Reader Libra writes:

The Birth Certificate is a CATHOLIC VESTMENT/GARMENT identifying the "parson" who has authority over CATHOLIC PROPERTY (Relics). It is NOT about any NAME. It is about CATHOLIC PROPERTY ONLY. This is not about little "c" 14th Amendment citizenship or any other political claim. The BC is a gift from the "mother" (church) and considered a CATHOLIC BENEFICE. Once one gets his mind out of a political premise it becomes visible. The so-called courts are for the CATHOLIC COMMUNITY ONLY - run exclusively by the Diocese.
The "Legal Name" fraud ( the unknowingly stolen and copyrighted Birth Name via Gamete Intrafallopian Transfer or GIFT) which supports Slavery by Legal ownership of the Vessel (body) and Persona (sole or soul) by the State and the Church is perpetrated and supported, knowingly or unknowingly by EVERY Attorney, Judge, Banker, Hospital, Politician, Religion, Cop and BAR Member in the World. This can and will be PROVEN in a Court of LAW. It is Illegal, Unlawful and a Felony punishable by a sentence of 20 years to Life in prison for knowing participants based on US 18 Criminal Code, Chapter 77. This heinous and criminal fraud is the underlying principle supporting War, Drug Trafficking, Slave Trafficking, Disease, Pedophilia, Torture, Genocide, the Fraudulent Fiat Monetary and Banking System and Crimes Against Humanity on Planet Earth. It is the Greatest Ponzi Scheme Ever Conceived by Man and 99% of the Population are the Victims of this Crime... Now You Know..
Def. Tradition = Delivery

See Benefice: http://oce.catholic.com/index.php?title=Benefice

See: https://www.youtube.com/watch?v=_LON3NXh9M8

See: https://www.youtube.com/watch?v=SeldwfOwuL8

Ecclesial benefit

* Published by Encyclopedia Press, 1913.

All that was needed to transform the precariae into benefices, was to do away with the need of a new episcopal decree assigning the income from certain lands or other property to the support of a priest on the occurrence of a vacancy, and to recognize in the source of income a perpetual foundation for this specific purpose. When this was done and the incumbent was given permanency in office, the modern benefice came into being. It was of gradual growth, its beginning dating from the sixth century and its universal adoption being delayed until the eleventh century. Since the usufruct allowed to clerics resembled the grants of land which sovereigns were accustomed to make to subjects who had distinguished themselves by military or political service, and which the Church was at times compelled to concede to powerful lay lords in order to secure necessary protection in troubled times, it was natural that the term benefice, which had been applied to these grants, should be employed to denote the similar practice in regard to ecclesiastics. Wherever the common law of the Church holds sway the establishment of benefices is the rule. In more than one country a system developed by centuries of piety has fallen before decrees of secularization, but if the usurping government makes a pretense of compensation by stipends to the clergy, such stipends are regarded by the Church as beneficiary revenue, and those who receive them retain the status of beneficed clerics. In the United States benefices are almost unknown. A solitary example in New Orleans figured as a notable exception in the decree of the Second Plenary Council. A few parochial benefices are found in the province of San Francisco, and there is good ground for the opinion which sees in permanent rectorships all the requisites of a benefice; but these instances, with the episcopates, are in marked contrast with the general organization of the Church in the United States. In England, also, benefices are the exception, but in Canada they are more common (Gignac, Compend. Jur. Eccl., Quebec, 1906). The beneficiary system plays an important part in the discipline of the evangelical churches on the continent of Europe, and of the State church of England. In 1900, out of 22,800 clergymen at work in the Anglican Church, 13,872 were beneficed. (For benefices or "livings" in the Anglican Church see Phillimore, "Ecclesiastical Law"; Idem, "Book of Church Law", London, 1899, 227; ibid. the Benefices Act of 1898. For the Evangelical Churches see Hinschius, "Kirchenrecht", Berlin, 1869 sq.; Friedberg, "Lehrbuch des Kirchenrechts", 4th ed., 1895; Real Encyk. f. Prot. Theol. and Kirche, 3d ed., 1897, II, 596.)

JOHN T. CREAGH