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Carl Teichrib: To the Berean Call staff and to Tom, who offered the invitation to participate in this year’s conference, thank you! Thank you for allowing me to be a part of this important event.
We’re living in an age when the Christian message is being challenged, and we, as ambassadors for Christ, must be aware of those challenges. We must be equipped to recognize the opposing worldview and its message, and we need to be encouraged—that is, built up, strengthened—to act with courage in proclaiming the true message of Jesus Christ as the only Savior. Indeed, our salvation does not come through political unification, it does not come through cultural capitulation, it does not take place through the works of our hands, either individually or collectively. No, it is through Christ, by Christ, and in Him alone. Truly, as Jesus Christ is the Author of life, and therefore the vanquisher of death, He is the way, the truth, and the life.
In this session, we’ll explore the topic of “One World,” specifically the notion of global government, and it’s a relevant topic in that the subject has garnered much interest, especially in Christian circles during the past few years. Discussions and reports on this concept circulate in our social media posts, on alternative news sites, with hints of it sometimes quite evident even in mainstream news sources. More commonly, though, you’ll find it within foreign news sources rather than Western or domestic outlets, but it’s there too.
This subject is also an extension of what I delivered to you at this event in 2021 when we explored the idea of global citizenship, and, more to the point, that young people are pressured to follow a paganized worldview exemplified by a politically correct allegiance to the planet. That is, your duty, as young people, is to global causes—from climate change to social justice—and to thus think and act as a representative of this world.
The biblical perspective, of course, offers a different argument: that you’re called to worship and serve the Creator and not creation.
So, this talk, which examines the historic push for a global authority, dovetails with last year’s topic. Now, I know this subject is often viewed in association with Bible prophecy, and rightly so. It is part of the unfolding of eschatological events, and that’s important. However, I want to add a different dimension to the subject: that it’s not just one of the events of Bible prophecy but that it’s a process—an observable, documentable process that demonstrates a long running counterchallenge to God’s order. Specifically, it offers a counterclaim that our salvation does not come through Christ alone, but through humanity’s “unity” and “collective energies.” That’s right: at its roots, it’s a counter-Messianic claim that we together—united in a common goal—that we will build heaven on earth; that together, collectively, we usher in a global kingdom of peace for all mankind; that together we as one world, we bend the arc of history. We determine our tomorrow. We decide what it will be, and in the process, we act as our own saviors.
So why explore this topic? Well, so that you’re not uninformed as to the direction of our society, so that you can see past the hype, the sensationalism, the misinformation. And boy, in this age of social media, being able to parse what’s real and what’s not, what’s important and what’s just noise, well, that can be difficult indeed. But so that we also don’t become gullible participants—because, as you’ll see, it’s a process with a determined worldview, and one that has been favorably embraced historically by many in the church.
And then, finally, to grasp the continuation of a grand theme—one that spans Scripture and history. And it shows up today. In other words, to search out the context. And as the notion of world authority is indeed a big idea, we need to understand the context of that big idea, for it speaks into the heart of man, juxtaposed against the light of God’s Word.
As we consider all of this, it’s important to wrestle with a fundamental question—a query that we explored during last year’s event, but it’s worth repeating, if only very briefly, and it’s about the question: Is “ultimate reality one, or is it two?”
Dr. Peter Jones puts it this way in his book, The Other Worldview: “If God and nature make up reality, then all is two. And everything is either creator or creature. On the other hand, if the universe is all there is, then all is one.”
So, the dominant worldview, the dominant position in society today, is that of oneism or oneness—this idea that man, nature, and the divine ultimately share the same essence. At the core, all three realms really are one and the same. The biblical position is, “No, no, no, no, no! God is other. He is distinct. He is unique. He is different than creation.” It is twoism—not dualism—twoism: God, and then everything else.
Now how you view this question of ultimate reality will determine your positions on ethics and morality, philosophy, what does human meaning look like? positions on nature, gender, sexuality, even politics.
And so, we have whispered throughout Scripture this idea that we can be as God, or that we can go to war with God; that we can transgress His desire, transgress His claims. It’s a spiritual lie—a spiritual lie with devastating consequences. And the first example of this is our downfall. It’s Genesis:3:5: “You will not surely die….” That’s what the serpent said, the tempter said to Eve. “…for God knows that in the day you eat of it, your eyes will be opened, and you will be like, or as, God, knowing good and evil.” That is the first claim of oneness: we can be as God.
And then we see in Revelation 16, on the other side of Scripture, from Genesis all the way to over to Revelation, we see this other whisper—this other whisper in the ears of men. “Now, you can go to war with God! You can transgress God! You can together do battle with God,” for they are spirits of demons performing signs which go out to the kings of the earth, and of the whole world to gather them to the battle of that great day of God Almighty.
So, in the beginning, we shake our fist at God. At the end, we shake it again. And in both situations, the whisper is there, the communication is there: “Transgress.” And so the people of the world even today are shaking their fists, declaring that we, in our proposed unity, we can move forward as the saviors of this planet.
The World Economic Forum offers one example as a global gathering of the political elite: central bankers, financiers, international corporations, and special interest groups cooperating for the “greater global good.”
I had the opportunity to monitor their virtual conference back in January of 2021, and then of this year. And of course, you’ve heard the idea of the Great Reset, and Build Back Better. Well, that all is part of the World Economic Forum’s agenda. That’s part of their strategy. And in these sessions that I monitored, repeatedly the message was one of collectivism around green climate-change agendas, collectivism around what we need to do to save our planet. It’s about how covid shows that we are globally interdependent, and that we now need to act and move on that; that we have to build a new social global contract: Universal healthcare. Universal taxation. A living wage. And that in all of this, we are working towards global goals, and we’re going to realize this by pressing our national and local policies forward in line with global ideals. Build Back Better—this is the Great Reset.
And then, this summer, one of the highlight issues has been the role of the World Health Organization, specifically giving it enlarged powers to become, in effect, a global health authority. That is, to give it the political clout needed to pressure national governments and potentially intervene when the next pandemic strikes. In essence, it is seeking to elevate the World Health Authority into a system of global health governance.
And then there’s the Ukraine-Russian war, and here’s a statement—it’s a statement that was put out by the World Federalists, which is the largest pro-world government lobbying organization, and specifically its American branch, Citizens for Global Solutions. And it’s a statement that’s meant to make a declaration regarding the Ukraine-Russian war, but it goes beyond, and suggests that what we now need to do is to fix other global problems, and we have to do this through global solutions. Take note of their global solutions:
“We must transform the United Nations from a confederation of nations to a united federation of nations with the ability, through the vehicle of a world constitution and a global legislature, to create and enforce international law in order to eliminate war and nuclear weapons, protect universal human rights, save our fragile global environment, and cooperatively manage global pandemics. It is time for all of us to demand this better method to govern our world.”
Let me rephrase: If we come together, if we act as one, if we unify politically, we can make a name for ourselves that will be remembered for all time, for we will become the saviors of this world as we—as we—manage our way through these global problems and come out in a better tomorrow.
This is nothing more than the shouting from under the shadows of a very ancient edifice, an unforgettable tower that haunts our memory while beckoning us to repeat its errors.
You know of which I speak:
Genesis:11:1-9: “Now the whole earth had one language and one speech. And it came to pass, as they journeyed from the east, that they found a plain in the land of Shinar, and they dwelt there. Then they said to one another, ‘Come, let us make bricks and bake them thoroughly.’ They had brick for stone, and they had asphalt for mortar. And they said, ‘Come, let us build ourselves a city, and a tower whose top is in the heavens; let us make a name for ourselves, lest we be scattered abroad over the face of the whole earth.’
“But the Lord came down to see the city and the tower which the sons of men had built. And the Lord said, ‘Indeed the people are one and they all have one language, and this is what they begin to do; now nothing that they propose to do will be withheld from them. Come, let Us go down and there confuse their language, that they may not understand one another’s speech.’ So the Lord scattered them abroad from there over the face of all the earth, and they ceased building the city. Therefore, its name is called Babel, because there the Lord confused the language of all the earth; and from there the Lord scattered them abroad over the face of all the earth.”
Notice: they had one language, one way of communicating, and this form of communicating was allowing them to unify around a grand project. And it’s not just simply a tower that they were building, No, it’s a city tower complex. The purpose was to reach into heaven to “make a name for ourselves, lest we be scattered.” It’s a manmade alternative to God’s design. You see, they’re defining their own purpose. They’re defining their own security. They’re building their own order. And in building upward, we bring our version of heaven to earth. We engage in collective idolatry through the works of our hands.
This is really the heartbeat of what is called “cosmopolis,” the notion of the world being optimized symbolically and practically expressed as a city. A global culture. A global unification. A global community.
Warren Wagner in his book Building the City of Man puts it this way: “The world city is the inevitably large spiritual and intellectual and administrative capital of a civilization, of the whole known civilized world, or, more broadly, it is the quintessence of a civilization. The gathering of all its vital human resources into a living organic unity. Cosmopolis is simply the world in a state of optimal integration.”
He went on to say this: “Men must think and feel as one before they can make the leap to cosmopolis.”
One fascinating element of cosmopolis, this symbolic city tower that represents the ideal of one world, is that we continue to express this hope in man through our architecture. If you’ve read my book Game of Gods, you know where this is going, as chapter 10 outlines the desire to build Cosmopolis. So, let’s examine some architectural symbols of our unity.
The first example is from 1913, before World War I. Back at that time, an architect by the name of Hendrik Andersen sent out architectural drawings and a proposal to world leaders. He suggested that what we need to do is build an international world capital to represent global unity, a global harmonization. And at the center of this city would be a tower rising over a thousand feet tall. The Tower of Progress would be encircled by international scientific congresses, halls of justice, temples of religions, and international banks.
This is what Andersen wrote in 1913: “The tower, which will form the chief feature of both center and city, was conceived as symbolic of our faith in unity.” He went on, “A change is now felt throughout the entire world. A divine responsibility governs our actions. As we are one with the past, so must we be one with the future. Man’s strength can only come through world unification, peace, and fellowship—a grander coalescence. A world civilization. Humanity, rising in majestic dignity from earth to heaven, the embodiment of the universal soul mounting in appealing harmony towards the divine source of life. Humanity’s mission is to realize that kingdom of heaven on earth, visioned from within by the spirit of man.”
A more modern example happens to be in my home province of Manitoba in my capital city, Winnipeg, and it is the Canadian Museum for Human Rights. Architect Week, back in 2011, said this: “The museum for human rights finds its archetype in the biblical Tower of Babel described in the Book of Genesis.”
Predock, the museum’s architect, put it this way: “The building is rooted in humanity, making visible in the architecture the fundamental commonality of man, humankind, the symbolic apparition of ice, clouds, and stone set in a field of sweet grass. The creation of a unifying and timeless landmark for all nations and cultures of the world.”
Now, you need to understand that the building is structured in a very unique way. The entire building has meaning, and Predock was very purposeful in how he built it. So, the main entrance is in the basement, and has a cold feel: bare cement walls, a vast open cavernous space. And then from that point, you move upwards, walking into different galleries, and the first gallery takes you through a timeline of human rights, and you’re told that human rights are ever changing in our interconnected world. And so the first father of human rights, Zoroaster, and then Jesus of Nazareth follows after Zoroaster. And down the road and down this timeline you run into Karl Marx as one of the founders and one of the fathers of human rights—and on it goes.
And so, as you move upwards, you move from gallery to gallery, crossing bridges that span sections of the building with alabaster stone that’s all backlit, and it’s an amazing, amazing piece of architecture! You move upwards and upwards until you finally ascend from darkness to light and enter the Tower of Hope. And along the way, you realize that, “Oh, I need to be a social justice warrior! Oh, it’s the United Nations through which we now exercise the concept of international human rights! Oh, we have to work together! We have moved from darkness to light as we’ve ascended the tower.”
The European Union, too, has used this symbol of Babel. And of course, the European Parliament in Strasberg, though it is designed more or less like the Colosseum, it also has some representation. And specifically, though, The Tower of Babel, the painting by Pieter Bruegel, ends up becoming a part of the European community’s poster: “Europe: Many tongues, one voice.” How the European Union has kind of been using this symbol as a way of saying, “Europe comes together—we unite.”
By far, though, the most glaring example is the LUX Prize hosted by the European Parliament. And the LUX Prize is given to film producers who have helped ferment and foster the concept of European integration. And so this is from their fact sheet: “In Latin, ‘lux’ means light. The concept underlying the LUX Prize visual identity is the Tower of Babel. Beyond the aesthetics of the place painted among others by Pieter Bruegel the elder, the prize puts a positive interpretation on this myth. Like cinema and European integration, the Tower of Babel is a symbol of history being written where linguistic and cultural diversity join forces permitting a common European culture to emerge.” Interesting!
It is fascinating how the shadows of the Tower continue to fall on us; how Babel, here, now, in this age of technology and enlightenment, still displays itself! Indeed, this demonstrates again the heart of man, that we are spiritually less removed than we think from what transpired back then.
So, let’s shift gears. Let’s quickly move on as we explore this, now, in its political expression, the desire for a world authority. It is the cult of world order, and I use that term intentionally. In fact, it’s the title of one of the chapters in Game of Gods, for indeed, the move to one world is a form of political religion. It has its own priesthood. It has its own eschatology, that we are bringing heaven to earth. And it has its own messianic message—that together we usher in peace. We, united, act as the saviors of this world.
One example comes during World War I, and it’s Nicholas Murray Butler who was at that time Mr. International. He was the president of Columbia University, and he had the ears of presidents, parliamentarians, kings, prime ministers, queens…. He was, as I said, Mr. International. This is what he said in 1914, and then 1915: “The time will come when each nation will deposit in a world federation some portion of its sovereignty for the general good. When this happens, it will be possible to establish an International Executive and International Police, both devised for the especial purpose of enforcing the decisions of the International court.” And then he went on to say—and notice, this idea of crisis equals the opportunity for order: “The old world order changed when this war storm broke. The old world order died with the setting of that day’s sun, and a new world order is being born while I speak.”
World order, as a Christian duty, was being communicated during the end of World War I, specifically as men were looking to create a league or some form of United Nations.
So, Frederick Lynch, a social justice, social gospel minister, in his book, The Challenge: The Church and the New World Order, described how Christians had to band together and form a compact or league of nations or some sort of united nations of the world. Samuel Batten, a Baptist minister, who also was part of the social gospel movement, in his book The New World Order writes thus: “If there is to be a new world, it must come first of all through a new spirit in the nations. There must be created an international mind and conscience. Men must learn to think of humanity as one family and have a world patriotism. World patriotism must be a faith. International peace must become an aspiration, a religion, before it will become a reality.”
And during and after World War II, cries for world government rang out across the land. And it wasn’t from maybe the people you would expect. Churches were front-and-center in promoting and pushing world order. The Federal Council of Churches released this statement: “The ultimate requirement is a duly constituted world government of delegated powers; an international legislative body; an international court with adequate powers and adequate international police forces, and provisions for worldwide economic sanctions.”
The Methodist Council, the bishops, initiated a crusade for a new world order. The Northern Baptist Convention held a “World Order Crusade.”
In 1946, the Southern Baptist Convention released this statement: “We believe that the goal of peacemakers must be a world organized on the Christian principles of order and justice. We further believe that in the field of international relations, such a goal can be accomplished only by some type of world government. Accordingly, we recommend that Southern Baptists endorse the principle of World Federation, and work toward amending and improving the United Nations organization to achieve that end.”
In 1947, a number of different world order organizations (because during World War II, there was a multitude of groups and campaigns and programs that formed, pressuring and pushing this idea of world order)—but in 1947, a number of them came together to form the United World Federalists. It had 17 branches, 315 chapters, and roughly 40,000 members by 1950. It was America’s hub for world federal government. And judges and lawyers and bankers and editors, pastors and professors, congressmen and leading businessmen were all part of the World Federalist network, and it was bipartisan.
The two images on your screen are items of correspondence from the Republican and the Democrat parties as they offered support and actually considered sending delegates, and they did, in different years, send delegates to the United World Federalist annual meetings. Denominations and church organizations likewise were corresponding, offering theirendorsement and support for world federal government, issuing resolutions in favor of a global authority, and also sending delegates to world government meetings.
And then, in 1952, the federalist movement issued a campaign, an appeal, for pastors to have a “World Government Sunday,” and it was a nationwide campaign. In Southern California alone, 500 pastors were asked to preach on the importance of World Federalism. And so this picture that you see is the flier that was circulated in 1952 with text selections, suggestions for the sermons, how to bring about a response, and appeal for how to think through your message as you, as a pastor, would preach on the importance of the world unifying as one; the world coming together under a global authority, and that this would be the path to peace and progress.
Many secular thinkers, too, were advocating a World Federal Government, specifically, that we create such a society along scientific lines, because this will bring about a better existence. So, consider the words of Bertrand Russell, a well-respected intellectual and humanist philosopher. This Nobel Prize winner held enormous influence within academia in the fields of Logic, Mathematics, and Analytical theory. And his views on population and world government, however, were especially enlightening: “I do not pretend that birth control is the only way in which population can be kept from increasing. There are others: war, as I remarked a moment ago, has hitherto been disappointing in this respect. But perhaps bacteriological war may prove more effective. If a Black Death could be spread throughout the world once in every generation, survivors could procreate freely without making the world too full. There would be nothing in this to offend the conscience of the devout, or to restrain the ambitions of nationalists. The state of affairs might be somewhat unpleasant, but what of that? Really high-minded people are indifferent to happiness, especially other people’s. A scientific world society cannot be stable unless there is a world government.”
And in 1959, he penned the following in his book, The Future of Science: I believe that owing to man’s folly, a world government will only be established by force, and will therefore be, at first, cruel and despotic. But I believe that it is necessary for the preservation of a scientific civilization and that, if once realized, it will gradually give rise to other conditions of a tolerable existence.”
No, thank you! I don’t want that world. You can keep that idea—this idea that we need to create a “scientific civilization,” and it will likely be cruel and despotic, but that this is necessary so that we can achieve the conditions for a tolerable society, a tolerable existence? “Build Back Better?” Hmm. Not that way!
I’m looking forward to Jesus’s order, not man’s. But Bertrand Russell was telling indeed. The church of Rome, likewise, was promoting the notion of world political authority. Two examples come to mind. The first happened in 1951, and it was the Congress of the World Movement for World Federal Government, which met in Rome that year. And during their Rome meeting, they met with Pope Pius XII. Pope Pius told the delegates this: “Your movement, Gentlemen, has a task of creating an effective political organization of the world. There is nothing more in keeping with the traditional doctrines of the church, or better adapted to her teachings on the rightful or unjust war, especially in the present world situation. An organization of this nature, must, therefore, be set up.”
In 1965, Pope Paul VI, in his address to the United Nations, made these comments: “The peoples of the earth turn to the United Nations as the last hope of concord and peace. Is there anyone who does not see the necessity of coming thus progressively to the establishment of a world authority, able to act efficaciously on the judicial and political levels? Once more, we iterate our good wishes. Advance, always!”
I had the opportunity, back in the year 2000 (and you can read about it in my book) to attend the United Nations Millennium Forum. I was part of a group—subgroup 6—on Strengthening and Democratizing the United Nations, and I was a fly on the wall in that subgroup. Indeed, I was a fly on the wall for the entire event. And we were repeatedly told that man’s “best hope” was the United Nations—a revised and strengthened UN. So, subgroup 6 talked about creating world laws and developing a Global Parliament. We discussed the idea of a United Nations-controlled international police force. We had to have a world tax, including a carbon tax, to pay for global management. And the United Nations? “Well, it needs to oversee the world’s financial system, because we’re in a mess!”
On the screen, you see a much younger picture of myself, and that is my United Nations security clearance. This is a statement from Techeste Ahderom, the Chairman of the United Nations Millennium Forum, his opening speech. Take note of the language: “As this new Millennium begins, we are all increasingly coming to realize that in our diversity we are one human family. The only way we can survive the challenges ahead is to stand together. In this regard, we have no choice but to follow this path of global inclusion and to recognize and affirm our essential oneness.”
One of the documents that was circulated—and it wasn’t a United Nations document, but it was circulated to delegates—was a short pamphlet entitled, “Transformation of the World.” [The image you see is taken from that document, and in the center is a human king, and he is meting out justice. He is meting out authority. He is holding that balance between people and power.] This is the suggestion that you find in the text: “The world does need a civilized coordinator in international relations and in settling global problems. More than that, this coordinator must be a stabilizing factor, actually, the last-ditch authority on the earth. He must win confidence of each man and each nation. People must be stark sure that this coordinator would solve any problem in a just and humane way, and one should be sure that in him we would find understanding and sympathy, that he would treat any nation as his own son. Can the world community do without a coordinator? Definitely not!”
In 2012, I had the opportunity to attend a World Federalist Meeting in my province in Winnipeg, Manitoba. And this World Federalist Meeting more or less mirrored what had happened at the United Nations Millennium Forum. (And again, I write about this in Game of Gods.) And so, the discussion centered around the need to create a democratic World Order through a World Parliament; that we needed to give the United Nations strong legal powers, and that in order to save the environment, and to save the global economy, we need carbon taxes and a more progressive means of raising financial capital at the international level to pay for global governance.
And in all this, we need to have it waiting in the wings, so that when the next world crisis comes, we have something to offer to the world, to unite the world around the concepts of World Federalism. The idea behind it was [that] “We have to unite before we destroy each other.”
Now, that year, I was very fortunate in that I had an intern for the summer, and so my friend, Olivia, joined me in attending that event. This is what she wrote: “All of us present at the congress were told that we were waiting for that one historic tipping point. We’ll be at the tipping point when world government will seem more acceptable to the now-hesitant nation states. For it will seem more necessary to ensure human survival. I can’t help but view this with horror and confusion. Horror at the thinly veiled hope for crisis, and confusion at the mixed message this sends.
“As the week unfolded, and I heard more and more references to the need for a crisis in order to unify, I realized that the leaders of the World Federalist Movement were very aware of the same issue I was: In our efforts to unite, we may have to destroy each other.”
This illustration comes from one of the handouts given to us during that meeting. And so, the goal is the Mountaintop of World Federation—One World. A World Political Authority. The sun shining off to the side. Our related activities. World citizenship movements. Education for Global Citizenship. Raising the consciousness. In the distance, wars, disasters, the storms of human conflict are pushing us ever forward. We need to race to that mountaintop. Which path are we going to take? Will we transform the United Nations into a proper World Federation? Or maybe what we should do is integrate the regions of the world: the European Union, the African Union, a burgeoning South American Unification System. Can we do that with North America? And then, can we bring all of this together and integrate the regions in the World Federation?
Or maybe what we can do is just unite the democracies. It’s in a proposal that is now seeing renewed interest to unite the democracies and have them lead the way. Or create a World Constitution that everybody can abide by.
These are Utopian ideas, no doubt. But it demonstrates that we are still living under the shadow of the tower.
And there’s a religious component. In 2010 I had the opportunity, as a researcher, to go to the G-8 World Religions Summit, which was held in Winnipeg, Manitoba. And a lot of people think of the G-8 and G-20 summits in their political context. But most people don’t realize that there is an interfaith component that world religious leaders come together before the event to work through proposals and suggestions, or how to better manage the world politically through the vehicle of the G-8 and the G-20; through the United Nations and other associated international bodies. And in 2010 I had the opportunity to sit through one of those Interfaith meetings attached to the G-8.
Now, it was hosted by members from the Canadian Council of Churches, who also happened to be executives—executive members of the World Federalist Community. No surprise! And so, as we had religious leaders converge, coming together, we were told that there was not only one way. There are many ways to God! And that we are called to serve the “God” we know by so many names.
Representatives came from BHAI’I community, from indigenous and pagan spirituality, Judaism. We had a couple of members of the Saudi Arabia ministry of Islamic affairs that came into the meeting. Members from the Hindu federation, the Sikh community, the Tony Blair Faith Foundation, and the World Council of Religions for Peace.
By far, though, the biggest representations came from what we would consider to be Evangelical or Protestant-based Christianity—some of it, definitely, with more of a leftist bent. But nonetheless, the largest contingent came from Christendom, e.g, Sojourners, Jim Wallace, and I wasn’t surprised. He was one of the keynote speakers at that event. We had representation from the National Council of Churches, the Canadian Council of Churches, the Evangelical Fellowship of Canada, The World Evangelical Alliance—the list went on….
The Church of England, the Mennonite Church of Canada, the Salvation Army, World Vision.
We were told that what we need to do is have religious unity for a common good and to bring about world peace, and that if we’re doing this under the name of Social Justice, it’s righteous. It’s good. We need to move forward for these social justice causes; for these “greater good” agendas that we were laying out. And that what we need is some form of world taxation. We need a global financial system: [and] governance over the world’s economic affairs.
What was being described was a new economic order, and I believe it was a Salvation Army officer who said, “It’s not about having a bike for each. It’s about learning to share one bike in a community.”
No, thank you! We’ve had those little experiments before in the Soviet Union, Mao’s China. North Korea. Cuba. We know where this goes! We were repeatedly told that in order to bring about global governance, some form of “eco justice.” A gospel of respecting nature; that we are the biggest parasites on the planet. We need to instill now “earth loyalties,” and have a spiritually generated Global Earth ethic.”
And then, in all of this, we need some form of management system. Some ability to illustrate and demonstrate change effectively. We have to empower the United Nations—or some other agency—to be able to power the G-8, the G-20. And to have the international community instill this concept of mankind coming together.
So, there’s not just simply a political component. No, no! This is a cult. A cult of World Order. This is spiritual politics.
Lucille Green, a lady who was very much a part of the World Federalist’s Movement penned this in her book, Journey to a Governed World. “A new consciousness is also emerging from a growing awareness in the West of the wisdom of the Eastern Worldview. Buddhism, Hinduism, Taoism and Shinto—perhaps we could learn through them to see the world whole as it really is, and together, West and East, begin to build the foundations of a New World Order.
“The most urgent item on the planetary agenda is to set down limits of freedom and order in supranational global affairs, a constitution for the world is needed, which combines the achievement of both hemispheres—that is, constitutional limitations and a Bill of Rights from the West, and spacious worldview from the East.”
I’m going to leave you this, from Actress Jean Stapleton—many of you remember her. She was a supporter of World Federalism, and this is her endorsement to the World Federalist Association: “The goal of the World Federalist is peace through unity of government. We must support their vision of oneness in diversity, for it is the salvation of humanity.”
Let’s put this into perspective now. This is the whispers that we tell each other: “Come together. Act as one. Unify. Build our Battle. Build our Tower. Build our City.”
Psalm 2 gives us a perspective though, from God’s point of view. “Why do the nations rage, and the people plot a vain thing? The kings of the earth set themselves, and the rulers take counsel together against the Lord and against His anointed, saying, ‘Let us break their bonds in pieces, and cast away their cords from us.’ He who sits in the heavens shall laugh; the Lord shall hold them in derision, then He shall speak to them in His wrath, and distress them in His deep displeasure. ‘Yet, I have set my king on my holy hill of Zion. I will declare the decree,’ the Lord has said to me. ‘You are my son. Today I have begotten you. Ask of me, and I will give you the nations for your inheritance, and the ends of the earth for your possession. You shall break them with a rod of iron. You shall dash them to pieces like a potter’s vessel. Now, therefore, be wise, O kings. Be instructed you judges of the earth. Serve the Lord with fear and rejoice with trembling. Kiss the Son lest he be angry, and you perish in the way, when his wrath is kindled but a little. Blessed are all those who put their trust in Him.’”
So, what can you do? First of all, recognize that you are witnessing spiritual dynamic that spans human history, that we’re now seeing spiritual politics in action; that the idea of World Order, Global Governance, is, at its core, an alternative salvation message, with a definite Messianic tone, that by uniting to save the world, we build heaven on earth.
And then, understand the biblical message that God alone is Savior. And keep this close to your hearts. In fact, look for opportunities now to communicate this message, because people are wondering and asking questions, “What is happening in the world?”
Inform others, then, in a way that brings hope through Jesus Christ. And don’t resort to hyperbole, because the facts themselves are sensational enough. Communicate with honesty, respect, and love. Seek to attain godly wisdom as you navigate this very troubled world. And then encourage your pastor to stick to the truth of Scripture. For churches, as you have just seen, are not immune from the pressures of this world. Indeed, the denominations and seminaries are often supporters or promoters of this political religion. Indeed, we could give you examples that would fill a month of Sundays, and I wish this wasn’t the case, but it’s clearly in our face. We are watching an entire segment of the Christian community adopt the idea that we can, by uniting together, create heaven here on earth.
So, where you are, seek to make a difference. In politics, business, economics, education—wherever you land, wherever your feet are—but especially work to make a difference with your family and your church. And don’t be scared of the world! Be knowledgeable and concerned, yes. But don’t let it drive you into fear. Don’t let the fear of man overshadow what’s really important: the fear of God.
I appreciate what former atheist and now Christian, Peter Hitchens, says in his book, The Rage against God. Because it’s true! If God is not dethroned and His laws not revoked, He represents an important rival to the despots’ authority living in millions of hearts. If He cannot be driven out of hearts totally controlled by the states, it is impossible.