Dangers
of 'Christian Zionism' (March 2009)
are cited in new NCC brochure
New York, December 12, 2008 -- "Christian
Zionism" is a dangerous movement that distorts the teachings of the
Church, fosters fear and hatred of Muslims and non-Western Christians,
and has negative consequences for Middle East Peace. Click
here
Religious Right Watch Obama and Rick
Warren click here
I believe that Obama et al are making a serious error in their
alliance with Rick Warren. The justifications given do not hold
water.... [F]or years [Obama has] been cultivating this powerful,
Austrian school-informed builder of an international religious empire;
who has big sway with governments in Africa and Asia. Some of those
same governements are into the brutal represssion and perseuction of
gay people. What kind of programs do you suppose Rick Warren, who some
people say is "great" on combatting HIV/AIDS, can help develop when he
is all about driving gay people underground in Africa? Economics?
Health care? Civil Rights?
When Christianity Is UnAmerican
By Terri Murray
There is a growing chasm
between the
values of America's founders and the values of the theocratic Christian
right.
The Christian right claim
that their
version of authoritarianism is a more authentic interpretation of
American values than the Enlightenment values so cherished by our
nation's forebears. But their values are irreconcilable with those of
America's past. Here's how, in an incredibly lucid analysis.
Pope Benedict XVI has called
for the
formation of a “true world political authority.
In response to
the world financial crisis, Pope Benedict XVI has called for the
formation of a “true world political authority.” This new “authority”
would enforce global economic, environment and immigration policies to
help construct a social order that “conforms to the moral order.” The
call comes in the pope’s recently released encyclical, entitled Caritas
in Veritate, or Love in Truth.
Such language seems to reflect predictions that Seventh-day Adventist
have made for many years that at a time of international crisis,
religious leaders would call for international enforcement of moral
rules and standards. Is the Pope’s recent letter a fulfillment of those
predictions?
A full reading of the letter is needed to answer this question. Much of
the letter contains materials that Adventists along with most
Christians would agree with. It examines the current global
economic
and political order, and criticizes it for creating too great a divide
between the rich and poor, between the haves and have-nots.
Much of the Pope’s social justice concern reflects well the message of
the book of James, which rebukes the rich of the world in the last days
for oppressing and misusing the poor (James 5:1-6). The Pope’s
critique of unrestrained, unregulated capitalism, and his call for
ecological and community stewardship by businesses and corporations
echoes the ethos of the prophets of the Old and New Testaments.
His
call can be a reminder to all Christians that our ethics and
responsibility do not stop at the church steps, or once we have paid
tithes and offerings. We need to take our ethics of stewardship,
sharing, and caring into our daily lives and businesses.
We can also appreciate his cautioning that rights cannot be pursued and
promoted in the absence of related duties. He notes correctly
that
with freedom must come some measure of responsibility, or the very
conditions of freedom will disappear. We also welcome his
acknowledgement of the importance of religious freedom and the threat
to it by states and regimes that promote secularism, and wish to
marginalize religion in society and the public square.
But we are concerned when the Pope, a religious, spiritual leader seeks
to advise the governments of the world on the creation of a worldly,
political entity that will implement global political, economic and
moral policy through force and coercion. The Pope is clear on
this
latter point. He says that his proposed “political body” should
be
“vested with the effective power to ensure security for all, regard for
justice, and respect for rights. Obviously it would have to have the
authority to ensure compliance with its decisions from all parties.”
Jesus Christ, whom the Pope claims to represent here on earth, very
clearly said that “kingdom was not of this world: if my kingdom were of
this world, then would my servants fight . . . but my kingdom is not
from here” (John 18:36). A political body “vested” with
“power” to
ensure “security” and “compliance,” as the Pope recommends, will
obviously have to use a police or military force. What qualifies
the
Pope to make recommendations or suggest policies for the creation of
such an entity?
A centralized, armed global authority would represent a significant
collection of power and authority. As we know from history,
and we
are reminded by the Catholic historian and thinker, Lord Acton, “power
corrupts, and absolute power corrupts absolutely.” It would seem
unwise, based on human experience and wisdom, to vest a central, global
traffic cop with sufficient power and oversight to police the world.
Some may argue that the Pope is not suggesting he or his church be in
charge of such an authority, but rather proposing that some other body
take these steps to stabilize our world economy. And yet this
cannot
be the full argument. The letter makes clear that the policies
carried
out by the entity would be to construct a “social order” that “conforms
to the moral order.” The Pope’s choice of words is telling.
He does
not say “some moral order,” or “a moral order,” but “the moral order.”
He clearly has a certain moral order in mind. Could this be any
other
moral order than the one articulated and taught by the Catholic Church?
The actual governing and wielding of the sword, or rifle, or bayonet,
of the global authority might be by non-religious, state powers.
But
it would seem that the Pope must envision that they would do so with
some connection with Catholic Church leadership, or teaching, or
both.
It cannot be that the Pope is calling for the creation of an authority
and the implementation of a social and moral order, and then he plans
to have no role, or say, in how it is to be implemented. Evidence
to
support this is virtually the entire history of the Middle Ages, where
classic Catholic teaching called for a distinction between church and
state, but with a full cooperation, where the state wielded the sword
on behalf of “the moral order” of the church.
Given this history, and the abuses that flowed from it--including the
Crusades, the Inquisition, and the war on heretical groups such as the
Waldenses--it seems unwise for the Pope to thrust himself into the role
of lead counselor on the enforcement of an economic, social and moral
order. But given prophetic insights, it is not unexpected.
So does this letter fulfill Adventist predictions of an end-time
enforcement of international religious morality? No, not yet.
This
letter is just talk and ideas. But talk and ideas are meant to
lead to
action. And during times of calamity and crisis, ideas that would
usually be ignored often gain more traction. The consequences and
impact of this letter bear close watching, as the cost of liberty is
constant vigilance.
____________
Nicholas P. Miller is director of the International Religious Liberty
Institute at Andrews University in Berrien Springs, Michigan.
WE NEED AUTHENTICALLY CHRISTIAN POLITICIANS
WE NEED AUTHENTICALLY CHRISTIAN POLITICIANS
VATICAN CITY, 21 MAY 2010 (VIS) - The Holy Father today received
participants in the twenty-fourth plenary assembly of the Pontifical
Council for the Laity who are currently meeting to examine the theme:
"Witnesses to Christ in the political community".
The Pope told them that, although the "technical formation of
politicians" is not part of the Church's mission, she reserves the
right to "pass moral judgment in those matters which regard public
order when the fundamental rights of the person or the salvation of
souls require it".
"It is up to the lay faithful to show - in their personal and family
life, in social cultural and political life - that the faith enables
them to read reality in a new and profound way, and to transform it",
he said.
"It is also the duty of the laity to participate actively in
political life, in a manner coherent with the teaching of the Church,
bringing their well- founded reasoning and great ideals into the
democratic debate, and into the search for a broad consensus among
everyone who cares about the defence of life and freedom, the
protection of truth and the good of the family, solidarity with the
needy, and the vital search for the common good".
The Holy Father went on: "There is a need for authentically
Christian politicians but, even more so, for lay faithful who bear
witness to Christ and the Gospel in the civil and political community.
This need must be reflected in the educational prospectus of the
ecclesial community and requires new forms of presence and support from
pastors. Christian membership of associations, ecclesial movements and
new communities can be a good school for such disciples and witnesses,
supported by the charismatic, community, educational and missionary
resources of those groups".
The Pope explained how "the spread of a confused cultural relativism, and of a utilitarian and hedonistic
individualism weakens democracy and favours the dominance of strong
powers. We must recover and reinvigorate authentic political wisdom; be
demanding in what concerns our own sphere of competency; make
discriminating use of scientific research; face reality in all its
aspects, going beyond any kind of ideological reductionism or utopian
dream; show we are open to true dialogue and collaboration, bearing in
mind that politics is also a complex art of equilibrium between ideals
and interests, but never forgetting that the contribution of Christians
can be decisive only if knowledge of faith becomes knowledge of
reality, the key to judgement and transformation. What is needed is a
true 'revolution of love'". AC/VIS 20100521 (430)
