The Rise of a One-World Government and Its Consequences for the Christian Community

The Rise of a One-World Government and Its Consequences for the Christian Community

1. Introduction

From a careful study of what the Bible says about the end times events, we have found six broad categories directly related to this topic. Each of these is significant in its own context, for the Christian community at least: (1) a one-world government is eventually to be established; (2) after a great war, there will be a need to heal and rebuild; (3) all the world's leaders will agree that the greater good will be served by all humanity becoming part of a one-world political system; (4) at first, the followers of Jesus, acknowledging the necessity of such a system, will support it; (5) once established, however, it will be co-opted by rulers intent upon gaining god-like power; (6) finally, the one-world government gives rise to Satan-inspired deceivers, leading unconverted people and many members within the Christian community. These servants of Satan, with the blasphemous name, are granted authority over every tribe, people, language, and nation.

To argue that today's efforts to create a one-world government fulfill biblical prophecies concerning an end-time dictator, his control over economic and religious matters, and his persecution of the followers of Jesus, certain things must happen. We must show that by design or default the present world community is forcing the world's people into a one-world system. We should also expect that the text "Satan Deceived the Whole World" (Rev 12:9) might be interpreted as a passage which teaches that the world's unconverted people will be deceived into following a world leader. Finally, from the passages used for proof will come forth an interpretation which can be used to support our thesis that a one-world system is in the making, if not already here.

1.1. Background and Definition

The dialectical challenge of a one-world government from the Christian camp will fill a lacuna in contemporary democratic theories, especially in Roman Catholic Social Teaching. The reason is that the traditional agents of such an opposition, the parliamentary and popular democratic institutions of independent states, conceived in terms of a democracy of free market-facilitated consumption, do not at the federal level correspond with the same principle on which the organization of democracy comes to be supported. Moreover, because the idea of one-world government belongs essentially to human geography, a challenge to it from a Christian perspective may provide a common ground for ecumenical and inter-faith contacts. Without such a global perspective, inter-Christian and ecumenical dialogues and the Christian-Islamic, Christian-Judaic, and Christian-Buddhist dialogues are in danger of pursuing an "inter" dialogue ideology.

These words occur in paragraph 203 of Evangelii Nuntiandi by Pope Paul VI. It is our contention in this paper that a one-world government does not have to be an empirical and concrete state that comes into existence overnight. It can equally refer to a state of things in which no state as such exists but in which there are a few great centers of power (both political and economic) that dictate what happens on the global scene of politics, economics, military, and culture. When Pope Paul referred to one-world order, he used this expression in connection with the rise of a new type of imperialism between the rich and the poor in the world. His conviction was that the Christian community is aware of the fact that it has its ministry to both opposing sides. And this is a great challenge because there is still no equivalent of a dialectical challenge to the forces that shape the contemporary world, that is rooted in a deeply held Christian conviction.

2. Historical Context

The final demise of our world is also a syndrome of these latter days. The old-fashioned narrow state nationalism, together with nuclear weapons and our technological discoveries, present the world community with the possible destruction of civilization and the human race. The remedy which is contemplated is the same: the urgency of a world order. The first lesson which can be obtained from these general considerations is the recognition that international organizations are here to stay. This does not mean that these institutions were instituted as organisms for economic and political integration and regulation of the activities of the international community. But it does suggest that they are in the realm of politics awaiting new forms of political integration and adjustments. The existence of international organizations makes an impact on the legal analysis and the execution of treaties signed by the states. International treaties are no longer bilateral relationships nor contract-arising from a meeting of the minds or the bona fide assumption that these treaties would be applied. These treaties go beyond the signatories or participants. They institutionalize and internationalize the bilateral and simple commitments among individuals of the various states. This is correct even at the world level such as the Bretton Woods institutions of the International Monetary Fund, et cetera.

The unquestioned political organization of the world for centuries was the empire with its administrative branches extending from a single legal-central government. In our days, the empire is disappearing as a political system. It seems, however, that nobody would be daring enough to affirm that the nation-states which exist today are an acceptable substitute for individual, sovereign states. Another reason which suggests the exigency of a global system is the monetary and economic future of our world. Our economists and political scientists have discovered that there is no political economy; it is rather an economy which interprets, adapts, and organizes the political gains and losses of the states. The main actor today is the economic system. Since the states do not have a common power which can control and adapt the economy to their welfare, they should at least cooperate in creating an institution such as a world government to regulate it.

2.1. Past Attempts at Global Governance

Furthermore, we have seen that at the same time as Christ's mission on Earth, Samaritan messianic expectations foresaw a new Babel in a Cyclops' City, from which they would ascend to heaven and, after having convinced Yahweh to cause a deluge to destroy both Rome and its citizens, they would be able to live happily ever after. Similarly, ancient Babylonish mysticism foresaw an "end of time" in which mankind would complete an organizational phase that is proper to the universal state. This phase would culminate with the return to chaos and the reestablishment of an ethereal pantlecis of divine metasociological symbolism.

- The building of the Tower of Babel (Genesis 11:1–9)
- The aspirations of the Assyrian King Sennacherib to dominate the world, by overthrowing the Kingdom of Judah, as a prelude to attacking Egypt. This prompted the prophet Isaiah to utter the famous words: "... as I have heard from the Lord God of hosts, a destruction even determined upon the whole earth." (Isaiah 28:22)
- The attacks of the Greek tyrants Cyrus, Darius, and Xerxes

As we saw briefly at the beginning of this book, several prior attempts have been made to establish a system of global governance on Earth. We recall in particular the following attempts:

3. Biblical Perspectives on Government

In the Old Testament, we can see a monarchical system which was based on the ideational, personal qualities of the king and his grace. The Israelite king was not allowed to depend exclusively on the behavior of isolated autonomous, self-interested individuals, since that was the only way in which the norms of conduct could be destroyed. The official, political elite did not have enough resources for affecting people's behavior, except through material sanctions, and therefore did not serve as the main carriers of ideational norms. The king was the one who could do it. In other words, it was Christian personalism in operation. This would be the way in which the Lord God organized His government in the Old Testament.

The Bible contains a wealth of information about government. Using this information, one can even identify certain empirical criteria that should be characteristic of God's government, not in an ideal, but in a real form. It is a natural question to ask, "What are the criteria which the Bible itself puts forward as guidelines in choosing the best type of government?" First of all, what we find is that there is no single solution to this problem in the Bible and, moreover, that some criteria are quite opposed to each other. Secondly, it is wrong to interpret the Scriptures in a direct way without taking into account historical and cultural circumstances under which these texts originated. Thirdly, if there are certain principles concerning government which occur consistently throughout the Bible, is it allowable or right to use this knowledge in the service of establishing a "perfect" government for the good of the Hebrew people?

3.1. Key Scriptures Relevant to Global Governance

1) Genesis 3:1-7. Although not specifically dealing with any world government, the early passages address another vital concern about the voice behind the policies emanating from the One World State. This is the story of the Fall of Adam and Eve and already points out a key characteristic of the future form of power: spirituality and the color of the voice of the Deceiver from the side of Satan that will lead to the rule by the end-time world government through a religious leader known as the Antichrist. Pretending to possess spiritual authority and to deceive the world, it is clear that Satan's spirituality will again become the preferred means of promoting his ideas leading to the upcoming governance exercise - this time through the polluted voice of silence. With such a distorted transparency, the One World Leader will expose that he is no longer the servant of the Most High, but in reality the representative of Satan. The idea that man, not God, is sufficient remains the basic pillar of the entire book of Revelation throughout these blurred attempts to control, to overcome and to gain the ascendancy over the religious constrictions and demands of God.

One of the purposes of this study is to analyze the biblical teaching relevant to global governance. There are four notable things about this important theme. First, the gruesome insights of key biblical passages concerning this end-time event are anything but cheerful. Second, global governance exceeds man's ideas and is revealed in key prophecies involving personalities no longer in this world. Third, global governance represents a significant shift from existing national powers to a single worldwide government. Fourth, the rise of this one-world government will create several serious challenges for the life and work of the Christian community. With these facts in mind, the following is a list of key biblical Scriptures relevant to global governance.

4. Challenges and Opportunities for Christians

The transformation of the confrontation of opposing states into the bidding contest of competing corporations has pushed governments to open up economies to international competition and to sweep aside any obstacle they erect to favor local or national vested interests. This new ability of the government is widely perceived by the public as beyond contestation and representative of what cannot be resisted. Many political protests have taken the form of the struggle to resistance against globalization that has produced a new kind of government without power. Absence of any alternative to the global militarist stance means that at last governments have become the prisoner of their own incapacity to engage in a program of their own. Political leaders are in trouble in rendering coherent and credible the complex adaptations to a kaleidoscopic global challenge.

The fast pace of global integration and the gathering complexity and interconnectedness of the trends so generated are without precedent. The entire planet is being drawn together through the interaction of many diverse processes. Human life, at all levels, has become deeply implicated within this inexorable worldwide togetherness. There is not any community, anywhere in the world, that does not know, worry about, and attempt to cope with the consequences of other people's lifestyle changes as well as of global effects on the social and natural environment. Likewise, in virtually all societies, the identifying grip of powerful national institutions is slackening. The irresistible circulation of global economic products, ideas and influences is eroding effective control, while on the other hand greatly strengthening global economic ties between localities.

4.1. Ethical Dilemmas and Moral Choices

The power exercised by various powerholders, connected to the establishment of a world government, is already taking several forms. It takes media, educational, psychological, cultural, and legislative influence, all conforming to a code of conduct. It means promoting an individual's needs, desires, and instincts, at the expense of not executing his religious and metaphysical role which transcends his selfish interest. There is the propagating of unrestricted abortion, of every possible kind of "rights" (to be unjust) but not of duty (to be just). We are being invited to participate, in place of our eternal destiny, the partial creations of human intelligence. Correlation is being established based on people's pleasure, ever more vehemently present as a fatal destiny. Impeding the work of powerholders appears to be impossible to avoid misery. But misfortune emerges for those who obey only their desires.

5. Conclusion

What should the Christian community do about these trends in world affairs? Should Christians sit back and relax, since one world government seems to be an inexorable law of the modern world, the "absolute, and universal power of the state within its own territory," as Sims called it, the "reinforced concrete emplacement?" Are the churches doomed to a certain amount of impotence in the amoral world of the modern institutions of power? On the contrary, it is submitted that one world policies have received much less critical analysis than they deserve, given the nature of the power which is threatening to be imposed on us and the potential power of the churches for good or, alternatively, for evil. Given the choice of complete annihilation of human civilization or of accepting a world society under despotic régime, modern Christians have no difficulty in their choice. It is maintained, however, that the conflict between God's authority and power must also be a theme which a responsible church must take up. But does this mean that Christians must adopt a policy of complete negative pacifism when the choices of the achievement of man's ideals and redemptive deeds are not so neatly set out as this?

5.1. Summary of Findings

What does this mean? It means that history is looking at human society at an advanced stage of Western humanism as far as its historical, civil, political, municipal, and procedural materials are concerned. In the meantime, they are of no use as far as the transcendent demands of human spiritualistic anthropology and the resulting constitutional guarantees of human beings are concerned. In other words, the civil and political liberties and rights, the human rights, constitutive of and inherent in the human person represent an irreducible residual, impossible to absorb in, or derive from, other layers of constitutional subjective law, superior though to man's individual and collective actions and, in a number of particularly significant cases, to man's overall and committed nature. The public and consubstantial value of the human being is still expressed in modern authoritative, today secularized, humanistic constitutional legal systems. But there can be no shadow of a doubt on the fact that, biologically, the notion of person is not coterminous with that of human being: if historically it is understood as maintaining its valid faith essential nucleus, the idea of person is a genuine derivative of the transcendent, religiously holy foundation of the material foundation of man's value and irreproducibility; however, as a civilly asserting individual, the fact is that the human ego autonomy is an anthropologically purely natural nucleus, which contains what it figuratively takes on: Person is man's fundamental way of being, valuing politically correctly to and under every fewer title of the good. The person is, for man, the being who has discovered lacrimas.

By way of summary, can we state that as a matter of empirical reality, we are today engaged in the formation of a universal human community which only partially, and to a decreasing degree, is expressed in the classical types of international organization - nations, limited multicentric empires, civilization spheres, movements, religions, etc. On the other hand, we see that the creation and legitimate assertion of liberty and justice as fundamental rights of the same human beings, taken in their singleness, are met, as it were, by discrepant reactions, which were analyzed with a view to showing that the discrepancy does not basically concern the rights themselves - universally and solemnly recognized by the international community as the normative foundation of the reinstated sense of an individual person, our precise subject matter. The discrepancy regards rather the human society within which an individual person demands its own constitutional reinstatement as an expression of his or her substantial and not spurious value, regardless of other people's perceptions, feelings, opinions.
 

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