Among the Reeds
According to the Gospel of John, Jesus turned the water into wine at a wedding in a town called “Canah of Galilee” (John 2:1). This is a tiny village hardly mentioned elsewhere in Scripture – so why is it an important detail? In the original Hebrew of the Bible, the word canah קנה means “reed” – a tall and strong grass that grows in marshes, similar to bamboo. The hero of the Old Testament, Moses, began his path to greatness by being discovered by Pharoah’s daughter in a “basket among the reeds” (Exod. 2:5). How fitting that the hero of the New Testament, Jesus, should also have performed his first miracle among the reeds!
A Reed in His Hand
Just as he was exalted by the reeds at the beginning of his ministry, at the very end of his life, Jesus suffered at the hand of the reeds. First, he was mocked by the Roman soldiers by being dressed up as a caricature of king. In addition to a crown of thorns, they put a reed in his hand, in place of a scepter, and then beat him with it (Matt. 27:29-30). In the final moments before his death on the cross, Jesus was given to drink from a vinegar-soaked sponge attached to a long reed (Matt. 27:48).
Discover the Hidden Details
Even if you have read the Bible hundreds of times, you might not realize that the word “canah,” or reed, contains a new level of meaning that foreshadows Jesus’s ultimate fate.
Our capacity for learning is becoming the currency we trade on in our careers. Where we once went to work to learn to do a job, learning now is the job. Adaptive and proactive learners are highly prized assets for organizations, and when we invest in our learning, we create long-term dividends for our career development.
Reid Hoffman, the founder of LinkedIn, shared that when assessing founders of potential investments, he looks for individuals who have an “infinite learning curve”: someone who is constantly learning, and quickly. Satya Nadella, the CEO of Microsoft, echoed the importance of learning when he said, “The learn-it-all will always do better than the know-it all.”
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Since we spend so much of our time, energy, and efforts at our day jobs, they provide the most significant opportunities for learning. The challenge is that we don’t invest intentionally in everyday development — we’re so busy with tasks and getting the job done that there’s no space left for anything else. Deprioritizing our development is a risky career strategy because it reduces our resilience and ability to respond to the changes happening around us. Here are three ways to take ownership of your learning at work.
“Lucy” is possessed and being tortured nightly by the demons. They taunt her, mark her body with scratches and burns, claim that they own her, and often twist her bad leg, which is excruciating for her. Demons are merciless and relentless.
After a number of intense exorcism sessions, the demons were weakening. It seemed to me that they just might be weak enough to be compelled, by the power of Jesus, to reveal their names. Having their demonic names gives additional power to cast them out and suggests that the time of their exit is approaching.
So I demanded again and again and again: “Dicas mihi nomen tuum” (“Tell me your name”). This line is a direct quote from the traditional Rite of Exorcism. The demon resisted mightily. Finally, with great reluctance, it gave up its name, “Abyzou.”
I looked it up. Several sources concur: Abyzou (also spelled Abizou, Obizu, Obizuth, Obyzouth, Byzou) is the name of a “female” demon in the Near East blamed for miscarriages and infant mortality.*
It made perfect sense. Sadly, Lucy had had an abortion. She sincerely repented, went to confession, and remained very contrite. While any and all sins are forgiven in the sacrament, this does not mean that associated demons are immediately cast out. Often, a time of purgation is necessary. Given the gravity of the sin and the resulting tragic child’s death, it was going to be a fight to cast out this demon.
Abyzou taunted Lucy for having had an abortion. The demon told her she could never be forgiven. It played on her deep sense of guilt and attempted to drag her into the darkness of hopelessness and despair.
This is typical demonic behavior. Demons not only tempt you to commit sin but then if you do, they taunt you and shame you for doing so. We assured Lucy that her sin was truly forgiven and said a prayer for her baby. Lucy may also need post-abortion counseling and/or work with post-abortion healing groups.
In the midst of the session, one of the exorcists was inspired to hold up an icon of Our Lady of Guadalupe. The demon went into a huge convulsion. So, repeatedly we invoked Our Lady under this title and the demon convulsed every time the icon was held up.
The effectiveness of this holy image is no accident. The icon of Our Lady of Guadalupe reveals Mary as a pregnant woman and she is often invoked under this title for unborn children. Moreover, under her feet is a symbol of the moon and darkness, a reference to the devil. Juan Diego, upon whose tilma the image appeared, referred to her in his native language as: “Te Coatlazopeuh” – “she who crushes the serpent.”
An abortion is a grievous sin. But Lucy and all should know that there is a Divine source of healing and peace. We have a tremendous advocate in Our Lady of Guadalupe who treads upon Abyzou and brings God’s healing. “Our Lady of Guadalupe, mystical rose, pray for us.”
*Demons do not have physical bodies or gender so it is technically not a male or female.
“If we did all the things we are capable of, we would literally astound ourselves.”
- THOMAS EDISON
Hell is real, hell is eternal, and the Bible is full of proof that it exists and that people are in it
In a past article, I talked about the error of then-Fr. (now Bishop) Robert Barron and Hans Urs von Balthasar in positing the real possibility that hell could be empty for all eternity. This post led to people asking more questions about the nature of hell itself. What is it? Is it really “eternal”? And more.
Below find my answers to some of those questions.
By definition, according to the Catechism of the Catholic Church (CCC), paragraph 1033, hell is “[the] state of definitive self-exclusion from communion with God and the blessed.” Some people cannot fathom how hell could be a reality if God is truly an “all-loving” and “merciful God.” Yet hell could be said to be both the definitive expression of God’s justice and of the lofty calling and dignity of man.
What do I mean by this? Let’s look at the latter statement first.
In his infinite wisdom, God deigned to create man with the immeasurable dignity of a free, rational, spiritual, and therefore immortal soul. He did not create us as robots that can “choose” only the good. Man has been gifted with the incredible gift of being free to either accept or reject God and God’s plan for him.
The ultimate reason for this is love. CCC 1861 says it well: “Mortal sin is a radical possibility of human freedom, as is love itself.” Without freedom, there is no real love as we understand it. The Catechism goes on:
[Mortal sin] results in the loss of charity and the privation of sanctifying grace, that is, of the state of grace. If it is not redeemed by repentance and God’s forgiveness, it causes exclusion from Christ’s kingdom and the eternal death of hell, for our freedom has the power to make choices for ever, with no turning back.
God has given to man his entire lifetime on earth to make that irrevocable decision of which the Catechism speaks. Thus, the “time” for choosing is now in this life. Indeed, not only is this the “time” for choosing, but this is the only “time” there will be “time” at all. “Time” will be no more after we die. There will be some sense of sequentiality, but very different from “time” as we understand it now.
Our “eternity” is thus sealed at the time of our death! And think about this: our choices affect not only us, but others as well, and quite possibly for all eternity! Consider these two texts—one from the Old Testament and one from the New Testament:
If I say to the wicked, “You shall surely die,” and you give him no warning, nor speak to warn the wicked from his wicked way, in order to save his life, that wicked man shall die in his iniquity; but his blood I will require at your hand. But if you warn the wicked, and he does not turn from his wickedness, or from his wicked way, he shall die in his iniquity; but you will have saved your life (Ezek. 3:18-19).
In 1 Timothy 4:16, St. Paul says to St. Timothy:
Take heed to yourself and to your teaching; hold to that, for by so doing you will save both yourself and your hearers.
Ezekiel seems to indicate that if we choose not to evangelize someone God places in our life, it may well be that this will have been the last opportunity that person had to choose God! This is daunting, to be sure, but it also speaks of an incredibly lofty calling we all have as God’s faithful on earth. Some people, Calvinists in particular, simply cannot believe that God would give man this kind of responsibility. Yet, according to Scripture, this is the dignity and calling of man.
Now, I should note that it may well be, and I would think it would most often be the case, that if we choose not to evangelize someone, he will be given any number of other opportunities to come to God, but both Ezekiel and Paul remind us of another reason why we need to evangelize: we save our own souls as well. “Educating the ignorant” and “admonishing the sinner” are spiritual works of mercy by which we will be judged on the Last Day. It is precisely because of this spiritual and free component in man that he has the ability to ascend the heights of a St. Teresa or to descend to the depths of an Adolf Hitler. German shepherds have neither ability.
God considered this gift of freedom, and the ultimate fruit of that freedom—eternal life—as being worth all the evils that would eventually be brought about by the abuse of that freedom. As Paul said it, “the sufferings of this present time are not worth comparing with the glory that is to be revealed to us” in full at the end of time (Rom. 8:18).
To chase a rabbit here for a moment: When considering the massive amount of evil that exists in the world, we should also remember that God even permits it only inasmuch as he knows that he will bring ultimate good out of that evil. The crucifix is the ultimate example of this. The greatest evil ever perpetrated in the history of creation—the crucifix, where we killed God—results in the greatest good: the redemption of the world by the grace of Jesus Christ.
Answering Objections and Questions
1. The Bible does not teach “hell”—at least, not as an eternal hell!
The truth is that most of what we know of hell and its eternity comes from the lips of our Lord and Savior, Jesus Christ. And he uses terms that are unequivocal. Pope St. John Paul II, in his book Crossing the Threshold of Hope, says it succinctly:
The words of Christ are unequivocal. In Matthew’s Gospel [Christ] speaks clearly of those who will go to eternal punishment (cf. Matt. 25:46).
The Catechism concurs:
The teaching of the Church affirms the existence of hell and its eternity (1035).
Most importantly, Scripture could hardly be clearer.
In Revelation 20:10, St. John describes hell (“the lake of fire,” more specifically) in relation to the devil and the false prophet of the end times in terms difficult to misunderstand:
And the devil who had deceived them was thrown into the lake of fire and brimstone where the beast and the false prophet were, and they will be tormented day and night for ever and ever.
Then, in Revelation 20:14-15, John again mentions this same “lake of fire” and explicitly and specifically declares that humans will go to the same place—and that means “for ever and ever.”
This is the second death, the lake of fire; and if anyone’s name was not found written in the book of life, he was thrown in the lake of fire.
Revelation 21:8 says it as well and includes all those who die in mortal sin:
But as for the cowardly, the faithless, the polluted, as for murderers, fornicators, sorcerers, idolaters, and all liars, their lot shall be in the lake that burns with fire and brimstone, which is the second death.
In Matthew 25:41 and 46, Jesus says that just as heaven represents eternal life, hell represents eternal punishment:
Then he will say to those at his left hand, “Depart from me, you cursed, in to the eternal fire prepared for the devil and his angels. . . . And they [the unrighteous] will go away into eternal punishment, but the righteous into eternal life.
Matthew 13:41-42, 47-50:
The son of man will send his angels, and they will gather out of his kingdom all causes of sin and all evildoers, and throw them into the furnace of fire; there men will weep and gnash their teeth. . . .
So it will be at the close of the age. The angels will come out and separate the evil from the righteous, and throw them into the furnace of fire; there men will weep and gnash their teeth.
2. Catholic “dogma” misuses biblical terms for “hell”!
The truth is, the word hell, or I should say the words translated as hell (Hebrew: sheol, Greek: Hades, Tartarus, and Gehenna—which is a Greek word of Hebrew origin), have various meanings and usages in the different books of the Bible and extra-biblical sources, yet this does not justify a failure to use the term hell as understood in Catholic dogmatic teaching, in certain contexts, for these terms. In fact, Gehenna is always used for the “hell” of “Catholic dogma” in Scripture.
Let me explain what I mean. Sheol generally represents “the place of the dead” in the Old Testament. Both the righteous and the unrighteous go there. In ancient Hebrew thought, this “place of the dead” was divided into two sections: a place of suffering and a holding place for the righteous. We find this idea in the teaching of Jesus in Luke 16:19-31, where Jesus speaks of a wicked rich man and a righteous poor beggar named Lazarus. Upon their deaths, the wicked man, who had “everything in life,” goes to the place of torment, Hades, which is the closest thing to a Greek equivalent of the Hebrew sheol, whereas the poor man, Lazarus, goes to paradise. They are both in the same “place of the dead,” but separated by a “great chasm” as verse 26 calls it. The place of the righteous is called “the bosom of Abraham,” while the place of torment is called “Hades.”
The poor man died and was carried by the angels to Abraham’s bosom. The rich man also died and was buried; and in Hades, being in torment, he lifted up his eyes, and saw Abraham far off and Lazarus in his bosom (vv. 22-23).
“Hades,” though here used for hell, can, again, be used as “the place of the dead,” as is sheol in Hebrew. We see this in texts like Acts 2:27, 31 and Rev. 20:13-14. But the point is, it is, at times, used for the place of eternal torment we call hell.
Gehenna is a different story. As I mentioned above, it is always used for eternal “hell,” as we see, for example, in Mark 9:43:
If your hand causes you to sin, cut it off. It is better for you to enter into life maimed than with two hands to go into Gehenna: into the unquenchable fire.
Of the twelve times “Gehenna” is used in the New Testament, eleven of the twelve come from our Lord and unequivocally refer to hell (see Matt. 5:22; Matt. 5:29-30; 10:28; 18:9; 23:15; 33; Mark 9:43-47; Luke 12:5, etc.). James 3:6 is the only other place we find “Gehenna” used, and it clearly refers to “the fire of Gehenna” regarding the danger of an unruly tongue.
Perhaps more importantly, what we find in the New Testament are multiple terms and multiple ways in which the inspired text teaches about hell. We find phrases like “the lake of fire” (in Revelation 19:20, 20:10) and the “furnace of fire” (Matt. 13:42) used to represent hell. So it’s really not about misusing particular terms. The truth is, the biblical text is remarkably clear when it comes to the reality of an eternal hell.
Perhaps the plainest text of all concerning hell’s reality and eternity is found in Revelation 14:10-11. This text uses none of the above-mentioned terms; rather, it describes hell in such stark terms that there is no way of parsing words and claiming a different usage for “Hades” or “Gehenna.” This is not a matter of semantics:
If any one worships the beast and its image, and receives a mark on his forehead or on his hand, he also shall drink the wine of God’s wrath, poured unmixed into the cup of his anger, and he shall be tormented with fire and brimstone in the presence of the holy angels and in the presence of the Lamb. And the smoke of their torment goes up for ever and ever; and they have no rest, day or night, these worshipers of the beast and its image and whoever receives the mark of the beast.
These words speak for themselves!
Tartarus is yet another term used in Scripture for the “hell of Catholic dogma.” In 2 Peter 2:4, we find this:
For if God did not spare the angels when they sinned, but cast them into hell (Greek: tartarosas) and committed them to pits of nether gloom to be kept until the judgment.
3. Are the “flames” of hell literal?
It should be understood that both the joy of heaven and the pains of hell are indescribable this side of eternity. And just as the Church warns against seeing heaven as a “worldly” sort of extension of life on this earth, so it is with hell. The inspired authors cannot describe hell adequately using human language; thus, the “flames of fire” are simply the most painful things we can imagine on this earth used to attempt to describe the indescribable to some degree.
So are the “flames of fire” of hell literal? No, they are not. In fact, it should be obvious that they are not literal right now because the souls in hell do not presently have bodies. You can’t “light up” a soul with a match.
If this is true, then, what is the nature of “the pains of hell”?
The Catechism answers this question succinctly:
These two punishments [the Catechism is here speaking of both purgatory and hell] must not be conceived of as a kind of vengeance inflicted by God from without, but as following from the very nature of sin (1472).
Again, the Catechism emphasizes the fact that hell is primarily eternal separation from God. As CCC 1033 says: “The state of definitive self-exclusion from communion with God and the blessed.” It is absolute emptiness and isolation beyond anything we can fathom. The pains are quite real, quite literal, and consist of both the pain of loss and the pain of sense—i.e., they involve the body after the resurrection of the body. They “follow from the very nature of sin,” or they arise from the inside out, not from the outside in.
What is mortal sin but the rejection of the love of God and neighbor? It is ultimate selfishness. Ultimately, the damned will simply get what they wanted—themselves for all eternity!
It is said that a man will go insane if he is kept in isolation for too long because human beings are ordered toward communion with God and others. Hell will be that isolation that would lead anyone to insanity, but the condemned will never be able to lose their faculties. They will be fully cognizant of the pain of their isolation.
Some may ask as a follow-up: “What about, for example, the private revelation of St. Faustina that speaks of ‘the company of the devil’ as being part of the pains of hell? How does that square with this ‘isolation’ that we are talking about?”
Answer: The “isolation” we are talking about here does not mean necessarily that there will be no other persons present. Think of it this way. Have you ever seen a person who is “all alone” in the middle of a party with people all around? For example, a person who is angry or having a pity party and wants nothing to do with anyone? In fact, the presence of people having fun can be an occasion for increased rage for someone like that!
That is an imperfect glimpse of hell.
4. Is hell a “place” or a “state of being”?
Hell is primarily a state of being, but inasmuch as the souls there will have bodies after the resurrection of the dead, they will have location as well. So, in that sense, we can say hell is a “place.” In fact, we could say the same of heaven. But both heaven and hell are not “places” in the sense that the people there could “leave” and “return.” Inasmuch as these are states of being, “heaven” and “hell” are present wherever the saints and damned are.
5. How could it be possible that the just in heaven will be able to rejoice for all eternity in God when they know that loved ones, for example, are in hell for all eternity?
In other words, it has been asked of me, how could the angels and saints rejoice in heaven, for example, in Revelation 21, knowing that the damned are suffering terribly, as we see in Revelation 20? Or even more, as we see in Revelation 14:11, the damned, “shall be tormented with fire and brimstone in the presence of the holy angels and in the presence of the lamb.”
Perhaps an analogy would work best in explaining this. Imagine that you are in a courtroom, and a man who you know is guilty of murder is standing before the judge and jurors. His fate is about to be determined. The foreman of the jury stands up and says, “Your honor, we find Tom Smith (insert your own name here) “not guilty” of all charges.
Your immediate reaction would most likely be to say, “That’s unjust!” At least, it should be. This would be an injustice, because this man is, in fact, guilty! You should feel outraged at an injustice like this.
On the flip side, if that same juror were to say, “We find Tom Smith guilty,” there would be a sense in which you could rejoice. We should not rejoice in the suffering that awaits this man. We should not allow ourselves to fall into a sense of vengeance for vengeance’s sake. But we can, and indeed we should, rejoice in the good that is justice. You could say in a joyful way, “Justice was served today! And that is a good thing!”
On Judgment Day, all will know that every person will have been judged rightly, and we will be able to see this with “God’s eyes,” so to speak. The blessed will be able to rejoice in God’s justice and mercy. In fact, only heaven will reveal in full the reality that justice and mercy are actually absolutely one in our infinitely just and infinitely merciful God!
Christ’s return and final judgment are a certainty—let’s be ready for it.
Today as we “eagerly await” Christ our Savior, there is some good news and… some really good news. For those who await him with hostility, there is some bad news and some even worse news. But even this is an opportunity for them to turn that bad news into good news by repentance.
The apostle in this lesson from Hebrews established a parallel between Christ the Lord and all the individuals of the human race whose sins he came to wipe away by his death on the holy cross. This is the Good News, and also a warning, which I will explain here.
But before I do, I will tell you a little story. Thirty years ago and a little bit more, I was finishing up my graduate studies in Rome. One day I was stopped on the street by a Jehovah’s Witness. He was Italian and had once been a Catholic, but had discovered that the Catholic faith could not be the true one because, he said, “I Cattolici non credono nel secondo avvento del Signore”—“Catholics do not believe in the second coming of the Lord.”
“Wow!” (a universal word understood in every language!) I said. “Did you go to Mass when you were a Catholic?”
“Yes,” he said, “every Sunday.”
“Do you remember reciting the Credo?”
“Yes,” he said.
“Do you remember saying these words: ‘And he will come again in glory to judge both the living and the dead, and of his kingdom there shall be no end.’?”
“Why, yes I do,” he said. And then he paused and looked at the ground. Then he said, “They must have told me wrong at the Kingdom Hall, maybe because they never had been to Mass, but I will have to tell them that it is true that Catholics believe in the second coming. Sorry, Father, I should have remembered; good evening.”
“I will pray you come back to the faith of your fathers,” I said, and he smiled a made a little shrugging gesture and walked away.
In listening to you or me talk, or in examining the way we live, would anyone be able to tell that we believe that the Lord Jesus will return at an unknown time to judge the world by fire, and then usher in his new and everlasting kingdom in a new heavens and a new earth? Or even that we are aware that some day we must die?
We are immersed in the news, in economic and medical woes, in fears about the future of the planet, and the threats to the security of free nations, not to mention our own personal and family troubles. We need to see all these things in the light of what the Savior teaches us about the ultimate future.
When we die, we will be judged by the Savior, as the apostle tells us today: “It is appointed to man once to die and after that the judgment.” We will be judged by the one who came to take away our sins, and so we have the happy confidence that if we have the least repentance we will be mercifully judged and reach heaven even, as St. Paul tells us “as if by fire”—that is, through a purification after death. We know that the moment of our death will certainly come. It is each moment of our lives coming closer and closer.
Are we preparing and looking toward the day of our death? In her wisdom, holy Church is constantly reminding us of by putting on our lips the Hail Mary: “Holy Mary, mother of God, pray for us now and at the hour of our death.” That “now” and the “hour of our death” are each day getting closer and closer until the time, known only to God, when “now” is “the hour of our death.”
And whether we have already died or are still living on the earth, Christ the Lord will come again at the end of time to judge the world and usher in his definitive kingdom and triumph over sin, death, and the devil. The time immediately before this will be a time of great trial for the human race and especially for believers. The Catechism, echoing Our Lord in the Gospels, is very clear about the reality of the Antichrist and the persecution of believers and the false world view and false religion that will be promoted at that time:
Before Christ’s second coming, the Church must pass through a final trial that will shake the faith of many believers. The persecution that accompanies her pilgrimage on earth will unveil the “mystery of iniquity” in the form of a religious deception offering men an apparent solution to their problems at the price of apostasy from the truth. the supreme religious deception is that of the Antichrist, a pseudo-messianism by which man glorifies himself in place of God and of his Messiah come in the flesh (675).
But then the end will be glorious; just as our own individual death was crowned with our encounter with the Risen Lord, so too the end of the world, at the whole Church’s share in his death, when she will appear to be extinct. He will come forth in glory, raising all the dead and judging the whole of history, purging his kingdom of evil just as he purged our own souls. And then all will come into the kingdom body and soul, alive, glorious, and incapable of suffering, and the triumph over evil will be complete in the eternal bliss of the heavenly homeland.
The Catechism again, summarizing the teaching of the scriptures:
The Church will enter the glory of the kingdom only through this final Passover, when she will follow her Lord in his death and Resurrection The kingdom will be fulfilled… by God’s victory over the final unleashing of evil, which will cause his Bride to come down from heaven. God’s triumph over the revolt of evil will take the form of the Last Judgment after the final cosmic upheaval of this passing world (677).
At holy Mass, made aware of the certainty of our own death and of the even more certain coming of the Lord Jesus in glory and judgment, let us never ignore or forget the words we are about to say in our profession of faith: “And he shall come again in glory to judge both the living and the dead and of his kingdom there will be no end!”
And as he comes to us under the appearances of bread and wine, let us sing with conviction those words “until you come again!” This is really Good News.
James O’Keefe, the founder of Project Veritas, is seen in Washington on Oct. 12, 2019. (Samira Bouaou/The Epoch Times)
FBI Searches Home of Project Veritas Founder O’Keefe: Neighbors
The FBI searched the home of Project Veritas founder James O’Keefe on Nov. 6, about a day after the agency had executed a search warrant at homes belonging to Veritas associates.
In a statement to The Epoch Times about whether O’Keefe’s home was searched, an FBI spokesperson confirmed that “a court-authorized law enforcement action” was carried out “in furtherance of an ongoing investigation.”
Representatives for Project Veritas didn’t immediately respond to a request by The Epoch Times for comment. O’Keefe hasn’t made any public statements on whether his home was searched and instead posted a video of himself reading a chapter from George Orwell’s dystopian novel “1984.”
O’Keefe neighbor Jimmy Maynes confirmed to local New York media that the Veritas founder’s home in Mamaroneck, New York, was searched by federal law enforcement agents, a process that lasted several hours.
“They asked for James,” he said. “I thought they were banging on my door. I opened the door.”
“Agents told me to close the door and I closed the door. That’s exactly what happened. It was still dark.”
Brent Mickol, another neighbor who lives across the hall, said the agents announced “something along the lines of ‘FBI Warrant. Open up,’” he told the New York Post.
In a statement uploaded to YouTube on Nov. 5, O’Keefe confirmed that the FBI is investigating his group and conducted searches at the homes of current and former Project Veritas journalists. Although he was told in a grand jury indictment to not discuss the search, O’Keefe said that New York Times reporters contacted Project Veritas reporters for comment soon after the raids were carried out, begging the question of how the NY Times obtained information about the searches.
“Apartment and homes of Project Veritas journalists and former journalists had been raided by FBI agents,” he said, noting that he believes that the U.S. District Court for the Southern District of New York is targeting the group.
In late 2020, Project Veritas was contacted by individuals who claimed to have obtained a copy of a diary belonging to Ashley Biden, President Joe Biden’s youngest daughter, O’Keefe said in the video. Alleged tipsters told the organization that the diary was found “abandoned in a room” after she left and that the diary contained “explosive allegations against then-presidential candidate Joe Biden.”
Project Veritas never published the contents of the diary, although other media outlets did in 2020. Instead, his group turned the diary over to law enforcement.
“At the end of the day, we made the ethical decision that because, in part, we could not determine if the diary was real, if the diary in fact belonged to Ashley Biden, or if the contents of the diary occurred, we could not publish the diary and any part thereof,” O’Keefe said on Nov. 5.