Pope Francis has joined his papal predecessors in calling for a World Government. In his latest encyclical letter, Laudato Si’, the Vatican leader wrote a dissertation on environmentalism, laying out a litany of “sins” against “Sister Earth” which he thinks should be combated by a new “world political authority.”
According to the pope, these eco-crimes include “excessive anthropocentrism” at the expense of nature, destruction of forests and wetlands for the purpose of agricultural cultivation, and human-caused global warming caused by greedy consumption of fossil fuels. The pope opined that increased use of air-conditioning is particularly corrupt.
The Catholic leader also advocated for government-enforced social justice. He wrote that wealthy nations owe a “social debt” to the poor and impoverished people of the world, a debt which can be paid by increased funding and “better distribution of wealth.”
However, Francis made it clear that he was not proposing voluntary, personal reforms. The solution, which was the central theme of his letter, was a proposed global government to impose international taxation and international law enforcement.
This article will parse down the rambling letter to the relevant portions referring to world government, while leaving the context evident for the reader. (Emphasis is added.)
Pope Francis, LAUDATO SI’, Paragraph 53:
53. These situations have caused sister earth, along with all the abandoned of our world, to cry out, pleading that we take another course. Never have we so hurt and mistreated our common home as we have in the last two hundred years.
Yet we are called to be instruments of God our Father, so that our planet might be what he desired when he created it and correspond with his plan for peace, beauty and fullness. The problem is that we still lack the culture needed to confront this crisis.
We lack leadership capable of striking out on new paths and meeting the needs of the present with concern for all and without prejudice towards coming generations. The establishment of a legal framework which can set clear boundaries and ensure the protection of ecosystems has become indispensable; otherwise, the new power structures based on the techno-economic paradigm may overwhelm not only our politics but also freedom and justice.
Pope Francis, LAUDATO SI’, Paragraph 54:
54. It is remarkable how weak international political responses have been. The failure of global summits on the environment make it plain that our politics are subject to technology and finance. There are too many special interests, and economic interests easily end up trumping the common good and manipulating information so that their own plans will not be affected.
The Aparecida Document urges that “the interests of economic groups which irrationally demolish sources of life should not prevail in dealing with natural resources”. The alliance between the economy and technology ends up sidelining anything unrelated to its immediate interests.
Consequently the most one can expect is superficial rhetoric, sporadic acts of philanthropy and perfunctory expressions of concern for the environment, whereas any genuine attempt by groups within society to introduce change is viewed as a nuisance based on romantic illusions or an obstacle to be circumvented.
Pope Francis, LAUDATO SI’, Paragraph 73:
73. Enforceable international agreements are urgently needed, since local authorities are not always capable of effective intervention. Relations between states must be respectful of each other’s sovereignty, but must also lay down mutually agreed means of averting regional disasters which would eventually affect everyone.
Global regulatory norms are needed to impose obligations and prevent unacceptable actions, for example, when powerful companies dump contaminated waste or offshore polluting industries in other countries.
Pope Francis, LAUDATO SI’, Paragraph 174:
174. Let us also mention the system of governance of the oceans. International and regional conventions do exist, but fragmentation and the lack of strict mechanisms of regulation, control and penalization end up undermining these efforts.
The growing problem of marine waste and the protection of the open seas represent particular challenges. What is needed, in effect, is an agreement on systems of governance for the whole range of so-called “global commons”.
Pope Francis, LAUDATO SI’, Paragraph 175:
175. The same mindset which stands in the way of making radical decisions to reverse the trend of global warming also stands in the way of achieving the goal of eliminating poverty. A more responsible overall approach is needed to deal with both problems: the reduction of pollution and the development of poorer countries and regions.
The twenty-first century, while maintaining systems of governance inherited from the past, is witnessing a weakening of the power of nation states, chiefly because the economic and financial sectors, being transnational, tends to prevail over the political.
Given this situation, it is essential to devise stronger and more efficiently organized international institutions, with functionaries who are appointed fairly by agreement among national governments, and empowered to impose sanctions. A
s Benedict XVI has affirmed in continuity with the social teaching of the Church:
“To manage the global economy; to revive economies hit by the crisis; to avoid any deterioration of the present crisis and the greater imbalances that would result; to bring about integral and timely disarmament, food security and peace; to guarantee the protection of the environment and to regulate migration: for all this, there is urgent need of a true world political authority, as my predecessor Blessed John XXIII indicated some years ago.”
 Diplomacy also takes on new importance in the work of developing international strategies which can anticipate serious problems affecting us all.
Manage the global economy? Regulate migration? Bring about disarmament?
The Vatican plan for New World Order would apparently create a platform for limiting basic individual freedoms, such as the right to buy and sell, the right to travel abroad, and the right to defend one’s self and one’s homeland. This fantasy of a global, centrally-planned utopia would more likely be a corrupt, liberty-devouring nightmare.
RECURRING THEME OF THE VATICAN
The Vatican’s promotion of World Government did not begin with the current pope. Francis bolstered his argument by quoting Benedict XVI, and Benedict XVI did the same by quoting John XXIII. The Catholic Church has been infatuated with this idea for quite some time.
Pope Benedict XVI’s letter is quoted below, again presented in full context. He wanted the world government to have “real teeth” and to participate in global gun control.
Pope Benedict XVI, CARITAS IN VERITATE (2009), paragraph 67:
67. 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.
A couple years later, emissaries of Benedict XVI released a report that elaborated on his goals, directly called for a World Central Bank and a World Government.
Vatican Council, “Towards Reforming the International Financial and Monetary Systems in the Context of Global Public Authority” (2011):
These measures ought to be conceived of as some of the first steps in view of a public Authority with universal jurisdiction; as a first stage in a longer effort by the global community to steer its institutions towards achieving the common good.
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 would be useless to try to predict today.
In this process, the primacy of the spiritual and of ethics needs to be restored and, with them, the primacy of politics – which is responsible for the common good – over the economy and finance.
These latter need to be brought back within the boundaries of their real vocation and function, including their social function, in consideration of their obvious responsibilities to society, in order to nourish markets and financial institutions which are really at the service of the person, which are capable of responding to the needs of the common good and universal brotherhood, and which transcend all forms of economist stagnation and performative mercantilism.
Vatican Council, ibid.:
3. An Authority over Globalization
On the way to building a more fraternal and just human family and, even before that, a new humanism open to transcendence, Blessed John XXIII’s teaching seems especially timely. In the prophetic Encyclical Pacem in Terris of 1963, he observed that the world was heading towards ever greater unification.
He then acknowledged the fact that a correspondence was lacking in the human community between the political organization “on a world level and the objective needs of the universal common good”. He also expressed the hope that one day “a true world political authority” 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, today the teaching of Pacem in Terris appears to be even more vital and worthy of urgent implementation.In the same spirit of Pacem in Terris, Benedict XVI himself expressed the need to create a world political authority.
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 the 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.
BEWARE OF FALSE TEACHERS
The Vatican and the Catholic leaders mentioned in this article profess to be disciples of Jesus Christ, and presumably take the Bible as a reliable document of God’s word. It is therefore prudent to analyze the subject of world government under a Christian lens.
The Bible does indicate that the earth is destined for a world system of government, but it is not presented in a flattering light. Revelation Chapter 13 says that in the final days, The Beast will have authority over “every tribe and people and language and nation” (v.7).
The global authority will be used to persecute Christians and cause everyone to worship the Beast (v.8), and will physically brand everyone with a mark on either the forehead or the right hand (v.16) to induce economic control over them.
Surely the leaders of the Catholic church have read the Book of Revelation. Surely they realize that, according to their own doctrines, a dreadful Satanic system of world government lies ahead.
It should raise red flags to hear a “Christian” leader advocating for building the global throne upon which the Beast will sit. It is difficult to imagine that this long-standing Catholic goal is pursued with ignorance to the Bible.
Christians are given ample warnings about the church being attacked by corrupted teachings. The Bible gives information about identifying and dealing with false teachers of the gospel in nearly every book of the New Testament.
The recurring theme is that even people who appear “religious” on the outside — like the Pharisees — can be extremely destructive. The Bible says that “even Satan masquerades as an angel of light, so it is no surprise if his servants, also, disguise themselves as servants of righteousness” (2 Corinthians 11:14-15).
The New World Order system has been the dream of tyrants for centuries. It would necessarily mean a dissolution of national sovereignty and a loss of the ability to self-govern throughout the globe. A world government would ominously require an international police force to enforce its global laws, providing a platform for a police state of an unprecedented scale.
Lobbyists, industry moguls, and cronies of all sorts would vie for influence over the whole earth instead of being limited to corrupting one nation at a time. It would be like Washington, D.C., at a global scale! The power wielded by such a system would be impossible to contain.
No matter one’s religious perspective, the prospect of a World Government should be opposed by all citizens of all nations. The best course for securing individual liberty is downsize governments to smaller scales, not create a ubiquitous one.