Historia Polski, która inspiruje światowy ruch wolnościowy
Pandemia ukazała skalę korupcji zglobalizowanego świata, zagrażającą naszemu istneniu. Coraz liczniejsi poszukują drogi wyjącia. Niektórzy stawiają za wzór naszą historię od Mieszka I.
Katherine Watt, autorka Bailiwick News jest jedną ze wspanialych buntowniczek walczących o lepszy świat. Jak pisze o sobie, jej blog skupia się na”strukturalnej analizie wielkich klamstw”. Jej celem jest zebranie materiałów pozwalajacych na postawienie zarzutów karnych zdrajcom i odpowiedzialnym za bioteroryzm. (wiecej o autorce na końcu)
Szukając również drogi wyjścia z globalnego kryzycu, Katherine Watt zwraca uwagę na nasza historię opisaną przez Malacha Martina w The Keys of This Blood. Jak zatem naszą historię postrzegają inni wolnościowcy?
Until reading Malachi Martin’s account in The Keys of This Blood, I didn’t know or appreciate the profound significance, of the historical record that the Polish nation was consecrated to Christ, the Pope and the Roman Catholic Church through the Piast Pact of 990 AD, signed by King Mieszko I.
From that teleopolitical foundation, they went on to establish a Catholic Constitutional monarchy with the Act of Union, signed in 1413 by Grand Duke Wladyslaw Jagiello to formally unite the people and territories of Poland and Lithuania.
In 1573, Martin reports, the Sejm of the Unitary Republic adopted a second, Interrex pact, to deal with the vulnerability created during transitions between elected monarchs. The legislature conferred power on the Primate Bishop of Poland “to protect the sovereignty and the religion of the Poles” between elected kings.
Beginning in 1648, a series of invasions and attacks by Turkish and Swedish armies, including a 40-day siege of the Paulite Monastery on Jasna Gora (“Bright Mountain”), ended with a retreat of the Swedish army. The monastery had housed a famous icon of the Blessed Virgin Mary and the infant Jesus — the Black Madonna — since 1382.
In 1655, in thanksgiving for Poland’s deliverance, and to solicit her continued protection, King Jan Kazimierz “proclaimed Mary to be Queen of the Kingdom of Poland.”
“It is known to all,” the Jagiellonian agreement [of 990 AD] declared, “that a man will not attain salvation if he is not sustained by divine love, which does no wrong, radiates goodness, reconciles those in discord, unites those who quarrel, dissipates hatred, puts an end to anger, furnishes for all the food of peace…”
“Through that love, laws are established, kingdoms are maintained, cities are set in order, and the well-being of the State is brought to the highest level…May this love make us equal, whom religion and identity of laws and privileges have already joined.”
Suddenly, a new geopolitical principle was defined. Two independent states agreed upon union through love rather than conquest. And, with that new principle, came three cast-iron consequences: No use of armed forces to conquer others, recourse to armed force only in self-defense, and enlargement of the state only through voluntary union between peoples.
…The blessings on Jagiellonian Poland were as extraordinary and improbable as the Act of Union itself. It would take the other important powers of Europe three hundred years before they were capable of establishing the social organization, the legal bases and the political institutions sufficient to guarantee — at least in principle — the fundamental rights of human dignity and freedom that came to be constitutionally and civilly granted in the full flowering of the Republic of Poland.
The structural principle of the new republic — for so it was — was a political system of local legislatures (sejmik) and a national legislature (the Sejm) based on a pluralistic society and aimed at a perfect equilibrium between power and freedom. In 1494, the Sejm became bicameral, with a chamber of deputies and a senate. From that time on, organs of democracy clearly recognizable to us as our models fairly sprouted from the constitutional monarchy of Poland.
General elections were instituted — the first in the world as we know it in history. Watchdog senatorial committees were set up to attend to such worries as the rights and limitations of the Polish constitutional monarchy — only the Sejm, for example, could commit the country to war and ratify treaties — and to guard against corruption in government. A state treasury and a tax court of the treasury were established. Lower courts with elected judges led upward to a Supreme Court of Appeals, and dealt with intricate legislative, civil and religious systems based on the principle of habeus corpus, which had already been adopted by the Act of Krakow in 1433.
The list of Poland’s sociopolitical accomplishments during the course of the fifteenth century went far beyond the merely improbable. The development and concrete application of such principles as government with the consent of the governed, freedom of religion, the definition and protection of personal rights and freedoms, general elections, and constitutional checks and balances to curb any autocratic tendencies on the part of the state, all remain enviable today…
There were no religious wars and no anti-Semitic pogroms in the Unitary Republic [formed when Ruthenia joined the alliance in 1569]. Rather, there was a consciously adopted principle of religious freedom. Filled with a vast majority of Roman Catholics, the Republic practiced a form of religious pluralism and tolerance still lacking in Europe and the Americas. Nor was this principle of religious freedom based on some vague theory of the rights of man. It was rooted in the specific and basic law proposed at the Council of Constance (1414-18) by a Polish delegate, Pawel Wlodkowicz: “License to convert [by preaching and example] is not a license to kill or expropriate.”
Thus, as the religion-based hate generated by the Protestant Reformation reached its height in the 1600s, the First Polish Republic was an extraordinary spectacle — a multi-ethnic and multiconfessional commonwealth based on a cosmopolitan idea of human membership in the family of nations and peoples. Poland had developed a working model of participative democracy.
So determined were the Poles to live by such principles that in 1645 at Torun, King Wladyslaw IV held the Colloquium Caritativum — the Loving Dialogue — which was exactly what it was billed to be. At a most improbable time, when religious hatred fueled wars and drove political policies in Europe, Polish Roman Catholics, Orthodox Eastern Christians and at least two Protestant sects — Lutherans and Calvinists — agreed to live and let live, to disagree unbloodily, and to foment their mutual love.
This was the classical expression of the Polish ideal, of Polishness lived on the practical — the horizontal — plane of worldly existence. This republican form of national government, aligned with the fixed orientation of Catholic Poles to Christ’s salvation through Rome, summarized for a warring world what Poles conceived themselves to be as a nation.
Thus did the people of Poland form three pacts: the Piast Pact with the Holy See in 990, the Pact with the Roman Catholic Primate of Poland as the Interrex of 1573, and the Pact with Mary as the Queen of Poland of 1655.
As Martin explains in detail, these pacts enabled and sustained extraordinary achievements by the people and leaders of Poland.
But those achievements were followed by a concerted effort to erase them from world memory. Cancel culture was applied by Poland’s teleopolitical enemies, to bury an entire people and their history.
Perhaps Poland’s example of a pluralistic, constitutional republic consecrated to God provides a good answer to the question: “If not the global transhumanist totalitarianism now being wrought by the world’s billionaires, through the mass formation phenomenon of the Covid narrative, then what?”
za:
American Domestic Bioterrorism Program - by Katherine Watt (substack.com) https://bailiwicknews.substack.com/p/american-domestic-bioterrorism-program
Katherine Watt o sobie
Katherine Watt is a Roman Catholic, American, Gen-X writer, paralegal, printmaker, wife and mother.
In 2022, I worked on finding, reading, analyzing and reporting on statutes and regulations passed by US Congress, implemented by US Health and Human Services secretaries and Secretaries of Defense, and executive orders and legislation signed by US presidents, mostly since 1983, and on judicial decisions by federal and state courts, as criminal acts of treason that built the legal foundations for the unconstitutional, democidal American public health-police state, which was deployed fully for the first time on January 31, 2020 with HHS Secretary Alex Azar’s declaration of public health emergency on the Covid-19 pretext.
In 2023, I continue writing about those legal issues to support well-ordered constitutional republican governance on American soil and criminal prosecutions of traitors and bioterrorists exposed through Covid-19.
I’ve written a little bit about “Organic Constitution,” state nationals and state assemblies that many readers have contacted me about. See June, October, November and December 2022, and February 2023. Due to time constraints, I will not be exploring those topics at Bailiwick in 2023. I encourage interested readers to subscribe to Shire Herald and TASA for further information.
In 2023, I’m also digging deeper into the financial crimes committed against the Constitutional republic and our People in recent decades by the Bank for International Settlements and the Federal Reserve, including the theft of $21 trillion through the US Department of Defense and US Department Housing and Urban Development, along with current state-level efforts to establish legitimate financial systems, including sovereign state banks and bullion depositories, and potentially claw back some of the stolen assets.