ACERBO NIMIS - ENCYCLICAL OF POPE PIUS X ON TEACHING CHRISTIAN DOCTRINE versus Benedict's WORLD DAY OF PEACE 1 JANUARY 2013

We will dissect this lie upon lie throughout in brackets {}. Throughout we will be quoting ACERBO NIMIS - ENCYCLICAL OF POPE PIUS X ON TEACHING CHRISTIAN DOCTRINE to show the evil lies in Benedict's V2 New Church sophistry. We will clarify Acerbo Nimis with the words of Our Lord and Saviour Jesus Christ, especially to prevent misinterpretation leading to the trap of the pit of error of Vatican II Apostasy.


Benedict XVI

World Days of Peace

46th World Day of Peace 2013, Blessed are the Peacemakers
[Arabic, French, English, Italian, Polish, Portuguese,Spanish, German]

MESSAGE OF HIS HOLINESS
POPE BENEDICT XVI
FOR THE CELEBRATION OF THE
WORLD DAY OF PEACE

1 JANUARY 2013  

  

BLESSED ARE THE PEACEMAKERS

1. EACH NEW YEAR brings the expectation of a better world. In light of this, I ask God, the Father of humanity, to grant us concord and peace, so that the aspirations of all for a happy and prosperous life may be achieved.

{"God, the Father of humanity" as a stand alone with no reference to Jesus Christ bridging the otherwise unbridgeable gap between God and fallen man. Jesus Christ must be absolutely declared as the absolute necessary and Only Mediator between God and man before any assertion about God as Father of man can be made. 

ACERBO NIMIS: 4. All this becomes evident on a little reflection. Christian teaching reveals God and His infinite perfection with far greater clarity than is possible by the human faculties alone. Nor is that all. This same Christian teaching also commands us to honor God by faith, which is of the mind, by hope, which is of the will, by love, which is of the heart; and thus the whole man is subjected to the supreme Maker and Ruler of all things. The truly remarkable dignity of man as the son of the heavenly Father, in Whose image he is formed, and with Whom he is destined to live in eternal happiness, is also revealed only by the doctrine of Jesus Christ. 

Jesus Christ said: Gospel of St. John, Chp. XIV, ver. 6 Jesus saith to him: I am the way, and the truth, and the life. No man cometh to the Father, but by me. Jesus Christ is the Only Word of God (therefore the Only Mediator between God and man who by His shared nature, of God as the Only Word of God, and man as the Only Incarnate Messiah, can bridge the gap between the All Holy infinitely pure and undefiled God and fallen sinful man. Christ knew no sin. It was by His sinless unparalleled Sacrifice that He alone is the Redeemer of man and way to God.). The ancient pagan lies of Satan tried to teach many words/mediators and gods. They are all lies of the Devil and false and will only lead their followers to hell. Apostate Judaism is no different from apostate paganism in this and every regard. Both are hellbound with their followers - no exceptions. Only Christ can redeem from that and not by anyone professing the pagan and Judaic religions of Satan and that of Christ at the same time. One must always reject pagan religion and Judaism in order to confess the Lord Jesus Christ and be saved. }

Fifty years after the beginning of the Second Vatican Council, which helped to strengthen the Church’s mission in the world, it is heartening to realize that Christians, as the People of God in fellowship with him and sojourning among mankind, are committed within history to sharing humanity’s joys and hopes, grief and anguish, [1] as they proclaim the salvation of Christ and promote peace for all.

In effect, our times, marked by globalization with its positive and negative aspects, as well as the continuation of violent conflicts and threats of war, demand a new, shared commitment in pursuit of the common good and the development of all men, and of the whole man.

{ACERBO NIMIS: ENCYCLICAL OF POPE PIUS X ON TEACHING CHRISTIAN DOCTRINE
APRIL 15, 1905

To the Patriarchs, Primates, Archbishops, Bishops and other Ordinaries in Peace and Communion with the Apostolic See.

Venerable Brethren, Health and the Apostolic Blessing.

At this very troublesome and difficult time, the hidden designs of God have conducted Our poor strength to the office of Supreme pastor, to rule the entire flock of Christ. The enemy has, indeed, long been prowling about the fold and attacking it with such subtle cunning that now, more than ever before, the prediction of the Apostle to the elders of the Church of Ephesus seems to be verified: "I know that . . . fierce wolves will get in among you, and will not spare the flock."[1] Those who still are zealous for the glory of God are seeking the causes and reasons for this decline in religion. Coming to a different explanation, each points out, according to his own view, a different plan for the protection and restoration of the kingdom of God on earth. But it seems to Us, Venerable Brethren, that while we should not overlook other considerations, We are forced to agree with those who hold that the chief cause of the present indifference and, as it were, infirmity of soul, and the serious evils that result from it, is to be found above all in ignorance of things divine. This is fully in accord with what God Himself declared through the Prophet Osee: "And there is no knowledge of God in the land. Cursing and lying and killing and theft and adultery have overflowed: and blood hath touched blood. Thereafter shall the land mourn, and everyone that dwelleth in it shall languish."[2] 

Jesus Christ said: Gospel of St. Luke Chp. X, ver.3 Go: *Behold I send you as lambs among wolves.

4 *Carry neither purse, nor scrip, nor shoes; **and salute no man by the way.

5 Into whatsoever house you enter, first say: Peace be to this house:

6 And if the son of peace be there, your peace shall rest upon him: but if not, it shall return to you.

7 And in the same house, remain, eating and drinking such things as they have: *for the labourer is worthy of his hire [in the early Church, one meal without cost was permitted in the evening for those who were sent out to preach the Gospel, but no more than that, after which they had to move on. No monetary charge was allowed at all.]. Remove not from house to house. 

8 And into what city soever you enter, and they receive you, eat such things as are set before you; [see above verse 7]

9 And heal the sick that are therein, and say to them: The kingdom of God is come nigh unto you.

10 But into whatsoever city you enter, and they receive you not, going forth into the streets thereof, say:

11 *Even the very dust of your city that cleaveth to us, we wipe off against you: yet know this that the kingdom of God is at hand.

12 I say to you, it shall be more tolerable at that day for Sodom, than for that city.

13 *Wo to thee, Corozain, wo to thee, Bethsaida: for if in Tyre and Sidon had been wrought the mighty works, that have been wrought in you, they would have done penance long ago, sitting in sack-cloth and ashes.

14 But it shall be more tolerable for Tyre and Sidon at the judgment, than for you.

15 And thou, Capharnaum, which art exalted unto heaven: thou shalt be thrust down to hell.

16 *He that heareth you, heareth me: and he that despiseth you, despiseth me.  And he that despiseth me, despiseth him that sent me. 

Saint Paul said Acts Chp. XX, ver. 26 Wherefore I take you to witness this day, that I am clear from the blood of all.

27 For I have not spared to declare to you all the counsel of God.

28 Take heed to yourselves, and to all the flock, over which the Holy Ghost hath placed you bishops, to rule the church of God, which he hath purchased with his own blood.

29 I know that, after my departure, ravenous wolves will enter in among you, not sparing the flock. [The Great Apostasy of Vatican II]

30 And of your own selves will arise men speaking perverse things, to draw away disciples after them.

31 Therefore watch, keeping in memory, that for three years I ceased not night and day, with tears admonishing every one of you.

32 And now I commend you to God, and to the word of his grace, who is able to build up, and to give an inheritance among all the sanctified.

33 I have not coveted any man's silver, gold, or apparel, as

34 You yourselves know: *that as for such things as were needful for me, and them that are with me, these hands have furnished.

35 I have shewed you all things, how that labouring so you ought to support the weak, and remember the word of the Lord Jesus, how he said: It is a more blessed to give, than to receive.

36 And when he had said these things, kneeling down, he prayed with them all.}

It is alarming to see hotbeds of tension and conflict caused by growing instances of inequality between rich and poor, by the prevalence of a selfish and individualistic mindset which also finds expression in an unregulated financial capitalism. In addition to the varied forms of terrorism and international crime, peace is also endangered by those forms of fundamentalism and fanaticism which distort the true nature of religion, which is called to foster fellowship and reconciliation among people.

{ACERBO NIMIS: 17. What We have said so far demonstrates the supreme importance of religious instruction. We ought, therefore, to do all that lies in our power to maintain the teaching of Christian doctrine with full vigor, and where such is neglected, to restore it; for in the words of Our Predecessor, Benedict XIV, "There is nothing more effective than catechetical instruction to spread the glory of God and to secure the salvation of souls."[23]}

All the same, the many different efforts at peacemaking which abound in our world testify to mankind’s innate vocation to peace. In every person the desire for peace is an essential aspiration which coincides in a certain way with the desire for a full, happy and successful human life. In other words, the desire for peace corresponds to a fundamental moral principle, namely, the duty and right to an integral social and communitarian development, which is part of God’s plan for mankind. Man is made for the peace which is God’s gift.

{Nothing in the below is said about peace being any kind of natural gift or state from God to man in this fallen world, nor is it, nor can it be since the fall of man. ACERBO NIMIS: 3. There is then, Venerable Brethren, no reason for wonder that the corruption of morals and depravity of life is already so great, and ever increasingly greater, not only among uncivilized peoples but even in those very nations that are called Christian. The Apostle Paul, writing to the Ephesians, repeatedly admonished them in these words: "But immorality and every uncleanness or covetousness, let it not even be named among you, as become saints; or obscenity or foolish talk."[4] He also places the foundation of holiness and sound morals upon a knowledge of divine things-which holds in check evil desires: "See to it therefore, brethren, that you walk with care: not as unwise but as wise. . . Therefore, do not become foolish, but understand what the will of the Lord is."[5] 

Jesus Christ said Gospel of St. Matthew, Chp. X, ver. 32 *Whosoever therefore shall confess me before men, I will also confess him before my Father, who is in heaven.

33 But whosoever shall deny me before men, I will also deny him before my Father, who is in heaven.

34 *Do not think that I am come to send peace upon earth: I came not to send peace, but the sword.

Jesus Christ said Gospel of Luke Chp. 18, ver. 5 Yet because this widow is troublesome to me, I will avenge her, lest continually coming, she weary me out.

6 And the Lord said: Hear what the unjust judge [Satan] saith:

7 And will not God avenge his elect, who cry to him day and night: and will he have patience in their regard? [Christ recounts this taunt which is from the unjust judge, i.e. Satan]

8 [Jesus Christ continues, proclaiming] I say to you, he will quickly avenge them.  But yet, when the Son of man cometh, shall he find, think you, faith on earth?

9 He spoke also this parable to some who trusted in themselves as just, and despised others.

10 Two men went up into the temple, to pray: the one a Pharisee, and the other a publican:

11 The Pharisee standing, prayed thus with himself: O God, I give thee thanks that I am not as the rest of men, extortioners, unjust, adulterers, nor such as this publican:

12 I fast twice in the week: I give tithes of all that I possess.

13 And the publican, standing afar off, would not so much as lift up his eyes towards heaven: but struck his breast, saying: O God, be merciful to me a sinner.

14 I say to you, this man went down to his house justified rather that the other; *because every one that exalteth himself shall be humbled; and he that humbleth himself shall be exalted.}

All of this led me to draw inspiration for this Message from the words of Jesus Christ: “Blessed are the peacemakers, for they will be called children of God” (Mt 5:9).

{ACERBO NIMIS: 11. For this reason the Council of Trent, treating of the duties of pastors of souls, decreed that their first and most important work is the instruction of the faithful.[16] It therefore prescribes that they shall teach the truths of religion on Sundays and on the more solemn feast days; moreover during the holy seasons of Advent and Lent they are to give such instruction every day or at least three times a week. This, however, was not considered enough. The Council provided for the instruction of youth by adding that the pastors, either personally or through others, must explain the truths of religion at least on Sundays and feast days to the children of the parish, and inculcate obedience to God and to their parents. When the Sacraments are to be administered, it enjoins upon pastors the duty to explain their efficacy in plain and simple language.}

Gospel beatitude

2. The beatitudes which Jesus proclaimed (cf. Mt 5:3-12 and Lk 6:20-23) are promises. In the biblical tradition, the beatitude is a literary genre which always involves some good news, a “gospel”, which culminates in a promise. Therefore, the beatitudes are not only moral exhortations whose observance foresees in due time – ordinarily in the next life – a reward or a situation of future happiness. Rather, the blessedness of which the beatitudes speak consists in the fulfilment of a promise made to all those who allow themselves to be guided by the requirements of truth, justice and love. In the eyes of the world, those who trust in God and his promises often appear naïve or far from reality. Yet Jesus tells them that not only in the next life, but already in this life, they will discover that they are children of God, and that God has always been, and ever will be, completely on their side. They will understand that they are not alone, because he is on the side of those committed to truth, justice and love. Jesus, the revelation of the Father’s love, does not hesitate to offer himself in self-sacrifice. Once we accept Jesus Christ, God and man, we have the joyful experience of an immense gift: the sharing of God’s own life, the life of grace, the pledge of a fully blessed existence. Jesus Christ, in particular, grants us true peace, which is born of the trusting encounter of man with God.

{ACERBO NIMIS: 12. These prescriptions of the Council of Trent have been summarized and still more clearly defined by Our Predecessor, Benedict XIV, in his Constitution "Esti minime." "Two chief obligations," he wrote, "have been imposed by the Council of Trent on those who have the care of souls: first, that of preaching the things of God to the people on the feast days; and second, that of teaching the rudiments of faith and of the divine law to the youth and others who need such instruction." Here the wise Pontiff rightly distinguishes between these two duties: one is what is commonly known as the explanation of the Gospel and the other is the teaching of Christian doctrine. Perhaps there are some who, wishing to lessen their labors, would believe that the homily on the Gospel can take the place of catechetical instruction. But for one who reflects a moment, such is obviously impossible. The sermon on the holy Gospel is addressed to those who should have already received knowledge of the elements of faith. It is, so to speak, bread broken for adults. Catechetical instruction, on the other hand, is that milk which the Apostle Peter wished the faithful to desire in all simplicity like newborn babes.}

Jesus’ beatitude tells us that peace is both a messianic gift and the fruit of human effort. In effect, peace presupposes a humanism open to transcendence. It is the fruit of the reciprocal gift, of a mutual enrichment, thanks to the gift which has its source in God and enables us to live with others and for others. The ethics of peace is an ethics of fellowship and sharing. It is indispensable, then, that the various cultures in our day overcome forms of anthropology and ethics based on technical and practical suppositions which are merely subjectivistic and pragmatic, in virtue of which relationships of coexistence are inspired by criteria of power or profit, means become ends and vice versa, and culture and education are centred on instruments, technique and efficiency alone. The precondition for peace is the dismantling of the dictatorship of relativism and of the supposition of a completely autonomous morality which precludes acknowledgment of the ineluctable natural moral law inscribed by God upon the conscience of every man and woman. Peace is the building up of coexistence in rational and moral terms, based on a foundation whose measure is not created by man, but rather by God. As Psalm 29 puts it: “May the Lord give strength to his people; may the Lord bless his people with peace” (v. 11).

{ACERBO NIMIS: 13. The task of the catechist is to take up one or other of the truths of faith or of Christian morality and then explain it in all its parts; and since amendment of life is the chief aim of his instruction, the catechist must needs make a comparison between what God commands us to do and what is our actual conduct. After this, he will use examples appropriately taken from the Holy Scriptures, Church history, and the lives of the saints -- thus moving his hearers and clearly pointing out to them how they are to regulate their own conduct. He should, in conclusion, earnestly exhort all present to dread and avoid vice and to practice virtue.}

Peace: God’s gift and the fruit of human effort

3. Peace concerns the human person as a whole, and it involves complete commitment. It is peace with God through a life lived according to his will. It is interior peace with oneself, and exterior peace with our neighbours and all creation. Above all, as Blessed John XXIII wrote in his Encyclical Pacem in Terris, whose fiftieth anniversary will fall in a few months, it entails the building up of a coexistence based on truth, freedom, love and justice.[2] The denial of what makes up the true nature of human beings in its essential dimensions, its intrinsic capacity to know the true and the good and, ultimately, to know God himself, jeopardizes peacemaking. Without the truth about man inscribed by the Creator in the human heart, freedom and love become debased, and justice loses the ground of its exercise.

{ACERBO NIMIS: 14. We are indeed aware that the work of teaching the Catechism [the real Catechism of faith in Only the True God and His Christ, not the absurd V2 pantheistic secular pagan propaganda manual now called the "Catechism of the Catholic Church"] is unpopular with many because as a rule it is deemed of little account and for the reason that it does not lend itself easily to the winning of public praise. But this in Our opinion is a judgment based on vanity and devoid of truth. We do not disapprove of those pulpit orators who, out of genuine zeal for the glory of God, devote themselves to defense of the faith and to its spread, or who eulogize the saints of God. But their labor presupposes labor of another kind, that of the catechist. And so if this be lacking, then the foundation is wanting; and they labor in vain who build the house. Too often it happens that ornate sermons which receive the applause of crowded congregations serve but to tickle the ears and fail utterly to touch the hearts of the hearers. Catechetical instruction, on the other hand, plain and simple though it be, is the word of which God Himself speaks through the lips of the prophet Isaias: "And as the rain and the snow come down from heaven, and return no more thither, but soak the earth and water it, and make it to spring and give seed to the sower and bread to the eater: so shall my word be, which shall go forth from my mouth. It shall not return to me void, but it shall do whatsoever I please and shall prosper in the things for which I sent it."[17] We believe the same may be said of those priests who work hard to produce books which explain the truths of religion. They are surely to be commended for their zeal, but how many are there who read these works and take from them a fruit commensurate with the labor and intention of the writers? The teaching of the Catechism, on the other hand, when rightly done, never fails to profit those who listen to it.}

To become authentic peacemakers, it is fundamental to keep in mind our transcendent dimension and to enter into constant dialogue with God, the Father of mercy, whereby we implore the redemption achieved for us by his only-begotten Son. In this way mankind can overcome that progressive dimming and rejection of peace which is sin in all its forms: selfishness and violence, greed and the will to power and dominion, intolerance, hatred and unjust structures.

The attainment of peace depends above all on recognizing that we are, in God, one human family. This family is structured, as the Encyclical Pacem in Terris taught, by interpersonal relations and institutions supported and animated by a communitarian “we”, which entails an internal and external moral order in which, in accordance with truth and justice, reciprocal rights and mutual duties are sincerely recognized. Peace is an order enlivened and integrated by love, in such a way that we feel the needs of others as our own, share our goods with others and work throughout the world for greater communion in spiritual values. It is an order achieved in freedom, that is, in a way consistent with the dignity of persons who, by their very nature as rational beings, take responsibility for their own actions.[3]

{"The attainment of peace depends above all on recognizing that we are, in God, one human family." is only and can be only a rallying cry of the Antichrist and an absolute Antichristian statement denying the fall of man and the Redemption which is in Jesus Christ alone for those who believe in Him from the heart and confess Him with the mouth. See also above at top: "God, the Father of humanity"  and ACERBO NIMIS: 4. and Jesus Christ said: Gospel of St. John, Chp. XIV, ver. 6 

ACERBO NIMIS: 15. In order to enkindle the zeal of the ministers of God [V2 New Church minions are not referred to at all, they are far worse than the worst pagan.], We again insist on the need to reach the ever-increasing numbers of those who know nothing at all of religion, or who possess at most only such knowledge of God and Christian truths as befits idolaters. How many there are, alas, not only among the young, but among adults and those advanced in years, who know nothing of the chief mysteries of faith; who on hearing the name of Christ can only ask? "Who is he. . . that I may believe in him?"[18] In consequence of this ignorance, they do not consider it a crime to excite and nourish hatred against their neighbor, to enter into most unjust contracts, to do business in dishonest fashion, to hold the funds of others at an exorbitant interest rate, and to commit other iniquities no less reprehensible. They are, moreover, ignorant of the law of Christ which not only condemns immoral actions but also forbids deliberate immoral thoughts and desires. Even when for some reason or other they avoid sensual pleasures, they nevertheless entertain evil thoughts without the least scruple, thereby multiplying their sins above the number of the hairs of the head. These persons are found, we deem it necessary to repeat, not merely among the poorer classes of the people or in sparsely settled districts, but also among those in the higher walks of life, even, indeed, among those puffed up with learning, who, relying upon a vain erudition, feel free to ridicule religion and to "deride whatever they do not know."[19]}

Peace is not a dream or something utopian; it is possible. Our gaze needs to go deeper, beneath superficial appearances and phenomena, to discern a positive reality which exists in human hearts, since every man and woman has been created in the image of God and is called to grow and contribute to the building of a new world. God himself, through the incarnation of his Son and his work of redemption, has entered into history and has brought about a new creation and a new covenant between God and man (cf. Jer 31:31-34), thus enabling us to have a “new heart” and a “new spirit” (cf. Ez 36:26).

For this very reason the Church is convinced of the urgency of a new proclamation of Jesus Christ, the first and fundamental factor of the integral development of peoples and also of peace. Jesus is indeed our peace, our justice and our reconciliation (cf. Eph 2:14; 2 Cor 5:18). The peacemaker, according to Jesus’ beatitude, is the one who seeks the good of the other, the fullness of good in body and soul, today and tomorrow.

From this teaching one can infer that each person and every community, whether religious, civil, educational or cultural, is called to work for peace. Peace is principally the attainment of the common good in society at its different levels, primary and intermediary, national, international and global. Precisely for this reason it can be said that the paths which lead to the attainment of the common good are also the paths that must be followed in the pursuit of peace.

Peacemakers are those who love, defend and promote life in its fullness

4. The path to the attainment of the common good and to peace is above all that of respect for human life in all its many aspects, beginning with its conception, through its development and up to its natural end. True peacemakers, then, are those who love, defend and promote human life in all its dimensions, personal, communitarian and transcendent. Life in its fullness is the height of peace. Anyone who loves peace cannot tolerate attacks and crimes against life.

Those who insufficiently value human life and, in consequence, support among other things the liberalization of abortion, perhaps do not realize that in this way they are proposing the pursuit of a false peace. The flight from responsibility, which degrades human persons, and even more so the killing of a defenceless and innocent being, will never be able to produce happiness or peace. Indeed how could one claim to bring about peace, the integral development of peoples or even the protection of the environment without defending the life of those who are weakest, beginning with the unborn. Every offence against life, especially at its beginning, inevitably causes irreparable damage to development, peace and the environment. Neither is it just to introduce surreptitiously into legislation false rights or freedoms which, on the basis of a reductive and relativistic view of human beings and the clever use of ambiguous expressions aimed at promoting a supposed right to abortion and euthanasia, pose a threat to the fundamental right to life.

There is also a need to acknowledge and promote the natural structure of marriage as the union of a man and a woman in the face of attempts to make it juridically equivalent to radically different types of union; such attempts actually harm and help to destabilize marriage, obscuring its specific nature and its indispensable role in society.

These principles are not truths of faith, nor are they simply a corollary of the right to religious freedom. They are inscribed in human nature itself, accessible to reason and thus common to all humanity. The Church’s efforts to promote them are not therefore confessional in character, but addressed to all people, whatever their religious affiliation. Efforts of this kind are all the more necessary the more these principles are denied or misunderstood, since this constitutes an offence against the truth of the human person, with serious harm to justice and peace.

Consequently, another important way of helping to build peace is for legal systems and the administration of justice to recognize the right to invoke the principle of conscientious objection in the face of laws or government measures that offend against human dignity, such as abortion and euthanasia.

{ACERBO NIMIS: 16. Now, if we cannot expect to reap a harvest when no seed has been planted, how can we hope to have a people with sound morals if Christian doctrine has not been imparted to them in due time? It follows, too, that if faith languishes in our days, if among large numbers it has almost vanished, the reason is that the duty of catechetical teaching is either fulfilled very superficially or altogether neglected. It will not do to say, in excuse, that faith is a free gift of God bestowed upon each one at Baptism. True enough, when we are baptized in Christ, the habit of faith is given, but this most divine seed, if left entirely to itself, by its own power, so to speak, is not like the mustard seed which "grows up. . . and puts out great branches."[20] Man has the faculty of understanding at his birth, but he also has need of his mother's word to awaken it, as it were, and to make it active. So too, the Christian, born again of water and the Holy Spirit, has faith within him, but he requires the word of the teaching Church to nourish and develop it and to make it bear fruit. Thus wrote the Apostle: "Faith then depends on hearing, and hearing on the word of Christ";[21] and to show the necessity of instruction, he added, "How are they to hear, if no one preaches?"[22]}

One of the fundamental human rights, also with reference to international peace, is the right of individuals and communities to religious freedom. At this stage in history, it is becoming increasingly important to promote this right not only from the negative point of view, as freedom from – for example, obligations or limitations involving the freedom to choose one’s religion – but also from the positive point of view, in its various expressions, as freedom for – for example, bearing witness to one’s religion, making its teachings known, engaging in activities in the educational, benevolent and charitable fields which permit the practice of religious precepts, and existing and acting as social bodies structured in accordance with the proper doctrinal principles and institutional ends of each. Sadly, even in countries of long-standing Christian tradition, instances of religious intolerance are becoming more numerous, especially in relation to Christianity and those who simply wear identifying signs of their religion.

Peacemakers must also bear in mind that, in growing sectors of public opinion, the ideologies of radical liberalism and technocracy are spreading the conviction that economic growth should be pursued even to the detriment of the state’s social responsibilities and civil society’s networks of solidarity, together with social rights and duties. It should be remembered that these rights and duties are fundamental for the full realization of other rights and duties, starting with those which are civil and political.

One of the social rights and duties most under threat today is the right to work. The reason for this is that labour and the rightful recognition of workers’ juridical status are increasingly undervalued, since economic development is thought to depend principally on completely free markets. Labour is thus regarded as a variable dependent on economic and financial mechanisms. In this regard, I would reaffirm that human dignity and economic, social and political factors, demand that we continue “to prioritize the goal of access to steady employment for everyone.”[4] If this ambitious goal is to be realized, one prior condition is a fresh outlook on work, based on ethical principles and spiritual values that reinforce the notion of work as a fundamental good for the individual, for the family and for society. Corresponding to this good are a duty and a right that demand courageous new policies of universal employment.

Building the good of peace through a new model of development and economics

5. In many quarters it is now recognized that a new model of development is needed, as well as a new approach to the economy. Both integral, sustainable development in solidarity and the common good require a correct scale of goods and values which can be structured with God as the ultimate point of reference. It is not enough to have many different means and choices at one’s disposal, however good these may be. Both the wide variety of goods fostering development and the presence of a wide range of choices must be employed against the horizon of a good life, an upright conduct that acknowledges the primacy of the spiritual and the call to work for the common good. Otherwise they lose their real value, and end up becoming new idols.

In order to emerge from the present financial and economic crisis – which has engendered ever greater inequalities – we need people, groups and institutions which will promote life by fostering human creativity, in order to draw from the crisis itself an opportunity for discernment and for a new economic model. The predominant model of recent decades called for seeking maximum profit and consumption, on the basis of an individualistic and selfish mindset, aimed at considering individuals solely in terms of their ability to meet the demands of competitiveness. Yet, from another standpoint, true and lasting success is attained through the gift of ourselves, our intellectual abilities and our entrepreneurial skills, since a “liveable” or truly human economic development requires the principle of gratuitousness as an expression of fraternity and the logic of gift.[5] Concretely, in economic activity, peacemakers are those who establish bonds of fairness and reciprocity with their colleagues, workers, clients and consumers. They engage in economic activity for the sake of the common good and they experience this commitment as something transcending their self-interest, for the benefit of present and future generations. Thus they work not only for themselves, but also to ensure for others a future and a dignified employment.

In the economic sector, states in particular need to articulate policies of industrial and agricultural development concerned with social progress and the growth everywhere of constitutional and democratic states. The creation of ethical structures for currency, financial and commercial markets is also fundamental and indispensable; these must be stabilized and better coordinated and controlled so as not to prove harmful to the very poor. With greater resolve than has hitherto been the case, the concern of peacemakers must also focus upon the food crisis, which is graver than the financial crisis. The issue of food security is once more central to the international political agenda, as a result of interrelated crises, including sudden shifts in the price of basic foodstuffs, irresponsible behaviour by some economic actors and insufficient control on the part of governments and the international community. To face this crisis, peacemakers are called to work together in a spirit of solidarity, from the local to the international level, with the aim of enabling farmers, especially in small rural holdings, to carry out their activity in a dignified and sustainable way from the social, environmental and economic points of view.

Education for a culture of peace: the role of the family and institutions

6. I wish to reaffirm forcefully that the various peacemakers are called to cultivate a passion for the common good of the family and for social justice, and a commitment to effective social education.

No one should ignore or underestimate the decisive role of the family, which is the basic cell of society from the demographic, ethical, pedagogical, economic and political standpoints. The family has a natural vocation to promote life: it accompanies individuals as they mature and it encourages mutual growth and enrichment through caring and sharing. The Christian family in particular serves as a seedbed for personal maturation according to the standards of divine love. The family is one of the indispensable social subjects for the achievement of a culture of peace. The rights of parents and their primary role in the education of their children in the area of morality and religion must be safeguarded. It is in the family that peacemakers, tomorrow’s promoters of a culture of life and love, are born and nurtured.[6]

Religious communities are involved in a special way in this immense task of education for peace. The Church believes that she shares in this great responsibility as part of the new evangelization, which is centred on conversion to the truth and love of Christ and, consequently, the spiritual and moral rebirth of individuals and societies. Encountering Jesus Christ shapes peacemakers, committing them to fellowship and to overcoming injustice.

Cultural institutions, schools and universities have a special mission of peace. They are called to make a notable contribution not only to the formation of new generations of leaders, but also to the renewal of public institutions, both national and international. They can also contribute to a scientific reflection which will ground economic and financial activities on a solid anthropological and ethical basis. Today’s world, especially the world of politics, needs to be sustained by fresh thinking and a new cultural synthesis so as to overcome purely technical approaches and to harmonize the various political currents with a view to the common good. The latter, seen as an ensemble of positive interpersonal and institutional relationships at the service of the integral growth of individuals and groups, is at the basis of all true education for peace.

A pedagogy for peacemakers

7. In the end, we see clearly the need to propose and promote a pedagogy of peace. This calls for a rich interior life, clear and valid moral points of reference, and appropriate attitudes and lifestyles. Acts of peacemaking converge for the achievement of the common good; they create interest in peace and cultivate peace. Thoughts, words and gestures of peace create a mentality and a culture of peace, and a respectful, honest and cordial atmosphere. There is a need, then, to teach people to love one another, to cultivate peace and to live with good will rather than mere tolerance. A fundamental encouragement to this is “to say no to revenge, to recognize injustices, to accept apologies without looking for them, and finally, to forgive”,[7] in such a way that mistakes and offences can be acknowledged in truth, so as to move forward together towards reconciliation. This requires the growth of a pedagogy of pardon. Evil is in fact overcome by good, and justice is to be sought in imitating God the Father who loves all his children (cf. Mt 5:21-48). This is a slow process, for it presupposes a spiritual evolution, an education in lofty values, a new vision of human history. There is a need to renounce that false peace promised by the idols of this world along with the dangers which accompany it, that false peace which dulls consciences, which leads to self-absorption, to a withered existence lived in indifference. The pedagogy of peace, on the other hand, implies activity, compassion, solidarity, courage and perseverance.

Jesus embodied all these attitudes in his own life, even to the complete gift of himself, even to “losing his life” (cf. Mt 10:39; Lk 17:33; Jn 12:25). He promises his disciples that sooner or later they will make the extraordinary discovery to which I originally alluded, namely that God is in the world, the God of Jesus, fully on the side of man. Here I would recall the prayer asking God to make us instruments of his peace, to be able to bring his love wherever there is hatred, his mercy wherever there is hurt, and true faith wherever there is doubt. For our part, let us join Blessed John XXIII in asking God to enlighten all leaders so that, besides caring for the proper material welfare of their peoples, they may secure for them the precious gift of peace, break down the walls which divide them, strengthen the bonds of mutual love, grow in understanding, and pardon those who have done them wrong; in this way, by his power and inspiration all the peoples of the earth will experience fraternity, and the peace for which they long will ever flourish and reign among them.[8]

With this prayer I express my hope that all will be true peacemakers, so that the city of man may grow in fraternal harmony, prosperity and peace.

From the Vatican, 8 December 2012

{In St. Augustine we are told of the two cities, the City of God which is the Church and is saved from the first Adam to the last Saint and the city of man which is of the world and is lost. For the visible Church to act as a conduit of truth to any and all people, its representatives must be taught the truth and live it and teach it. The Vatican 2 New Sect does not do any of this. Evolution instead of Creation is taught, from the outset denying God Himself and the fall of man and the need therefore for a redeemer. Morals are depraved in the worst possible way by the Satanic Black Mass and the pedophile rings fostered by Benedict and the V2 New Church. A prime and irreplaceable element for the transmission of truth, the irremoveability of pastors (meaning Parish Priests) in the 1917 Code of Canon Law, which insured that the Parish Priests could fearlessly teach the truth and not be destroyed by a Bishop for doing so, was done away with in the V2 system of rooting everything on the Diabolic sand of V2 and Nostrae Aetate in particular and absolute obedience to every whim and deviance of the worst sort of Diabolic depravity of the Bishops and Cardinals and V2 Satanist Antipopes John 23 through Benediktos 16. 

ACERBO NIMIS: 9. Here then it is well to emphasize and insist that for a priest there is no duty more grave or obligation more binding than this. Who, indeed, will deny that knowledge should be joined to holiness of life in the priest? "For the lips of the priest shall keep knowledge."[12] The Church demands this knowledge of those who are to be ordained to the priesthood. Why? Because the Christian people expect from them knowledge of the divine law, and it was for that end that they were sent by God. "And they shall seek the law at his mouth; because he is the angel of the Lord of hosts."[13] Thus the bishop speaking to the candidates for the priesthood in the ordination ceremony says: "Let your teaching be a spiritual remedy for God's people; may they be worthy fellow-workers of our order; and thus meditating day and night on His law, they may believe what they read, and teach what they shall believe."[14]

10. If what We have just said is applicable to all priests, does it not apply with much greater force to those who possess the title and the authority of parish priests, and who, by virtue of their rank and in a sense by virtue of a contract, hold the office of pastors of souls? These are, to a certain extent, the pastors and teachers appointed by Christ in order that the faithful might not be as "children, tossed to and fro and carried about by every wind of doctrine devised in the wickedness of men," but that practicing "the truth in love," they may, "grow up in all things in him who is the head, Christ."[15] - Pope Saint Pius X}  

{versus}

  

{ANTIPOPE} BENEDICTUS PP XVI

  

Parousia of Jesus Christ Our Lord

Parousia of Jesus Christ Our Lord

The Apocalypse, the Book of the Revelation: 13.

13.

1 … Scripture reference – Rev.: 11:7!; Dan.: 7:3; Rev.: 12:3; 17:3
2 … Scripture reference –
3 … Scripture reference – Rev.: 13:12; 17:8
4 … Scripture reference – Rev.: 13:12; 17:8
5 … Scripture reference –
6 … Scripture reference –
7 … Scripture reference – Rev.: 11:7!; 12:17
8 … Scripture reference – Rev.: 17:8; 20:15!; 21:27; Ps.: 68:29!; Rev.: 14:12
9 … Scripture reference – Rev.: 2:7!
10 … Scripture reference – Jer.: 43:11; Mt.: 26:52; Rev.: 14:12
11 … Scripture reference –
12 … Scripture reference – Rev.: 13: 3,4
13 … Scripture reference –
14 … Scripture reference –
15 … Scripture reference –
16 … Scripture reference – Rev.: 14:9; 20:4
17 … Scripture reference – Rev.: 14:11!
18 … Scripture reference – Rev.: 17:9

The Beast of the Sea

Rv:13:
1 ¶ (12-18) And he stood upon the sand of the sea. (13-1) And I saw a beast [1] coming up out the sea, having seven heads and ten horns: and upon his horns, ten diadems: and upon his heads, names of blasphemy. … Scripture reference – Rev.: 11:7!; Dan.: 7:3; Rev.: 12:3; 17:3
2 And the beast which I saw was like to a leopard: and his feet were as the feet of a bear, and his mouth as the mouth of a lion. And the dragon gave him his own strength and great power. … Scripture reference –
3 And I saw one of his heads as it were slain to death: and his death’s wound was healed. And all the earth was in admiration after the beast. … Scripture reference – Rev.: 13:12; 17:8
4 And they adored the dragon which gave power to the beast. And they adored the beast, saying: Who is like to the beast? And who shall be able to fight with him? … Scripture reference – Rev.: 13:12; 17:8
5 And there was given to him a mouth speaking great things and blasphemies: and power was given to him to do, two and forty months.
6 And he opened his mouth unto blasphemies against God, to blaspheme his name and his tabernacle and them that dwell in heaven.
7 And it was given unto him to make war with the saints and to overcome them. And power was given him over every tribe and people and tongue and nation. … Scripture reference – Rev.: 11:7!; 12:17
8 And all that dwell upon the earth adored him, whose names are not written in the book of life of the Lamb which was slain from the beginning of the world. … Scripture reference – Rev.: 17:8; 20:15!; 21:27; Ps.: 68:29!; Rev.: 14:12
9 If any man have an ear, let him hear. … Scripture reference – Rev.: 2:7!
10 He that shall lead into captivity shall go into captivity: he that shall kill by the sword must be killed by the sword. Here is the patience and the faith of the saints. [2] … Scripture reference – Jer.: 43:11; Mt.: 26:52; Rev.: 14:12

The Beast of the Earth

11 ¶ And I saw another beast coming up out of the earth: and he had two horns, like a lamb: and he spoke as a dragon.
12 And he executed all the power of the former beast in his sight. And he caused the earth and them that dwell therein to adore the first beast, whose wound to death was healed. … Scripture reference – Rev.: 13: 3,4
13 And he did great signs, so that he made also fire to come down from heaven unto the earth, in the sight of men.
14 And he seduced them that dwell on the earth, for the signs which were given him to do in the sight of the beast: saying to them that dwell on the earth that they should make the image of the beast which had the wound by the sword and lived.
15 And it was given him to give life to the image of the beast: and that the image of the beast should speak: and should cause that whosoever will not adore the image of the beast should be slain.
16 And he shall make all, both little and great, rich and poor, freemen and bondmen, to have a character [3] in their right hand or on their foreheads: … Scripture reference – Rev.: 14:9; 20:4
17 And that no man might buy or sell, but he that hath the character, or the name of the beast, or the number of his name. … Scripture reference – Rev.: 14:11!
18 Here is wisdom. He that hath understanding, let him count the number of the beast. For it is the number of a man: and the number of him is six hundred sixty-six. {See this link - 666 -} [4] … Scripture reference – Rev.: 17:9
(DRV)

[1] -Ver. 1. The picture of the first beast is based on the seventh chapter of Daniel. This beast is the figure of the kingdoms of the world, kingdoms founded on passion and
selfishness, which in every age are antagonistic to Christ and seek to oppress the ,servants of God. Imperial Rome represents this power.
[2] -Ver. 10. The weapons of the saints are faith and patience; they must accept sufferings and persecution as Christ did His cross.
[3] -Ver. 16. Character (mark): as slaves received a brand or a mark in their flesh, indicating to whom they belonged, so in the spiritual conflict there is on the side of good and of evil a
brand or mark. St. Paul spoke of such marks in his own body that proved him a slave of Jesus Christ [Gal. 6, 17]. So the false prophet seeks to, impress a mark on all. What this mark is will be manifested in its time.
[4] -Ver. 18. Six hundred and sixty-six: the original type of the number is that it represents the name Caesar Neron, which in Hebrew characters make up the number 666. (Hebrew words read right to left) — Hebrew letters for Kaiser (Caesar) Neron (Nero) = nrwn ksr = (Hebrew in parentheses) 100 (Kop)+ 60 (Samek)+ 200 (Res)+ 50 (Nun)+ 200 (Res)+ 6 (Waw)+ 50 (Nun) = 666. {Additional source for nrwn ksr and each numeric equivalent: The Anchor Bible Dictionary volume IV – page 1145.} The final Gematria/Isosephia alpha-numeric name is known to God. It symbolizes extreme imperfection, for each digit is one short of seven, the number that signifies perfection; it tells us, as the Church Fathers and Doctors all agree, prophetically, of the name the Antichrist will bear. The Fathers concur emphatically that the number is 666 and not 616 as some corrupt manuscripts mistakenly read.

BENEDIKTOS 666 ANTIPOPE - FALSE PROPHET

click on picture

"peace and security" (1)

and

"peace and security" (1)

and

"peace and security" (2)

and

United Nations: Peace and Security

and God's word on Peace and Security:

God and His Messiah Jesus Christ our Lord - our right and duty to witness to Him: Pax et Securitatis

Pax et Securitatis

Pax et Securitatis is the ancient Roman pagan religious inscription on the altar of Caesar in Thessalonika. It meant worship Caesar and be secure under the Roman peace - or die. (see St. Paul's letter to the Thessalonians here in 1 Thessalonians 5:3 For when they shall say, peace and security; then shall sudden destruction come upon them, as the pains upon her that is with child, and they shall not escape.) Both Muslim and Christian martyrs throughout time have chosen to worship God instead of whatever version of Caesar has claimed a false title of divinity for himself. The final Dajjal, Antichrist will claim to be god. See 2Thess 2:[3] Let no man deceive you by any means, for unless there come a revolt first, and the man of sin be revealed, the son of perdition, [4] Who opposeth, and is lifted up above all that is called God, or that is worshipped, so that he sitteth in the temple of God, shewing himself as if he were God. [5] Remember you not, that when I was yet with you, I told you these things?

St. Paul foretells the death and destruction of Dajjal and his corrupt empire by 'Isa al-Maseeh.

Romania is named Romania after the ancient Latin speaking Romans who settled there. Romania is still torn by Pax et Securitatis.

Palestine Cry: Palestine Cry: Romania: Genocide and Crimes Against Humanity

Palestine Cry: Romania: Genocide and Crimes Against Humanity

Iraq Cry: Execution of Romanian Marshal Antonescu 1946, German POWs 1945 by Soviet Jews.

Iraq Cry: Traditional Catholic Prayers: Look up, your redemption is at hand: The Apocalypse - The Book of the Revelation - The Testimony of the Lord Jesus Christ

Traditional Catholic Prayers: Look up, your redemption is at hand: The Apocalypse - The Book of the Revelation - The Testimony of the Lord Jesus Christ

Look up, your redemption is at hand: The Apocalypse - The Book of the Revelation - The Testimony of the Lord Jesus Christ

The Apocalypse - The Book of the Revelation - The Testimony of the Lord Jesus Christ

Download The Testimony of the Lord Jesus Christ in PDF free of charge.

Or online here in HTML The Testimony of the Lord Jesus Christ.

Traditional Catholic Prayers: Benediktos

God and His Messiah Jesus Christ our Lord - our right and duty to witness to Him: Sowing the Seeds of Global Government: The Vatican’s Quest for a World Political Authority

Sowing the Seeds of Global Government: The Vatican’s Quest for a World Political Authority

See these articles: Vatican (9)

' While Pope Benedict’s perspective on the global economy was a perplexing blend of free-market and social welfare ideals, what raised eyebrows were his thoughts on international politics. In section 67 of Caritas in Veritate, the Pope dropped an ideological bombshell – a world authority to "manage the economy," bring about "timely disarmament," and ensure "food security and peace." '

See: Pax et Securitatis

guettee_thepapacy.pdf - Google Docs

Sowing the Seeds of Global Government: The Vatican’s Quest for a World Political Authority

	Sowing the Seeds of Global Government: The Vatican’s Quest for a World Political Authority By Carl Teichrib, Chief Editor Forcing Change, Volume 3, Issue 8. September, 2009	Index to other articles by Carl Teichrib Home Emphasis added
“Most of us are not competitors… We are the stakes. For the competition is about who will establish the first one-world system of government.... No one can be exempted from its effects. No sector of our lives will remain untouched.”1 – Malachi Martin.

In 1990, a former Vatican-insider claimed that a titanic struggle was being waged to bring about a world political system. This contest, the now deceased Jesuit explained, was primarily between three players: international Leninism, transnational business elites, and the hand of the Vatican.

Almost twenty years have passed since Malachi Martin drew attention to this three-way quest. At the time his assertions seemed over-the-top. Granted, the idea of a world government via communism wasn’t new as decades of Cold War posturing still played in our minds. And the writing was on the wall in respect to the growing power of international corporate and financial elites, exemplified by the likes of David Rockefeller and the Trilateral Commission.

But the Vatican?

For many, the belief that the Holy See was pursing a vision of world government was simply too much. After all, this ancient hub of Roman Catholicism had a reputation – especially among Europe’s agnostic youth – as an institution of old men, steeped in tradition, procession and ceremony. Never mind that the history of the Continent, more often than not, revolved around the Vatican’s political prowess.

In the summer of 2009, the Holy See’s political cards were revealed in a major papal document. Harkening back to Malachi Martin’s talk of world government, the most powerful religious office on the planet had promoted a world political authority to manage the global economy. Food security, disarmament, and peace would follow suit.

A sound global economy and world peace are noble sounding goals, to be sure. But the danger lurks in that the seeds of tyranny are often buried in the soil of good intentions.

On July 7th, Pope Benedict released his new encyclical titled Caritas in Veritate, or "Charity in Truth." Two years in the making, this document was disclosed on the eve of the G8 Summit in Italy and the Pope’s meeting with US President Barack Obama. Some 30,000 words long, this encyclical outlined the Pope’s concerns regarding globalization and economics, corporate ethics, and the role of the Catholic Church in promoting social doctrine.

Commenting on the encyclical, The New York Times noted that, "sometimes Benedict sounds like an old-school European socialist…"2 And The San Francisco Chronicleexplained that,

"Caritas in Veritate addresses very modern issues such as globalization, market economy, hedge funds, outsourcing, and alternative energy, calling for people to put aside greed and let their consciences guide them in economic and environmental decisions. Many of the ideas put forward would likely rankle conservatives…"³

E.J. Dionne, a columnist for The Washington Post, gushed that Benedict is "well to Obama’s left on economics."4

While Pope Benedict’s perspective on the global economy was a perplexing blend of free-market and social welfare ideals, what raised eyebrows were his thoughts on international politics. In section 67 of Caritas in Veritate, the Pope dropped an ideological bombshell – a world authority to "manage the economy," bring about "timely disarmament," and ensure "food security and peace."

Here is a major part of section 67. The reference to a "world political authority" is very clear, and Pope Benedict explains that this international agency should be given thepower of enforcement... "real teeth."

"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."

Immediate controversy surrounded this paragraph, with some Catholics quickly attempting to distance the idea that the Holy See would support world government.

Hierarchy Of Power

John-Henry Westen, writing for LifeSiteNews, stated unequivocally that the Pope was speaking "directly against a one-world government." Westen’s justification for this position was the Pope’s call for a "dispersed political authority" in paragraph 41 – a reference to the role of States in the international system. Westen also brought up the use of the word "subsidiarity" in section 57 as a strike against world government.

This is an important point: Subsidiarity is the Catholic social teaching that issues should be dealt with at the lowest level possible. In many respects it builds on the theme of self-determination, and in this sense it would seem antithetical to a world authority.

Section 57 of Caritas in Veritate says,

"In order not to produce a dangerous universal power of a tyrannical nature, the governance of globalization must be marked by subsidiarity, articulated into several layers and involving different levels that can work together. Globalization certainly requires authority, insofar as it poses the problem of a global common good that needs to be pursued. This authority, however, must be organized in a subsidiary and stratified way, if it is not to infringe upon freedom and if it is to yield effective results in practice."

Mr. Westen, who claims that Benedict’s use of subsidiarity opposes world government, has misdiagnosed this section. The Pope is not speaking against one-world government by evoking subsidiarity; instead he’s offering a hierarchical model upon which to build an international authority. Essentially, where issues can be dealt with at the local or national level, let them be handled in this domain. And where issues are global and cannot be adequately addressed at a lower level, then a world authority is necessary.

Pope Benedict also suggested that subsidiarity could be a safety value that checks the power of a universal government against taking on tyrannical traits. But to propose that subsidiarity is a counter to tyranny is unconvincing – it can’t even check the expansion of over-government today.

John Laughland, author of The Tainted Source: The Undemocratic Origins of the European Idea, noted that, "…the German constitution has become increasingly centralised as a result of its subsidiarity clause." The European Union also incorporates this concept, yet that hasn’t stopped the EU from centralizing political power and amassing a super-bloated bureaucracy. Subsidiarity, according to Laughland, is a model that assumes a "unitarian, pyramidal hierarchy of executive functions" with a decidedly corporatist doctrine.6

Subsidiarity can even be found in the UN system. Professor Robert Araujo explains that, "the principle of subsidiarity is recognized as a fundamental principle of the United Nations Organization."7 Here, the concept is centered on self-determination under article 1, paragraph 2 of the UN Charter. Yet this doesn’t stop the UN from seeking empowered international jurisdiction under the banner of "reform."

It’s important to note that subsidiarity does allow for grassroots decision-making and self-direction, but it’s within the context of a broader perspective. Professor Araujo explains that it’s a "a concept synthesizing the interests of the individual with those of the community." Hence, it’s not difficult to see how this principle can align itself with a world authority – you can pursue local political direction, but where local involvement ends then other levels of government step up for the "common good."

To say that Pope Benedict opposes world government because he evoked subsidiarity misses the point: subsidiarity plays a functioning role in a hierarchy of increasing political powers. What paragraph 57 demonstrates is not an aversion to world government, but the order of decision-making Benedict believes it should be based upon.

Reform And World Authority

Paragraph 67 of Caritas in Veritate is overtly political in nature. Here’s a breakdown of some key points.

n "Reform the United Nations" – UN reform centers on more than just "voting changes" or "transparency." Rather, reform is connected to world taxation, a global enforcement component, and the creation of an international parliament. A small mountain of reports and documents that support this version of reform already exist, supported by the United Nations, national governments, and pro-UN groups such as the World Federalist Movement and the Club of Rome.8 In fact, this platform of international taxation, enforcement, and a world parliament were major discussion points at the UN Millennium Forum – particularly during the sessions hosted by the working group on "Strengthening and Democratizing the United Nations."9

Cliff Kincaid, the editor of Accuracy in Media, noted the linkages between reform and global governance in section 67 of the papal text.

"…he ‘reform’ of the U.N. is designed to strengthen it. Hence, the U.N. is clearly destined, from the Vatican point of view, to become the World Political Authority."10

Reform of the UN goes far beyond new office furniture.

n "Responsibility to protect" – Known as R2P, this is a world federalist ideal that would give the UN a mandate to intervene domestically when a nation commits human rights violations. It sounds good on the surface, but critics – and even some advocates – realize that such a mandate may open Pandora’s Box.

José E. Alvarez, President of the American Society of International Law, recognized this situation while addressing a conference on international law at The Hague in 2007. R2P, he suggested, could be used as a pretext to engage in all sorts of questionable, interventionist actions.11

Nobody in their right mind wishes for any people group to experience genocide or gross injustices. R2P, however, is a seriously flawed concept that has the potential for grave abuses. From a world management perspective, the Right to Protect becomes the legal justification for a world political authority to act militarily. The danger lurks in that the seeds of tyranny are often buried in the soil of good intentions.

For more on the R2P concept see Volume 2, Issue 7 of Forcing Change (www.forcingchange.org) – "Kosovo and the International Community: Just Another Pawn in the Game."

n "To manage the global economy" – This is already being discussed within the international community, and it’s looking like the new world financial order will be a top-down power structure that will greatly empower existing global institutions:

Bank for International Settlements – to become the global banking regulator. The BIS is fast setting itself up as the international banking manager, a body that will oversee the world’s banks and financial system, including the regulation of international capital. An entity of this kind would be equivalent to a banker’s "king of the hill." The Los Angeles Times wrote last year that,

"…such a system would force countries to give up a measure of national sovereignty over banks operating within their borders. It also could lead to international bureaucrats trying to shape financial policy and possibly taking punitive action."

International Monetary Fund – to become the world reserve currency bank. Under this scheme, the IMF would be charged with regulating a new global currency to be used in world trade, including the energy sector. Collaborating with the World Bank, the IMF would likewise use this new currency unit for international loans and debt obligations. National and regional currencies would still exist, at least for the interim, but values would react and adjust according to new global benchmarks.

World Trade Organization – becoming the global trade regulator. The WTO would establish the rules for the trading of goods and services via a globally organized set of standard, a process it’s currently working through. National trade policies would hereafter line up with accepted world practices. All of this is already happening, but there’s a further link between global free trade and a new international financial system. Richard Cooper, while advocating a single global reserve currency, noted the following in a 1984 conference sponsored by the Federal Reserve Bank of Boston,

"It would be logical if free [world] trade accompanied this single currency regime. That would also be consistent with the collaborative political spirit that would be required to establish the single currency regime. Free trade would insure one market in goods as well as in financial instruments."12

United Nations – fast becoming the global ethics and governance agency. The UN would give moral input and political guidance to the newly managed world economy. In essence, this body would become the "planetary consciousness," shaping consumer and political attitudes, values, and behaviors. This too is already happening. At the end of June, the UN hosted a conference that outlined an accepted social norm for the global economy: an Earth-centric worldview, international socialism, and a New Age vision of planetary evolution.

Remember, Benedict’s world political authority is supposed to manage the global economy. How will the execution of this mandate happen? Will the world authority operate as an umbrella to the above-mentioned groups? Can the United Nations reform to the point of being this global economic manager?

Caritas in Veritate gave us a glimpse into the world authority’s directives, but it didn’t give operational specifics. Has the Holy See actually fleshed out the details: maybe outlining the process through an internal working document? If so, it would be a very interesting read! Or, in only offering generalities, does the Vatican expect other major players – such as the United Nations or World Federalist Movement – to hammer out the particulars? If so, where does that place the Vatican in this world government framework? Observer? Advisor? Overseer?

A lot of perplexing questions arise, and so they should.

NOTE: For information and analysis on the above-mentioned UN conference, check out the Forcing Change (www.forcingchange.org) report, "Building a New Common Future: Twisting Faith and Finance in a Global Order" (July, 2009). For more on the move to a single global currency, see the Forcing Change articles, "One World, One Money" (Volume 1, Issue 12), and "The Joseph Principle and Crisis Economics" (Volume 2, Issue 9).

n "An authority… regulated by law" – Governments the world over are regulated by internal laws and accountability measures, yet this doesn’t stop abuses, corruption, or even tyranny from entering the picture. The idea that a world authority could be kept in check by a system of world law doesn’t hold water.

n "True world political authority" – This isn’t a moral or spiritual ideal propagated by the Holy See, but the vision of an actual world government. This is evident in the overall context of section 67 and in the wording itself: a "world political authority."

No doubt the papal office desires to see a spiritual standard incorporated into this political entity, based in large part on the social teachings of the Catholic Church. However, this in no way guarantees that a world authority will act in good will. As history bears out, the Vatican itself is far from immune in this regard, and "holders of power" tend to amass power.

Remember the words of Lord Acton, a Catholic historian who penned the following in response to the Vatican’s unquestioning authority: "Power corrupts, and absolute power corrupts absolutely."13

Following A Tradition

Pope Benedict’s promotion of world government didn’t happen in a vacuum. Since the 1950s the Holy See has consistently moved to support an empowered United Nations and world political authority.

Pope Pius XII: On April 6, 1951, Pope Pius XII had a meeting in the Vatican with the World Movement for World Federal Government – a precursor to the World Federalist Movement. During that meeting, Pope Pius encouraged his "world government" audience to continue in this quest.

"Your movement, Gentlemen, has the task of creating an effective political organization of the world. There is nothing more in keeping with the traditional doctrines of the Church, or better adapted to her teachings on the rightful or unjust war, especially in the present world situation. An organization of this nature must, therefore, be set up…"

The Pope then explained, rightly so, that the "deadly germs of mechanical totalitarianism" might infect this "world political organization." However, in noting this possibility, he reminded the attendees to pursue a morally firm world federalist approach. Ending his meeting, the Pope encouraged his audience to pursue this grand idea.

"…you have the courage to give yourself to this cause. We congratulate you. We would express to you Our wishes for your entire success and with all Our heart We will pray to God to grant you His wisdom and help in the performance of your task."14

Pope John XXIII: In his 1963 encyclical, Pacem in Terris, Pope John XXIII called for an international public authority with a "world-wide sphere of activity" to deal with global problems. This authority would be "equipped with world-wide power and adequate means for achieving the universal common good," although it could not establish itself through force: "it must be set up with the consent of all nations."

In contemplating how this system would work, John XXIII called upon the principle of subsidiarity, saying that this should be applied "to the relations between the public authority of the world community and the public authorities of each political community."

Subsidiarity here, like Benedict’s use of the term, doesn’t negate a world authority – it simply imposes a hierarchical structure that recognizes each level, from the bottom-to-the-top, as a key to the process.15

Pope Paul VI: While speaking at the United Nations in 1965, the adulation coming from the pope was palatable. During his talk he praised the UN system as "the obligatory path of modern civilization and world peace."

"The edifice which you have constructed must never fall; it must be perfected, and made equal to the needs which world history will present. You mark a stage in the development of mankind, from which retreat must never be admitted…Advance always! ...Let unanimous trust in this Institution grow, let its authority increase."

Alas, Pope Paul VI called for a world government.

"Is there anyone who does not see the necessity of coming thus progressively to the establishment of a world authority, able to act efficaciously on the juridical and political levels?"16

Pope John Paul II: In his 1995 speech to the UN, John Paul reflected on the historical connections between the Vatican and the world body.

"The Holy See, in virtue of its specifically spiritual mission, which makes it concerned for the integral good of every human being, has supported the ideals and goals of the United Nations Organization from the very beginning. Although their respective purposes and operative approaches are obviously different, the Church and the United Nations constantly find wide areas of cooperation on the basis of their common concern for the human family."17

Although Pope John Paul II butted heads with the United Nations over family issues, he did place enormous importance on pursuing political systems of world law. In 1985 he spoke to judges at the International Court of Justice, telling them that,

"The Holy See attaches great importance to its collaboration with the United Nations Organization and the various organisms which are a vital part of its work. The Church’s interest in the International Court of Justice goes back to the very beginnings of this Tribunal and to the events that were linked to its establishment…

"The Church has consistently supported the development of an international administration of justice and arbitration as a way of peace fully resolving conflicts and as part of the evolution of a world legal system…

"Strictly speaking, the present Court is no more – but it is also no less – than an initial step towards what we hope will one day be a totally effective judicial authority in a peaceful world."18 [italics in original]

In other speeches and writings, such as his encyclical Sollicitudo rei Socialis, John Paul called for a strengthening of world law and a "greater degree of international ordering."19None of this has the same blatancy as Pope Benedict’s recommendation for a "world political authority," but it does follow a common political theme – enlarged and enhanced global governance.

Pope Benedict’s idea of a "world political authority" didn’t spring out of thin air. Rather, through successive papal offices stretching back to at least Pius XII,20 the Holy See has nurtured visions of an international politic.

Influencing Princes and Paupers

The fact that a religious leader has called for a world authority is interesting in itself, but because this emanates from the papal office, an extra measure of attention is warranted.

We cannot overlook the influence wielded by the Holy See. The Pope is vastly different in relation to other religious figures when it comes to global significance. It’s true that some Protestant and evangelical leaders are consulted by political elites; and government officials often court the heads of other religions, such as the Dalai Lama. But all of this pales to the historical and contemporary powers of the papal office.

For centuries the Holy See has been the centerpiece of European political affairs. Its history is replete with geo-political intrigues, papal wars, and the rise and fall of national powers. Royalty from every corner of the Continent have traveled to Rome seeking an audience with the Pope, hoping for papal favor. Moreover, the Vatican has been ahub for banking interests, espionage, and transnational business dealings.21 And today, just as in the past, Presidents and Prime Ministers bow before the Pope, seeking his counsel, and privately discussing matters of great political, economic, and social importance.

Eric Frattini, the author of The Entity: Five Centuries of Secret Vatican Espionage, gives us a window into this geo-political world.

"The papacy, the supreme authority at the head of the Catholic Church, is the oldest established institution in the world. It was the only institution to flourish during the Middle Ages, a leading actor in the Renaissance, and a protagonist in the battles of the Reformation, the Counter-Reformation, the French Revolution, the industrial era, and the rise and fall of communism. For centuries, making full use of their famous ‘infallibility,’ popes brought their centralized power to bear on the social outcomes of unfolding historical events…

"…throughout history, the papacy has always displayed two faces: that of the worldwide leadership of the Catholic Church and that of one of the planet’s bestpolitical organizations. While the popes were blessing their faithful on the one hand, on the other, they were receiving foreign ambassadors and heads of states and dispatching legates and nuncios on special missions."22

And standing behind the Pope is a worldwide following of devout Catholics, who may not agree with world government, but who are nevertheless committed to the Roman Catholic Church – thus supportive of the Pontiff. Avro Manhattan, a critic of the Holy See, correctly made the correlation between the Vatican’s power and it’s faithful.

"What gives the Vatican its tremendous power is not its diplomacy as such, but the fact that behind its diplomacy stands the Church, with all its manifold world-embracing activities…

"…The Vatican diplomacy is so influential and can exert such great power in the diplomatic-political field because it has at its disposal the tremendous machinery of a spiritual organization with ramifications in every country of the planet. In other words, the Vatican, as a political power, employs the Catholic Church as a religious institution to assist the attainment of its goals. These goals, in turn, are sought mainly to further the spiritual interests of the Catholic Church.

"…the Catholic Hierarchy automatically reacts upon those innumerable religious, cultural, social, and finally political, organizations connected with the Catholic Church, which although tied to the Church primarily on religious grounds, can at given moments be made either directly or indirectly to serve political ends."23

The point is this: No other religious leader on the planet holds such political and economic influence within a religious framework. Consider just the number of adherents that make up the backbone of the Church of Roman: In the US, Catholics make up approximately 22% of the populace, and of the world’s total, 17% – or about 1.14 billion people.24That’s why Pope Benedict’s call for a "world political authority" is so significant; what he says influences leaders and laymen alike by the hundreds of millions.

If the local Baptist pastor or Mennonite preacher, with a flock of a few dozen or a few hundred, appealed for a UN-styled "world political authority" it wouldn’t mean much beyond the pews of that particular church. The congregants would either cheer the minister or, hopefully, challenge his assumptions. But generally speaking it wouldn’t cause a ripple beyond the local community. However, when the "Holy Father" – a Catholic title that denotes more than just a "leader" – makes such a recommendation, and has the backing of earlier papal appeals, the waves of influence travel worldwide.

Conclusion

- That the Holy See has, for at least six decades, supported the quest for a global political structure.

- That Pope Benedict has, through his recent encyclical, explicitly supported the idea of a world political authority; and that this world government should be designed to incorporate the principle of subsidiarity. Further point: That subsidiarity in a universal political structure would be akin to the slogan, "think global, act local."

- That the influence of the Holy See upon the international community is substantial, and that the Papacy has the backing and general support of hundreds of millions around the world, adding "local-to-global" support for the Vatican’s geo-political visions.

- That advocates for world government – such as the World Federalist Movement – will pick up on Pope Benedict’s recommendations and use it to parade the idea of world management.

- That many Roman Catholics and Catholic organizations will subsequently endorse the proposal for a world political authority, and hence support various movements for global governance.

- That individuals and organizations within and outside the Catholic Church will defend the Pope’s encyclical by seeking to spiritualize or moralize the text, thereby attempting to soften the controversy. Yet, the Pope’s intent for a world political authority remains.

- That a minority of Catholics will vocally oppose the Vatican’s call for UN empowerment and international government (many more will be indifferent). Ridicule may occur for those who publically speak against Benedict’s political ideals. Expect rifts between those who oppose and those who advocate global governance.

- That non-Catholic faith groups will support Pope Benedict’s encyclical. Already an evangelical response document has been issued by a group of professors and national evangelical leaders. Titled, Doing the Truth in Love, this text agrees that new forms of global authority are necessary, but that it "must secure increased participation, transparency and accountability, and help strengthen the nation state relative to the power of global finance."25 Such a view is more utopian than practical, as few real incentives would compel a world government to operate this openly.

- That new alliances and networks will be formed to increase political and social pressure in support of world management, and that these networks will incorporate Catholic/Vatican groups, non-governmental organizations, and elements from the United Nations.

When the Holy See raises the specter of world government it should jolt Catholics and non-Catholics alike. Even if a world political authority doesn’t come to fruition, such advocacy is stunning. Here we have the planet’s most influential religious office – itself politically structured as a top-down authority – promoting a top-down system of international management. The perception alone is deeply troubling.

And if a world political authority does come into play, what will keep it from morphing into an autocratic regime? Even in this we are assuming that the global authority will be introduced as a limited government. The ultimate contradiction, of course, is a toothless world authority. Without enforcement capabilities it would be little more than an advisory board. To be effective, therefore, it must be a centralist power with clout: Anything less would be meaningless.

But is this what the world needs to ensure global order?

Consider for a moment the last one hundred years, a century rife with examples of "well-meaning" centralist governments – they were always well meaning to somebody. In the name of "peace and security" these regimes crushed domestic opponents, often liquidating their own supporters in the process. From Chile to China the unofficial motto, "peace is the destruction of all opposition," was translated into action. And in the case of Nazi Germany, the government rose to power through the democratic process. Sadly, in some cases the Vatican itself held the hands of those who perpetrated such crimes, as in Croatia during the 1940s.26

Does all of this mean that the Holy See supports a dictatorial world regime? Not according to Pope Benedict’s encyclical, as he openly recognized the dangerous possibility of a "universal power of a tyrannical nature." His hope, as outlined in Caritas in Veritate, is a world political authority checked by legal boundaries so as not to "infringe upon freedom." Government overstep would be offset by accountability measures.

A fine concept in theory, but it rests on a shaky assumption: That the world political authority will remain content to live within prescribed limitations; satisfied to operate within tight social, economic, and political constraints. Here’s the snag: our advanced, democratic nations – and even the Vatican – haven’t and can’t live up to this basic standard.

While Pope Benedict tries to soft-sell Catholics and national leaders on the idea of world government, the sobering words of Lord Acton drift-in from a nearly forgotten past: "Power corrupts…" FC

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Carl Teichrib is the editor of Forcing Change (www.forcingchange.org), a monthly digest on global affairs from a Christian perspective.

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Endnotes:

1 Malachi Martin, The Keys of This Blood (Touchstone, 1990), p.15.

2 The New York Times, "Pope Urges Forming New World Economic Order to Work for the ‘Common Good’," July 8, 2009. Online edition.

3 David Ian Miller, "The Pope pays the economy some attention," The San Francisco Chronicle, July 13, 2009. Online edition.

4 E.J. Dionne Jr. "To the Right of the Pope," The Washington Post, July 8, 2009, online edition.

5 John-Henry Westen, "Pope’s New Encyclical Speaks Against, not for On-World Government and New World Order," LifeSiteNews.com, July 8, 2009.

6 John Laughland, The Tainted Source: The Undemocratic Origins of the European Idea (Little, Brown & Company, 1997), pp.154-155.

7 Robert John Arujo, "International Law Clients: The Wisdom of Natural Law," Fordham Urban Law Journal, August, 2001.

8 For a few examples among many, see the following reports: Our Global Neighborhood (The Commission on Global Governance, Oxford University Press, 1995 – directly supported and endorsed by the UN Secretary General); Toward a Rapid Reaction Capability for the United Nations (Government of Canada, 1995); Rethinking Basic Assumptions About the United Nations (World Federalist Association, 1992); Reshaping the International Order (Club of Rome, 1976).

9 UN Millennium Forum, May 22-26, 2000. See the final document, Millennium Forum Declaration and Agenda for Action.

10 Cliff Kincaid, "Who Will Probe the UN-Vatican Connection?" Accuracy in Media, August 4, 2009. (www.aim.org).

11 José E. Alvarez, The Schizophrenias of R2P, Panel Presentation at the 2007 Hague Joint Conference on Contemporary Issues of International Law: Criminal Jurisdiction 100 Years After the 1907 Hague Peace Conference, The Hague, The Netherlands, June 30, 2007.

12 Richard N. Cooper, "Is There a Need to Reform?" The International Monetary System: Forty Years After Bretton Woods (Federal Reserve Bank of Boston, 1984), p.33.

13 Reprinted in Eric Frattini’s book, The Entity: Five Centuries of Secret Vatican Espionage (St. Martin’s Press, 2008), p.2.

14 Address by His Holiness Pope Pius XII During an Audience with Delegates of the Fourth Congress of the World Movement for World Federal Government, 6 April 1951. A copy of this speech is in the author’s library. It is reprinted in its entirety in The Power Puzzle: A Compilation of Documents and Resources on Global Governance (2004, can be obtained at the Forcing Change website, www.forcingchange.org).

15 Pope John XXIII, Pacem in Terris, paragraphs 137 to 141.

16 Holy Father’s Talk at United Nations, October 4, 1965. Reprinted in its entirety in The Power Puzzle: A Compilation of Documents and Resources on Global Governance(www.forcingchange.org).

17 Address of His Holiness John Paul II, United Nations Headquarters, Thursday, 5 October 1995.

18 Address of John Paul II to the International Court of Justice during the Meeting at the Peace Palace, The Hague, 13 May 1985.

19 Sollicitudo rei socialis, paragraph 43.

20 Pope John Paul I was in office for only 33 days before being murdered in 1978. During that time he made a number of speeches, but I have found none that directly support global governance.

21 Volumes have been published on the role of the Holy See in global dealings, including banking, espionage, and international diplomacy. One of the most recent books on this subject is The Entity: Five Centuries of Secret Vatican Espionage, by Eric Frattini (St. Martin’s Press, 2008).

22 Eric Frattini The Entity: Five Centuries of Secret Vatican Espionage (St. Martin’s Press, 2008), p.1.

23 Avro Manhattan, The Vatican in World Politics (Gaer Associates, 1949), pp.28-29.

24 "Frequently Requested Catholic Church Statistics," Center for Applied Research in the Apostolate, Georgetown University, statistics are for 2009; http://cara.georgetown.edu/bulletin/index.htm.

25 Doing the Truth in Love. A copy of the document, along with signers, can be found at www.cpjustice.org/doingthetruth

26 The Croat liquidation of Orthodox Serbs was one of the most horrific examples of genocide in modern history. So gruesome were the attacks that "even hardened German troops registered their horror." See John Cornwell, Hitler’s Pope: The Secret History of Pius XII (Viking, 1999), pp.248-260. See also Unholy Trinity: The Vatican, the Nazis, and the Swiss Banks by Mark Aarons and John Loftus (St. Martin’s Griffin, 1998); and Avro Manhattan, The Vatican’s Holocaust (Ozark Books, 1986). Mark Aarons and John Loftus attest to Manhattan’s credibility, explaining; "he was very well informed, having worked for British intelligence during the war" (Unholy Trinity, p.86).

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Home - Index to previous articles by Carl Teichrib

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See: The Justice of God: Parousia of Jesus Christ Our Lord: Benediktos et HeinzaKisinger - Heinz und Josef

And see: The Justice of God: The Justice of God: The CIA and religion

And this: Parousia of Jesus Christ Our Lord: Assassination a tool of the Antichrist