Monday, November 11, 2019

Vatican Endorses U.N. Pro-Abortion “Sustainable Development” Agenda

By David Martin

Though Rome has kept a low profile, an event took place the day after the close of the Amazonian Synod that has solidified the Vatican’s pact with the United Nations.

On October 28, the Pontifical Academy of Sciences partnered with U.N. pro-abortion advocates to pledge fidelity to the Sustainable Development Goals (SDGs) championed by socialist rebels like George Soros and Jeffrey Sachs. Diane Montagna of LifeSiteNews reports on November 6.
“The Pontifical Academy of Sciences, members of a United Nations network directed by a pro-abortion globalist [Jeffrey Sachs], and governors of the Pan-Amazonian region have signed a common declaration committing themselves to implementing the UN sustainable development goals (SDGs) in the Amazon. 
“The Oct. 28 declaration, addressed to Pope Francis and signed at the pontifical academy’s Vatican headquarters one day after the close of the Amazon Synod, consists in 14 pledges to ‘build together effective solutions for sustainable development of Amazonia.’” 
While the sustainable development goals include “universal access to sexual and reproductive health-care services, including for family planning, information and education, and the integration of reproductive health into national strategies and programmes,” their focus is providing for abortion.

The SDGs indeed are all about abortion. They propose that we make the planet a safer place through population control, i.e. abortion, but this is done under the guise of caring for the poor. The globalist ploy is to say that ‘we shouldn’t bring people into the world to suffer but should first take care of the poor that are among us.’

That abortion is the focal point of the sustainable development goals is evident by the fact that Donors and partners of the Oct. 28 declaration include the pro-abortion, pro-gender theory Bill and Melinda Gates Foundation, not to mention that the key architect of the SDGs is pro-abortion globalist Jeffrey Sachs who directs the Sustainable Development Solutions Network (SDSN), a global initiative launched by U.N. Secretary-General Ban Ki-moon in 2012.  

Jeffrey Sachs, who has enjoyed growing influence in the Vatican in recent years, was a key participant at the historic Amazonian Synod that convened Oct. 6-27. 

So, the Vatican has now pledged to assist the U.N. in reducing the birthing of children, i.e., to collude in the murder of the unborn via abortion. The Amazonian Synod served to build the fire for this plan since the Synod was all about making reparation to “Mother Earth” for the “sins” committed against her.

According to U.N. globalists, the big “sin” against the planet is the birthing of children since they will grow up to “pollute” the environment, so they see abortion as a sacrifice to this terrestrial deity, in a similar way children have been sacrificed to the Pachamama idol. The “Mother Earth” Pachamama idol that was venerated at the Vatican during the Amazon Synod merely symbolized this globalist cause of “atoning” to the planet. To think that Rome has joined the infamous U.N. in bowing to its planetary idol!  

From its inception in 1945, the United Nations has sought to enslave and oppress humanity for the advance of a communistic one-world government run by an all-powerful elite, and now the Vatican has signed a pact with these internationalist elite masters. 

But it doesn't end there. Pope Francis has handed the Church's evangelical mission over to the United Nations, telling them, 'you are now the pastors of the flock,' and he tells the flock, 'the U.N. representatives are now your pastors. When they speak, it is your duty to obey.' Consider his discourse from a September 10 press conference on route to Rome from Madagascar.
“When we acknowledge international organizations and we recognize their capacity to give judgment, on a global scale — for example the international tribunal in The Hague, or the United Nations — If we consider ourselves humanity, when they make statements, our duty is to obey … We must obey international institutions. That is why the United Nations were created.”
So according to Pope Francis, when the U.N. says that the rights of abortion advocates must be respected everywhere, our duty is to obey. Unfortunately, the Vatican has put its signature to it, pledging to assist the implementation of sustainable development goals in the Amazon and throughout the world. God help us!


  1. The mission of the Spirit is seen not as restricted to making present the memory of the Risen Christ or even to sanctifying those who enter a sacramental relationship with Christ through baptism. The Spirit is confessed as illuminator not identified with the Church; the temple becomes humanity gradually being transformed into a new creation. Christians are persons conscientized to the Christic dimension of reality; this grace of Christ, distributed through his Spirit, is seen as diffused throughout the whole of humanity. One might even speak of a "cosmic epiclesis" whereby the Holy Spirit is sanctifying the non-Christ-confessing persons of creation. The task of Christian communities is by word and gesture to communicate belief that God is incarnate (Franciscan vs Atonement Theology)...

    Why did this ...understanding of the world and creation... evolve so slowly in Christian theology? ...classicist theology focused upon the temporal and spiritual principally in terms of the relationship of church and state.23 ... The state was seen as an adequate category for describing the "non-church." And here the relationship between church and state was worked out in terms of two perfect societies, each endowed with full powers and authority to exercise those powers...The broader relationship between two (imperfect) classes of persons pursuing salvation but via different modalities did not receive attention....

    To recognize how lasting the juridical view has persisted in Roman Catholicism one has only to consult the initial draft on the Constitution of the Church which was prepared for Vatican II by its Preparatory Theological Commission. At the thirty-first general congregation of the Council (on Dec. 1, 1962) a schema de Ecclesia was offered for general discussion. Chapter 9, instead of discussing church and world, proposed treating "de relationibus inter ecclesiam et statum" (nos. 40-44).25 The proposed chapter, largely a potpourri of papal pronouncements ranging from Benedict XIV to Pius XII, simply repeated the classicist doctrine inherited from the Middle Ages. The framers of the proposed text had obviously not kept abreast of the theological developments in the 1940's and 1950's. This chapter, as indeed the whole schema, was roundly rejected by the Council Fathers. The new formulation which takes shape in Gaudium et spes is not the relationship of one authority or power to another, but rather the relationship between the ecclesial community professing Christian faith and the family of mankind.

    The shift in theological perspective was made possible within Roman Catholicism by the theological research on the so-called "theology of earthly realities" associated with the name of the Belgian Gustave Thils,26 the "theology of work" and a host of other studies (shell theologies) on the value of secular culture and anonymous Christianity associated with the names of Teilhard de Chardin, Karl Rahner, and reflected in non-Catholic sources in Bonhoeffer, Cox, Robinson and others.

  2. From same S/H/IT 1975 article quoted above:

    "In what must be hailed as one of the most thought-provoking articles of the past year, the Asian Christian theologian Parig Digan, reflecting theologically about the emergence of the New China (at least one-fifth of all humanity), an event he describes as mankind's most titanic attempt to secure a collective salvation, argues that this accomplishment is somehow a work of God, a work of Christ, even a work of the Church. But in his special meaning for the Church he refers to the Church as seen by God in his eternity which is far more than the sum of all the churches of which a fraction of the earth has had experience during a fraction of mankind's infancy."

  3. At present there are various trends in Catholic theology. One more optimistic, is orientated towards the incarnation (Thils, de Chardin) another, more critical, is orientated towards eschatology (Bouyer) or a theologia crucis. Most theologians strive for a theology of history which will be an adequate synthesis (H. and K. Rahner, Danielou, Congar, von Balthasar).

    Thomas Aquinas (Dominican School – The Primary Theology)
    • atonement centered
    • Jesus seen as expiation for sin
    • Jesus – Incarnation would not have been necessary if Adam & Eve had not sinned
    • Pope Leo XIII in his encyclical Aterni Patris 1879 made this school the primary theology taught in all Catholic schools of religion and theology.
    • Primary theology in the Church
    • Juridical or law based (Commandments, laws, rules)

    The Eastern or Greek Fathers: (Cappodocians); Athanasius, Basil the Great
    Gregory of Nyssa, Gregory Nazianzus, Pseudo-Dionysius, The Victorines, Rupert of Deutz (Benedictine), Robert Grosseteste, The penitential movement in the Church

    The Franciscan School
    Bonaventure of Bagnorigio
    John Duns Scotus
    -Jesus comes (Incarnation) because this was always God’s desire and intention
    -Incarnation was never dictated by any need of man, but by God’s free desire
    -God is the ultimate Good = Love
    -Love is the reason for creation
    -redemption and salvation are the result of God’s love conforming oneself to Jesus in radical sonship
    -This path toward humility & poverty remains as an alternate & accepted theology
    -Based on the gift of the Father’s love

    Pius X arrested Modernism until it could be put on the right track in Vatican II...Joseph Ratzinger was suspected of Modernism by Michael Schmaus who rejected the doctrinal part of his “habilitation” thesis. He recalls: “Michael Schmaus, who had perhaps also heard annoying rumors from some in Freising concerning the modernity of my theology, saw in these theses not at all a faithful rendering of Bonaventure’s thought

  4. For all those opus devils who don't believe Luther's a saint: the theology of the laity

    Theologies of the Laity Emerging out of the Reformation. The Reformers challenged the separation of clergy and laity with Luther recovering the biblical teaching on the priesthood of all believers (1 Pet. 2: 9-10). Luther insisted that all Christians are priests by virtue of their baptism and held that no other priesthood ought to be granted a separate ontological status. Catholic reaction to the Reformers led to an even more restrictive view of the laity, eventually culminating in Pope Pius X’s declaration in Vehementor nos (1906) that the church was an “unequal society” comprised of two ranks, clergy and laity, the primary obligation of the latter being to docilely follow their pastors.
    [[Distinctive Understanding # 2]] An Orthodox Theology of the Laity. Eastern Christianity’s theology of the laity is grounded in the Divine Liturgy. Since baptism initiates the believer into the distinctive ordo of the Christian assembly, the laity are defined, not passively, but by way of their active participation in Christian worship
    [[Distinctive Understanding # 3]] Mid-Twentieth Century Theologies of the Laity. In the mid-twentieth century, a number of Catholic theologians sought an alternative to the largely passive and reductive theology of the laity dominant at the time. Karl Rahner defined the laity by te laity by the full integration of the life of the world into their Christian existence. Marie-Dominique Chenu described the task of the laity as that of consecrating the world to Christ. Yves Congar was the first theologian to apply the threefold office of Christ—priest, prophet and king—to the laity by virtue of their baptism. As priests the laity are called to make their ordinary lives a living sacrifice to God. As prophets the laity receive God’s Word, penetrate its depths, apply it to their life in the world and participate in and handing it on in the life of the church. Their kingly office is fulfilled through their exercise of Christian service in the world. Congar’s thought would have a major influence on Vatican II’s more positive teaching on the laity. The council saw the distinctive participation of the laity in the church’s mission grounded in the “secular character” of the laity. This secular character recognized the typical (but not exclusive) orientation of the lay person to the world.

  5. P.S. Opus Devil Voris STB: your notre dame nemesis hesburgh also claims credit for theology of the laity: "The young Fr. Ted Hesburgh already knew in the mid-1940s that there was much more to the role of the laity in the church than even what Catholic Action allowed for.
    After a bit of a struggle, and with the dogged support of his dissertation director, Paulist Fr. Eugene Burke, Fr. Hesburgh produced his theology of the laity. So popular, in fact, was the finished product that the university bookstore could not keep printed copies in stock.

    "Soon thereafter Fr. Hesburgh received a request from the Vatican for a copy of the dissertation. He sent it off to Rome, but heard nothing more about it until two decades later when he read the Second Vatican Council's Decree on the Apostolate of the Laity and recognized his ideas incorporated in the document, but without a single footnote of attribution. It was, after all, prescient of this young priest to have realized so early on in his ministry that priests exist for the sake of the laity, not vice versa.

  6. “!NOTHING! distinguishes my children from their fellow citizens. On the other hand, apart from the Faith they share, they have nothing in common with the members of religious congregations.” (?fellow citizens share the Faith though not in the church—they are anonymous christians like the Koch bros-catholic but don’t know it?)

    Deformed Christianity: "And being a Christian means going to church, taking part in sacred ceremonies, being taken up with ecclesiastical matters, in a kind of segregated world, which is considered to be the ante chamber of heaven, while the ordinary world follows its own separate path. The doctrine of Christianity and the life of grace would, in this case, brush past the turbulent march of human history, without ever really meeting it." [History marches like Mother Earth breathes]

    Who couldn't get communion: "We might say that the nave (congregation) is the university campus (includes non-catholics and non-christians); the altarpiece (art representing a religious subject made for placing behind the altar) the university library (secular knowledge). Over there, the (man made) machinery for constructing new (secular for Escriva’s glory) buildings; above us, the sky of Navarra (!not God’s heaven!)…. Surely this confirms in your minds, in a tangible and unforgettable way, the fact that everyday life is the true setting for your lives as Christians. Your ordinary contact with God takes place where your fellow men, your yearnings, your work and your affections are (where your treasure is, there is your heart; no serve two masters: love the one/hate the other). There you have your daily encounter with Christ (not at daily mass). It is in the midst of the most material things of the earth that we must sanctify ourselves, serving God and all mankind."

    "Who are the men and women who have accompanied this poor sinner, following Christ? … like me they live in the hustle and bustle of the workaday world which they love. … earn their living with their professional work [!no peasants (or religious)!] ... They share with their fellow citizens the !important! task of making temporal society more human (vs humanE/!not divine!) and more just. They work, let me repeat, with personal responsibility, shoulder to shoulder with their fellow men and experiencing with them successes and failures in the !noble struggle! of daily endeavour, as they strive to fulfil their duties and to exercise their social and civic rights. And all this with naturalness, like any other conscientious Christian, without considering themselves special (!oh opus devils are the faithful!) ...the activities which are promoted by Opus Dei, as an association, also have these eminently secular characteristics (!supporting rabbis!*)"

    *Opus Dei members helped me, right from the beginning of my seminarian studies, to persevere with my vocation,” he said, “and I have also seen them do it with other rabbis for which I am deeply grateful.”

  7. "But it would never occur to such a Christian to think or to say that he was stepping down from the temple into the world to represent the Church, or that his solutions are “the Catholic solutions” to problems. That would be completely inadmissible! That would be clericalism, “official Catholicism,” or whatever you want to call it. In any case, it means doing violence to the very nature of things. You must foster everywhere a genuine “lay outlook,” which will lead to three conclusions: be sufficiently honest, so as to shoulder one’s own personal responsibility; be sufficiently Christian, so as to respect those brothers in the Faith who, in matters of free discussion, propose solutions which differ from those which each one of us maintains; and be sufficiently Catholic so as not to use our Mother the Church, involving her in human factions.

    "It is obvious that, in this field as in all others, you would not be able to carry out this program of sanctifying your everyday life if you did not enjoy all the freedom which proceeds from your dignity as men and women created in the image of God and which the Church freely recognises. Personal freedom is essential to the Christian life. But do not forget, my children, that I always speak of a responsible freedom.

    "Interpret, then, my words as what they are: a call to exercise your rights every day, and not merely in time of emergency. A call to fulfil honourably your commitments as citizens, in all fields — in politics and in financial affairs, in university life and in your job — accepting with courage all the consequences of your free decisions and the personal independence which corresponds to each one of you. A Christian “lay outlook” of this sort will enable you to flee from all intolerance, from all fanaticism. To put it in a positive way, it will help you to live in peace with all your fellow citizens, and to promote this understanding and harmony in all spheres of social life.

    "I know I have no need to remind you of what I have been repeating for so many years. This doctrine of civic freedom, of understanding, of living together in harmony, forms a very important part of the message of Opus Dei. Must I affirm once again that the men and women who want to serve Jesus Christ in the Work of God, are simply citizens the same as everyone else"

    In Spain, the Opus Dei has always refused to take official part in the campaign against abortion. This is not its role.

  8. “An example which will help to make this clear is that Opus Dei does not, and never will, undertake the task of directing diocesan seminaries, in which the bishops “constituted by the Holy Spirit” (Acts 20:28), prepare their future priests.”

    See the immodest secular cyclists led by opus devil Carter Griffin Presbyterian convert, ordained by and secretary to McCarrick and Wuerl!

    "When we lived in Brazil, I attended an English-speaking Catholic school…Upon finishing college, I entered Officer Candidate School and began a four-year stint in the Navy, where I served on a cruiser and a destroyer in the Atlantic Fleet. Fortunately, at college I had met some wonderful Catholics in Opus Dei who encouraged me to foster a life of prayer, ongoing reception of the sacraments, spiritual reading, and devotions. That formation in the interior life kept me grounded throughout those exciting four years of military service. Father Carter Griffin is a priest of the Archdiocese of Washington, DC. Raised Presbyterian, he converted to Catholicism while attending Princeton University. After graduating in 1994, he served for four years as a surface line officer in the United States Navy prior to entering the seminary. He attended Mount St. Mary's Seminary in Emmitsburg, Maryland for two years of philosophy followed by the North American College in Rome for five years of theology. Father Griffin was ordained to the priesthood in 2004 and served as the priest-secretary to the Archbishop of Washington before beginning doctoral studies in Rome in 2008.

  9. "You, Friends of the University of Navarre, are part of a body of people who know they are committed to the progress of the society (Society progresses like Mother Earth breathes) to which they belong (!civil vs church society!). Your sincere encouragement, your prayers, sacrifice and contributions are not offered on the basis of Catholic denominationalism (!one church is a denomination!). Your cooperation is a clear testimony of a well formed civic consciousness, which is concerned with the common temporal good. You are witnesses to the fact that a university can be born of the energies of the people and be sustained by the people.

    "On this occasion, I want to offer my thanks once again for the cooperation lent to our university, by the city of Pamplona, by the region of Navarre, by the Friends of the University from every part of Spain and, I say this with particular gratitude, by non‑Spaniards and even non‑Catholics and non-Christians who have understood the intention and spirit of this enterprise and have shown it with their deeds.

    "Thanks to all of them this university has become a source, which grows day by day, of civic freedom, of intellectual preparation, of professional emulation, and a stimulus for university education. Your generous sacrifice is part of the foundations of all this work which seeks the development of human knowledge, of social welfare and of the teaching of the Faith (!secular not Catholic!).

    "I continue to harbour a hope, which corresponds to justice and to the living experience of many countries, that the time will come when the Spanish government will contribute its share to lighten the burden of a task which seeks no private profit, but on the contrary is totally dedicated to the service of society, and tries to work efficiently for the present and future prosperity of the nation." (!Opus Devils for Prosperity!; Socialism at its finest: corrupt politicians confiscating others' earnings to pay YOU (and themselves) for your 'charity/apostolate'!)

  10. Politicans who "rage" against homosexuals remind Francis of Hitler: -Dirk

  11. So it is unclear in the article: did the Pope sign it? or the Vatican? And if the Vatican, who signed it?