Friday, November 29, 2013

The Real Reason Behind the Pope's Recent Attack on Capitalism

The following article is also available in PDF format here.

The Pope recently published the Evangelii Gaudium, Apostolic Exhortation of Pope Francis, 2013. Here he lays out his official proclamation of the ministry priorities of the Roman Catholic Church. While there are a number of nice sounding platitudes contained, they mask a very dark agenda. This document will examine some of the passages in the papal decree to show that the Pope is trying the build the religio-economic system called Mystery Babylon. This will result in the loss of freedom globally, increased poverty (in spite of its stated purpose to reduce poverty), and the promotion of a global system of worship that will be directed at nature, towards Satan, and away from God.


The papal document is dived into numbered sections. The quotation are in italics and my analysis in normal type. Bible quotations are in both italics and bold with the appropriate verse citations.

54. In this context, some people continue to defend trickle-down theories which assume that economic growth, encouraged by a free market, will inevitably succeed in bringing about greater justice and inclusiveness in the world. This opinion, which has never been confirmed by the facts, expresses a crude and naïve trust in the goodness of those wielding economic power and in the sacralized workings of the prevailing economic system. Meanwhile, the excluded are still waiting. To sustain a lifestyle which excludes others, or to sustain enthusiasm for that selfish ideal, a globalization of indifference has developed. Almost without being aware of it, we end up being incapable of feeling compassion at the outcry of the poor, weeping for other people’s pain, and feeling a need to help them, as though all this were someone else’s responsibility and not our own. The culture of prosperity deadens us; we are thrilled if the market offers us something new to purchase; and in the meantime all those lives stunted for lack of opportunity seem a mere spectacle; they fail to move us.


The Pope, in his analysis of the causes, of poverty, demonizes freedom. He blames the free market as the problem. He concluded that faith in the free market " expresses a crude and naïve trust in the goodness of those wielding economic power and in the sacralized workings of the prevailing economic system. " He also seemingly demonizes prosperity.

The End of Economic Freedom The Pope blames free markets as the root of all economic evils.

No to a financial system which rules rather than serves
57. Behind this attitude lurks a rejection of ethics and a rejection of God. Ethics has come to be viewed with a certain scornful derision. It is seen as counterproductive, too human, because it makes money and power relative. It is felt to be a threat, since it condemns the manipulation and debasement of the person. In effect, ethics leads to a God who calls for a committed response which is outside of the categories of the marketplace. When these latter are absolutized, God can only be seen as uncontrollable, unmanageable, even dangerous, since he calls human beings to their full realization and to freedom from all forms of enslavement. Ethics – a non-ideological ethics – would make it possible to bring about balance and a more humane social order. With this in mind, I encourage financial experts and political leaders to ponder the words of one of the sages of antiquity: “Not to share one’s wealth with the poor is to steal from them and to take away their livelihood. It is not our own goods which we hold, but theirs.”


58. A financial reform open to such ethical considerations would require a vigorous change of approach on the part of political leaders. I urge them to face this challenge with determination and an eye to the future, while not ignoring, of course, the specifics of each case. Money must serve, not rule! The Pope loves everyone, rich and poor alike, but he is obliged in the name of Christ to remind all that the rich must help, respect and promote the poor. I exhort you to generous solidarity and a return of economics and finance to an ethical approach which favours human beings.
The Pope envisions an economic reform in which political leaders take a leading role.

59. Today in many places we hear a call for greater security. But until exclusion and inequality in society and between peoples is reversed, it will be impossible to eliminate violence. The poor and the poorer peoples are accused of violence, yet without equal opportunities the different forms of aggression and conflict will find a fertile terrain for growth and eventually explode. When a society – whether local, national or global – is willing to leave a part of itself on the fringes, no political programmes or resources spent on law enforcement or surveillance systems can indefinitely guarantee tranquility. This is not the case simply because inequality provokes a violent reaction from those excluded from the system, but because the socioeconomic system is unjust at its root. Just as goodness tends to spread, the toleration of evil, which is injustice, tends to expand its baneful influence and quietly to undermine any political and social system, no matter how solid it may appear. If every action has its consequences, an evil embedded in the structures of a society has a constant potential for disintegration and death. It is evil crystallized in unjust social structures, which cannot be the basis of hope for a better future. We are far from the so-called “end of history”, since the conditions for a sustainable and peaceful development have not yet been adequately articulated and realized.


The Pope is NOT calling for people to act within the current socio-economic system in a way that is compassionate, as he has condemned this system as inherently evil. He is calling for the abolition of this system, which he defines as free markets. He wishes to replace the current social order with a new social order.

60. Today’s economic mechanisms promote inordinate consumption, yet it is evident that unbridled consumerism combined with inequality proves doubly damaging to the social fabric. Inequality eventually engenders a violence which recourse to arms cannot and never will be able to resolve. This serves only to offer false hopes to those clamouring for heightened security, even though nowadays we know that weapons and violence, rather than providing solutions, create new and more serious conflicts. Some simply content themselves with blaming the poor and the poorer countries themselves for their troubles; indulging in unwarranted generalizations, they claim that the solution is an “education” that would tranquilize them, making them tame and harmless. All this becomes even more exasperating for the marginalized in the light of the widespread and deeply rooted corruption found in many countries – in their governments, businesses and institutions – whatever the political ideology of their leaders.


The Pope blames free markets as promoting "inordinate consumption" which exacerbates inequality and engenders violence. Now a general moral condemnation of excessive consumption is well within the purview of Christian morality. The pope, however, is not appealing here only to the consciences of free agents, but is calling for the creations of mechanism of centralized control over economic resources, specifically "decisions, programmes, mechanisms and processes specifically geared to a better distribution of income, the creation of sources of employment and an integral promotion of the poor which goes beyond a simple welfare mentality." The establishment of these things implies that there would be elites who would be given power and authority to decide for the rest of us what is an appropriate level of consumption.

204. We can no longer trust in the unseen forces and the invisible hand of the market. Growth in justice requires more than economic growth, while presupposing such growth: it requires decisions, programmes, mechanisms and processes specifically geared to a better distribution of income, the creation of sources of employment and an integral promotion of the poor which goes beyond a simple welfare mentality. I am far from proposing an irresponsible populism, but the economy can no longer turn to remedies that are a new poison, such as attempting to increase profits by reducing the work force and thereby adding to the ranks of the excluded.


Sections 205 and 206 clearly present a paradigm for centralized control of the entire global economy. This paradigm defines charity as a " principle not only of micro-relationships (with friends, with family members or within small groups) but also of macro-relationships (social, economic and political ones." As such, this would involve major institutions have decision-making role. Who does the Pope have in mind to lead this charge. To the pope, " It is vital that government leaders and financial leaders take heed and broaden their horizons, working to ensure that all citizens have dignified work, education and healthcare." Political and business leaders would work together in partnership to affect this economic transformation.

205. I ask God to give us more politicians capable of sincere and effective dialogue aimed at healing the deepest roots – and not simply the appearances – of the evils in our world! Politics, though often denigrated, remains a lofty vocation and one of the highest forms of charity, inasmuch as it seeks the common good. We need to be convinced that charity “is the principle not only of micro-relationships (with friends, with family members or within small groups) but also of macro-relationships (social, economic and political ones)”. I beg the Lord to grant us more politicians who are genuinely disturbed by the state of society, the people, the lives of the poor! It is vital that government leaders and financial leaders take heed and broaden their horizons, working to ensure that all citizens have dignified work, education and healthcare. Why not turn to God and ask him to inspire their plans? I am firmly convinced that openness to the transcendent can bring about a new political and economic mindset which would help to break down the wall of separation between the economy and the common good of society.
Section 206 continues the though expressed in section 205, applying it on a global level. The network of governmental- business partnerships would be global.

206. Economy, as the very word indicates, should be the art of achieving a fitting management of our common home, which is the world as a whole. Each meaningful economic decision made in one part of the world has repercussions everywhere else; consequently, no government can act without regard for shared responsibility. Indeed, it is becoming increasingly difficult to find local solutions for enormous global problems which overwhelm local politics with difficulties to resolve. If we really want to achieve a healthy world economy, what is needed at this juncture of history is a more efficient way of interacting which, with due regard for the sovereignty of each nation, ensures the economic well-being of all countries, not just of a few.


Critique
The pope is spot on in his diagnosis of there is a growing gap between the few rich and the many poor. The Pope's diagnosis of the root cause, however, is way off base. It is not the free market that has caused the growing gap between the rich and the poor and the concentration of wealth and power in fewer and fewer hands. It is the absence of freedom:

  1. There is no free market when either a few corporation controls the lion's share of the world's wealth or all economic activity is regulated in detail by the state.
  2. This concentration of wealth was made possible by economic and legal instruments created by the state. The creation of artificial persons called corporations extended privileges from the state to its stakeholders, particularly shielding its officer and stockholder from liability. The creation of corporation allowed for the concentration of and creation of wealth on a scale never seen before. The rise of central banks allowed for the mammoth levels of debt that funnel money to the top.
  3. The super-rich corporations maintain and expand their position through the use of privileges received from the state that are not available to others. Two examples of this were the bailouts and the one year extension of the individual mandate on ObamaCare. These were given to corporations but were not made available to individuals.
  4. The history of Colonialism shows that its economic paradigm, mercantilism was a partnership between corporations and European states. Those who had privileged relationships with, or were skilled at acquiring such relations, ended up with the lion's share of the wealth produced by the Colonial operations that were done at the expense of the people groups who were exploited.
  5. The history of economic regulation shows that government regulators are in bed with the corporations they are supposed to regulate. In fact, one of the biggest challenges to regulation is that many regulation officers routinely go through a revolving door between employment at regulatory agencies and employment at the industries they are supposed to regulate.
  6. The history of economic regulation shows that government regulators are in bed with the corporations they are supposed to regulate. In fact, one of the biggest challenges to regulation is that many regulation officers routinely go through a revolving door between employment at regulatory agencies and employment at the industries they are supposed to regulate.


Some of the worst offenders in Capitalism are former socialists. leading Communist bureaucrats became the Oligarch after the Soviet Union disintegrated. China started out as a Communist nation but is now Communist in name only. China today is the closest parallel to Italian Fascism, where corporations and the government work together to break the power of the people.

Any partnership between business and government will inevitably fail to help the poor. Business leaders eventually realize that it is in their vested interest to have a system of government regulation that they can game to acquire a competitive advantage. Government bureaucrats and politicians eventually realize that doing business with business people scheming to game the government was in their personal and private interests. It could be either lucrative financially or politically. It is also only inevitable that politicians would realize that they could vote to spend money from the treasury to their favorite political, personal, and business interests. It was inevitable that both would join forces to break the power of the people.

The Pope's plan, a partnership between business leaders and government, is the cause of the current economic crisis and will make the problem even worse. What the Pope is proposing is Corporatism that will lead to Fascism.

A one-world religious system
This Fascism is not, in the Pope's eyes, merely about political economy; it has a profoundly spiritual foundation. In the last paragraph of section 205, the Pope asks " Why not turn to God and ask him to inspire their plans? I am firmly convinced that openness to the transcendent can bring about a new political and economic mindset which would help to break down the wall of separation between the economy and the common good of society." The Pope's economic and political program is spiritual at its root, but what type of spirituality is in view here?

While the Pope is considered the top clergy person in all of Christianity, we should not assume that this spirituality is automatically Christian. The Pope here makes a very broad statement, referring to this as " openness to the transcendent." This can be broadly interpreted by a variety of religious traditions - even non-Christian religion can interpret this in light of their own religious perspectives.

The Pope sees ecumenicalism is contributing to the "unity of the human family (sec 245)." In sections 244-245, Christian ecumenicalism (unity within the body of Christ) is quickly morphed into global ecumenicalism that includes all religious beliefs under one umbrella.

244. Commitment to ecumenism responds to the prayer of the Lord Jesus that “they may all be one” (Jn 17:21). The credibility of the Christian message would be much greater if Christians could overcome their divisions and the Church could realize “the fullness of catholicity proper to her in those of her children who, though joined to her by baptism, are yet separated from full communion with her”.[192] We must never forget that we are pilgrims journeying alongside one another. This means that we must have sincere trust in our fellow pilgrims, putting aside all suspicion or mistrust, and turn our gaze to what we are all seeking: the radiant peace of God’s face. Trusting others is an art and peace is an art. Jesus told us: “Blessed are the peacemakers” (Mt 5:9). In taking up this task, also among ourselves, we fulfil the ancient prophecy: “They shall beat their swords into ploughshares” (Is 2:4).


245. In this perspective, ecumenism can be seen as a contribution to the unity of the human family. At the Synod, the presence of the Patriarch of Constantinople, His Holiness Bartholomaios I, and the Archbishop of Canterbury, His Grace Rowan Williams, was a true gift from God and a precious Christian witness.[193]


The Bible clearly teaches that there is only one name given under heaven under which men must be saved. Jesus Christ is the only mediator between God and man (John 14:6; Acts 4:12; 1 Timothy 2:5). Christian orthodoxy teaches that Christ is the only way to be saved. The Pope, however, has a different message to say about the relationship of Christian orthodoxy to other religions.

254. Non-Christians, by God’s gracious initiative, when they are faithful to their own consciences, can live “justified by the grace of God”,[199] and thus be “associated to the paschal mystery of Jesus Christ”.[200] But due to the sacramental dimension of sanctifying grace, God’s working in them tends to produce signs and rites, sacred expressions which in turn bring others to a communitarian experience of journeying towards God.[201] While these lack the meaning and efficacy of the sacraments instituted by Christ, they can be channels which the Holy Spirit raises up in order to liberate non-Christians from atheistic immanentism or from purely individual religious experiences. The same Spirit everywhere brings forth various forms of practical wisdom which help people to bear suffering and to live in greater peace and harmony. As Christians, we can also benefit from these treasures built up over many centuries, which can help us better to live our own beliefs.


Pope Francis believes that non-Christians can be saved by following their conscience. He makes several additional statement that are not only removed from orthodoxy but indicate he intends to establish a global apostate church. He argues that these other religions can bring people into a " communitarian experience of journeying towards God." He blasphemously attributes these religions as the work of the Holy Spirit to liberate non-Christians from " atheistic immanentism or from purely individual religious experiences." Atheistic immanentism is, without doubt, a reference to the philosophy of philosophic materialism that denies any transcendent experiences. What does he mean by " purely individual religious experiences?" The Pope sets this term in antithesis to "communitarian experience." He is making a claim, that in spite of the inclusive sounding language, is actually quite exclusive: the Pope is saying that this " communitarian experience of journeying towards God." is the only valid religious experience. Only those who join the ecumenical movement are of God in the eyes of the Pope.

Given that the Pope asserts greater efficacy of "sacraments instituted by Christ, " he envision this communitarian journey as ending at the door of the Vatican. The Pope is making the Vatican a haven of idolatry and Naturalistic religion in order to have communion with false religions, while excluding the true followers of Christ. He forget the stern admonition of Paul to avoid mingling with idols and false or Satanic things. While the people of God can be acquaintances and co-belligerents with non-Christians concerning secular issues and, we are to have no part in their counterfeit spirituality which leads those who are deceived to the feet of Satan. We are to practice separation from the world where spiritual issues are concerned, especially the most intimate issues of our lives. We are to avoid spiritual and intimate relations with those who are not of Christ.

"Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? 15 And what concord hath Christ with Belial? or what part hath he that believeth with an infidel? 16 And what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people. 17 Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you, 18 And will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty." - 2 Corinthians 6:14-18


Conclusion
The Vatican is being controlled by the same dark spirit that proclaims that the pope is the vice-ruler of Christ on earth and started the Inquisition, the only difference is that there is a change of methodology. The Papacy is using Orwellian double-speak: exclusion in the name of inclusion. This is the promotion of Mystery Babylon. The Pope's economic program without doubt, part of the Agenda 21 program that will imposes corporate and statist control over every resource on planet earth, this program is described in greater detail in chapter 10 of Mystery Babylon Rising. The religious program is, without doubt, part of the United Nations religious program to impose Pagan, naturalistic spirituality on the world. This program is described in greater detail in chapter 11 of Mystery Babylon Rising.

The following article is also available in PDF format here.

Tuesday, November 5, 2013

Does God Still Speak Today?

Since the Reformation, and particularly since The birth of modern Pentecostalism at the Azusa Street Revival, the church has been divided over whether "charismatic gifts" are operative today. John MacArthur, in particular, is an outspoken opponent of charismatic gifts. He is a Cessationist - one who believes that the charismatic gifts ceased when the first generation of apostles died off.

MacArthur repeats a common proof-text that Cessationists use to argue that revelatory gifts, specifically prophecy, have eased. It is found in 1 Corinthians 13:8-12
" Charity never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away. For we know in part, and we prophesy in part. But when that which is perfect is come, then that which is in part shall be done away. When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things. For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known. "

- 1Cor 13:8-12



Master's Seminary, which MacArthur heads, has produced a document that argues that the phrase " that which is perfect" refers to the formation of the New Testament Canon(esp page 2/188). There is nothing in the text that mentions the NT canon. It is purely reading man's theology into the text something that isn't there. The document parses the Greek ultra-hard in order to make room to insert this man-made idea.

The master's seminary document concedes that the coming of the perfect refers to maturity and completion, but does not allow these concepts to speak for themselves, but puts these idea in a straight-jacket by parsing obscurities in the Greek. MacArthur misses the forest for the trees. I shall let these idea speak for themselves in this article.

The Greek word translated perfect is teleios - meaning completeness. The text contrast this completeness with that which in part. The text could have easily read "When that which is complete is come, that which is in part shall pass away." What is that which is complete?

There are three context clues which tell us what this is and when it will happen: These are maturity and a changes in human epistemology (philosophy of knowledge) for believers.

It is written in verse 11, " When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things." Maturity is one demarcation of the coming of that which is complete. Eph 4:11-16 described apostles, prophets, evangelists, and pastor-teachers as given to equip the church until she "attains the stature of the fullness of Christ, a perfect man." The Greek word teleios also appears here to describe a mature adult church. Complete maturation of the church requires resurrection bodies, as flesh and blood cannot inherit the kingdom of God (1 Cor 15:35-54, particularly vs 50). While the church can reach a place of being "not immature," or literally "not green (Rev 14:15) in the corruptible body," it can only fully mature by being harvested into resurrection bodies.

The second context clue is given in verse 12. " For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known." This is describing a two phase change in epistemology. to the ancients, seeing through a glass darkly meant looking at a mirror of polished metal. These mirrors gave a good reflection of the big picture, but were poor at showing fine detail - details were fuzzy in these mirrors. We now see a big picture with a clear outline but fuzzy details. It is only when that which is complete is come, will we see everything with clarity.

It is written, that when that which is complete is come, that " then shall I know even as also I am known. (vs 12)." The ability to know as I am known means that the subjective filters of our limited perspective are taken away. We will be able to see ourselves as other see us; we won't be limited to one partial perspective, as we are now. The canonization of the New Testament did not take away these filters; it provided an anchor to counteract the tendencies of these filters to push us towards relativism, allowing us to be anchored in the truth. The Bible is a compass that allows us to truly proclaim "thus saith the Lord" in spite of the limited perspective we have by giving us enough of God's perspective to know some things truly.

When the resurrection of the saints occurs (1 Corinthians 15:35-54), the glorified bodies of the saints will have abilities far more advanced than our currently corruptible bodies allow. These will include advanced capacity for knowledge. Our epistemology will change. We will not need partial spiritual revelatory gifts because we will have access to all of the knowledge of God in its fullness. That which is complete will occur at the resurrection of the saints; until then we need all of the partial s that God is willing to give us to live our current, earthly lives in His strength.