If you haven’t seen this one over at The Daily Bell, then you need to:
Note that this article, however, gives us a new player, the Vatican. The question we have to consider here, is why would the Vatican be involved in such a global government scheme?
We need only consider some facts about the papacy’s official teaching about itself. Consider only the symbolism of Pope John Paul II, always kissing the ground on his many travels overseas. Why the symbolism? Or for that matter, the traditional papal blessing urbi et orbi, to “the city and the world.” The plain fact of the matter is that, amid all the papal sanctions of the reforms of the Second Vatican Council, one thing, and one thing only, within the trappings of Roman Catholicism, did not change, and that was the papal claim to a plenitudo potestatis, to a “plenitude” or “fulness of power” both spiritual and temporal. The papal claims are absolute, and they are universal, i.e., globe-encompassing.
IN Babylon’s Banksters I pointed out the deep connection between the ancient “bullion brokers” and the temple, i.e., religion. There has long been such an alliance, and we should expect no difference in modern times. A closed global monopoly over a unified regional or even global currency would require some sort of moral sanction, a kind of approbation for its acceptance.
Enter the Papacy, for besides the Euro-technocrats in Brussels, Europe, like it or not, stands as a culture united by a common background in Christianity, and there is no institution in Europe that represents that inheritance better, or other than, the Papacy. A closed system of finance, a genuinely workable global government, requires some sort of global cultural and religious expression, and the Papacy is tailor made for the purpose.
This expands on what sort of signals we make expect to occur, if all this process of reasoning be true:
(1) We may expect closer ties to develop between the Vatican and Brussels;
(2) We may expect deeper Vatican presence in ecumenical activities, particularly with the Orthodox Churches of the East, and more importantly,
(3) Increased Vatican overtures to China, India, and the Islamic world; and finally,
(4) gradual increase of Vatican statements on the world financial situation, with soft emphasis on the need for a “just financial order” increasingly hardening for calls for global institutions to regulate the same, with the Vatican maneuvering to play a prominent role in the design and/or sanction of such institutions.