In light of the recent Papal Encyclical "Charity in Truth", I thought it would be appropriate for a Catholic 'new world order' opponant and promotor of liberty to address this issue. Are Catholics obligated to agree with everything the Pope says regarding political issues, and are they obligated to support more government interventionism into financial affairs as the media might suggest? The short answer is not only no- but heck no. Let's start with the words of Pope Pius XI, who said, "No one can be at the same time a sincere Catholic and a true socialist."

Primarily, it is important to verify statements reported in the press. I have read over the latest Encyclical from Pope Benedict XVI entitled Caritas In Veritate. I have not read the entire thing, but I spent about an hour reading it, various sections which were covered in the mainstream media. Reuters ran an article titled Pope calls for a "global authority" on economy on July 7. The official letter, dated June 29, was entitled ENCYCLICAL LETTER CARITAS IN VERITATE OF THE SUPREME PONTIFF BENEDICT XVI TO THE BISHOPS PRIESTS AND DEACONS MEN AND WOMEN RELIGIOUS THE LAY FAITHFUL AND ALL PEOPLE OF GOOD WILL ON INTEGRAL HUMAN DEVELOPMENT IN CHARITY AND TRUTH. The letter is organized in paragraphs numbered from 1 to 79, with 159 footnotes.

I cross referenced the phrases that were referenced in the media account with the phrases that were actually in the encyclical, in their correct context.

So far, from my view, the media has spun it in

several ways. And this is not said to be a defense of Pope Benedict or his positions on this topic; I am simply analyzing what he actually said vs. what the media reported in their sound bytes.

The main problem I have found with the press coverage is the following. The characterization that the Pope contends a free market system is shielded from moral influences is incorrect. Number two, the greatest trampling on personal freedoms not been a result of the free market system, but rather is the result of government intervention itself.

Journalist Philip Pullella reported for Reuters:

"Called "Charity in Truth," parts of the encyclical appeared bound to upset conservatives because of its underlying rejection of unbridled capitalism and unregulated market forces, which he said had led to "thoroughly destructive" abuse of the system.

The Church's wisdom has always pointed to the presence of original sin in social conditions and in the structure of society: "Ignorance of the fact that man has a wounded nature inclined to evil gives rise to serious errors in the areas of education, politics, social action and morals"[85]. In the list of areas where the pernicious effects of sin are evident, the economy has been included for some time now. We have a clear proof of this at the present time. The conviction that man is self-sufficient and can successfully eliminate the evil present in history by his own action alone has led him to confuse happiness and salvation with immanent forms of material prosperity and social action. Then, 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. 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. As I said in my Encyclical Letter Spe Salvi, history is thereby deprived of Christian hope[86], deprived of a powerful social resource at the service of integral human development, sought in freedom and in justice. Hope encourages reason and gives it the strength to direct the will[87].

The Reuters writer, perhaps even unintentionally, assumes that an economy "lacking moral character" is such BECAUSE it is largely unregulated by the state. Whereas people in the freedom and anti-statist movement all know,as experience dictates, that state regulation does not enforce any morality but rather actually undermines it.

The Pope contends in number 56 that "The Christian religion and other religions can offer their contribution to development only if God has a place in the public realm, specifically in regard to its cultural, social, economic, and particularly its political dimensions." He goes on to say that "Human rights risk being ignored either because they are robbed of their transcendent foundation or because personal freedom is not acknowledged". If the Pope's hopeful solution is a world governing body, evidence should show him that such an authority would further erode rights, not respect them.

Pope Benedict also the covers importance of MAINTAINING state autonomy, in number 41, declaring "The integrated economy of the present day does not make the role of States redundant, but rather it commits governments to greater collaboration with one another. Both wisdom and prudence suggest not being too precipitous in declaring the demise of the State". But later in number 67, he calls for a "for a reform of the United Nations Organization" and says that "there is urgent need of a true world political authority".

I have included further snippets of interest from the encyclical below. Meanwhile let's examine an issue which I have been meaning to address; this is the perfect time for it. Why in the world would the Pope seek out Henry Kissinger, who is largely regarded as a war criminal and admitted eugencist, as an "advisor"?(!) Media reported a few years ago, Neo-conservatism at the Vatican? Kissinger to become Political Adviser to Pope Benedict XVI Formerly classified "National Security Study Memorandum number 200", written and signed by Kissinger, immediately comes to mind. According to mathaba.net, the document

"became the official guide to foreign policy November 26, 1975, when a National Security Decision Memorandum (NSDM 314) was signed that endorsed the findings of the study. "acknowledged that the purpose of population control was to serve the U.S. strategic, economic, and military interest at the expense of the developing countries".

Now let's cover Kissinger's good buddy George H W Bush, another occultist degenerate and population control advocate.

My previous entry is a brief summary with little known details of George H. W. Bush's vehement advocacy of global population control when he was a Congressman in the late 1960's. Includes congressional testimony of Bush's attacks on the Pope and his support of planned parenthood. Excerpts are from the excellent book "George Bush: The Unauthorized Biography" by Webster G. Tarpley & Anton Chaitkin Chapter X: Rubbers Goes to Congress Available to read for free here: .

Included in his encyclical, Pope Benedict states "Nature expresses a design of love and truth. It is prior to us, and it has been given to us by God as the setting for our life". I couldn't agree more, which is why I consider it a moral obligation to expose , the official government story regarding 9/11/2001. The Pope recently , who is an eloquent spokesman for 9/11 truth as it applies to Christianity.

In closing, I hope this encyclical does not discourage faithful Catholics who believe in liberty and minimal government interventionism. Let us listen with respect to what the Pontiff says, and discuss it reasonably. I have included some of my favorite quotes below regarding our religious obligation to defend the truth; and also, some links including those regarding encyclicals and their binding authority.

"The truth has set bounds. But evil and falsehood multiplies without end; and the more these (evils) are pursued, the more errors they produce." St. Jerome

"He who can correct any evil, and neglects to do it, makes himself accessory to the same." St. Gregory

"We seek no conquest over our adversaries; but only that truth may overcome falsehood." St. Jerome

"It is better that scandal arise than that truth be concealed." St. Gregory the Great

"Not to oppose error is to approve of it, and not to defend truth is to suppress it, and, indeed, to neglect to confound evil men, when we can do it, is not less a sin than to encourage them." Pope Felix III

"He that sees another in error, and endeavors not to correct it, testifies himself to be in error." Pope St. Leo I

"The power of evil men lives on the cowardice of the good." St. John Bosco

"It is a great gain when error and false teachers are exposed, for then, they cease to deceive the simple." Cardinal John Henry Newman

"Medicinal rebuke must be applied to all who sin, lest that they should either themselves perish, or be the ruin of others... Let no one, therefore, say that a man must not be rebuked when he deviates from the right way, but that his return and perseverance must only be asked for from the Lord for him... Severe rebuke should be medicinally applied to all by us that they perish not themselves, or that they may not be the means of destroying others." St. Augustine

"Rebuke those who are unruly, comfort the feeble-minded; support the weak; be patient to all men." 1 Thessalonians 5:14

"When they sin, rebuke them in the presence of all that the rest also may have fear." St. Paul (1 Timothy 5:20)

"If the faith is in imminent peril, prelates ought to be accused by their subjects, even in public." St. Thomas Aquinas

"As it is lawful to resist a Pontiff who attacks the body, it is likewise lawful to resist one who attacks the soul and especially one who would destroy the Church... by not obeying his orders and by impeding the execution of his will." St. Robert Bellarmine

"Who is going to save the church? Not the bishops, not the priest and religious. It is up to you the people. You have the minds, the eyes, the ears to save Her." Archbishop Fulton J. Sheen

Glory to God in the highest, and Peace to His people on Earth

37. The Church's social doctrine has always maintained that justice must be applied to every phase of economic activity, because this is always concerned with man and his needs. 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 social sciences and the direction taken by the contemporary economy point to the same conclusion. Perhaps at one time it was conceivable that first the creation of wealth could be entrusted to the economy, and then the task of distributing it could be assigned to politics. Today that would be more difficult, given that economic activity is no longer circumscribed within territorial limits, while the authority of governments continues to be principally local. Hence the canons of justice must be respected from the outset, as the economic process unfolds, and not just afterwards or incidentally. Space also needs to be created within the market for economic activity carried out by subjects who freely choose to act according to principles other than those of pure profit, without sacrificing the production of economic value in the process. The many economic entities that draw their origin from religious and lay initiatives demonstrate that this is concretely possible. In the global era, the economy is influenced by competitive models tied to cultures that differ greatly among themselves. The different forms of economic enterprise to which they give rise find their main point of encounter in commutative justice. Economic life undoubtedly requires contracts, in order to regulate relations of exchange between goods of equivalent value. But it also needs just laws and forms of redistribution governed by politics, and what is more, it needs works redolent of the spirit of gift. The economy in the global era seems to privilege the former logic, that of contractual exchange, but directly or indirectly it also demonstrates its need for the other two: political logic, and the logic of the unconditional gift.

24. In our own day, the State finds itself having to address the limitations to its sovereignty imposed by the new context of international trade and finance, which is characterized by increasing mobility both of financial capital and means of production, material and immaterial. This new context has altered the political power of States. 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 remodelled so as to enable them, perhaps through new forms of engagement, to address the challenges of today's world. Once the role of public authorities has been more clearly defined, one could foresee an increase in the new forms of political participation, nationally and internationally, that have come about through the activity of organizations operating in civil society; in this way it is to be hoped that the citizens' interest and participation in the res publica will become more deeply rooted.

36. Economic activity cannot solve all social problems through the simple application of commercial logic. This needs to be directed towards the pursuit of the common good, for which the political community in particular must also take responsibility. Therefore, it must be borne in mind that grave imbalances are produced 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.

The Church has always held that economic action is not to be regarded as something opposed to society. In and of itself, the market is not, and must not become, the place where the strong subdue the weak. Society does not have to protect itself from the market, as if the development of the latter were ipso facto to entail the death of authentically human relations. Admittedly, the market can be a negative force, not because it is so by nature, but because a certain ideology can make it so. It must be remembered that the market does not exist in the pure state. It is shaped by the cultural configurations which define it and give it direction. Economy and finance, as instruments, can be used badly when those at the helm are motivated by purely selfish ends. Instruments that are good in themselves can thereby be transformed into harmful ones. But it is man's darkened reason that produces these consequences, not the instrument per se. Therefore it is not the instrument that must be called to account, but individuals, their moral conscience and their personal and social responsibility.

38. My predecessor John Paul II drew attention to this question in Centesimus Annus, when he spoke of the need for a system with three subjects: the market, the State and civil society[92]. He saw civil society as the most natural setting for an economy of gratuitousness and fraternity, but did not mean to deny it a place in the other two settings. Today we can say that economic life must be understood as a multi-layered phenomenon: in every one of these layers, to varying degrees and in ways specifically suited to each, the aspect of fraternal reciprocity must be present. In the global era, economic activity cannot prescind from gratuitousness, which fosters and disseminates solidarity and responsibility for justice and the common good among the different economic players. It is clearly a specific and profound form of economic democracy. Solidarity is first and foremost a sense of responsibility on the part of everyone with regard to everyone[93], and it cannot therefore be merely delegated to the State. While in the past it was possible to argue that justice had to come first and gratuitousness could follow afterwards, as a complement, today it is clear that without gratuitousness, there can be no justice in the first place. What is needed, therefore, is a market that permits the free operation, in conditions of equal opportunity, of enterprises in pursuit of different institutional ends. Alongside profit-oriented private enterprise and the various types of public enterprise, there must be room for commercial entities based on mutualist principles and pursuing social ends to take root and express themselves. It is from their reciprocal encounter in the marketplace that one may expect hybrid forms of commercial behaviour to emerge, and hence an attentiveness to ways of civilizing the economy. Charity in truth, in this case, requires that shape and structure be given to those types of economic initiative which, without rejecting profit, aim at a higher goal than the mere logic of the exchange of equivalents, of profit as an end in itself

40... There is no reason to deny that a certain amount of capital can do good, if invested abroad rather than at home. Yet the requirements of justice must be safeguarded, with due consideration for the way in which the capital was generated and the harm to individuals that will result if it is not used where it was produced[97]. What should be avoided is a speculative use of financial resources that yields to the temptation of seeking only short-term profit, without regard for the long-term sustainability of the enterprise, its benefit to the real economy and attention to the advancement, in suitable and appropriate ways, of further economic initiatives in countries in need of development. It is true that the export of investments and skills can benefit the populations of the receiving country. Labour and technical knowledge are a universal good. Yet it is not right to export these things merely for the sake of obtaining advantageous conditions, or worse, for purposes of exploitation, without making a real contribution to local society by helping to bring about a robust productive and social system, an essential factor for stable development.

41.... [STATES RIGHTS M.H.]-Political authority- also involves a wide range of values, which must not be overlooked in the process of constructing a new order of economic productivity, socially responsible and human in scale. As well as cultivating differentiated forms of business activity on the global plane, we must also promote a dispersed political authority, effective on different levels. The integrated economy of the present day does not make the role of States redundant, but rather it commits governments to greater collaboration with one another. Both wisdom and prudence suggest not being too precipitous in declaring the demise of the State. In terms of the resolution of the current crisis, the State's role seems destined to grow, as it regains many of its competences. In some nations, moreover, the construction or reconstruction of the State remains a key factor in their development. The focus of international aid, within a solidarity-based plan to resolve today's economic problems, should rather be on consolidating constitutional, juridical and administrative systems in countries that do not yet fully enjoy these goods. Alongside economic aid, there needs to be aid directed towards reinforcing the guarantees proper to the State of law: a system of public order and effective imprisonment that respects human rights, truly democratic institutions. The State does not need to have identical characteristics everywhere: the support aimed at strengthening weak constitutional systems can easily be accompanied by the development of other political players, of a cultural, social, territorial or religious nature, alongside the State. The articulation of political authority at the local, national and international levels is one of the best ways of giving direction to the process of economic globalization. It is also the way to ensure that it does not actually undermine the foundations of democracy.

GLOBAL GOVERNANCE?67. In the face of the unrelenting growth of global interdependence, there is a strongly felt need, even in the midst of a global recession, for a reform of the United Nations Organization, and likewise of economic institutions and international finance, so that the concept of the family of nations can acquire real teeth. One also senses the urgent need to find innovative ways of implementing the principle of the responsibility to protect[146] and of giving poorer nations an effective voice in shared decision-making. This seems necessary in order to arrive at 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. Such an authority would need to be regulated by law, to observe consistently the principles of subsidiarity and solidarity, to seek to establish the common good[147], and to make a commitment to securing authentic integral human development inspired by the values of charity in truth. Furthermore, such an authority would need to be universally recognized and to be vested with the effective power to ensure security for all, regard for justice, and respect for rights[148]. Obviously it would have to have the authority to ensure compliance with its decisions from all parties, and also with the coordinated measures adopted in various international forums. Without this, despite the great progress accomplished in various sectors, international law would risk being conditioned by the balance of power among the strongest nations. The integral development of peoples and international cooperation require the establishment of a greater degree of international ordering, marked by subsidiarity, for the management of globalization[149]. They also require the construction of a social order that at last conforms to the moral order, to the interconnection between moral and social spheres, and to the link between politics and the economic and civil spheres, as envisaged by the Charter of the United Nations.