Sister Keri Burnor's story reveals the globalist agendas of human trafficking and genocide for all mankind by way of
being tethered to AI systems, experiments, torture, etc., wherein the ultimate objective is to network the biological systems
of man with a system of artificial intelligence, reducing humanity to a totally controllable status. This is being accomplished
through many different programs, operations, and applications that attack mankind's environment: the air we breathe, the water
we drink, the food we eat, the products we use, and the information systems we are exposed to.
Sister Keri Burnor spent
many years as a nun serving peacefully within the Catholic Church; that is, until she was sexually assaulted by Church Clergy.
After that experience, her search for justice and truth put her face to face with some of the highest powers in the world
today, but not necessarily in a good way. Her intimate knowledge of the inner workings of the Roman Church, and the evils
that are hidden and covered up therein on a regular basis, have become the very thing that has caused Burnor's life to be
Between 2011 and December 2016, she survived more than 10 attempts on her life because of the knowledge
she carries with her: knowledge of the Catholic Church's rampant sexual abuse that continues unabated today, knowledge of
the U.S. Government's desire to control the population by introducing destructive nanotechnology into the food distribution
system and other products, and knowledge about certain activities within the US Government that are so highly secretive and
classified that even Congress isn't aware or in control of them.
Sister Keri is founder of Christ the Wall Hermitages,
a diversified ministry. She is a former nun, whistleblower, speaker, author, revolutionary, reformer, consultant, researcher,
program architect, and inventor.
Keri is the tip of the spear for exposing the dangers of weaponized nano-technology
deployed against civilians, herself included, and the need to safeguard all mankind from its many forms including weaponized
grades. She is the only known survivor of military grade nanotechnology attacks who is free of the effects of this technology,
and who has come clean of it with verified evidence to let the world know there is, in fact, a remedy (at least since Donald
J. Trump came to office). Keri has created a well-conceived program and system from her successful experience in order to
help others who are unjustly targeted.
I converted to Roman Catholicism when I was seventeen years old.
Shortly thereafter, I moved in the convent at St. Benedict Center, Still River Massachusetts in 1993.
God and the convent for six years before moving forward with my commitment to become a hermit-nun in the Diocese of Worcester,
During my eremitic formation I went to the St. Joseph's Abbey in Spencer, Massachusetts and prayed
at the wall separating lay chapel area from sanctuary of the Abbey Chapel every day dedicating my life to eight and when possible
ten hours of prayer a day. Outside of prayer I would strive to follow the Lord's teaching and work within my community.
Next: My Story of Abuse
For more on my conversion story and the development of my unique spirituality encompassing
"Christ as Wall" which began at St. Joseph's Abbey please read:
Alone Again by Mark J. Kelly
|Sister Keri aka Sister Benjamin
|With Mother Teresa Benneway at St. Benedict Center
THE EREMITIC REVIVAL
There is an old French proverb that reads, "The more things change, the more they stay the same".
As the times accelerate in their ever-turning confusion, old ways seem new again. Perhaps some have reasoned away Rationalism,
or have grown skeptical of Skepticism, apostatizing from the state of Un-belief. But in a world still looking for a bottom
in the pursuit of philosophical and practical Materialism there is a growing number of those who have rejected what now seems
old to them and have taken an old path that is breathing fresh life into the Church and the world.
THE HERMITS ARE BACK! Yes, hermits, that ancient form
of life that is taking root and blossoming in this postmodern world. People living a life of prayer, yet not living in common
as monks, but a bit more isolated. They are praying for you now. In cities, the pine forests of New Jersey, in the rolling
hills of a rural state, a young woman in her twenties is praying for you and I right at this moment. Spending hours at the
church cloister wall of a monastery Sister M. lives in the presence of Christ for us all.
seek a classic model such as Julian of Norwich, the Desert Fathers or follow the sprit of the Carthusians and Camaldolese
orders. Those seeking this life are not surprised that the modern world and its ever-changing and at times violent nature
would once again spur the hermit's vocation to he Church and the world. Interest continues to grow, as does understanding
for the need for hermits. While monks are thought strange by some, even in the Church, hermits are viewed with leering suspicion
by many. Nonetheless they're back and growing.
This is not
a product of the Individualism that is so rampant in our society, but perhaps, as some in the life would say a natural reaction
to it. Some have reflected that the Lemming Effect of our culture, where radical individualism actually destroys any genuine
individuality and gives birth to masses of easily lead and mislead people, would turn on itself and produce more people who
would in their turn, choose not to be a number. They would once again seek the desert places of the world and pray.
The Church in her wisdom saw the revival and has made a mechanism to provide
for this form of consecrated life. A hermit can profess under their Ordinary (diocesan Bishop) with an approved plan of life.
It is under canon #603 of the new Code of Canon Law released in 1983.
"The Church recognizes the eremetic
or anchoritic life by which the Christian faithful devote their life to the praise of God and the salvation of the world through
a stricter separation from the world, the silence of solitude and assiduous prayer and penance."
Hermits are popping up everywhere. Some officially recognized under Canon
603 and others who make private vows to priest or others. Some married couples who have raised children are living a form
of this quiet life. The early Celtic Church was known for this. The Brothers and Sisters of Charity who are centered on John
Michael Talbot offer several forms of the contemplative life. There are newsletters and a growing number of excellent web
pages and e-communities.
Some hermits live in common
in what is known as a Laura. Hermits dwelling in separate cells or hermitages assist each other in prayer and share some common
worship and meals together, though not as many as monks living in community.
Be it in the heart of the city, or rural Montana, hermits are popping up all over. They're back and the Church is better off
for it. From Maine to Oregon and South to the New Mexican desert men and women are offering up all in the silence of solitude
their lives and dreams for a better city. In Philadelphia there are a number of them. The Philadelphia Inquirer ran a large,
very favorable feature on a hermit who purchased an old row home (town house) for $1. The pictures and interview detailed
his life and meaning. It is a life that now emerges, finding its way in the "desert" of America. We need their prayers
as surely as they stand in need of our support, understanding and fellowship in Christ Jesus.
The young woman mentioned in the first paragraph is the inspiration for this
monograph. I first encountered Sister M. during my yearly retreat at a rural monastery in June of 2000. Her joy, earnestness,
and devotion struck me. I admit that I watched her that weekend, not as an oddity or from curiosity but in amazement and hope.
She was (and remains for many reasons) adorned in simple black clothing with a veil constantly on her head. I inquired of
her with the brother monks and discovered she was indeed a hermit who came and worshipped in the guest chapel and grounds
of the monastery.
I finally approached her, wishing not to intrude or seem overly curious,
I had a short, prepared greeting. I stepped lightly toward her, and excused myself, she looked up and I was struck again.
This time by the face that revealed itself from behind her black hood that is constantly on her head. She looked very young.
I thought she could have passed as one of my high school students. I was honestly expecting someone in there forties. Her
look was genuine and welcoming. Still a bit shy and now flummoxed, I awkwardly encouraged her in her hermit life, gave her
a St. Benedict's medal and asked her to pray for me as I would for her. She smiled warmly, thanked me and we parted. She returned
to prayer, as did I. The encounter lasted for perhaps fifteen seconds.
I thought frequently of the "The Little Hermit Girl" as I respectfully referred to her and often prayed for her
gift of prayer. I rejoiced that one so young should seem so devoted to this ancient way of life. For a year I prayed for her,
especially in the winter. I knew that she lived close to the monastery, but spent much time on the grounds. I assumed (rightly)
that she was working at some subsistence type job, living frugally in small quarters, that contributed to her contemplative
life. Perhaps the best term for Sister M. is the more classic "Anchoress"; for it is the traditional life lived
by notables such as Julian of Norwich that is her desire.
The year past, my retreat was
scheduled for mid May of 2001. As I pulled up to the monastic church, by providence, she was coming out of the visitor's chapel.
As she headed over to a quite spot under a tree, I decided to approach her again and speak with her and encourage her in her
manner of life. Coming to the exact spot as a year ago I removed another image of St. Benedict, approached her, medal in hand,
with the words, "Sister, I don't know if you remember me but" She looked at the medal in my hand, and before I could
say more, removed her rosary from under her habit and held it before my eyes. Attached to the second mystery was the medal
I gave her last year. I was deeply moved by her remembrance of our last, albeit, brief meeting. Again, with a smile, full
of wisdom past her years, she invited me to visit. We talked, and prayed and continue to correspond to this day.
Her sense of humor and devotion to our Lord is simple yet trenchant. I hope to tell her story. It surely needs to be told
in this day and age. The media promotion of a hermit has its dangers in this age, yet the passing on of the sayings and lives
of hermits and monks is as old as monasticism itself. The Vita of a servant of God is simply an extension of the Incarnation
itself. It is the Incarnation that drive's Sister M. and causes her to cleave to the cloister wall that separates the visitor's
chapel from the monastic sanctuary, as if she were the penitent woman clinging to the feet of Christ, or the Syro-Phoenician
woman struggling to but touch the garments of our Lord.
Why would a young, intelligent woman want to spend
her life in poverty, solitude and obscurity? A common question posed to a cenobitic monk, not to say a hermit in this most
secular of all ages. Unfortunately it is a question asked of her by many religious, even a few monks. We talked at length
and developed a friendship because I, a layman, showed her enthusiasm, support and complete understanding for the eremetic
life. Though a good number of the monks support her, she has not received complete understanding from a number of religious.
It's this understanding that has vanished from our presence that makes this life so difficult. If monasticism is a scandal
to the world, how much more a hermit. But a young hermitess, a totally Un-Material Girl in this most material of all ages,
how much more counter culture can you get? She knew she would be a scandal to many. Sr. M. even abides in the same small town
she was raised. No need to quote the Gospel or common wisdom or even modern music to know that small towns have no place for
a prophet, especially the young ones, especially a woman, especially one of their own.
INTO THE DESERT
Sister M. breaks many molds. A convert to Catholicism
in her teens she Immediately sought vowed
religious life. This young girl who grew up writing poetry and listening to Metallica while weight lifting and practicing
the martial arts would, even in her youth, find a calling, not only to be Catholic but embrace an ancient manner of life,
that of a Anchoress. The modern music presented her with enough yearning, and the martial arts gave her a love of discipline.
Little did she realize the ancient ideal of the desert, that of an Ascesis was being fed by this eclectic mix of physical
training and hard music. The first monks saw themselves as warriors as those in training to fight the good fight. Ascesis
is a word that denotes struggle and fighting as that of a soldier or prizefighter. This was the ideal of the ancient Egyptian
desert the goal of the early Christian Celts on the Island of Saints. St. Pachomius the Great, the Father of Cenobitic monks,
went directly from the Army to the desert. Soldiers often make the greatest monks. The similarities in the spiritualities
are strikingly similar. Sr. M. saw that modern music and other forms of media may produce and express longing and angst but
could in no way fill it (she has long had an aversion to TV, even as a child, it produced loneliness and isolation in her)
raised with little to no formal religious training she had an instinctual attraction to holy places, at times, unknown to
her at the time, physically attracted to be near and even touch the structure of a Catholic Church. A young M. visited a monastery
close to her home and parish one afternoon. When she saw the reverence of the monks, the veneration of the altar and the bow
made at the Gloria Patri she was determined to "have what they have". Her immediate, informed and intense conversion
soon followed. She attended college while two years elapsed before she could enter the novitiate of a traditional religious
order following an approved indult of the Tridentine Rite.
Sister Benjamin, as she was known in this order
grew rapidly, and soon the attractions of
her child hood and new ones blossomed in her soul. The more she grew in the Faith the more she was strongly drawn to solitude, even eremetic solitude. Sister Benjamin was in her early twenties when she left the novitiate
with the orders blessing and direction.
She made a private vow of her virginity and life, formally in writing to several priests in the sanctity of the confessional
and began to live as a hermit. Her joy and her battle had just begun.
At first she returned
to the monastery where first she saw the solemn worship of Christ her Lover. In the cool, dark interior of the visitors chapel,
standing against the wall that separates the monastic sanctuary from the visitor's chapel she stood and prayed and yearned
and desired. This wall became a form and
guardian of her spirituality. Her devotion to this structure is very similar to the devotion the ancient monks had to their
cells. Just as the Desert Fathers believed that one should, "Remain in your cell. It will teach you everything".
So Sr. M. spends much time at her wall in the monastic chapel. St. Peter Damien, a Doctor of the Church and father of the
monastic life wrote an Enconium or Hymn of Praise addressed directly to his cell because of the form and structure it gave
him in his life of solitude being apart yet united to all men and God. The wall that surrounds the Most Blessed Sacrament,
in her adopted "cell and anchorhold" of the monastic quest chapel, is the flesh that surrounds the Sacred heart
of Christ her Spouse.
She lives in simple quarters off monastic grounds, works a subsistence
type job (cleaning silent, empty churches in the town of her childhood) and strives for stability and perseverance in reviving
this life. Though Sr. M. strives to be a faithful daughter of the Church of all ages and under submission to all authority,
she has not yet applied to the ordinary Bishop of her diocese for official recognition under Canon #603. Sister and others
believe that she needs to prove perseverance in this life and grow and develop before other steps can be taken and her life
be confirmed by the broader Church the bride of Christ her God. TO BE CONTINUED