Proof Pope & Vatican Pushing for World Government

[Shoshanna]

The Proof Pope Francis & The Vatican Are Pushing For World Government

by Brannon Howse
September 29, 2015


I lump “communitarianism” in with Roman Catholic heresies because I believe communitarianism, or its twin sister Fabian socialism, will be the foundation for the New World Order. This is the stated goal of its followers and has been for almost 200 years. One of the phrases frequently used to describe communitarianism is “common good,” and “Evangelicals and Catholics Together” reflects this:

"Economic freedom, while subject to grave abuse, makes possible the patterns of creativity, cooperation, and accountability that contribute to the common good. …[T]his is a set of directions oriented to the common good and discussable on the basis of public reason."

The “common good” phrase was repeated 20 times in June 2009 by Pope Benedict XVI in his 30,000-word encyclical in which he called for a new world order. The document shows that the Church of Rome is committed to the promotion of social justice and communitarianism. In it, the pope calls for:



• Reform of the United Nations so there could be “true world political authority”;

• A global tax;

• Global redistribution of wealth from rich countries to poor countries;

• “A worldwide redistribution of energy resources, so that countries lacking those resources can have access to them.”



I believe the world’s current economic crisis has been manufactured to implement global governance. The popes current and future are sure to play a major role in establishing the religious Reich of the Antichrist. Pope Benedict’s encyclical echoes the Hegelian concept that the world elite cannot let a good crisis go to waste:



"[T]he current crisis … presents us with choices that cannot be postponed concerning nothing less than the destiny of man. . . .The different aspects of the crisis, its solutions, and any new development that the future may bring, are increasingly interconnected, they imply one another, they require new efforts of holistic understanding and a new humanistic synthesis….The current crisis obliges us to replan our journey, to set ourselves new rules and to discover new forms of commitment, to build on positive experiences and to reject negative ones. To manage the global economy,… 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. The crisis thus becomes an opportunity for discernment, in which to shape a new vision for the future….Remarkable convergences and possible solutions will then come to light. Globalization is a multifaceted and complex phenomenon which must be grasped in the diversity and unity of all its different dimensions, including the theological dimension. In this way it will be possible to experience and to steer the globalization of humanity in relational terms, in terms of communion and the sharing of goods.


Practicing charity in truth helps people to understand that adhering to the values of Christianity is not merely useful but essential for building a good society and for true integral human development.…



The more we strive to secure a common good corresponding to the real needs of our neighbors, the more effectively we love them.



On October 24, 2011, the Vatican released a document called “Note on Financial Reform from the Pontifical Council for Justice and Peace.” The 18-page piece includes the phrase “common good” 22 times! The same month as the report, foxbusiness.com carried a Reuters article entitled, “Vatican Calls for Global Authority on Economy,” which reported that:

"The Vatican called on Monday for the establishment of a “global public authority” and a “central world bank” to rule over financial institutions that have become outdated and often ineffective in dealing fairly with crises.…It called for the establishment of “a supranational authority” with worldwide scope and “universal jurisdiction” to guide economic policies and decisions."

Fox was right. In the financial reform document, the Vatican declared: “On the regional level, this process could begin by strengthening the existing institutions, such as the European Central Bank.”

In a related press conference regarding the Vatican document, Cardinal Peter Turkson, head of the Vatican’s Justice and Peace department, did not hesitate to use the buzzword of the Vatican and communitarians:



The people on Wall Street need to sit down and go through a process of discernment and see whether their role managing the finances of the world is actually serving the interests of humanity and the common good.



“Managing the finances of the world” was very much the point. Here’s how the Vatican called for “a supranational authority” with “universal jurisdiction” to manage the world’s economies:



In fact, one can see an emerging requirement for a body that will carry out the functions of a kind of “central world bank” that regulates the flow and system of monetary exchanges similar to the national central banks.



Of course, this transformation will be made at the cost of a gradual, balanced transfer of a part of each nation’s powers to a world authority and to regional authorities, but this is necessary at a time when the dynamism of human society and the economy and the progress of technology are transcending borders, which are in fact already very eroded in a globalised world.



In economic and financial matters, the most significant difficulties come from the lack of an effective set of structures that can guarantee, in addition to a system of governance, a system of government for the economy and international finance. However, a long road still needs to be travelled before arriving at the creation of a public Authority with universal jurisdiction. It would seem logical for the reform process to proceed with the United Nations as its reference because of the worldwide scope of its responsibilities, its ability to bring together the nations of the world, and the diversity of its tasks and those of its specialized Agencies. These measures ought to be conceived of as some of the first steps in view of a public Authority with universal jurisdiction; as a first stage in a longer effort by the global community to steer its institutions towards achieving the common good.



The Vatican wants the United Nations to help take the lead on forming a universal authority, and, while the phrase “new world order” is not found in the Vatican document, the words “new world” appear three times. And what will usher in this “new world”? Communitarianism in the form of the “common good”:



The same effort is required from all those who are in a position to enlighten world public opinion in order to help it to brave this new world, no longer with anxiety but in hope and solidarity.



It is the task of today’s generation to recognize and consciously to accept these new world dynamics for the achievement of a universal common good.

Only a spirit of concord that rises above divisions and conflicts will allow humanity to be authentically one family and to conceive of a new world with the creation of a world public Authority at the service of the common good.



Other buzzwords—“global,” “globalization,” “globalized,” and “globally”—are used 42 times in the 18 pages. The Church of Rome’s shameless promotion of the United Nations is not new, no doubt due to the fact that some of the UN’s foremost leaders have been members of the Roman Catholic Church.

On March 13, 2013, Jorge Mario Bergoglio (Pope Francis) became the first-ever Jesuit pope. He is so radical that even some Roman Catholics are shocked. For several years before Pope Francis, though, I spent hours on my radio program explaining the role of the Jesuit order in turning the world back to Rome. In 2011, in fact, I produced a four-hour documentary called The Jesuit Order Exposed. Yet in March 2013 when every major newspaper and news broadcast was trumpeting Pope Francis as the first Jesuit Pope, most people had no idea what it means to be a Jesuit. The sales for my DVD took off overnight. (Now it can be streamed right on demand by members of the Situation Room at Jesuit Francis’ radical agenda is right in keeping with what I detailed in my DVD in 2011.

Other media outlets have on occasion looked at the Jesuits. In April 1973, for instance, TIME reported on the history of the Jesuits and their influence, showing how it has spread into powerful places and institutions since the order was established in 1540 by Ignatius of Loyola. But unless you understand the history, goals, and ongoing Counter-Reformation of the Jesuit Order and the Church of Rome, then you don’t fully understand what is occurring in the world today, and why. The Jesuits’ focus has and continues to be in eight key areas of influence so as to turn hearts and minds toward the Church of Rome for the purpose of world domination. These eight areas include:



1. Ecumenicalism

2. Social Justice and Liberation Theology

3. Dominion Theology

4. Politics, Community Organizing, and Revolution

5. Education

6. The Press

7. The Pulpit and Denominations

8. Mysticism.



Through these various conduits, the Jesuits spread these tenets of their order:



• Mysticism. The TIME cover called the Jesuits “a band of mystics,” and former Jesuit Malachi Martin in his book The Jesuits wrote that the Jesuits advance the study of mysticism.

• Social justice. The term was coined by Jesuit Luigi Taparelli in 1840 and picked up by Karl Marx in 1848.

• Infallibility of the Pope. The doctrine was officially confirmed in 1870 at the First Vatican Council due to the work of the Jesuits.

• New Age. Jesuit Teilbard de Chardin is known as the father of the New Age Movement.

• Preterism. Jesuit Luis de Alcasar created the false belief of preterism that declares that the rapture occurred in 70 A.D in order to put the Antichrist in the past. That’s because many of the reformers taught that the papacy would be the headquarters of the harlot church described in Revelation 17 and that the papal system would be used by the Antichrist to build his demonic world empire.

• Higher criticism. Jesuit Alfonso Salmeron developed higher criticism, which seeks to undermine the authority of God’s Word by calling into question its inspiration and inerrancy.

• Liberation Theology. Mixing “Christianity” with Marxism, Liberation Theology was articulated in 1971 by the Peruvian priest Gustavo Gutiérrez and greatly advanced by Jesuit Jon Sobrino of El Salvador.

• Community organizing. A Chicago magazine article by Daniel Libit reported that “whenever asked how his [Barack Obama’s] presidential campaign had so quickly assembled its grass-roots operation, he would credit [Gregory] Galluzza’s membership. A former Jesuit priest…Galluzzo had good reason to feel proud: He was indirectly responsible for bringing Barack Obama to Chicago to be an organizer.”



Thus, when Pope Francis picked up where Pope Benedict XVI left off and continued to trash capitalism, promote radical environmentalism, and call for a world political authority, it was clear that “a Jesuit is as a Jesuit does.”

Pope Francis has used his “bully pulpit” to promote Jesuit thinking. In June 2015, he released a 40,000-word encyclical on the environment. The encyclical called for world government because “the establishment of a legal framework which can set clear boundaries and ensure the protection of ecosystems has become indispensable.” To support his argument for world government, he cited Pope Benedict XVI:

As Benedict XVI has affirmed in continuity with the social teaching of the Church: “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.” [end quote]



And just what kind of economic system is Pope Francis calling for? One in support of the “common good,” words that he uses 29 times in the encyclical. This includes “sustainable development” that the pope also specifically promoted using the term “communitarian salvation.” In addition, Pope Francis positively cited the United Nations twice—which is not surprising, given that the pope was the featured speaker at the opening of the United Nations Conference on Sustainable Development in September 2015.

The connection between the Church of Rome and the United Nations spans many years. Former U.N. Secretary General Dag Hammarskjold noted that “there were two Popes on this planet, a spiritual Pope in Rome and a civilian Pope in New York, namely, the Secretary-General of the UN.” For years, the papacy has done its part to encourage the mutual admiration society between the pope and the secretary general. On October 4, 1965, for example, Pope Paul VI turned over the Papal Tiara, a symbol of the papacy, to the United Nations and declared that the United Nations is “the last, best hope of mankind.” The United Nations and the Vatican are inextricably linked in order to prepare the world population for the coming religious Reich.



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