New (Ecumenical) Evangelicals and the Papal Fable
[Distributed by CCL]
New Evangelicals and the Papal Fable
[CCL: emphasis added]
"... everything I have said is easily documented. ("If the Pope Wins America, What Will America Be?") Of course, it goes without saying, everything mentioned pales in comparison to the blasphemy and idolatry of Roman Catholic dogma and ritual. In short, Rome hates and is determined to crush everything which is truly biblical, evangelical, Protestant, and American. Those who hide this truth, even yoking with Romanists under the "Christian banner," are no friends of Christ, no friends to the lost Roman Catholic people, and certainly
no friends of America. The same could also be said of those Christians, especially pastors and ministry leaders, who may not be ecumenical but also have no zeal to reprove popish abominations and apparently
have no love for the souls of Roman Catholic people."
Pastor Ralph Ovadal
Pilgrims Covenant Church, Monroe, Wisconsin,
From: "Pilgrims Covenant Church" <>
Subject: New Evangelicals and the Papal Fable
Date: Wed, 8 Jul 2009 20:26:37 -0500
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New Evangelicals and the Papal Fable
"And they shall turn away their ears from the truth, and shall be turned unto fables." 2 Timothy 4:4
The mainstream secular media (see below) openly document what the new evangelicals refuse to admit. The pope
is a socialist and "to the left of almost every politician in America." The truth is the papacy is Antichrist and the Roman Catholic Church is the antichurch. ("Who Is the Antichrist and Why Does It Matter?")The popes are usurpers of the offices and glory due to Christ alone. Their church is a counterfeit masquerading as the true church. Roman Catholic dogma is against the word of God, substituting papal idolatry and blasphemy for the revealed doctrines of God. The neo-evangelicals, including the ecumenical activists, seem utterly incapable of grasping this obvious truth.
(An Urgent Plea to Roman Catholics)
Perhaps the problem in many cases is spiritual discernment (1 Corinthians 2:12-15). But one can hope that even the most stubborn, or dullest, among the leadership cadre of evangelical political and social activists would at least begin to catch on that the Romanist philosophy of economics, social policy, government, and jurisprudence is anti-Scripture. Even some unsaved "God and Country" types are beginning to grasp that much.
Romanism is a system that is against, by replacing with a corrupt system, the principles and precepts of the Bible regarding the very things just mentioned. It is certainly against the Protestant foundations upon which our nation's civil government and economic system were built. Now, I know why Barack Obama appreciates popery, recently even stating that "the Catholic Church's long tradition of social justice has had a 'profound influence' on him." But
it is getting harder and harder to understand why all those new evangelical leaders who are so upset with
Obama's political policies still see his socialist soul mate the pope as a friend of "Life, Liberty and the pursuit of Happiness." (See also "The Coming (Phoney) War between Barack and Benedict")
For many decades, the popes have been calling for a socialist world system of government to "redistribute wealth" and enforce by the sword the dogmas of popery. Now the Vatican again brazenly calls for a "world political authority" with "real teeth" to enforce equitable and compassionate social and economic polices, as the pope and his friends define "equitable" and "compassionate." This is the same strategy used by those sons of Rome who were the architects of the European Union. The European Common Market was also first touted as an economic entity to improve the lot of mankind. Now it has become a tyrannical behemoth gobbling up the sovereignty of member nations and inflicting a despotic legal and social order on the citizens of those nations.
Meanwhile, the ecumenical evangelicals continue to see the Vatican as a friend of life, liberty, and America. Let's see, the papacy, through its bishops and priests, is working overtime on all fronts promoting and strengthening the open border/illegal alien movement. (Romanizing America through Illegal Immigration) The Vatican is doing all it can to undermine our system of jurisprudence, including capital punishment for cold-blooded murderers. The Vatican, both at the state and federal level, through its American bishops and political lobbying organizations, is relentlessly lobbying for socialist economic policies which are funded by confiscatory taxation. The Vatican insists that open sodomites must not be discriminated against and has been instrumental in the passage of pro-sodomite legislation, such as Wisconsin's "sexual orientation" non-discrimination statute. The Vatican is openly against the right of individual citizens to keep and bear arms. The Vatican constantly attacks the U.S. for our military policies. The Vatican church-state is working hard to form alliances with Islam, an avowed enemy of America and everything Christian. The Vatican has openly identified Christian "fundamentalists" as enemies of the peace and harmony of the world. The Vatican is working hard to give the United Nations world police and taxation power.
And I could go on and on. By the way, everything I have said is easily documented. ("If the Pope Wins America, What Will America Be?") Of course, it goes without saying, everything mentioned pales in comparison to the blasphemy and idolatry of Roman Catholic dogma and ritual. In short, Rome hates and is determined to crush everything which is truly biblical, evangelical, Protestant, and American. Those who hide this truth, even yoking with Romanists under the "Christian banner," are no friends of Christ, no friends to the lost Roman Catholic people, and certainly no friends of America. The same could also be said of those Christians, especially pastors and ministry leaders, who may not be ecumenical but also have no zeal to reprove popish abominations and apparently have no love for the souls of Roman Catholic people.
Pastor Ralph Ovadal
Pilgrims Covenant Church, Monroe, Wisconsin,
[ CCL Note: "S.J." stands for "Society of Jesus" a.k.a. "Jesuit" ; Georgetown University in Washington D.C., is a
Jesuit University ]
Pope Benedict on Economic Justice
THIS CATHOLIC'S VIEW
By Thomas J. Reese, S.J.
July 7, 2009; 1:14 AM ET
Pope Benedict's long awaited encyclical calls for a radical rethinking of economics so that it is guided not simply by profits but by "an ethics which is people-centered."
"Profit is useful if it serves as a means towards an end," he writes in Caritas in veritate (Charity in Truth), but "once profit becomes the exclusive goal, if it is produced by improper means and without the common good as its ultimate end, it risks destroying wealth and creating poverty."
He decries that "Corruption and illegality are unfortunately evident in the conduct of the economic and political class in rich countries...as well as in poor ones." He also says that "Financiers must rediscover the genuinely ethical foundation of their activity, so as not to abuse the sophisticated instruments which can serve to betray the interests
Benedict, like Paul VI, whose encyclical Populorum Progressio (Development of Peoples) he is commemorating,
is concerned about the "The scandal of glaring inequalities." Both Benedict and Paul hoped that economic development would "produce real growth, of benefit to everyone and genuinely sustainable." Benedict disappointedly acknowledges that "The world's wealth is growing in absolute terms, but inequalities are on the increase"
[italics in text].
"The dignity of the individual and the demands of justice require," he affirms, "that economic choices do not cause disparities in wealth to increase in an excessive and morally unacceptable manner, and that we continue to prioritize the goal of access to steady employment for everyone."
In his encyclical, Benedict calls for charity guided by truth. "Charity demands justice: recognition and respect for the legitimate rights of individuals and peoples," he says. "Justice must be applied to every phase of economic activity, because this is always concerned with man and his needs," he writes. "Locating resources, financing, production, consumption and all the other phases in the economic cycle inevitably have moral implications. Thus every economic decision has a moral consequence."
The encyclical notes the globalization that has taken place since Paul's encyclical was issued over 40 years ago. Alas, "as society becomes ever more globalized, it makes us neighbors but does not make us brothers." True "development of peoples depends, above all, on a recognition that the human race is a single family working together in true communion, not simply a group of subjects who happen to live side by side." The goal of such development is
"rescuing peoples, first and foremost, from hunger, deprivation, endemic diseases and illiteracy."
Sounding like a union organizer, Benedict argues that "Lowering the level of protection accorded to the rights of workers, or abandoning mechanisms of wealth redistribution in order to increase the country's international competitiveness, hinder the achievement of lasting development."
Rather the goal should be decent employment for everyone, which "means work that expresses the essential dignity of every man and woman in the context of their particular society: work that is freely chosen, effectively associating workers, both men and women, with the development of their community; work that enables the worker to be respected and free from any form of discrimination; work that makes it possible for families to meet their needs and provide schooling for their children, without the children themselves being forced into labor; work that permits the workers to organize themselves freely, and to make their voices heard; work that leaves enough room for rediscovering one's roots at a personal, familial and spiritual level; work that guarantees those who have retired
a decent standard of living."
The pope disagrees with those who believe that the economy should be free of government regulation. "The conviction
that the economy must be autonomous, that it must be shielded from 'influences' of a moral character, has led man to
abuse the economic process in a thoroughly destructive way," he writes. "In the long term, these convictions have led
to economic, social and political systems that trample upon personal and social freedom, and are therefore unable to
deliver the justice that they promise."
Benedict even supports "a political, juridical and economic order which can increase and give direction to international cooperation for the development of all peoples in solidarity. To manage the global economy; to revive economies hit
by the crisis; to avoid any deterioration of the present crisis and the greater imbalances that would result; to bring
about integral and timely disarmament, food security and peace; to guarantee the protection of the environment and
to regulate migration: for all this, there is urgent need of a true world political authority, as my predecessor Blessed
John XXIII indicated some years ago."
While Benedict acknowledges the role of the market, he emphasizes that "the social doctrine of the Church has
unceasingly highlighted the importance of distributive justice and social justice for the market economy." He
unflinchingly supports the "redistribution of wealth" when he talks about the role of government. "Grave imbalances
are produced," he writes, "when economic action, conceived merely as an engine for wealth creation, is detached
from political action, conceived as a means for pursuing justice through redistribution."
Although Benedict's emphasis in the encyclical is on the theological foundations of Catholic social teaching, amid
the dense prose there are indications, as shown above, that he is to the left of almost every politician in America. What politician would casually refer to "redistribution of wealth" or talk of international governing bodies to regulate the economy? Who would call for increasing the percentage of GDP devoted to foreign aid? Who would call for
the adoption of "new life-styles 'in which the quest for truth, beauty, goodness and communion with others for the sake of common growth are the factors which determine consumer choices, savings and investments'"?
Benedict believes that if people understood God's love for every single human person and his divine plan for us,
then believers would recognize their duty "to unite their efforts with those of all men and women of good will, with
the followers of other religions and with non-believers, so that this world of ours may effectively correspond to the divine plan: living as a family under the Creator's watchful eye."
Thomas J. Reese, S.J., is Senior Fellow at Woodstock Theological Center at Georgetown University.
Obama: Social Justice in Catholic Church Has Had 'Profound Influence' on Me
Pope calls for a UN 'with teeth'
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