Paul Omo Umane with Twitter handle @PaulOmoUmane who can also be accessed through the Facebook page at https: //www.facebook.com/paulumane is a Non-Violent Activist, runs a Non-Profit and is regarded as the World Foremost Visionary, Natural Theologian, Scholar and an Academic Expert in Christology, especially Tenet of the New Covenant of Grace. To avert catastrophe, he conducts a research into the Holy Bible that spans well over ten years. He equally focuses on the Vulgate (200) and Septuagint (300) versions that were expunged in Saint Jerome's Vulgate (400) version that is legalized in Rome in 800 AD by the Emperor-in-Council. Accordingly, you will find very interesting some of the sore issues he handles in the Reports. For instance we have, "Precisely when Jewish leadership officially adopted the traditional 39 books of the so-called 'Hebrew Canon' is not known; ... In 1546 at the Council of Trent the Roman Catholic Church officially declared these books to be sacred and canonical and to be accepted 'with equal devotion and reverence.' At the time of the Reformation Martin Luther (unfortunately) did not regard these books as Scripture but as 'useful and good for reading.' In his German translation of the Bible he (having been misled by St. Jerome) accepted the view of Jerome denying their canonicity and placed them at the end of the Old Testament with the superscription 'Apocrypha.' Protestants generally continued this practice in their translations of the Bible into such languages as Swedish, Norwegian, .. and English. ..." Introduction to Deuterocanonical Books/Apocrypha. Co-incidentally, we read in an article thus, "With His New Book, Pope Francis Unlock the Door, published in The New Yorker of January 12, 2016, Issue, where James Carroll illuminatingly writes: 'Francis's first book as Pope, "The Name of God Is Mercy," explores his views on doctrine and "the gift of confession." A book on mercy might be expected to be a warm bath in kindliness, all sweetness and light, but Pope Francis, in "The Name of God Is Mercy," offers a tough-minded reflection on an urgently needed public virtue, together with firm, if kindly, pushback against his critics. The Pope's now mythic line -"Who am I to judge?"- endeared him to many who long for humane authority, but it alarmed those who worry that the traditional center of religious and social order cannot hold. (Who are you to judge? You're the Pope, that's who!) That the question was asked in the context of an apparent tolerance of homosexuality made it especially threatening to the culture warriors, for whom gay rights are a flash point. Was the Pope yielding on a point of doctrine? Indeed, was doctrine at risk in his seeming openness to readmitting the divorced and remarried to Communion, or in his refusal to give due emphasis to other touchstone issues of sexual morality? Was there, in the Times columnist Ross Douthat's incendiary phrase, a "plot to change Catholicism"? ...' The main issue here is that Pope Francis, ironically asked who he is to judge? When one realizes that Pope Francis is the number one Ambassador of the Christ in the Christendom, the question becomes much more worrisome. It becomes worrisome in the backdrop of the Lord Jesus Christ's teaching when he posits, 'When you went to John in the desert, what did you expect to see? A blade of grass bending in the wind? What did you go out to see? A man dressed up in fancy clothes? People who dress like that live in palaces! Tell me, what did you go out to see? A prophet? Yes, indeed, but you saw much more than a prophet. For John is the one of whom the scripture says: "God said, I will send my messenger ahead of you to open the way for you." I assure you that John the Baptist is greater than any man who has ever lived. But he who is least in the Kingdom of heaven (Christendom) is greater than John.' Matthew 11: 2-11. Therefore, to be or not to be, according to Julius Caesar, that is t