Benedict XVI, who was elected Pope in April 2005, being considered the most loyal to John Paul II, remained faithful to the course of his predecessor, which fully guaranteed “wojtylism without Wojtyla”. The changes he made concerned only the methods and methods of policy implementation: unlike John Paul II, who was used to working openly and for the masses, Benedict XVI acts more covertly and restrained, but also more rigidly. As a representative of the moderate-conservative circles of the Church and seeking to ensure its active presence in all spheres of public life in Western society, he also bet on the integrated Catholic organizations, whose potential is now becoming particularly important, given that the number of Catholic priests is irrepressibly declining (which is already typical even for Poland). It is significant that in December 2007 The congregation for the priesthood published a letter in which it appealed to all the dioceses of the Catholic world to create “real circles” in which the faithful will remain “in the spirit of communion to constant Eucharistic worship for 24 hours” in order to compensate for the lack of priests and ” to maintain the faithful on the path to Holiness.”

The main role in the formation of the army of “Holy laity” continues to play opus Dei, with which Benedict XVI is closely associated and which, according to some researchers, contributed to his coming to power [29]. Along with it, the congregation of the Legionaries of Christ, which traditionally concentrated its efforts on work in Latin America, has also sharply intensified its activities in Europe. As researchers point out, the Alliance between Rome and the Legionaries, founded under Paul VI and deepened under John Paul II, has reached its apogee under the current Pontiff. The Pope is attracted to this organization by its extremely offensive missionary character, which allows him to resist both secularization and dogmatic relativism, and the aggressive proselytizing activities of the religious rivals of Catholicism, especially the Evangelical sects. Today, the foreign players trying to penetrate the higher layers of the European economic elite, which back in 1997 they created the Fondation Guilé In Switzerland [30], which organizes seminars and meetings of representatives of the business elite to discuss the problems of business development, develop a strategy for joint action and coordination of behavior in the context of globalization. The Fund participates in initiatives within the framework of the Global compact aimed at achieving “sustainable development” under the auspices of the UN. One of these initiatives was the organization of a meeting of the UN Secretary-General with 35 representatives of international companies, held in January 2009 at the world forum in Davos.

Relying on conservative organizations, Benedict XVI pursues a well-thought-out religious policy, the priority of which is to concentrate efforts on the European continent. The main theme of his work was the religious and ethical justification of the United Europe under construction as a model of the new world order and the consolidation of the European ruling elites on a new ideological basis. Since the secular idea of European identity, effective in the conditions of geopolitical confrontation with the Soviet bloc, has completely exhausted itself, and the Vatican in the conditions of de-Christianization of the West seeks to give a new meaning to its activities, the unthinkable a few years ago, the unity of the papal see with the tops of European society, suddenly speaking the language of Evangelical preachers, has already been quite clearly outlined.

Already in his first Encyclical, “Deus Caritas Est”, the Pope said that the Church should not remain aloof from public discussions, and in March 2006, during a meeting with a group of MEPs representing the European people’s party, he stressed that the voice of Roman Catholicism was heard in political discussions on the continent. It was about the Christian roots of Europe and its Christian heritage as a “guiding ethical line” in the search for a social model and the refusal to place religious beliefs in the sphere of private life. These issues are now being brought up for wide discussion in elite forums.

The Rome Congress on “Values and prospects for tomorrow’s Europe”, held in March 2007 by the Episcopal Commission of the EU (ECEC) [31], devoted to the problem of strengthening the role of religion in the development of the EU, was indicative in this regard. The meeting reviewed a report prepared by the formed members of the Pontifical Commission “Committee of wise men”, which included 25 people, including Michel Camdessus (former IMF chief), Pat Cox (former President of the European Parliament), Loyola de Palacio (former Vice-President of the European Commission), Thomas Galik (former Advisor to václav Havel), Peter Sutherland (Chairman of the Board of Directors of “British petroleum” and financial adviser to the Vatican, former Director General GATT and WTO) and other important political figures. And the final document, called the “Roman message”, stated: “it is Increasingly necessary to bring citizens closer to the distant and difficult to understand political institutions. The path taken must be urgently confirmed by a new EU justification. This will allow it to restore its original dynamism, so that an increasing number of young Europeans will become the main wealth of Europe. [32]. This issue was actively discussed at the Berlin meeting of heads of state of Europe, chaired by Angela Merkel, held in the same year in connection with the 50th anniversary of the signing of the Treaty of Rome. The idea that “the subject of Christian roots should find its place in the agenda of Europe” [33] was constantly heard here.

However the project of a United Europe is considered by the Vatican in the overall global perspective

And today, when the world was plunged into a manageable comprehensive crisis and the ruling elites openly talked about the need to introduce world governance, the Vatican has actively engaged in an information campaign aimed at justifying the creation of new supranational bodies of control needs of a moral and ethical nature.

On the eve of the G8 meeting in l’aquila in July 2009, Benedict HUI published the Encyclical “Caritas In Uegiaie” [34], in which he advocated the creation of a” world political power ” that should be recognized by all and enjoy real powers. Countries around the world are asked to reform the UN and other international organizations so that they can become the basis for the creation of a “United family of peoples” and take on the issues of disarmament, food security and immigration policy. It is necessary to reform the world’s financial institutions and create a new economic system that is not focused on profit, but on the observance of moral principles.

When referring to the serious problems that globalization has brought with it, the Encyclical does not, however, indicate their true causes or name specific perpetrators. Therefore, being imbued with the pathos of justice and concern for humanity, but offering a new system of governance on the basis of existing structures, this multi-page papal message gives moral legitimacy to the transnational power of the very financial clans, through whose fault humanity is currently experiencing deep socio-economic turmoil.

This Encyclical was prepared by the Vatican for two years, but its main ideas are very consistent with the provisions contained in an earlier document-a report prepared by the ECEC special group on world governance in 2001 [35] and called “World governance: our responsibility to make globalization a chance for all” [36]. Characteristically, this group included all the same Michel Camdessus and Peter Suterland, as well as Otto Ruding (Vice-President of Citibank), Michel Hansen (former Director General of the ILO), Noel Treanor (General Secretary of ECEC), and others.

The report proposes a reform of international institutions that would transform them into supranational political governance of the world, and the EU is proposed as a model or supporting structure of the new system. The Preface, signed in particular by Bishop Joseph Homeyer, President of the ECEC, stated: “the Key conclusion contained in the text is that the EU, given its Genesis, architecture and how it understands itself, as well as its responsibility in political areas such as trade, competition and development cooperation, has a crucial role to play in transforming the existing international order into a system of world governance.

Already in his first Encyclical, “Deus Caritas Est”, the Pope said that the Church should not remain aloof from public discussions, and in March 2006, during a meeting with a group of MEPs representing the European people’s party, he stressed that the voice of Roman Catholicism was heard in political discussions on the continent. It was about the Christian roots of Europe and its Christian heritage as a “guiding ethical line” in the search for a social model and the refusal to place religious beliefs in the sphere of private life. These issues are now being brought up for wide discussion in elite forums.

The Rome Congress on “Values and prospects for tomorrow’s Europe”, held in March 2007 by the Episcopal Commission of the EU (ECEC) [31], devoted to the problem of strengthening the role of religion in the development of the EU, was indicative in this regard. The meeting reviewed a report prepared by the formed members of the Pontifical Commission “Committee of wise men”, which included 25 people, including Michel Camdessus (former IMF chief), Pat Cox (former President of the European Parliament), Loyola de Palacio (former Vice-President of the European Commission), Thomas Galik (former Advisor to václav Havel), Peter Sutherland (Chairman of the Board of Directors of “British petroleum” and financial adviser to the Vatican, former Director General GATT and WTO) and other important political figures. And the final document, called the “Roman message”, stated: “it is Increasingly necessary to bring citizens closer to the distant and difficult to understand political institutions. The path taken must be urgently confirmed by a new EU justification. This will allow it to restore its original dynamism, so that an increasing number of young Europeans will become the main wealth of Europe. [32]. This issue was actively discussed at the Berlin meeting of heads of state of Europe, chaired by Angela Merkel, held in the same year in connection with the 50th anniversary of the signing of the Treaty of Rome. The idea that “the subject of Christian roots should find its place in the agenda of Europe” [33] was constantly heard here.

However the project of a United Europe is considered by the Vatican in the overall global perspective

And today, when the world was plunged into a manageable comprehensive crisis and the ruling elites openly talked about the need to introduce world governance, the Vatican has actively engaged in an information campaign aimed at justifying the creation of new supranational bodies of control needs of a moral and ethical nature.

On the eve of the G8 meeting in l’aquila in July 2009, Benedict HUI published the Encyclical “Caritas In Uegiaie” [34], in which he advocated the creation of a” world political power ” that should be recognized by all and enjoy real powers. Countries around the world are asked to reform the UN and other international organizations so that they can become the basis for the creation of a “United family of peoples” and take on the issues of disarmament, food security and immigration policy. It is necessary to reform the world’s financial institutions and create a new economic system that is not focused on profit, but on the observance of moral principles.

When referring to the serious problems that globalization has brought with it, the Encyclical does not, however, indicate their true causes or name specific perpetrators. Therefore, being imbued with the pathos of justice and concern for humanity, but offering a new system of governance on the basis of existing structures, this multi-page papal message gives moral legitimacy to the transnational power of the very financial clans, through whose fault humanity is currently experiencing deep socio-economic turmoil.

This Encyclical was prepared by the Vatican for two years, but its main ideas are very consistent with the provisions contained in an earlier document-a report prepared by the ECEC special group on world governance in 2001 [35] and called “World governance: our responsibility to make globalization a chance for all” [36]. Characteristically, this group included all the same Michel Camdessus and Peter Suterland, as well as Otto Ruding (Vice-President of Citibank), Michel Hansen (former Director General of the ILO), Noel Treanor (General Secretary of the ECEC), and others.

The report proposes a reform of international institutions that would transform them into supranational political governance of the world, and the EU is proposed as a model or supporting structure of the new system. The Preface, signed in particular by Bishop Joseph Homeyer, President of the ECEC, stated: “the Key conclusion contained in the text is that the EU, given its Genesis, architecture and how it understands itself, as well as its responsibility in political areas such as trade, competition and development cooperation, has a crucial role to play in transforming the existing international order into a system of world governance.

Inspired by the global vision of Pope John XXV, expressed in the 1963 Encyclical “Pacem in Terris”, claiming “the need for a public authority of universal competence,” the report advocates for the establishment of global governance (GGG – Global Gouvernance Group), which would consist of 24 heads of government and UN Secretary-General and the heads of IMF, world Bank, WTO, ILO and the proposed world organisation for the environment (such, probably, will be established in connection with the problem of “global warming”), based in turn on the Executive Directors of the administrative boards. The report focuses on the preparation of appropriate public opinion, which should have a “more universal vision” and shape” globally accepted ” behavior. And here the Church has an important role to play. As stated in the document, “churches and other religions can inform each other and inform believers of global challenges and call for responsibility. Problems of world governance should be included in education programs and catechism. Churches could turn the theme of world governance into a theme of Ecumenical and interreligious dialogue.”

It seems that these ideas are already beginning to be implemented

As you know, at the last September G20 summit in Pittsburgh (2009), British Prime Minister Gordon brown said that the G20 is now becoming the main international mechanism for managing the world economy, designed to fight the economic crisis and ensure that the world is better prepared for future economic difficulties. Interestingly, but leaders of the 19 largest economies in the world and the President of the European Commission, the summit was also attended by the leaders of the Netherlands, Spain, Singapore and Sweden – the country presiding in the EU (24 head), as well as heads of international financial and economic organizations, including the UN Secretary General. So the twenty turns into GGG, and the papal Encyclical prepares public opinion for “responsible globalization” and “moral Economics”.

THE MAFIA ESSENCE OF THE GLOBAL WESTERN ECONOMY

How the Vatican actually understands this “moral economy” is demonstrated by its own financial activities. According to a number of researchers, the Vatican Bank (IDR), whose capital was 5 billion euros at the end of last year, is still actively engaged in money laundering. In recent investigations by the London Telegraph and Inside Fraud Bulletin, the Vatican is mentioned as one of the main “tax havens” along with Macau and Nauru. [37] It actively conducts offshore operations, not being formally an offshore jurisdiction, which makes it inaccessible to any regulation and protected from being blacklisted.

At the end of September 2009, the new head of IDR was Gotti Tedeschi, former head of the Italian division of Santander Consumer Bank, whose appointment observers explain by the fact that he has close ties with Opus Dei. At one time, he founded his own Bank Akros Finanziaria together with a member of the order of Janmario Roveraro, long considered one of the most important figures of the Catholic financial world (killed under unknown circumstances in 2007). But there is another reason that Tedeschi was chosen. He is an economic columnist for the official newspaper SV. See “Osservatore Romano” and is known as a major specialist in financial ethics. It was Tedeschi who initiated the “revolutionary” idea outlined in the January issue of the Osservatore Romano and repeated a little later by Gordon brown, which is as follows. Overcoming the current crisis is possible only by sending huge investments to developing countries, which, being involved in the process of stabilizing the world economic system, will “pull out” the rich countries. This is actually an expanded version of the Marshall plan, which, under the pretext of fighting poverty and backwardness, will completely open the markets of developing countries to foreign investors and tightly bind them to Western banks. This project was just discussed at the meeting in Pittsburgh. Since Tedeschi’s ideas echo the Caritas Veritate Encyclical, he said that the Pope deserved to be awarded the Nobel prize in Economics for his message. Well, the ethics specialist himself is called to bring the Vatican Bank to a new level that meets the requirements of the era of globalization.

* * *
The religious policy of the Vatican in recent years reveals the increasingly contradictory nature of its traditional duality. Wishing to preserve itself as an influential ideological and political institution, the Holy See has plunged so deeply into the worldly vanity of social life that it has finally lost its authority as a spiritual and moral force and is no longer able to carry the truth into modern Western society and determine its value orientations. As Benedict XVI himself put it, the West “can no longer hear God.” All attempts to restore Christian ideas about morality and to resist the spiritual and moral degradation of Western man are unsuccessful and cause only a backlash-rejection and accusations of fundamentalism and obscurantism. In these conditions, the Catholic Church, seeking to regain its spiritual leadership and remain at the forefront of world development, is already openly taking over the ideological leadership of the process of integration of the world into the new global order, forming its moral code and giving religious meaning to the system of control by the ruling supranational elites, which contributes to its acceptance by So when we urge for cooperation with the Vatican for the sake of traditional Christian culture, we must remember that it is possible only in the complete integration of our religious space in the field of power of the Pontiff, whose activities are designed to give a sacred character to the process of building a new Babylon.

CONTENT

The post BENEDICT XVI: A COURSE TO SUPPORT WORLD POLITICAL POWER first appeared on Global Policy.

The image of the Vatican as a conciliator was created during the transition to the final stage of the collapse of the USSR, so that the” theology of morality ” of John Paul II served as an excellent justification for the need to move from confrontation to dialogue between East and West. In his summary report, which the Pontiff presented at a meeting of the European Parliament on October 11, 1988, he said: “the times have come favorable: peace on Earth, cooperation between States, human rights, democracy-all this has entered the mass consciousness.”

The policy of John Paul II was distinguished by deliberate openness: in 1986, he appealed to representatives of the leading religions of the world to organize a “world day of prayer for peace”, choosing for this unique event the city of Assisi, where about 60 delegations of Christian and non-Christian denominations arrived. For the purpose of reconciliation, the Pontiff undertook an unprecedented campaign of repentance, which consisted in recognizing the responsibility and guilt of the entire Catholic community in various areas of its activities over the past ten centuries, the culmination of which was the so-called “examination of conscience”, proclaimed in 1994. The Pope’s self-critical statements were made in relation to Galileo, the schism of the churches, the Inquisition, the Crusades, the responsibility of the Catholics for the wars, for the behavior of the American Indians and Negroes, for the integrists, for the split with the East.

One of the important results of the policy of “building bridges” was the rapprochement with the Lutherans. John Paul II became the first Pontiff to visit the Lutheran Church in Rome, where he took part in the Ecumenical “Liturgy of peace”. In 1999, on the eve of the 2000th anniversary of the birth of Christ, Catholics and Lutherans signed a joint Declaration that put an end to theological disputes over how a Christian is justified – only by faith or by faith and good deeds. John Paul II became the first Pope to visit on April 13, 1986. the main synagogue of Rome (this was the first visit of this kind in the history of Catholicism), where he met and prayed with the chief Rabbi Dr. Elio Toaf. And in November of the same year, the Pope delivered a speech to the participants of the Second international Judeo-Christian dialogue on “the meaning of salvation and redemption in the Jewish and Christian traditions”, in which he spoke about “mutual acquaintance with the respective heritage in the faith of each of us” and “about our ties… in our understanding of salvation.” In 1993, the Vatican took an important political step by establishing diplomatic relations with Israel, which had previously been recognized only de facto. As important theological conclusions followed from this confession, many scholars have assessed it as having revolutionary significance.

All this laid the Foundation for a new understanding of apologetics, designed to change the image of the papacy in the eyes of the world community, updating and fully incorporating it into the modern culture of tolerance and freedom [25].

Under John Paul II, a dialogue with Muslims was also initiated, which takes place both in the theoretical (doctrinal) and practical spheres. In practical terms, the Church “atonement for the sins of the Crusades and the Reconquista” began to assume the role of the messenger of Islam in Europe, taking the initiative or agreeing to the implementation of projects for the construction of mosques, as was the case, for example, in Lyon, Madrid and Rome. But if in this sphere the dialogue can develop without calling into question the main doctrinal positions of both religions, then in the sphere of theoretical search for a “new dimension of theology” it takes Catholicism so far that the line between philosophical systems begins to simply blur. Some sections of classical theology are rebuilt, Scripture is re-read, permitted the reading of the traditions of one culture in the light of other traditions that appear to be “competition” between Christianity and Islam, which should lead to a better understanding of the two traditions.

However despite the openness of this policy in its Ecumenical activities the Vatican consistently pursues its clear interest

Although the revision of history also touched the papacy – the Pontiff recognized the errors of the Popes in the division of churches, in their statements regarding the rejection of religious freedom and modernism – he never allowed himself to touch the main cause of all deviations in the life of the Western Church – the position of the primacy of the Pope and the dogma of the infallibility of his doctrine ex cathedra. The apparent ambivalence in the behavior of the Vatican-the willingness to make concessions in matters relating to certain provisions of Christian doctrine (the Pope’s idea of” seeds of the Word”, which is allegedly contained in all religions), and the inflexibility in defending the rights of the Roman Pontiff-has become characteristic of the cooperation of the Catholic Church with the world Council of churches. Sending its representatives as “observers” to all Ecumenical assemblies, conferences and participating in joint prayers, the Catholic Church never joined the WCC. Cardinal Willebrans, Chairman of the Department of Christian unity at the Vatican, explained this in a letter to the General Secretary of the WCC on July 4, 1983: “the Roman Catholic Church, to a much greater extent than other churches, considers its structure of universal community and universal mission an essential element of its identity… The decision to join the world community of churches could be misinterpreted. from the position of power (authority) in the Roman Catholic Church and the ways of its implementation” [26].

Meanwhile, the main consequence of the Ecumenical “openness” of the Vatican was the further erosion of the religious consciousness of Europeans. With the transition to globalization, which turned the “welfare society” into “welfare for the chosen”, the usual way of life, established social ties began to break down, and with them began to break and previous ideas, and the very spiritual structure of the individual, as a result of which the process of erosion of traditional religious values took a threatening character. As cardinal Ratzinger stated before his election as Pope, “aggressive secularism threatens religious freedom in Europe by marginalizing the faithful. We have abandoned Christian culture in favor of aggressive secularism with intolerant features… The mention of God is very marginalised. In the political sphere, it seems almost obscene to talk about God, as if it violates the freedom of those who do not believe” [27]. Most significant in this regard was the fact that in the process of drafting the EU Constitution, European officials did not include a reference to the Christian roots of Europe, limiting themselves to the provision on the cultural, religious and humanistic heritage of Europe [28].

The weakening of the position of the Catholic Church is expressed in many indicators: this is a reduction in the number of its adherents, and a fall in the number of clergy. Religious values themselves are increasingly eroded, and knowledge of the fundamental foundations on which Christian faith is based is disappearing. As a result, Catholicism in Europe has lost the value of a force that determines the generally accepted norms of behavior and forms a social system of values. As John Paul II himself admitted, ” Jesus Christ seems to have disappeared from European life. European culture gives the impression of a kind of silent apostasy of intellectuals who live as if God did not exist.” In the context of the erosion of traditional concepts and values, their uncertainty, loss of understanding of the true norm, Europeans are becoming more and more exposed to the influence of alien religious cults, which behave very actively and aggressively. We are talking about both traditional Eastern and new pseudo-Eastern, pseudo-Christian, anti-Christian, neo-pagan teachings, most of which are occult in nature. They are characterized by interpenetration, mixing of traditions, that is, syncretism, which replaces a holistic, coherent worldview.

This means the transition of pluralism to another level, turning it into a “global religious market” or, as they now write, “a supermarket of spiritual goods”, in which free enterprise already penetrates into the sphere of salvation, offering everyone a choice of any religious or pseudo-religious idea. Left to himself, the layman as a consumer chooses what he likes, what is suitable, forming his own system of values. And here Christianity faces the strongest competition, because religion in this “market” is valued not from the point of view of the truth it stands for, but from the point of view of the spiritual and spiritual comfort that it provides. This is why occultism is most successful here, and the fascination with it is becoming widespread.

This is the result of the consistent application of the fundamental principle of modern European culture – the principle of freedom of conscience, understood as freedom of choice, which was promoted by the Catholic Church itself.

26. Accattoli L. Quand le pape demande pardon. Paris: Albin Michel, 1997. P. 19-20. Archias. Seraphim (Alexiev), Archim. Sergius (Yazadjiev). Waiting for new “Messianic times” / / Orthodoxy or death. No. 5. P. 18.

27. IN Europe, the mention of God is considered marginal / / Week: Orthodox news for the week, 176 issue of the mailing list. URL: www.sedmica.ortodoxy.ru / 176-26-11-04.php.

28. constitutionality of the European Union: a Treaty establishing a Constitution for Europe (with commentary). Moscow: INFRA-M, 2005. Pp. 93-94.

CONTENT

The post ECUMENICAL OPENNESS AND ITS RESULTS first appeared on Global Policy.

Both forces embodied for each other the corresponding counterbalance to communism: the Vatican-ideological, and Washington-military-political. In 1985, in his article in the journal “Trayelog”, Zbigniew Brzezinski in this regard will point out: “I believe that everything that Pope John Paul II does is of paramount historical importance. It is necessary to put an end to the schism of Europe and return the great and immortal Russia to the bosom of the Christian community and the market economy. ” 14 The same defining role of the Pontiff was highlighted by Gorbachev, who declared in March 1992. in the pages of the Turin newspaper “BA 81atra”: “it can Now be said that everything that has happened in Eastern Europe in recent years would have been impossible without the Pope’s enormous efforts and the role he plays in politics on the world stage. I think the very significant steps we have taken in our country have been important in developing relations with the Vatican. Pope John Paul II will play an enormous political role now that European history has undergone profound changes [15].

The mutual interests of the Vatican and Washington became the basis for the agreement concluded in August 1982 between Reagan and John Paul II on joint actions in Poland in order to destroy the “Communist camp”. The agreement, dubbed the “Holy Alliance”, was published in Time magazine by journalist Carl Bernstein, who received information from the Vatican’s top brass and top officials of the American establishment. According to D. Kalaich, the disclosure of this Pact to “the entire world village” was intended to show all Catholics that the Vatican is on the side of the new world order, and to invite them to follow the Pontiff [16].

In the formation of this Union, Opus Dei played a key role. The order used its ties to the North American clans of the Italian mafia, as well as the close relationship of The Pope’s private Secretary Stanislav Dzivic [17] with the American members of the Trilateral Commission, and most notably with Zbigniew Brzezinski, Carter’s former national security aide. It was Zbigniew Brzezinski and Josef Tomko, head of the Vatican’s propaganda Department and then head of the papal counterintelligence Department, who developed the so-called operation Open book, which was to flood Eastern Europe and regions of the Soviet Union such as Ukraine and the Baltic States with anti-Communist literature. This operation was coordinated by the CIA and the Holy Alliance (SA) [18] through priests working in these territories.

After the election of President Ronald Reagan, but before his inauguration, a relationship of strategic importance was established between him and John Paul II. As the researcher E. Lebeck wrote, “in the early years of the Reagan administration, one could observe the emergence of convinced Catholics in the highest positions, which had never happened before in the history of the United States” [19]. Active role in cooperation with the Vatican played the head of the CIA W. Casey and Secretary of state A. Haig, both Catholics and knights of the order of Malta, called the “armed hand” of the Vatican, as well as national security adviser Richard Allen, who later claimed that “relations with the Vatican represented one of the greatest secret alliances in history.”

Zbigniew Brzezinski retained the position of liaison between the White house and the Sacred Alliance, which, as the main coordinator of the actions of Western intelligence services in Eastern Europe, has become in fact a center for secret operations in these countries.

Representatives of the Reagan administration later admitted that the level of awareness and analysis of the situation in Poland “Holy fathers” ahead of American intelligence and diplomats. Reagan’s national security aide William Clark, in particular, argued: “the Vatican’s Information was absolutely superior to ours in quality and speed in almost every respect. At one difficult moment, when the administration was hesitating what action to take, the Pope’s representative in Washington, PIO Lagi, told Vernon Walters, Deputy Director of the CIA [20]: “Listen to the Holy father. In this case, we have two thousand years of experience” [21]. From 1981 to 1988, Walters personally met with the Pontiff seven times.

This cooperation was connected with another important fact. In January 1983, the Vatican adopted a new Catholic code of Canon law, which was no longer valid for 200 years Canon 2335, which forbade Catholics on pain of excommunication from the Church stay in Masonic lodges [22], which meant an end to the fight against Freemasonry and facilitated the maintenance of relations with the mafia prelates circles [23]. In the same year in the month of April, the Pope received members of the Trilateral Commission in full (about 200 people) [24], and in 1984 diplomatic relations were established between the Vatican and Washington. In the United States, at least fifty Opus Dei centers are opened, members of the order appear in the White house, in the middle and upper echelons of the Pentagon, and since then and to the present time the influence of the order here does not cease to expand.

The Vatican played an indispensable role as a mediator in establishing contacts with the Soviet leadership and in the perestroika processes in Ukraine. In 1988, a message from John Paul II was delivered to Gorbachev in Moscow through cardinal Casaroli, followed by a meeting between Gorbachev and the Pope on December 1, 1989, during which they had a 70-minute face-to-face conversation in the Pontiff’s private library. At the end of the conversation, the Soviet delegation left for Malta to meet with J. P. Elder bush.

After this meeting, the activity of Catholics in the Soviet Union begins to intensify. First of all, the activities of the Uniates, which were granted significant benefits to the detriment of the Russian Orthodox Church, are legalized. In Western Ukraine, demonstrations of Uniates against Orthodox Christians, pogroms and seizures of their churches, accompanied by beating and abuse of priests and laity, begin from one center. As a result, three Orthodox dioceses – Ternopil, Ivano-Frankivsk and Lviv-were defeated in Galicia. In the last of the 1,000 existing parishes, only 40 remained. In 1990 there was a split in the Ukrainian Orthodox Church of the Moscow Patriarchate and the Ukrainian Orthodox Church of the Kiev Patriarchate and the Ukrainian Autocephalous Orthodox Church were formed. Catholic parishes in the Western lands of Ukraine and Belarus are being restored as of September 1, 1939. through private invitations, a powerful cast of missionaries began, local authorities allocate significant budgetary funds for the restoration of churches. If in 1992 there were 92 Catholic parishes, in 1996 – 651. There were 22 monasteries, 193 Sunday schools, two seminaries and the Higher College of St. Thomas at the University of Kiev.

In 1991, the hierarchical structures of the Catholic Church, which had ceased to exist since the late 20s, were also restored in Russia, and Catholics moved to active proselytizing activities

THE MAFIA ESSENCE OF THE GLOBAL WESTERN ECONOMY

If before the revolution in Russia there were 150 Catholic parishes and 2 dioceses (Mogilev and Tiraspol), now there are more than 200 parishes and 4 dioceses United in the” ecclesiastical province ” of the Roman Catholic Church headed by the Metropolitan. These are dioceses in the North of the European part of Russia with the center in Moscow, in the South of the European part of Russia with the center in Saratov, in Western Siberia with the center in Novosibirsk and in Eastern Siberia with the center in Irkutsk. The Catholic Church began to conduct extensive preaching and missionary work here, refusing to recognize these dioceses as the” canonical territory ” of Orthodoxy. In 1992, the society of Jesuits officially began its activities in Russia, which opened its branches in Novosibirsk, Kaliningrad, St. Petersburg and Moscow.

In June 2001, at the invitation of the then President of Ukraine L. Kuchma, the Pope visited independent Ukraine for the first time with the so-called “state visit”, which took place despite the protests of thousands of Orthodox believers. During it, the Pope not only visited Kiev and Lviv, but also held services in these cities, which clearly went beyond the “state visit” declared by the authorities.

The active participation of the Vatican in the implementation of Washington’s plans was intended to “spiritually” legitimize the change of power in Eastern European countries. As the Serbian researcher Dragos Kalaich wrote, the Pope was prompted to go to this state of General decline of Catholicism in the West and “the bitter consciousness that the last hearths, keeping the flame of the Catholic faith, burn with dignity only in the countries of Eastern Europe, especially in Poland and Croatia.” But at the time “he did not yet suspect that by taking part in the destruction of the Communist tower of Babel, he thereby opened access to materials for the completion of another, much larger tower of Babel, called the “new world order”.

Ecumenical openness

Strengthening the international influence of the Vatican accompanied by widening external openness of Catholicism and active part in the Ecumenical movement, committed with “purification of the historical memory” working on “reconciling” with other religions. If the second Vatican Council only outlined this restructuring of consciousness, then John Paul II brought it to its logical end. The image of the Vatican-conciliator was created during the transition to the final stage of the collapse of the USSR, so that the” theology of morality ” of John Paul II served as an excellent justification for the need to move from confrontation to dialogue between East and West. In his summary report, which the Pontiff presented at the meeting of the European Parliament on October 11, 1988, he said: “the times have come favorable: peace on Earth, cooperation between States, human rights, democracy – all this has entered the mass consciousness.”

The policy of John Paul II was distinguished by deliberate openness: in 1986 he appealed to representatives of the leading religions of the world to organize a “world day of prayer for peace”, choosing for this unique event the city of Assisi, where about 60 delegations of Christian and non-Christian denominations arrived. In order to reconcile, the Pontiff undertook an unprecedented campaign of repentance, which consisted in recognizing the responsibility and guilt of the entire Catholic community in various spheres of its activities during the last ten centuries, the culmination of which was the so – called “examination of conscience”, proclaimed in 1994. The Pope’s self-critical statements were made in relation to Galileo, the schism of the churches, the Inquisition, the Crusades, the responsibility of Catholics for wars, for behavior towards American Indians and Negroes, for integrists, for a split with the East.

One of the important results of the policy of “building bridges” was the rapprochement with the Lutherans

John Paul II became the first Pontiff to visit the Lutheran Church in Rome, where he took part in the Ecumenical “Liturgy of peace”. In 1999, on the eve of the 2000th anniversary of the birth of Christ, Catholics and Lutherans signed a joint Declaration that put an end to theological disputes over whether a Christian is justified by faith alone or by faith and good works. John Paul II became the first Pope to visit on April 13, 1986. the main synagogue of Rome (this was the first visit of its kind in the history of Catholicism), where he met and prayed with the chief Rabbi Dr. Elio Toaf. And in November of the same year, the Pope delivered a speech to the participants of the Second international Judeo-Christian dialogue on “the meaning of salvation and redemption in the Jewish and Christian traditions”, in which he spoke about “mutual acquaintance with the respective heritage in the faith of each of us” and “about our ties… in our understanding of salvation.” In 1993, the Vatican took an important political step by establishing diplomatic relations with Israel, which had previously been recognized only de facto. As important theological conclusions followed from this confession, many scholars have assessed it as having revolutionary significance.

Under John Paul II, a dialogue with Muslims was also initiated, which takes place in both theoretical (doctrinal) and practical spheres. In practical terms, the Church “atonement for the sins of the Crusades and the Reconquista” began to assume the role of the messenger of Islam in Europe, taking the initiative or agreeing to the implementation of projects for the construction of mosques, as it was, for example, in Lyon, Madrid and Rome. But if in this sphere the dialogue can develop without questioning the basic doctrinal positions of both religions, in the sphere of theoretical search for a “new dimension of theology” it takes Catholicism so far that the line between philosophical systems begins to blur. Some sections of classical theology are rebuilt, Scripture is re-read, permitted the reading of the traditions of one culture in the light of other traditions that appear to be “competition” between Christianity and Islam, which should lead to a better understanding of the two traditions.

All this laid a new understanding of apologetics, designed to change the image of the papacy in the eyes of the world community, renewing and fully incorporating it into the modern culture of tolerance and freedom [25].

However, despite the openness of this policy in its Ecumenical activities, the Vatican consistently pursues its clear interest. Although the revision of history also touched the papacy – the Pontiff acknowledged the errors of the Popes in the division of churches, in their statements regarding the rejection of religious freedom and modernism – he never allowed himself to touch the main cause of all deviations in the life of the Western Church – the position of the primacy of the Pope and the dogma of the infallibility of his doctrine ex cathedra. The apparent ambivalence in the behavior of the Vatican-the willingness to make concessions in matters relating to certain provisions of Christian doctrine (the Pope’s idea of “seeds of the Word”, contained, allegedly, in all religions), and the inflexibility in defending the rights of the Roman Pontiff-has become characteristic of the cooperation of the Catholic Church with the world Council of churches. Sending its representatives as “observers” to all Ecumenical assemblies, conferences and participating in joint prayers, the Catholic Church never joined the WCC. Cardinal Willebrans, Chairman of the Department of Christian unity at the Vatican, explained this in a letter to the General Secretary of the WCC on July 4, 1983: “the Roman Catholic Church, to a much greater extent than other churches, considers its structure of universal community and universal mission to be an essential element of its identity… The decision to join the world community of churches could be misinterpreted. from the position of power (authority) in the Roman Catholic Church and the ways of its implementation” [26].

Meanwhile, the main consequence of the Ecumenical “openness” of the Vatican was the further erosion of the religious consciousness of Europeans. With the transition to globalization, which turned the “welfare society” in the “welfare for the chosen”, the usual way of life, established social ties began to break down, and with them began to break and the previous ideas, and the very spiritual structure of the individual, resulting in the erosion of traditional religious values took a threatening character. As cardinal Ratzinger stated before his election as Pope, ” aggressive secularism threatens religious freedom in Europe by marginalizing the faithful. We have abandoned Christian culture in favor of aggressive secularism with intolerant traits… The mention of God is very marginalized. In the political sphere, it seems almost obscene to talk about God, as if it violates the freedom of those who do not believe” [27]. The most significant in this regard was the fact that in the process of drafting the EU Constitution, European officials did not include a reference to the Christian roots of Europe, limiting the provision on the cultural, religious and humanistic heritage of Europe [28].

The weakening of the position of the Catholic Church is expressed in many indicators: this is a decrease in the number of its adherents, and the fall in the number of clergy. Religious values themselves are increasingly eroded, knowledge of the fundamental foundations on which the Christian faith is based is disappearing. As a result, Catholicism in Europe has lost the value of a force that determines the generally accepted norms of behavior and forms a social system of values. As John Paul II himself admitted, ” Jesus Christ seems to have disappeared from European life. European culture gives the impression of a kind of silent apostasy of intellectuals who live as if God did not exist.” In the context of erosion of traditional concepts and values, their uncertainty, loss of understanding of the true norm, Europeans are becoming increasingly susceptible to the influence of alien religious cults, which behave very actively and aggressively. We are talking about both traditional Eastern and new pseudo-Eastern, pseudo-Christian, anti-Christian, neo-pagan teachings, most of which are occult in nature. They are characterized by interpenetration, mixing of traditions, that is, syncretism, which replaces a holistic, coherent worldview.

This means the transition of pluralism to another level, turning it into a “global religious market” or, as they now write, a “supermarket of spiritual goods”, in which free enterprise penetrates into the sphere of salvation, offering everyone a choice of any religious or pseudo-religious idea. Left to himself, the layman as a consumer chooses what he likes, what is suitable, forming his own system of values. And here Christianity faces the strongest competition, because religion in this “market” is valued not from the point of view of the truth advocated by it, but from the point of view of the spiritual and spiritual comfort that it provides. Therefore, to the greatest extent here succeeds occultism, passion which acquires a mass character.

This is the result of the consistent application of the fundamental principle of modern European culture-the principle of freedom of conscience, understood as freedom of choice, the assertion of which was promoted by the Catholic Church itself.

15. There.
16. 2G
17. Calais D. a Pact with the devil. The tragedy of the modern Vatican. URL: http: veruem.narod.ru/Tragedy Vaiticans.html.

18. Some researchers believe that Bishop Zivic, head of the State Secretariat entered into Opus Dei. When he later became Archbishop and cardinal of Cracow, he had overall control of the service ladder in the Vatican (See: Terras Ch. Op. cit. P. 1S).

The Holy Alliance was created in 15bb by order of Pope Pius V, and although the Vatican has never recognized its existence, it is recognized by some researchers as one of the best and most effective security services in the world.

19. Lebec E. the secret history of Vatican diplomacy. Moscow: Ripol Classic, 2004. Pp. 232.

20. Vernon Walters, a knight of the order of Malta, was then Deputy Director of the CIA.

21. Papa Karol’s dolls and puppeteers. URL: http://www.zaistinu.ru/old/Ukraine/church/papadolls.shtml.

22. Rome et Frans-macons. Histoire d’un conflict. Paris: Berg International Éditeurs, 1996. P. 21-22.

23. In October 1983, the Italian magazine Oggi published a scandalous photograph of Pope John Paul II at a Masonic Banquet in an issue that was almost confiscated: He is included with his arms crossed in the “fraternal chain” formed by Masonic guests around the Banquet table (See: Hieromonk Savva (janich). Apostasy. Moscow: Russian idea, 2004).

24. VanHelsing J. Sociétés secrets.

26. L. Quand le pape demande pardon. Paris: Albin Michel, 1997. P. 19-20. Archias. Seraphim (Alexiev), Archim. Sergius (Yazadjiev). Waiting for new “Messianic times” / / Orthodoxy or death. No. 5. P. 18.

27. In Europe, the mention of God is considered marginal / / Week: Orthodox news for the week, 176 issues of the mailing list. URL: www.sedmica.ortodoxy.ru / 176-26-11-04.php.

28. Constitution of the European Union: a Treaty establishing a Constitution for Europe (with commentary). Moscow: INFRA-M, 2005. Pp. 93-94.

CONTENT

The post GEOPOLITICS OF JOHN PAUL II first appeared on Global Policy.

His support was to be a prosperous “middle class” and a new type of citizen – a carrier of purely secular morality, not burdened by restrictive Christian norms and principles. In these circumstances, in order to maintain its influence, the Western Church has taken the path of adaptation to the new liberal standards, adapting to the requirements of the era. This was most characteristic of Protestant theology, which had so deeply imbibed a liberal understanding of human rights and freedoms that it became perfectly safe for secular culture, completely fitting into the ideological pluralism it advocated. Catholicism could not resist the pressure of modernism, but its path was more difficult.

In the first postwar years, in the conditions of the acute period of the “cold war”, the Catholic Church was designed to ensure the cohesion of Western society, and Pius XII, who stood at the head of it, did not allow any reformist deviations, adhering to strictly conservative views and rigidly integrist line of behavior. But after his death and the coming to power of John XXIII (1958-1963) in Catholicism begins a period of profound changes, the most serious since the Council of Trent (1545-1563). They resulted in the development of the “aggiornamento,” which was understood as openness to new ideas the changed the world, “modernizing” the Church and bringing it into line with the spirit of the time. The idea of the papacy on earth centralization of the Church, as the doctrine of the infallibility of the Pope and his supremacy over all the Christian world, in no way been questioned, but on the contrary, had strengthened the authority of the Vatican as a political force in the context of liberalization exercises.

The modernist turn of the Church was realized at the second Vatican Council, which became a turning point in the history of Catholicism. Opened in October 1962, the Cathedral has completed its work in December 1965, having 16 papers, the most important of which was the dogmatic Constitution “On the Church, On religious freedom, On Liturgy and On ecumenism, On the Church in the modern world”, highlighting the teaching focus of Christian ecumenism. However, these Renovationist decisions and the practice that followed had the most serious consequences for the Church.

Their main result was the establishment of religious pluralism and tolerance, which led to the fact that the Catholic teaching began to acquire an increasingly blurred character, and among some Catholics religious indifferentism began to spread. Many in the Church leadership feared the situation would spiral out of control. Cardinal Joseph Ratzinger (the future Pope Benedict XVI), who was a theological consultant at the Council, wrote in this regard: “the results Brought by the Council, as we can judge today, cruelly disappointed the expectations of all… The popes and fathers-delegates of the Council hoped to achieve a new Catholic unity, but instead conflicts began, passing, in the words of Paul VI (Pope since 1963-FR. CH.), from self-criticism to self-destruction. Instead of the expected breakthrough, we are dealing with a process of gradual decline.”.

Since the end of the 60s, the Church fell into a state of internal crisis and secularism, which accelerated the de-Christianization of Western society, which actively continued throughout the 70s. It was in these conditions that Karol Wojtyla came to power in the Vatican under the name of John Paul II, whose pontificate lasted 26 years and 5 months (1978-2005).

The main activities of the new Pope were determined by the changes that occurred in the Western world in the second half of the 70-ies.

In socio-economic and political terms, they were characterized by the transition to a neoliberal course of development, which meant the gradual dismantling of state “welfare”, and in international relations, the escalation of the cold war, caused by a new U.S. leadership on tough confrontation with the Soviet Union. In these circumstances, seeking to strengthen the authority of the Vatican as a religious and political force, John Paul II used all opportunities to strengthen its influence on world politics, taking a clear course for an Alliance with Atlanticism.

Considering materialistic atheism and communism as his main opponent and having set himself the task to achieve the return of religion to Western society, the Pope proclaims a “new evangelization” of Europe and the whole world, aimed at restoring Catholic values and positions of the Church not only in the private but also in the public sphere. The mainstay of John Paul II become in-tigritsa organization and the new Catholic traditionalist movement orientation, which brings together spirituality with everyday life or have made it into the socio-political sphere. They were called upon to play a decisive role in the restoration of the position of Catholicism. It is primarily about organizations such as the order of Opus Dei, the Legionaries of Christ, Focolare, Community and Liberation, the Ark, the Community of St. Egidius, neocatechumenates, Daughters of Mercy, various French “charismatic renewal” movements inspired by American Protestantism.

The “brain and heart” of Catholicism, determining the new policy of the Vatican and the activities of the Church as a whole, becomes Opus Dei, completely replaced the Jesuit order, which for four centuries played a key role in ensuring control over the minds of the elites. This was possible because of the unique characteristics of the organization, so secret that in Spain, where it comes from, it is called the “white mafia”.

Created in 1928 by the Spanish priest Josemaria escriva de Balaguer (1902-1975) in Franco Spain, Opus Dei was a fundamentally new type of order Association, being the first secular organization of the Catholic Church, approved by decree of Pius XII in 1947 (finally approved on June 16, 1950). In addition to the clergy, it includes lay people who can “find Holiness” in the mundane everyday Affairs, performing perfectly their professional duties in a certain social sphere. Escriva aimed at the formation of “lay spirituality”, which actually reproduced the Protestant ethics with its sacralisation of worldly activities, in which a person is called to fully realize themselves, achieving success and prosperity. It is no accident that many researchers define the teachings of escriva as a Catholic version of Calvinism. The performance of any business is considered here as a religious service and is inextricably linked with the desire for leadership and installation on belonging to the elite.

The aspiration for success in the world led to the initial interest of the order to the economy, banking, to participate in state government (if formally declared apolitism), as well as special attention to schools, universities, centers for training managers, experts, Finance etc. It is the technocrats and politicians involved with Opus Dei, played a decisive role in transforming the economy and governmental structures of Spain in the 60-70 years after the release of the country from international isolation, adapting it to Western European standards. So the use of modern technology for “universal mobilization of the laity” was the main innovation of the order, which developed a strategy based on the old principle: “Who governs the country determines its religion.”

Another feature of Opus Dei, which ensures its extreme effectiveness, is that It is created on the model of a sect, in which a rigid management structure, a centralized hierarchical structure and iron paramilitary discipline (full subordination to spiritual leadership) are combined with a network type of organization. The order is based on a strictly clerical and hierarchical Constitution, in which the priests, United in the Priestly society of the Holy cross, play a decisive role and are engaged in educating the laity. Discipline is expressed in strict obedience to his superior, in accordance with the instructions of the escriva: “laymen can only be disciples, if you want to be saved, obey, obey, as obeys the instrument in the hands of the artist, does not stop to reflect.” As a result, Opus Dei members find themselves in a closed, closed world, being absolutely sure that it is here that they achieve complete freedom of self-realization.

All members of the society are divided into three stages. The first-numeration (priests and laity) – full-time, are full members of the organization and perform leadership functions, with a University education, living in celibacy, observing all vows and rules, giving all earnings in favor of the organization of the order (20% of members). The second consists of aggregates-full-time members who are also single and deduct part of their earnings (25%). The third includes supernumeraries-supernumeraries, married (55%. It is important to note that in the order there is also a category of “employees” who are not officially members of the organization, but are listed as its supporters. In 1950, the order received the consent of the Vatican that the lists of these “employees” included not Catholics and not even Christians, which dramatically expands the scope of its coverage.

In accordance with this structure builds the entire activities of the order of the, with also three-level system

The main role is played by official centers and institutions representing the spiritual prelature. Despite the fact that the number of priests does not exceed 2.1% of the members, they play a decisive role and perform the main administrative functions. Then there are the organizations created by Orthodox laymen, both members and sympathizers and sympathizers of the order. These include University centres, vocational training centres, often registered as foundations, cultural centres, associations, institutes, where the bulk of young people are recruited. The names of these organizations do not contain the name opus Dei, but they are closely associated with It on a religious level. Often Opus Dei takes responsibility for the spiritual aspects of their activities, as indicated in the respective prospectuses of these organizations (“spiritual education is entrusted to Opus Dei, the personal prelature of the Church”). Finally, the third level includes various financial, political and ideological institutions, also created by the people of Opus Dei, but not related to the order of religious relations. These include personal funds operating internationally and associated with banks and industries, political clubs and family associations. These institutions, created and in those countries where Opus Dei has no representation, is so discreetly embedded in the structure of the order that they are very difficult to recognize. The leaders of these organizations act as individuals, and the order bears no responsibility for their actions. This system allows the order to penetrate into various spheres and involve a wide range of people in its activities. According to the order itself, at present the number of its members reaches 85 thousand, while about 900 thousand people participate in the activities of related organizations.

The order’s unique religious and organizational discipline and its methods of “mobilizing” the laity made it indispensable in the Church’s transition to”new evangelization.” In the late 60’s-early 70’s positions Opus Dei so strengthened that he set himself the task to carry out a deep “infiltration” into the body of the Church, the main channel of which was the Roman center of meetings of Ministers of worship (Centro Romano di Incontri Sacerdotali – CRIS), which turned into an elite organization, where the processing of promising clergy, among whom was the Archbishop of Krakow, cardinal Karol Wojtyla. It is known that each Wojtyla and his fellow Prelate of the Roman Curia Andrzej Maria Deskur was close to two key figures of Opus Dei Portillo, who became head of the order after escrivá’s death in 1975, and Julian Errans Casado. It was Descour who introduced Wojtyla to Portillo, after which they established close ties.

Having played an important role in Wojtyla’s rise to power, the order set itself the task of achieving a new status within the Church that would allow it to exert a decisive influence on Vatican policy. This happened 28 November 1982 (the date on which apostasty became known as the “historical date”), when John Paul II received the Apostolic Constitution Ut Sit, in accordance with which the order was granted the status of “personal prelature, there” the Pope vivadelli it from the jurisdiction of the diocesan leadership, transforming virtually independent, territorially not restricted to a diocese. The next stage, which strengthened the position of the order, was carried out at an accelerated pace beatification (beatification) of Josemaria escriva in 1992, after which Opus Dei finally “came out of hiding”, silencing his opponents. It turned out that he has influential patrons, among whom were cardinals of the Rat-Zinger (already then head of the Congregation for the doctrine of the faith), Angelo Sodano (gasteretal – man # 2 in the Curia), Paul Poupard, etc. the Order, in particular, appreciated the support of Ratzinger, giving him in 1998 the title of doctor honoris causa of the University of Navarre in Pampelune – one of the main educational centers of Opus Dei. In 2002, escriva was canonized as quickly as ever, and as a result, his theological ideas were considered part of the Holy tradition of the Catholic Church.

Thanks to the relationship of deep trust between the Pontiff and Opus Dei, The latter has become a privileged, elite squad of the Pope. Some researchers argue that the order was so integrated into the environment of John Paul II that it began to play a dominant role, becoming essentially a “Church within the Church”. The order actually managed to penetrate all levels of the management system Vatican city, blocking any internal criticism, to sustain their views. Its strength lies not in the number of members represented in the Curia, which at first glance seems modest, but in the importance of the posts and offices they hold. We are talking about key positions.

The order put its man in charge of one of the most important departments in the Curia, the Vatican press office. They became numerary (layman) Joaquin Navarro-Valls, to which the Pope felt a great confidence and which has become over time one of the leading figures in the government of the Vatican, providing the image of the Church for 22 years. Under him, the press service separated from the Pontifical Commission on public relations and became an independent Department of the state Secretariat, subordinate directly to the Pope and at the same time being an instrument of Opus Dei. Another important figure, also shaping the image of the Vatican, was the numerarius (priest) Iago de La Cierva, who headed the international television Agency Rome Reports, created in 2004, representing in the media all the main events concerning the Church and the Pontiff’s activities. One of the two cardinal members of the order, Julian Errans Casado, was a direct adviser to the Pope and headed the Pontifical Council for legislative texts and the disciplinary Commission (local Ministry of justice) until his retirement in February 2007 due to old age. It was he who was responsible for interpreting the meaning and subtext Of the code of Canon law, preparing decrees, texts and implementing the decisions of the Pontiff. Gio Maria Poles, a lay member of the order, was also in charge of the Vatican personnel service (the local personnel Department).

Being represented in all departments of the administrative apparatus, congregations and Pontifical councils, the order is aware of everything that happens in the Church. To Rome, and it receives information from all departments in which due to the rigid system of subordination compiled detailed reports on the activities of each member of the order of this possibility, of course, deprived of local bishops and priests. All this has led to its unique role within the Church: analysts call it the unofficial center of the Vatican’s intelligence service or the Pope’s main intelligence service, carrying out important political missions through the use of peculiar methods and methods of penetration. Opus Dei is characterized by a closed, secret nature and “point” work, that is, the involvement of specific influential, and possibly key figures, who become the core of the “agents of influence” of the Vatican. The order does not have official lists of its members, the members themselves are not required to advertise their affiliation to the organization and keep secret all that relates to their methods of work, which makes it difficult to identify the institutions that are associated with it. In addition, there are no official financial reports, and the print organ of the order “Chronicle” is available only to numeraries.

The main activities of Opus Dei, which are of paramount importance for the leadership of the Vatican, are, first, providing intellectual development of strategic importance and, secondly, control over finances.

With regard to the first, the order is designed to solve the most important ideological task, which is such a restructuring of the consciousness of European elites, which ensures full acceptance of the basic provisions of the Anglo-Saxon neoliberal project, which has been consistently implemented since the late 70-ies. Ideological attitudes of the order, which is a kind of symbiosis of neoliberalism and religious fundamentalism, was actually a Catholic analogue of the theory of economic freedom F. Hayek, designed to justify the state’s withdrawal from the socio-economic spheres of society. (Hereafter highlighted by me. – O. C.) They became the basis for the development of appropriate training and research programs carried out in the order-controlled institutes and educational centers.

The inspiration for these neoliberal ideas was the American Institute for the study of religion and freedom. Acton (Michigan), and the main center of distribution – established in 1986, the international Academy of philosophy in Liechtenstein (1AR), closely associated with the Polish Catholic University of Lublin (it taught Karol Wojtyla). The latter has its own theological school, which is based on the doctrine of “eternal philosophy”, taken from the ideas of Husserl. According to them, the world is presented in a Manichaean spirit: all things are initially divided into good and bad, and people – on the morally bad and good, which actually justifies the elitist approach, which is so characteristic of Opus Dei. This philosophical and spiritual trend, to which belongs the personalism of Karol Wojtyla and other Polish theologians, is carefully studied in 1AR, and it is on this Foundation that the order seeks to produce a “spiritual renewal of Europe”. The rector of the Academy, Josef Serfert, even speaks of the LL school (Lublin-Liechtenstein), which can be considered the main instrument for spreading the dominant Catholic ethics. On the basis of neoliberal worldview formed a new generation of European politicians, financiers, economists, who replaced the old staff in the late XX – early XXI century.

Another main concern of the order is the financial provision and management of the Holy See’s funds.

Another main concern of the order is the financial provision and management of the Holy See’s funds

With its vast financial network, the order ensured the Vatican had far more power over the banks than it had in the Christian Democrat era. The main support structure of SV. The throne is the Institute of religious Affairs (ETAL), called the Vatican Bank, which, after exposure in the early 80s banker-mafia Marcinkus managed to restore its positions through appropriate reforms initiated by John Paul II in order to create a “positive” image of ETAL. It is also important to note that, since the 80s, among the areas of financial activity of the Church in the foreground were the United States, where there is the richest Catholic community. It was here that Vatican investments began to move, and in 1987 a special John Paul II Fund was opened in Washington, the amount of investments of which in 1998 amounted to 44 million dollars.
Sources:
Ibid. P. 62. Investigations and documents. Paris: Editions Golias, Fourest, C., Venner F. Op. cit. P. 102.

The key figure here was close to the order of the Archbishop of Vienna, cardinal Koenig, associated with the”Grand national Lodge of Austria.” Three days before the opening of the Conclave on the initiative of Koenig was held a secret meeting at the Pontifical College “Pio Latinoamericano”, where he managed to enlist the support of some cardinals from France, Holland and Germany in the nomination of Wojtyla (see: Putilov S. Sinister footsteps of Freemasonry // Orthodoxy or death: Journalistic almanac. М., №5. С.1; Norman F. The troubling rise of the ‘Opus Dei // The diplomatic World. September 1995. 22).

Hertel P. Op. cit. P. 239-24G.

Opus Dei is still the only personal prelature in the Catholic Church.

Hertel Р. Op. cit. P. 273.

Tincq H. The usury of a reign of nearly twenty years // the world. 11 August 1997.

Currently, Opus Dei is represented in 87 States and has 1,654 parishes and dent of pastoral care.

Opus Dei: the soldiers of Christian communitarianism.

In 1994, IAP created a Foundation in support of the Academy, headed by former Italian head of state and lifelong Senator Francesco Cossiga (Terras Ch. in collaboration with P. Hertel and R. Libero. Opus Dei. Investigation at the heart of an occult power. Editions Golias, 2006. 60-61).

CONTENT

The post THE CATHOLIC CHURCH DURING THE NEOLIBERAL 70’s-80’s OF THE TWENTIETH CENTURY first appeared on Global Policy.

Ferrer’s challenge is particularly noteworthy. He formally occupies the third place in the Vatican hierarchy after the Pope and the Secretary of state, and in fact, in terms of influence – the second. Up to the beginning of the XX century the congregation headed by it was called Inquisition, and it in the XVI century would be called as the Great Inquisitor.

In addition to them, five more people were summoned to court — three French priests and two citizens who were not in the Church service, but related to the diocese of Lyon. The judges will consider last year’s case, previously closed by the Prosecutor of Lyon. Now ten persons calling themselves “victims of pedophilia”, has filed a lawsuit against a 66-year-old “Barbarella”, whom they accused of concealing crimes committed against them by the local priest Bernard Pranom more than a quarter century ago.

THE SINS OF THE VATICAN

Boys grew up

At the end of 1980-ies of father Bernard Prano was just over thirty, and the graduate school scouts Saint-Luc Alexander — eight years. The priest called him his favorite, and every Saturday he was alone with him.

“We were very scared. Imagine an adult person who takes you in his arms and starts kissing you in different places, makes you stroke him… Imagine how scary it can be for a child!”- Alexander told French journalists.

CATHOLICISM IN THE ATTACK: THE IDEOLOGY AND POLITICS OF THE VATICAN IN THE CONDITIONS OF TRANSITION TO THE GLOBALIZED WORLD ORDER

Many years later, Alexander saw a picture of Prein in the newspaper surrounded by children and realized that he could no longer remain silent. He appealed to the diocese, he organized a meeting with the former mentor, and he apologized to him, but justified by the fact that “the higher were aware.”

Such as Alexander, gathered a dozen, and they joined the Association La Parole libérée (“Liberated word”), to work together to seek punishment for those who harassed them as a child. They wrote to the Pope, asked for an audience, which they never received. Meanwhile, a 42-year-old man complained that priest Jerome Biyu of another Lyon parish had twice attempted to rape him, another 16-year-old, during a pilgrimage to Holy places.

As in the case of Bernard Praine, it all came down to what “upstairs knew.” Again, the high patron was cardinal Barbarin.

The Prosecutor’s office opened an investigation. At a preliminary hearing in court, father Bernard admitted that he had committed sexual acts against 13 boys. Barbaren reported that, as head in 2002, the diocese learned about these facts, but to dismiss Prana did not, because he repented and swore corrected.

SCANDAL IN THE VATICAN

Direct challenge

On August 1, 2017, the Prosecutor closed the case after the Statute of limitations. However, the participants of La Parole libérée filed a lawsuit against Barbarena, which implies a so-called direct challenge to the court. They accuse the cardinal of concealing sexual abuse of minors and refusing to provide assistance.

The “Grand Inquisitor” Ferrer received a summons because in one of his letters he advised the Archbishop to take adequate disciplinary measures to avoid a public scandal. Thus, he demonstrated that he was also aware.

Cardinal barbaren May face up to three years in prison and up to 45 thousand euros fine, but the plaintiffs require only a symbolic compensation of one Euro — it is more important for them to create a legal precedent and “start a legal debate” about the concealment of the facts of pedophilia by the Church.

The first meeting was a formal one, nor barbaren or Ferrer in the court were not, they were represented by lawyers. As reported by the International French radio (RFI), the hearing is essentially scheduled for early April 2018.

Chain reaction

Resonant revelations of Catholic priests-pedophiles shake Vatican since 1990-ies. Waves of high — profile trials swept across different countries and continents- only in Australia from 1993 to 2010 about a hundred clerics were convicted for lewd acts against minors. Scandals broke out in Belgium, Germany, Ireland, Malta, Portugal, the United States, the Netherlands and other countries.

In 2014, the Vatican state Tribunal arrested the former papal Nuncio Josef Veselovski, who for many years represented the Holy see in the Dominican Republic. Where, as shown by the victims he would organize orgies with underage boys he killed at least seven children. A lot of child pornography was found on Veselovski’s computer.

After exposing the former Nuncio Vatican representatives in Geneva had to answer to the UN Commission, Pope Francis personally expelled him from the ranks of the clergy. A year later, the former Archbishop was found dead in his apartment. He reportedly died of a heart attack.

After some revelations come up other, and they all usually relate to the past, sometimes long past. In June this year, the Australian police officially charged the head of the Vatican Secretariat for economic Affairs, cardinal George Pell, with sexual harassment. We are talking about the events of 1961, when he allegedly molested a 12-year-old boy in a Catholic youth camp. Then Pell was a 20-year-old seminarian, criminal prosecution overtook him at the age of 76.

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