Radical Takeover Pt. 7 – Cult of Green: UNEP’s Sabbath & Global Ethic

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Worldview Weekend

Cult of Green:

The United Nations Environmental Sabbath and

the New Global Ethic

By Carl Teichrib (www.forcingchange.org)

 NOTE: This essay was first published in Forcing Change back in 2007. It is being reprinted here as an informational/educational service. If you appreciate the depth of research and scope of this essay, please consider an annual subscription/membership to Forcing Change – for your subscription support is what enables this research to continue. Go to Apply For Membership and check out the many options available. As a member you will receive each monthly edition of Forcing Change and have access to six years of back issues and reports.

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 “Christianity rescued the world from this lunacy. Today, Christian Churches may be in need of rescue.” – Robert A. Sirico.[1]

   Environmentalism and religion are indelibly linked. At times this connection is subtle, such as when it’s clothed in the often-bureaucratic language of sustainable development. Other times this marriage is openly acknowledged. The late actor James Coburn, in an Earth Day interview with Caryl Matrisciana at Malibu Beach, enthusiastically proclaimed,

james coburn

    “Mother Earth is the Mother. She’s the Mother Goddess. She’s the one we should be praising rather then raping.

   I mean, all of these people here today are here for one reason, because they are concerned about what’s happening to the Earth, what Mankind is doing to the Earth. I mean the negative emotion we carry around a lot of us is another contributor to it. It all feeds the Moon. What we have to do is be true to ourselves, if we are true to ourselves we’ll be true to Mother Earth.

Mother Earth is going to be bountiful. She’ll give us everything we need. She has for a long time.

We’ve lost our way. The pagans used to know how to do it. And the Indians, some of them still remember how to do it.

The Earth is a living organism. We’re killing the one we love the most, and she loves us. We’ve got to praise our Mother Goddess!”[2]

 

At the world’s political gathering place, the United Nations, eco-spirituality has been embraced in a variety of forms. One example is the UN Convention on Biological Diversity (CBD), a short document hardly amounting to twenty letter-sized pages. Taken at face value, the CBD appears benign in almost every respect, with little in the text that could be construed as religious-in-nature.

   Yet when the United Nations Environmental Programme (UNEP) interpreted the CBD, resulting in an oversized United_Nations_Environment_Programme1100+page work titled the Global Biodiversity Assessment, eco-spirituality was included as a global asset. In fact, eco-spirituality was deemed so important that a second massive volume was published, aptly titled Cultural and Spiritual Values of Biodiversity: A Complementary Contribution to the Global Biodiversity Assessment (700+pages on oversized paper).

   So why would the CBD, a minuscule document with no real reference to religion foster such a huge interpretive response, including one text specifically on the spiritual aspects of biodiversity? UNEP published the answer,

“…the UN has turned increasing amounts of time and energy to articulating practical measures for meeting the global environmental crisis and to forming an international consensus around a global environmental ethic. Much of this effort came to fruition at the 1992 Earth Summit through the passage of Agenda 21, the Rio Declaration, and the Convention on Biological Diversity [CBD].”[3]

   In case you missed it the answer is found in the middle of the above quote; the formation of “a global environmental ethic.”

   Elaborating on this point, J. Baird Callicott, a UNEP contributor and Professor of Philosophy in the Department of Religion Studies at the University of North Texas, writes in Cultural and Spiritual Values of Biodiversity,

“With the current and more ominous global dimension of the twentieth century’s environmental crisis now at the forefront of attention, environmental philosophy must strive to facilitate the emergence of a global environmental consciousness that spans national and cultural boundaries…In part, this requires a more sophisticated cross-cultural comparison of traditional and contemporary concepts of the nature of nature, human nature, and the relationship between people and nature…a new paradigm is emerging that will sooner or later replace the obsolete mechanical world-view and its associated values and technological esprit.

   What I envision for the twenty-first century is the emergence of an international environmental ethic based on the theory of evolution, ecology and the new physics…Thus we may have one world-view and one associated environmental ethic corresponding to the contemporary reality that we inhabit one planet…”[4]

According to The Concise Oxford Dictionary, the term “ethic” means “a set of moral principles.” Ethics, and its twin sister, Morality, historically turn on the hinges of religion and philosophical thought. Hence, if a new set of global ethics is to arise, religion as a whole – and spiritual leadership in particular – must be included in this transformative process. But which religions and spiritual practices are deemed valid in creating a new global, Earth-centric morality?

   By seeing which religions are vilified in the United Nation’s system, and by examining which worldview the UN deems important, the answer avails itself. A glimpse of this exists in the two aforementioned CBD interpretive texts. In these volumes Christianity is castigated, while pagan practices and Eastern religions are upheld as positive models.

   According to the Global Biodiversity Assessment,

“…the Judaeo-Christian tradition, set humans not as part of a wider community of beings, but apart. It came to view nature as totally dedicated to the fulfilment of human wants, at the pleasure of people. Eastern cultures with religious traditions such as Buddhism, Jainism and Hinduism did not depart as dramatically from the perspective of humans as members of a Hinduismcommunity of beings including other living and non-living elements. So Hindus continue to protect primates…Buddhist shrines in southeast Asia have temple groves attached to them, as do Shinto shrines in Japan. This does not at all mean, however, that these Asian societies have not permitted large-scale erosion of their biological diversity, whether in India or Thailand.

Societies dominated by Islam, and especially by Christianity, have gone farthest in setting humans apart from nature and in embracing a value system that has converted the world into a warehouse of commodities for human enjoyment. In the process, not only has nature lost its sacred qualities, but most animal species that that have a positive symbolic value in other human cultures have acquired very negative connotations in the European culture. Conversion to Christianity has meant an abandonment of an affinity with the natural world for many forest dwellers, peasants, fishers all over the world.”[5]

   After laying basic blame for environmental problems at the feet of Christianity, the Assessment continued its chastisement by giving the negative example of sacred grove destruction.

   “The northeastern hill states of India bordering China and Myanmar supported small scale, largely autonomous shifting cultivator societies until the 1950s. These people followed their own religious traditions which included setting apart between 10 and 30% of the landscape as sacred groves and ponds. Most of these people were drawn into the larger market economy and converted to Christianity by the late 1950s. On so converting to a religious belief system that rejects assignment of sacred qualities to elements of nature, they began to cut down the sacred groves…”[6]

   The second UNEP interpretive volume, Cultural and Spiritual Values of Biodiversity, takes an even more challenging approach to Christianity and Western positions. It proposes that world religions, “especially those in the West,” redefine their ultimate purpose to align with a more radical Earth view; suggesting that Western religions compare their cosmology with the Assisi Declarations,[7] which propagates world unity and universal harmony as the answer to Mankind’s globally destructive tendencies.[8]

   Moreover, the “Christian philosophy of the white man” is referred to as “the ego-driven hegemony of Christian doctrine.”[9] Instead of these negative “white man” philosophies, other more harmonious world-views are to be encouraged, such as the sacredness of the soil: “The soil is our Goddess; it is our religion.”[10]

   Eco-feminism, antagonistic to Christianity and the image of “God as single, male and transcendent,”[11] is also brought to the forefront. The UNEP contributor on eco-feminism suggests a number of “interconnected transformations of our world-view.”

  1. “A shift from a conception of God as holding all sovereign power outside of and ruling over nature; to a conception MotherEarthof God who is under and around all things, sustaining and renewing nature and humanity together as one creational biotic community.”
  2. “A shift…to a view of the world as an organic living whole, manifesting energy, spirit, agency and creativity.”
  3. “A shift from an ethic that non-human entities on the earth, such as animals, plants, minerals, water, air and soil have only utilitarian use value…to a view of all things having intrinsic value to be respected and celebrated for their own being.”
  4. “A shift…to a holistic psychology that recognizes ourselves as psychospiritual-physical wholes in interrelation with the rest of nature as also psychospiritual-physical wholes who are to mutually interdepend in one community of life.”
  5. “A shift from a view that patriarchal dominance is the order of ‘nature’…to a recognition that patriarchal dominance is the root of distorted relations…”
  6. “A shift from the concept of one superior culture (white Western Christian) to be imposed on all other peoples to Eco-feminism‘save’ and civilize’ them; to a respect for the diversity of human cultures in dialogue and mutual learning, overcoming racist hierarchy and defending particularly the bioregional indigenous cultures which are on the verge of extinction.”
  7. “A shift from a politics of survival of the fittest that allocate resources and power to the most powerful; to a political community based on participatory democracy, community-based decision-making and representation of the welfare of the whole bio-region in making decisions.”[12]

Fitting with these alternative views, Cultural and Spiritual Values of Biodiversity presents the Gaia idea as a cornerstone paradigm. This “scientifically” favored hypothesis entwines various co-evolutionary and Mother Goddess concepts around a self-organizing Earth principle,[13] forming a united foundation to serve the call of planetary interdependence. Conversely, in reference to the Judeo-Christian order of nature as found in the first chapter of Genesis, the UNEP volume contends that “a culture built on ‘domination of the earth, and the animals therein’ is doomed to disappear.”

   So it’s no surprise to read,

  “…primitive religions and cultures, often conceived of as constituting one single and earliest form of religion, have constantly functioned as the positive or negative counterpart to Western civilization and life. In the period of environmentalism they have predominately functioned as positive, sometimes even paradisiacal, models for an ecologically sound world-view and society. The period of environmentalism coincides with a period of New Age thinking…”[14]

          Obviously the religious foundation for the coming global ethic, which is designed to save the planet from calamity, must be built on pagan/Eastern cosmologies. Christianity maligned – with its Western consumption and development patterns, it’s dominance over gender and nature, and its racially “superior” cultural mindset – must “disappear.”

   But “Christianity,” or a form of it, can have its place at the international table. In a metaphorical way a spot for it has been set, along with place mats for the other monotheistic faiths. However two unspoken, simple requirements first need to be met.

   First, abandon the fundamentalist aspects of the Biblical faith, rife with its talk of sin and salvation, and reject the exclusiveness of Jesus Christ – which separates and divides. And secondly, join the world in re-forging society so that the Brotherhood of Man and the Fatherhood of God prevails. In other words, turn your back on the narrow, foundational tenants of the Bible and partner to create a unified world, recognizing that all religions are valid expressions of the Living Cosmos. And it doesn’t really matter what order this is done in, as long as the end result of a new global ethics is attained.

   And to make sure that the place at the table is filled, assistance from the international community is available.

   For almost forty years UNEP has sponsored the World Environment Day (WED). Each June 5th, a host city sponsors the WED with a specific environmental theme. This year (2007) the host city was Tromsø, Norway, with the theme: “Melting Ice – A Hot Topic?”

World Environment Day (WED)

   Other themes have included, “Give Earth a Chance” (2002), “We the Peoples: United for the Global Environment” (1995), and “Only One Earth, Care and Share” (1992). Cities that have hosted the event include San Francisco (2005), Moscow (1998), and Nairobi (1987), among others (see the sidebar “World Environment Day: Hosts and Themes” at the end of this article).

   It’s in this context of the World Environment Day that the UN Environmental Sabbath was launched, specifically designed to fall on the weekend closest to the WED. As one writer for the Earth Island Institute noted, “The approach of World Environment Day also signals the return of another unique UN-conceived event – the Earth Sabbath – a day of worship that transcends denominations and welcomes all faiths to participate in a day of global reverence for the Earth.”[15]

      Leigh Eric Schmidt, writing for The Harvard Theological Review in 1991, provides some of the historical details of this unique, annual Earth worship event.

 “The first Earth Day in 1970 provided an occasion within the churches for expressing concerns over the environmental crisis. Religious involvement in this ecological awakening was substantial. Both the president and the general secretary of the National Council of Churches endorsed Earth Day in mailings to church leaders in March 1970; they also encouraged the observance of an Environmental Sabbath the weekend before…

   …Despite the call in 1970 for an Environmental Sabbath, the idea did not develop until the United Nations Environment Programme appropriated it in 1986, linking it with World Environment Day…Interreligious in its construction, the Environmental Sabbath is intended to be a time ‘to contemplate our bond with nature’ and to cultivate ‘a more caring, knowing and responsible attitude toward our use of Earth’s gifts.’ With an estimated ‘25,000 groups of celebrants’ in 1990 – in churches, synagogues, colleges, and youth organizations – the Environmental Sabbath is explicitly liturgical and religious in its inspiration (in contrast to the more politically oriented activities of Earth Day)…”[16]

   Although UNEP adopted the Sabbath in 1986, it wasn’t until the following year that the program went public. According to John J. Kirk, co-founder of the Interfaith Partnership for the Environment, an organization established by UNEP in to work on the Sabbath, the target audience was initially North American churches.

   “It began in the fall of 1986 when a few of us met at UN headquarters in New York with leaders of several faith communities. With guidance and support from the United Nations Environment Programme, we began developing a project that would inform North American congregations about the serious environmental problems facing life on Earth, so we could work to protect this magnificent work of the Creator.

   In June of 1987, our first Environmental Sabbath kit went to congregations across the United States and Canada. The goal was to create a sabbatical for our beleaguered planet – an Earth Rest Day to be celebrated annually by faith communities…”[17]

   Noel J. Brown, the UNEP Director during the 1990 Earth Sabbath, presents us with deeper reasons then just informing North American congregations. In a letter dated March 28, 1990, Brown wrote,

   “Once again, the United Nations Environmental Programme (UNEP) is pleased to invite you to join us in celebrating the ‘Environmental Sabbath/Earth Rest Day’ in your ceremonies, rituals and prayers…

   …The need for establishing a new spiritual and ethical basis for human activities on Earth has never been greater – as the deterioration of our Planetary Home makes the protection of the human environment a new global imperative.”[18]

   Less then six months before his letter went public, Brown was candidly seeking the complicity of religious leaders in his quest to create a new global ethic. Consider these statements made while the UNEP Director was visiting the Los Angeles Interfaith Council,

   “Now we need to work more closely with the religious and spiritual community. We need to create an ecumenical movement – I call it an ‘eco-menical’ movement – in the service of the Earth. It’s time for us to think again, and to think anew…

…We would also like to suggest other challenges that you in the religion and faith community might help us with. The first is a new vision, and supporting institutions, to help us move through this transition. We in the United Nations cannot hope to solve the problems of the future with only the institutions and the mentality of the past. We need a vision that encompasses all human rights to freedom, equality and conditions of life; and an environment that promises life, dignity and well-being. We need also a new legitimacy, a new ethic, and new metaphors.

…we must create a new vision and an institution that can help us to deal with these new realities.

   One of the new metaphors that I am eager to produce and promote is that of a covenant ­– a new covenant with the Earth. You in the religious communities can help us do that…

… That is the challenge facing all of us, and that is the challenge to which I ask you to work with us as allies. We can create a new order, and if we are to survive, indeed we must.”[19] [Italics in original]

 

At the time of the 1990 event, Christian denominations sitting on the Environmental Sabbath interfaith board included the American Baptist Church, the Protestant Episcopal Church, the United Methodist Church, and the United Church of Christ.[20] Moreover, a special Earth worship resource book was prepared by UNEP for the Sabbath, suitably titled Only One Earth.

   Focusing on changing the current religious paradigm towards a new ecological way of thinking, Only One Earth was a source book filled with meditative readings, prayers, and songs for congregational use. Even worship service suggestions were included, such as the excerpted recommendations listed below.

             The Sermon:

  • “Describe the crisis. Use scientific data. Highlight the urgency of the situation.”
  • “Speak of the essential earth-human relationship. What is it? What is our responsibility to it?”
  • “Point to various sources of inspiration: to scripture, to wisdom and spirituality; and to the Earth itself. Show how they are all important, and tied together.”

The Service:

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  • “Decorate your sanctuary with photographs of the Earth as seen from outer space, and with other Earth images.”
  • “Invite guest speakers or ‘representatives’ from other species, i.e. plants and animals.”

Go Further:

  • “In regular services, insert a portion that focuses on reverence and care for the Earth.”
  • “Organize an interfaith ceremony.”
  • “Organize an Environmental Sabbath concert or festival…”
  • “Write letters to the national and regional leaders of your faith, encouraging them to take action.”[21]

For religious leaders who were so inclined, churches could participate through a variety of listed meditations and reflections. Hindu, Buddhist, Judaic, North American Indian, Islamic, and Christian prayers were suggested; all with an Earth-centric and/or mystical tone. Topping it off, at the back of the UNEP Sabbath worship book was the Earth Covenant, a type of “citizens’ treaty” that could be copied and distributed to the worshipers (see “Earth Covenant” sidebar).

   The response to the Environmental Sabbath of 1990, the kick-off year of Only One Earth, was noteworthy. Not only did many churches and groups embark on this Earth-first journey, estimated at 25,000 by Leigh Eric Schmidt, it added real momentum towards acceptance of an environmental theology. And over the years, the program, according to John Kirk, has spawned “more than 130,000 religion and ecology projects…worldwide.”[22]

   Granted, the Environmental Sabbath never reached the tremendous general popularity held by the April 22nd Earth Day. But it wasn’t designed for the general public. Rather, the Environmental Sabbath program was target specific: religions and spiritual leaders, churches, and entire denominations.

   In the year 2000, Only One Earth was revamped and re-released as Only One Earth: A Book of Reflection for Action. On page 3 of this new and enlarged edition, UN Under-Secretary-General Klaus Töpfer offered some words of eco-wisdom,

“We have entered a new age. An age where all of us will have to sign a new compact with our environment…and enter into the larger community of all living beings. A new sense of our communion with planet Earth must enter our minds.”[23]

   Today, New Age eco-spirituality is sweeping through the Christian community, influencing para-church organizations, local congregations, and up into the leadership of entire denominations. If one where to catalogue the situation only in North America, it would take an entire book to list all the ministries and churches that have adopted this ideology either by naivety or by consent.

   Seeing the handwriting on the wall, Robert A. Sirico, president of the Acton Institute, penned these words regarding the Earth Sabbath, paganism, and the embracement of these ideas by religious leaders.

   “Consider the ‘confession’ of environmental sins offered by the National Council of Churches (NCC): ‘We are responsible for massive pollution of earth, water and sky…We are killing the skies: as the global atmosphere heats up from chemical gases, as the ozone layer is destroyed.’

Scientists say most of these concerns are overblown. But let’s just say these assertions are true. At most, they are technical matters to be addressed by specialists in the public or private sector. They shouldn’t have far-reaching spiritual relevance. No one is in Hell for using aerosol hairspray.

Only if we jettison traditional teachings can we agree with the words of NCC’s eco-celebrant, who says in one proposed prayer: ‘We must say, do, and be everything possible to realize the goal of the Environmental Sabbath…We cannot let our mother die. We must love and replenish her.’

Describing the earth as our living mother either constitutes a pagan form of earth worship or comes dangerously close. An ‘Environmental Sabbath’ isn’t a Christian goal, even though the United Nations has a program to promote it. Neither should we attempt to create an ‘Eco-Church’…

The Genesis account of creation provides enough theological evidence to counter the greening of theology. After God created man and woman in His image, He said: ‘Be fertile and multiply; fill the earth and subdue it. Have dominion over the fish and the sea, the birds of the air and all the living things that move on this earth’ (Gn 1:28).

The earth hasn’t been given dominion over people. We have souls which are in need of salvation; rocks, rivers, squirrels and salmon do not. We have been given the gifts of reason and revelation; plants and animals have not. There are right and wrong ways to have dominion over nature, which the well-formed conscience can discern.”[24]

   In closing this article, it would be wise to consider the words of Samantha Smith from her 1994 book Goddess Earth. A critic of eco-spirituality, she exposed the core of this issue and its disquieting implications for Christianity,

“Much of the social and environmental activism in the churches today is based on Socialist beliefs promoted in the name of ‘stewardship,’ which encompasses everything from social justice to passionate earth protection. Green theology overlooks God’s commands to fill the earth and subdue it, while caring for its beauty and resources. Instead, it would have Christians believe their noblest calling is to serve their ‘interconnected’ earth. In so doing, they play into the hands of the pagan Greens, who desire to have dominion over man.”[25] FC

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Carl Teichrib edits Forcing Change, a monthly journal detailing the worldview changes now sweeping our Western culture, and the challenges and opportunities this presents to Christendom.

 

Related links are listed below:

  1. David Suzuki Foundation
  2. The New Christianity Pt. 12 – Alice Bailey & The Christian World Servers
  3. Evangelical Environmentalism
  4. Authors of Confusion Pt. 24 – Rick Warren & the ‘Seeker Sensitive, Purpose Driven, Emergent, World-Church’

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Radical Takeover Pt. 6 – Rome’s Support of Occupy Wall Street & World Bank

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Rome’s engineering of communism, and social justice, over the last 300 years, reveals the hidden agenda within its campaign for global governance. The popes desire to offer the world a peace & prosperity plan that appears to be for the common good of mankind, when it has nothing to do with peace, and common good, and everything to do with deception and tyranny. Rome’s approach to winning the confidence of the world is the “Hegelian dialectic”, which creates opposition, and chaos, so that it can offer a solution that appeals to both sides of the opposition; thus producing a third way, in which everyone agrees on a compromise that works in favor of Rome, which manipulated the conflict from the beginning.

Rome’s participation within economic conflict can be seen below:

WashingtonPost.Com

Does the Vatican’s new document calling for a “central world bank” and a “supranational authority” to advance the common economic good mean that Pope Benedict supports the complaints behind the Occupy Wall Street movement?

“ ‘The basic sentiment’ behind the protests is in line with Catholic social teaching and the new document on pope_in_cope_2global finance issued Oct. 24 by the Pontifical Council for Justice and Peace,” council President Cardinal Peter Turkson, said to the National Catholic Reporter.

But a debate over the authority of the document, and the requirement (or not) of Catholics to support it, is now being waged by some of America’s most prominent Catholic writers, scholars and activists.

You can read the full text of the document, Note on financial reform from the Pontifical Council for Justice and Peace, in the embed below. Among the findings are calls for:

The world’s peoples to adopt an ethic of solidarity as the animating core of their action

— A “world political authority” to manage “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”

— A “central world bank” that regulates the flow and system of monetary exchanges similar to the national central banks

NPR.Org

Thomas J. Reese is a senior fellow at the Woodstock Theological Center at Georgetown University, and a former editor of America, the national Catholic weekly magazine.

The Vatican released a document on the world economy on Monday that will cause heartburn in the Tea Party, but will be cheered by the folks occupying Wall Street.

This will surprise most Americans who think the pope is a Republican because he opposes abortion and gaythomas reese jesuit marriage. But when it comes to economic justice, Pope Benedict XVI is to the left of President Obama. Heck, he is even to the left of Nancy Pelosi.Those who read the pope’s 2009 encyclical “Caritas in Veritate (Charity in Truth)” will not be surprised by this new document. In that encyclical, the pope decried “corruption and illegality” among economic and political elites in both rich and poor countries. He told financiers they must rediscover the ethical foundation of their activity and stop abusing savers. He wants a radical rethinking of economics so that it is guided not simply by profits but by “an ethics which is people-centered.”

Benedict notes that economic “inequalities are on the increase” across the globe. He does not accept the trickle-down theory, which says that all boats will rise with the economic tide. Benedict condemns the “scandal of glaring inequalities” and sees a role for government in the redistribution of wealth.

Yes, you heard that right. The pope favors the redistribution of wealth. When was the last time you heard a liberal Democrat use those words?

The pope also disagrees with those who believe that the economy should be free of government regulation. An unregulated economy “shielded from ‘influences’ of a moral character has led man to abuse the economic process in a thoroughly destructive way,” he writes. This has “led to economic, social and political systems that trample upon personal and social freedom, and are therefore unable to deliver the justice that they promise.”

Critics have complained that the Occupy Wall Street movement has no program. The people in the movement could do a lot worse than to study what the pope has said about the economy. Sadly, few Catholics know of the church’s teaching on economic justice, which has been called the church’s best-kept secret.

The pope does not have a magic plan to restore economic prosperity, but he does focus on the values that a political and economic system must support. The priority, he says, must be “access to steady employment for everyone.” And that means not just here in the United States, but also in the developing world, where we must rescue “peoples, first and foremost, from hunger, deprivation, endemic diseases and illiteracy.”

So if you are having a tea party, don’t bother inviting the pope; he won’t come. But if you see a white, solar-powered car heading toward Wall Street, it might just be the popemobile.

CatholicNews.Com

VATICAN CITY (CNS) — The world authority envisioned by two popes as a way to ensure global peace and justice would not be a superpower, but primarily a moral force with limited jurisdiction, Pope Benedict XVI said.

The pope made his remarks Dec. 3 to a plenary session of the Pontifical Council for Justice and Peace, which was scheduled to meet for three days to discuss the theme of “political authority and global governance.”

In his address, Pope Benedict recalled that Blessed John XXIII had called for the “construction of a world Pope-620x395community, with a corresponding authority,” to serve the “common good of the human family.”

The pope also cited his own 2009 encyclical “Caritas in Veritate,” in which he called for a “true world political authority” to ensure international cooperation, peace and environmental protection.

The church offers “principles of reflection, criteria of judgment and practical guidelines” for such an organization, but no concrete legal or political recommendations, Pope Benedict said in his address.

Yet the pope stipulated that the proposed body would not be a “superpower, concentrated in the hands of a few, which would dominate all peoples, exploiting the weakest.” The authority in question, he said, “must be understood, first and foremost, as a moral force, a power to influence in accordance with reason, that is, a participatory authority, limited by law in its jurisdiction.”

The council’s president, Cardinal Peter Turkson, told Vatican Radio that the agenda for the plenary session would include the topic of global financial governance as a response to the world financial crisis.

In October 2011, the council called for establishment of a “central world bank” to regulate the global financial industry and the international money supply as a step toward the world authority envisioned by Blessed John and Pope Benedict.

Pope Benedict’s address also touched on threats to human dignity from different forms of materialism in contemporary culture.

“The man of today is considered primarily from a biological point of view, or as ‘human capital,’ a ‘resource,’ a cog in a productive and financial machine that dominates him,” the pope said.

“New ideologies — such as the hedonistic and egoistic one of sexual and reproductive rights, or that of a disorderly financial capitalism that transgresses politics and dismantles the real economy — contribute to make the employee and his work seem ‘minor’ goods and to undermine the natural foundations of society, especially the family,” he said.

END

The conflict is capitalism vs. communism, and the compromise/”third way”, which is Communitarianism, which is a merging of capitalism & communism. Communitarianism is consistent with “Rerum Novarum – Catholic Social Teaching“, because it takes away from the individualism of capitalism by stressing the importance of  individuals being within, and contributing to the common good of the, community. The community that Rome has in mind is “the world”.

Related articles are listed below:

  1. Radical Takerover Pt. 5 – Rome’s Social Justice & Communism
  2. The New Christianity Pt. 7 – All Roads Lead to Rome
  3. Obama’s Communitarianism

Radical Takeover Pt. 5 – Rome’s Social Justice & Communism

SocialJustice-300x199

The oldest report of communism can be found in the writings of the Greek philosopher, Plato, and has been both implemented and perfected by the Jesuit order of the Roman Catholic church. The resurrection of communism took place in Paraguay of South America in the 17th, and 18th, century, in what is known as the Jesuit Reductions of Paraguay. The Jesuit Reductions were brought about because of Romes interest in making Catholicism the dominate religion of the indigenous region. At the same time, the Spanish colonies were enslaving the natives, and no conversions to Catholicism were taking place, nor were their any clergymen who spoke the language of the natives. To solve this problem, the Jesuits decided to employ radical conversion tactics to win over the natives to the religion of Rome, such as promising freedom from slavery, and equal status with Spaniard colonists, if they would agree to convert to Catholicism.

Within a short time, the number of converts numbered in the tens of thousands, and continued to grew exponentially. These converts lived in colonies controlled by Jesuits, who enforced communism as their form of governance. This fact is also affirmed by Roman Catholic history, as stated below:

NewAdvent.Org

The economic system of the Reductions

The economic basis was a sort of communism, which, however differed materially from the modern system which bears the same name, and was essentially theocratic. “The Jesuits”, writes Gelpi y Ferro, “realized in reduccionestheir Christian commonwealth all that is good and nothing that is bad in the plans of modern Socialists and Communists.” The land and all that stood upon it was the property of the community. The land was apportioned among the caciques, who allotted it to the families under them. Agricultural instruments and draught-cattle were loaned from the common supply. No one was permitted to sell his plot of land or his house, called abamba, i.e. “own possession.”

The communist regime of the Jesuits has also been affirmed by the following author:

The Revolutionary Movement – A Diagnosis of World Disorders by J. Findlater (1933)

jesuitcommunism1jesuitcommunism2jesuitcommunism3

Giovanni Battista Nicolini’s History of the Jesuits (1854) P. 303

When once the Jesuits had raised up a generation so devoted and obedient, they then brought into operation their system of government, and made a successful attempt to realise that republic preconceived of old by Plato, and which, with perhaps more interested views is held out to us by the Socialists of our own day. In fact, their form of a republic was nothing else than that Communism which the famous Cabet is now trying to establish in nearly the same regions; the only difference being, that the Jesuits substituted themselves for the state or community.

In the 19th century, the Jesuit philosopher, Luigi Taparelli, who coined the term “social justice”, implemented the philosophy of Thomas Aquinas to be the voice of Rome in regards to the social changes that were taking place. Taparelli’s writings heavily influenced Pope Leo XIII’s 1891 encyclical, Rerum Novarum, which was an open letter that addressed the condition of the working classes, and amounted to the affirmation of socialism, as opposed to the traditional approach to communism, wherein private property is excluded.  Out of this Catholic Socialist’s philosophy has come a theology of work, which is currently being taught to Roman Catholics in the West. For more information on Rerum Novarum, click on the link entitled “Rerum Novarum – Catholic Social Teaching“.

This teaching on social justice can also be seen in the 20th century with the rise of “Liberation Theology“, which was started by the Dominican Priest, Gustavo Gutiérrez Merino., who attempted to reinvent the gospel of salvation into a more earth-based, works based, salvation, which is not centered on salvation from the bandage to sin, and the wrath of God, but, instead, is centered in the troubles, and injustices, of the poor, wherein converts must work to save the world from the plight of poverty, and oppression.

Aspects of the “social justice” philosophy can be seen today, such as “The Collective Salvation of the Superior Group” mentality, which can be seen in fanatical religious groups, such as the New Apostolic Reformation, who have a strong emphasis on liberation theology, and even dominionism. Another would be IB’s “World Peace” Indoctrination, wherein student around the world are being taught how to be world citizens, who work together for world peace. Alice Bailey & The Christian World Servers are yet another example of this due to the fact that they claim to be working together for the good of mankind. In this way, All Roads Lead to Rome for the good of mankind, because all religions, and even Protestant leaders, are coming into union with Rome for this very purpose, and is building a dominate world church, which author, Brannon Hows calls a “Religious Trojan Horse“.

These radical views of communism, and “social justice” are rooted in Roman Catholic philosophers for the intentions of advancing the kingdom of Rome, and not the good of mankind. Though Rome promises peace, its goals are deception, and enslavement for the world, just as it enslaved the Holy Roman Empire. Those who are seducing, and deceived by its teachings, and false hope for world peace, will be greatly disappointed.

1Thessalonians 5

1    But concerning the times and the seasons, brethren, you have no need that I should write to you.
2    For you yourselves know perfectly that the day of the Lord so comes as a thief in the night.
3    For when they say, “Peace and safety!” then sudden destruction comes upon them, as labor pains upon a pregnant woman. And they shall not escape.

Daniel 9

27     Then he shall confirm a covenant with many for one week; But in the middle of the week He shall bring an end to sacrifice and offering. And on the wing of abominations shall be one who makes desolate, Even until the consummation, which is determined, Is poured out on the desolate.”

Revelation 17

1    Then one of the seven angels who had the seven bowls came and talked with me, saying to me, “Come, I will show you the judgment of the great harlot who sits on many waters,
2    with whom the kings of the earth committed fornication, and the inhabitants of the earth were made drunk with the wine of her fornication.”
3    So he carried me away in the Spirit into the wilderness. And I saw a woman sitting on a scarlet beast which was full of names of blasphemy, having seven heads and ten horns.
4    The woman was arrayed in purple and scarlet, and adorned with gold and precious stones and pearls, having in her hand a golden cup full of abominations and the filthiness of her fornication.
5    And on her forehead a name was written: MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND OF THE ABOMINATIONS OF THE EARTH.
6    I saw the woman, drunk with the blood of the saints and with the blood of the martyrs of Jesus. And when I saw her, I marveled with great amazement.
7    But the angel said to me, “Why did you marvel? I will tell you the mystery of the woman and of the beast that carries her, which has the seven heads and the ten horns.
8    The beast that you saw was, and is not, and will ascend out of the bottomless pit and go to perdition. And those who dwell on the earth will marvel, whose names are not written in the Book of Life from the foundation of the world, when they see the beast that was, and is not, and yet is.
9    “Here is the mind which has wisdom: The seven heads are seven mountains on which the woman sits.
10    There are also seven kings. Five have fallen, one is, and the other has not yet come. And when he comes, he must continue a short time.
11    The beast that was, and is not, is himself also the eighth, and is of the seven, and is going to perdition.
12    “The ten horns which you saw are ten kings who have received no kingdom as yet, but they receive authority for one hour as kings with the beast.
13    These are of one mind, and they will give their power and authority to the beast.
14    These will make war with the Lamb, and the Lamb will overcome them, for He is Lord of lords and King of kings; and those who are with Him are called, chosen, and faithful.”
15    Then he said to me, “The waters which you saw, where the harlot sits, are peoples, multitudes, nations, and tongues.
16    And the ten horns which you saw on the beast, these will hate the harlot, make her desolate and naked, eat her flesh and burn her with fire.
17    For God has put it into their hearts to fulfill His purpose, to be of one mind, and to give their kingdom to the beast, until the words of God are fulfilled.
18    And the woman whom you saw is that great city which reigns over the kings of the earth.”

2Thessalonians 2

1    Now, brethren, concerning the coming of our Lord Jesus Christ and our gathering together to Him, we ask you,
2    not to be soon shaken in mind or troubled, either by spirit or by word or by letter, as if from us, as though the day of Christ had come.
3    Let no one deceive you by any means; for that Day will not come unless the falling away comes first, and the man of sin is revealed, the son of perdition,
4    who opposes and exalts himself above all that is called God or that is worshiped, so that he sits as God in the temple of God, showing himself that he is God.
5    Do you not remember that when I was still with you I told you these things?
6    And now you know what is restraining, that he may be revealed in his own time.
7    For the mystery of lawlessness is already at work; only He who now restrains will do so until He is taken out of the way.
8    And then the lawless one will be revealed, whom the Lord will consume with the breath of His mouth and destroy with the brightness of His coming.
9    The coming of the lawless one is according to the working of Satan, with all power, signs, and lying wonders,
10    and with all unrighteous deception among those who perish, because they did not receive the love of the truth, that they might be saved.
11    And for this reason God will send them strong delusion, that they should believe the lie,
12    that they all may be condemned who did not believe the truth but had pleasure in unrighteousness.

Radical Takeover Pt. 4 – Rome’s Crusade of Genocide in Rwanda

rwanda_skulls

Below is a documentary entitled “In the Name of God”. The film is about Rome’s crusade in Rwanda, which started with Rome’s priests teaching Catholicism to the Tutsis, who were the elite tribe in Rwanda. Rome then made the Tutsis the ruling class of the country. The Tutsis ruled according to the authority, and dictates of Rome’s priests, and bishops.  In this way, Catholicism ruled over the country, until the Tutsis tribe liberated themselves from the rule of the Catholic Religion so that they could govern themselves. Rome’s retaliation toward the Tutsis’ rebellion was to convert the Hutus, which were oppressed by the Tutsis, and taught them to commit holy war against the Tutsis by killing everyone in the tribe; men women, and children, and to reestablish Roman Catholic rule over Rwanda; thus making the Hutus the ruling class.  This crusade was led by Rome’s bishops, priests, and nuns, and killed more than 800,000 Tutsis over a 3 month period, in which the U.S, and the U.N., did nothing to stop it.

To learn more about this well documented case of genocide by the hands of Rome, click on the links entitled “Innocent Blood“, and “Genocide of the Tutsis – the Role of the Roman Catholic Church“.

The Guardian

Martin Kimani is deputy director of the Ansari Africa centre at the Atlantic council in Washington DC and associate fellow at the conflict, security and development group at King’s College London. He is presently working on a book on religious belief and genocide in Rwanda

The Guardian

For Rwandans, the pope’s apology must be unbearable

If you are an Irish Catholic, and have suffered sexual abuse at the hands of a priest, you were recently read a letter from Pope Benedict that tells you: “You have suffered grievously and I am truly sorry. I know that nothing can undo the wrong you have endured. Your trust has been betrayed and your dignity has been violated.”

For any practising Catholic in Rwanda, this letter must be unbearable. For it tells you how little you mean toMartin Kimani the Vatican. Fifteen years ago, tens of thousands of Catholics were hacked to death inside churches. Sometimes priests and nuns led the slaughter. Sometimes they did nothing while it progressed. The incidents were not isolated. Nyamata, Ntarama, Nyarubuye, Cyahinda, Nyange, and Saint Famille were just a few of the churches that were sites of massacres.

To you, Catholic survivor of genocide in Rwanda, the Vatican says that those priests, those bishops, those nuns, those archbishops who planned and killed were not acting under the instruction of the church. But moral responsibility changes dramatically if you are a European or US Catholic. To the priests of the Irish church who abused children, the pope has this to say: “You must answer for it before almighty God and before properly constituted tribunals. You have forfeited the esteem of the people of Ireland and brought shame and dishonour upon your confreres.”

The losses of Rwanda had received no such consideration. Some of the nuns and priests who have been convicted by Belgian courts and the International Criminal Tribunal for Rwanda, respectively, enjoyed refuge in Catholic churches in Europe while on the run from prosecutors. One such is Father Athanase Seromba, who led the Nyange parish massacre and was sentenced to 15 years in jail by the tribunal. In April 1994, Seromba helped lure over 2,000 desperate men, women and children to his church, where they expected safety. But their shepherd turned out to be their hunter.

One evening Seromba entered the church and carried away the chalices of communion and other clerical vestments. When a refugee begged that they be left the Eucharist to enable them to at least hold a (final) mass, the priest refused and told them that the building was no longer a church. A witness at the ICTR trial remembered an exchange in which the priest’s mindset was revealed.

One of the refugees asked: “Father, can’t you pray for us?” Seromba replied: “Is the God of the Tutsis still alive?” Later, he would order a bulldozer to push down the church walls on those inside and then urge militias to invade the building and finish off the survivors.

At his trial, Seromba said: “A priest I am and a priest I will remain.” This, apparently, is the truth, since the Vatican has never taken back its statements defending him before his conviction.

In the last century, Catholic bishops have been deeply mired in Rwandan politics with the full knowledge of the Vatican. Take Archbishop Vincent Nsengiyumva. Until 1990, he had served as the chairman of the rwanda1ruling party’s central committee for almost 15 years, championing the authoritarian government of Juvenal Habyarimana, which orchestrated the murder of almost a million people. Or Archbishop André Perraudin, the most senior representative of Rome in 1950s Rwanda. It was with his collusion and mentorship that the hateful, racist ideology known as Hutu Power was launched – often by priests and seminarians in good standing with the church. One such was Rwanda’s first president, Grégoire Kayibanda, a private secretary and protege of Perraudin, whose political power was unrivalled.

The support for Hutu Power was therefore not unknowing or naive. It was a strategy to maintain the church’s powerful political position in a decolonising Rwanda. The violence of the 1960s led inexorably to the 1994 attempt to exterminate Tutsis. These were violent expressions of a political sphere dominated by contentions that Hutu and Tutsi were separate and opposed racial categories. This, too, is one of the legacies of the Catholic missionary, whose schools and pulpits for decades kept up a drumbeat of false race theories.

This turning away from the Rwandan victims of genocide comes at a time when the Catholic church is increasingly peopled by black and brown believers. It is difficult not to conclude the church’s upper reaches are desperately holding on to a fast-vanishing racial patrimony.

Perhaps it is time Catholics forced the leaders of their church to deal with a history of institutional racism that endures, if the church is truly to live up to its fine words. Apologies are not sufficient, no matter how abject. What is demanded is an acknowledgment of the church’s political power and moral culpability, with all the material and legal implications that come with it.

The silence of the Vatican is contempt. Its failure to fully examine its central place in Rwandan genocide can only mean that it is fully aware that it will not be threatened if it buries its head in the sand. While it knows if it ignores the sexual abuse of European parishioners it will not survive the next few years, it can let those African bodies remain buried, dehumanised and unexamined.

This is a good political strategy. And a moral position whose duplicity and evil has been witnessed and documented. For, it turns out, many people, scholars, governments and institutions inside and outside Rwanda are excavating their own roles in the genocide. The Vatican stands as an exception, its moral place now even lower than that of the government of France for its enduring friendship with genocidaires.

Zechariah 11

15    And the LORD said to me, “Next, take for yourself the implements of a foolish shepherd.
16    For indeed I will raise up a shepherd in the land who will not care for those who are cut off, nor seek the young, nor heal those that are broken, nor feed those that still stand. But he will eat the flesh of the fat and tear their hooves in pieces.
17     ” Woe to the worthless shepherd, Who leaves the flock! A sword shall be against his arm And against his right eye; His arm shall completely wither, And his right eye shall be totally blinded.”

Related articles are listed below:

  1. Radical Takerover Pt. 3 – Rome’s Extreme Liberal Stance on Gun Control
  2. Little Horn Pt. 1
  3. Little Horn Pt. 2

Radical Takeover Pt. 3 – Rome’s Extreme Liberal Stance on Gun Control

Pope-620x395

Rome presents itself to the world as representing the views of conservatives, yet there is an extreme liberal side to Rome that should be noted. One extreme liberal view of Rome is its stance on gun control, as stated below.

TheBlaze.Com

VATICAN CITY (AP) — The Vatican praised President Barack Obama’s proposals for curbing gun violence, saying they are a “step in the right direction.”

The Vatican’s chief spokesman the Rev. Federico Lombardi, said Saturday that 47 religious leaders have appealed to members of the U.S. Congress “to limit firearms that are making society pay an unacceptable price in terms of massacres and senseless deaths.”

“I am with them,” Lombardi said, in an editorial carried on Vatican Radio, lining up the Vatican’s moral Rev. Federico Lombardisupport in favor of firearm limits.

`’The initiatives announced by the American administration for limiting and controlling the spread and use of weapons are certainly a step in the right direction,” Lombardi said.

Lombardi renewed Vatican appeals for disarmament and encouragement for measures to fight “the production, commerce and contraband of all types of arms,” an industry fueled by `’enormous economic and power interests.”

Continue Reading…

USCatholic.Org

VATICAN CITY (CNS) — The Catholic Church’s position on gun control is not easy to find; there are dozens of speeches and talks and a few documents that call for much tighter regulation of the global arms trade, but what about private gun ownership?

The answer is resoundingly clear: Firearms in the hands of civilians should be strictly limited and eventually completely eliminated.

But you won’t find that statement in a headline or a document subheading. It’s almost hidden in a footnote in a document on crime by the U.S. bishops’ conference and it’s mentioned in passing in dozens of official Vatican texts on the global arms trade.

The most direct statement comes in the bishops’ “Responsibility, Rehabilitation and Restoration: A Catholic Perspective on Crime and Criminal Justice” from November 2000.

“As bishops, we support measures that control the sale and use of firearms and make them safer — especially efforts that prevent their unsupervised use by children or anyone other than the owner — and we reiterate our call for sensible regulation of handguns.”

That’s followed by a footnote that states: “However, we believe that in the long run and with few exceptions — i.e. police officers, military use — handguns should be eliminated from our society.”

That in turn reiterates a line in the bishops’ 1990 pastoral statement on substance abuse, which called “for effective and courageous action to control handguns, leading to their eventual elimination from our society.”

On the world stage, the Vatican has been pushing for decades for limitations not just on conventional weapons of warfare, such as tanks and missiles, but also for stricter limitations on the illegal and legal sale, trade and use of small firearms and weapons, said Tommaso Di Ruzza, the expert on disarmament and arms Tommaso Di Ruzzacontrol at the Pontifical Council for Justice and Peace.

Di Ruzza told Catholic News Service that the Vatican is one of just a handful of states that would like to see small arms and weapons included in the U.N. Arms Trade Treaty, which would better regulate the flow of conventional arms.

He said while many countries are open to limits on larger weapons systems, most nations aren’t interested in regulating small arms even though they “cause more deaths than all other arms (conventional and non-conventional) together.”

The Vatican’s justice and peace council is working to update its 1994 document, “The International Arms Trade,” to further emphasize the importance of enacting concrete controls on handguns and light weapons, he said.

The current document calls on every nation and state “to impose a strict control on the sale of handguns and small arms. Limiting the purchase of such arms would certainly not infringe on the rights of anyone.”

The more weapons there are in circulation, the more likely terrorists and criminals will get their hands on them, the document said.

The Catholic Church recognizes that “states will need to be armed for reason of legitimate defense,” as Pope Benedict XVI said in a message to a Vatican-sponsored disarmament conference in April 2008.

However, armed defense is something appropriate for nations, not for all individual citizens in a state where rule of law is effective, said Di Ruzza.

According to the Catechism of the Catholic Church, individuals have a right and a duty to protect their own lives when in danger, and someone who “defends his life is not guilty of murder even if he is forced to deal his aggressor a lethal blow.”

How that “lethal blow” could be licitly wielded is unclear, but the catechism clarifies that repelling the aggressor must be done “with moderation” in order to be “lawful” in the eyes of the church; using “more than necessary violence” would be unlawful, it says.

According to the catechism, the right to use firearms to “repel aggressors” or render them harmless is specifically sanctioned for “those who legitimately hold authority” and have been given the duty of protecting the community.

Di Ruzza said that in “a democracy, where there is respect for institutions (of law), the citizen relinquishes his right to revenge onto the state,” which, through its law enforcement and courts system, aims to mete out a fair and just punishment.

“There is a sort of natural right to defend the common interest and the common good, and in 1791 (when the United States passed the Second Amendment), my right to have a weapon served the common good because there wasn’t an army; the democratic institutions were young and a little fragile, and I could have been useful in a time of war as a soldier,” said Di Ruzza.

But once a nation has a functioning army, police force and court system, “do I still serve the common good with my gun or do I put it at even greater danger?” and promote a lawless kind of “street justice where if you steal my car, I shoot you,” he asked.

The Vatican’s justice and peace council’s 1994 document said, “In a world marked by evil and sin, the right of legitimate defense by armed means exists,” but, Di Ruzza said, it wasn’t lauding the potential of weaponry as much as it was lamenting the existence of arms in an imperfect world.

Nations have a duty, the document said, to reduce if not eliminate the causes of violence.

And as Pope Benedict wrote in his message to the disarmament conference, no reduction or elimination of arms can happen without eliminating violence at its root.

Every person “is called to disarm his own heart and be a peacemaker everywhere,” the pope said.

 

AmericaMagazine.Org

Why Gun Control is a Religious Issue by James Martin, SJ

These shootings would not have happened if the shooter did not have such easy access to firearms and ammunition.  So religious people need to be invited to meditate on the connection between the more traditional “life issues” and the overdue need for stricter gun control.  The oft-cited argument, “Guns don’t kill people, people do,” seems unconvincing.  Of course people kill people; as people also procure abortions,martin_j_1 decide on euthanasia and administer the death penalty.  Human beings are agents in all these matters.  The question is not so much how lives are ended, but how to make it more difficult to end lives.

Pro-life religious people need to consider how it might be made more difficult for people to procure weapons that are not designed for sport or hunting or self-defense.  Why would anyone be opposed to firmer gun control, or, to put it more plainly, laws that would make it more difficult for mass murders to occur?  If one protests against abortions clinics because they facilitate the taking of human life, why not protest against largely unregulated suppliers of firearms because they facilitate the taking of human life as well?

This stance will most likely be unpopular politically.  Some on the political right will object my stance on firmer gun control.  Some of the political left will object to my stance on abortion.  But that doesn’t bother me, because I am not political.  I am religious.  And so I am for the sanctity of life.  Therefore, I am for stricter gun-control laws that will protect lives, not end them.

Continue Reading…

The New Christianity Pt. 12 – Alice Bailey & The Christian World Servers

world servers

WorldServerFoundation.Org

Vision and Mission

Our vision

Our vision is a world where collaboration and co-operation are recognised as essential in solving the contemporary challenges – social, economic, political and environmental – facing the global community.

Mission statement

The mission of the World Servers Foundation is to highlight and facilitate the positive work of others and to promote and cultivate the inherent ability within all human beings to bring about positive change.

We believe that co-operation and collaboration are vital next steps in human history and that these will be essential features of our longer-term survival.

On a daily basis we will contribute to a more stable and co-operative world community through:

Education and Encouragement – Providing courses and retreats for people who are in a position to influence, motivate and educate others. These courses and retreats will provide a forum for fresh perspectives on the nature of education and human development and will help key decision makers and educators bring about positive change within their respective fields and to leverage this position for wider impact.

Providing a platform for global discussion and debate that enables individuals and organisations at all levels, in every country, to tell their story, express their feelings, highlight key issues and showcase work in all areas related to positive change.

Using the media and the power of the internet as a collaborative educational platform.

Creativity and Connection – Network building: locating, connecting and communicating the initiatives worldwide which are serving the good of their communities and providing ways for others to be involved and further this work.

To identify and connect groups and individuals in areas such as education, science, the arts, business, charity and politics who are aligned with this vision and mission, making their service more visible and tangible.

To provide platforms for practical expression, action, creativity, discussion and collaboration.

Neutrality – To maintain religious, social and political neutrality, free from the influence of any particular country, organisation or group.

This mission stems from our desire to make visible the power of the human spirit and goodwill by highlighting those thoughts and actions that go beyond individual interests and serve the good of the whole.Through this work we aim to educate and encourage others and therefore increase the pace and volume of positive change around the world to meet our core vision.

Continue Reading…

The herald of the “world servers” was occultist, Alice Bailey, who was the founder of Lucis Trust, which was originally Alice-baileyfounded as Lucifer Trust in the early 1920’s. Bailey was a Luciferian, a the herald of the New Age, and she wrote extensively about the coming new world order, and its “world servers”. She described the world servers in the following:

Lucis Trust

The “world servers” are people who seek to serve the good of the whole, share the same consciousness, carries out every activity which forwards, and fosters, good will and right relations. They seek to be harmless, constructive, and inclusive, in their thinking, and in their actions. World servers are active in all fields of life, and all countries. They are laying the foundations for right relations, and world unity. The new group of world servers is a living organization. It is not an organization. It has no headquarters, or official representatives. Every person, in every country, who is living a life of service to the good of the whole, is a member of the group. Every man, and woman, in every country, who is working to heal the breeches between people, to evoke a sense of brotherhood, to foster a sense of mutual interrelation, and interdependence, and who sees no racial, national, nor religious barriers, are part of the new group of world servers, even if they never heard of it by name. Members of the group are active in all branches of human enterprise. They include creative workers, psychologists, teachers, scientists, political workers, religious workers, business people, financiers, labor & management, environmentalists, and human rights workers.

 For more information on Alice Bailey’s description of the “world servers”, click on the link entitled “The New Group of World Servers“.

Tony Blair, who is a member of the Fabian Society has established the Tony Blair Faith Foundation, which includes Pastor of Saddleback Church, and author of “The purpose Driven Life”, Rick Warren, as one of the members of its religious advisory council. Rick Warren has been highly involved in working for world peace & security by his rick warrenhumanitarian work in countries around the world through church planting, and has even signed a document which affirms the Universalist’s claim that the God of Christians and the god of Islam is the same god, who they both serve for the sake of world peace, called “A Christian Response to ‘A Common Word between Us and You’“. According to the statement below, the Tony Blair Faith Foundation is geared toward the same agenda as Alice Bailey’s “world servers”, by using religion as a tool to secure, and sustain, world peace.

The Tony Blair Faith Foundation

 The Tony Blair Faith Foundation promotes understanding and respect between the world’s major religions. We believe this is central to a policy to secure sustained peace.

The world continues to become increasingly interconnected. Old boundaries of culture and identity are being eroded. However, faith has remained at the core of life for billions of people. It underpins systems of thought and behaviour.

Faith can be used to unite people around a common cause. But too often, faith can also be distorted and used to fan the flames of hatred and extremism.

The Tony Blair Faith Foundation supports and collaborates with those who seek peace. We educate and develop understanding about religion in the modern world by promoting leadership, literacy and lives.

  • Leadership: we seek to ensure that current and future leaders understand the role religion plays in the modern, globalising world.
  • Literacy: we educate and support young people to help them become global citizens.
  • Lives: we help religious communities in 140+ countries work together to save lives.

We do this through three innovative programmes Faith and Globalisation Initiative, Faiths Act, and Face to Faith.

The Christian “world servers” can be seen in world-wide church planting initiatives that seeks spiritual, social, and cultural transformation of entire cities and regions, which is not evangelism, but the changing of various people’s world views for the purpose of uniting the church with the secular communities of the world. Below is an example of global church planting of Christians, who’s, ecumenical, dominionist’s agenda, reflects the agenda of the “world servers”.

Global Church Advancement

This GCA Church Planting and Renewal Conference is an inter-denominational training event designed to equip church planters, pastors, and lay-leaders to start, grow and multiply healthy, gospel-centered churches that result in the spiritual, social and cultural transformation of entire cities and regions.

Christian leaders from more than 50 countries, representing over 300 denominations and mission agencies, have taken this church planter training.

Our Plan –

In order to best accomplish our strategy, GCA has designed a tactical plan to equip church leaders to start, grow and multiply Gospel-Centered Churches that intentionally form Church Planting Networks and Alliances that will, by God’s grace, birth Church Planting Movements and Gospel Renewal Movements. This is the strategy through which we pray that God’s invisible Kingdom will be made visible among social gospelall nations—resulting in the fulfillment of the Great Commission (Matt. 28:16-20). This plan includes starting, growing and multiplying:

Churches

A Gospel-Centered Church focuses its ministries primarily on: 1) Evangelism (good news for the lost), 2) discipleship (good news for the found), and 3) societal transformation (good news for the community). A Gospel-Centered Church shares a Kingdom vision for the spiritual, social and cultural renewal of its community, region, nation and the world through starting, growing and multiplying churches by the power of the gospel in word and deed. The plan is not merely to start Gospel Centered Churches but also Church Planting Networks.

Timothy Keller, Pastor of Redeemer Presbyterian Church, who also teaches this false gospel of cultural renewal, described his approach to proclaiming the gospel of cultural transformation below, which also reflects the agenda of the world servers, but on a city-wide scale, instead of nation wide.

ChristianityToday.Com

First, that Christ changes the way we use wealth and power. Our understanding of work must reflect what Robert Bellah (from his book, Habits of the Heart) describes as a contribution to the common good. Along this line, I’d express a desire to populate the city with people who embody this vision. I’dTim Keller Headshot want to see an explosion of philanthropy, in which we don’t spend money on ourselves, but instead cooperate with others who want to make the city a desirable place to live. Much like Wilberforce did in the early part of 19th-century England, we would pursue healing and redemption.

Second, I would address artists and thought-leaders, emphasizing that Christians have a positive outlook for the future over and against the dystopian pessimism that so often characterizes evangelicals. We are not naïve about suffering and evil, but we have a long term hope for society that can seize an ordinary life.

Third, we’d like to encourage growing civility and true pluralism in our society, that is, to counteract anger and contribute to the creation of an atmosphere of mutual respect among people of differing beliefs.

What makes the Christian “world servers” different from the secular “world servers” is their traditional views on morality, such as their opposition to same sex marriage, and abortion. Nevertheless, each younger generation becomes more liberal, due to the culture’s secular education, the influence of the secular media, mainstream arts & entertainment, and the growing liberal Christianity. The result of the growth in liberal Christian views will cause the true followers of Christ, who strictly adhere to Scripture, and separate themselves from the world’s herd mentality, to seem like a strange fringe group among Christians, who are out of touch with, what the world is now learning to believe is, Christ’s work of redemption, and Christian love, peace, unity, humility, and godliness. But this false Christianity cannot put out the light of the gospel. Instead, it will only cause its proclamation to shine brighter by way of the church’s love for one another, and through the boldness of their preaching in the midst of persecution.

Matthew 5

10    Blessed are they which are persecuted for righteousness sake: for theirs is the kingdom of heaven.
11    Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake.
12    Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you.
13    Ye are the salt of the earth: but if the salt have lost his savour, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men.
14    Ye are the light of the world. A city that is set on an hill cannot be hid.
15    Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house.
16    Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.

John 13

34    A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another.
35    By this shall all men know that ye are my disciples, if ye have love one to another.

Matthew 10

34    Think not that I am come to send peace on earth: I came not to send peace, but a sword.
35    For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law.
36    And a man’s foes shall be they of his own household.
37    He that loveth father or mother more than me is not worthy of me: and he that loveth son or daughter more than me is not worthy of me.
38    And he that taketh not his cross, and followeth after me, is not worthy of me.
39    He that findeth his life shall lose it: and he that loseth his life for my sake shall find it.

2Thessalonians 1

3    We are bound to thank God always for you, brethren, as it is meet, because that your faith groweth exceedingly, and the charity of every one of you all toward each other aboundeth;
4    So that we ourselves glory in you in the churches of God for your patience and faith in all your persecutions and tribulations that ye endure:
5    Which is a manifest token of the righteous judgment of God, that ye may be counted worthy of the kingdom of God, for which ye also suffer:
6    Seeing it is a righteous thing with God to recompense tribulation to them that trouble you;
7    And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels,
8    In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ:
9    Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power;
10    When he shall come to be glorified in his saints, and to be admired in all them that believe (because our testimony among you was believed) in that day.
11    Wherefore also we pray always for you, that our God would count you worthy of this calling, and fulfil all the good pleasure of his goodness, and the work of faith with power:
12    That the name of our Lord Jesus Christ may be glorified in you, and ye in him, according to the grace of our God and the Lord Jesus Christ.

1Thessalonians 5

1    But of the times and the seasons, brethren, ye have no need that I write unto you.
2    For yourselves know perfectly that the day of the Lord so cometh as a thief in the night.
3    For when they shall say, Peace and safety; then sudden destruction cometh upon them, as travail upon a woman with child; and they shall not escape.
4    But ye, brethren, are not in darkness, that that day should overtake you as a thief.
5    Ye are all the children of light, and the children of the day: we are not of the night, nor of darkness.
6    Therefore let us not sleep, as do others; but let us watch and be sober.
7    For they that sleep sleep in the night; and they that be drunken are drunken in the night.
8    But let us, who are of the day, be sober, putting on the breastplate of faith and love; and for an helmet, the hope of salvation.
9    For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ,
10    Who died for us, that, whether we wake or sleep, we should live together with him.
11    Wherefore comfort yourselves together, and edify one another, even as also ye do.

John 16

1    These things have I spoken unto you, that ye should not be offended.
2    They shall put you out of the synagogues: yea, the time cometh, that whosoever killeth you will think that he doeth God service.
3    And these things will they do unto you, because they have not known the Father, nor me.
4    But these things have I told you, that when the time shall come, ye may remember that I told you of them. And these things I said not unto you at the beginning, because I was with you.
33    These things I have spoken unto you, that in me ye might have peace. In the world ye shall have tribulation: but be of good cheer; I have overcome the world.

1John 5

1    Whosoever believeth that Jesus is the Christ is born of God: and every one that loveth him that begat loveth him also that is begotten of him.
2    By this we know that we love the children of God, when we love God, and keep his commandments.
3    For this is the love of God, that we keep his commandments: and his commandments are not grievous.
4    For whatsoever is born of God overcometh the world: and this is the victory that overcometh the world, even our faith.
5    Who is he that overcometh the world, but he that believeth that Jesus is the Son of God?
6    This is he that came by water and blood, even Jesus Christ; not by water only, but by water and blood. And it is the Spirit that beareth witness, because the Spirit is truth.
18    We know that whosoever is born of God sinneth not; but he that is begotten of God keepeth himself, and that wicked one toucheth him not.
19    And we know that we are of God, and the whole world lieth in wickedness.
20    And we know that the Son of God is come, and hath given us an understanding, that we may know him that is true, and we are in him that is true, even in his Son Jesus Christ. This is the true God, and eternal life.

Revelation 1

7    Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen.

Revelation 2

24 I will put upon you none other burden.
25    But that which ye have already hold fast till I come.
26    And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations:
27    And he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers: even as I received of my Father.
28    And I will give him the morning star.
29    He that hath an ear, let him hear what the Spirit saith unto the churches.

Revelation 22

11    He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still.
12    And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be.
13    I am Alpha and Omega, the beginning and the end, the first and the last.
14    Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city.
15    For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie.
16    I Jesus have sent mine angel to testify unto you these things in the churches. I am the root and the offspring of David, and the bright and morning star.
17    And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely.
20    He which testifieth these things saith, Surely I come quickly. Amen. Even so, come, Lord Jesus.
21    The grace of our Lord Jesus Christ be with you all. Amen.

Related articles are listed below:

  1. The Emerging Third Way of Apostate Pastors and Globalist Leaders
  2. Emphasis Shifts for New Breed of Evangelicals
  3. War on Consciousness Pt. 17 – IB’s “World Peace” Indoctrination

Crackdown on Liberty Pt. 12 – Gun Control

Guncontrol

USAToday.Com

The author of a report on Australia’s sweeping gun reform program that was instituted after a mass killing in 1996 says the United States would have many fewer deaths by dramatically decreasing the number of households with guns, the Sydney Morning-Herald reported.

The National Firearms Agreement — reached among the political parties less than two weeks after a gunman killed 35 people and injured 23 at a Tasmanian seaside resort — cut firearm homicide by 59% over the next two decades and firearms suicide by 74%, the report showed.

The law banned semiautomatic and automatic rifles and shotguns and put in place a mandatory buy-back program for newly banned weapons.

The buyback led to the destruction of 650,000 guns, the Sunshine Coast Daily reported.

In August, following the movie theater massacre in Aurora, Colo., former Australian Prime Minister John Howard, who instituted the NFA, wrote in the Melbourne daily The Age that the United States should follow in Australia’s footsteps.

“Australia is a safer country as a result of what was done in 1996,” he wrote. “It will be the continuing responsibility of current and future federal and state governments to ensure the effectiveness of those anti-gun laws is never weakened. The U.S. is a country for which I have much affection. There are many American traits which we Australians could well emulate to our great benefit. But when it comes to guns we have been right to take a radically different path.”

Andrew Leigh, as an academic at the Australian National University, published research in 2010 on the NFA and found that the gun buyback program lowered the proportion of Australian homes with guns from 15% to 8%.

”Our gun buyback took about a fifth of our guns out of circulation but it approximately halved the number of gun-owning households,” Leigh, who is also a Labor party MP, said, the Morning-Herald reported. ‘If the U.S. could dramatically decrease the number of households with guns, it would have many fewer deaths.”

Would the unarmed citizens of Australia agree with this assessment? To hear their opinions on this matter, click on the link entitled “Australia Protests Gun Ban Wake Up American Your Next“.

A 2011 study by the Harvard Injury Control Research Center of the Australian program noted that while 13 gun massacres (involving the death of 4 or more people at one time) occurred in Australia in the 18 years before the NFA, resulting in more than one hundred deaths, there had been no massacres since.

READ: The full report on the Australia gun buyback program

Leigh said that he does not foresee any retreat from the policy by major parties, although the Australian Party has vowed to fight for shooter’s rights if it gains seats in the Senate next year.

Australian native Rupert Murdoch, who is now a U.S. citizen, has strongly echoed the calls for new Murdoch_Foxrestrictions on automatic weapons, citing the Australian example.

After the Sandy Hook massacre on Friday, Murdoch wrote on Twitter: ”Terrible news today. When will politicians find courage to ban automatic weapons? As in Oz after similar tragedy.”

That, says the Morning Herald, prompted a none-too-subtle comment from Australian Liberal Malcolm Turnbull about Murdoch’s U.S. cable network. “I suspect they will find the courage when Fox News enthusiastically campaigns for it.”

In his 2010 report, Leigh wrote that there were several important factors in assessing the extent to which the result of the Australian gun buyback program could be extrapolated to other countries.

Among them:

  • Australian borders are more easily controlled than in countries that have land borders;
  • Australia’s government in general and its policing and customs services in particular are highly organized and effective;
  • The NFA had an extremely high degree of political support and was quite competently executed;
  • The buyback was accompanied by a uniform national system for licensing and registration of firearms.

FoxNews.Com

President Obama on Wednesday tapped Vice President Biden to lead an administration-wide effort looking at gun control and other measures in the wake of the Connecticut school shooting last week.

“The fact that this problem is complex can no longer be an excuse for doing nothing,” Obama said.

The move marks the first concrete step by the White House toward crafting new firearms restrictions. The president did not announce any major policy decisions on Wednesday, but said the task force of Cabinet UN General Assembly Convenes In New Yorkofficials and outside organizations led by Biden would submit legislative proposals to him no later than January.

Some lawmakers, in the wake of the tragedy, have called for a broad-based response, looking at everything from mental health to school security to American culture. Sen. Joe Lieberman, I-Conn., in a call soon joined by others, proposed a national commission examining the entertainment industry and particularly video games.

Obama and top administration officials suggest the response to the Newtown, Conn., mass murder could include a range of recommendations. But the focus, given the debate that has accelerated on Capitol Hill in recent days, is likely to be gun control.

The president said Wednesday that he chose Biden to lead the task force in part because of his role in crafting the 1994 assault-weapons ban. Obama spoke favorably of the ban, as well as proposals to strengthen background checks and ban high-capacity magazines. The president tried to walk a line between assuring Americans that gun rights would largely be protected, while making the case for some new restrictions.

“The fact is the vast majority of gun owners in America are responsible,” he said. “But you know what — I am also betting that the majority, the vast majority of responsible law-abiding gun owners would be some of the first to say that we should be able to keep an irresponsible law-breaking few from buying a weapon of war.”

Obama said he would use “all the powers” of his office to prevent more tragedies. “We won’t prevent them all, but that can’t be an excuse not to try,” he said.

Attorney General Eric Holder said Wednesday that the administration will craft proposals for Congress to consider over the next few weeks. He said a “strong” Bureau of Alcohol, Tobacco, Firearms and Explosives is also important.

White House Press Secretary Jay Carney said Tuesday that Obama is “actively supportive” of Sen. Dianne Feinstein’s, D-Calif., push to bring back the assault-weapons ban. He also said the president supports closing the so-called gun show loophole.

Gun-rights advocates have started to push back on the swift call for more firearms regulation. The National Rifle Association, after remaining silent in the immediate aftermath of the tragedy, released its first — albeit brief — statement on Tuesday, and announced it would be holding a major press conference on Friday.

The White House sees some urgency in formulating a policy response to the shooting, even as Obama and his top aides are consumed with averting the looming fiscal crisis before tax hikes and spending cuts take effect in January.

As many pro-gun lawmakers have called for a greater focus on mental health issues and the impact of violent entertainment, aides say Obama also prefers a holistic approach.

“It’s a complex problem that requires more than one solution,” Carney said Tuesday. “It calls for not only re-examining our gun laws and how well we enforce them, but also for engaging mental health professionals, law-enforcement officials, educators, parents and communities to find those solutions.”

Still, much of the immediate focus after the shooting is on gun control, an issue that has been dormant in Washington for years. Obama expended little political capital on gun issues during his first term, despite several mass shootings, including a movie theater attack in Aurora, Colorado, in the midst of this year’s presidential campaign.

The White House has begun to signal that Obama may be more proactive on gun issues following the murders of the elementary school youngsters, ages 6 and 7.

The policy process Obama announced Wednesday was expected to include input from the departments of Justice, Education, and Health and Human Services. The heads of those agencies met with Obama at the White House on Monday.

To learn about the affect of stricter gun control laws in Washington D.C., click on the link entitled “Gun Control Made For Higher Crime Rates“.
To learn about the affect that banned firearms is having in South Africa, click on the link entitled “South Africa Gun Control And Crime Rates“.