will give them paradise on earth, but it is a system that will guarantee each individual an access to the basic necessities of life and allow the poorest countries to make use of their resources to help their own population .

The main thing is to look for the Kingdom of Christ and His justice: "But seek first the Kingdom of God and His righteousness, and all these things will be given you besides." (Matthew 6:33.) This is really what we are doing here with this local exchange system; we are dealing with justice, the justice of God. Work for justice, and everything else will follow!

A Christian coin

At this point of my talk, I would like to show the 5-franc coin that is currently in circulation in Switzerland. (See picture above. ) On one side, one can see the Swiss cross, which represents the Kingdom of Christ, and on the other side, social justice is represented by William Tell, the Swiss national hero and liberator of the poor and of the oppressed. On the edge, one can read these Latin words: " Dominus providebit — God will provide", which specifically refers to the verse of the Gospel of Matthew mentioned above.

In all our meetings to organize local debt-free banks, we need to remind people that God does provide, that He is indeed very generous. In the Philippines, for example, they can raise three crops of corn. If you take one seed of corn, this seed will give you three stalks which will give you around 200 seeds. So if one gives you 200, then ten gives you 2,000; one hundred then gives you 20,000. Three crops per year (20,000 X 3) yields 60,000%. And the banker will probably give you 6%. This means that God is indeed generous.

There are fish in the sea you can fish. With the earth, you can till, and the earth is very generous. You know that the earth could feed many times the world's population. It is not a problem of food but a problem of distribution. Then it is important to remember how the earth is generous and that there is enough room for everybody on this earth.

In Switzerland, as I told you, this system of small banks is working. There is also another system in place: a parallel money called "wir", the German noun signifying "we" in English. This involves a notion of community. This money has bee in existence since the 1933, created during the crisis, and it is working very well. It is parallel money. Few know about this money. Switzerland, the poorest country in the world as far as natural resources are concerned, is one of the richest countries in the world because of its organization of small banks and this kind of parallel money.

Usury is condemned by the Church

You know too that the Church, the Catholic Church, has always condemned the charging of interest on the loan of money, calling it usury. As a matter of fact, the social doctrine of the Church, which supplies principles of justice to be applied in human activities, is probably, amongst all the teachings of the Church, the part that is the least known. And the least known part of this social doctrine, the best kept secret, is certainly the encyclical letter Vix Pervenit, issued in 1745 by Pope Benedict XIV, and addressed to the Bishops of Italy, about contracts, and in which usury, or money-lending at interest, is clearly condemned. In 1836, Pope Gregory XVI extended this encyclical to the whole Church. The text of this encyclical was destroyed in many countries of the world just to hide this most well-kept secret of the social doctrine of the Church. It states:

"The kind of sin called usury, which lies in the loan, consists in the fact that someone, using as an excuse the loan itself — which by nature requires one to give back only as much as one has received — demands to receive more than is due to him, and consequently maintains that, besides the capital, a profit is due to him, because of the loan itself. It is for this reason that any profit of this kind that exceeds the capital is illicit and usurious.

"And in order not to bring upon oneself this infamous note, it would be useless to say that this profit is not excessive but moderate; that it is not large, but small... For the object of the law of lending is necessarily the equality between what is lent and what is given back... Consequently, if someone receives more than he lent, he is bound in commutative justice to restitution..."

What you need to start a bank

The principle is the same as in the tale of "The Money Myth Exploded": an account is created for each member of the community, since the conception.

To establish a local debt-free bank is very easy. You just need small sheets of paper or small booklets, which we will call the accounts, and a general ledger. In fact, we will do exactly like the five people in the tale of Salvation Island (The Money Myth Exploded), who realized they can create their own money. (See n . 17. )

The following system will therefore allow any community or village to make financially possible what is physically possible in that community, that is to say, to create as much money as they need to exchange goods and services. Just like in the tale of "The Money Myth", you can first use a blackboard and a chalk to explain the system to the people gathered in front of you, who wish to be part of this local bank and exchange system.

Then you distribute to each member of the community a small card, which will be their bank account. (See Figure 1, a blank card.) You can use any bookkeeping card, small enough so it can be put in your pocket, in your purse. This will be the money and, at the same time, the way to create local money without interest. It is very important to state: without interest!

Figure 1 — Blank card

You distribute pens in the poor countries because, many times, they do not even have pens, and you write on the card the basic personal information: your name, your address, your card number (which is the same as your bank account number), your birth date and signature. The signature proves that you are the owner of this card; even if you lose it, nobody else can use it, for as you will see later, your signature is required on the cards — yours and that of the person with whom you are exchanging goods or services — every time you make a transaction.

If they are very poor and illiterate, you can use a piece of tissue with small threads (one for every person of the local community) across small squares drawned on the fabric, representing the names or the professions, threads with same length on each side of the tissue, under are the outs, above are the plusses of money, and they measure the money and keep a trace with a knot on each rope, one above for the seller, one under for the buyer. You can measure with a ruler or the thumb, and you define together the value of the space between the knots. The first plus is the dividend represented by a knot above and equal for each one, since conception.

To be even simplier, you can just put a thread across and in the middle of the debit/credit card for the illiterate, they will do knots according to the value negotiated of their needs ans as soon they have a friend litterate, he will report on the card. To know your credit, you just need to put both end of the thread together and you will see if the knots of the pluses are above or under the knots of tne minuses.

The first thing to do after these cards are distributed is to give numbers to the people. That means that everyone that is in the room should be allocated a number, one after the other. The first row can have the number 1, 2, 3, and so on. Everyone says the next number in sequence and everyone writes his number on his card. One person in charge of the ledger for the community writes all the names in the ledger with the corresponding account number. This will be your bank account number. It is like a football team — you give a number to everyone, and this number matches the name on the card.

Depending of the level of development in the community, you can add your phone number and e-mail address, if applicable. You can also mention your trade (present occupation) and other jobs you could do or services you could offer. This information can be used if one wants to create a catalogue of all the goods and services offered in the community. On the back of the card, there is the address and phone number of the local bank.

Now, in the other columns, you have the date, the reason of the transaction, a column to show the money you spend (money out of your account), the account number and signature of the person with whom you are transacting, and a column for the money coming in to you. You can see that this is very simple .

An illustration

Figure 2 — Tom Smith's card

Now to understand better how it works, we have an example you can look at. (Figure 2, Tom Smith's card.) The first amount written down on your card will be an effective implementation of Social Credit: a social dividend, given periodically (once a month) to every member of the community, representing their common heritage in the wealth of the community (progress, life in society, natural resources). This amount is to be determined by the community, and must cover the basic necessities of life. So, on the first line, you see a date, the reason (a dividend), nothing in the money-out column (you draw a line; it is money that you receive, not money that you spend), the number and signature of the person giving you that money (in this case, the signature of the local bank or its director, and for the sake of the example, the number "0" was allocated to the bank.) And on the last column, money in, $­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­100 is inscribed. The bank has given you a dividend of $­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­100. This transaction has also been inscribed in the ledger of the bank .

Now on the second line, let us suppose that Tom Smith wants to buy from Paul Jones 50 kilos of apples, for a cost of $­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­50. So you have the date of the transaction, the reason (purchase of apples), the amount you spent ($­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­50), the number and signature of Paul Jones who sold you the apples (Paul Jones, for the sake of this example, was allocated account number 2.) Paul Jones signs his name on your card, and you sign your name on his card.

Figure 3 — Paul Jones' card

Every transaction always involves two cards, therefore two signatures. So, a purchase for you on your card, will be a sale for the other person involved in the transaction on the other card. If you look at Paul Jones' card (Figure 3), the reason of the transaction will be "sale of 50 kilos of apples"), and the $­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­50 will be written in the column of the money-in, not the money-out. And Tom Smith's signature will appear at the end of the line.

Now, let us suppose Paul Jones has a chair that needs to be fixed. He knows that Tom Smith is a carpenter. He goes to see him, and Tom Smith agrees to do the job for $­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­10. So you will have on both cards the reason of the transaction (chair fixed), with the amount ($­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­10) written on each card — as money that comes in, on one card, and money that comes out, on the other. And the examples could go on and on.

This system is presented to the people for the first time during the meeting for the foundation of the local bank. The best thing for you now is to train yourself with such a card. When the cards are distributed, you put your name on the card — you do not need to put all the other details. And you make transactions with your neighbours. You buy and you sell. And you will see that you have now in your hand the same money-creation system that the banks have; they do the same in computers and ledger books in accounts in banks, but it is without interest that you do your transactions.

Now train yourself for a while with your neighbours on how to create local money. This period is very important, and you will need to give at least 15 minutes for this training period, until everyone in the room has understood. It is very important! In the Philippines, the young people went to the old people to teach them, some of them not even being able to read or write. But they were able to understand the system because it is only figures. Even if they do not know how to write letters, they know how to write numbers.

You have a contract every time you create money. You have, at the same time, the proof of a contract, a commitment with the signature, and the number to double check the signature.

You are in control

And you control the system. Money creation is under your control and under that of your local community. You know each other and you can create as much money as it is necessary for your needs. So what is physically possible is now financially possible. Your community will never lack money .

This system you have now used is the same system that the banks use to create money, but you control it! And you control it without interest! It is very cheap. It is efficient. You can create any amount of money according to the available production and services. You can exchange any number or kind of goods and services. And you are in control. You own the money-creation system.

And it is even more efficient than the actual system because it costs a lot to print bank notes. Just one line of printing machines with special ink, special paper, etc. costs $­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­100,000,000 US, and you save this amount with this system. And it is even better than a bank note because you have your name on it. If you lose your card, someone will phone you telling you he found your money. And this person who finds your money can do nothing with your money because your signature is needed. It is really your money.

You cannot dispossess someone who has lost his money. If the money (the card) is destroyed by fire or other means, you can reconstruct a card using information from other cards. All cards are consolidated in the local bank ledger. This means that if your bank card is destroyed, you can reconstruct your bank card with the accounts of the others because the other cards have your card number for every operation they did with you. You can rebuild your accounting books and reclaim your assets; an even better method than the actual system with bank notes. And you have, naturally, no interest. This means every transaction will be cheaper in the community because, today, interest rates kill people .

To own a bank

In my presentation to start a new bank, I say to the audience: "So, do you want to be the owner of a bank? Yes? Who does not want to be the owner of a local bank? I assume that everyone wants to be the owner of a bank. You can be the owner of a bank, like we did in the Philippines, Madagascar, Switzerland, and Poland. But to be the owner of a bank, this bank needs to have a management. This banks needs to have auditors. Then we now need to have people who are willing and ready to act as managers, and willing and ready to act as auditors. So now I ask you, who will volunteer to act as managers of the bank and auditors of the bank? I need at least three managers (a director, a secretary, and a treasurer) and two auditors (who verify once in a while the bookkeeping of the bank). Now, th ose who are willing to be and to act as the management of this local bank owned by the local community, please come in front of the room."

It was very interesting to see how many people were willing to act and to take the responsibility of running the bank. In Poland, we had so many people who came on the stage, it was just unbelievable. In the Philippines, too, a lot of people were volunteering to come in front to fill these positions. So be sure you have seats in front of the general assembly so the new managers and auditors will be able to sit down. It is the community that chooses the people who will be on the board of the bank, people they can trust and who have enough skills to do the job.

In Madagascar, we established a bank in one of the poorest villages in the country, and now we are receiving great reports signed by the management of the bank. They understood, and they took the responsibility of their new bank very seriously.

To be the bank manager of the local bank is very easy: your only task is to be in charge of the bank ledger. There is no need for a safe, bullet-proof windows, armoured trucks nor armed bodyguards to carry the money, etc. The only thing you have to keep in your house is the bank ledger.

The prices

Now, at this stage, you have the general management, you have the auditors, and you have the general assembly. It is now important to put in writing equitable prices for basic goods and services of the area. This is to be decided by the general assembly. It is also extremely important to put in writing how the profits will be divided within the community, because this bank can create money as any other bank and will create money to allocate investments for the production of goods. Thus the people, when they have a lot of pluses (money in) on their cards, can invest those pluses in projects, and those projects will give more abundant production. So it must be put in writing how the profits of this abundance will be distributed. This way, the people will be more eager to share.

In the Philippines, for example, a rice producer who understood very well the system signed a contract to share 70% of the profits from his rice production with the general assembly, keeping only 30% of the profits for himself. It was really astonishing for me to see this generosity. A priest explained to me that when there is no interest charged, when there is no usury, the producers are very happy because, in those countries, usury can climb up to 1,000% per year. That makes 20% a week. And because we now have a local banking system without usury, without interest rates, everybody is happy, and everybody can share more. Now all this money will not go to the usurer who was doing nothing except taking 1,000% per year .

A system that works

This system reminds us of the parable of the dishonest steward. You remember in the Gospel of Luke (Chapter 16) the parable of the dishonest steward saying to his master's debtors: "Here is your promissory note. Sit down and quickly write half the sum that you owe to my master." The only difference is that with our local debt-free banks, everything is done honestly. And it is working! In fact, it is working so well in the Philippines that we have now more than 15 local banks (as of March 2005). And some mass-media people and some people saying they are from the government (from population control agencies) are now already attacking this system. That makes a lot of advertising, a lot of publicity. In fact, those attacks can be good for spreading the system because now everybody is talking about it.

It is the love of money that is the root of all evil, and with this system, there is less the notion of money being in your pocket. This way, you love your money less because it is really just a means to facilitate exchanges. You can exchange any goods, any services. You cannot as easily love a paper which is really just your handwriting and the signatures of the others. It is not as easy to love this piece of paper as bullion of gold or coins or bank notes. It is really a way to avoid this love of money which is the root of all evil s.

A ruler to create money

This card, this system also gives you the ruler to create money. Just as you have a ruler to measure meters or feet, you have a ruler now to create the money necessary for local community life. With this system, you can allocate money for the basic needs of the poorest. The dividend has to be accepted by the general assembly. Normally we recommend giving a dividend at least equal to the amount necessary to cover the basic needs for the life of the poorest, the sick, the old people present.

And it is now working. For example, in the Philippines they have chosen a dividend with the value of $­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­100 US. And the local economic system has a boom now because there is enough money in the system.

It is essential to socially define the restoring's periodicals (7 periods) of the economic meters, as asked in Leviticus 25 and thus to repair the error of Charlemagne of March 23, 789 which condemned the interest rate for 1 ' 000 years, but which forgot the questioning of properties, at least every 50 years...

Jubilee rules against odious debts...Lev. 25, the Bible

Spread the news

We are looking for people to go all over the world to spread this good news. This good news makes the poorer richer. This also makes local development possible. This too allows the poor to have as much money as they need for the physical needs of the local community. It is really a tool for liberation .

Naturally, in this process, you need to pray, so we always ask the people to pray together before each meeting. And because of the prayers of the Rosary, because of all the prayers of all the Social Credit ers since the foundation of the Movement, it is really giving a lot of fruit.

We need to work fast. For example: in the Philippines, the development is fast because one local bank alone is a plus, but if this bank is alone, it is not enough. You need to spread on a regional level around a city, for example. This way you can exchange all the goods, the food, services; you can exchange everything necessary for the basic needs of life. And it is now happening in the Philippines that the development is going as fast as possible. We are really astonished that they have understood so well with just one month's teaching. They already opened more banks than we did when we were there. Now we really need people to travel all over the world to spread this idea to others.

François de Siebenthal

This article was published in the June-July, 2005 issue of "Michael".

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Odious debts, odious contracts, the effect of revolving credits on time
croissance de la dette

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20 % interest ( cost of credit cards with fines for late payments, 28,8 % in Canada... )
after 4 years, double to pay.
6 years, triple to pay...
20 years, 38 times to pay...

"The Money Myth Exploded" was one of the first articles of Louis Even, and remains one of the most popular to explain how money is created as a debt by private banks. It is available in the form of an 8-page leaflet (tabloid format) that you can order from the Michael office, in several languages: English, French, Spanish, Italian, German, Polish, Portuguese. You can read an HTML version at the link below.

The money myth exploded

Aaron Russo uncovers America from 'Freedom to Fascism' 0r Currency fraud: If you operate from within this immorality isn't anything possible?
Salt Spring News August 10, 2006

Two links, one to a film review of Aaron Russo's film, appropriately titled America: Freedom to Fascism. Focusing on the USA, Russo connects the dots between money creation, voter fraud, the proposed national identity card, the implementation of radio frequency identification (RFID) technology to track citizens and the police state quietly evolving in America. The second is to Connie Fogal's essay "How the debt based monetary system functions in Canada". We led off with three quotes.

"If the American people ever allow private banks to control the issuance of the currency, first by inflation, and then by deflation, the banks and the corporations that will grow up around them will deprive the people of all property until their children wake up homeless on the continent their fathers conquered . . . I believe that banking institutions are more dangerous to our liberties than standing armies . . . the issuing power should be taken from the banks and restored to the government, to whom it properly belongs." - Thomas Jefferson

If you don't control your own currency, you cannot control your own economy." - Eric Kierans

"I am trying to wake America up. That's why I used that title. Fascism is a reality in America. Fascism is the synergistic effort of big government and big corporations working together to stifle the people. That's what we have in America today. The corporations have taken over America, and the largest corporation of all is the Federal Reserve System." - Aaron Russo

Further related: Community vs. corrupt commerce: How money really works
Salt Spring News December 7, 2006

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How do they treat "free" presidents ?

When former Philippine President Ferdinand Marcos in 1980's defied the debt-based global banking debt-based money creation, and CREATED HIS OWN MONEY DEBT FREE in the form of the New Society Currency, THE GLOBAL BANKERS: IMF AND WB and its Washington CIA ACCUSED HIM OF CORRUPTIONS AND DICTATORSHIP. 

His wife Imelda has still in her hands the free $ of JFK, A MODEL FOR THEM, the main reason of his ASSASSINATION..

When JFK president defied the debt-based global banking debt-based money creation, and did the same, THE GLOBAL BANKERS: FED IMF AND WB and its Washington CIA KILLED HIM

When former Sadam Hussein defied the debt-based global banking debt-based money creation, and CREATED HIS OWN MONEY DEBT FREE and not any more the $, THE GLOBAL BANKERS: IMF AND WB and its Washington CIA ACCUSED HIM OF CORRUPTIONS AND DICTATORSHIP AND MADE A HUGE WAR.

When Iranian's presidents defied the debt-based global banking debt-based money creation, and did the same, THE GLOBAL BANKERS: IMF AND WB and its Washington CIA ACCUSED them OF CORRUPTIONS AND DICTATORSHIP AND ARE PLANING A NEW WAR.


                                            Association not for Profit


1. Name


..... a Society (hereinafter "Society /

Social Credit") according to the provisions of art 60 and al. of Swiss Civil Code.


2. Domicile


The local head office of the Social Credit will be located in ...................

And all activities will be limited to the area of .................


3. Objects


The objects for which the Social Credit is established are as follows:


(A) To protect and promote the common interests of its members;


(B) To promote, study, advance and protect trading, commercial, financial and

manufacturing interests and relations, as a financial aid to poor people, without any interests.

A Local Social Credit Bank is a business owned and controlled by the people who use its services. They finance and operate the business or service for their mutual benefit. By working together, they can reach an objective that would be unattainable if acting alone.

The purpose of the Local Social Credit Bank is to provide greater benefits to the members such as

increasing individual income or enhancing a member's way of living by providing important needed

services. The Local Social Credit Bank, for instance, may be the vehicle to obtaining improved markets or

providing sources of supplies or other services otherwise unavailable if members acted alone.


Distinctive Features


In many respects, Local Social Credit Banks resemble other businesses. They have similar physical

facilities, perform similar functions, and must follow sound business practices. They usually

incorporate under State laws and require bylaws and other necessary legal papers. Members elect a

board of directors to represent their interests. The board sets policy and hires a manager to run

the Local Social Credit Bank's day-to-day business.

Even though Local Social Credit Banks are similar to many other businesses, they are distinctively

different. Some differences are found in the Local Social Credit Bank's purpose, ownership, control, and distribution of benefits. Local Social Credit Banks follow three principles that define or identify their distinctive characteristics:


user-owned, user-controlled, and user-benefited.


The user-owned principle means the people who own and finance the Local Social Credit Bank are those who use it. "Use" usually means buying supplies, marketing products, or using services of the

Local Social Credit Bank business.

Members finance the Local Social Credit Bank through different methods: 1) by a direct contribution

through a membership fee or investment; 2) by an agreement to withhold a portion of net

earnings (profit); or 3) by assessments based on units of product sold or purchased 4) By local money creation 5) By distribution of the social dividend 6) By the compensated discount .

Sharing of the profits help finance the Local Social Credit Bank's operations.

The user-controlled principle (also called democratic control) says those who use the

Local Social Credit Bank also control it by electing a board of directors and voting on major organizational

issues. This is done on a one-member, one-vote basis.

The user-benefited principle says that the Local Social Credit Bank's sole purpose is to provide and

distribute benefits to members on the basis of their use. Members unite in a Local Social Credit Bank to

receive services otherwise not available, to purchase quality supplies, to increase market

access, or for other mutually beneficial reasons. Members also benefit from distribution of net

earnings or profit based on the individual's business volume with the Local Social Credit Bank.

To operate under these distinctive principles, an important practice, particularly for

new Local Social Credit Banks, is to conduct continuing member education. This is especially important for attracting and recruiting new members. It is also necessary because the Local Social Credit Bank's membershipsince conception, continually changes. Older members retire and new ones join.

Keeping owners informed is an important practice for any business, but vital in a

Local Social Credit Bank for at least three reasons:


(1) The democratic control principle, exercised through majority rule, requires that

the entire ownership (members) be informed and involved to assure that enlightened

decisions are made;


(2) Members must indicate their needs and accept the accompanying financial

responsibilities before the Local Social Credit Bank can fulfill those needs; and


(3) Some people are not familiar with the Local Social Credit Bank form of business. The educational

system contains little, if any, information about Local Social Credit Banks.

So, the Local Social Credit Bank, itself, must become the educational institution.


All members sign a declaration not to be a member of any secret society and pay a fine of             1000000 Pesos if the fact is proven

To help in the attainment of these objects, but not in limitation of them, the Social Credit

may inter alia:


* Collect and disseminate statistical and other information relating to the aforesaid



* Maintain the necessary contacts relating to the aforesaid interests with appropriate

government or trade authorities and bodies;


* Promote, support or oppose legislative or other measures affecting the aforesaid



* Undertake by arbitration the settlement of disputes arising out of trading,

commercial, financial or manufacturing questions submitted to its decision;


* Institute through appropriate channels legal or other proceedings for the protection

of any commercial interests in the local community, provided that, and so far as, no breach be committed of the rules of

law against maintenance or champerty, if and so far as such rules of law are

applicable in the country in which such proceedings are instituted;


* Supply, without guarantee, information respecting the standing of companies, firms

and persons in the local community;


* Give advice and assistance to its Members and others in establishing commercial

connections, finding agents and evaluating trade conditions in the

The local community;


* Sell, lease, mortgage or dispose of or otherwise deal with all or any part of the

property of the Social Credit without any interest rate if applicable;


* Do any other lawful things as may be conducive to the extension of any

trade, commerce, finance, manufacturing or economic interests or incidental to the

attainment of any or all of the above objects.


4. Membership


4.01 The Social Credit shall consist of members who may be:


(a) Individual since conception;


(b) Companies or corporations incorporated in, or firms with a place in RP.


(c) Companies or corporations incorporated in, or firms with a place of business in ,

the   village ("The village");


(d) Any other persons, partnerships, companies or corporations which the Council of

the Social Credit, having regard to the interest and objects of the Social Credit, shall deem

suitable for membership. For the purpose of registration, the number of Members of

the Social Credit is declared as being unlimited.


4.02 The amount of the annual subscription of members as well as the categories of

membership shall be determined by the Council from time to time by regulations

issued by it but subject to such regulations being ratified by the next General Meeting

of the Social Credit, which may also amend the regulations being proposed and such

amended regulations will be effective from the commencement of the following

calendar year. Should the General Meeting or any continuation thereof, fail to ratify

such regulations, they shall cease to have effect from the commencement of the

following calendar year. Any regulations may also prescribe any additional amounts

to be due from members for late payment of subscriptions and reductions of

subscriptions as it may determine.


Subscriptions for the current year are payable no later than January in each year but

the first subscription of a Member admitted during the year shall be limited to a

proportion of the full year calculated as from commencement of the quarter

immediately preceding his election. The liability of each Member to the Social Credit and

to third parties is limited to his subscriptions due hereunder.


The Council shall also be entitled to nominate members to be patrons of the

Social Credit on conditions as it considers appropriate

For the purposes hereof, an "Individual Asset Member" shall be a person with a

teaching qualification in languages either being self-employed or working for a small

enterprise (nor more than 5 employees) offering language tuition and related

services, or a teacher employed by a school which is not exclusively a language

school. Whether a Member is eligible to be considered as an Individual ASSET

Member shall be determined by the President (or in his absence or incapacity a Vice

President) whose decision shall be final".


Notwithstanding the foregoing or the provisions of Article 8.01 (g) below, the Council

shall have the authority by resolution to introduce a subscription rate for Individual

Members and a "small business" subscription for Ordinary Members at a rate below

the amount stated above and under conditions as the Council may consider



4.03 A candidate for election shall sign a written application for election and an

agreement to be bound, if elected, by the Articles of Association. The application

shall be brought before the Council at their next or subsequent meeting, when a

majority of the Members of the Council then present or represented may admit the

candidate as a Member. Such admission, together with submission of an application

for membership and payment of the subscription, shall constitute membership and

an agreement to be bound by these Articles of Association. The Executive Director

shall keep a list of all members at the Social Credit's head office.


4.04 A Member must give written notice to the Social Credit at its Head office care of its

Executive Director before the end of December in any year of his wish to retire, or he

will be liable for his subscription for the ensuing year. A Member whose subscription

is in arrears, shall not be entitled to vote on any questions, and if his subscription

remains unpaid on the 30th June, all privileges of membership will be forfeited until

payment is made, and his name may be posted in an arrears list in the offices of the

Social Credit; but the arrears will still be a debt due to and recoverable by the Social Credit.


4.05 A majority of Members present and voting at an Annual or Special General

Meeting of the Social Credit may by resolution expel any Member whose conduct in their

opinion renders him unfit to be a Member of the Social Credit. Any such person shall

from the passing of such resolution cease to be a Member of the Social Credit, provided

that seven days' notice at least shall be given to such Member of the intention to

propose such a resolution and he shall be given an opportunity of being present at

the Meeting at which such resolution is proposed, and being heard in his defense.


4.06 The Council may admit to honorary life membership of the Social Credit individuals

distinguished in statesmanship, diplomacy, commerce, or finance, who shall not be

required to sign the application mentioned above, or to pay any subscription.

Notwithstanding the foregoing, honorary Members shall have all rights as Members

as set out herein.



5. Application of resources


(A) The income and property of the Social Credit, whensoever derived, shall be applied

solely towards the promotion of the objects of the Social Credit as set forth herein; and

no portion hereof shall be paid or transferred directly or indirectly, by way of dividend,

bonus or otherwise, to the members of the Social Credit, provided that nothing herein

shall prevent the payment, in good faith, of reasonable and proper remuneration to

any officer or servant of the Social Credit, or to any Member of the Soc. Credit in return for

any services actually rendered to the Social Credit, nor prevent any payment of interest at

any rate ( according to Vix Pervenit) or reasonable and proper rent for premises demised

or let by any Member to the Social Credit; and provided that a member of the Council of

the Social Credit may be appointed to any salaried office of the Social Credit or any office of

the Social Credit paid by fees, and that in such event remuneration or other benefit in

money or money's worth may be given by the Social Credit to any Member of such

Council, and Members shall be entitled to repayment of out-of-pocket expenses and

A share on the profits aforesaid on money lent or reasonable and proper rent for

premises demised or let to the Social Credit.


(B) If upon the winding up or dissolution of the Social Credit, there remains, after the

satisfaction of all its debts and liabilities, any property whatsoever, the same shall

not be paid to or distributed among the Members of the Social Credit, but shall be given

or transferred to some other Any or Swiss Institution or Institutions having objects

similar to the objects of the Social Credit, and which shall prohibit the distribution of its

or their income and property amongst its or their members, to an extent at least as

great as is imposed on the Social Credit under and by virtue of Clause 5 hereof, such

Institution or Institutions to be determined by the Members of the Social Credit at or

before the time of dissolution, and if and so far as effect cannot be given to the

aforesaid provision, then to some Any or Swiss charitable object.


6. Audit


At least once every year the accounts shall be examined by the electedAuditors who will give their opinion on the financial statements on the compliance of

the accounts. The Auditors' report shall be open to inspection at the

Social Credit's Head office during the three week period prior to the Annual General

Meeting of the Social Credit.

7. Council


7.01 The business of the Social Credit shall be managed by a Council who shall either

be Members of the Social Credit or the nominated representative of a company

partnership or corporation which is a Member. Notwithstanding any such nomination

they shall act on the Council in an individual capacity. The Members of the Council

shall be elected at an Annual General Meeting of the Social Credit, and they shall hold

office until the third Annual General Meeting after their election. Council Members

shall use their best efforts to attend meetings of the Council.


7.02 At the Annual General Meeting of the Social Credit in each year the Members of the

Council whose office has expired shall retire but shall be eligible for re-election. The

Council shall give at least 10 days' notice before the Annual General Meeting of the

names of the Members so retiring and of the fact that they are eligible for re-election.

Such notice shall be given in the Social Credit Bulletin, or such other manner as notices

are by these Articles of Association authorized to be given.


7.03 All Members have the right of nominating candidates for election as Members of

the Council. Candidates must be nominated at least 21 days before the Annual

General Meeting, and their names must be notified to Members by publication in the

issue of the Bulletin appearing before the date of meeting, or by notice given in

manner authorized by these Articles, and be posted on the notice board at the

Social Credit's Head office.


7.04 The Council shall elect from its own body by ballot or otherwise as they may

determine, a President, Vice-Presidents as required, and an Honorary Treasurer,

who are herein called "the officers" of the Social Credit. Each officer shall have a term of

office of three years or such other term as the Council shall, from time to time,

decide. Each officer shall be eligible for re-election. The President shall also be

entitled to appoint an officer, after consultation with the Steering Committee, provided

that such appointee shall be submitted to the Council for election at the next Council

meeting. Councilors wishing to be considered for election as an officer shall be

proposed and seconded by other Councilors giving written notice to the President

not less than 45 days prior to the next Council meeting due to consider election of

officers. Candidates shall not be entitled to vote for themselves. The Council shall

otherwise establish rules, from time to time as it considers appropriate, for the

conduct of elections, failing which the procedures shall be laid down by the Steering

Committee .


7.05 The Council shall meet at least twice a month. Members of the Council shall

receive at least two days' notice of such meeting. Meetings of the Council shall be

presided over by the President or by a Vice-President, or, in their absence, by one of

the Council, who shall be elected Chairman for the day. The President only shall

have a casting vote as well as an original vote. Three Members of the Council (taking

into account proxies and alternates) shall form a quorum. At meetings of the Council

voting by proxy (as provided below) or letter shall be permitted and it shall be valid for

a majority of the Members of the Council to authorize in writing either the Executive

Director or the President to follow a certain course of action and such authority shall

be ratified at the next meeting of the Council. A Member of the Council not able to

attend a Council Meeting shall be entitled, to appoint (by notice to the President in

writing) a colleague working for the same Social Credit Member or another Member of

the Council, as an alternate, to attend meetings of the Council in his or her place or

to give such person a written proxy to vote on his or her behalf. Such appointee may

exercise all rights of the Member of the Council but a proxy holder shall only be

entitled to vote in accordance with the terms of the proxy . The Members of the

Council may act notwithstanding any vacancy in their body. Notwithstanding the

above, resolutions of the Council may also be adopted in writing by telex, cable,

facsimile or electronic mail by not less than eight Council Members provided that

seven days' notice shall have been given to all Council Members of the intention to

adopt a resolution in this manner and no two Council Members have requested oral

deliberation. Any resolution so adopted shall be binding as if a physical meeting of

the Council had taken place.


7.06 Special meetings of the Council may be convened by order of the President, or

in his absence by a Vice-President. They shall also be called by the President upon

the requisition in writing of at least eight Members of the Council. In each case not

less than seven days' notice of the proposed meeting shall be given to all Council



7.07 In the event of any Member of the Council not attending, resigning, dying or

becoming insolvent between the regular periods of annual election, the Members of

the Council may declare the seat vacant, and may elect another Member of the

Social Credit to fill such vacancy. Further, the Members of the Council may elect

Members (or their representatives) as additional members of the Council. In each

case, the Member or representative so elected shall only hold office until the next

Annual General Meeting, but shall be re-eligible for election to the Council in the

usual manner.


7.08 At the Annual General Meeting in every year the Council shall lay before the

Social Credit an income and expenditure account for the period since the last preceding

account made up to a date not more than 6 months before such meeting, together

with a balance sheet made up as the same date. Every such balance sheet shall be

accompanied by reports of the Council and the Auditors, and copies of such account,

balance sheet and reports (all of which shall be framed in accordance with any

statutory requirements for the time being in force) and of any other documents

required by law to be annexed or attached thereto or to accompany the same shall,

not less than twenty-one clear days before the date of the meeting, be sent to the

Auditors and to all other persons entitled to receive notices of General Meetings in

the manner in which notices are hereinafter directed to be served.


7.09 The Council shall have power:


(a) to take offices or acquire premises for the use of the Social Credit;


(b) to appoint and to determine the duties of an Executive Director and such other

officials as may be necessary for the due conduct of the business of the Social Credit,

with annual salaries or otherwise;


(c) to engage professional assistance and to remunerate all persons employed by

them provided that no Council Member shall vote on any Council decision relating to

his employment by the Social Credit or where he or the Member he represents would

benefit by such decision;


(d) subject to these Articles of Association, to call their own meetings and regulate

their own organization and proceedings;


(e) to act in the name of the Social Credit and to determine the officials or Council

Members authorized to represent the Social Credit;


(f) to manage and superintend the affairs of the Social Credit;

(g) to arrange luncheon seminars and other events on behalf of the Social Credit and


(h) generally to exercise all powers and functions of the Social Credit not hereby

conferred upon General Meetings of the Social Credit.


Copies or extracts from minutes or other documents shall be certified by the

signature of the President, or failing him, of an Officer. The Council may appoint

Chapters or committees for any special object and shall appoint a Steering

Committee (which shall consist of the officers of the Social Credit and Chairmen of other

Council Committees and Chapters and other Councillors, Members and employees

of the Social Credit , as shall be determined by the President) to manage day to day

matters on behalf of the Council. The Steering Committee shall act and meet as the

President shall consider appropriate and otherwise in accordance with regulations

adopted from time to time by the Council. Such committees shall work under the

control of the Council and report to the Steering Committee (where appropriate) and

the Council as often as circumstances shall require.

7.10 The funds of the Social Credit shall be under the control of the Council for the time

being. The operation of this control may, however, be delegated by the Council to and

exercised by any two officers from among the President, the Vice-Presidents, and the

Treasurer, or by any one of these officers jointly with the Executive Director, and they

may be empowered to operate the bank and post-office accounts of the Social Credit

and to withdraw and deal with on behalf of the Council, any of its assets or property.

Accounts shall be kept in accordance with the guidelines appropriate for a non profit

organization. The financial year of the Social Credit shall be the calendar year and the

Treasurer shall be responsible for ensuring that the Social Credit's accounts are

appropriately made up to the 31st December of each year, for submission (after

audit) to the Annual General Meeting.

7.11 The Council shall have the power to elect Members of the Social Credit, in

recognition of meritorious services rendered to the Social Credit, to a seat on the

Council and to take part in the proceedings of the Council and to vote at all Council

meetings, but they shall not be taken into account in reckoning the quorum present.

Each Honorary Member of the Council shall hold office as such for such period (not

exceeding three years) as the Council shall determine, but shall be eligible for

re-appointment. These honorary members shall be in addition to those allowed by

Article 2 but they shall not be able to be an officer of the Social Credit. 


8. Annual and General Meetings of the Social Credit

8.01 An Annual General Meeting of the Members of the Social Credit shall be held in

each year not more than fifteen months after the holding of the last preceding Annual

General Meeting to:

(a) receive the report of the Council;


(b) receive the statement of accounts;


(c) elect new Members of the Council and, if appropriate to consider the removal of

existing Council Members;


(d) consider, and if necessary take action with reference to any business or motion of

which due notice has been given;


(e) receive communications from Members on any subject connected with the work,

progress, or welfare of the Social Credit;


(f) elect the Auditors;


(g) determine any change to Membership subscriptions;


(h) discharge the Council and the Auditors from liability for their actions;


(i) where appropriate expel members of the Social Credit or revise these Articles of



(j) if appropriate consider liquidation of the Social Credit.


8.02 Special General Meetings may be called by the President or, in his absence, by

a Vice-President. They shall also be called by the Executive Director upon the

requisition in writing of at least eight Members of the Council.


8.03 Twenty-one days' notice in writing at least of every General Meeting (including

the Annual General Meeting), exclusive in every case both of the day on which it is

served or deemed to be served and of the day for which it is given, shall be given in

the Social Credit's Bulletin or other official publication or in manner hereinafter

mentioned to such persons (including the Auditors) as are under these presents

entitled to receive such notices from the Social Credit; but with the consent of twenty

(20%) percent of all Members having the right to attend and vote thereat, in the case

of meetings other than Annual General Meetings, a meeting may be convened by

such notice as those members may think fit. Any notice for a General Meeting shall

specify the place, the day and the hour of meeting, and in the case of special

business (but not general business as set out in Article 8.01 above) the general

nature of that business. At all meetings, 12 Members personally present shall form a


8.04 (a) Each Member shall be entitled to one vote at all General Meetings of

Members, which may be given personally or by the Member's duly authorized agent.

Any Member shall be allowed to vote by proxy. Proxies may only be given to persons

having themselves the right to vote. Decisions of the General Meeting shall be by

simple majority of those present or represented at such meeting unless otherwise

stated herein.


(b) At any General Meeting a resolution put to the vote of the meeting shall be

decided on a show of hands, unless a poll is, before or upon the declaration of the

result of the show of hands, demanded by the Chairman or by at least three

Members, or by a Member or Members representing one-tenth of the total voting

rights of all the Members having the right to vote at the meeting, and unless a poll be

so demanded a declaration by the Chairman of the meeting that a resolution has

been carried, or carried unanimously or by a particular majority, or lost, or not carried

by a particular majority, and an entry to that effect in the minute book, shall be

conclusive evidence of the fact without proof of the number or proportion of the votes

recorded in favor of or against that resolution. The demand for a poll may be



(c) If a poll be demanded in manner aforesaid, it shall be taken at such time and

place, and in such manner as the Chairman of the meeting shall direct, and the

result of the poll shall be deemed to be the resolution of the meeting at which the poll

was demanded.


(d) No poll shall be demanded on the election of a Chairman of a meeting, or on any

question of adjournment.

8.05 Elections to the Council shall be by simple majority in open meeting. The

names of the candidates shall be sent to Members prior to the Annual General

Meeting at which the election is to take place. In the election of Members of the

Council proxies shall be allowed.


8.06 Each meeting of the Social Credit shall be presided over by the President or, in his

absence, by a Vice-President, and in their absence the meeting shall elect a

Chairman who shall be a Council member. The President, the Vice-President or

other Council member acting as chairman shall have an original and also a casting



8.07 Correct minutes of the proceedings of the Social Credit at its General Meetings

shall be open to the inspection of Members at the Social Credit's Local Head Office at all

convenient times.



9. Publications of the Social Credit


The Council shall determine what information shall be published and circulated to

Members of the Social Credit (whether as a written or electronic publication) . The

Council shall have the right to delegate such powers and day to day administration of

Social Credit publications to the Steering Committee other parties as it shall, in its

discretion, think fit. All members receive the journal .


10. Notices


10.01 A notice may be served by the Social Credit upon any Member, either personally,

by facsimile transmission, or by sending it through first class post in a prepaid letter,

addressed to such Member at his registered place of abode or registered office (as



10.02 A notice may be served by a Member on the Social Credit either personally, by

facsimile transmitting it through first class post in a prepaid letter addressed to the

Executive Director at the Social Credit's Head Office.


10.03 Any notice, if served by post, shall be deemed to have been served at the time

when the letter containing the same would be delivered in the ordinary course of the

post; and in proving such service it shall be sufficient to prove that the letter

containing the notice was properly addressed and put into the post office.


11. Interpretation or Construction of the Articles of Association


If any question shall arise upon the interpretation or construction of these Articles of

Association, the Council shall decide the point and their decision shall be final.


12. Amendment of Articles of Association


These Articles of Association shall come into effect on xxx and may be

added to or varied or any one or more of these Articles of Association may be

rescinded at any General Meeting of the Social Credit provided that not less than twenty

one days' notice of any proposed amendments is given to the President, who shall

inform members of such proposed amendments at the same time as he gives

notice of the meeting at which the amendments are to be discussed. Any

amendment shall be adopted only if passed by three quarters of all members

present or represented at such meeting.

Avec mes meilleures salutations.
François de Siebenthal
14, ch. des Roches
CH 1010 Lausanne
Suisse, Switzerland

-- Change the old system --

Interview with Francois de Siebenthal, July 2008, by Yves et Marie-Anne Jacques

Francois, You are a banker from Switzerland, trained as a professional banker and economist, is that correct?


And you've been an economist for how many years?

For more than twenty-five years.

Some textbooks and other sources mislead the people saying that banks lend from the depositors savings. Can you tell us the truth of how this really happens?
The truth is that credit makes deposits, and not the other way around. This means that for example, more than 90% of the money in circulation was created out of thin air. We can estimate that 99,99 % of the US dollar is created out of nothing. We call that Fiat Money, Ex Nihilo. The problem is that on the whole, they have been using the credit system to sustain the growth of the United States, to conserve the American economy at the cost of the poor of the whole world and even from USA.
Recently the financiers even used the real estate market of the United States to uphold the credit industry. They have created massive amounts of credit (Ex Nihilo from thin air) as loans for real estate, and then sold the American mortgages to investors such as Fanny Mae and Freddie Mac at huge profits. They then used the massive import of funds and savings from all over the world to tell the American people that the value of the American industry is rising all the time. But now we have reached a limit in credibility and it (the American dollar) is starting a downslide. It has lost 60% of its value already since the beginning of the Iraq war. The entire system is a lie, and it is causing a massive lack of confidence, and of faith…

When credit is created just to sustain the virtual growth of the economy, there are various ways to get out of it. One of them would be to create a general war with millions of victims, or a bloody revolution, or even a credit crunch such as Japan experienced with its liquidity trap and massive depopulation, or then again, a general collapse of the economy such as in1929.

So this is their solution?

Yes, from my point of view the International bankers are planning new wars and revolutions. I think that the best solution would be to do as the poor people of the US did in 1929; establish local banks with 6,000 local currency systems. We can improve all those local systems and coordinate them, like a franchising chain of free and open local banks sharing the same values and open to all people of good will.
You can find such a proposition at with all the details on how to function as it already does in some poor countries.
 The dollar will collapse for sure, and you need to persuade everyone to start local systems, improved LETS (Local exchange systems) with dividends and compensated discounts ( see "social credit" on internet). In fact, the dollar is collapsing faster now; its value is going down all the time. For instance, when I began in the banking business the dollar was nearly four Swiss francs to one dollar. Now it is one Swiss franc to one dollar. So it is, in fact, a massive inflation. If a Swiss, for example, wants to buy a Chevrolet, he must convert it to cheese, watches, machinery and other goods. If an American wants to buy a Swiss watch, he pays in dollars. And what is a dollar? It is a piece of paper on which is printed, "One dollar: in God we trust" or just some bits in computers.

Do you think that the reason they want the US dollar to collapse in the United States is because they want to change the dollar for the Amero?

Yes. What they are doing is the same as they did in 1929. The banks print and open more credits to buy more assets very cheap, that way they control most of the people and you can do nothing without their consent. The Patriot Act is a method to dictatorship. They suddenly want to change all notes and put RFID devices in all the currency.

What do you think of people who say we should exchange US dollars to Euros or Japanese Yens?
If the dollar is collapsing and the same people are behind the Euro or the Yen, it will come to the same conclusion. Let's speak about the Japanese Yen. In Japan there is a big, big problem with the population. One third of the Japanese population will disappear before 2050, It is already beginning. There will be a massive depreciation in the real estate markets and this will create a huge crisis, even bigger than the United States, because the Japanese will not allow immigration. The only solution I can foresee for the Japanese is a massive drop in the price of properties. Already I have information from Japan that they are pushing to establish euthanasia. You know the situation is nearly a war, a war against the weakest in society. They are buying a lot of robots to cope with this trend. The real truth is that they want a massive reduction in the population; by the billions…
Julian Simon said in his book " the ultimate Resource 1" that he was paid by those people to prove that Earth was overpopulated, but he wrote books and articles proving exactly the opposite.
The Ultimate Resource (now The Ultimate Resource 2) and Population Matters discuss trends in the United States and the world with respect to resources, environment, and population and the interactions between them. Simon concludes that there is no reason why material life on earth should not continue to improve, and that increasing population contributes to that improvement in the long run. Those popularly-written books develop ideas positive and foresaw the falling natural resource prices, increased world oil supply, and decline in farmland prices. His view of population economics is unique and persuasive. Discussion covers resources, environment, population growth and his analytical methods.
As said on Amazon, Julian L. Simon is the world's greatest contrarian's. The Ultimate Resource 2--an update, not a sequel, despite the title--skewers the sacred cows of environmentalism, population control, and Paul Ehrlich. In the contest between resource scarcity and human ingenuity, Simon bets the farm on the ability of intelligent people to overcome their problems. Thankfully, he is not a theorist. This book lays out convincing empirical evidence for Simon's prediction of a prosperous future. The key to progress is not state-run conservation programs, he says, but economic and political freedom. Only then can talented minds properly apply themselves to our earthly dilemmas.
To read this book, see this link.
He wrote in his book "Population's matters" how he was ostracized by the "rulers" of the new world disorder.
Play list for all Julian L. Simon 's videos. List of all videos for more «

The members of those Clubs hate poor peoples. Most of these wealthy "New World Order people" are racist, in fact racists of the worst kind. They condition people to believe that our Earth is overpopulated. The poor are corralled like cattle into big cities such as Mexico, to control them and to prove they are right. But in fact, the rest of the Earth is empty. The world is huge and we can feed more people. Ramses of Egypt had this way of thinking and he killed all the male Jews. Now we have "white" bankers living in New York, London and Paris doing the same well-paid job; killing millions or even billions of aborted-children by (financial soft Gulags) to earn billions of dollars.
You should also all see the film: " Freedom to Fascism" from the Filmmaker Aaron Russo who has exposed his first-hand knowledge of the elite global agenda during a video interview and live on Alex Jones' nationally-syndicated radio show.
Nick Rockefeller told Russo about the plan to microchip the population, ( see Bilderberg and micro-chip on internet) warned him about 'an event that would allow us to invade Afghanistan and Iraq' some eleven months before 9/11 and foretold the fact that the 'War on Terror' would be a hoax wherein soldiers would be looking in caves for non-existent enemies. Rockefeller also tried to recruit Aaron Russo to the Council on Foreign Relations during the tenure of their friendship. Now, a picture send by the Russo family verifies that friendship and strengthens evidence of the global agenda which Rockefeller related to the filmmaker so frankly during their private conversations. Russo goes in-depth for first time on the astounding admissions of Nick Rockefeller, including his prediction of 9/11 and the war on terror hoax, the Rockefeller's creation of women's lib, and the elite's ultimate plan for world population reduction and a micro-chipped society Aaron Russo joins Alex Jones for a fascinating sit-down in depth video interview on a plethora of important subjects. In the full interview, available on Google Video, Aaron begins by describing how the draconian and mafia tactics of Chicago police woke him up to the fact that America wasn't free after his nightclub was routinely raided and he was forced to pay protection money. Aaron and Alex then cover a broad range of topics including the private run for profit federal reserve, Aaron's experience in the late 80's with the IRS when they retroactively passed laws to punish silver and gold traders, the real meaning of the word "democracy," what really happened on 9/11 and Aaron's relationship with Nick Rockefeller, who personally tried to recruit him on behalf of the CFR. Aaron also relates how Rockefeller told him that the elite created women's liberation to destroy the family and how they want to ultimately microchip and control the entire population. Rockefeller also told Russo, before 9/11, that an unexpected "event" would catalyze the U.S. to invade Afghanistan and Iraq. After you watch this, please check out the full 69-minute interview. Here's the link:
Plus most lies about the CO2 pollution, see:
Can you explain to us briefly, how money is created today and how it should be created? Then maybe we can speak about interest.

In the United States most of the money as credit bearing interest is created by the Federal Reserve Board and other private banks. The Federal Reserve is about as Federal as the Federal Express. That means that it is a private company owned by a few people. I have a list of about 12 families who are the shareholders that own the Federal Reserve. These people are using this private business for their own personal gain to generate private profits of trillions ( sic, trillions)  of dollars if you add all amounts generated every year since Christmas 1913, sums hidden in various foundations and trusts in tax heaven "paradises". Wars are more "profitable" for them ), and not for the benefit of the American people. And on the credit base, which is called let's say M zero, you have a massive creation of money, and this credit is based on nothing. Alan Greenspan said that they create the money out of thin air. You have the statistics published by the Federal Reserve board. But those figures of M3 have been kept secret since 2006. We don't know how much the Federal Reserve, which is a private company, is allowing and emitting credit to the other banks or other financial vehicles.
A few months before his assassination, President John F. Kennedy was summoned by his father Joseph to the lobby of the White House. He said to him, "If you do this, they will kill you!" But the President did not deter. On June 4, 1963, he signed the Executive Order number 111 110, repealing the Act and Executive Order number 10,289, calling the production of banknotes into the hands of the state and depriving the cartel of private banks a large part of their power. After $4 billion in U.S. dollars in small denominations called "United States Notes" had already been put into circulation, and while the state was preparing to deliver larger cuts, Kennedy was assassinated on November 22, 1963. This happened 100 years after Lincoln, who had created debt free "Greenback" notes for the United States as well, was murdered by a sniper. Kennedy's successor Lyndon B. Johnson suspended the printing of the notes for an inexplicable reason. The twelve Federal Reserve banks withdrew the Kennedy banknotes immediately from circulation and exchanged them with their own acknowledgments of debt. A few of those notes are still in the hand of Imelda's Marcos because her husband was trying too to escape the system.

And now, with the sub-prime crisis, they are printing millions or trillions of dollars but we don't know exactly where the money is going, or they are going to sustain banks that are in bankruptcy. Crooks are sustaining crooks. And of course, all of this money is created with an interest rate. This interest rate is imposed on the American population mainly through taxes, on the backs of the poor. (See the LTCM 3 Trillion dollar scandal under Clinton and many others). The poor all over the world cannot eat; they are starving. And the worse problem that babies are not even allowed to live!
Their goal is to have fewer people that are more easily controlled with laws more and more stupid, such as Monsanto, which patented pigs or plants and ruin farmers to push up prices of food by making believe that they want good of humanity...
See some of Ron's Paul arguments

The more than one trillion dollars in default, created out of nothing, now as 99,999% of all currency is currently in circulation (SIC).
There is the danger of inflation denounced by Irving Fisher who already complained in 1933 that the issuing of currency belongs to a multitude of irresponsible private agents.

The Fed began with approximately 300 people or banks that became owners (stockholders purchasing stock at $100 per share - the stock is not publicly traded) in the Federal Reserve banking system. They make up an international banking cartel of wealth without comparison. The Fed collects billions of dollars in interest annually and distributes the profits to its shareholders. The Congress illegally gave the Fed the right to print money (through the Treasury) at no interest to the Fed. The Fed creates money from nothing, and loans it back to us through banks, and charges interest on our currency. The Fed also buys Government debt with money printed on a printing press and charges U.S. taxpayer's interest. Many Congressmen and Presidents have said that this is fraud.

McFadden , Chairman of the House Committee on Banking and Currency from 1920–31, accused the Federal Reserve of deliberately causing the Great Depression. In several speeches made shortly after he lost the chairmanship of the committee, McFadden claimed that the Federal Reserve was run by Wall Street banks and their affiliated European banking houses.

McFadden said:

    Mr. Chairman, we have in this country one of the most corrupt institutions the world has ever known. I refer to the Federal Reserve Board and the Federal Reserve Banks. The Federal Reserve Board, a Government board, has cheated the Government of the United States and the people of the United States out of enough money to pay the national debt. These twelve private credit monopolies were deceitfully and disloyally foisted upon this country by the bankers who came here from Europe and repaid us for our hospitality by undermining our American institutions...The people have a valid claim against the Federal Reserve Board and the Federal Reserve banks.

McFadden was killed, as Kennedy, as Lincoln, as many opponents in history to all those usurious systems.

"Quid prodest scelus, is fecit"
"The one who takes profit from the crime has done it"

Those who have taken huge benefits ( trillions of $) from the crimes have done them or paid the hit mans who have done those assassinations, a word coming from Hashish, The Hashshashin or also Hashishin, Hashashiyyin, Hashasheen or Assassins, a copy of the sicarii, or the true terrorists.

Kennedy was against those secret societies acting in the US government.

"The presidential office has been used to establish a conspiracy to destroy the freedom of the American people, and before leaving this office, I must inform the citizens of this critical condition."

Kennedy just 10 days before he was killed. University of Columbia, 12th Nov. 1963.
John F. Kennedy Speech. 01:35

The same who paid to make disappear the most destroyed text in history, the encyclical "Vix pervenit", the text stating what are good and bad contracts in business.

Who actually owns the Federal Reserve Central Banks? The true ownership of the 12 Central banks, a very well kept secret, has been partially revealed. This is the list of some names:

Rothschild Bank of London
Warburg Bank of Hamburg
Rothschild Bank of Berlin
Lehman Brothers of New York
Lazard Brothers of Paris
Kuhn Loeb Bank of New York
Israel Moses Seif Banks of Italy
Goldman, Sachs of New York
Warburg Bank of Amsterdam and
Chase Manhattan Bank of New York

These bankers are all connected to London Banking Houses in the totally free City which ultimately control the Fed. When England lost the Revolutionary War with America (our forefathers were fighting their own government), they planned to control us by controlling our banking system, the printing of our money, and our debt.

The individuals listed below owned banks which in turn owned shares in the FED. The banks listed below have significant control over the New York FED District, which controls the other 11 FED Districts. These banks also are partly foreign owned and control the New York FED District Bank.

First National Bank of New York, James Stillman
National City Bank, New York, Mary W. Harnman

National Bank of Commerce, New York, A.D. Jiullard

Hanover National Bank, New York, Jacob Schiff

Chase National Bank, New York, Thomas F. Ryan, Paul Warburg, William Rockefeller, Levi P. Morton, M.T. Pyne, George F. Baker, Percy Pyne, Mrs. G.F. St. George, J.W. Sterling, Katherine St. George,  H.P. Davidson, J.P. Morgan (Equitable Life/Mutual Life), Edith Brevour, and T. Baker
 ( source: )

Well, I think this interview will help the people to understand a bit more the system and what is happening today.

It is better to fight now, and create a credit club or a local system with coupons free of interests, as we wrote about in the "Michael Journal" the example of Madagascar and the Philippines, than to take your gun and fight in a new war!
Please, see

The truth is blinding and people don't see it. They want to see a very complicated system, but in fact the solution is very simple.

During the Great Depression in the 30's the citizens started 6000 local systems, local credits all over the United States. Tell people to study the history of their country.  While they were creating their own credits, the big banks were stopped. Do the same! Improve it with Social Credit systems and dividends to all to share the profits of the robots and the computers !
90 % of the workload will be done by computers and robots, the challenge is how to distribute abundance.

Well, I think that's the plan of the Pilgrims of St. Michael, we want to start the local exchange systems all over the world. I know that in Columbia they have several systems that are working very well.

In the United States, your grandfathers were the organizers of the local systems. Ask them how it was done. You had more than 6'000 systems all over the United States. The WIR system in Switzerland has made our country one of the richest in the world.  ( ) . Just think of what happened in Argentina when the banks collapsed there. That can happen here now as well.

 Maurice Allais, Professor of Economics at the National School of Mining Engineering in Paris, France and the 1988 Nobel Prize Winner in Economics, had this to say in his book "Les Conditions Monétaires d'une Economie de Marché" (The Monetary Conditions of a Market Economy p. 2):

"In essence, the present creation of money, out of nothing, by the banking system is, I do not hesitate to say it in order to make people clearly realize what is at stake here, similar to the creation of money by counterfeiters so rightly condemned by law. In concrete terms, it leads to the same results."

We need to practice all five Shabbats and Jubilees, every 7 days, weeks, months, years and 49 years ( 7 times 7 years) and fight usury at all levels, because usury kills.

Please, read this extract from Louis Even.

But what about the term "usury practiced under another form" used by the Pope? Does it mean too high an interest rate? If so, of what percentage? Or is it something else, and under what form?

In a book he wrote in 1935, an English priest, Father Drinkwater, identified this "devouring usury under another form" as the monopolization of credit, which was to amount more and more to a monopolization of money, although the workings of this monopolization of credit were stll myserious, at that time, to almost everyone.

Father Drinkwater recorded that a committee based at the University of Fribourg, Switzerland, had prepared some elements for the drafting of "Rerum Novarum", and that among the members of this committee there was at least one person, from Austria, who was well aware of the money question and of bank credit. A text that this Austrian had prepared, and that was apparently approved by the committee, showed clearly how mere bank money — which is created in banks and consists basically of figures written in bank-books and ledgers, and which was already becoming the major monetary instrument for trade and industry — was nothing but the monetization of the production capacity of the whole community. The new money thus created can only be social by nature (belonging to all of society), and not the property of the bank. This new money is social because of its basis: the community, or society, and because it can buy any good or service in the country. The control of this source of money therefore puts in the hands of those who exercise it, a discretionary power over all economic life.

This text of the Austrian expert also showed that banks do not lend their depositors' money, but rather deposits that they create out of nothing simply by inscribing figures in bank-books, and that when banks lend money — no account is diminished in the bank — they do not have to extract one penny from their safes. So the interest charged on their loans is certainly usury: whatever its rate — it is actually more than 100%, since it is interest charged on a capital of zero, nil — the lender (the bank) does not have to do without the money he lends, he just creates it! This usury can rightly be described as "devouring", since banks require creditors to pay back money that has never been created, that has never been put into circulation. (Banks create the principal they lend, but not the interest.) It is therefore mathematically impossible to pay back all loans; the only way for the economy in such a system to keep going is to borrow again to pay the interest, which creates un repayable private and public debts.

What was the exact wording of this text about the monopoly of credit? One cannot know, since there is no mention of it in the encyclical. Was it suppressed in Fribourg in the final draft sent to Rome? Was it stolen between Fribourg and Rome, or between its arrival in Rome and its delivery to the Sovereign Pontiff? Or was it Pope Leo XIII who decided to put it aside? Father Drinkwater raises these questions, but gives no answer.

End of quote.

This scandal is producing absurd situation as in Canada (see 2 graphs below)

And finally,
Let us quote Mackenzie King, while he was campaigning, in 1935, to become Prime Minister of Canada: "Until the control of the issue of currency and credit is restored to government and recognized as its most conspicuous and sacred responsibility, all talk of the sovereignty of Parliament and of democracy is idle and futile."

We thank you for this interview with us, Mr. De Siebenthal; you are assured of our prayers and support for you and your family.

You are welcome, be assured of our prayers as well, and all the best to you. If you need any further information, please do not hesitate to ask me.

The Madagascar Experiment one, how "money" can be created locally by themselves for the good of the poorest  ?
A swiss banker's point of view.

A true and recent social credit experiment, using dividends and compensated
discounts in a small community seen as an island.

Please, see first this short video with swiss wir bank and other videos how to create
your own money sytem and improve it with social credit.

Switzerland was the poorest country in the world.
Financial Crisis is when the public loses confidence in financial
institutions such as banks, and therefore want actual legal money from
them, rather than their promises to pay, which are normally accepted
as money. This takes us back to the many sorts of money that we can
use in our economy. One is legal tender money, coins and notes issued
by or on behalf of the state, which creditors are legally obliged to
accept in settlement of what is owed to them.

The second is bank created credit (nearly 100 % of the total money
supply), which is no more than a bank's promise to deliver legal
tender money on demand, given in exchange for a borrower's promise to
repay, usually over a period of time.

The others are all other means used as money ( coupons, tires, reka,
mana, etc...)

1) Money #1 cannot hardly be destroyed, and therefore
circulates from producers to consumers and back again. M1 is public in
Switzerland but private in many countries, the US FED is owned by
private people and work for their pockets.

2) Money #2, 3, 4,and so on  are
continually being created and destroyed ( maybe not destroyed but recycled...) by private banks for profits, as loans are made and repaid. This leads therefore to "trade cycles",
where inflation alternates with recession, as bank money is created
and withdrawn. A particular effect of financing business capital
through bank loans (a very common practice) is to create credit money with interest rates at a time when capital goods (factories, machinery, etc. etc) are
being produced, workers are receiving incomes, but nothing more is
going on the market for people to buy. When the factory is completed,
and workers are laid off, goods start reaching the market, businessmen
start wanting to repay their bank loans, but the laid off workers now
have no money either to buy the products, and the businessman
therefore finds it impossible to repay his bank financing. (This
explains the Douglas A+B theorem, where A is wages, and B is capital

Therefore we have recessions, wars, revolutions, troubles

The current banking system causes poverty in front of abundance in all countries and for all people. The interest bearing loans are for the most part made only by paperwork from nothingness, ie counterfeit currency, as written in 1988 by Mr. Maurice Allais, Nobel Prize in Economics
The crisis in "World Today"
(Ed. Clement Juglar 1999).

3) Money "swiss wir" is our free wir system, a social system free of inflation and efficient.

4) Social credit creation, S3C, a better system based on C.H. Douglas
principles and applied locally in Madagascar . .php?lng=en&pg=711

The Wirtschaftsring
in Switzerland, WIR. WIR Economic Circle Cooperative in
german, french and italian, Please, see wir bank on google The
Wirtschaftsring in Switzerland, formed in 1934 is one of the oldest
complementary currency systems in existence. See websites  at and a
very simple system to begin with...

If you want the help of computers... We are happy to announce that a new version of Cyclos has
been published on Source forge

. Cyclos is published under the GPL license which means it can be used
at no costs and it will run on a variety of platforms like Linux,
Windows, Macintosh and Solaris. But, even more important, anybody is
free to download the source code and add new functions, make
improvements or modifications.

You can use South African CES system too or octopus system.


Report summarized of a small  community of creditists.

To begin,  the   social  crediters came from Canada and Switzerland
and provided 100 $ CDN of hens in 2004, plus  the  countable
notebooks,  the  large countable book,  the  pencils and two envoys on
the  spot during a day, with  the  formation of one responsible local
person during a few hours and three visits of a local specialist
trained in Canada. 4 zebus (1000 $ ) were given in 2006.  The saffron
bulbs were lost in  the  post office.  The  community is composed of
66 people in quasi autarkical situation, without electricity nor
telephone and 100 % ecologist.

There is 0 pollution.

Thanks to  the  system, no more usury at around 1'000 percent
interest. They more than doubled  the production of rice and
vegetables. Despite several hurricanes, they could build or rebuild
all buildings themselves, including  the  Church,  the
presbytery and
improve all their houses of terra cotta bricks. They built in more of
the  cattle sheds and  the  shelters for 7 zebus (from 4 to 7), for
1454 hens, a school and began to build a multifunction center. 148
chickens were eaten and 346 sold. They also made a system of
irrigation, with 5 permanent dams and several provisional dams to
improve.  The  roads all are remade thanks to  the  communal efforts.
The  total value of  the appreciations is higher than 5 million local
currency.  The  requirements of official money are met by the  sale
for eggs and hens.

People: They engaged three teachers, a fourth arrives. A person became
the  doctor of  the  area. The  committee meets at least once per
week.  The  families pray three times per day, Lauds, complies and
vespers. They make recollections and retirements.
The  accounts are audited by two elected persons, then by Dina. More
than 4 flowers (vocations of priests). Their motto is to prayers, work
and eat.

Projects: Community bank of local seeds. A system to alert thanks to a
goose herd to drive out  the robbers. To test  the  saffran Medicinal
plants. To continue  the  afforestation (eucalyptus). Impression of
tickets of local currency to open  the  exchanges with  the
neighbours expressed as a percentage freely negotiated governmental
currency, as  the  Mana system as    To organize visits,
come and see. We thank all those which who made it possible.

Signed: Rev. Father Alain Thiery Raharison, Cathedral of  Antananarivo

more in English and French on

Quote of Michael Lane....February 2005

Since April 2002 I have been urging on the world social credit
community -- in a letter to my fellow directors of the Social Credit
Secretariat, in issue after issue of  Triumph of the Past , in Bill
Ryan's social credit e-mail discussion group, in the concluding
chapter of my book on Charles Ferguson, in five talks in Australia and
New Zealand in October 2002, and on the Australian League of Rights
website -- that we no longer wait but implement social credit
immediately at the local level, adapting Douglas's ideas for that
Last May two representatives of the Pilgrims of St. Michael -
full-time pilgrim Marcel Lefebvre and "our good friend of Switzerland,
Mr. Francois de Siebenthal consul general of the Philippines and an
economist" - visited Madagascar as guests of the Catholic Episcopal
Commission on Justice and Peace. The following is the account of this
visit published in the Pilgrims'  Michael  journal for May-July 2004:

Then we went into the bush, driven by the secretary, in the pastor's
"4 x 4" vehicle. We were invited by the Secretary General of the
Justice and Peace Commission, Mr. Jean Marie, a father of 8 children,
who is involved with church activities. He managed to gather all the
people of the village to meet us.
We began with the recitation of the Rosary, and then gave a talk on
the cause of their poverty, and the way out, by establishing a local
money system, like in Switzerland and in Argentine, where they call it
"social credits." We told them about the possibility of creating their
own figures (money) to develop their area, without waiting for the
International Monetary Fund, the World Bank, and all the other
money-lenders who exploit them. We founded together the first Social
Credit bank, just as the five islanders did in " The Money Myth
Exploded ." They brought all their belongings to create a fund to
start the new bank. It was really moving and impressive to see them
bring all they had. They are really good people. Bishop Raymond told
us that within a year, there will be 500 small banks like this one in
So where we founded this first bank, we gave a Rosary to every family
that enlisted, and made them promise to say the family Rosary every
day for the success of this important undertaking. Before founding the
bank, Mr. de Siebenthal asked the priest who was accompanying us to
confess the Faithful. There will be no interest charged in this bank;
on the contrary, dividends will soon be given to every participant.
They will develop their own area in an impressive manner.

De Siebenthal gave a presentation about this at the Pilgrims' Annual
Congress in September at their center in Rougemont, Quebec. From
October-December issue of  Michael :

Mr. Francois de Siebenthal spoke to us of his apostolate with Mr.
Marcel Lefebvre in Madagascar last May. In a small county in the bush,
far from large cities, our two fervent Social Crediters established
Social Credit in a simple manner, a bit like the story in " The Money
Myth ." "Madagascar," Mr. de Siebenthal told us, "is the concrete
example of a talk given by Mr. Louis Even. I re-read all the early
writings by Louis Even in a small pamphlet. He spoke of Switzerland,
of methods, of referendums, and of local banks in Switzerland. We
simply applied this project from the 1930's of Louis Even, applied it
in Madagascar.

Guest speaker Bill Daly of New Zealand summarized de Siebenthal's
presentation as follows:

An experienced banker, now working for a Catholic TV station, he had
only a short while before heard of Social Credit. But being a man of
action he had earlier in 2004 spent several weeks at Rougemont
learning as much as possible and had then gone to Madagascar with a
colleague and started a small local credit scheme in one of the
remotest and poorest districts. While initially very simple it is
intended to introduce other aspects as the scheme develops, such as a
national dividend and the compensated price. The Cardinal of
Madagascar wants to see such schemes established in every one of his
more than 100 parishes.

This exciting idea became a main focal point of the Congress. Again
from Bill Daly:

What was evident at Rougemont was the new possibility of such
developments emerging within, but not exclusively, the third world.
More than one Bishop was present from Mexico and the Philippines and
there were a number of priests and lay professional people, some
associated with universities. . . . Certainly those attending from
Poland, Mexico, Ecuador, Benin and the Philippines only demonstrated
great enthusiasm and hope for genuine reform in their own diocese,
parishes, towns and countries.

Another speaker, Vic Bridger of Australia, put it this way:

It was stimulating because of the enthusiasm shown by all the
delegates from Poland, Mexico, Ecuador, and the Philippines in
particular. . . . Each of the Bishops and Monseigneurs [Monsignors]
declared that they would be furthering the cause through their
pulpits. . . . I left the Congress with the view that it may well be
the poorer countries who will give the lead because they have nothing
to lose but their poverty.

According to the same issue of  Michael , "Fr. Jozef Jakubiec and
Doctor Jan Wilk want to found, at the Shrine of the Holy Family in
Krakow . . . a bank that lends interest-free money, working along the
Social Credit principles." Finally, a recent Pilgrims flyer released
in advance of a series of public meetings in New Zealand says: "With
the help of local church and community leaders they initiated an
exciting complementary currency in an impoverished area of Madagascar.
Presently similar projects are planned in Poland, the Philippines and

Actually, the first interest of the Pilgrims in this concept can be
dated a little earlier, namely, a conference at Zakopane, Poland in
December 2003, hosted by that same Fr. Ja kubiec. In an e-mail to the
Social Credit Action Group, Diane Boucher, who represents the Pilgrims
and has a master's degree in economics, states:

The subject of the conference in Zakopane was about practical ways to
implement social credit policies. People interested in social credit
in Poland do not want to use a top-down strategy but a bottom-up one.
That is to say they choose not to implement social credit at the
national level, but to create small communities using local monies. .
. . People in the Louis Even Institute [Pilgrims] think that the way
Poland chose is a good way to begin an implementation of a social
credit system.

It is now going on a year since the foundation of the "first Social
Credit bank." But not only have we had no progress report, we don't
even know what was done in the first place. The sketchy account above
is all that has been published. Diane Boucher has supplied a  little
more information in two e-mails to the Social Credit Action Group:

September 3, 2004: What the villagers did with their belongings was to
put a monetary value on them. So the accountant of the Bank was able
to write these values to the account of each member of the Social
Credit Bank. The credit (positive side) transaction and debit
(negative side) transaction . . . are simply written in a small
accounting booklet for each member and in the great book of the
accountant during each sale. When somebody needs credits to make
products, the accountant writes the new credits in the producer's
account. So the new credits are created with the new production.
Without any interest. The credits are cancelled when the products are
sold, that is to say they are cancelled with the consumption of the
products. Periodically, new credits are written to the accounts of
every member of the Social Credit Bank in the measure where there is
social progress. It is the (local) dividend. It is the same way of
functioning as in the story of the five islanders. The discount is not
implemented yet, because this economy is very simple. When it will
become enough complex to have producers of intermediate goods or
equipment goods, it will be necessary to implement the discount to
consumers with compensation to the producers.

October 5, 2004: Their belongings are their private properties: cows,
hens, tools, etc. they can use as producers, plus the communal
property: the school being built, for example. They brought these
properties together to give a value to the local assets. These assets
will grow with social progress and their monetary value will increase.
The local dividend will be calculated on the value of the local
assets. For example, the school will have a greater value when
finished and the dividend will be greater because of this increased
value. If a typhoon destroys the school, the monetary value of the
local assets will decrease and the next dividend will be lower.
I think that the villagers' belongings are not a collateral: the new
credits are created to equal the value of the new products being made
by the local producers, not to equate the value of the local assets.
For example, the eggs from the hens are new products and have a market
value based on the producer's cost: if a child takes care of the hens
and the hens feed themselves around, the value of the child labour is
the cost of the eggs. The eggs will be used as food and also in an old
roman recipe to make cement for building the school. The villagers
were unable to finish the building because they are too poor to buy
It is really a social credit experiment on a small scale. The credit
of this small community has a value as a productive capacity!

To this small cache of evidence we can add the passage alluded to from
" The Money Myth Exploded ," by Louis Even, founder of the Pilgrims of
St. Michael. The pamphlet is an illustration of economics on a desert
isle, such as economists have been making for centuries. There are
five castaways: a carpenter, a farmer, an animal breeder, an arborist,
and a metallurgist. The relevant passage is in the words of Tom, the

I open an account in the name of each of you. In the right hand column
are the credits which increase your account; to the left are the
debits which subtract from your account. Each wants $200 to begin
with. Very well. We write $200 to the credit of each. Each immediately
has $200. Frank buys some goods from Paul for $10. I deduct $10 from
Frank leaving him $190. I add $10 to Paul and he now has $210. Jim
buys from Paul to the amount of $8. I deduct from Jim $8 leaving him
$192. Paul now has $218. Paul buys wood from Frank for $15. I deduct
$15 from Paul leaving $203. I add $15 to Frank's account and it goes
back to $205. And so we continue; from one account to another in the
same fashion as paper banknotes from one man's pocket to another's. If
someone needs money to expand production, we issue him the necessary
amount of new credit. Once he has sold his products he repays the sum
to the credit fund. The same with public works; paid for by new
credits. Likewise, each one's account is periodically increased but
without taking credits from anyone, in order that all may benefit from
the progress society makes. That's the national dividend. In this
fashion money becomes an instrument of service.

We have to make the best here of very scanty information. I submitted
it to Tom Greco, an expert in alternate currency systems, and he
concurred: "The details in that account are insufficient to make a
proper assessment." We don't know the name of the village. We know
nothing about its size, ethnicity, language, history, manners and
customs, social structure, or civic life. It appears to be a Catholic
village. We know nothing about its diet, clothing, shelter,
sanitation, health care, natural resources, distance from a road,
distance from a town. We don't know what it produces besides milk and
eggs. We don't know where it gets its tools. 1  We don't know what
products it most needs from outside itself. We don't know if is in
I think we can assume that money is so scarce there that it is
virtually a moneyless economy. The school building project was halted
because the village was too poor to buy cement. The people probably
made their own bricks by pouring mud into wooden forms and baking them
in the sun, but the mortar to hold them together would have to come
from outside. 2  They have plenty of eggs, so if they can make a
cement from eggs, they can be more self-sufficient.
Each member 3  was provided with a "small accounting booklet," and the
"accountant of the Bank" keeps a "great book." The villagers
physically brought their "cows, hens, tools, etc they can use as
producers" to one place, the accountant put a value on them in the new
unit (we aren't told what it was called), and that became their
initial account balance both in their own booklets and in the great
book. This was not a loan but the representation, in figures, of what
they already owned. The village thus took a step forward from a
moneyless economy to a money economy. The villagers now had a simple
way to trade around their cows, hens, and tools according as each had
need and opportunity to make use of them. The assessment provided a
basis for prices: people knew what a hen was assessed for and would
not expect to pay more unless there were a reason.
In addition, anyone with a good plan could have his account written up
in advance on the strength of the goods he was likely to produce. This
would be a loan, signifying the village's faith in him as a producer.
To use Boucher's example, you could get an advance from the Social
Credit Bank to pay your next-door neighbor's child to take care of
your laying hens. You could then sell those eggs to someone or to the
community to make cement for the school and repay your advance, all by
means of these ledgers.
"The same with public works; paid for by new credits," says Tom. In
other words, the village council will also have its own account, which
will be credited with the budgeted amount for the school. This would
be expended on eggs to make the cement and perhaps also on labor if
the labor is not a share-and-share-alike undertaking. This money would
be recouped, I would guess, from parents' paying new credits to send
their kids there. Is it anticipated that the school will serve
neighboring villages as well and, if so, how will they pay?
So far, this describes a change from a moneyless economy to a money
economy but without any specifically social credit features. Boucher
states, "These assets will grow with social progress and their
monetary value will increase. The local dividend will be calculated on
the value of the local assets." She also implies that the initial
booklet entries included a share to each of the value of the partially
completed school building and that the completed building would
generate a monetary dividend in every member's account booklet.
I fear this is not sound. There is no justification for writing up
people's money accounts merely on the basis of increased local assets.
In fact, there is no justification for writing up people's accounts
initially on the strength of their "private property: cows, hens,
tools, etc. they can use as producers, plus the communal property."
Their accounts should only be written up for new goods and services
that they can buy. 4  And why are milk and eggs - more likely to be
sold than hens and cows - left out of the account?
There seems to be confusion as to whether the new credits issued to
the egg producer and the school represent the eggs and education it is
hoped they will produce or (as it should) an allocation of the things
they or their paid workers will buy with them immediately. It cannot
be both at the same time. And what will be the consequence of issuing
new money on the strength of goods yet to be produced without regard
to what exists to buy with it?
Dividends will be payable as the village economy succeeds in producing
the same sufficiency with less and less loan money. Less money/time
required for production means more money/time freed for consumption.
Both Bishop Raymond and the cardinal of Madagascar hope to found other
banks along the same lines. Will they all use the same unit, or will
each use its own? The Pilgrims hope to found other banks along the
same lines in other countries. What problems have arisen in the
operation of the village bank, how were they addressed, and with what
success? Has this experience enabled the Pilgrims to make any
improvements to their model?
I call on the Pilgrims of St. Michael to issue a thorough report on
the "first Social Credit bank" so that other communities can benefit
from the experience of this Madagascar village and create similar
institutions for themselves to help raise themselves out of poverty!


1. When I was in the Peace Corps in Sierra Leone, the village
blacksmith made tools out of scrap metal from Datsuns.
2. In Sierra Leone, the people in my village made bricks in exactly
this way for a school, but the U.S. government donated the cement and
also zinc pan for the roof.
3. Who is a member? Every person? Every adult? Every household?
4. Greco comments, "When credits are created [for the people] to pay
for capital projects, like building a school, those credits should not
be available for spending until the capital project begins to produce
goods or services, then those credits should be paid for the goods or


Michael Lane

Who is interested to join
wir-international ( Wir means in german we together, us the living, as
the Robert Heinlein science fiction book describing such a system,
book to be destroyed on orders of the "masters"). The future society
has a  Social Credit structure — something which may come as a
surprise to those who were not acquainted with Heinlein's early
leftist leanings.

At a number of points in For Us, the Living , Heinlein describes an
environment in which individuals are able to choose whether or not to
accept a job. Passing references are made to the large number of
individuals who take up art or other careers that traditionally do not
pay well. The book also points out the short working hours and high
wages paid to employees. The book ascribes this flexible working
environment to the  social credit system (the "Dividend") adopted by
the USA. i.e. people who have
the technology to give more free time for the best ? Most of the work
can be done by robots, computers and so on... You need to organize as
Singapoor did, taking some ideas from the swiss. You can copy our
legal articles of ass.


Switzerland is one of the poorest country in natural ressources but Swiss are rich, why ?
Switzerland has two money systems, one is free, no interests, see "bank wir" on google...

How to do ?

Wir began with a few swiss citizen just after the big crisis of 1929...


" Small is beautiful" swiss lifeboats are better than a big centralized sinking $ystem...

On Sun, Jan 4, 2009 at 6:38 AM, Larry Heather <> wrote:

Dear Eric,

I can sense your frustration between the armchair social credit arguments, and the true activists of monetary reform. But among the audience of such there may be people that can actually help, so not all audiences can be put into one


The truth in North America at least, are that many people who strive for Christian justice in many areas , such as protecting the unborn like myself, and have been highly discriminated against in our jobs and income, and so often, we too have only the grace of God to depend on for our daily income. As William Aberhart said, there can be poverty amidst plenty and those who speak out are persecuted and are sent to the poorer side of the tracks.

I Pray that May God Be Your Provision and send you the listening ears that can help.

Yours in Christ,

Larry Heather

World population trend exponent. down (sic) versus debts exponent. up

dette du Canada

Any Interest, 1+ i square n years leads to an impossible contract...

[socialcredit] Stop or Set Aside by Eric V. Encina. How to do ? Create local systems now.

Total of US debts in 2008, more than 100 trillions (sic) ...

Population fast collapse already beginning...

i-e, more and more debts on less and less people...


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Justice = Pax - Peace - Paz - Paix - Vrede - Frieden - Shalom - Salam - Mir - Pau - Pokoj - Shanti - Ashkharh...Abenaki OLAKAMIGENOKA Afrikaans VREDE Akan ASOMDWOE Akkadian SALMU Alabama ITTIMOKLA Albanês PAQE Algonquin WAKI IJIWEBISI Alsaciano FRIEDE Amharic SELAM Árabe SALAM Aranese PATZ Armenio ASHKHARH Assamese SHANTI Aymara HACANA Bemba MUTENDEN Basque (Euzkera) BAKEA Bavariano FRIDN Batak PARDAMEAN Belorusso PAKOJ Bengali SHANTI Bhojpuri SHANTI Isaïe 32, 17

Rechercher dans ce blog


Politesse et étiquette

Les commentaires si possible signés, concis ou non, courtois et pertinents, même très critiques sont appréciés. Toute discussion peut être source de progrès. Les autres, surtout les vulgaires, pourraient être supprimés .

(c) Date de l'article, sinon 2000 Famille de Siebenthal, Lausanne, Suisse. 021 616 88 88

Sites que vous devriez visiter, merci

Saint Jean-Paul II a comparé le rapport sexuel entre les époux chrétiens à l'adoration eucharistique.

Un pour tous, tous pour un, IEOUA, LIOBA, Alleluia

Un pour tous, tous pour un, IEOUA, LIOBA, Alleluia
Image des rings burgondes. Donner à chaque souverain, le peuple est le souverain en Suisse, sa part des créations monétaires volées actuellement par les banques commerciales. La banque nationale suisse doit devenir une coopérative, et pas une société anonyme, qui distribue à chacun et chacune ce qui lui est dû par un dividende social à tous dès la conception ! Voter oui à l'initiative monnaies pleines, monnaies au pluriel qui respectent notamment les wirs, voir à faire circuler largement, merci, le monde est déjà meilleur grâce à ce simple geste de solidarité.

Les combats intérieurs.

Les combats intérieurs.
Signification des armoiries:chapelle de Gstaad, St Niklaus. Mettons le dragon qui est en chacun de nous sous 7 verrous. Meaning of the coat of arms: Chapel of Gstaad, St Niklaus. Let the dragon that is in each of us within 7 locks.

Un pour tous, tous pour un.

Un pour tous, tous pour un.
Le dragon de nos armoiries qui crache le feu sur le casque.

Les valeurs suisses

Les valeurs suisses
Un pour tous, tous pour un.

Archives du blog

Les sept verrous qui bloquent le dragon qui est en chacun d'entre nous.

On triomphe des 7 vices capitaux par l’exercice des 7 vertus opposées.

Ainsi on triomphe :

de l’orgueil par l’humilité,

de l’avarice par la libéralité,

de la luxure par la chasteté,

de la colère par la patience,

de la gourmandise par l’abstinence,

de l’envie par l’amour fraternel,

de la paresse par la diligence et l’ardeur dans le service de Dieu.

Un combat à la fois, un par jour est plus efficace.

Sagesse de la première Alliance...Isaïe 11.1-3

Un rejeton sortira de la souche de Jessé,
un surgeon poussera de ses racines.
Sur lui reposera l’Esprit du Seigneur,
esprit de sagesse et d’intelligence,
esprit de conseil et de force,
esprit de connaissance et de crainte du Seigneur
son inspiration est dans la crainte [piété] du Seigneur.

ll y a sept dons du Saint-Esprit qui nous aident dans ce combat :

1 le don de Sagesse ;

2 d’Intelligence ;

3 de Conseil ;

4 de Force ;

5 de Science ;

6 de Piété ;

7 de Crainte de Dieu.

A quoi servent les 7 dons du Saint-Esprit ?

Les 7 dons du Saint-Esprit servent à nous confirmer dans la Foi, l’Espérance et la Charité ; et à nous rendre prompts aux actes de vertu nécessaires pour acquérir la vie chrétienne et le CIEL.

Qu’est-ce que la Sagesse ?

La Sagesse est un don par lequel, élevant notre esprit au-dessus des choses terrestres et fragiles, nous contemplons les choses éternelles, c’est-à-dire la Vérité qui est Dieu, en qui nous nous complaisons et que nous aimons comme notre souverain Bien.

Qu’est-ce que l’Intelligence ?

L’Intelligence est un don par lequel nous est facilitée, autant que c’est possible pour un homme mortel, l’intelligence de la Foi et des divins mystères que nous ne pouvons connaître par les lumières naturelles de notre esprit.

Qu’est-ce que le Conseil ?

Le Conseil est un don par lequel, dans les doutes et les incertitudes de la vie humaine, nous connaissons ce qui contribue le plus à la gloire de Dieu, à notre salut et à celui du prochain.

Qu’est-ce que la Force ?

La Force est un don qui nous inspire de l’énergie et du courage pour observer fidèlement la sainte loi de Dieu et de l’Eglise, en surmontant tous les obstacles et toutes les attaques de nos ennemis.

Qu’est-ce que la Science ?

La Science est un don par lequel nous apprécions sainement les choses créées, et nous connaissons la manière d’en bien user et de les diriger vers leur fin dernière qui est Dieu.

Qu’est-ce que la Piété ?

La Piété est un don par lequel nous vénérons et nous aimons Dieu et les Saints, et nous avons des sentiments de miséricorde et de bienveillance envers le prochain pour l’amour de Dieu.

Qu’est-ce que la Crainte de Dieu ?

La Crainte de Dieu est un don qui nous fait respecter Dieu et craindre d’offenser sa divine Majesté, et qui nous détourne du mal en nous portant au bien dans l'amour.

Les dons du Saint Esprit
(CEC 1830-1831 ; ST I-II 68.1-8)

Les dons sont des habitudes, habitus infus, qui sont en nous et qui nous rendent réceptifs aux motions du Saint-Esprit, pour nous faire mieux agir en faveur du bien commun.

« Les dons sont des habitus qui perfectionnent l’homme pour qu’il suive promptement l’impulsion du Saint-Esprit, de même que les vertus morales disposent les facultés appétitives à obéir à la raison. Or, de même qu’il est naturel pour les facultés appétitives d’être mues par le commandement de la raison ; de même il est naturel pour toutes les facultés humaines d’être mues par l’impulsion de Dieu comme par une puissance supérieure. » ST I-II 68.4

Les sept dons du Saint Esprit
(ST I-II 68.4)

Intelligence : nous rend réceptifs à l’action de l’Esprit Saint dans l’appréhension, par l’intelligence, des vérités spéculatives (ST II-II 8.1-8).
Conseil : nous rend réceptifs à l’action de l’Esprit Saint dans l’appréhension, par l’intelligence, des vérités pratiques (ST II-II 52.1-4).
Sagesse : nous rend réceptifs à l’action de l’Esprit Saint dans le jugement, par l’intelligence, des vérités spéculatives (ST II-II 45.1-6).
Connaissance : nous rend réceptifs à l’action de l’Esprit Saint dans le jugement, par l’intelligence, des vérités pratiques (ST II-II 9.1-4).
Piété : nous rend réceptifs à l’action de l’Esprit Saint dans les appétits de l’amour des choses qui concernent un autre (ST II-II 121.1-2).
Force : nous rend réceptifs à l’action de l’Esprit Saint dans les appétits de la crainte des choses qui nous concernent (ST II-II 138.1-2).
Crainte : nous rend réceptifs à l’action de l’Esprit Saint dans les appétits du désir des choses nous concernant (ST II-II 19.1-12).

Les conseils du pape François pour se confesser

Dans un petit livret intitulé « Prends soin de ton cœur », offert par le pape François aux pèlerins de la place Saint Pierre après l'Angelus du 22 février, se trouvent différents textes à méditer pendant le carême et un examen de conscience pour se préparer à la confession.

  • Une distribution un peu particulière a eu lieu il y a quelques jours place Saint-Pierre, à Rome. Des bénévoles, parmi lesquels de nombreux sans-abri venus en pèlerinage, ont distribué à la foule réunie pour entendre l'Angelus un petit carnet offert par le pape pour le premier dimanche du carême.
  • Notre cœur doit se convertir au Seigneur, a insisté François lors de l'Angélus. C’est pourquoi, en ce premier dimanche, j’ai pensé vous offrir, à vous qui êtes ici sur la place, un petit livret de poche intitulé "Prends soin de ton cœur". »

Celui-ci rassemble quelques enseignements de Jésus et les contenus essentiels de la foi, comme les sept sacrements, les dons de l'Esprit Saint, les dix commandements, les vertus, les œuvres de miséricorde, etc. On y trouve aussi un examen de conscience dont le pape avait souligné l'importance lors de sa messe quotidienne à la chapelle de la maison Sainte-Marthe le 11 octobre 2014. « Avoir un cœur recueilli, un cœur dans lequel nous savons ce qui se passe et ici et là, nous pouvons exercer une pratique ancienne mais efficace de l’Église : l’examen de conscience. Qui d’entre nous, le soir, avant de finir sa journée, reste tout seul ou toute seule et se pose la question : qu’est-ce qui s’est passé aujourd’hui dans mon cœur ? Qu’est-il arrivé ? Quelles émotions ont traversé mon cœur ? Si nous ne faisons pas cela, nous ne réussissons pas ni à bien veiller ni à bien protéger notre cœur »

I. Petits rappels sur le sacrement de Confession (ou de Pénitence ou de Réconciliation)

Un vrai chrétien a le souci constant de conserver son âme en état de grâce aux yeux de Dieu. Il sait, en effet, d’une part, que nul ne connaît ni le jour ni l’heure de sa mort et que, d’autre part, l’âme, pour être admise au bonheur parfait et éternel du Ciel, doit être entiè­rement purifiée du péché. C’est pourquoi il reçoit volontiers le sacrement de la Réconciliation.

Par ce sacrement, on obtient la rémission de tous les péchés person­nels (quelle qu’en soit la gravité) commis après le baptême. Ce pouvoir qu’avait le Christ, il l’a transmis à ses Apôtres quand, leur apparaissant après sa Résurrection, il leur a dit : Recevez le Saint-Esprit : les péchés seront remis à ceux à qui vous les remettrez ; ils seront retenus à ceux à qui vous les retiendrez (Jean, XX, 23). Ce pouvoir passa des Apôtres à leurs successeurs.

Tout chrétien doit recevoir ce sacrement au moins une fois chaque année. Il comporte :

L’examen des fautes commises.
Le regret de les avoir commises (Contrition).
La résolution sincère de les éviter à l’avenir.
L’accusation des péchés, au moins graves, à un prêtre approuvé, tenant la place de Dieu.
L’absolution donnée par le prêtre au nom de Jésus-Christ.
L’accomplissement de la pénitence qu’il a imposée (Satisfaction).

Le sacrement de pénitence produit notre propre mort au péché et notre résurrection à la vie en Dieu. Il prolonge ainsi notre baptême et nous prépare à l’eucharistie. Il doit laisser dans nos âmes une immense joie, car c’est un sacrement de vie.

II. Quelques conseils pour bien réaliser son examen de conscience

Par une courte prière, demander à Dieu et à Notre-Dame la grâce de bien connaître les péchés dont on est coupable.

S’examiner sur les Commandements de Dieu et de l’Église ; les péchés capitaux ; les devoirs de son état.

Pour aider le plus d’âmes possible, dont les besoins sont très divers, l’examen proposé ci-après est plutôt détaillé. Mais il est rappelé qu’en confession seule l’accusation des péchés mortels est obligatoire. Un péché est mortel quand, sachant pleinement que la matière en était grave, on l’a néanmoins commis avec un entier consentement. C’est alors une rupture d’amour avec Dieu. Et comme l’âme cesse ainsi d’être unie à Dieu - de qui elle tenait sa vie -, elle meurt surna­turellement : le péché a été "mortel" pour elle.

L’examen terminé, demander instamment à Dieu, par l’intercession de la Vierge Marie, la grâce d’une vraie contrition des péchés com­mis et la ferme résolution de les éviter à l’avenir, conditions indispen­sables pour obtenir le pardon de ses péchés.

Pour exciter en soi le regret de ses fautes, réfléchir durant quelques instants :

au redoutable châtiment du purgatoire ou de l’enfer que l’on a mérité ;
aux souffrances et à la mort que Jésus-Christ endura pour l’expiation de nos péchés ;
à la bonté d’un Dieu d’amour et de miséricorde, offensé par le péché qui a produit une rupture profonde, surtout s’il a été mortel.

Puis, réciter lentement l’acte de contrition.

III. Quelques conseils pour recevoir le sacrement lui-même

Avant de rentrer au confessionnal, ou immédiatement en entrant, suivant la coutume, réciter le « Je confesse à Dieu… » LeConfiteor nous remet devant cette réalité du péché et nous fait accomplir le mouvement de « conver­sion » nécessaire, vers Dieu et vers les autres :

Parce que nous nous sommes opposés à l’Amour tout-puissant, en cherchant à réaliser notre bonheur contre Lui ou sans Lui, nous disons : « Je confesse à Dieu tout-puissant » ;

Parce que nous avons porté atteinte à l’œuvre de l’Incarnation et de la Rédemption, en nous séparant de tous ceux qui ont coopéré à cette œuvre, notamment de la Mère du Christ, nous disons : « Je confesse … à la Bienheureuse Marie toujours Vierge » ;

Parce que nous nous sommes opposés à l’œuvre de lutte et de fidélité des anges, l’attente des martyrs, des prophètes de l’Ancien Testament, morts pour que le Règne du Messie se réalise, à l’œuvre des apôtres et des saints qui ont travaillé pour le Christ, nous disons : « Je confesse… à saint Michel (vainqueur du démon), à saint Jean Baptiste (dernier des pro­phètes), aux apôtres (représentés par saint Pierre et saint Paul), et à tous les saints » ;

Enfin, parce que notre péché s’est opposé à toute l’Église et nous sépare des autres membres du Corps Mystique que le prêtre représente, en même temps qu’il tient la place de Jésus Christ, nous disons : « Je confesse… à vous, mon Père… ».

Avant de commencer l’énumération des péchés, préciser : le temps écoulé depuis la dernière confession ; un oubli ou une dissimulation de péché grave dans celle-ci ; une ou plusieurs mauvaises communions (en état de péché grave) ; une omission de la pénitence donnée (volontaire ou non).

Accuser sincèrement tous les péchés mortels que l’on a commis, avec leur nombre et les circonstances qui les ont modifiés (aggravés, allégés), comme par exemple, les péchés commis avec d’autres personnes qu’on a ainsi scandalisées, ou qu’on a entraîné au péché.

L’accusation des péchés véniels n’est pas indispensable car on peut en obtenir le pardon par d’autres moyens que la confession, par exemple la prière, l’aumône, la pénitence… Pourtant, cette accusation est fort conseillée car, par le sacrement de la Confession, on obtient des grâces spéciales pour éviter ces péchés véniels à l’avenir.

Dans le cadre de confessions régulières, on peut dire où l’on en est par rapport à son défaut dominant, ou par rapport à ses résolutions.

Si l’on est troublé ou que l’on a peur, ou tout simplement si on hésite, on peut demander au prêtre de nous interroger, ou de nous renseigner sur la gravité d’un péché.

Terminer par : « Je m’accuse de tous ces péchés, de tous ceux que j’aurais pu avoir oublié et de tous ceux de ma vie passée ; j’en demande très humblement pardon à Dieu, et à vous mon Père, pénitence et absolution si vous m’en jugez digne ».

Ecouter avec attention le mot d'exhortation du prêtre. Avant l'absolution, bien regretter ses péchés, et réciter à cet effet l'acte de contrition : « Mon Dieu, j'ai un très grand regret de Vous avoir offensé, parce que Vous êtes infiniment bon, infiniment aimable et que le péché Vous déplaît. Je prends la ferme résolution avec le secours de Votre sainte grâce de ne plus Vous offenser et de faire pénitence. »

Après la confession, accomplir la pénitence imposée par le confesseur au plus tôt, afin de ne pas l’oublier ; remercier Dieu du pardon obtenu ; renouveler sa résolution d’éviter tout péché à l’avenir, surtout le péché grave.

Examen de conscience détaillé

Avant de commencer cet examen, adresser à Dieu cette prière :

Mon Dieu, je vous supplie, par l’intercession de la Vierge Marie, de m’accorder la grâce de bien connaître tous les péchés dont je suis coupable. Faites qu’ensuite je m’en accuse avec un sincère regret de les avoir commis et une ferme volonté de les éviter à l’avenir et qu’ainsi j’en obtienne le pardon de votre miséricorde infinie. Ainsi soit-il.

Examen sur les commandements de Dieu

1er Commandement : « Tu adoreras Dieu seul et l’aimeras plus que tout… »

Omission de la prière (en particulier le matin et le soir), de la fré­quentation des sacrements de la Pénitence et de l’Eucharistie… Communions ou confessions sacrilèges… Manque de respect des sacrements… Manque au jeûne avant la communion (une heure au moins)… Violation du secret de confession… Doutes volontaires contre la foi… Mise en péril de la foi par la lecture de journaux impies, par des fréquentations dangereuses… Respect humain… Manque de confiance en Dieu ou confiance présomptueuse en ses propres forces… Indifférence à l’égard de Dieu… Manque de soumission à la volonté de Dieu… Pratiques superstitieuses, spiritisme… Critiques de la religion… Adhésion à des mouvements incompatibles avec la foi catholique… Négligence dans sa formation chrétienne…

2ème Commandement : « Tu ne prononceras le nom de Dieu qu’avec respect… »

Emploi inutile du nom de Dieu… Blasphèmes, imprécations, jurons… Serments faux ou inutiles… Irrespect à l’égard des personnes et des choses consacrées à Dieu… Souhaits néfastes à l’égard de soi-même ou d’autrui… Non-accomplissement des vœux émis…

3ème Commandement : « Tu sanctifieras le jour du Seigneur… »

Omission volontaire ou sans motif de l’assistance à la Messe domini­cale ou des fêtes d’obligation… Retard volontaire ou dissipation durant ces Messes… Travail fait ou ordonné sans nécessité ou permission… Recherches de distractions contraires à la sanctification du dimanche…

4ème Commandement : « Tu honoreras ton père et ta mère… »

Manque d’amour, d’affection, de respect, d’obéissance, d’assistance à l’égard des parents durant leur vie et de prière à leur intention après leur mort… Peine causée… Souhaits de mal… Disputes d’intérêt en famille… Manque de déférence et de soumission à l’égard des supérieurs…

Pour les parents à l’égard de leurs enfants : négligence dans leur édu­cation chrétienne ou leur pratique religieuse, mauvais exemples donnés, manque de surveillance, de soins, de disponibilité, de conseils ou de corrections nécessaire… Dureté, injustice, sévérité excessive…

5ème Commandement : « Tu ne tueras point… »

Meurtre, tentative de suicide, euthanasie… Avortements, stérilisations… Souhait de mort ou de malheur à l’égard d’autrui… Vengeance, coups, blessures, torts causés à la santé, drogues, alcool, mutilations… Insultes, injures, mépris, faux rapports, haine, violences, refus de pardonner, vengeances… Indifférence à la peine d’autrui… Scan­dales par mauvais exemples, par conseils ou approbation silen­cieuse…

6ème et 9ème Commandements : « Tu ne feras pas d’impureté… » et « Tu n’auras pas de désir impur volontaire… »

Pensées ou désirs impurs provoqués en soi ou chez les autres… Conversations, chansons, lectures, spectacles immoraux (TV, Internet…) Flirts… Familiarités coupables… Danses lascives… Touchers indécents… Actions contraires à la chasteté, seul ou avec d’autres : masturbation, relations charnelles en dehors du mariage, homosexualité… Tenues ou attitudes provocantes…

Pour les fiancés : Légèretés, tendresses excessivement sensuelles… Relations prématrimoniales… Cohabitation…

Pour les époux : Atteintes coupables à la fécondité du mariage, contraception permanente ou temporaire… Limitation de l’usage du mariage aux jours inféconds sans cause sérieuse… Adultère (pensées, désirs, actions)… Liaisons… Divorce… Remariage civil… Refus injuste du droit du conjoint…

7ème et 10ème Commandements : « Tu ne voleras pas… » et « Tu ne désireras pas injustement le bien d’autrui… »

Vol (quoi ? combien ? circonstances ?), recel, objets trouvés ou empruntés et non rendus… Dommages injustes causés au prochain dans ses biens… Fraudes, manœuvres déloyales dans le travail, les affaires, le commerce, les contrats… Pots-de-vin… Coopération à des injustices… Recel d’objets volés… Négligence dans le paiement des dettes… Salaires insuffisants… Exploitation des faibles… Dommages aux biens collectifs… Désirs de vol ou d’injustices… Non-réparation de dommages causés… Non-restitution… Gaspillage… Travail bâclé…

8ème Commandement : « Tu ne mentiras pas… »

Mensonges avec ou sans préjudice pour autrui… Médisances ou calom­nies, faites ou approuvées… Faux témoignages en justice… Accusations injustes… Jugements téméraires… Rapports injustes nuisibles… Violation du secret, confié ou professionnel, des correspondances… Dissimulation, hypocrisie… Tricheries… Promesses non tenues… Refus de rectifier la vérité…

Examen sur les commandements de l’Église

Tu sanctifieras les fêtes d’obligation (Noël, Ascension, Assomption, Toussaint).

Tu assisteras à la messe les dimanches et fêtes d’obligation.

Tu te confesseras au moins une fois l’an.

Tu communieras chaque année au Temps pascal.

Tu jeûneras les jours fixés par l’Église (Mercredi des Cendres et Vendredi Saint).

Tu ne mangeras pas de viande les jours fixés par l’Église (c’est-à-dire, les jours de jeûne et les vendredis de Carême). Pour les autres vendredis de l’année, cette abstinence peut être remplacée par une autre forme de pénitence (qu’il faut alors accomplir sous peine de péché).

Examen sur les péchés capitaux

ORGUEIL : Amour-propre désordonné… Complaisance en soi-même… Egoïsme… Ambition démesurée… Vanité mondaine… Présomption… Attitudes hautaines, susceptibilité…

AVARICE : Vices contraires aux 7ème et 10ème commandements. Refus de partager, d’aider ceux qui sont dans le besoin (aumône) …

LUXURE : Vices contraires aux 6ème et 9ème commandements.

ENVIE : Jalousie du bonheur, des biens, des succès des autres ; joie de leurs malheurs, de leurs misères, de leurs revers…

GOURMANDISE : Excès dans le manger, le boire… Ivrognerie… Sensualité… Ivresse des stupéfiants…

COLÈRE : Manque de maîtrise de soi, emportements, rancunes, res­sentiment, murmures, bouderie, brusquerie, grossièreté, cruauté…

PARESSE : Dans le lever, le travail, les prières… Oisiveté… Fuite systématique des efforts…

Examen sur les devoirs d’état

N.B. L’examen suivant est très détaillé, et reprend en partie ce qui a déjà été vu auparavant.

Alors qu’il est très important, c’est un domaine qu’on oublie souvent dans l’examen de la conscience. Selon son état de vie et ses responsabilités :

1. Devoirs personnels de chrétiens :

Quelle importance ai-je attaché à ma vie chrétienne, au milieu de toutes mes occupations ? A-t-elle la première place ? Y a-t-il dans ma vie une cohérence entre ma foi et mes œuvres ?

Est-ce que je crois à la présence et à l’action du Seigneur dans le monde et dans ma vie de chaque jour ? Ai-je cherché à mieux connaître sa pensée et sa volonté en face des événements, en face des autres, et de mes problèmes personnels ? Suis-je fidèle à la vocation que Dieu m’a envoyée ?

Ai-je cherché à grandir dans la foi, à approfondir ma connaissance du Sei­gneur par la lecture de l’Évangile et du Catéchisme, ou par tout autre moyen mis à ma disposition : retraites, cours, prédications… ?

Ai-je eu peur de témoigner de ma foi par lâcheté, respect humain ? N’ai-je pas cédé aux doutes, à l’inquiétude, à l’angoisse, au désespoir ?

Ai-je compté sur le Seigneur dans les difficultés et dans les tentations ?

Est-ce que je vis dans l’attente de la vie éternelle ?

Ai-je prié ? Régulièrement ? Avec mon cœur ? Avec toute ma vie ?

Ai-je pris part à la Sainte Messe quand l’Église me le demande ? Y ai-je participé de mon mieux ?

Ai-je vécu le dimanche comme un jour de prière et de joie ? N’ai-je pas accom­pli des travaux qui ne sont pas conformes à cet esprit ?

Ai-je fait quelque chose pour aider la mission d’évangélisation de l’Église ? Pour ramener mes connaissances à la vraie foi ?

N’ai-je pas refusé par souci de ma tranquillité ou par égoïsme de m’engager dans un mouvement d’Église ?

Ai-je collaboré loyalement avec les prêtres de l’Église ? Les ai-je aidé autant que je pouvais ?

2. Devoirs envers le prochain :

Est-ce que j’aime le prochain d’un amour vrai et efficace ?

La misère, les souffrances des autres sont-elles pour moi une préoccupation ? Ai-je fait mon possible pour les sou­lager ?

Ai-je cherché à comprendre les autres ? Ai-je cherché à les aider en mettant à leur disposition mon amitié, mon temps, mes biens ?

N’ai-je jamais blessé les autres par mes paroles, mes gestes ?

Ai-je risqué de porter atteinte à la vie des autres ou à la mienne, par des im­prudences dans le travail, le sport ou sur la route ?

En quoi ai-je pu trahir l’amour des autres : indifférence, oubli des autres, mise à l’écart de certains, mauvais caractère, volonté d’avoir raison à tout prix, jalousie, envie, désir de vengeance, mépris, jugement téméraire, haine, rail­lerie, médisance, calomnie, secrets ré­vélés, achats ou ventes à des prix injustes, dettes impayées, choses non rendues, gaspillage ou détérioration des biens collectifs, mauvais exemple, scan­dale d’autant plus grand qu’il vient d’un témoin du Christ, refus de pardonner.

3. Devoirs familiaux :

Enfants :

Ai-je vraiment aimé mes parents, en évitant d’augmenter leurs difficultés, en leur apportant mon concours, en leur manifestant mon affection ?

Ai-je respecté mes parents ? En leur parlant avec déférence, en ne les jugeant pas sans les comprendre ?

Ai-je respecté l’autorité de mes parents en écoutant leurs conseils, leurs ordres et en les exécutant de mon mieux ?

N’ai-je pas gêné l’atmosphère familiale par de la mauvaise humeur, de la bouderie, de la révolte ?

Est-ce que j’aide de mon mieux mes parents âgés quand ils sont dans la gêne, ou malades ou isolés ?

Est-ce que je cherche à bien m’entendre avec tous les membres de ma famille ?

Personnes mariées :

Suis-je fidèle à l’amour promis le jour du mariage ? Ai-je cherché à développer cet amour, à me donner sans réserve et à me sacrifier ?

Ai-je souci des désirs, des goûts, des difficultés de mon époux ou de mon épouse ?

N’ai-je pas négligé mon foyer ? Ai-je le souci de penser à deux les pro­blèmes de ma famille ?

N’ai-je pas gâché notre amour en ne maîtrisant pas suffisamment les défauts de mon caractère ?

N’ai-je pas recherché les joies du mariage par simple égoïsme ?

La communion des cœurs et des esprits l’emporte-t-elle et anime-t-elle celle des corps ?

N’ai-je pas par égoïsme refusé d’avoir des enfants ? Ai-je dans ce but utilisé des moyens défendus ?

Est-ce que j’apporte toute l’attention voulue à l’éducation de mes enfants ?

Est-ce que je cherche à les connaître, à les comprendre, à découvrir leurs goûts, leur vocation, à suivre leur évolution quand ils grandissent ?

Ai-je pensé à leur donner le moyen d’exercer leur liberté quand ils grandissent ?

Mon attitude envers eux ne manque-t-elle pas de fermeté ou au contraire d’affection et de confiance ?

Est-ce que je leur donne le bon exemple ?

Ai-je cherché à les éduquer religieusement ? Leur ai-je donné le sens de la prière ?

Ai-je cherché à garder au foyer le sens du jour du Seigneur ? Ai-je aidé mes enfants à préparer leur messe ?

Ai-je considéré comme un honneur et un devoir de donner à Dieu des prêtres, des religieuses ?

Notre foyer est-il accueillant pour les autres ?

4. Devoirs professionnels :

Enfants :

Ai-je manqué l’école par ma faute ?

Ai-je mal étudié mes leçons, mal fait mes devoirs ?

Ai-je triché en classe (copié, soufflé) ?

Adultes :

Ai-je négligé mon travail ?

Ai-je conscience des responsabilités qu’engage ma situation, mon rôle ?

Quelle est mon attitude à l’égard de ceux qui me dirigent ? N’ai-je pas cherché, par méchanceté ou jalousie, à miner leur autorité ?

Quelle est mon attitude vis à vis de ceux qui travaillent avec moi ? N’ai-je pas tendance à me décharger sur les autres de ma tâche ? Est-ce que je sais les aider, les soutenir, entretenir avec eux des relations de bonne camaraderie ?

Ai-je pris ma place dans les organisa­tions professionnelles ?

Quelle est mon attitude vis à vis de ceux que je commande ou que j’emploie ? Est-ce que je les rétribue conformément à la justice ? Les ai-je traité humainement, en res­pectant leur dignité d’hommes ? Ne leur ai-je pas confié des tâches au-dessus de leurs forces ? Leur ai-je accordé le repos auquel ils ont droit et dont ils ont besoin ?

5. Devoirs civiques :

Ai-je rempli mes devoirs de chrétien dans la société ?

Ai-je cherché à m’informer le mieux possible pour comprendre les pro­blèmes sociaux et économiques ? A découvrir les solutions justes et efficaces ?

Ai-je le souci de tenir ma place dans la vie de la cité ou de la nation pour lui donner une meilleure orienta­tion ? Ai-je su accepter les charges mu­nicipales ou autres en les envisageant comme un service ?

Ai-je choisi mes représentants en fonc­tion de leur aptitude à promouvoir le bien commun et la loi divine plutôt qu’en fonction de leur aptitude à défendre mes intérêts ?

Ai-je fait mon possible pour faire changer les lois injustes (Avortements, divorce, euthanasie, pacs, etc.) ?

Examen de conscience pour Adultes


Je crois en un Sauveur aimant qui pardonne mes péchés et qui me donne la grâce de devenir un Saint. Par le ministère de ses Prêtres, Jésus–Christ accomplit l’un et l’autre dans le Sacrement de Pénitence.

"Comme le Père M’a envoyé, Moi aussi Je vous envoie … Recevez le Saint Esprit. Les péchés seront pardonnés à qui vous les pardonnerez ils seront retenus à qui vous les retiendrez." (Jean XX : 21-23)

"Vos péchés seraient-ils rouges comme l’écarlate, ils deviendront blancs comme la neige." (Isaie I : 18)

"Je ne suis pas venu appeler les justes, mais les pécheurs." ( Matt. IX : 13)

"Les hommes ont reçu de Dieu un pouvoir accordé ni aux Anges,ni aux Archanges. Jamais il n’a dit aux Esprits Célestes « Tout ce que vous lierez et délierez sur la terre sera lié et délié dans le ciel ». Les Princes de ce monde peuvent seulement lier et délier le corps. Le pouvoir du prêtre va plus loin, il atteint l’âme et elle est exorcisée non seulement par le baptême, mais encore plus par le pardon des péchés. Ne rougissons donc pas de confesser nos fautes. Celui qui rougit de découvrir ses péchés à un homme et qui ne se confesse pas, sera couvert de honte au Jour du Jugement en présence de tout l’univers," (St Jean Chrysostome, Traité sur les prêtres, Livre 3)

Prière avant la confession: O Seigneur, accordez-moi la lumière pour que je me voie comme Vous me voyez, et le grâce de regretter vraiment et effectivement mes péchés. O Marie, aidez-moi à faire une bonne confession.

Comment se confesser: D’abord, examinez bien votre conscience, puis dites au prêtre le genre précis de péchés que vous avez commis et dans la mesure du possible, combien de fois vous les avez commis depuis votre dernière bonne confession. Il n’est obligatoire de confesser que les péchés mortels puisqu’on peut obtenir le pardon des péchés véniels par les sacrifices et les actes de charité. Si vous n’avez pas la certitude qu’un péché soit mortel ou véniel, mentionnez votre doute au confesseur. Souvenez-vous aussi que la confession de péchés véniels aide à éviter le péché et à progresser vers le Ciel.

Conditions nécessaires pour qu’un péché soit mortel:

Matière grave
Pleine connaissance
Entier consentement de la volonté.

Considérations préliminaires:

Ai-je parfois omis de confesser un péché grave dans le passé ; ou ai-je volontairement déguisé ou caché un tel péché ?
Nota bene : Cacher des péchés rend invalide la confession .
La confession est secrète, c’est à dire que c’est une faute mortelle pour le prêtre de révéler à qui que ce soit l’objet d’une confession.
Ai-je été coupable d’irrévérence envers ce sacrement en omettant d’examiner ma conscience avec soin?
Ai-je négligé de faire la pénitence donnée par le prêtre?
Ai-je des habitudes de péchés graves à confesser d’abord (par exemple: impureté, ivrognerie, etc.)

Premier Commandement:

Je suis le Seigneur Ton Dieu. Tu n’auras pas des dieux étrangers devant Moi. (y compris les péchés contre la Foi, l’Espérance et la Charité)

L'amour de l'argent est la racine de tous les maux, c'est une idolâtrie...

Ai-je négligé de connaître ma foi selon l’enseignement du catéchisme, par exemple le Symbole des Apôtres, les Dix Commandements, les Sept Sacrements, le Notre Père, etc.?
Ai-je volontairement mis en doute ou renié l’un des enseignements de l’Eglise?
Ai-je pris part à quelque culte non- catholique?
Suis-je membre de quelque organisation religieuse non-catholique, société secrète ou groupe anti-catholique?
Ai-je, en toute connaissance, lu quelque littérature hérétique, blasphématoire ou anti catholique?
Ai-je pratiqué des superstitions (telles que les horoscopes, prédiction d’avenir, spiritisme, etc.)
Ai-je omis des obligations ou pratiques religieuses pour des motifs de respect humain?
Me suis-je recommandé chaque jour à Dieu?
Ai-je été fidèle à mes prières quotidiennes?
Ai-je fait mauvais usage des Sacrements? Les ai-je reçus sans respect (par exemple la Communion dans la main) ou de manière invalide?
Me suis-je moqué de Dieu, de Notre-Dame, des Saints, de l’Eglise, des Sacrements ou d’autres sujets sacrés?
Ai-je été coupable de grande irrévérence dans l’Eglise (par exemple: conversation, comportement ou vêtement)?
Ai-je été indifférent vis-à-vis de ma foi catholique – en croyant qu’on peut se sauver dans n’importe quelle religion, que toutes les religions se valent?
Ai-je présumé de la miséricorde de Dieu en toute circonstance?
Ai-je désespéré de la miséricorde de Dieu?
Ai-je trahi Dieu?
Ai-je donné trop d’importance à quelque créature, activité, objet ou opinion?

Deuxième Commandement:

Tu ne prendras pas en vain le Nom du Seigneur Ton Dieu.

Ai-je blasphémé le Nom de Dieu à tort, inconsidérément ou en matière légère et triviale?
Ai-je murmuré ou gémi contre Dieu (blasphème)?
Ai-je prononcé des malédictions contre moi-même ou les autres, ou toute créature?
Me suis-je emporté contre les autres jusqu’à provoquer des jurons ou des blasphèmes contre Dieu?
Ai-je manqué à un vœu fait à Dieu?

Troisième Commandement:

Souvenez –vous de sanctifier le Sabbat.

Ai-je manqué la Messe le dimanche ou une fête d’obligation?
Ai-je été en retard à la Messe ou l’ai-je écourtée par ma faute?
Ai-je fait manquer la Messe à d’autres ou leur ai-je fait écourter la Messe?
Ai-je été volontairement distrait pendant la Messe ?
Ai-je fait ou commander un travail servile non nécessaire le dimanche ou les jours de fête d’obligation?
Ai-je acheté ou vendu sans nécessité ce jour là?

Quatrième Commandement:

Honore ton père et ta mère.

Ai-je désobéi ou manqué de respect envers mes parents ou ai-je négligé ou refusé de les aider dans leurs besoins ?
Ai-je manqué de respect pour des personnes chargées de me commander?
Ai-je calomnié ou insulté des prêtres ou d’autres personnes consacrées à Dieu?
Ai-je manqué de respect vis à vis des personnes âgées?
Ai-je maltraité mon conjoint ou mes enfants?
Ai-je désobéi ou manqué de respect à mon mari?
En ce qui concerne mes enfants:

Ai-je négligé leurs besoins matériels?
Me suis-je soucié de les faire baptiser de bonne heure?1
Ai-je pris soin de leur éducation religieuse personnelle?
Leur ai-je permis de négliger leurs devoirs religieux?
Leur ai-je permis le flirt ou des fréquentations régulières sans perspective du mariage dans un proche avenir?
Ai-je veillé à leurs compagnies?
Ai-je omis de les discipliner quand c’était nécessaire?
Leur ai-je donné un mauvais exemple?
Les ai-je scandalisés par des disputes avec mon conjoint en présence de mes enfants? En jurant ou blasphémant en leur présence?
Ai-je gardé la modestie à la maison?
Leur ai-je permis de porter des vêtements immodestes (mini jupes, pantalons serrés, robes ou pulls trop ajustés, corsages transparents, shorts courts, tenues de bain provocantes, etc.)? 2
Leur ai-je refusé la liberté de se marier ou de suivre une vocation religieuse?


1 Les nouveaux nés devraient être baptisés dès que possible. Sauf prescription diocésaines particulières, il semble généralement admis qu’un nouveau-né devrait être baptisé dans l’intervalle de une semaine ou dix jours environ après sa naissance. Beaucoup de catholiques repoussent le baptême à une quinzaine ou un peu plus. L’idée d’administrer le baptême dans les trois jours après la naissance est considérée comme trop stricte. Saint Alphonse, suivant l’opinion commune, pensait qu’un délai non motivé au-delà de dix ou onze jours serait un péché grave. Par rapport à la coutume moderne, connue et non corrigée par les Ordinaires locaux, un délai non motivé au delà d’un mois serait un péché grave. S’il n’y a pas de danger probable pour l’enfant, les parents ne peuvent être convaincus de péché grave en différant le baptême un peu au-delà de trois semaines au plus, mais l’usage de faire baptiser un nouveau-né dans l’intervalle d’environ une semaine ou dix jours après la naissance est fort recommandable et en vérité, une date plus précoce peut être recommandée à juste titre. — H. Davis S.J., Moral and Pastoral Theology, Vol. III, Pg.65, Sheed and Ward, New York, 1935

2 Demander le feuillet LF05 Règles Mariales pour la Modestie dans le vêtement.

Cinquième Commandement:

Tu ne tueras pas.

Ai-je provoqué, désiré ou hâté la mort ou la blessure physique de quelqu’un?
Ai-je entretenu de la haine contre quelqu’un?
Ai-je opprimé quelqu’un?
Ai-je désiré la vengeance?
Ai-je été cause d’inimitié entre d’autres personnes?
Ai-je querellé ou combattu quelqu’un?
Ai-je souhaité du mal à quelqu’un?
Ai-je eu l’intention ou tenté de blesser ou de maltraiter d’autres personnes?
Y a-t-il quelqu’un avec qui je refuse de parler ou contre qui je garde rancune?
Ai-je pris plaisir aux malheurs de quelqu’un?
Ai-je été jaloux ou envieux?
Ai-je pratiqué ou essayé de pratiquer un avortement ou conseillé à quelqu’un de le faire
Ai-je, d’une manière ou d’une autre, mutilé mon corps sans nécessité?
Ai-je eu des pensées de suicide ou des tentatives?
Me suis-je enivré ? Ai-je pris des drogues interdites?
Ai-je trop mangé ou est-ce que je néglige de me nourrir convenablement? (c’est à dire avec des aliments sains)
Ai-je manqué à la correction fraternelle?
Ai-je nuit à l’âme de quelqu’un, surtout aux enfants en scandalisant par le mauvais exemple?
Ai-je nuit à moi-même en exposant mon âme aux tentations volontairement et sans nécessité. (par exemple: mauvaises émissions, mauvaises chansons, plages, etc.)?

Sixième et Neuvième Commandement:

Tu ne commettras pas d’adultère. Tu ne désireras pas la femme de ton prochain.

Ai-je refusé à mon conjoint, à ma conjointe, les droits du mariage?
Ai-je pratiqué le contrôle des naissances (pilules, appareils, retrait)?
Ai-je abusé des droits du mariage de quelque autre manière?
Ai-je commis l’adultère ou la fornication ( pratiques sexuelles prémaritales)?
Ai-je commis un péché contre nature dans le domaine de la pureté (homosexualité ou lesbianisme en pensée, en parole ou en action )?
Ai-je touché ou embrassé quelqu’un de manière impure?
Me suis-je engagé dans des baisers prolongés et passionnés en dehors du mariage ?
Me suis-je engagé dans des affections désordonnées?
Ai-je pratiqué l’impureté solitairement ( masturbation )?
Ai-je entretenu des pensées impures et m’y suis-je complu?
Me suis-je laissé aller à des désirs sensuels pour quelqu’un ou ai-je volontairement désiré voir ou faire quelque chose d’impur?
Me suis-je laissé aller volontairement à quelque plaisir sexuel complet ou incomplet en dehors du mariage?
Ai-je été occasion de péché pour d’autres en portant des vêtements immodestes, trop serrés ou provocants de toute autre manière?
Ai-je agi pour provoquer ou occasionner chez les autres des pensées ou des désirs impurs délibérément ou par légèreté?
Ai-je fait des lectures indécentes ou regardé de mauvais film?
Ai-je regardé des films et des émissions érotiques ou la pornographie par internet ou permis à des enfants de le faire?
Ai-je prononcé des paroles ou raconté des histoires indécentes?
Ai-je écouté volontairement de telles histoires?
Me suis-je vanté de mes péchés ou complu dans les péchés du passé?
Me suis-je trouvé en compagnie impudique?
Ai-je consenti à des regards impudiques?
Ai-je négligé de contrôler mon imagination?
Ai-je prié tout de suite pour bannir de si mauvaises pensées et tentations?
Ai-je évité la paresse, la gourmandise, l’oisiveté et les occasions d’impureté?
Ai-je pris part à des danses immodestes et à des spectacles indécents?
Suis-je resté sans nécessité seul en compagnie de quelqu’un du sexe opposé en dehors du mariage?

Nota bene: Ne pas craindre de dire au prêtre tout péché d’impureté que vous avez pu commettre. Ne pas cacher ou essayer de déguiser de tels péchés. Le prêtre est là pour vous aider et vous pardonner. Rien de ce que vous dites ne le choquera, donc ne craignez pas, quelque puisse être votre honte.

Septième et Dixième Commandement:

Tu ne voleras pas. Tu ne convoitera pas les biens du prochains.

Ai-je volé quelque chose? Quoi ou combien?
Ai-je endommagé le bien des autres?
Ai-je par négligence abîmé le bien des autres?
Ai-je été négligent dans la gestion de l’argent et des biens d’autrui?
Ai-je triché ou fraudé?
Ai-je participé excessivement à des jeux d’argent?
Ai-je refusé ou négligé de payer mes dettes?
Ai-je acquis un bien notoirement volé?
Ai-je omis de rendre des objets prêtés?
Ai-je trompé mon employeur sur ma journée de travail?
Ai-je triché sur les salaires de mes employés?
Ai-je refusé ou négligé d’aider quelqu’un en urgente nécessité?
Ai-je omis de restituer en cas de vol, de tricherie ou de fraude?
Ai-je envié à un autre ce qu’il avait?
Ai-je été jaloux du bien d’autrui?
Ai-je été avare?
Ai-je été cupide et avare, accordant trop d’importance aux biens matériels et au confort? Mon cœur est-il porté vers les possessions terrestres ou les vrais trésors du Ciel ?

Huitième Commandement:

Tu ne porteras pas de faux témoignage envers ton prochain.

Ai-je menti à propos de quelqu’un?
Mes mensonges ont-ils causé un tort matériel ou spirituel?
Ai-je porté des jugements téméraires (c’est à dire cru fermement, sans preuve évidente à la culpabilité de quelqu’un dans un crime ou une faute morale?
Ai-je nui à la bonne réputation de quelqu’un en révélant des fautes vraies mais cachées (délation )?
Ai-je révélé les péchés d’autrui?
Ai-je été coupable de cafardage (c’est à dire d’avoir rapporté quelque chose de défavorable dit par quelqu’un à propos d’un autre de manière à créer l’inimitié entre eux)?
Ai-je encouragé ou prêté l’oreille à la diffusion du scandale concernant mon prochain?
Ai-je prêté de faux serments ou signé de faux documents?
Suis-je critique, négatif ou peu charitable dans ma conversation?
Ai-je flatté les autres?

Les Sept Péchés Capitaux et les Vertus opposées.

Jalousie...........................................Amour fraternel

Cinq effets de l’Orgueil

La vaine gloiren a. Vantardise b. Dissimulation/Duplicité
Mépris des autres
Colère / Vengeance / Ressentiment
Entêtement / Obstination

Neuf manières d’être instrument de péché pour d’autres.

A. Ai-je sciemment été cause de péché ?
B. Ai-je coopéré au péché des autres ?

Le conseil
Le commandement
Le consentement
La provocation
La louange ou la flatterie
La dissimulation
La participation
Le silence
La défense du mal accompli.

Les Quatre Péchés qui crient vengeance au Ciel.

Le meurtre volontaire
La Sodomie ou le Lesbianisme
L’oppression des pauvres
La fraude sur le juste salaire du travailleur.

Les Six Commandements de l’Eglise.

Ai-je entendu la Messe le dimanche et les fêtes d’obligation?
Ai-je pratiqué le jeûne et l’abstinence les jours désignés et ai-je observé le jeûne eucharistique?
Me suis-je confessé au moins une fois l’an?
Ai-je reçu la Sainte Eucharistie au temps de Pâques?
Ai-je contribué au soutien de l’Eglise dans la mesure où je le dois?
Ai-je observé les lois de l’Eglise concernant le mariage (c’est à dire le mariage sans présence d’un prêtre ou mariage avec un parent ou non-catholique)?

Les Cinq Blasphèmes contre le Cœur Immaculé de Marie.

Ai-je blasphémé contre l’Immaculée Conception?
Ai-je blasphémé contre la Virginité Perpétuelle de Marie?
Ai-je blasphémé contre la Divine Maternité de Notre Dame ? Ai-je manqué à reconnaître Notre Dame comme Mère de tous les hommes?
Ai-je cherché officiellement à semer dans les cœurs des enfants l’indifférence ou le mépris, ou même la haine de ce Cœur Immaculé?
L’ai-je outragée directement dans Ses Saintes Images?


Ai-je reçu la Sainte Communion en état de péché mortel? (Sacrilège)

Examen des péchés véniels d’après St Antoine-Marie Claret.

L’âme devrait éviter tous les péchés véniels, spécialement ceux qui ouvrent la voie du péché mortel. Ce n’est pas assez , mon âme, de prendre la ferme résolution de souffrir la mort plutôt que de commettre un péché mortel. Il est nécessaire de former une résolution semblable par rapport au péché véniel. Celui qui ne trouve pas en lui-même cette volonté ne peut trouver la sécurité. Rien ne peut nous donner une certaine sécurité du salut éternel comme une vigilance incessante pour éviter même le moindre péché véniel et un sérieux remarquable en tous points touchant toutes les pratiques de la vie spirituelle - sérieux dans la prière et les rapports avec Dieu, sérieux dans la mortification et le renoncement, sérieux dans l’humilité et l’acceptation du mépris, sérieux dans l’obéissance et le renoncement à sa volonté propre, sérieux dans l’amour de Dieu et du prochain . Celui qui veut atteindre ce sérieux et le garder, doit nécessairement prendre la résolution d’éviter toujours spécialement les péchés véniels


Le péché d’admettre en son cœur tout soupçon non fondé, tout jugement injuste contre le prochain.
Le péché d’entrer en conversation sur les défauts d’autrui et de manquer à la charité de toute autre manière même légèrement.
Le péché d’omettre, par paresse, nos pratiques spirituelles ou de les accomplir avec négligence volontaire.
Le péché d’avoir une affection désordonnée pour quelqu’un.
Le péché d’avoir une vaine estime de soi-même ou une vaine satisfaction dans ce qui nous concerne
Le péché de recevoir le Saint Sacrement de manière insouciante, avec des distractions et autres irrévérences et sans préparation sérieuse.
Impatiences, ressentiment, tout manquement à accepter des déceptions comme venant de la Main de Dieu ; car cela met obstacle à la voie des décrets et dispositions de la Divine Providence par rapport à nous-mêmes.
Le péché de se donner occasion de ternir même de loin l’éclat immaculé de la sainte pureté.
La faute de cacher volontairement à ceux qui devraient les connaître, les mauvaises inclinations, les faiblesses et les mortifications, en cherchant à poursuivre la route de la vertu, non sous la direction de l’obéissance, mais en se laissant guider par ses propres caprices.

Nota bene: Ceci s’entend de circonstances où nous pourrions avoir une direction qui mérite d’être recherchée, mais nous préférons suivre nos faibles lumières personnelles).

Prière pour une bonne confession

O mon Dieu, par mes péchés détestables, j’ai crucifié de nouveau Votre Divin Fils et L’ai tourné en dérision. A cause de cela, j’ai mérité Votre Colère et me suis rendu digne des feux de l’Enfer. Combien aussi j’ai été ingrat envers Vous, mon Père Céleste, qui m’avez tiré du néant, m’avez racheté par le Précieux Sang de Votre Fils et m’avez sanctifié par Vos Saints Sacrements et le Saint Esprit. Mais dans Votre Miséricorde, vous m’avez réservé cette confession. Recevez –moi de nouveau comme Votre fils prodigue et accordez-moi de bien me confesser pour que je puisse recommencer à Vous aimer de tout mon cœur et de toute mon âme et par conséquent garder vos commandements et souffrir patiemment toute expiation temporelle qui reste à accomplir. J’espère obtenir de Votre bonté et puissance, la vie éternelle au Paradis. Par Jésus-Christ Notre Seigneur. Amen.

Note Finale

N’oubliez pas de confesser vos péchés avec regret surnaturel en même temps que ferme résolution de ne plus retomber dans le péché et d’éviter les occasions prochaines de péché. Demandez à votre Confesseur de vous aider en toute difficulté qui entraverait une bonne confession. Accomplissez promptement votre pénitence.

Acte de Contrition

O mon Dieu, je regrette du fond du cœur de vous avoir offensé. Et je déteste tous mes péchés, parce que je redoute la perte du Ciel et les peines de l’Enfer, mais surtout parce que mes péchés Vous offensent, mon Dieu, qui êtes toute bonté et qui méritez tout mon amour. Je prends la ferme résolution, avec le secours de Votre Grâce, de confesser mes péchés, de faire pénitence et d’amender ma vie. Amen.


Résumé: Il faut rechercher au moins tous les péchés mortels dont on se souvient et qui n’ont pas encore été confessés dans une bonne confession et à un prêtre ayant les pouvoirs pour absoudre. Un péché est mortel s’il y a : gravité de matière, pleine connaissance et plein consentement. Indiquer, dans la mesure du possible, leur espèce et leur nombre (même pour les désirs). Pour cela on demande à Dieu la grâce de bien connaître ses fautes et on s’examine sur les Dix Commandements et les préceptes de l’Église, sur les péchés capitaux et les devoirs de notre état. Il faudra penser à accuser également les péchés qui ont pu être commis par omission. N.B.: La confession est sacrilège lorsqu’on a volontairement caché des fautes mortelles. COMMANDEMENTS DE DIEU l er Commandement : « Tu adoreras Dieu seul et tu l’aimeras plus que tout. » Dieu est-il au centre de ma vie ? Est-il bien pour moi un Père à l’amour duquel je réponds par un amour total et une généreuse obéissance ? Jésus est-il vraiment mon Maître et mon modèle, celui dont je vis par la foi et les sacrements ? Manquements par omission ou négligence dans les prières (matin, soir, dans les tentations) et la réception des sacrements. Tiédeur. Respect humain pour manifester sa foi. Parole ou acte contre la religion. Adhésion à des mouvements incompatibles avec la foi catholique. Superstitions, spiritisme. Avoir tenté Dieu. Péchés contre la foi : refus d’adhérer à une ou plusieurs vérités révélées. Doutes volontaires. Négligeance dans sa sa propre formation religieuse. Lectures, émissions et spectacles portant atteinte à la foi ou à la morale. Péchés contre l’espérance : manque de confiance en la bonté et la providence de Dieu. Découragement, désespoir. Compter sur ses seules forces. Prétexter de la bonté de Dieu pour pécher. Ne pas désirer le ciel. Péchés contre la charité : indifférence par rapport à Dieu ; absence de prière et de pratique religieuse. Sacrilèges en profanant les choses saintes, en particulier confessions (incomplètes volontairement) et communions sacrilèges (reçues en état de péché mortel). Envers le prochain : refus de voir Dieu dans nos frères; haines, mépris, moqueries ; refus d’assister son prohain dans les graves nécessités. 2e Commandement : « Tu ne prononceras le nom de Dieu qu’avec respect. » Transgresser les serments et vœux faits en son nom. Associer son nom à des serments faux ou inutiles. Blasphémer son nom, celui de la Vierge ou des saints. Prononcer des imprécations contre soi ou contre autrui. 3e Commandement : « Tu sanctifieras le jour du Seigneur. » Avoir manqué à la sainte Messe par sa faute, y être arrivé en retard. Avoir fait ou fait faire “des travaux et des occupations qui empêchent le culte dû à Dieu, la joie propre au jour du Seigneur, ou la détente convenable de l’esprit et du corps” (can.1247). Avoir été à des amusements ou réunions dangereuses pour la foi ou les mœurs. 4e Commandement : « Tu honoreras ton père et ta mère. » Enfants de tous âges : Manque d’amour, de respect, d’obéissance (dans les limites de leur autorité), de reconnaissance et d’assistance (matérielle, spirituelle) aux parents. Parents : ne pas témoigner de l’affection à tous ses enfants ; ne pas leur donner l’exemple d’une vie vertueuse et chrétienne. Envers ceux encore sous leur dépendance : Association Notre Dame de Chrétienté manquements dans leur formation humaine et chrétienne (instruction religieuse, choix de l’école); et dans ses devoirs de surveillance, de conseil et de corrections nécessaires. Tous : disputes d’intérêt en famille. Manquements dans l’accomplissement du travail dans le respect dû à l’autorité (dans le métier, la vie collective) ou dans les responsabilités des dirigeants (conditions de travail honnêtes, juste salaire, respect vis-à-vis des employés). Insoumission aux lois civiles justes (impôts, service militaire, devoir civique). 5e Commandement : « Tu ne tueras point. » Meurtre, tentative de suicide, imprudence exposant à tuer ou blesser son prochain (sport à risque, transgression grave et volontaire du code de la route, conduite en état d’ivresse). Colères, disputes, vengeances, refus de pardon, rancunes, envie, jalousie, drogue. Excès dans les boissons, gourmandise. Attitude insultante et scandaleuse. Participation (par action ou par omission), à la stérilisation, à l’avortement, à l’euthanasie, au suicide. Incitation à la violence, à la lutte des classes. Haine raciale ou ethnique. 6e et 9e Commandements : « Tu ne commettras pas d’impureté. Tu n’auras pas le désir impur volontaire. » Pensées, désirs et actes commis seul ou avec d’autres contre la pureté. Conversations et chansons déshonnêtes. Lectures, spectacles (TV, films,...), fréquentation de lieux exposant à l’impureté. Responsabilité dans le péché d’autrui (danse, mode et attitude provocantes). Personnes mariées : Limitation de l’usage du mariage aux jours inféconds sans cause sérieuse. Moyens contraceptifs, ponctuels ou permanents. Refus des droits du conjoint. Adultère (pensées, désirs, actions). Infidélité affective. Liaison extra-matrimoniale. Divorce. “Remariage”. Fiancés : Manifestations de tendresse excessivement sensuelles. Relations pré matrimoniales. Cohabitation. 7e et 10e Commandements : « Tu ne voleras pas. Tu ne désireras pas injustement le bien des autres. » Participation direct ou indirect à des vols, fraudes, injustices. Dettes impayées. Non restitution. Recel d’objets volés. Tort causé dans les ventes, contrats, transactions. Tricheries. Fraudes. Pots de vin. Non-respect des lois sociales justes sur le travail, les assurances... Travail bâclé ; perte de temps. Dépenses excessives, par luxe, vanité, etc. Gaspillage. 8e Commandement : « Tu ne mentiras point. » Mensonges. Faux témoignage. Accusations injustes. Jugements téméraires. Calomnies (personnes ou institutions). Secrets violés. Médisances, ragots. Refus de réparer ou de rectifier COMMANDEMENTS DE L’ÉGLISE 1. Tu sanctifieras les dimanches et fêtes d’obligation (en France : Noël, Pâques, Ascension, La Pentecôte, Assomption, Toussaint) : par l’assistance à la messe et l’abstention d’activités contraires à la sanctification du jour du Seigneur (voir 3e commandement de Dieu). 2. Tu te confesseras au moins une fois l’an. 3. Tu communieras chaque année au Temps pascal (de Pâques à la Pentecôte). 4. Tu jeûneras ou feras abstinence les jours fixés. Jeûne et abstinence: Mercredi des Cendres et Vendredi Saint ; abstinence : tous les vendredis de l’année (les vendredis autres que ceux du Carême, on peut remplacer l’abstinence par une autre pénitence). 5. Tu contribueras selon tes moyens aux dépenses de l’Eglise. Association Notre Dame de Chrétienté DEVOIRS D’ÉTAT 1. Devoirs de chrétien : effort pour tendre à la perfection de la charité ; témoignage de cohérence entre la foi et les œuvres ; fidélité à la vocation reçue de Dieu ; dimension apostolique de sa vie ; approfondissement de sa foi ; aide à l’Eglise ; respect et obéissance à la hiérarchie dans ce qui dépend de son autorité. 2. Devoirs dans la famille : fidélité et don de soi dans le mariage ; générosité dans la procréation et l’éducation des enfants ; amour et entraide ; affection et assistance aux ascendants. 3. Devoirs dans la profession application au travail ; sens de la justice dans les rapports professionnels, dans les contrats. 4. Devoirs dans la cité : participation à la vie de la cité, devoir électoral ; respect des lois justes ; effort pour faire changer les lois injustes (avortement, ...) ; solidarité avec les plus démunis. MAÎTRISE DE SON TEMPÉRAMENT Il faut soumettre à la raison et à la loi de Dieu les passions déréglées par le péché originel et nos propres péchés. On distingue sept tendances qui nous inclinent au mal : - l’orgueil : amour désordonné de soi-même qui engendre l’ambition, la présomption, la vaine gloire, les attitudes hautaines, les vanités mondaines. - l’avarice : attachement désordonné aux richesses qui engendre l’injustice, l’endurcissement du cœur, le défaut de générosité pour faire l’aumône, l’aveuglement de l’esprit. - la luxure : vice contraire, voir 6e et 9e commandements. - L’envie : nous attriste à la vue des qualités ou des succès d’autrui ; engendre la calomnie, la jalousie, les discordes, les actions portant tort à autrui. - la gourmandise : excès dans le manger et le boire (alcoolisme) qui met en danger notre santé et nous fait perdre la possession de nous-mêmes. - la colère : fait perdre le contrôle de soi-même et porte aux injures, querelles, coups... - la paresse : incline à fuir l’effort dans le travail, l’accomplissement des devoirs. Association Notre Dame de Chrétienté

Mit freundlichen Grüssen

Avec mes meilleurs salutations
Distinti saluti
Kind regards, yours sincerely
Saludos cordiales
בברכה, בכבוד רב
С уважение

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Avec mes meilleurs salutations
Distinti saluti
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Nouvelle adresse: 23, Av. Edouard Dapples, CH 1006 LAUSANNE. SUISSE

Tél: international ++ 41 21 616 88 88

Mobilisation générale: épargnes, retraites... volées légalement !

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