World Elites & big Banks belongs to the Vatican says former Lawyer of the World Bank

Noticed when Karen Hudes  connects the Leading Banks and financiers in the world to the the Vatican via Jesuits the Host trips ups and try to dilute the message as Vatican Corruption.
She then restates and reemphasize the source of the world Economic problems. She Links it beautifully to the Vatican.

Catholicism's Intelligence bigger, grander than the America's Intelligence

  

President of Leading Nation, Capital of the Caribbean Trinidad and Tobago,gets direct invitation to the Vatican

PRESIDENT Anthony Carmona (Trinidad and Tobago also a "Devoted Catholic ") is due to meet Pope Francis, head of the Roman Catholic Church, on a State visit to Vatican, Rome, Italy next week. Carmona is scheduled to leave for Rome next Thursday, July 4, and will have an audience with the Pope on Saturday, July 6. Newsday understands His Excellency was invited to meet the Pope when he was listed by the Vatican as being among the few Heads of State who are followers of the Catholic faith. Carmona will make the official visit with his wife, Reema. Newsday was unable to confirm whether their children, Christian, 11, and Anura, eight, will make the trip. Newsday has learned that Archbishop of Port-of-Spain Joseph Harris was last month notified by the Vatican of the invitation to Carmona to make the State visit. Carmona attends the Church of the Assumption, Maraval and St Theresa’s RC Church, Woodbrook. Efforts to contact officials of the Archdiocese in Port-of-Spain were unsuccessful but there are reports that the Catholic community in Port-of-Spain and Fyzabad, where Carmona grew up, are overjoyed by the Vatican’s invitation. It will be the Vatican’s first invitation to a Head of State in Trinidad and Tobago, to visit the Holy See. His Excellency will be afforded all of the protocols associated with a Head of State’s visit to the Vatican. Carmona’s cousin, Sister Antonette Fahay, principal of the Home for the Mentally Retarded in Vistabella, could not be reached last night for a comment, but a source said she was elated by the Vatican’s invitation. Coincidently, Carmona leaves for Italy on the day his father, Dennis Stephen Carmona celebrates his 88th birthday. Newsday was unable to ascertain the duration of Carmona’s visit and when he will return to the country. On Monday, Carmona appointed four commissioners to the Integrity Commission, and they are expected to be sworn in and issued their instruments of appointment before the President leaves for Rome. The controversy surrounding the commission’s chairman Kenneth Gordon meeting at his Glencoe home with Opposition Leader Dr Keith Rowley is ongoing with the Law Association, being the latest organisation to deem Gordon’s action as wrong and improper.

Story Created: Jul 6, 2013 at 10:16 PM ECT
Story Updated: Jul 6, 2013 at 10:41 PM ECT

President Anthony Carmona spent five hours at the Vatican in Rome, Italy yesterday with his family.
Carmona left Trinidad and Tobago on Thursday night with his wife, Reema, his two children, his aide-de-camp, an assistant and a security officer.
They arrived in Rome and were officially received at the airport by Vatican officials and the Ambassador of Trinidad and Tobago to the Holy See Margaret Allison King-Rousseau.
A statement from the Apostolic Nunciature in St Clair yesterday said following the receiving ceremony, Carmona and his delegation were escorted by motorcades of Italian police to their hotel in Rome.
Carmona’s itinerary at the Vatican was precisely mapped out, so that at 10 a.m. he and his delegation, escorted by Italian police were accompanied at the border of the Italian and Vatican states (Saint Peter’s Square).
By 10.15 a.m. Vatican police were expected to escort Carmona and the delegation through Vatican City at the Courtyard San Damaso, where they were to receive the official honours by the Swiss Guard and other Vatican authorities.
At 11 a.m. President Carmona was introduced by His Excellency Msgr Gänswein to the Private Studio of Pope Francis for a private meeting, while the delegation stayed in the library with the Chief of Protocol and other Vatican officials.
Pope Francis and Carmona left the private studio of the Pope for the library where Carmona would have presented the members of his family and the delegation to Pope Francis.
Following which there would have been an exchange of gifts.
Carmona and his delegation were expected to return to Vatican City at 2.30 p.m. led by a protocol official to visit the Sistine Chapel, which is a selected section of the Vatican Museum (Raphael’s Rooms) and Saint Peter’s Basilica.

The delegation was scheduled to leave Vatican City at approximately 4 p.m. through the Vatican Gardens.

I am reminded of this story 

Cover Story: The Holy Alliance

By CARL BERNSTEIN

Read more: http://www.time.com/time/magazine/article/0,9171,159069,00.html#ixzz2YVP5y1qY

Only President Ronald Reagan and Pope John Paul II were present in the Vatican Library on Monday, June 7, 1982. It was the first time the two had met, and they talked for 50 minutes. In the same wing of the papal apartments, Agostino Cardinal Casaroli and Archbishop Achille Silvestrini met with Secretary of State Alexander Haig and Judge William Clark, Reagan's National Security Adviser. Most of their discussion focused on Israel's invasion of Lebanon, then in its second day; Haig told them Prime Minister Menachem Begin had assured him that the invasion would not go farther than 25 miles inside Lebanon.

But Reagan and the Pope spent only a few minutes reviewing events in the Middle East. Instead they remained focused on a subject much closer to their heart: Poland and the Soviet dominance of Eastern Europe. In that meeting, Reagan and the Pope agreed to undertake a clandestine campaign to hasten the dissolution of the communist empire. Declares Richard Allen, Reagan's first National Security Adviser: "This was one of the great secret alliances of all time."

The operation was focused on Poland, the most populous of the Soviet satellites in Eastern Europe and the birthplace of John Paul II. Both the Pope and the President were convinced that Poland could be broken out of the Soviet orbit if the Vatican and the U.S. committed their resources to destabilizing the Polish government and keeping the outlawed Solidarity movement alive after the declaration of martial law in 1981.

Until Solidarity's legal status was restored in 1989 it flourished underground, supplied, nurtured and advised largely by the network established under the auspices of Reagan and John Paul II. Tons of equipment -- fax machines (the first in Poland), printing presses, transmitters, telephones, shortwave radios, video cameras, photocopiers, telex machines, computers, word processors -- were smuggled into Poland via channels established by priests and American agents and representatives of the AFL-CIO and European labor movements. Money for the banned union came from CIA funds, the National Endowment for Democracy, secret accounts in the Vatican and Western trade unions.

Lech Walesa and other leaders of Solidarity received strategic advice -- often conveyed by priests or American and European labor experts working undercover in Poland -- that reflected the thinking of the Vatican and the Reagan Administration. As the effectiveness of the resistance grew, the stream of information to the West about the internal decisions of the Polish government and the contents of Warsaw's communications with Moscow became a flood. The details came not only from priests but also from spies within the Polish government.

Read more: http://www.time.com/time/magazine/article/0,9171,159069,00.html#ixzz2YVOu2RiR

Take A look at the final rise of the Papacy as It enters into the Glorious Land USA and the countries of the World on its way to ascendance to  the throne of the earth once my by Influence .Bible shows it clearly here. .

Will the Church control the state once again ? a documented Yes is before our eyes

Read between the lines or look at the growth of church and state union predicted in Bible here. A One World Order controlled by the Vatican. See also what Rerum Novarum really is here.

From the source :http://www.usccb.org/jphd/caritasinveritate/caritas_in_veritate-study-guide-1.pdf


Pope Benedict XVI’s encyclical Caritas in Veritate was signed and released in June 2009. This encyclical, or teaching document, is the latest in a series of social encyclicals written by our popes over the last 120 years, as the Church sought to apply its moral principles and social teaching to emerging economic and social problems. Jesus Christ is both divine and human. In his person, he embodies what it is to live a fully human life. He is the model of how we are called to live. His teaching has both personal and social implications.

These social encyclicals shine the light of the Gospel of Christ and the Church’s moral teaching on
changing social circumstances, to provide guidance and support to Christians as we seek to live our faith in the world. In this way, the teaching is both very traditional and ever new. In the words of Pope Benedict XVI in Caritas in Veritate:
The Church's social doctrine illuminates with an unchanging light the new problems that
are constantly emerging. This safeguards the permanent and historical character of the
doctrinal “patrimony” which, with its specific characteristics, is part and parcel of the
Church's ever‐living Tradition. Social doctrine is built on the foundation handed on by
the Apostles to the Fathers of the Church, and then received and further explored by
the great Christian doctors. This doctrine points definitively to the New Man, to the “last
Adam [who] became a life‐giving spirit” (1 Cor 15:45), the principle of the charity that
“never ends” (1 Cor 13:8). It is attested by the saints and by those who gave their lives
for Christ our Savior in the field of justice and peace. It is an expression of the prophetic
task of the Supreme Pontiffs to give apostolic guidance to the Church of Christ and to
discern the new demands of evangelization (12).
Here are highlights from some of the encyclicals that are part of the Church’s modern body of social teaching:

Rerum Novarum (On the Condition of Labor) 1891, Pope Leo XIII – Essentially the beginning of modern Catholic social teaching, truly groundbreaking, and a foundational document for many subsequent encyclicals (see below). This encyclical addresses the plight of workers in the wake of the Industrial Revolution, touching on issues that include socialism, unbridled capitalism, a living wage, workers’rights, support for unions, and a rejection of class struggle. Pope Leo first articulated the principles that underlie the preferential option for the poor.

Quadragesimo Anno (On the Reconstruction of the Social Order) 1931, Pope Pius XI – Commemoratingthe 40th anniversary of Rerum Novarum, this encyclical offers an update on the state of labor and industrialization, and strong critiques of communism, unrestrained capitalism, class conflict, and inequalities. Pope Pius denounces the concentration of wealth and economic power, and calls for the reconstruction of the social order based on subsidiarity.

Mater et Magistra (Christianity and Social Progress) 1961, Pope John XXIII – Issued 70 years afterRerum Novarum, this encyclical looks to the Church as the “Mother and Teacher,” calling the world to salvation and better social relationships. It looks at science and technology, noting their power to improve the human condition, but also to limit human freedoms, and calling on governments to safeguard human rights. Pope John expressed concerns for the growing gap between rich and poor nations, for the plight of farmers and rural areas, and for the arms race. The encyclical calls on wealthier nations to help poorer ones.

Pacem in Terris (Peace on Earth) 1963, Pope John XXIII – Issued only two months before the pope's death, this encyclical is the first to be directed to "all men of good will," instead of just to Catholics. In a response to the Cold War, the encyclical outlines necessary conditions for lasting world peace, looking at respect for human rights and disarmament. Pope John calls for the development of a world authority to protect the universal common good, condemns the arms race, and supports efforts to build peace.

Populorum Progressio (On the Development of Peoples) 1967, Pope Paul VI – This encyclical, which Pope Benedict's new encyclical commemorates, examines the economy on a global level, and addresses the rights of workers to decent work, just wages, decent working conditions, and to form and join unions. Pope Paul VI calls development the new name for peace, criticizes unjust economic structures that lead to inequality, and supports new international and social relationships.

Laborem Exercens (On Human Work) 1981, Pope John Paul II – Issued to mark the 90th anniversary of Rerum Novarum, this encyclical once again emphasizes the dignity of work and the rights of workers, and the priority of labor over capital. Pope John Paul also addresses disabled workers, emigration, materialism, and the spirituality of work.

Sollicitudo Rei Socialis (On Social Concern) 1987, Pope John Paul II – This encyclical honored PopulorumProgressio on its 20th anniversary, offering solidarity as a central requirement of our faith and times.
Pope John Paul critiques East‐West blocs and other “structures of sin” that compromise the progress of poor nations, and calls for solidarity between rich and poor nations.
Centesimus Annus (The Hundredth Year) 1991, Pope John Paul II – On the 100th anniversary of Rerum Novarum, John Paul II reflected on the current state of issues that Leo XIII had addressed in his day. It focuses on the moral dimensions of economic life, the advantages and limitations of the market, the role of business, and the responsibilities and limitations of government.

Evangelium Vitae (The Gospel of Life) 1995, Pope John Paul II – An affirmation of the gift of human life and the need to protect it, this encyclical explored many threats to human life, including the evils of abortion, euthanasia, and the use of the death penalty. It called the Church to be “a people of life and for life.”

Deus Caritas Est (God is Love) 2005, Pope Benedict XVI – Benedict's first encyclical emphasized the connections between love of God and love of neighbor. Pope Benedict said the Church could no more neglect charity than it could Scripture or the sacraments. He located love of the poor at the center of Catholic life.

Caritas In Veritate (Charity in Truth) 2009, Pope Benedict XVI – Anticipated since 2007, this encyclical follows up on the themes of Pope Paul VI’s Populorum Progressio, calling it the Rerum Novarum of the present age. It deals with the ethics of contemporary economics; poverty and development; global solidarity; charity, justice and the common good; rights and duties; and care for creation, among other topics.

“Charity is at the heart of the Church's social doctrine. Every responsibility and every
commitment spelt out by that doctrine is derived from charity which, according to the teaching
of Jesus, is the synthesis of the entire Law (cf. Mt 22:36‐ 40). It gives real substance to the
personal relationship with God and with neighbour; it is the principle not only of microrelationships
(with friends, with family members or within small groups) but also of macrorelationships
(social, economic and political ones). For the Church, instructed by the Gospel,
charity is everything because, as Saint John teaches (cf. 1 Jn 4:8, 16) and as I recalled in my first
Encyclical Letter, “God is love” (Deus Caritas Est): everything has its origin in God's love,
everything is shaped by it, everything is directed towards it. Love is God's greatest gift to
humanity, it is his promise and our hope” (2).
“To love someone is to desire that person’s good and to take effective steps to secure it. Besides
the good of the individual, there is the good that is linked to living in society: the common good.
It is the good of “all of us”, made up of individuals, families and intermediate groups who
together constitute society. It is the good that is sought not for its own sake, but for the people
who belong to the social community and who can only really and effectively pursue their good
within it. To desire the common good and strive towards it is a requirement of justice and
charity” (7).
“If we love others with charity, then first of all we are just towards them. Not only is justice not
extraneous to charity, not only is it not an alternative or parallel path to charity: justice is
inseparable from charity1, and intrinsic to it. Justice is the primary way of charity or, in Paul VI's
words, “the minimum measure” of it 2, an integral part of the love “in deed and in truth” (1 Jn
3:18), to which Saint John exhorts us. On the one hand, charity demands justice: recognition
and respect for the legitimate rights of individuals and peoples. It strives to build the earthly
city according to law and justice. On the other hand, charity transcends justice and completes it
in the logic of giving and forgiving3” (6).
“The [Second Vatican] Council probed more deeply what had always belonged to the truth of
the faith, namely that the Church, being at God's service, is at the service of the world in terms
of love and truth. Paul VI set out from this vision in order to convey two important truths. …
[T]he whole Church, in all her being and acting — when she proclaims, when she celebrates,
when she performs works of charity — is engaged in promoting integral human development.
She has a public role over and above her charitable and educational activities: all the energy she
brings to the advancement of humanity and of universal fraternity is manifested when she is
able to operate in a climate of freedom” (11).

If you understand Revelation chapters 16 and 17 when the vatican makes overtures in the UN it gets your attention

Vatican in favour of limits on veto power in UN
Each permanent member of the Security Council should agree not to exercise its veto power in cases of genocide, crimes against humanity, war crimes and serious violations of international humanitarian laws and similar acts.

Vatican City (AsiaNews) – In his address to the 64th Session of the United Nations General Assembly, Mgr Celestino Migliore, permanent observer of the Holy See, said that the Vatican is in favour of reforming the veto power of the five permanent members of the United Nations Security Council (United States, Russia, China, United Kingdom and France) so that certain issues that affect most of the international community can be discussed and not blocked by a single nation.

Given the fact that the abolition of the veto is not feasible, “its reform is more suitable and realistic,” said Mgr Migliore. Placing limits on its use would be a positive development because “[o]n so many occasions in history its use has slowed down and even obstructed the solution of the issues crucial to international peace and security, thereby allowing the perpetration of violations of freedom and human dignity.

“The reform of the veto is all the more necessary at a time when we experience the obvious paradox of a multilateral consensus that continues to be in jeopardy because it is still subordinated to the decisions of a few,” the Vatican diplomat said.

For this reason, the Holy See joins all those who share “the view put forward by other delegations that the Security Council’s permanent members should commit themselves to a practice of not casting a veto in situations where genocide, crimes against humanity, war crimes, serious violations of international humanitarian law or similar acts are involved.”

“At the minimum, in an effort to reach a timely and more representative solution for such grave situations, the number of affirmative votes supporting the Security Council’s decisions should require the concurring vote of no more than two permanent members.” At present, all five must agree.

For Mgr Migliore, “the permanent members should show great accountability and transparency in using the right of veto” before a resolution is drafted “in order to ensure that States are not effectively vetoing texts before they can be considered by the Council.”

“Indeed, knowing that a permanent member would vote against their adoption, many proposed drafts are never formally presented to the Council for a vote,” the diplomat said.

Finally, Mgr Migliore expressed hope for “more open” dialogue and cooperation between the permanent and other members of the Security Council” to explore all diplomatic channels to settle questions.

“The decision to extend, limit or abolish the veto lies in the hands of the member states and will depend on the broadest possible consensus on one of the options. We trust that such a decision would be right and it would favour transparency, equality and justice, reflecting the values of democracy and mutual trust in the work of the reformed Security Council.”

source: Asiannews...http://www.asianews.it/index.php?l=en&art=16890&size=A

royalblood: if you have problems understading the significance of this then see what the Bible says here