Thursday, September 30, 2010

Winds of Strife ( God Removing His protective Hand) a triple application of prophecy

Now for those who are not aware of what is a "TRIPLE APPLICATION OF PROPHECY" let me explain.

1+2=3 thats all. Its that simple.

Its where you have a Biblical history repeated that is if it happens twice for sure it happens again a 3rd time.

  • 2Corinthians 13:1 This is the third time I am coming to you. In the mouth of two or three witnesses shall every word be established.
  • 1Timothy 5:19 Against an elder receive not an accusation, but before two or three witnesses.
  • Hebrews 10:28 He that despised Moses' law died without mercy under two or three witnesses:
  • Revelation 11:3 And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth.
  • Matthew 18:16 But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established.
in the mouth of two witness a thing is established. History1+ History 2= (Establishes History 3)..

This is proven in-depth using bible history to get prophetic events that has happend or will happen soon.
A quick example is The 3 Romes.... Pagan Rome(Caesars) + Papal Rome( Papal Caesars)= Modern Rome Popes and the Vatican.
Also the 3 Elijahs . Elijah history+ John the Baptist history(Luke 1:17) = 3rd and Final Elijah Malachi4:5 ...Detailed study could be found here


Triple application in the the Winds of Strife when God remove His protective hand .

History number 1 Example of God Removing His hand.

Leviticus 26 God makes a covenant with His people Israel.
Leviticus 26:1-13 Blessings ( His Protection)
Leviticus26:13 -39 dreadful cursing(Removal of God's Protective hand) or what is known as seven times chastisement or 7x 360= 2520 time prophecy.

Note the Removal of his protective hand in Leviticus 13-39 means.
  1. Bloodshed would come upon them.
  2. Implements of economic gain removed.
  3. Natural disasters.
  4. Diseases will come upon them.

Israel was split into two the northern and the southern kingdom one 10 and one 2 tribes. God removed his protective hand from the two groups which comprise Israel.
  • 2 Chronicles 33:1,2,3 Manasseh did Evil .
  • 2 Chronicles 33:10 God spoke to him and his people but they did not listen.
  • 2 Chronicles 33:11 God brought the Assyria upon them ( protection removed) taken into slavery.
  • But he was restored after turning from his wicked ways.

History number 2 Example of God Removing His hand.
  • 2 Kings 17:1,2 Ahaz king of Judah other tribe did wickedly in the site of the Lord.
  • 2 Kings 17:6 Hoshea the king of Assyria took Samaria, and carried Israel away into Assyria,(Removal of God's Protective hand) and placed them in Halah and in Habor by the river of Gozan, and in the cities of the Medes.
  • 2 Kings 17:7 For so it was, that the children of Israel had sinned against the LORD their God, which had brought them up out of the land of Egypt, from under the hand of Pharaoh king of Egypt, and had feared other gods.


History number 3 Example of God Removing His hand in Jobs Experience.

Wind 1 (War Physical violence bloodshed nation against nation and city against city)

Job 1:14 And there came a messenger unto Job, and said, The oxen were plowing, and the asses feeding beside them:
15 And the Sabeans fell upon them , and took them away; yea, they have slain the servants with the edge of the sword; and I only am escaped alone to tell thee.

Wind 2 (means of Wealth destroyed/Economic implements)

16While he was yet speaking, there came also another, and said, The fire of God is fallen from heaven, and hath burned up the sheep, and the servants, and consumed them; and I only am escaped alone to tell thee.

Wind 2 (means of Wealth destroyed/Economic implements)

17The Chaldeans made out three bands, and fell upon the camels, and have carried them away, yea, and slain the servants with the edge of the sword; and I only am escaped alone to tell thee.

Wind 3 (Relatives Killed Natural Disaster)

18 While he was yet speaking, there came also another, and said, Thy sons and thy daughters were eating and drinking wine in their eldest brother's house:
19 And, behold, there came a great wind from the wilderness, and smote the four corners of the house, and it fell upon the young men, and they are dead; and I only am escaped alone to tell thee.
Where is Wind 4 ?lets look in Job2.

Wind 4 (Disease)

Job 2:7 So went Satan forth from the presence of the LORD, and smote Job with sore boils from the sole of his foot unto his crown.
8 And he took him a potsherd to scrape himself withal; and he sat down among the ashes.


Pllying th Triple applications now using 3 witness
(2Corinthians 13:1,1Timothy 5:19 )

History 1+History2+ History3 = Hisotry 4

History Manasseh+History of Ahaz + History of Job= can tell you when the Winds of Strife are let loose.


History 4 lets work it out.
  • The Assyrians (Babylonians/Mystery Babylon the great lead out by the Papacy) will come upon Gods people. Daniel 11:40-45 tells us this does Rev 20:4..There be bloodshed see Daniel 11:44 utterly make away many =persecution. See also Mathew 24:21, Daniel 12:1,Mark 13:19
  • Implements of Economic wealth would be removed Revelation 13:17. Dan11:43.
  • Natural disasters Matthew 24:29,Luke 21:11
  • Disease and pestilences ( The 7 last plagues are enough to show the dreadful ness of what is to come.Revelation 21:9

But some will come out of these things like Job and some would not survive these things because of the hardness of their heart.

May God help us that are of Spiritual Israel.

Wednesday, September 29, 2010

The Adulation of Man in the Purpose Driven Life

C.S.Lewis a bridge to Rome yet Many Adventist adore him as a writer.

The Protestants of the United States will be foremost in stretching their hands across the gulf to grasp the hand of Spiritualism; they will reach over the abyss to clasp hands with the Roman power; and under the influence of this threefold union, this country will follow in the steps of Rome in trampling on the rights of conscience.--The Great Controversy, p. 588. {ChS 160.1}

Before Reading C.S.Lewis A bridge to Rome.
Note immediately below adorations and references made in one of our major periodicals "The Adventist Review".



Under the caption " Adventist Professor to Enter C.S. Lewis’ World"

MEGAN BRAUNER says :

LEWIS SCHOLAR: Professor Debbie Higgens of Southern Adventist University will oversee “The Kilns,” Christian apologist C.S. Lewis’ home in Oxford, England, for the next two years. [SAU photo]
Higgens, a professor at Southern Adventist University, has a long history with the C.S. Lewis Foundation. She has visited The Kilns off and on since the mid 1990s and stayed there for six months in 2007.

Professor Higgins says:

“I wrote the last two chapters of my dissertation in the office where they think Lewis wrote The Chronicles of Narnia,” Higgens said. “The [doctoral] committee said the last two chapters were my best.”

Part of Higgens’ duties will involve overseeing the scholars-in-residence program, which allows doctoral candidates from Oxford to stay at The Kilns while working on their dissertations.

Higgens also teaches a class on C.S. Lewis at Southern, the Seventh-day Adventist university located in Collegedale, Tennessee. She is taking a two-year break to fill the unpaid position at The Kilns.

I do feel called to do this,” Higgens said. “If I didn’t, I wouldn’t be able to take this step.”
Higgens hopes to share what she calls the “magic atmosphere” with short-term visitors who come to tour the author’s home.

The entire article could be read here Source: http://www.adventistreview.org/article.php?id=3762

2. The infamous "Beleiving in Caspian " A description of the Chronicles of Narnia by Gary Swanson is associate director of the General Conference Sabbath School and Personal Ministries Department. Of course the editors of the Review distance them selves from any enforcements perceived.


This article could be found at this site : http://www.adventistreview.org/article.php?id=244



C.S. Lewis: A Bridge to Rome
J. Saunders
“It is largely due to Lewis, an Anglican, that I converted to the Catholic Church…”1
--Mark Brumley, President of RC Ignatius Press
“Lewis has been credited (or blamed) in recent years with setting numerous people on the road to Rome. Such Catholic converts have included many of the serious scholars and disciples of Lewis, some of whom knew him before he died…”2
--R.A. Benthall, Professor of Literature, Ave Maria College
Clive Staples Lewis was born in Belfast, N. Ireland in 1898 to Protestant parents and, for most of his adult life, was a Tutor at Oxford and a lecturer of Medieval and Renaissance literature at Cambridge. He wrote more than thirty books, and his most popular accomplishments include The Chronicles of Narnia, The Screwtape Letters, and Mere Christianity. At age 32, through the encouragement of his devout Roman Catholic friend and colleague, J.R.R. Tolkien (The Lord of the Rings), and after reading The Everlasting Man by Roman Catholic convert, G.K. Chesterton, C.S. Lewis converted to Christianity from atheism and returned to his Anglican roots where he remained until his death in 1963. Although Lewis never converted to Roman Catholicism, inwardly he leaned towards certain of its dogmas so that his colleagues considered him to be an Anglo-Catholic.
It is obvious, by the support given C.S. Lewis today by some conservative Christians, great ignorance exists about his life and beliefs. Therefore, we have included several pertinent quotations, individually cited, gleaned from both Lewis’s own writings, and those of his official biographers and personal friends, in order to enlighten and awaken. For, it is an indisputable fact that to those who seek reconciliation with Rome, C.S. Lewis is a bridge.
“Certainly the path he had taken to ‘mere Christianity’ was very largely the Roman road along which guides such as Chesterton and Tolkien, and Patmore and Dante and Newman had led him.”3 Patmore and Dante were Roman Catholic writers. Newman was an Anglican priest who converted to Catholicism and subsequently became a Cardinal.
“After more than two decades in the [RC] Church, I have met or learned of scores of far more illustrious Catholic converts who likewise list Lewis on their spiritual resumes.”4
“When I converted [to Catholicism] in my teens, it was largely due to reading Lewis’ Screwtape Letters…G.K. Chesterton and Lewis sort of guided me into the Catholic Church, even though Lewis wasn’t a Catholic.”
In 1952, C.S. Lewis published his theological work Mere Christianity, which originally began in 1942 as a three-part BBC radio broadcast. As the title suggests, Lewis focused on the mere or common ground he felt existed in Christianity and tried to restate a theology without controversy. The result is a generic Christianity that suits anyone anywhere who can in any way relate to God. Lewis bent over backwards trying to find common ground with all denominations, omitting any doctrine that may be deemed offensive. For this reason, Tolkien disparagingly labelled his friend “Everyman’s Theologian.” Even Mormons find his writings inoffensive.
“He [Lewis] is widely quoted from tried-and-true defenders of Mormon orthodoxy. It just shows the extraordinary acceptability and the usefulness of C.S. Lewis because, of course, most of what he says is perfectly acceptable to Mormons.” 6
Mere Christianity has long been regarded a classic exposition of the Christian faith, yet oddly enough, not one Bible verse is quoted in the first half of the book and only three partial verses in the latter half with no Bible references in the entire book. How can we present Christianity without its foundation – the Word of God?
Mere Christianity is a compilation of four essays, transcripts that were sent to four clergymen to gauge their reaction with regard to its common ground.
“I tried to guard against this [putting forth his Anglican beliefs] by sending the original script of what is now Book II to four clergymen (Anglican, Methodist, Presbyterian, Roman Catholic) and asking for their criticism. The Methodist thought I had not said enough about Faith, and the Roman Catholic thought I had gone rather too far about the comparative unimportance of theories in explanation of the Atonement. Otherwise all five of us were agreed.”7
“You will not learn from me whether you ought to become an Anglican, a Methodist, a Presbyterian, or a Roman Catholic. This omission is intentional. There is no mystery about my position …the best service I could do was to explain and defend the belief that has been common to nearly all Christians at all times.”8
Regarding reunification, Lewis said that he “did at least succeed in presenting an agreed, or common, or central, or mere Christianity” and congratulated himself in having helped to bridge the “chasm” between Protestant denominations and Roman Catholicism.
“If I have not directly helped the cause of reunion, I have perhaps made it clear why we ought to be reunited.”9
“The time is always ripe for reunion. Divisions between Christians are a sin and a scandal and Christians ought at all times to be making contributions toward reunion…the result is that letters of agreement reach me from what are ordinarily regarded as the most
different kinds of Christians; for instance, I get letters from Jesuits, monks, nuns, also from Quakers and Welsh Dissenters, and so on.”10
In his quest for unity, Lewis had to muddy the waters of doctrinal distinction. For instance, in chapter 19 of his Letters to Malcolm, Lewis suggests that the Roman Catholic doctrine of transubstantiation [i.e., the bread and wine become the actual body and blood of Christ], which takes place in the Mass, might be just as valid as the Protestant view of the Lord’s Supper as a memorial.
“There are three things that spread the Christ life to us: baptism, belief, and that mysterious action which different Christians call by different names – Holy Communion, the Mass, the Lord’s Supper …anyone who professes to teach you Christian doctrine will, in fact, tell you to use all three, and that is enough for our present purpose.”11
“Next to the Blessed Sacrament itself, your neighbour is the holiest object to your senses.”12
Equating Mass [“Blessed Sacrament”] and the Lord’s Supper is not a light matter. In the 39 Articles of the Anglican Church, Article 28 describes transubstantiation accordingly: “Transubstantiation…is repugnant to the plain words of Scripture.” Article 31 describes the sacrifices of the Mass as “blasphemous fables and dangerous deceits.” Godly men and women – among whom were notable Anglicans – were burned at the stake for refusing to accept this Roman Catholic Sacrament. Lewis’s casual equation is an affront to the many who gave their lives defending the Truth of God.
Joseph Pearce, the highly acclaimed RC biographer, takes Lewis’s position on the Mass one step further in his book C.S. Lewis and the Catholic Church, and concludes that Lewis believed that the sacraments play a part in salvation. “Immediately, therefore, Lewis is excluding the Protestant doctrine of sola fide [faith alone] from the ‘merely Christian’” (Pearce 127). The Bible doctrine of justification by faith alone in Christ alone without works cannot be undervalued in its supremacy. For Lewis to deviate here and espouse the sacraments in the work of salvation is a grave matter.
In 1945, Lewis published The Great Divorce, an allegory dealing with another Roman Catholic doctrine: Purgatory. To be fair, however, he did not claim to accept the full RC doctrine of Purgatory, but rather his own aberration:
“Death should not deprive people of a second chance…Lewis frankly admitted believing in Purgatory. To him it was a place for souls already saved but in need of purifying – purging. Lewis felt that our souls demand Purgatory. Who would want to enter heaven foul and dirty? Lewis thought of the dentist’s chair. ‘I hope that when the tooth of life is drawn and I am coming round, a voice will say, ‘Rinse your mouth out with this.’ This will be Purgatory.”13
“Lewis could never accept the Roman Catholic practice of praying to the saints…however, he emphatically believed in praying for the dead. He believed that his prayers could somehow bless them. One must remember that Lewis believed in a temporary purgatory for the blessed dead as a kind of entryway to heaven.”14
“Our souls demand Purgatory, don’t they? Would it not break the heart if God said to us, ‘It is true, my son, that your breath smells and your rags drip with mud and slime, but we are charitable here and no one will upbraid you with these things, nor draw away from you. Enter into the joy?’ Should we not reply, ‘With submission, sir, and if there is no objection, I’d rather be cleaned first.’ ‘It may hurt, you know’ – ‘Even so, sir.’”15
“A further strong and enduring Anglo-Catholic influence on Lewis was his longstanding friendship with Sister Penelope of the Convent of the Community of Saint Mary the Virgin.” 16
“As Lewis approached the end of his life there is little doubt that he was continuing the ascent towards the ‘High Church’ principles of Anglo-Catholicism. There is little doubt that the ascent was caused by his assent to those truly Catholic principles that represented not mere but more Christianity (Pearce 143). Believing that he was dying, his Anglo-Catholic friends arranged for an Anglican clergyman to administer extreme unction, or the last rites, the sacrament of anointing with oil when a patient is in extremis…this can be taken as Lewis’s acceptance of the seventh and final sacrament of the Catholic Church.”17
Walter Hooper, Lewis’s personal friend and literary executor to the Lewis estate, was an Anglican clergyman until his conversion to Catholicism in 1988.18 When asked in 1994 whether Lewis would have become Catholic if he had lived longer, Hooper replied, “I think so.” Hooper added that more and more Catholics are buying his books.19
“Lewis, it seems, has been abandoned by his own church but embraced by Catholics and evangelical Protestants…Since Lewis insisted on the sacraments and Creed as being necessary parts of ‘mere Christianity’, it is clear that Protestants have to reach beyond their own beliefs if they are to embrace fully the beliefs of Lewis.”20
Contrary to the opinion of the uninformed, the Roman Catholic Church and her doctrines remain unchanged. If you did not know that, you need to read her official documents such as The Council of Trent or The New York Catechism. These and other sources are readily available on the Internet. You will read things like this:
“Whosoever shall affirm that men are justified solely by the imputation of the righteousness of Christ…let him be accursed.”21
[Regarding the “immaculate” or “sinless” conception of Mary]
“The immunity from original sin was given to Mary by a singular exemption from a universal law through the same merits of Christ, by which other men are cleansed from sin through baptism.”22
“Taken up to heaven she [Mary] did not lay aside this saving office but by her manifold intercession continues to bring us gifts of eternal salvation…Therefore, the Blessed Virgin is invoked in the Church under the titles of Advocate, Helper, Benefactress, and Mediatrix.”23
These and many other RC beliefs are the antitheses of the Word of God. Therefore, as Lewis downplayed the Mass and other Catholic doctrines in his quest for unity, he not only failed to warn Catholics of their perilous position, he rather did the cause of Truth much harm.
A final unrelated but yet disturbing fact is that Lewis did not believe in the total inerrancy of the Bible.
“Although Lewis never doubted the historicity of an account because the account was miraculous, he believed that Jonah’s whale [sic], Noah’s ark, and Job’s boils were probably inspired stories rather than factual history.”24
“The Old Testament contains fabulous elements. As to the fabulous element in the Old Testament, I very much doubt if you would be wise to chuck it out. Jonah and the Whale [sic], Noah and his Ark, are fabulous; but the court history of King David is probably as reliable as the court history of Louis XIV.”25
So why is Lewis so revered today by Evangelicals?
Considering Lewis’s evident Anglo-Catholic position and the current trend of tolerance among Evangelicals for Roman Catholicism – especially since the signing of the document Evangelicals and Catholics Together [ECT] in 1994 – it is not surprising that many Evangelicals today revere him as a foremost Christian thinker and philosopher. In an article commemorating the 100th anniversary of Lewis’ birth, J.I. Packer called him “our patron saint.” Christianity Today [Neo-Evangelical magazine] also reported that Lewis “has come to be the Aquinas, the Augustine, and the Aesop of contemporary Evangelicalism” (Sept. 7, 1998) and the “20th century’s greatest Christian apologist” (April 23, 2001). Focus on the Family made a similar claim in their November 2001 issue.

In 1993, Christianity Today suggested the reason for Lewis’s popularity among Evangelicals: “Lewis’s concentration on the main doctrines of the church [including the Roman Catholic church] coincided with evangelicals’ concern to avoid ecclesiastical separation.” Nicky Gumbel continues this ploy in his Alpha Course, where he quotes Lewis liberally. Given the theological climate of today, it is sad but not surprising.
What is surprising is that sincere, Bible-believing Christians can claim an affinity with C.S. Lewis, whose doctrine and associations are so evidently compromised. There can be only one explanation: there exists among Christians an alarming ignorance of basic Bible doctrine. Lewis himself admitted his own lack of knowledge in doctrine: “I should have been out of my depth in such waters: more in need of help myself than able to help others.”26 Also, in the preface of The Problem of Pain, Lewis confessed how ill-qualified he was to attempt this theological work: “If any real theologian reads these pages he will very easily see that they are the work of a layman and an amateur…any theologian will see easily enough what, and how little, I have read.”27 I wonder if Lewis would not cringe at his exaltation were he alive today.
Even from the early 1960’s, men like the late Dr. D. Martin Lloyd-Jones warned that Lewis had a defective view of salvation and was an opponent of the substitutionary and penal view of the atonement (Christianity Today, Dec. 20, 1963). Unfortunately, the Lewis-loyalty of some Christians overrides their willingness to admit his defective theology. Meanwhile, a whole generation has been infected, and the damage is great.
“Protestants who tend to equate Christianity with their Protestant version of it will find
in Lewis no ally. Which brings us back to Lewis and Catholicism. It is a curious phenomenon, demanding explanation, that so many people influenced by Lewis…have embraced more than ‘mere Christianity’; they have become Catholics, crediting Lewis with helping them to cross the threshold.”28
In conclusion, since the “mere” message of C.S. Lewis is able to confuse people to the extent that they actually convert to Catholicism, that in itself would suggest an urgent need for born-again Christians to wake up to the tragic reality that the Lewis message is hindering Roman Catholics from coming to Christ alone for salvation [John 14:6, Rom. 6:23, Eph. 2:8]. Even some fundamentalists are treading the same precarious ground, and the evident shift is nowhere seen more clearly than in the Christian seminaries and bookstores of our nations. Today, the market is full of writers following in the footsteps of C.S. Lewis. If Christians continue to set aside the solid foundation of the Word of God for the shifting sands of the philosophies of men, how will Roman Catholics and other needy people be rescued without the right lifeline?
Every Christian book and author needs to be measured against the yardstick of Scripture, for no matter how popular or convincing they may seem, “if they speak not according to this word, it is
because there is no light in them.”29 “If any man preach any other gospel unto you than that which we have preached unto you, let him be accursed.”30
C.H. Spurgeon wisely said, “Those who compromise with Christ’s enemies may be reckoned with them.”31 We cannot accept the peripherals when the fundamentals are in error. May God grant us discernment in these confused times.
“For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; and they shall turn away their ears from the truth…”

J. Saunders
Whitefield Christian Collegiate Institute
Toronto, Ontario



---------------------------------

1 M.Brumley, The Relevance and Challenge of C.S. Lewis, (www.ignatiusinsight.com), Nov. 29, 2005.
2 R.A. Benthall, Ave Maria College, Michigan quoted in C.S. Lewis and the Catholic Church by Joseph Pearce, Ignatius Press, 2003, p.xv.
3 J. Pearce, C.S. Lewis and the Catholic Church (San Francisco: Ignatius Press, 2004), p.41.
4 M. Brumley, The Relevance and Challenge of C.S. Lewis, (www.ignatiusinsight.com), Nov. 29, 2005.
5 R. Purtill, C.S. Lewis’ Case for the Christian Faith, (www.ignatusinsight.com), 2005.
6 D. LeBlanc. Mere Mormonism.(Christianity Today, Feb. 7, 2000).
7 C.S. Lewis, Mere Christianity (New Jersey: Fleming H. Revell, 1982), p. 11.
8 Ibid., pp.6-7.
9 Ibid., p.12.
10 C.S. Lewis, The Grand Miracle, and Other Selected Essays on Theology and Ethics from God in the Dock, (Random House, 1970), p. 35.
11 C.S. Lewis, Mere Christianity, (New Jersey: Fleming H. Revell, 1982), pp. 108-09.
12 C.S. Lewis, The Weight of Glory (London: HarperCollins, 1977), pp.109.
13 K. Lindskoog, C.S. Lewis: Mere Christian, 4th ed., (Chicago: Cornerstone Press, 1997), p. 105.
14 Ibid., p.135 (based on Lewis’s Letters to Malcolm, London: Collins, p. 15, 107-110).
15 C.S. Lewis, Letters of Malcolm: Chiefly on Prayer. (New York: Harcourt, 1963), pp.108-9.
16 J. Pearce, C.S. Lewis and the Catholic Church (San Francisco: Ignatius Press, 2004), p. 132.
17 Ibid., p.147.
18 Ibid., p.167.
19 Ibid., p.167.
20 Ibid., p.168.
26 C.S. Lewis, Mere Christianity (New Jersey: Fleming H. Revell, 1982), p.7.
27 C.S. Lewis, The Problem of Pain (San Francisco: HarperCollins,1996), p.xii.
28 M.Brumley, The Relevance and Challenge of C.S. Lewis, (www.ignatiusinsight.com), Nov. 29, 2005.
21 Council of Trent, Section 6(www.enwikipedia.org/wiki/Council ).
22 Catholic Encyclopedia (www.newadvent.org).
23 Catechism of the Catholic Church, paragraph 969 (www.vatican.va/archive/catechism.htm ).
24 K.Lindskoog, C.S. Lewis: Mere Christian, 4th ed., (Chicago: Cornerstone Press, 1997), p. 199.
25 C.S. Lewis, The Grand Miracle, (New York: Random House, 1970), p. 32.
29 Isaiah 8:20
30 Galatians 1:9
31 C.H. Spurgeon, Faith’s Checkbook (Chicago: Moody Press), June 12 entry.
32 II Timothy 4:3-4

Thursday, September 23, 2010

The Papacy is preparing.. Are you?

Dear Friend,
The Pope’s latest encyclical can read like an ideological bombshell. However, when we study papal history with its obsession for global power, it is not so shocking. The Pa-pacy has an agenda for the United Nations, economic institutions, and international fi-nance organizations. The Pope has called for the crafting of a new governmental body above these groups and intends that the new body be equipped with enforcement power on a startling scale. Much more sobering is the detailed body of Roman Catholic social doctrine on which the encyclical is built and which the Papacy is in the process of insti-tuting secularly. These documents need to be analyzed and rejected before nations and peoples unwittingly concede both temporal and religious control to the Vatican. We have outlined the heart of the major tactics found in the body of Roman Catholic social doctrine, which includes the Pope’s latest encyclical. Our article is called; “The Pope’s Plans on Organizing Political, Economic, and Religious Activities Worldwide.” We consider this to be one of the more important analyzes we have done. I ask therefore that you forward the article to many Christians who need to take heed. I request also, if possible, that you post it on your Website or blog. The article is below.
Trusting in the Lord’s grace and mighty power,

Richard Bennett


The Pope’s Plans on Organizing
Political, Economic and Religious Activities Worldwide
By Richard Bennett
On June 29, 2009, Pope Benedict XVI published a new encyclical entitled “Caritas in Veritate (Charity in Truth).”1 After a list of Roman Catholic people to whom the document is ad-dressed, it inclusively states, “and [to] all people of good will.” The Pope’s audience is to be not only the adherents of the Church of Rome, but also all those who claim to believe that jus-tice, integrity, and love are the ethical foundations of human wellbeing. Thus to induce others into his line of thinking, the Pope includes leaders and followers of every religious creed, social dogma, economic and political persuasion. Many who purport to be Evangelical are already actively endorsing Papal Rome. For example, a Presbyterian conference to be held January 2010 is to offer “insight into some of the factors involved in Protestants converting to the Ro-man Church” and a study of the influence of the Vatican Council II in order to learn from the Roman Catholic communities.2 One of fifty books offered on the Internet explains how you can accept Roman Catholicism. It states, “If you are of a Baptist or Evangelical persuasion … get an understanding of how Catholicism corrects and fulfills many of the strands of theology.”3 Thus the Papacy moves ahead with strategic dialogue for enlisting every civil regime and all major religious establishments worldwide

The Pope’s latest encyclical does not stand alone. Rather it is only the most recent ad-dition to the corpus of Roman Catholic social doctrine. Catholic social doctrine, a tool of the Papacy, has been and is being carefully honed and directed toward gaining both spiritual and temporal control over all nations.

Historically the Papacy has been obsessed with world control. It could not and did not arise until after the power of the Imperial Roman Empire had disintegrated. The horrendous persecutions of Bible believers in earlier centuries did not cause them to give up their faith but instead created turmoil within the authority structure of the Imperial Roman Empire. Conse-quently, the Emperor Constantine in 313AD declared Christianity to be the official state relig-ion. This gave Christians legitimate status within the Imperial Empire. Accordingly, Constan-tine organized the newly designated official religion under four districts, very much as was his military. Thus he replaced the biblical structure of the church with a new military style struc-ture. In the fifth century, as the Imperial Roman Empire destabilized, the bishops of the realm, particularly the Bishop of Rome, were called on for advice. Gradually through this setting they gained legal authority in the civil arena. In the sixth century the Emperor Justinian sought the use the “Christian” state church as a stabilizing force to thwart the disintegration of the Imperial Roman Empire, which had been established and held together by military might. Justinian’s edict in 538 AD proclaimed the bishop of Rome “the Head of all the holy churches.”4 Thus he declared the Bishop of Rome head of the state church over all four districts of the Imperial Ro-man Empire. By 800 AD, however, the shoe was on the other foot when the Pope as religious leader of the Holy Roman Empire crowned Charlemagne as its Emperor.
It was Hildebrand, Pope Gregory VII, in the eleventh century who nailed down the legal power base of papal canon law so that it became incorporated into Western civilization in the legal system. Through Hildebrand’s claim of divine authority for his teaching, the Papacy in the succeeding centuries was able to surpass the kings and princes with whom it fought for su-preme authority in the Holy Roman Empire. It was through Popes Innocent III and Boniface VIII that Hildebrand’s strategy was fully implemented throughout the Holy Roman Empire. Innocent III’s contribution was principally to turn the Crusades from being used against Islam to being used against those whom the Papacy termed “heretics.” The Roman Catholic Church as part of the civil state had the authority to define and teach the Christian faith. Therefore, what ever the Papacy called heresy was a civil offense, and civil authority could be used to enforce conformity to the state religion. Thus the infamous Inquisition began in 1203 against the pros-perous Bible believing Albigenses.5 The Inquisition, the Papacy’s bloody tool for enforcing submission to its dictates by both kings and common people, lasted over 600 years across Europe. Upwards of fifty million people were tortured and killed, their goods and lands confis-cated to the Papal treasury.6 Nobody was exempt.

The beginnings of the breakup of the Holy Roman Empire manifested in the sixteenth century and seemed complete at the end of the eighteenth century. The power of the Papacy with its enforcer, the Inquisition, was broken by the recovery of the Bible and the true biblical Gospel, which were the power of the Reformation of the sixteenth century. Apparent final de-mise of the Holy Roman Empire and the Inquisition occurred when Napoleon’s army entered the Vatican and removed Pope Pius VI from his throne. With that, the destruction of the Holy Roman Empire per se was complete, for the Papacy had lost the last vestige of its basis as a civil power. The Papacy at that point had neither military might nor civil authority infrastruc-ture by which to enforce its rule through its Inquisitors.

Current Papal Progress towards Moral and Judicial Authority
The kind of world government Pope Benedict XVI is seeking to advance is one over which the Papacy would again sit as moral and judicial authority. It is to be a one-world civil body com-posed of member nations, all of whom are equal in status and power. Over the civil body of member nations is to be a political governing body which in turn will enforce through civil law the ideas of Catholic social doctrine. While papal plans for accomplishing this agenda are still being formulated, much of their strategy and practice is already at work in the world.
First, the Roman Catholic Church still claims that its popes, who sit in the Chair of Pe-ter, are each in his time “the Vicar of Christ.”7 As such he claims the right and the duty to judge everybody and every institution of whatever kind and magnitude. In present day canon law, Canon 1405 states that it is the right of the Pope to judge those in highest civil offices.8 Canon 333, Sect. 3 states, “There is neither repeal nor recourse against a decision or decree of the Roman Pontiff.” Pope Pius XI’s encyclical “Quadragesimo Anno,” is part of the corpus of Roman Catholic social doctrine. It states “[T]hat principle which Leo XIII so clearly estab-lished must be laid down at the outset here, namely, that there resides in Us [the Papacy] the right and duty to pronounce with supreme authority upon social and economic matters.”9 These documents, and many others, state emphatically that the modern day Papacy has right and duty to pronounce with supreme authority upon social and economic matte
Second, the papal plan will require a new social order as defined by the corpus of Ro-man Catholic social doctrine. The new social order does not apply to the Papacy itself, which is claimed to be divinely instituted, or in their terminology “from above.” It does apply to all peo-ples, all lay Roman Catholics, all civil and secular structures. These all are designated as tem-poral, or “from below.” This distinction is absolutely primary to the Papacy.
The new social structure will include every human person of the temporal realm. In his latest encyclical Benedict, citing Pope Paul VI, states, “authentic human development concerns the whole of the person in every single dimension.”10 And, “The truth of development consists in its completeness: if it does not involve the whole man and every man, it is not true [authen-tic]…development.”11 What many true Bible believers may not understand is that “the whole man and every man” in the temporal realm will be required to conform to the goals of the world administration devised by the Popes of Rome and enforced by the nation states and the govern-ing body superior to them.

The Conformity that will be Mandatory
In order to implement this agenda, the Compendium of [Roman] Catholic Social Doctrine has already spelled out some of the necessary compliances. For example, nobody will be allowed to refrain from cooperating in “the common good.” “The common good” is officially defined as follows,
“The principle of the common good, to which every aspect of social life must be related if it is to attain its fullest meaning, stems from the dignity, unity and equality of all people…the common good indicates ‘the sum total of social conditions which allow people, either as groups or as individuals, to reach their fulfilment more fully and more easily…The common good, in fact, can be understood as the social and community dimension of the moral good.”12
Benedict’s encyclical makes much of requiring freedom for the individual “human person” and for the Papacy. This is totally a ploy as there is no freedom allowed for anyone in the temporal realm. Thus Compendium states, “The common good therefore involves all members of soci-ety, no one [in the temporal realm] is exempt from cooperating, according to each one’s possibilities, in attaining it and developing it.”13 Further, all private property and goods are to be subject to papal ruling on whether it is being used for “the common good.” The Compen-dium, of which this latest papal encyclical is a part, states the position to which Benedict holds. Its directive is the following,
“Putting the principal of the universal destination of goods into concrete practice…means that methods, limits and objects must be precisely defined…If it is true that everyone is born with the right to use the goods of the earth, it is likewise true that, in order to ensure that this right is exercised in an equitable and orderly fashion, regulated interventions are necessary, interventions that are the result of national and international agreements, and a juridical order that adjudicates and specifies the exercise of this right.” 14
While this is astonishing, the directives become worse, the Compendium states,
Christian [i.e., Roman Catholic] tradition has never recognized the right to private property as absolute and untouchable: ‘On the contrary, it has always understood this right within the broader context of the right common to all to use the goods of the whole of creation: the right to private property is subordinated to the right to common use, to the fact that goods are meant for everyone.” 15
The idea that “goods are meant for everyone” is a principal that inspired Marxism and has been practiced in all the communist regimes of the Soviet Union, North Korea, China, Yugoslavia, Cuba, Hungary, etc. The Compendium continues,
“The Church’s social teaching moreover calls for recognition of the social function of any form of private ownership that clearly refers to its necessary relation to the common good….The universal destination of goods entails obligations on how goods are to be used by their legitimate owners…From this there arises the duty on the part of owners not to let the goods in their possession go idle and to channel them to productive activity, even entrusting them to others who are desirous and capable of putting them to use in produc-tion. 16
“New technological and scientific knowledge must be placed at the service of mankind’s primary needs, gradually increasing humanity’s common patrimony. Putting the principle of the universal destination of goods into full effect therefore requires action at the interna-tional level and planned programmes on the part of all countries.”17
Whatever papal Rome teaches on economics, re-distribution of wealth, and social justice, it does so even while seated as a primary player in international industry and banking. Being in-ternational itself, the Papacy wants increasing influence on an international level.
Clearly Roman Catholic social doctrine envisions neither a communist nor a welfare state because it holds that all goods, including private property, are to be at the service of civil authorities. These authorities will direct how, when, and by whom all goods are to be used. Further, the Papacy understands that people do not come easily or willingly to accept govern-mental authority over the use of their privately owned goods. But it is expected that over time,
therefore, are not the legitimate concern of civil government. Rather, they are the legitimate concern of individuals and of the church.
In his latest encyclical, however, the Pope makes use of the concept of “subsidiarity,” a concept which does not apply to the Papacy. He writes,
“A particular manifestation of charity and a guiding criterion for fraternal cooperation be-tween believers and non-believers is undoubtedly the principle of subsidiarity an expression of inalienable human freedom. Subsidiarity is first and foremost a form of assistance to the human person via the autonomy of intermediate bodies. Such assistance is offered when individuals or groups are unable to accomplish something on their own, and it is always de-signed to achieve their emancipation, because it fosters freedom and participation through assumption of responsibility. Subsidiarity respects personal dignity by recognizing in the person a subject who is always capable of giving something to others.” 24
The Pope gives the impression that the Papacy itself accepts and lives by the principle of sub-sidiarity. In its official teaching and practice it does no such thing. Regarding individual per-sons and the basic rights of families, the Papacy claims and exercises its power. It claims to have absolute authority over families in its legislation over marriage, even its validity and un-making.25 In its present Code of Canon Law, Canon 1671 states, “Marriage cases of the bap-tized belong to the ecclesiastical judge by the proper right.” In Canon 1142 the Pope legislates, “For a just cause, the Roman Pontiff can dissolve a non-consummated marriage between bap-tized persons or between a baptized party and a non-baptized party at the request of both parties or of one of them, even if the other party is unwilling.” These are just two of the more than one hundred ten canon laws that Church of Rome legislates on family life for Catholics around the world.26 Thus the Pope’s statement concerning subsidiarity and “inalienable human freedom” is simply a ruse and strategy to conceal his true intentions. In a similar way while speaking of the sovereignty of governments, the Papacy claims authority over nations across the world. Pope Benedict, in speaking of the principle of subsidiarity, uses it to fashion a façade under which he operates to capture power over families and nations. Thus the Pope with many long sentences of many words attempts to entice authorities worldwide to institute the Vatican’s policies.

The thrust of the latest encyclical is to promote the “reform” of the United Nations, economic institutions and international finance so that a newly established authority will be able legally to enforce papal social doctrine among nations that belong to this world body.
this is what is being articulated in its Section 67, “In the face of the unrelenting growth of global interdependence, there is a strongly felt need…for a reform of the United Nations Organization, and likewise of economic institu-tions and international finance, so that the concept of the family of nations can acquire real teeth…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 in-ternational forums…The integral development of peoples and international coopera-tion…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 envisage by the charter of the United Nations.

The papal call for reforming the United Nations, economic institutions and international finance under a new universal authority has come a little over a century since the public advent of the new Roman Catholic social doctrine. Strong nations still have to be leveled to be economically equal with the third world nations. Capitalists still abound and stand in the way of redistribu-tion of their goods. National governments throughout world continue to be regulated by inter-nal laws and accountability measures. As such, they are not so quick to give over their national sovereignty. Thus the Papacy wants a world civil authority that is able “to ensure compliance with its decisions from all parties.” It means that the Papacy, in spite of all its talk of peace, understands red-letter perfect the necessity of a new universal civil authority that possesses co-ercive powers to enforce effectively its decisions on every nation. Finally, it is the Pope, as the purported “Vicar of Christ”, and his Vatican that will declare what is the correct “interconnec-tion between moral and social spheres.” Regarding politics, economics and civil governments of all levels – or the temporal sphere – the new universal temporal authority will enforce these papal declarations. Section 67 of the latest encyclical, when placed in the context of the corpus of Roman Catholic social doctrine, shows that the Papacy is very much obsessed with gaining the power to have all of the world under its control

“Pincer Tactic”
The Papacy is engaged in applying a classic pincer tactic of squeezing from the top and the bot-tom to capture its objective. It is employing both the civil governments, as shown above, and the Catholic lay faithful to achieve its objective. The Pope as the “supreme t
he Roman Catholic Church has decreed the following for its lay people.
“In the tasks of evangelization, that is to say, of teaching, catechesis and formation that the church social doctrine inspires,It is addressed to every Christian (i.e. Catholic).
“This social doctrine implies as well responsibilities regarding the building, organization and functioning of society, that is to say, political, economic and administrative obligations — obligations of a secular nature — which belong to the lay faithful, not to priests or reli-gious. These responsibilities belong to the laity in a distinctive manner, by reason of the secular condition of their state of life, and of the secular nature of their vocation.
By fulfill-ing these responsibilities, the lay faithful put the
and thus fulfil the Church’s secular mission.” 28
“Testimony to Christ's charity, through works of justice, peace and development [as defined by Roman Catholic social doctrine]… form the basis for the missionary aspect of the Church's social doctrine, which is an essential element of evangelization.
The Church's social doctrine proclaims and bears witness to faith [in the Roman Catholic church 29 . It is an instrument and an indespensable setting for formation in faith.30

The Papacy has put real teeth into its dictates on this issue: “Insofar as it is part of the Church's moral teaching, the Church's social doctrine has the same dignity and authority as her moral teaching. It is authentic Magisterium, which obligates the faithful to adhere to it.”31 The duty of all lay Catholics to evangelize by teaching and implementing Roman Catholic social doctrine everywhere in secular society is obligatory on pain of excommunication. This means that the Papacy has a dependable fifth column in every nation where Catholics are found.
The Papacy’s vision is this: it claims the divine right to organize the whole human race by whatever means necessary to participate in its “divine vision” because “Man's earthly activ-ity, when inspired and sustained by charity, contributes to the building of the universal city of God, which is the goal of the history of the human family. In an increasingly globalized soci-ety, the common good and the effort to obtain it cannot fail to assume the dimensions of the whole human family, that is to say, the community of peoples and nations, in such a way as to shape the earthly city in unity and peace, rendering it to some degree an anticipation and a pre-figuration of the undivided city of God.”32

Conclusion
To organize “the community of peoples and nations, in such a way as to shape the earthly city” is to work to implement a terrible snare. The Lord Jesus clearly proclaimed, “My kingdom is not of this world.”33 The Lord fulfilled all righteousness in respect to fearing God and fulfilling His law. Plainly, the kingdom of the Lord Jesus Christ is heavenly, not a “globalized society” on earth. True believers in the Lord Jesus Christ live in the world as He did. They are in the world, but they not of the world. In contrast, the kingdom of the Pope of Rome is very much of this world. Papal Rome binds men in political, economic and religious activities. Papal pro-nouncements documented here can only be understood in the light of the Pontiff’s continued plans for world government. His presupposition is that the kingdom of God already exists in the Roman Catholic Church. This is consistent with his teaching in his new Catechism, “The [Roman Catholic] Church is the seed and beginning of this kingdom. Its keys are entrusted to Peter.”34 His documented statements are an affront to the Lord Jesus Christ in His work of re-demption. Likewise they are an affront to the Holy Spirit in His ministry of convincing the world of sin, righteousness and judgment. The Apostle Paul wrote under the direction of the Holy Spirit, “the wrath of God is revealed from heaven against all ungodliness and unrighte-ousness of men, who hold the truth in unrighteousness.”35 Who can bear with the devouring fire of God’s everlasting wrath? The good news is that personal faith and salvation are also from His hand, “Him hath God exalted with his right hand to be a Prince and a Savior, for to give repentance to Israel, and forgiveness of sins.”36 The Scripture proclaims, “Believe on the Lord Jesus Christ, and thou shalt be saved.” The Lord Himself declared, “He that believeth, and is baptized, shall be saved; he that believeth not shall be damned.” The Lord will always be mer-ciful to those who turn to Him in faith for the remission of sins. He clearly said, “Come unto me, all ye that labour and are heavy laden, and I will give you rest to your souls.”
Before the all-holy God, according to the Bible, an individual is saved by grace alone, through faith alone, in Christ alone. Following on this, all glory and praise is to God alone! ♦




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1 www.vatican.va7/.../encyclicals/.../hf_ben-xvi_enc_20090629_caritas-in-veritate_en.html
2 www.auburnavenue.org/pastorsconference/index.html
3 www.amazon.com/gp/richpub/.../3MNVUE0HW2NSR

4 LeRoy Edwin Froom, The Prophetic Faith of Our Fathers, 4 vols. R & H 1950, 1978) Vol. I, p. 511-513
5 See our DVD on the Inquisition on: http://www.youtube.com/watch?v=Rx8PdvOELvY
6 John Dowling, The History of Romanism (Vance Publications 2002, 1845) Bk. 8, Ch.1, pp. 542, 543
7 Catechism of the Catholic Church (1994), Para. 882
8 Code of Canon Law, Latin-English ed. (Wash. DC: Canon Law Society of America, 1983). All canons are taken from this source unless otherwise stated.
9 Encyclical “Quadragesimo Anno,” Pius XI, May 15, 1931, Para. 41 Emphasis not in original.
10 “Charity in Truth”, Sect. 11
11 “Charity in Truth”, Sect. 18
12 Compendium of the Social Doctrine of the [Roman Catholic] Church, Sect. 164 On line at: www.vatican.va/roman_curia/pontifical_councils/
13 Compendium, Sect. 167 Throughout this paper, emphasis in original is marked by underlining. This paper’s emphasis is marked by bolding.
14 Compendium, Sect. 173
15 Compendium Sect. 177
16 Compendium Sect. 178
17 Compendium Sect. 179
18 Compendium, Sect. 191 Emphasis in original
19 Pope John Paul II, Address to the General Assembly of the United Nations, 5 October 1995 http://www.vatican.va/holy_father/john_paul_ii/speeches/1995/october/documents/hf_jp-ii_spe_05101995_address-to-uno_en.html 10/3/09
20 Compendium, Sect. 160.
21 Timothy 3:4-5; II Peter 1:5-8; Proverbs 16:32
22 Psalm 101; II Ephesians 6:1-4; 1 Timothy 3-4-5
23 Romans 13:1-4; I Peter 2:13-14 It is God’s prerogative to make His laws bind conscience so that men, “render to Caesar the things that are Caesar’s, and to God the things that are God’s.” Mark 12:17.
24 “Charity in Truth”, Sect. 57
25 Pope Leo XIII’ decree in The Christian Faith in the Doctrinal Documents of the Catholic Church, Ne-uner, J., and Dupuis, J., eds. (Cork: The Mercier Press, 1967) Para. 1821
26 So comprehensive are these laws that they are organized into chapters. Canons 1055 – 1165:
27 “Charity in Truth”, Sec
28Compendium Sect. 83
29 Catechism, Para. 168, 169, 181 30 “Charity in Truth”, Sect. 15. See also “Justice in the World,” World Synod of Catholic Bishops, 1971, Sect 58 “The liturgy, which we preside over and which is the heart of the Church's life, can greatly serve education for justice…The liturgy of the word, catechesis and the celebration of the sacraments have the power to help us to discover the teaching of the prophets, the Lord and the Apostles on the subject of jus-tice. The preparation for baptism is the beginning of the formation of the Christian conscience. The Eucharist forms the community and places it at the service of people.” http://catholicsocialservices.org.au/print/49 10/8/09
31 Compendium, Sect. 80
32 “Charity in Truth”, Sect. 7
33 John 18:36
34 Catechism, Para. 567.
35 Romans 1:18.
36 Acts 5:31.