Post by Admin on May 14, 2020 10:49:46 GMT
It is easy to become side-tracked by the elites of this world clearly pushing us toward a New World Order, a "New Normal" in the wake of the CV pandemic - a normal that perfectly and thoroughly embraces the tenets of Communism and Socialism - it is easy to forget an appalling tragedy and betrayal: that these elites have long been aided and abetted by the very [Conciliar] Popes!
A few excerpts that remind us of this betrayal:
- Pope Benedict XVI in December 2005 - First Urbi et Orbi Message of his pontificate"It is only in the mystery of the Word made flesh that the mystery of humanity truly becomes clear" (Gaudium et Spes, 22). The Church does not tire of repeating this message of hope reaffirmed by the Second Vatican Council, which concluded forty years ago.
Men and women of today, humanity come of age yet often still so frail in mind and will, let the Child of Bethlehem take you by the hand! Do not fear; put your trust in him! The life-giving power of his light is an incentive for building a new world order based on just ethical and economic relationships.[Emphasis mine.]
- Pope Benedict XVI in 2009 - encyclical Caritas in Veritate67. In the face of the unrelenting growth of global interdependence, there is a strongly felt need, even in the midst of a global recession, for a reform of the United Nations Organization, and likewise of economic institutions and international finance, so that the concept of the family of nations can acquire real teeth. One also senses the urgent need to find innovative ways of implementing the principle of the responsibility to protect and of giving poorer nations an effective voice in shared decision-making. This seems necessary in order to arrive at a political, juridical and economic order which can increase and give direction to international cooperation for the development of all peoples in solidarity. To manage the global economy; to revive economies hit by the crisis; to avoid any deterioration of the present crisis and the greater imbalances that would result; to bring about integral and timely disarmament, food security and peace; to guarantee the protection of the environment and to regulate migration: for all this, there is urgent need of a true world political authority, as my predecessor Blessed John XXIII indicated some years ago. Such an authority would need to be regulated by law, to observe consistently the principles of subsidiarity and solidarity, to seek to establish the common good, and to make a commitment to securing authentic integral human development inspired by the values of charity in truth. Furthermore, such an authority would need to be universally recognized and to be vested with the effective power to ensure security for all, regard for justice, and respect for rights. Obviously it would have to have the authority to ensure compliance with its decisions from all parties, and also with the coordinated measures adopted in various international forums. Without this, despite the great progress accomplished in various sectors, international law would risk being conditioned by the balance of power among the strongest nations. The integral development of peoples and international cooperation require the establishment of a greater degree of international ordering, marked by subsidiarity, for the management of globalization. They also require the construction of a social order that at last conforms to the moral order, to the interconnection between moral and social spheres, and to the link between politics and the economic and civil spheres, as envisaged by the Charter of the United Nations. [Emphasis mine.]
This encyclical shocked many 'conservative ' Catholics at the time and many took notice of Benedict's longing that "that concept of a family of nations can acquire real teeth." Be careful what you wish for - we are seeing the 'teeth' all right, with various entities like the WHO enabling, on a global scale, the justification for police states across the globe, simultaneously.
As one article noted:
Caritas in Veritate should be seen as what it is: a theological and political earthquake. The Roman Catholic Church, which was once a guardian of tradition worldwide, now wishes to use radical means (a “true world political authority”) for its own socio-political ends. Ordinary prudence should have warned the Vatican against such folly. [Emphasis mine.]
- Pope Benedict XVI, under his pontificate, excerpts from the Vatican’s Pontifical Council for Justice and Peace statement of October 24, 2011: Towards Reform of the International Finance and Monetary Systems in the Context of a Global Public AuthorityPreface
The economic and financial crisis which the world is going through summons everyone, as individuals and peoples, to examine in depth the principles and the cultural and moral values that underlie social coexistence. What is more, the crisis engages private actors and competent public authorities on the national, regional and international level in serious reflection on causes and on solutions of a political, economic and technical nature.
In this perspective, as Pope Benedict XVI teaches, the crisis “obliges us to re-plan our journey, to set ourselves new rules and to discover new forms of commitment, to build on positive experiences and to reject negative ones. The crisis thus becomes an opportunity for discernment, in which to shape a new vision for the future. In this spirit, with confidence rather than resignation, it is appropriate to address the difficulties of the present time”(2).
The G20 leaders themselves said in the Statement they adopted in Pittsburgh in 2009: “The economic crisis demonstrates the importance of ushering in a new era of sustainable global economic activity grounded in responsibility” (3).
The Pontifical Council for Justice and Peace now responds to the Holy Father’s appeal, while making the concerns of everyone our own, especially the concerns of those who pay most dearly for the current situation. With due respect for the competent civil and political authorities, the Council hereby offers and shares its reflection: Towards reforming the international financial and monetary systems in the context of global public authority.
We hope that world leaders and all people of good will find this reflection helpful. It is an exercise of responsibility not only towards the current but above all towards future generations, so that hope for a better future and confidence in human dignity and capacity for good may never be extinguished.
Peter K. A. Cardinal Turkson
Bishop Mario Toso
[...]3. An Authority over Globalization
On the way to building a more fraternal and just human family and, even prior to that, a new humanism open to transcendence, Blessed John XXIII’s teaching seems especially timely. In the prophetic Encyclical Letter Pacem in Terris of 1963, he observed that the world was heading towards ever greater unification. He then acknowledged the lack of correspondence in the human community between political organization “on a world level and the objective needs of the universal common good”(11). He also expressed the hope that one day “a true world political authority”(12) would be created.
In view of the unification of the world engendered by the complex phenomenon of globalization, and of the importance of guaranteeing, in addition to other collective goods, the good of a free, stable world economic and financial system at the service of the real economy – in this perspective, the teaching of Pacem in Terris appears to be even more vital today and worthy of urgent implementation.
Consistent with the spirit of Pacem in Terris, Benedict XVI himself expressed the need to create a world political authority.13 This seems obvious if we consider the fact that the agenda of questions to be dealt with globally is becoming ever longer. Think, for example, of peace and security; disarmament and arms control; promotion and protection of fundamental human rights; management of the economy and development policies; management of migratory flows and food security; and protection of the environment. In all these areas, the growing interdependence between States and regions of the world becomes more and more obvious as well as the need for answers that are not just sectorial and isolated, but systematic and integrated, rich in solidarity and subsidiarity and geared to the universal common good.
As the Pope reminds us, if this road is not followed, “despite the great progress accomplished in various sectors, international law would risk being conditioned by the balance of power among the strongest nations”(14).
The purpose of a public authority, as John XXIII reminded us in Pacem in Terris, is first and foremost to serve the common good. Therefore, it should be endowed with structures and adequate, effective mechanisms equal to its mission and the expectations placed in it. This is especially true in a globalized world which makes individuals and peoples increasingly interconnected and interdependent, but which also displays the existence of monetary and financial markets of a predominantly speculative sort that are harmful for the real economy, especially of the weaker countries.
This is a complex and delicate process. A supranational Authority in this arena should have a realistic structure and be set up gradually. It should be favourable to the existence of efficient and effective monetary and financial systems; that is, free and stable markets overseen by a suitable legal framework, well-functioning in support of sustainable development and social progress of all, and inspired by the values of charity and truth(15). It is a matter of an Authority with a global reach that cannot be imposed by force, coercion or violence, but should be the outcome of a free and shared agreement and a reflection of the permanent and historic needs of the world common good. It ought to arise from a process of progressive maturation of consciences and advances in freedoms as well as awareness of growing responsibilities. Consequently, reciprocal trust, autonomy and participation cannot be overlooked as if they were superfluous elements. Consent should engage an ever greater number of countries that adhere with conviction, through a sincere dialogue that values the minority opinions rather than marginalizing them. So the world Authority should consistently involve all peoples in a collaboration in which they are called to contribute, bringing to it the heritage of their virtues and their civilizations.
The establishment of a world political Authority should be preceded by a preliminary phase of consultation from which a legitimated institution will emerge that is in a position to be an effective guide and, at the same time, can allow each country to express and pursue its own particular good. The exercise of this Authority at the service of the good of each and every one will necessarily be super partes or impartial: that is, above any partial vision or particular good, with a view to achieving the common good. Its decisions should not be the result of the more developed countries’ superior power over weaker countries. Instead, they should be made in the interest of all, not only to the advantage of some groups, whether they are formed by private lobbies or national governments.
A supranational Institution, the expression of a “community of nations”, will not last long, however, if the countries’ differences from the standpoint of cultures, material and immaterial resources and historic and geographic conditions, are not recognized and fully respected. The lack of a convinced consensus, nourished by an unceasing moral communion on the part of the world community, would also reduce the effectiveness of such an Authority.
What is valid on the national level is also valid on the global level. A person is not made to serve authority unconditionally. Rather, it is the task of authority to be at the service of the person, consistent with the pre-eminent value of human dignity. Likewise, governments should not serve the world Authority unconditionally. Instead, it is the world Authority that should put itself at the service of the various member countries, according to the principle of subsidiarity. Among the ways it should do this is by creating the socio-economic, political and legal conditions essential for the existence of markets that are efficient and efficacious precisely because they are not over-protected by paternalistic national policies and not weakened by systematic deficits in public finances and of the gross national products – indeed, such policies and deficits actually hamper the markets themselves in acting on the world stage as open and competitive institutions.
In the tradition of the Church’s Magisterium which Benedict XVI has vigorously embraced(16), the principle of subsidiarity should regulate relations between the State and local communities and between public and private institutions, not excluding the monetary and financial institutions. Likewise, on a higher level, it ought to govern the relationships between a possible future global public Authority and regional and national institutions. This principle guarantees both democratic legitimacy and the efficacy of the decisions of those called to make them. It allows respect for the freedom of people, individually and in communities, and allows them at the same time to take responsibility for the objectives and duties that pertain to them.
According to the logic of subsidiarity, the higher Authority offers its subsidium, that is, its aid, only when individual, social or financial actors are intrinsically deficient in capacity, or cannot manage by themselves to do what is required of them(17). Thanks to the principle of solidarity, a lasting and fruitful relationship would build up between global civil society and a world public Authority as States, intermediate bodies, various institutions – including economic and financial ones – and citizens make their decisions with a view to the global common good, which transcends national goods.
As we read in Caritas in Veritate, “The governance of globalization must be marked by subsidiarity, articulated into several layers and involving different levels that can work together”(18). Only in this way can the danger of a central Authority’s bureaucratic isolation be avoided – an isolation that would risk its being delegitimized by an excessive distance from the realities which underlie its existence, and easily falling prey to paternalistic, technocratic or hegemonic temptations.
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 the UN’s responsibilities, its ability to bring together the nations of the world, and the diversity of its tasks and those of its specialized Agencies. The fruit of such reforms ought to be a greater ability to adopt policies and choices that are binding because they are aimed at achieving the common good on the local, regional and world levels. Among the policies, those regarding global social justice seem most urgent: financial and monetary policies that will not damage the weakest countries(19); and policies aimed at achieving free and stable markets and a fair distribution of world wealth, which may also derive from unprecedented forms of global fiscal solidarity, which will be dealt with later.
On the way to creating a world political Authority, questions of governance (that is, a system of merely horizontal coordination without a higher authority super partes) cannot be separated from those of a shared government (that is, a system which in addition to horizontal coordination establishes a higher authority super partes) which is functional and proportionate to the gradual development of a global political society. The establishment of a global political Authority cannot be achieved without an already functioning multilateralism, not only on a diplomatic level, but also and above all in relation to programs for sustainable development and peace. It is not possible to arrive at global Government without giving political expression to pre-existing forms of interdependence and cooperation.
4. Towards Reforming the International Financial and Monetary Systems in a way that Responds to the Needs of all Peoples
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.
What can be said about this prospect? What steps can be taken concretely?
With regard to the current global economic and financial systems, two decisive factors should be stressed. The first is the gradual decline in efficacy of the Bretton Woods institutions beginning in the early 1970s. In particular, the International Monetary Fund has lost an essential element for stabilizing world finance, that of regulating the overall money supply and vigilance over the amount of credit risk taken on by the system. That is, stabilizing the world monetary system is no longer a “universal public good” within its reach.
The second factor is the need for a minimum, shared body of rules to manage the global financial market which has grown much more rapidly than the real economy. This situation of rapid, uneven growth has come about, on the one hand, because of the overall abrogation of controls on capital movements and the tendency to deregulate banking and financial activities; and on the other, because of advances in financial technology, due largely to information technology.
On the structural level, in the latter part of the last century, monetary and financial activities worldwide grew much more rapidly than the production of goods and services. In this context, the quality of credit tended to decrease to the point that it exposed the credit institutions to more risk than could reasonably be sustained. It is sufficient to look at the fate of large and small credit institutions during the crises that broke out in the 1980s and 1990s, and finally in the 2008 crisis.
Again in the last part of the twentieth century, there was a growing tendency to define the strategic directions of economic and financial policy in terms of ‘clubs’ and of larger or smaller groups of more developed countries. While not denying the positive aspects of this approach, it is impossible to overlook that it did not appear to respect the representative principle fully, in particular where the less developed or emerging countries are concerned.
The need to heed the voices of a greater number of countries has led to expanding the relevant groups; for instance, there is now a G20 where there was once just a G7. This has been a positive development because it became possible to include developing and emerging countries with larger populations in shaping the economy and global finance.
In the area of the G20, concrete tendencies can thus mature which, when worked out properly in the appropriate technical centres, will be able to guide the competent bodies on the national and regional level towards consolidating existing institutions and creating new ones with appropriate and effective instruments on the international level.
Moreover, the G20 leaders themselves said in their final Statement in Pittsburgh 2009: “The economic crisis demonstrates the importance of ushering in a new era of sustainable global economic activity grounded in responsibility.” To tackle the crisis and open up a new era of responsibility, in addition to technical and short-term measures, the leaders put forth a proposal “to reform the global architecture to meet the needs of the 21st century,” and later a proposal “to launch a framework that lays out the policies and the way we act together to generate strong, sustainable and balanced global growth”(20).
Therefore, a process of reflection and reforms needs to be launched that will explore creative and realistic avenues for taking advantage of the positive aspects of forums that already exist.
Specific attention should be paid to the reform of the international monetary system and, in particular, the commitment to create some form of global monetary management, something that is already implicit in the Statutes of the International Monetary Fund. It is obvious that to some extent this is equivalent to putting the existing exchange systems up for discussion in order to find effective means of coordination and supervision. This process must also involve the emerging and developing countries in defining the stages for a gradual adaptation of the existing instruments.
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, as do the national central banks. The underlying logic of peace, coordination and common vision which led to the Bretton Woods Agreements needs to be dusted off in order to provide adequate answers to the current questions. On the regional level, this process could begin by strengthening the existing institutions, such as the European Central Bank. However, this would require not only a reflection on the economic and financial level, but also and first of all on the political level, so as to create the set of public institutions that will guarantee the unity and consistency of the common decisions.
These measures ought to be conceived of as some of the first steps towards 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. Other stages will have to follow in which the dynamics familiar to us may become more marked, but they may also be accompanied by changes which it would be useless to try to predict today. [Emphasis mine.]
- Pope Francis 2017The following article, published in 2017, while commenting on Pope Francis' seconding the calls of Pope Benedict for a new world order, makes some rather astute observations, particularly when they are overlaid with our current CV 'pandemic' :Speaking with Ecuador’s “El Universo” newspaper, the Pope said that the United Nations doesnt have enough power and must be granted full governmental control “for the good of humanity.”
But what is raising eyebrows is the Pope’s call for a new global political authority. Here is more from the Guardian:
Pope Francis will this week call for changes in lifestyles and energy consumption to avert the “unprecedented destruction of the ecosystem” before the end of this century, according to a leaked draft of a papal encyclical. In a document released by an Italian magazine on Monday, the pontiff will warn that failure to act would have “grave consequences for all of us”.
Francis also called for a new global political authority tasked with “tackling … the reduction of pollution and the development of poor countries and regions”. His appeal echoed that of his predecessor, pope Benedict XVI, who in a 2009 encyclical proposed a kind of super-UN to deal with the world’s economic problems and injustices.The word “globalization” means exactly what it says. It is the process of transitioning the world into a global government. Religious leaders are playing their part in this great deception.
David Rockefeller famously said that a “global crisis” would have to occur before the people of the world would be willing to accept a New World Order. When the world economy suffered a dramatic crash in 2008, world leaders again proclaimed the need for a New World Order with global financial control.
As demonstrated by Pope Francis, climate change and the global warming hoax is now the global elite’s preferred method of scaremongering, as they attempt to shepherd humanity closer to unified totalitarian rule.
Disturbingly, world religious leaders are also beginning to come together as one to preach from the same hymn sheet, instructing their sheep to accept the components of the New World Order’s one world government.
In case you missed it, world leaders from a diverse collection of religious communities called for world unity in a video message released last week.
The call for a world government, led by Pope Francis, Ayatollah Al-Milani, the Dalai Lama and Rabbi Abraham Skorka, is seen as a major step on the road to the New World Order that was prophesied over 2,000 years ago.
The world religious leaders came together on June 14 to make a joint statement through a video calling on people to embrace ideas of friendship and unity, and to overcome negativity and division in society.
In reality, the call for global government by Pope Francis and other wealthy elitists has nothing to do with lifting up impoverished nations or “saving humanity.” Such a government would instead guarantee global surveillance, global wealth inequality and a world run by the exact corrupt interests currently consolidating wealth and power worldwide. [Emphasis mine.]