by John Greene
The Roman Catholic Church has an estimated following of about 1.2 billion people worldwide, one of the largest denominations of professed Christianity. This authority is head over the smallest internationally recognized state in the world, Vatican City. The pope fulfills the role of spiritual leader as well as the head of state.
Pope Benedict XVI recently resigned, which has given the church other options with self-rule, despite any appearance of confusion. The new pope, Jorge Mario Bergoglio, or Francis I has entirely different approach to matters on the surface. In appearance and action, he is the polar opposite of the previous pope. This new pope has wasted no time in his appeal for ecumenical interfaith, as if man can bring the world together through the diplomacy of love in the power of man. (“Crisis Proclaimed & the New Global Government Solution“)
In the past, the leadership of the Roman Catholic Church has put forth the idea of global ‘leadership of God’ under their authority. At times, they have pursued this militarily. Through the ages, they have succeeded in building a financial kingdom to accent their earthly spiritual kingdom. With the international banking cartel under their global influence and control, Roman Catholic leadership has already founded an international system of 10 kingdoms. (“News: The Ten Kingdoms of the New Order“; “The Power Behind the New World Order“) Current leadership has this idea; a “more peaceful coexistence among people” without regard to religion.
On December 3, 2012, Benedict made a speech that has received little press, spelling out what the pontiff projects for a new world authority. In this speech at the Pontifical Council for Justice and Peace, Benedict calls for establishing world governance over globalization and reforms in the international financial and monetary system. They proclaim this effort for need of the common good, for the needs of all peoples, with jobs, rights and duties for all. Benedict proclaims a ‘new evangelization,’ a ‘new humanism’ directed through the Roman Catholic Church based on previous visions of this new authority on earth:
“There is an intrinsic relationship between the historical content of the common good on the one hand and the configuration of public authority on the other. The moral order is required by public authority in civil society for the implementation of the common good, which also demands that the authority for that purpose is efficient.” (John XXIII, Pacem in Terris, translated from Italian by Bible Vision International)
Benedict then goes on to lay his vision of a self-interested system of finance (“*The World Banking Hierarchy“; “Foundation of a Global System of Greed“; “Modern Mammon: Power of the Fractional Reserve“; “Continuation of Global Empires Until The End“) and the relationship of this system to the average man:
“Although the defense of (human) rights has made great strides in our time in today’s culture, it is characterized by, among other things, a utilitarian individualism and a technocratic economism which tends to devalue the person. This is conceived as a being “fluid”, without permanent consistency. Despite being immersed in an infinite network of relationships and communications, the man of today, paradoxically, often appears to be isolated because of indifference with respect to the complete relationship of his being. The root of all other relationships is through God within. The man of today is mainly considered from the reality of biology, or as “human capital”, a “resource.” He is considered a tiny part of production and finance. On the one hand, policy continues to proclaim the dignity of the person, on the other, newer ideologies – one of happiness, pleasure, one of selfish of sexual and reproductive rights or that of an unregulated financial capitalism prevails on policy and deconstructs the real economy. This policy considers the employee and his work as a truly “inferior” and undermines the natural foundations of society, especially the family.” (Address to Pontifical Council for Justice & Peace, December 3, 2012 – translated from Italian by Bible Vision International)
Benedict mandates a ‘new evangelization’ through a new humanism of charity (love), with the expectation of replacing many idols with one idol through a culture of global brotherhood. (“What’s Coming After Globalism: Expanding Rule & Acceptance: United Nations Expands Rule & Acceptance“)
“From a new evangelization of society, we can derive a new humanism and a renewed commitment to culture and design. This evangelization helps to dethrone the modern idols, to replace individualism, consumerism, materialism and technocracy, with a culture of brotherhood and generosity, love, solidarity…” (Address to Pontifical Council for Justice & Peace, December 3, 2012 – translated from Italian by Bible Vision International)
This ‘new evangelization’ points to previous ideas that put an umbrella organization over all business, state and church which would be responsible for a new wisdom and solidarity through democracy.
“Political authority also involves a wide range of values, which must not be overlooked in the process of constructing a new order of economic productivity, socially responsible and human in scale. As well as cultivating differentiated forms of business activity on the global plane, we must also promote a dispersed political authority, effective on different levels. The integrated economy of the present day does not make the role of States redundant, but rather it commits governments to greater collaboration with one another. Both wisdom and prudence suggest not being too precipitous in declaring the demise of the State. In terms of the resolution of the current crisis, the State’s role seems destined to grow, as it regains many of its competences. In some nations, moreover, the construction or reconstruction of the State remains a key factor in their development. The focus of international aid, within a solidarity-based plan to resolve today’s economic problems, should rather be on consolidating constitutional, juridical and administrative systems in countries that do not yet fully enjoy these goods. Alongside economic aid, there needs to be aid directed towards reinforcing the guarantees proper to the State of law: a system of public order and effective imprisonment that respects human rights, truly democratic institutions. The State does not need to have identical characteristics everywhere: the support aimed at strengthening weak constitutional systems can easily be accompanied by the development of other political players, of a cultural, social, territorial or religious nature, alongside the State. The articulation of political authority at the local, national and international levels is one of the best ways of giving direction to the process of economic globalization. It is also the way to ensure that it does not actually undermine the foundations of democracy.” (Caritas In Veritate , Chapter 3, #41, June 29, 2009)
This umbrella organization is to create unity in the human family geared through common good. This order is to be global and democratic, a worldwide process above all others in history.
“The truth of globalization as a process and its fundamental ethical criterion are given by the unity of the human family and its development towards what is good. Hence a sustained commitment is needed so as to promote a person-based and community-oriented cultural process of world-wide integration that is open to transcendence.” (Caritas In Veritate, Chapter 3, #42, June 29, 2009)
The Roman Catholic leadership sees globalization as what people make of it. This outlook transfers to all institutions of man. The church views reason as the light of charity and truth, using scripture as a building block, but adding a new humanism. Roman Catholic leadership does not see the church correcting these malfunctions, but leaves the management of this system to enlightened government authorities that are in place now through the global redistribution of wealth. Whether Francis adds to these ideas with a new ‘flourish of humility’ remains to be seen.
“Despite some of its structural elements, which should neither be denied nor exaggerated, “globalization, a priori, is neither good nor bad. It will be what people make of it.” We should not be its victims, but rather its protagonists, acting in the light of reason, guided by charity and truth. Blind opposition would be a mistaken and prejudiced attitude, incapable of recognizing the positive aspects of the process, with the consequent risk of missing the chance to take advantage of its many opportunities for development. The processes of globalization, suitably understood and directed, open up the unprecedented possibility of large-scale redistribution of wealth on a world-wide scale; if badly directed, however, they can lead to an increase in poverty and inequality, and could even trigger a global crisis. It is necessary to correct the malfunctions, some of them serious, that cause new divisions between peoples and within peoples, and also to ensure that the redistribution of wealth does not come about through the redistribution or increase of poverty: a real danger if the present situation were to be badly managed.” (Caritas In Veritate ,Chapter 3, #42, June 29, 2009)
The management of this global distribution will be done though solidarity or unity through charity and brotherhood, a state under a reformed financial system where the consumer is ‘educated’ through an economic democracy where ‘God’ is the new humanism.
“The transition inherent in the process of globalization presents great difficulties and dangers that can only be overcome if we are able to appropriate the underlying anthropological and ethical spirit that drives globalization towards the humanizing goal of solidarity.” (Caritas In Veritate, Chapter 3, #42, June 29, 2009)
Roman Catholic leadership believe that it possesses the resources required to create this new humanism of solidarity through charity. This ‘magic’ will create working atmosphere that the nations will follow after:
“In the face of the unrelenting growth of global interdependence, there is a strongly felt need, even in the midst of a global recession, for a reform of the United Nations Organization, and likewise of economic institutions and international finance, so that the concept of the family of nations can acquire real teeth. One also senses the urgent need to find innovative ways of implementing the principle of the responsibility to protect and of giving poorer nations an effective voice in shared decision-making. This seems necessary in order to arrive at a political, juridical and economic order which can increase and give direction to international cooperation for the development of all peoples in solidarity. To manage the global economy; to revive economies hit by the crisis; to avoid any deterioration of the present crisis and the greater imbalances that would result; to bring about integral and timely disarmament, food security and peace; to guarantee the protection of the environment and to regulate migration: for all this, there is urgent need of a true world political authority, as my predecessor Blessed John XXIII indicated some years ago. Such an authority would need to be regulated by law, to observe consistently the principles of subsidiarity and solidarity, to seek to establish the common good, and to make a commitment to securing authentic integral human development inspired by the values of charity in truth. Furthermore, such an authority would need to be universally recognized and to be vested with the effective power to ensure security for all, regard for justice, and respect for rights. Obviously it would have to have the authority to ensure compliance with its decisions from all parties, and also with the coordinated measures adopted in various international forums. Without this, despite the great progress accomplished in various sectors, international law would risk being conditioned by the balance of power among the strongest nations. The integral development of peoples and international cooperation require the establishment of a greater degree of international ordering, marked by subsidiarity, for the management of globalization. They also require the construction of a social order that at last conforms to the moral order, to the interconnection between moral and social spheres, and to the link between politics and the economic and civil spheres, as envisaged by the Charter of the United Nations.” (Caritas In Veritate, Chapter 5, #67, June 29, 2009)
Leadership of the Roman Catholic Church advocates a reform of the UN, all economic institutions and global finance where nations of the world can mandate binding international law. (Galatians 6:7; Ecclesiastes 4:1-3, 8:9) 10 Kingdoms of finance are already in place as part of Bible prophecy. Global statutes are in place already, corporately operating under these 10 Kingdoms. (Jeremiah 51:58; Revelation 18:1-24; Psalm 137:8; Daniel 2:21-31) This new international mandate would be accomplished through corporate power (subsidiarity), as it is done now, combined with the new humanism of a global brotherhood, an illusion of charity or love. This authority will have to its’ charge the security, justice and respect for all – or so it is advertised. Curiously, they propose building this new world through existing institutions, somehow expecting that secular men will adopt this organic international brotherhood through charity, just as Roman Catholic leadership envisions it.
This new humanism is being continued by Pope Francis, seen as not only necessary, but desirable, founding ‘God’s Kingdom on earth’ through men as it bolsters man’s system, creating a glorious new order of unity and peace. This is instituted with the idea that the pope is the ‘representative of Jesus Christ’ on earth. Bible prophecy outlined this scenario long ago. Christians are ordered to come out of the counterfeits of the world, to be delivered through YHWH’s threshing wheel of justice. Those that won’t be delivered will be burned as chaff with fire, based on the fruit of their life. Life decisions and actions matter. Those judged evil by the standards of YHWH will destroyed forever. Only one kingdom will survive. (Revelation 16:19, 17:1-4, 5, 18, 18:4) Which kingdom do you think it will be? (Daniel 2:31-35, 40-45, 7:7-8, 19-24; Revelation 13:1-2, 11-12, 17:3, 7, 12-16; “The Struggle of Kingdoms Involves You“; “Spiritual Warfare: “Genetics” That Rule Your Life“: “The Reality of the Antichrist“; “Financial Usury & Bible Truth: Lending, Giving & Borrowing“; “YHWH’s Threshing Floor“; “The Wheels of Ezekiel“)
Article Download: “Pope urges religions, those with no church to ally for justice” — Reuters, March 20, 2013
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