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Let me be blunt: I cannot make a silk purse out of a sow’s ear. And there is no way to answer this question accurately without offering some detail.In the United States, the government plays absolutely no role in the appointment of bishops. This is a decision made by the Pope. For example,The Holy Father has accepted the resignation from the pastoral care of the diocese of Syracuse, United States of America, presented by Bishop Robert J. Cunningham.The Pope has appointed as bishop of Syracuse, United States of America, the Rev. Douglas Lucia, of the clergy of the diocese of Ogdensburg, New York, currently judicial vicar and parish priest of the Saint Mary parish in Waddington and the Saint John the Baptist parish in Madrid…(Vatican Press Release, April 6, 2019, Resignations and Appointments)This is how it works in the U.S. —and is supposed to work elsewhere. The Church operates free of government interference and involvement.It has not always been that way in world history. In France. In Germany. In Italy. And elsewhere in Europe. There have been eras were political epicenters determined bishops, and even popes. One of the most noted examples is referred to as the Great Western Schism:On the death of Gregory XI (1370-78) who brought the papacy back to Rome from Avignon in 1377, the college of cardinals composed overwhelmingly of Frenchmen was pressured by a Roman mob to elect an Italian. The man they chose as pope was the non-cardinal Neapolitan, Bartolomeo Prignano, a sixty-year old canonist and vice- chancellor of the Church, who took the name Urban VI (1378-89). He was duly installed as pope with the cardinals’ free but irregular participation. When Urban VI began to act strangely, insulting the cardinals, ordering reforms in their lifestyle, and imprisoning, torturing, and executing those he suspected of opposing him, twelve of the sixteen cardinals who has elected him escaped Rome to Anagni. The other surviving cardinals from the conclave later joined them there where they declared Urban’s election invalid since done under duress. Moving to Fondi in Neapolitan territory, they proceeded to elect a new pope, Cardinal Robert of Geneva, a military leader who was related to the French and German ruling families. Taking the name Clement VII (1378-94) and failing to defeat Urban VI militarily, he retired to Avignon with his cardinals. Urban VI entrenched in Rome created a new College of Cardinals.The rulers of Christendom took sides: France, Scotland, Savoy, Naples, and the Iberian kingdoms following Avignon, with northern Italy, most of the Empire, England, Poland, Hungary, and the Scandinavian kingdoms backing Rome…(From: http://www.historia.va/content/dam/scienzestoriche/documenti/sezionestoriadellachiesa/Great%20Western%20Schism.Lessico.pdf)With that said, in the Twenty-First Century, governments do not get to tell the Vatican who to appoint as Bishops…Except China.Historically, the Chinese government and its ruling Communist Party has attempted to control the Catholic Church by essentially creating its own parallel hierarchy via the so-called Patriotic Association.The Chinese authorities have gone so far as to consecrate its own bishops (totally without Vatican approval) and place them in charge of Catholic dioceses. For example, in 2006,The state-controlled Catholic Patriotic Association (CPA) ordained Wang Renlei as auxiliary bishop of the Xuzhou diocese, Jiangsu province, on November 30, according to remarks by a State Administration for Religious Affairs (SARA) spokesperson reported in a December 3 Xinhua…The CPA conducted the ordination without Holy See approval, drawing criticism from the Holy See for "subverting the fundamental principles of [the Holy See's] hierarchical structure," according to a December 2 statement (in Italian) on the Vatican Web site.(Rep. James McGovern, Congressional-Executive Commission on China, Dec. 8, 2006, Chinese Government Appoints Bishop without Holy See Approval)This (and other instances) were a source of severe criticism from Pope Benedict XVI:Considering "Jesus' original plan", it is clear that the claim of some entities, desired by the State and extraneous to the structure of the Church, to place themselves above the Bishops and to guide the life of the ecclesial community, does not correspond to Catholic doctrine, according to which the Church is "apostolic", as the Second Vatican Council underlined. The Church is apostolic "in her origin because she has been built on 'the foundation of the Apostles' (Eph2:20). She is apostolic in her teaching which is the same as that of the Apostles. She is apostolic by reason of her structure insofar as she is taught, sanctified, and guided until Christ returns by the Apostles through their successors who are the Bishops in communion with the Successor of Peter". Therefore, in every individual particular Church, "it is in the name of the Lord that the diocesan Bishop [and only he] leads the flock entrusted to him, and he does so as the proper, ordinary and immediate Pastor"; at a national level, moreover, only a legitimate Episcopal Conference can formulate pastoral guidelines, valid for the entire Catholic community of the country concerned.Likewise, the declared purpose of the afore-mentioned entities to implement "the principles of independence and autonomy, self-management and democratic administration of the Church" is incompatible with Catholic doctrine, which from the time of the ancient Creeds professes the Church to be "one, holy, catholic and apostolic".(Pope Benedict XVI, Letter to the Bishops, Priests, Consecrated Persons and Lay Faithful of the Catholic Church in the People’s Republic of China, Letter to the Bishops, Priests, Consecrated Persons and Lay Faithful of the Catholic Church in the People's Republic of China (May 27, 2007))In 2012, a special Papal commission studying the situation in the Chinese Church lamented the continued pressure placed upon legitimate ecclesial structures within China by the Communist regime:A special papal commission studying the Catholic Church in China has exhorted Chinese Catholics to resist the efforts by the government-backed Patriotic Association to control the Church. In a statement released in English and Chinese on Thursday, at the conclusion of a 3-day meeting in Rome, the commission expressed sympathy for the Chinese bishops and priests who are under pressure from the Patriotic Association. Their statement noted the “particular difficulties” of pastors who feel that they must cooperate to some degree with the regime in order to preserve their ability to preach the Gospel. Nevertheless, the commission cautioned, “evangelization cannot be achieved by sacrificing essential elements of the Catholic faith and discipline.” However, the commission expressed admiration for bishops and priests who “are detained or who are suffering unjust limitations on the performance of their mission. It commended the strength of their faith and for their union with the Pope. The report called upon all Catholics to pray for these persecuted clerics.In a reference to the Patriotic Association, the papal commission denounced those who seek “to place themselves above the bishops and to guide the life of the ecclesial community.” Their statement encouraged Chinese Catholics to follow the instructions set forth by Pope Benedict XVI in his 2007 letter to the faithful of China. If the faithful observe the Pontiff’s instructions, the commission said, “the face of the Church may shine forth with clarity in the midst of the noble Chinese people.” This clarity, the statement noted, has been obfuscated by those clerics who have illegitimately received episcopal ordination and by those illegitimate bishops who have carried out acts of jurisdiction or who have administered the Sacraments. In so doing, they usurp a power which the Church has not conferred upon them. In recent days, some of them have participated in episcopal ordinations which were authorised by the Church. The behaviour of these bishops, in addition to aggravating their canonical status, has disturbed the faithful and often has violated the consciences of the priests and lay faithful who were involved…(Vatican Radio, April 27, 2012, Vatican commission laments pressure by China’s Patriotic Association)in 2012, the Vatican boldly accused the Chinese government of usurpation of ecclesial power, especially by appointing several bishops.When Pope Benedict XVI resigned in 2013, a group of Catholics faithful to Rome wrote him a public letter thanking him for his strong support:“…You tried to promote dialogue and alleviate the cross we bear by showing your concern and by blessing China and the Chinese people.”They thanked him for his 2007 letter to Chinese Catholics, encouraging steps to bridge the gap between Catholics registered with the government-controlled Catholic Patriotic Association and the so-called underground communities, whose leaders were frequently harassed or imprisoned by the authorities for their allegiance to the Pope of Rome.The letter also asked government authorities for dialogue on the appointment of bishops. A number of bishops were subsequently ordained with both papal and government approval, before the government returned to the practice of choosing bishops without the Vatican's approval.(Vatican Radio, March 4, 2013, Chinese Catholics thank Pope Benedict)Pope Francis had continued the same process of dialogue that Benedict had in place, with the Chinese government. But during the years 2013–2018, China continued and perhaps escalated its persecution of religious groups—including Chinese Catholics.Between 2009–2017, the U.S. Department of State reported,Only religious groups belonging to one of the five state-sanctioned “patriotic religious associations” (Buddhist, Taoist, Muslim, Roman Catholic, and Protestant) are permitted to register with the government and legally hold worship services. Other religious groups, such as Protestant groups unaffiliated with the official patriotic religious association or Catholics professing loyalty to the Vatican, are not permitted to register as legal entities. Proselytizing in public or unregistered places of worship is not permitted.Tibetan Buddhists in China are not free to venerate the Dalai Lama openly and encounter severe government interference in religious practice (see Tibet section). Religious groups independent of the five official government patriotic religious associations have difficulty obtaining legal status and are vulnerable to coercive and punitive action by SARA, the Ministry of Public Security (MPS) and other party or government security organs.Certain religious or spiritual groups are banned by law. The criminal law defines banned groups as “evil cults” and those belonging to them can be can be sentenced to prison. A 1999 judicial explanation stated that this term refers to “those illegal groups that have been found using religions, qigong (a traditional Chinese exercise discipline), or other things as a camouflage, deifying their leading members, recruiting and controlling their members, and deceiving people by molding and spreading superstitious ideas, and endangering society.” There are no public criteria for determining, or procedures for challenging, such a designation.(https://2009-2017.state.gov/documents/organization/208434.pdf)In 2018, the U.S. State Department reported:Religious groups reported deaths in or shortly after detentions, disappearances, and arrests and stated authorities tortured Tibetan Buddhists, Christians, and members of Falun Gong. The Church of Almighty God reported authorities subjected hundreds of their members to “torture or forced indoctrination.” Although authorities continued to block information about the number of self-immolations of Tibetan Buddhists, including Buddhist monks, there were reportedly four self- immolations during the year. The government began enforcing revised regulations in February that govern the activities of religious groups and their members.Religious leaders and groups stated these regulations increased restrictions on their ability to practice their religions, including a new requirement for religious group members to seek approval to travel abroad and a prohibition on “accepting domination by external forces.” Christian church leaders stated the government increased monitoring even before the new regulations came into effect, causing many churches to cease their normal activities. Authorities continued to arrest Christians and enforce more limitations on their activities, including requiring Christian churches to install surveillance cameras to enable daily police monitoring, and compelling members of house churches and other Christians to sign documents renouncing their Christian faith and church membership. An ongoing campaign of church closings continued during the year, and authorities removed crosses and other Christian symbols from churches, with Henan Province a particular focus area of such activity.(https://www.state.gov/wp-content/uploads/2019/05/CHINA-INCLUSIVE-2018-INTERNATIONAL-RELIGIOUS-FREEDOM-REPORT.pdf)A 2018 U.S. Congressional report on the crackdown stated,The current assault on religion in China under President Xi Jinping is the most comprehensive attempt to manipulate and control religious communities since the Cultural Revolution. Xi’s policy should be seen as a particularly troubling aspect of the global crisis in religious freedom, one in which over three-quarters of the world’s people live in nations where religion is highly, or very highly, restricted. China is one of those nations.Within China, Xi’s policy intensifies a decades-long government strategy of undermining a major threat to the authority of the communist state – namely, that religion is a source of authority, and an object of fidelity, that is greater than the state. This characteristic of religion has always been anathema to totalitarian and authoritarian despots, and to majoritarian democracies. Most religions, by their nature, limit the power of the secular state, which is a major reason why the American Founders put religious freedom at the beginning of our Bill of Rights.President Xi’s intensification of China’s anti-religion policy includes a renewed effort to alter the fundamental nature of certain religions. One is Islam as practiced by the Uighurs in Xinjang Province, which the Chinese have recently targeted for almost genocide-like transformation or elimination. Another is Tibetan Buddhism, the object for decades of a brutal Chinese strategy of persecution. A third is Roman Catholicism, whose distinctive teachings on human rights and religious freedom pose a particular obstacle to the Chinese state, and to the impoverished Marxist-Leninist understanding of human nature and human dignity…(House Committee on Foreign Affairs, Subcommittee on Africa, Global Health, Global Human Rights, and International Organizations, September 27, 2018, https://docs.house.gov/meetings/FA/FA16/20180927/108730/HHRG-115-FA16-Wstate-FarrT-20180927.pdf)Amid this crackdown on already curtailed religious practices in China, the Vatican entered into a so-named Provisional Agreement with the Chinese government. The precise details of the Provisional Agreement of 2018 between the Vatican and the Chinese government remain secret. But this is what Pope Francis stated about it:This is the context in which to view the Provisional Agreement, which is the result of a lengthy and complex institutional dialogue between the Holy See and the Chinese authorities initiated by Saint John Paul II and continued by Pope Benedict XVI. Through this process, the Holy See has desired – and continues to desire – only to attain the Church’s specific spiritual and pastoral aims, namely, to support and advance the preaching of the Gospel, and to reestablish and preserve the full and visible unity of the Catholic community in China…Precisely for the sake of supporting and promoting the preaching of the Gospel in China and reestablishing full and visible unity in the Church, it was essential, before all else, to deal with the issue of the appointment of bishops. Regrettably, as we know, the recent history of the Catholic Church in China has been marked by deep and painful tensions, hurts and divisions, centred especially on the figure of the bishop as the guardian of the authenticity of the faith and as guarantor of ecclesial communion.When, in the past, it was presumed to determine the internal life of the Catholic communities, imposing direct control above and beyond the legitimate competence of the state, the phenomenon of clandestinity arose in the Church in China. This experience – it must be emphasized – is not a normal part of the life of the Church and “history shows that pastors and faithful have recourse to it only amid suffering, in the desire to maintain the integrity of their faith” (BENEDICT XVI, Letter to Chinese Catholics, 27 May 2007, 8)…I have devoted much time to reflection and prayer, seeking the true good of the Church in China. In the end, before the Lord and with serenity of judgment, in continuity with the direction set by my immediate predecessors, I have determined to grant reconciliation to the remaining seven “official” bishops ordained without papal mandate and, having lifted every relevant canonical sanction, to readmit them to full ecclesial communion. At the same time, I ask them to express with concrete and visible gestures their restored unity with the Apostolic See and with the Churches spread throughout the world, and to remain faithful despite any difficulties……and in line with the decisions that have been made, we can initiate an unprecedented process that we hope will help to heal the wounds of the past, restore full communion among all Chinese Catholics, and lead to a phase of greater fraternal cooperation, in order to renew our commitment to the mission of proclaiming the Gospel. For the Church exists for the sake of bearing witness to Jesus Christ and to the forgiving and saving love of the Father.The Provisional Agreement signed with the Chinese authorities, while limited to certain aspects of the Church’s life and necessarily capable of improvement, can contribute – for its part – to writing this new chapter of the Catholic Church in China. For the first time, the Agreement sets out stable elements of cooperation between the state authorities and the Apostolic See, in the hope of providing the Catholic community with good shepherds…(Pope Francis, Message of the Holy Father to the catholics of China and to the universal Church (26 September 2018))In August of 2019, two bishops were approved by both Chinese and Vatican officials under the Provisional Agreement:The Provisional Agreement between the Holy See and the People's Republic of China, on the appointment of bishops in China, was signed in Beijing on 22 September 2018.Nearly a year on, the deal is bearing fruit.On Wednesday, 28 August, Monsignor Stefano Xu Hongwei, was consecrated Coadjutor Bishop of Hanzhong (Shaanxi) in China.…Bishop Xu became the second bishop to be consecrated after the Provisional Agreement, following that of Monsignor Antonio Yao Shun of Jining/Wulanchabu, Inner Mongolia (China), on Monday.(Vatican News, China, second bishop consecrated under Sino-Holy See agreement - Vatican News)What the Vatican is saying is that both the Chinese Government—SARA and the Communist Party of China—and the Holy See have agreed upon the selection of these two bishops.Compare this with the appointment and consecration of Bishop Lucia in Syracuse, New York in early 2019, noted above. Did the Vatican seek the U.S. State Department’s approval prior to appointing this bishop?Yet, under the Provisional Agreement with China, the Vatican consecrated a bishop only after obtaining permission from the Chinese authorities.I am typically a big defender of Pope Francis. But how is this tenable?To summarize, the Chinese government (the ruling Communist Party of China) now plays a significant role in the appointment of Bishops and potentially has been given further rationale to stamp out the underground churches—those not deemed in compliance with the Chinese authorities.In October of 2018, Cardinal Joseph Zen, former bishop of Hong Kong, wrote in a New York Times op-ed, as reported by Crux:While Francis could still “veto” the nomination of a state-approved bishop, “how many times can he do that, really?”“What good is having the last word when China will have all the words before it,” he asked.(Cardinal Zen: The Vatican is badly mishandling China situation)

Women are the delight of my life and they will be yours as well after reading the following.In a perfect world, the thirty women on this list would be household names. But for too long history textbooks have focused on great men, to the exclusion of all others.Canada’s History decided to mark the centennial of the first women to win the vote in Canada — in Manitoba, Saskatchewan and Alberta in 1916 — by celebrating great women from Canada’s past.To create our list we recruited a panel of prominent Canadians — former Governor General Adrienne Clarkson; bestselling author Charlotte Gray; historians Michèle Dagenais (Université de Montreal), Tina Loo (University of British Columbia), and Joan Sangster (Trent University); and author and English professor Aritha van Herk (University of Calgary).Theirs was not an easy task, for how do you define greatness? The list of thirty names the panel came up with is by no means definitive; some of the names are familiar, others are obscure. But what can be said is that each of the great women chosen has in some way made a positive impact on Canada.Doris Anderson (1921–2007)Magazine editor and women’s movement champion. Doris Anderson was a long-time editor of Chatelaine magazine and a newspaper columnist. Through the 1960s, Doris Anderson pushed for the creation of the Royal Commission on the Status of Women, which paved the way for huge advances in women’s equality. She was responsible for women getting equality rights included in the Charter of Rights and Freedoms. She authored a number of books, including three novels and an autobiography — Rebel Daughter — and sat as the president of the National Action Committee on the Status of Women. Anderson became an officer of the Order of Canada in 1974 and was promoted to Companion in 2002. She was also a recipient of a Persons Case Award and several honorary degrees. Photo: Barbara Woodley; courtesy of Library and Archives Canada/1993-234 NPC.Kenojuak Ashevak (1927–2013)An inspiring Inuit artist. Born in an igloo on the south coast of Baffin Island, Kenojuak Ashevak’s career as an artist began in 1958 when a government administrator recognized her talent. She quickly became a role model for many other Inuit women, who have become almost as recognized. Among her more well-known works is Enchanted Owl, created for Cape Dorset’s 1960 print collection; it was used on a postage stamp in 1970 to mark the centennial of the Northwest Territories and soon became an artistic icon. Ashevak lived most of her life in Cape Dorset, where she had a large extended family of children and grandchildren. Gracious, composed, and thoughtful, she has been an inspiration and mentor for a second- and third-generation Inuit artists. Photo: Ansgar WalkEmily Carr (1871–1945)A West Coast artist who has been described as “Canada’s Van Gogh.” Born in Victoria, Emily Carr began with few advantages. She studied art in San Francisco, London, and Paris while struggling to fund her education. Embracing the new modernist style, she came home in 1911 and applied her new skills to her favourite subjects — West Coast rainforests and the villages and artifacts of indigenous peoples. However, Canadian critics and buyers were not ready for her work and she abandoned painting for fifteen years. It wasn’t until the National Gallery mounted an exhibition of West Coast art in 1927 that she received the attention she deserved. By the time of her death, she enjoyed international renown that has outlasted that of her contemporaries.Mary Shadd Cary (1823–1893)The first black woman newspaper editor in North America. Mary Ann Shadd was a tireless advocate for universal education, black emancipation, and women’s rights. Born in Delaware, Shadd moved to Windsor in Canada West (now Ontario) to teach in 1851. She soon founded the Provincial Freeman, which was dedicated to abolitionism, temperance, and women’s political rights. During the American Civil War, she went back to the United States as a recruiter of African American soldiers for the Union army. After the war, she moved to Washington, D.C., to teach and to study law, becoming, at age sixty, the second black woman in the United States to earn a law degree. In 1994, Shadd Cary was designated a Person of National Historic Significance in Canada.Thérèse Casgrain (1896–1981)Activist, radio host, and political leader. Despite being brought up in wealth and privilege, Thérèse Casgrain felt that life should be fair to everyone. She helped to found the Provincial Franchise Committee for Women’s Suffrage in 1921 and later hosted a prominent radio program, called Fémina, for Radio-Canada. She became the first female leader of a political party in Canada — the left-leaning Co-operative Commonwealth Federation (CCF) — in the 1940s. In the early 1960s, she founded the Quebec branch of the Voice of Women to mobilize women against the Cold War nuclear threat. Later, she became the Quebec president of the Consumers Association of Canada. She did much to better the lives of Canadian women. Photo: Archives Nationales du QuébecGa’axstal’as, Jane Constance Cook (1870–1951)Kwakwaka’wakw leader, cultural mediator, and activist. Born on Vancouver Island, Ga’axstal’as, Jane Constance Cook was the daughter of a Kwakwaka'wakw noblewoman and a white fur trader. Raised by a missionary couple, she had strong literacy skills and developed a good understanding of both cultures and legal systems. As the grip of colonialism tightened around West Coast nations, Cook lobbied for First Nations to retain rights of access to land and resources. She testified at the McKenna-McBride Royal Commission of 1914 and was the only woman on the executive of the Allied Indian Tribes of British Columbia in 1922. A fierce advocate for women and children, she was also a midwife and healer and raised sixteen children. Photo: Royal BC Museum, BC ArchivesViola Desmond (1914–1965)Challenged segregation practices in Nova Scotia. Long before the modern civil rights movement in the United States, a black woman from Halifax took a stand for racial equality in a rural Nova Scotia movie theatre. It was 1946, and Viola Desmond, a hairdresser, caused a stir by refusing to move to a section of the theatre unofficially set aside for black patrons. Desmond was dragged out of the theatre and jailed. While officials denied that Desmond’s race was the root of the issue, her case galvanized Nova Scotia’s black population to fight for change. In 1954, segregation was legally ended in Nova Scotia. Photo: Public domainMary Two–Axe Earley (1911–1996)Challenged law discriminating against First Nations women. Mary Two-Axe Earley plunged into activism at age fifty-five, despite considerable opposition from her own community. In the end, she improved the lives of thousands of Aboriginal women and their children. Born on the Kahnawake Mohawk territory, close to Montreal, Two-Axe Earley moved to Brooklyn, married an Irish-American, and had two children. She was later widowed. Because she had lost her Indian status by marrying a non-Aboriginal, she was barred from going back to live on her reserve. For more than two decades, Two-Axe Earley lobbied to have the discriminatory law reversed. In 1985 she was successful. Her efforts benefited about sixteen thousand women and forty-six thousand first-generation descendants. Photo: CP/Toronto StarMarcelle Ferron (1924–2001)Quebec painter and stained glass artist. Marcelle Ferron is the only female artist who signed Les Automatistes’ polemical manifesto, Refus Global, in 1948. Her paintings were hung in all the major Automatiste exhibitions. Her painting technique became progressively forceful with vibrant colours and thick paint. Ferron changed her medium to stained glass after 1964. Her most known stained glass pieces are those in Champ-de-Mars and Vendôme metro stations in Montreal, which were installed in 1968. The Champs-de-Mars window masterpiece is sixty metres long and nine metres high and dapples the station with coloured light. Ferron was also an associate professor at Laval University in Quebec City and became a Grand Officer of the National Order of Quebec in 2000. Photo: Copyright Pierre LongtinHannah (Annie) Gale (1876–1970)First alderwoman in the British Empire. When Annie Gale and her husband William immigrated to Calgary from England in 1912 she was appalled by the high costs of housing and food. Determined to change things, she helped to establish a local consumers’ league. A strong advocate for workers and women, she helped to organize the Women’s Ratepayers’ Association and it was this group of women who asked her to run for the city council in 1917. Gale won a seat to become the first woman elected to municipal office in the British Empire. She also broke new ground when, while in office, she occasionally served as acting mayor. Gale’s non-partisan approach inspired other reformers, including Nellie McClung.Anne Hébert (1916–2000)A writer whose work was universally recognized in all francophone countries. Anne Hébert won all the major awards in France and Belgium and the Governor General’s Award for fiction three times in Canada. She wrote poems, stories, novels, and plays that captured the tumult of human emotions against the backdrop of Quebec history. Hébert began writing at an early age and worked at both the National Film Board and Radio-Canada from 1950 to 1954. From there she went on to live in Paris for almost the rest of her life. The sense of a conquered society struggling to erupt and to break all obstacles is the fierce energy behind the three-dozen works she authored. Photo: LaPresse.ca | Actualités et Infos au Québec et dans le mondeAdelaide Hoodless (1857–1910)Educational reformer and founder of the Women’s Institute. Adelaide Hoodless began her public life with the death of her infant son, who had consumed tainted milk. The tragedy inspired her to set about making sure that more women were educated in matters of domestic science, and she began pushing for home economics courses to be taught in Ontario public schools. She was also a powerful force behind the formation of three faculties of household science. Working with Lady Aberdeen, wife of the Governor General, she helped to found the National Council of Women, the Victorian Order of Nurses, and the national YWCA. Photo: WikipediaPauline Johnson (1861–1913)Poet and public speaker. Pauline Johnson (Tekahionwake) is best known for her poetry celebrating her Aboriginal heritage. The daughter of George Johnson, a Mohawk chief, she wrote stories about Aboriginal women and children that were based in an idealistic setting but were more realistic than those written by her contemporaries. Some of her work is included Songs of the Great Dominion (1884) by W.D. Lighthall, the first anthology to include French-Canadian and Aboriginal poetry. Johnson travelled across Canada, the United States, and England to give speeches and poetry readings. Her patriotic poems and short stories made her a popular ambassador for Canada. Photo: Bibliothèque et Archives CanadaMarie Lacoste Gérin-Lajoie (1867–1945)Feminist, social reformer, lecturer, educator, and author. Marie Lacoste was from an early age acutely aware of the inequities faced by women. She was brilliant but had to educate herself through her father’s library because Quebec’s francophone universities were closed to women. In 1908 she helped to establish a girls’ school that would allow young women to pursue higher education. She was a driving force behind the the Fédération nationale Saint-Jean-Baptiste, a francophone women’s organization that championed education, equity under the law, women’s right to vote, and other social causes. Her work paved the way for the rise of the Quebec feminist movement during the Quiet Revolution. Photo: Centre d'archives de MontréalMargaret Laurence (1926–1987)One of the giants of Canadian literature. Born in Neepawa, Manitoba, Margaret Laurence graduated from United College (now the University of Winnipeg) and lived in Africa with her husband for a time. Her early novels were about her experience in Africa but the novel that made her famous — The Stone Angel — was set in a small Manitoba town very much like the one she grew up in. Her work resonated because it presented a female perspective on contemporary life at a time when women were breaking out of traditional roles. Laurence was also active in promoting world peace through Project Ploughshares and was a recipient of the Order of Canada.Agnes Macphail (1890–1954) And my personal FavouriteFirst woman elected to the House of Commons. Agnes Macphail was born in rural Ontario. While working as a young schoolteacher she became involved with progressive political movements, including the United Farm Women of Ontario. She also began writing a newspaper column. She was elected to the Commons as a member of the Progressive Party of Canada in 1921. Her causes included rural issues, pensions for seniors, workers rights, and pacifism. She also lobbied for penal reform and established the Elizabeth Fry Society of Canada. She later was elected to Ontario’s Legislative Assembly, where she initiated Ontario’s first equal-pay legislation in 1951.Julia Verlyn LaMarsh (1924–1980)Author, lawyer, broadcaster, novelist, and Canadian politician. In 1963, Julia “Judy” LaMarsh became the second female cabinet minister in the House of Commons. She sat in Prime Minister Lester Pearson’s Cabinet as the minister of national health and welfare and minster of amateur sport from 1963 to 1965. During this time the Canada Pension Plan was implemented and the Canadian medicare system was designed. LaMarsh served as secretary of state from 1965 to 1968 where she oversaw the centennial year celebrations, brought in the new Broadcasting Act, introduced many of the core features of today’s broadcasting policy, and established the Royal Commission on the Status of Women in Canada. Photo: Copyright Health and Welfare CanadaNellie McClung (1873–1951)Novelist, reformer, journalist, and suffragist. Nellie McClung was a leader in the fight to enfranchise North American women. Her efforts led to Manitoba becoming the first province to grant women the right to vote in 1916, followed by Alberta and Saskatchewan. After a move from Manitoba to Alberta, she was elected to the Alberta Assembly as a Liberal member for Edmonton in 1921. In the legislature, McClung often worked with Irene Parlby of the governing United Farmers of Alberta party on issues affecting women and children. Both were members of the Famous Five. McClung was also the first female director of the board of the governors of the CBC and was chosen as a delegate to the League of Nations in Geneva in 1938.Lucy Maud Montgomery (1874–1942)An author with an enduring legacy. Lucy Maud Montgomery is most famous for being the creator of “Anne,” the redheaded orphan from Anne of Green Gables. Published in 1908, the book made Prince Edward Island famous around the world. Montgomery had a consummate literary career, publishing twenty novels, more than 530 short stories, 500 poems, and thirty essays. Raised by strict grandparents, she was a lonely, isolated child, with a vivid imagination. Later, she moved to Ontario, where she struggled with her husband’s religious melancholia, and the challenges of being a wife, mother, and manse mistress. She also fought lawsuits with her publisher and with her own ill health. Long after her death, Montgomery’s legacy continues with the enduring popularity of “Anne,” a character so vivid that we can all visualize her immediately.Angelina Napolitano (1882–1932)Brought domestic abuse to national awareness. Little is known of Angelina Napolitano’s tragic life, outside of the fact that she was an Italian immigrant who in 1911 killed her abusive husband with an axe as he slept, was convicted of murder, and was sentenced to hang. Since abuse could not be used as a defence, the case ignited enormous debate and a flood of petitions asking that her life be spared. It brought the “battered woman” defence into the spotlight and highlighted inequities in the law. On July 14, 1911, the federal Cabinet commuted her sentence to life imprisonment. She was granted parole in 1922 and is believed to have died in 1932. Photo: Lina Giornofelice pictured as the lead character, Angelina Napolitano in the 2005 movie, Looking for Angelina.Nahnebahwequay, Catherine Sutton (1824–1865)Christian missionary and spokesperson for Ojibwa people. Nahnebahwequay, also known as Catherine Sutton, took issue with the Indian Department in 1857, which prevented First Nations people from purchasing their own ceded land. She travelled to England to present the case to the colonial secretary and the British Crown. A group of Quakers in New York funded her voyage and provided her with a letter of introduction. She was introduced to Queen Victoria on June 19, 1860. The intervention of the British government allowed her and her husband, William, to buy back their land, but nothing was done for other First Nations families. Upon returning to Canada, she continued to argue for the rights of indigenous people. Photo: Copyright Grey Roots Museum, Owen SoundMadeleine Parent (1918–2012)Union organizer and social activist. Late in life, Madeleine Parent has recognized her indefatigable activism on behalf of workers, women, and minorities. But in her younger years, she was marked as a dangerous woman and a “seditious” traitor. In the 1940s, Parent organized workers in the massive textile factories of Quebec. She was convicted — and later acquitted — of seditious conspiracy. From the 1950s to the 1970s, she led the Canadian Textile and Chemical Union and launched historic struggles over workers' rights. In her late eighties, Parent continued to speak out on a wide range of social justice issues. In the end, her radical, left-wing ideas not only defined who she was but became her lasting legacy to Canadian society.Gabrielle Roy (1909–1983)A francophone writer who gifted to Canada some of the most memorable novels of the twentieth century. Gabrielle Roy chronicled hardship and hope, family and estrangement, and the difficulties of love. Born in St. Boniface, Manitoba, in 1909, Roy was the youngest of eleven children in a family without material wealth but replete with stories. Despite hard times, she saved enough to travel to Europe in 1937. There she began writing. She returned to Canada in 1939 and published her first novel — Bonheur d’occasion — in 1945. The novel won France’s Prix Fémina and it's English translation, The Tin Flute, won Canada’s Governor General’s Award. She would go on to win two more Governor General’s Awards, as well as other literary prizes.Charlotte Small (1785–1857)Explorer David Thompson’s wife and interpreter. Charlotte Small was born at Île-à-la-Crosse, a fur trade post in what is now northern Saskatchewan. She was the daughter of a Cree woman and a white trader with the North West Company. Raised among her mother’s people, her knowledge of both English and Cree made her a valuable companion to Thompson. Married at age thirteen to twenty-nine-year-old Thompson, Small would go on to accompany the explorer as he mapped much of western Canada, covering as much as 20,000 kilometres. Thompson acknowledged that his “lovely wife,” with her knowledge of Cree, “gives me a great advantage.” Their strong and affectionate partnership lasted 58 years and they raised 13 children. Photo: As depicted on the cover of Woman of the Paddle Song written by Elizabeth Clutton-Brock.Eileen Tallman Sufrin (1913–1999)Labour organizer and workers advocate. Eileen Sufrin led the first strike of bank employees in Montreal in 1942. However, her biggest battle and the highlight of her career was her attempt to unionize employees at Eaton’s, Canada’s largest department store at the time. Of the 30,000 Eaton’s workers across Canada, Sufrin and her team were able to organize 9,000 employees between 1948 and 1952. Despite the low number of memberships, she took pride in knowing that during this time Eaton’s increased salaries, pensions and welfare. Sufrin was awarded a Governor General’s Medal in 1979, one of seven Canadian women honoured on the 50th anniversary of the Person’s Case.Kateri Tekakwitha (1656–1680)North America’s first First Nations saint. The story of Kateri Tekakwitha is a story of resilience in the face of colonial incursions, and of a woman who tried to revitalize her traditions and values despite her conversion to Catholicism. Born in 1654 near what is now Auriesville, New York, Tekakwitha was orphaned at age four. At age nineteen, she went to the Catholic mission of Kahnawake near Montreal, where she befriended a group of devout women and devoted the rest of her short life to prayer, penitential practices, and caring for the sick and aged. Miracles were attributed to her shortly after her death, and her gravesite soon became a pilgrimage site. Tekakwitha was canonized as a saint on October 21, 2012. Photo: Dorothy M. SpeiserThanadelthur (1697–1717)Peacemaker, guide and interpreter for the Hudson’s Bay Company. Thanadelthur was a member of the Chipewyan (Dene) nation who, as a young woman, was captured by the Cree in 1713 and enslaved. After a year, she escaped and eventually came across the HBC York Factory post, governed by James Knight. Thanadelthur stayed to work for Knight, who needed a translator to help make peace between the Cree and the Chipewyan for trading purposes. Accompanied by an HBC servant and a group of friendly Cree, she went on a year-long mission into Chipewyan territory. She brought the two groups together and — alternately encouraging and scolding them — brought about a peace agreement. The HBC records refer to her as “Slave woman” or “Slave woman Joan.” Photo: This young Chipewyan woman from Cold Lake, Alberta, photographed by Edward Curtis in 1928, was popularized by historian Sylvia Van Kirk as a well-known representation of Thanadelthur.Marie-Madeleine Jarret de Verchères (1678–1747)A legendary heroine who held back an Iroquois raid. Around the age of fourteen, Madeleine, in the absence of her parents, defended the family fort from a group of Iroquois. There are at least five contemporary accounts of what happened. The most plausible, written by her about seven years after the event, suggest she escaped the clutches of an Iroquois warrior by loosening her kerchief, then rushing into the mostly undefended fort and closing the gate. She somehow fooled the Iroquois into thinking there were many soldiers defending the fort and fired a round from a cannon. The noise alerted other forts in the area and apparently scared off the Iroquois warriors.Justice Bertha Wilson (1923–2007)The first woman to be appointed to the Supreme Court of Canada. Born into a working-class family in Scotland, Bertha Wilson trained in law in Canada. When appointed to the high court in 1982, she already had a track record as a justice with the Ontario Court of Appeal, where she was known for her humane decisions in areas such as human rights and the division of matrimonial property. During her nine years on the Supreme Court, she helped her male colleagues to understand that seemingly neutral law often operated to the disadvantage of women and minorities. She thus helped usher in groundbreaking changes to Canadian law. Photo: Copyright Cochrane PhotographyJane Wisdom (1884–1975)One of Canada’s first professional social workers and the first head of the Bureau of Social Services in Halifax. Jane Wisdom completed her initial training and education in social work in New York because there were no schools of social work in Canada. She returned to Halifax in 1916 to lead the newly established Bureau of Social Services. She moved to Montreal in 1921 to complete her studies and lectured in social work. She continued her work in Montreal for eighteen years before moving back to Nova Scotia. In 1941 she accepted a position as the first welfare officer for Glace Bay, which made her the first municipal welfare officer in Nova Scotia.Photo: Nova Scotia College of Social Workers

INTRODUCTION: The “Council of Inclusive Capitalism” (CIC) is spearheaded by a strange combination of Lynn Forester de Rothschild (from the powerful family of the Rothschild business empire), Pope Francis I (the Jesuit theocrat of over 1.3 billion people), and 27 core leaders of Fortune 500 companies (whose market capitalization totals the cumulative worth of $2.1 trillion). The total assets of this council are valued at over $10.1 trillion. This council seems to surpass the power of even most government leaders.The CIC comprises twenty-seven core members known as the ‘Guardians of Inclusive Capitalism’. A few of the members are:Brian Moynihan (Bank of America CEO),Alex Gorsky (Johnson & Johnson CEO),Marc Benioff (Salesforce CEO),Ajay Banga (Mastercard CEO),Alfred Kelly (Visa CEO),Fiona Ma (California State Treasurer), → California alone is the fifth-largest economy in the world as of 2019Rajiv Shah (The Rockefeller Foundation President),Mark Carney (UN Finance Adviser to the Prime Minister),2021 United Nations Climate Change Conference (COP26) and Special Envoy for Climate Action and Finance), and many others.PART I: The Jesuit Pontificate and the New World EconomyNote: Part I is adapted from Wendy Goubej from Amazing Discoveries™A. The Jesuit Papacy, the CIC, and the UN:The two main goals of the CIC is to [1] manage climate change and [2] promote “social equality” while in adherence to the United Nations’s (UN) sustainable development goals which so happens to match Pope Francis’ commitment to [1] managing climate change and [2] promoting “social justice” as recorded in his most recent encyclicals and papal campaigns.This Council heavily adheres to the moral counsel of Pope Francis I, the first Jesuit pope, by giving him an authoritative role in the council’s decision-making, especially when it comes to determining what exactly comprises the ‘common good’ (as you read on, you will notice that this ‘common good’ will be instituted based on certain religious laws which appear to promote aspects of secular humanism that even atheists would embrace).//ABOVE: Vatican currency with a woman with a cup who is called “Fides”.Pope Francis’s encyclical, “Fratelli Tutti” (Italian for “all brothers”), outlined the tenants of Catholic social doctrine by calling upon the world’s business and political leaders as well as many other influential people to come together to promote the ‘common good’ for everyone and the planet through solidarity of a new world establishment focused on fraternity (fides) and elevating the ‘common good’ above any individual rights (individualism), freedoms, or property. Pope Francis even went as far as to say that individual freedoms can be a source of great evil.“The human person, with his or her inalienable rights, is by nature open to relationship. Implanted deep within us is the call to transcend ourselves through an encounter with others. For this reason, “care must be taken not to fall into certain errors which can arise from a misunderstanding of the concept of human rights and from its misuse. Today there is a tendency to claim ever broader individual – I am tempted to say individualistic – rights. Underlying this is a conception of the human person as detached from all social and anthropological contexts, as if the person were a “monad” (monás), increasingly unconcerned with others… Unless the rights of each individual are harmoniously ordered to the greater good, those rights will end up being considered limitless and consequently will become a source of conflicts and violence”—Pope Francis I, “Fratelli Tutti”, Vatican.va, Section 111 (October 3, 2020)“The principle of the common use of created goods is the “first principle of the whole ethical and social order”; it is a natural and inherent right that takes priority over others.”—Ibid, Section 120Pope Francis’s earlier encyclical (published 5-years prior), ‘Laudato Si’, focused on our need to take care of our common home (Earth) by taking action against the threat of climate change. Take note as well that this encyclical is also embedded with a call for Sunday-observance as a key requirement in promoting a sustainable future.“And so the day of [Sunday] rest, centered on the Eucharist, sheds it light on the whole week, and motivates us to greater concern for nature [Earth] and the poor [socio-economic justice].”—Pope Francis I, “Laudato Si”, Vatican.va, Section 237 (May 24, 2015)B. The World Economic Forum: The union of the Papacy, the world’s top businessmen, and their mega-corporations should be a major concern for those who believe in freedom. This threat to freedom becomes more clear when we understand that the CIC runs off the principles of the World Economic Forum (WEF). From the CIC website, we can read:“Council members make actionable commitments aligned with the World Economic Forum International Business Council’s Pillars for sustainable value creation—People, Planet, Principles of Governance, and Prosperity—and that advance the United Nations Sustainable Development Goals.”—The Council for Inclusive Capitalism, “What is Inclusive Capitalism?” (2020)The WEF has an initiative called ‘The Great Reset.’ The WEF made a video whose leading remark was that “you’ll own nothing, and you’ll be happy” and they also stated, “whatever you want you’ll rent.”Furthermore, one is forced to ask these questions in response to the WEF:Should we expect that “owning nothing” to be “happy” only applies to the average person and not these business leaders?If we do not own anything, then who does? Of course, there must be someone who controls and manages this wealth.Who are we renting from?How do we know that we are guaranteed to receive what we ask for?What rules and restrictions or expectations will we need to meet to be eligible to rent our goods?What if we are not acting in the way that they believe is for the ‘common good,’ will we still be treated as equally deserving?”In 2011, the WEF made this video statement:“We are living in a completely new reality. So we want to know, what is this reality? What is different now after the [world economic] crisis from before the crisis? Because our assumption is that this crisis was a structural one. Many things have changed and we should not go back to the old recipes. We [the World Economic Forum] want to make a strong contribution to the G20 process. We are working together with the French Presidency. The G20 has become a major element of the global governments. Business has to be integrated into this process because the problems which we face cannot be solved by governments alone. They need PUBLIC-PRIVATE PARTNERSHIPS. They need the support of the business community and of civil society (emphasis added).”—Statement by the World Economic Forum, World Economic Forum Annual Meeting 2011 (video).According to Historian and Journalist, Joan Veon:“Through public-private partnerships, the balance of power shifts from the people to the partner who has the most money. As the power shifts to the deepest pockets (the corporation), we have then moved into fascism—rule by big (reinvented) government and big business.”—Joan Veon, Prince Charles, The Sustainable Prince (Oklahoma City: Hearthstone Publishing, 1997).Veon says that these are the two key elements in introducing fascism:“(1) the downsizing of federal government in order to fit into the future global governance(2) the government's shift to privatization of public services through public-private partnerships.”—IbidFurthermore, the New York Observer published an interview with former Congressman John Hall who warns us that fascism could be next for America:“Hudson Valley Congressman John Hall warned that the nation could quickly descend into Fascism if more is not done to curb the influence of corporate money in politics. Speaking about the Citizen's United decision, which allowed unregulated flow of cash into campaign coffers, Hall said, "I learned when I was in social studies class in school that corporate ownership or corporate control of government is called Fascism. So that's really the question—is that the destination if this court decision goes unchecked?"—David Freedlander, "Soon To-Be Ex-Congressman John Hall Warns Against Creeping Fascism," New York Observer (December 28, 2010).C. The Bottom Line: The purpose of the Council of Inclusive Capitalism (CIC), “…will follow the warning from Pope Francis to listen to ‘the cry of the earth and the cry of the poor’ and answer society’s demands for a more equitable and sustainable model of growth.”PART II: The Political and Economic Policy of the Papacy ExposedNote: Part II is adapted from Wendy Goubej from Amazing Discoveries™A. Political Policy of the Papacy“For today Rome considers the Fascist regime the nearest to its dogmas and interest. We have not merely the Reverend (Jesuit) Father Coughlin praising Mussolini's Italy as ‘a Christian Democracy,’ but Civilita Cattolica, house organ of the Jesuits [official periodical of the Society of Loyola], SAYS QUITE FRANKLY ‘Fascism is the regime that corresponds most closely to the concepts of the Church of Rome.’"—Pierre van Paassen, Days of our Years (New York: Hillman-Curl, 1939): 465.B. The Economic Policy of the PapacyThe Catholic Church considers Thomas Aquinas (1225–1274) to be her greatest theologian.Aquinas’s thinking is“foundational for understanding the economic thought of the Roman Church-State.”—Henry William Spiegel, “The Growth of Economic Thought”, Revised (Durham: Duke University Press, 1983): 29.Aquinas taught the socialist idea of communal property, using the same political buzzwords we are seeing in today's papal statements:In Summa Theologiae, Aquinas makes these shocking statements:“The possession of all things in common is the natural law…‘the possession of all things in common and universal freedom’ are said to be of the natural law because, to wit, the distinction of possessions and slavery were not brought in by nature, but devised by human reason for the benefit of human life.The community of goods is ascribed to the natural law, not that the natural law dictates that all things should be possessed in common and that nothing should be possessed as one’s own, but because the division of possessions is not according to the natural law, but rather arose from human agreement...the ownership of possessions is not contrary to the natural law, but an addition thereto devised by human reason...Hence, whatever certain people have in superabundance is due, by natural law, to the purpose of succorring the poor (emphases added).”—Thomas Aquinas, “Summa Theologiae”, articles 2, 5, and 7.In other words, the papacy considers property to be for the common good meaning that you may own property, but it is for common good. Whatever you own that exceeds your necessities, which of course they would define, will be given to others.Does this mean in practical terms that if you own anything, you will be taxed to death so that the state may collect revenues to support those who have not? Let’s ask Pope Pius XI:Pope Pius XI tells us this in his 1931 encyclical Quadragesimo Anno:“Under Fascism, property owners may keep their property titles and deeds, but the use of their property is, as Leo XIII wrote, ‘common’. Fascism is a form of socialism that retains the forms and trappings of capitalism, but not its substance. Under Fascism, property titles and deeds are intact, but the institution of private property has disappeared. Government regulations and mandates have replaced it. For this distinction between legal ownership and actual use, the fascists owe a debt to the Roman Church-State (emphases added).”—Pope Pius XI, “Quadragesimo Anno” (1931): 58.According to the Second Vatican (Vatican II) Council document Gaudium et Spes,“The complex circumstances of our day make it necessary for public authority to intervene more often in social, economic and cultural matters.”—Second Vatican Council, “Gaudium et Spes” (1965): 75.C. The Papacy’s Economic Thoughts Today:“Whoever needs property ought to possess it. Need makes another’s goods one’s own. Need is the ultimate and only moral title to property. Neither possession, nor creation, nor production, nor gift, nor inheritance, nor divine commandment (with the exception of Roman Church-State property1) grants title to property that is immune to the prior claim of need.”—John W. Robbins, Ecclesiastical Megalomania: The Economic and Political Thought of the Roman Catholic Church (The Trinity Foundation, 1999): 32.Catholic Canon Law 1254: “The Catholic Church has an innate right to acquire, retain, administer and alienate temporal goods in pursuit of its proper ends independently of civil power.”—”Code of Canon Law”, Book V (Vatican.va)Catholic Canon Law 1260: “The Church has an innate right to require from the Christian faithful whatever is necessary for the ends proper to it.”—”Code of Canon Law”, Book V, Title I (Vatican.va)Pope Pius XI says in his encyclical Quadragesimo Anno (1931) that the work of "picked men" to indoctrinate people and governments with Catholic economic views since the late 1800s, had a profound effect on 20th-century politics:“Under the guidance and in light of Leo’s encyclical was thus evolved a truly Christian social science, which continues to be fostered and enriched daily by the tireless labours of those picked men whom we have named the auxiliaries of the Church...The doctrine of Rerum Novarum began little by little to penetrate among those who, being outside Catholic unity, do not recognize the authority of the Church; and these Catholic principles of sociology gradually became part of the intellectual heritage of the whole human race...Thus too, we rejoice that the Catholic truths proclaimed so vigorously by our illustrious Predecessor [Leo XIII in 1891’s Rerum Novarum], are advanced and advocated not merely in non-Catholic books and journals, but frequently also in legislative assemblies and in courts of justice” (emphasis added).”—Pope Pius XI, “Quadragesimo Anno” (1931): 48.That quote is key proof that Roman Catholic policies, principles, and doctrine have penetrated secular venues to such a subtle extent that individuals who otherwise have no allegiance to the Roman Catholic Church are promoting its agenda. This involves the work of secret societies.How many of those individuals don’t even know that they have been influenced to think as someone else would have them think?These so-called "picked men” and "auxiliaries of the Church" can be none other than the Jesuits of Loyola who have sworn allegiance to the Pope. This order of cunning priests swore oaths to take any guise, even that of the Protestant, in order to achieve the Catholic Church’s aims.Fyodor Dostoyevsky puts the role of the Jesuits into perspective for us:“The Jesuits...are simply the Romish army for the earthly sovereignty of the world in the future, with the Pontiff of Rome for emperor...that’s their ideal…It is simple lust of power, of filthy earthly gain, of domination—something like a universal serfdom with them as masters—that’s all they stand for. They don’t even believe in God perhaps (emphasis added).”—Fyodor Dostoyevsky and Constance Black Garnett (trans.), “The Brothers Karamazov”, Volume 1 (Plain Label Books, 1973) (written in 1880) [Note: Dostoyevsky died less than four months after the publication of his book]According to Pope Benedict’s encyclical, Caritas in Veritate, Pope Paul VI’s encyclical Populorum Progressio “deserves to be considered ‘the Rerum Novarum of the present age’”—Pope Benedict XVI, “Caritas in veritate” (2009).Rerum Novarum is one of the Roman Church-State’s most influential statements on economic matters, in which it lays down“unerring rules for the right solution of the difficult problem of human solidarity.”—Pope Pius XI, “Quadragesimo Anno” (1931)So what does Populorum Progressio have to say that is so pivotal for our day?“...each man has therefore the right to find in the world what is necessary for himself. The recent [Vatican II] Council reminded us of this: “God intended the earth and all that it contains for the use of every human being and people. Thus, as all men follow justice and unite in charity, created goods should abound for them on a reasonable basis.” All other rights whatsoever, including those of property and of free commerce, are to be subordinated to this principle (emphasis added).”—Paul VI, “Populorum Progressio, On the Progress of Peoples” (1967): 22.In that Vatican statement, stealing is clearly endorsed. Pope Benedict also tells us that this document and its principles codified at Vatican II Council are to be considered today’s definitive statement on social doctrine for everyone in the world.Pope John Paul II echoed this statement in 1981 and again in 1987:“[all men must have] access to those goods which are intended for common use: both the goods of nature and manufactured goods.”—Pope John Paul II, “Laborem Exercens” (1981): 46.“...the goods of this world are originally meant for all. The right to private property is valid and necessary, but it does not nullify the value of this principle. Private property, in fact, is under a ‘social mortgage’, which means that it has an intrinsically social function, based upon and justified precisely by the principle of the universal destination of goods.”—Pope John Paul II, “Sollicitudo Rei Socialis” (1987).Notice what Thomas Aquinas has to say,“In cases of need, all things are common property, so that there would seem to be no sin in taking another’s property, for need has made it common... it is lawful [not a crime] for a man to succor his own need by means of another’s property by taking it either openly or secretly; nor is this, properly speaking, theft and robbery...It is not theft, properly speaking, to take secretly and use another’s property in a case of extreme need; because that which he takes for the support of his life becomes his own property by reason of that need...In a case of a like need, a man may also take secretly another’s property in order to succor his neighbour in need.—Thomas Aquinas, “Summa Theologiae” ii-ii, article 7.According to this statement, your neighbor determines whether they need your stuff. According to Thomas Aquinas’ article, it is even lawful for you to steal for your neighbor’s need.Stealing property on the basis of “need” is not only supported by a 13th-century mystic. In relatively more modern times, Pope Paul VI made this point quite clear in his 1967 encyclical:“…each man has therefore the right to find in the world what is necessary for himself. The recent Council [Vatican II] reminded us of this: ‘God intended the earth and all that it contains for the use of every human being and people. Thus, as all men follow justice and unite in charity, created goods should abound for them on a reasonable basis.’ All other rights whatsoever, including those of property and of free commerce, are to be subordinated to this principle.”—Pope Paul VI, “Populorum Progressio”, On the Progress of Peoples (1967).This Catholic principle of collective property on the basis of “need” is being paralleled and espoused by secular government thought and policy all around the world.For example, in the late 1960s, American President Lyndon Johnson said:“We are going to try to take all the money that we think is unnecessarily being spent and take it from the "haves" and give it to the "have nots" that need it so much.”—President Lyndon B. Johnson (36th President of the U.S.A), as quoted in "Remembering Barry Goldwater," The New American (July 6, 1998): 52.“It is a big idea: a new world order, where diverse nations are drawn together in common cause... only the United States has both the moral standing and the means to back it up."—President George H. W. Bush (41st President of the U.S.A), in his State of the Union address (Los Angeles Times, February 28, 1991).[Note: He is an initiate of the Skull and Bones secret society, which is a chapter of the Bavarian Illuminati. The Illuminati was founded by the Jesuit-trained Adam Weishaupt.]Pope Paul VI wrote in a section entitled: "Toward and Effective World Authority":"This international collaboration on a worldwide scale requires institutions that will prepare, coordinate, and direct it until finally there is established an order of justice which is universally recognized... Who does not see the necessity of thus establishing progressively a world authority capable of acting effectively in the judicial and political sectors."—Pope Paul VI, "Popolorum Progressio” (1976)"The best way to honor Pope John Paul II, truly one of the great men, is to take his teaching seriously; is to listen to his words and put his words and teaching into action here in America. This is a challenge we must accept."—President George W. Bush (43rd President of the U.S.A), ”President Welcomes Catholic Leaders to White House”, (March 21 2001, 5:18 P.M. EST)[Note: He is also an initiate of the Skull and Bones secret society.]PART III: The Papacy in the Bible ProphecyRevelation 18:3“For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies.“Revelation 18:15-19“The merchants of these things, who became rich by her, will stand at a distance for fear of her torment, weeping and wailing, 16 and saying, ‘Alas, alas, that great city that was clothed in fine linen, purple, and scarlet, and adorned with gold and precious stones and pearls! 17 For in one hour such great riches came to nothing.’ Every shipmaster, all who travel by ship, sailors, and as many as trade on the sea, stood at a distance 18 and cried out when they saw the smoke of her burning, saying, ‘What is like this great city?’ 19 “They threw dust on their heads and cried out, weeping and wailing, and saying, ‘Alas, alas, that great city, in which all who had ships on the sea became rich by her wealth! For in one hour she is made desolate.’”Revelation 13:16–17“He [the beast power] causes all, both small and great, rich and poor, free and slave, to receive a mark on their right hand or on their foreheads, 17 and that no one may buy or sell except one who has the mark or the name of the beast, or the number of his name.”~OLD TESTAMENT~It is the Roman Catholic Church who says in her heart, “…‘I AM, and there is [1] NO ONE ELSE BESIDES ME; I shall not sit as a [2] WIDOW, Nor shall I know the [3] LOSS OF CHILDREN [the Protestants]’” (Isaiah 47:8).Notice in Isaiah 47:8, the woman calls herself “I am” which is a title that belongs to Jesus (compare this to John 8:58, Exodus 3:14, John 14:6).[1] “There is no one else besides me” (Her Political Power).“We have constantly sought during the whole course of Our Pontificate and striven, as far as it was possible, by teaching and action, to bind every Nation and people more closely to Us, and make manifest everywhere the salutary influence of the See of Rome…We hold upon this earth the place of God Almighty.”—Pope Leo XIII, “Praeclara Gratulationis Publicae” (June 20, 1894).[2] “I shall not sit as a widow” (Power over Kings/Governments).Revelation 17:2“With whom the kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication.”[3] “I shall not know the loss of children” (Her Power over Churches).“It must be always clear that the one, holy, catholic and apostolic universal church is not the sister, but the mother of all the churches.”—“Dominus Iesus” (August 6, 2000).~NEW TESTAMENT~“In the measure that she glorified herself and lived luxuriously, in the same measure give her torment and sorrow; for she says in her heart, ‘[1] I SIT AS A QUEEN, and [2] AM NO WIDOW, and [3] WILL NOT SEE SORROW.’” (Revelation 18:7)[1] “I sit as a queen” (Her Political Power).“Furthermore, we declare, we proclaim, we define that it is absolutely necessary for salvation that every human creature be subject to the Roman Pontiff.”—Pope Boniface VIII, “Unam Sanctam” (Rome: 1302).[2] “I am not a widow” (Power over Kings/Governments).“The vicar of the incarnate Son of God, anointed high priest and supreme temporal ruler, (the Pope) sat in his tribunal impartially to judge between nation and nation, between people and prince, between sovereign and subject.”—Henry Edward Manning, “The Temporal Power of the Vicar of Jesus Christ” (1862): 46. [this source is a Catholic functionary][3] “I will not see sorrow” (Her Power over Churches).The Catechism of the Catholic Church calls the Church, “Mother and Teacher” (Article 3, “Catechism of the Catholic Church”).The Mark of the Papacy’s AuthorityRead: Sunday RestThe Historical Significance of SundayRead: Constantine’s ChristianityPART IV: The Esoteric Secrets RevealedRead: The Esoteric Thread and the Tower of Babel//ABOVE: [Left] Artist depiction of the Biblical Tower of Babel (notice the spiral shape), [Middle] A poster made by the European Council in 1992, [Right] The EU Parliament (Louise Weiss) Building completed in 1999.PART V: SUMMARYThe Unifying thread of all the problems of the world, which will ultimately prop up the Roman Pontiff as the supreme moral and political authority of the World, is a universal Sunday law that will be embraced by secular governments, businesses, and individuals to combat certain international problems similarly as to how Sunday-laws were used to unite the Roman Empire in the Days of Constantine when papists whispered flatteries into his ear.SOURCES/RESOURCES:The Merchants of the Earth7 crucial developments from the UN's sustainability summit, and what they will mean for businesses and our environmentWhat is the Mark of the Beast?Economic Thought of the Roman Catholic ChurchWealth Redistribution | Roman Catholic Church-State | Fascist FeudalismGlobal Warming or Global ControlThe Jesuits and the Nazi Party