After Vatican II, the Catholic Church Went Whole Hog for Globalism and World Government

By Joseph D'Hippolito Published on July 14, 2023

One day after the United States celebrated 247 years of independence, Pope Francis confirmed his commitment to corporatist, materialist, globalist utopianism. On July 5, Francis met former President Bill Clinton and Alexander Soros, the new chairman of the Open Society Foundations, founded by George Soros, his father. The group financed campaigns to legalize abortion in numerous Catholic countries (such as Ireland, Mexico and Poland) and to pass pro-abortion legislation in the United States.

The younger Soros also received honor in 2018 as one of the World Economic Forum’s Young Global Leaders. The WEF, led by Klaus Schwab, promotes a globalist vision embracing corporatist tyranny. Missing from the private audience was Joe Donnelly, the United States’ ambassador to the Holy See. Also missing was any mention of the audience in the Vatican’s daily news bulletin.

Francis Is Not an Outlier

Francis’ globalist activism, far from being unusual, culminates Catholicism’s approach to besetting worldwide problems. For the past six decades, the church embraced a vision of social justice that demands a centralized authority to govern international law, diplomacy, economics and resource allocation worldwide for “the common good,” a phrase the Vatican frequently uses.

Such an authority, according to Vatican thinking, would have the power to determine domestic policies and align them to a globalist template — in the teeth of voter opposition. In short, this proposed global authority would destroy national sovereignty.

The Roots of Modern Papal Globalism

The Vatican’s embrace of utopian globalism began at the Second Vatican Council, which met between 1962-65 to respond to modern problems. A pastoral document concerning economics and politics, Gaudium et Spes, provided the fundamental vision, as these quotes testify:

“Never has the human race enjoyed such an abundance of wealth, resources and economic power, and yet a huge proportion of the world’s citizens are still tormented by hunger and poverty, while countless numbers suffer from total illiteracy,” the document stated. “According to the almost unanimous opinion of believers and unbelievers alike, all things on earth should be related to man as their center and crown.

“Therefore, there must be made available to all men everything necessary for leading a life truly human, such as food, clothing, and shelter,” among other things, the document stated.

Succeeding popes refined that vision. Pope John XXIII, who called the Second Vatican Council, became the first to advocate a “public authority with power” in his 1963 encyclical, Pacem in Terris.

Time for a World Government?

“Today the universal common good presents us with problems which are world-wide in their dimensions,” John wrote, “problems, therefore, which cannot be solved except by a public authority with power, organization and means co-extensive with these problems, and with a world-wide sphere of activity. Consequently, the moral order itself demands the establishment of some such general form of public authority.”

Paul VI reinforced that demand in his 1967 encyclical, Populorum Progressio.

“Such international collaboration among the nations of the world certainly calls for institutions that will promote, coordinate and direct it, until a new juridical order is firmly established and fully ratified,” Paul wrote. “We give willing and wholehearted support to those public organizations that have already joined in promoting the development of nations, and We ardently hope that they will enjoy ever growing authority.”

“As We told the United Nations General Assembly in New York: ‘Your vocation is to bring not just some peoples but all peoples together as brothers. … Who can fail to see the need and importance of thus gradually coming to the establishment of a world authority capable of taking effective action on the juridical and political planes?'”

Pope Benedict Goes Further

Then in his 2009 encyclical Caritas in Veritate, Benedict XVI urged the United Nations to govern both international and domestic economies. If the UN failed, a replacement body with more power had to arise:

“There is a strongly felt need … for a reform of the United Nations … and, likewise of economic institutions and international finance, so that the concept of the family of nations can have real teeth,” Benedict wrote. “To manage the global economy … 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.”

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Benedict’s “true world political authority” effectively would replace the nation-state, which he deemed ineffective and obsolete:

Today, as we take to heart the lessons of the current economic crisis, which sees the State’s public authorities directly involved in correcting errors and malfunctions, it seems more realistic to re-evaluate their role and their powers, which need to be prudently reviewed and remodeled so as to enable them, perhaps through new forms of engagement, to address the challenges of today’s world.

Benedict’s supranational agency would use its comprehensive power “to ensure compliance with its decisions from all parties,” he wrote. Ultimately, it would govern a “directed” global economy that will “open up the unprecedented possibility of large-scale redistribution of wealth on a world-wide scale,” Benedict wrote. That goal includes “a worldwide redistribution of energy resources, so that countries lacking those resources can have access to them,” he wrote.

You Will Be Made to Obey

Benedict’s ideas are official Vatican policy, as Cardinal Peter Turkson wrote in 2011. At the time, Turkson was president of the Pontifical Council for Justice and Peace, which Paul VI established.

“In a world on its way to rapid globalization, orientation towards a world Authority becomes the only horizon compatible with the new realities of our time and the needs of humankind,” Turkson wrote. “What is at stake is the common good of humanity and the future itself.”

Then in 2016 while addressing the UN, Turkson expressed the Vatican’s commitment to the UN’s Sustainable Development Goals and Agenda 2030, which embody radical globalist egalitarianism. “When Pope Francis addressed this Assembly (in September 2015),” Turkson said, “he referred to the 2030 Agenda for Sustainable Development as ‘an important sign of hope.’ ”

Francis Implements the Globalist Vision

Francis supplemented that vision with two encyclicals, Laudato Si on environmental sustainability and Fratelli Tutti on economic redistribution. In 2019, Francis amplified Benedict’s view that individual nations must submit to a supranational power, as The Stream reported

But unlike his predecessors, Francis bolsters his rhetoric with action. In December 2020, two months after publishing Fratelli Tutti, he joined with international business and financial executives to create the Council for Inclusive Capitalism, designed “to harness the potential of the private sector to build a fairer, more inclusive, and sustainable economic foundation for the world,” stated the group’s website. That body reflects Benedict’s call for worldwide financial regulation.

Among the 27 self-proclaimed “Guardians” leading the group are Lynn de Rothschild and Rajiv Shah, president of the Rockefeller Foundation.

Supporting “The Great Reset”

In May 2021, the Vatican staged a conference, “Dreaming of a Better Restart,” on economic and environmental issues. The first part addressed cancelling foreign debt. Speakers included Treasury Secretary Janet Yellen, IMF President Kristalina Georgieva and Columbia Professor Jeffrey Sachs, author of the UN’s Sustainable Development Goals and a close papal advisor who supports abortion as birth control, as The Stream often reported.

The second part discussed ways to modify food and energy production to reduce global warming. Among the speakers were Shah and John Kerry, the Biden Administration’s climate envoy. Eleven days after the conference, Francis announced the Laudato Si Platform, a seven-year campaign to implement the UN’s Sustainable Development Goals. Francis described it as part of a broader effort toward what he called “green economics,” “green education” and “green spirituality.”

Not for nothing does the phrase “better restart” mimic the WEF’s term, “Great Reset.”

Better Globalism Through Chemistry?

Francis’ response to COVID-19 reflects his globalist focus. He not only demanded that Catholics get vaccinated as a moral obligation, despite legitimate concerns about the vaccines’ safety and their use of aborted fetal cells. He not only allowed Catholic churches to close. He summarily removed a Puerto Rican bishop who supported conscientious vaccine objectors and refused to separate the vaccinated from the non-vaccinated, as The Stream reported.

But the calls to brotherly love obscure the Vatican’s relationship with Moderna, which in 2021 sponsored a conference on health care that focused on COVID-19. The program featured Dr. Anthony Fauci, Dr. Francis Collins and Moderna CEO Stephane Bancel as speakers. Collins, former director of the National Institutes of Health, supports using fetal tissue in research. Bancel’s firm used aborted fetal cells to create the mRNA protein in its COVID-19 vaccines, as The Stream also reported.

The Truth Exposed

One day before Francis met with Clinton and Soros, Argentine Archbishop Emeritus Hector Aguer exposed the pope’s duplicity. Aguer, who said he knew Francis for 45 years, stated that Francis’ plan for an international synod “sets out how to ecclesially assume the globalist Agenda 2030,” he wrote July 4. “It is admirable how the pontifical monarchy makes the ‘synodal democracy’ say just what it wants this ‘democracy’ to say. It is something like throwing a stone and hiding the hand.”

Three years earlier, in a letter to President Donald Trump, Archbishop Carlo Maria Vigano, the Vatican’s former diplomatic representative to the United States, directly implicated Pope Francis while warning about the “Great Reset,” as The Stream reported:

“As is now clear, the one who occupies the Chair of Peter has betrayed his role from the very beginning in order to defend and promote the globalist ideology, supporting the agenda of the deep church, who chose him from its ranks.” [emphasis in original.]

Catholics must ask themselves whether such ideologies and agendas have any place in a church that claims to preach “the fullness of the Gospel” as the “One True Church.”

Joseph D’Hippolito has written commentaries for such outlets as the Jerusalem Post, the American Thinker and Front Page Magazine. He works as a free-lance writer.

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