New World Order Pope? Potential next Pope led call for World Political Authority, Central World Bank
One of a few possibilities… get this!!!!!
self fulfilling prophesy?
By Andrew Steele
With Pope Benedict XVI suddenly announcing that he be will stepping down, speculation is already is being voiced about who will take his place. One name that is being mentioned again and again is that of Peter Kodwo Appiah Turkson of Ghana.
Incredibly,Turkson’s first name happens to jive with that of “Peter the Roman”–the name of the person whom St. Malachy allegedly prophesized back in 1139 AD would be the Pope at this time of succession , and who would “pasture his sheep in many tribulations” as “the terrible judge will judge his people”. While Turkson’s rise to the position of Pope would be a notable coincidence to say the least, what’s more striking and a more tangible point to bring to the attention of readers is the fact that Turkson’s own stated vision for the world includes the establishment of a world political authority and a central world bank to rule over financial institutions.
In 2011, when Turkson was the head of the Vatican’s Pontifical Council for Justice and Peace, the council released a paper titled “Pontifical Council for Justice and Peace on the Global Economy”. The following are excerpts from that paper. While the piece also mentions the need for respecting human rights and cultural identities, its desired vision of the future essentially mirrors that of the collectivist global government structure many call “The New World Order” that has been coming into view over the past several decades.
From the paper’s section titled “Towards Reforming the International Financial and Monetary Systems in a way that Responds to the Needs of all Peoples”:
“Therefore, a process of reflection and reforms needs to be launched that will explore creative and realistic avenues for taking advantage of the positive aspects of already existing forums. Specific attention should be paid to the reform of the international monetary system and, in particular, the commitment to create some form of global monetary management, something that is already implicit in the Statutes of the International Monetary Fund. It is obvious that to some extent this is equivalent to putting the existing exchange systems up for discussion in order to find effective means of coordination and supervision. This process must also involve the emerging and developing countries in defining the stages of a gradual adaptation of the existing instruments. In fact, one can see an emerging requirement for a body that will carry out the functions of a kind of “central world bank” that regulates the flow and system of monetary exchanges similar to the national central banks.“
Regarding the issue of individual utility the paper said this:
“The inequalities and distortions of capitalist development are often an expression not only of economic liberalism but also of utilitarian thinking: that is, theoretical and practical approaches according to which what is useful for the individual leads to the good of the community. This saying has a core of truth, but it cannot be ignored that individual utility – even where it is legitimate – does not always favour the common good. In many cases a spirit of solidarity is called for that transcends personal utility for the good of the community.“
From the paper’s presupposition section:
“Every individual and every community shares in and is responsible for promoting the common good. Faithful to their ethical and religious vocation, communities of believers should take the lead in asking whether human family has adequate means at its disposal to achieve the global common good. The Church for her part is called to encourage in everyone without distinction, the desire to join in the “monumental amount of individual and collective effort” which men have made “throughout the course of the centuries … to better the circumstances of their lives…. [T]his human activity accords with God’s will.”
From its section, “The Role of Technology and Ethical Challenge”:
“Recognizing the primacy of being over having and of ethics over the economy, the world’s peoples ought to adopt an ethic of solidarity as the animating core of their action. This implies abandoning all forms of petty selfishness and embracing the logic of the global common good which transcends merely contingent, particular interests. In a word, they ought to have a keen sense of belonging to the human family which means sharing the common dignity of all human beings”
From its section, “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.”