Last updated by The POOG on February 02, 2021.

The worldwide Catholic Church is governed from the Vatican in Rome. I am neither a Catholic nor a religious scholar and will undoubtedly get some of the finer aspects of the Catholic Church wrong.

Let’s begin with the governance structure.

The Holy See is the name given to the government of the Roman Catholic Church, which is led by the pope as the bishop of Rome. As such, the Holy See’s authority extends over Catholics throughout the world.

Source: Encyclopedia Britannica.

The College of Cardinals is analogous to a national governing body such as a parliament, a senate, a congress, or similar institution.

Cardinals fall into two group, electors and non-electors. The electors are the ones who meet to choose a new pope. Cardinals rise up through their ecclesiastical ranks in their home nations and are appointed Cardinal by the Pope[8], either as an elector or non-elector.

One must assume that in the choice of a pope, the electors will discuss and promote in debate, the merits of candidates, vote, and if necessary repeat the process until one candidate is successfully chosen. One may also assume that that the merits evaluated are consistent with the electors’ beliefs and agendas. In terms of doctrinal belief of each elector, it is assumed that there is a core doctrine, a ‘kernel’, that in the process is agreed upon, and manifests in the new pope.

It is then reasonable to assume that the Pope, in choosing new cardinals from among the global pool of bishops and archbishops, will choose those whose core beliefs and demonstrated ministry will largely contain the same doctrinal kernel.

The Pope, in choosing a cardinal as an elector, can further ensure that the kernel’s self-consistency remains and is strengthened.

Who Is Pope Frances?

His biography at a macro level is:

Jorge Mario Bergoglio was elected the 266th pope of the Roman Catholic Church in March 2013, becoming Pope Francis. He is the first pope from the Americas.

Prior to his election as pope, Bergoglio served as archbishop of Buenos Aires from 1998 to 2013 (succeeding Antonio Quarracino), as cardinal of the Roman Catholic Church of Argentina from 2001 to 2013, and as president of the Bishops’ Conference of Argentina from 2005 to 2011.

Source: Biography

The more important aspect of Jorge Bergoglio is his communist ideology which is being introduced into Vatican doctrine. George Neumayr[12] describes Bergoglio’s early exposure to communist thinking through a mentor, Esther Ballestrino. Several writers[9][10][11] have discussed and documented Bergoglio’s communistic tendencies. I will not develop the idea myself.

Jorge Bergoglio is clearly a communist and is leading the church in the direction of a global communist totalitarian state alongside the World Economic Forum (WEF)[5]. Cardinal Peter Turkson represented the vatican at Davos in January 2021 with the message “The dignity of the human person is the one thing that you cannot compromise on[13].

The Papal Encyclicals

Encyclical letters are like policy statements for the Catholic Church. Along with other letters and documents that come out of the Holy See, they form the doctrinal position, thinking and teaching of the Catholic Church.

These documents can be massive in size, a collaborative work of many scholars and ecclesiastical bureaucrats in the Vatican. They are populated with footnotes that largely refer to earlier church documents and encyclicals issued under prior popes. The evolution of thinking is therefore apparent.

The current Pope Frances has issued a number of encyclicals that are in part, following a globalist agenda[1]. We will discuss these in turn beginning with Laudato Si’[4].

Laudato Si’

This is a long – 184 pages – and dense document. It has a dual focus, the ecology of natural systems and the ecology of human social systems. Their interconnectedness is emphasized throughout.

This is not a revolutionary document, but an evolutionary extension of a large body of previous writings of the Holy See and recent popes, as cited in footnotes in the document.

To begin, let us define ‘secular humanism’ (emphasis added) as:

Secular humanism propounds a rational ethics based on human experience. It is consequentialist: ethical choices are judged by their results. Secular humanist ethics appeals to science, reason, and experience to justify its ethical principles. Observers can evaluate the real-world consequences of moral decisions and intersubjectively affirm their conclusions. Kurtz and other secular humanists argue that all human societies, even deeply religious ones, invariably construct consensus moralities on consequentialist principles. Millennia of human experience have given rise to a core of “common moral decencies” shared by almost all.

Source: Free Inquiry: Secular Humanism Defined

The 17 Paragraph Preamble

Right from the start the document focuses on the need to reform secular structures along the lines laid out by the UN and the World Economic Forum (WEF):

Every effort to protect and improve our world entails profound changes in “lifestyles, models of production and consumption, and the established structures of power which today govern societies”

… “eliminating the structural causes of the dysfunctions of the world economy and correcting models of growth which have proved incapable of ensuring respect for the environment”.

Laudato Si’, c

We see, then, that Laudato Si’ expresses a strong secular humanist dialectic alongside an ecclesiastical one of the individual Christian.

The preamble lays out the factors causing environmental degradation and the individual’s responsibility in terms of their lifestyle.

Chapter 1

The first section that deals with pollution and climate change gets almost all of it wrong except for environmental degradation and non-CO2 sources of pollution. Waste and a throw-away culture are identified as part of the problem.

Section 2 deals with issues around clean water resources. Section 3 explores loss of biodiversity and natural resources. Section 4 discusses the degradation of the quality of human life. Section 5 raises the issue of inequality. References to the alleged climate problem and CO2 keep cropping up.

Overall, individual lifestyles but also the actions of institutions, organizations, corporations and governments that act without proper regard for the environment are the major problem. The solution then must occur at the same level and to a proportionate degree.

Chapter 2

Chapter 2 explores the human root of the ecological problems.

The Christian tradition has never recognized the right to private property as absolute or inviolable, and has stressed the social purpose of all forms of private property.

ibid. p. 69.

Saint John Paul II is then quoted as stating that (emphasis added):

God gave the earth to the whole human race for the sustenance of all its members, without excluding or favouring anyone.

… the Church does indeed defend the legitimate right to private property, but she also teaches no less clearly that there is always a social mortgage on all private property, in order that goods may serve the general purpose that God gave them.

ibid. p. 69.

This is fundamentally a requirement for the power of a communist state to overrule the individual right of private property for the purpose of the “general good“. This effectively nullifies the right to personal property.

Chapter 3

Section II of the chapter is titled “The Globalization of the Technocratic Paradigm”. Technocracy is seen to be the dominant modern paradigm behind our ecological crisis. Natural and human inputs to the technological corporations are not properly valued. As noted by the authors from Vatican II documents, people “were created with a vocation to work“. And as Vatican II urged, “we continue to prioritize the goal of access to steady employment for everyone”.

The need for state control is revealed in the authors’ statment:

To ensure economic freedom from which all can effectively benefit, restraints occasionally have to be imposed on those possessing greater resources and financial power.

ibid p.96

This seems to be saying that to achieve economic freedom, it must be removed in the process.

Chapter 4

This chapter proposes an integration between social and natural ecology. Social ecology

is necessarily institutional, and gradually extends to the whole of society, from the primary social group, the family, to the wider local, national and international communities. … to regulate human relationships.

ibid pp. 106,107

They do recognize dangers associated with institutional regulation of society:

Attempts to resolve all problems through uniform regulations or technical interventions can lead to overlooking the complexities of local problems

ibid p. 108

The chapter continues with a discussion of the social re-engineering that will be required. This will be the case particularly in cities where “the notion of the common good, a central and unifying principle of social ethics” will be a necessarily dominant theme. Hammering home the notion of the common good, they state:

for social peace, the stability and security provided by a certain order which cannot be achieved without particular concern for distributive justice; whenever this is violated, violence always ensues. Society as a whole, and the state in particular, are obliged to defend and promote the common good.

ibid p. 117

Chapter 5

Chapter 5 deals with solutions from a global perspective. As they assert:

A global consensus is essential for confronting the deeper problems, which cannot be resolved by unilateral actions on the part of individual countries.

ibid p. 122

The focus is on a global approach to CO2 reduction, through something they call “the internationalization of environmental costs“. India and China appear to be singled out although not by name. The limitations of carbon credits are discussed. Without directly calling for it, they infer the need for a global government:

Global regulatory norms are needed to impose obligations and prevent unacceptable actions ...

… an agreement on systems of governance for the whole range of so-called “global commons”.

it is essential to devise stronger and more efficiently organized international institutions, with functionaries who are appointed fairly by agreement among national governments, and empowered to impose sanctions.

…there is urgent need of a true world political authority, …

ibid pp. 128-129

Yet they make this contradictory observation:

Unless citizens control political powernational, regional and municipal – it will not be possible to control damage to the environment.

New forms of cooperation and community organization can be encouraged …

ibid pp. 131-133

Chapter 6

The final chapter deals with the spiritual dimension of the ecological crisis. I had mentioned before the documents attack on individualism. In this chapter it is prominently promoted:

If we can overcome individualism, we will truly be able to develop a different lifestyle and bring about significant changes in society.

… “myths” of a modernity grounded in a utilitarian mindset (individualism, unlimited progress, competition, consumerism, the unregulated market).

This task [fixing social problems] “will make such tremendous demands of man that he could never achieve it by individual initiative or even by the united effort of men bred in an individualistic way.

ibid pp 153,160

The individual is to be subservient to the common good to achieve freedom from “consumerism”. Yet in a remarkable admission they state that “those really free are the minority who wield economic and financial power“.


This document has strong support for the argument that people have to be socially regulated because they cannot “properly” regulate themselves. On one hand individual responsibility is emphasized throughout while individualism is rejected as undesirable. Chapters 4 and 5 are clear in the Church’s call for a global communist government along the lines promoted by the UN in Agendas 2030 and 2050, and the World Economic Forum in the Great Reset. It explains the close alignment the Pope has recently shown to these institutions.

This is core Marxist ideology and a fundamental misinterpretation of the scriptures that emphasize individual responsible behaviour while teaching nothing on the responsibility of the state.

Opposition to the Secular Shift and the Great Reset

We have already cited Cardinal Müller’s objection to Pope Francis[11]. To Müller’s voice we add that of others within the clerical ranks. One such voice is that of Father Mark Goring:

Archbishop Carlo Maria Vigano, in a letter to president Trump[7], identified the evil of the Great Reset and the globalist agenda embraced by the Pope and the Vatican. He states:

… the fundamental rights of citizens and believers are denied in the name of a health emergency that is revealing itself more and more fully as instrumental to the establishment of an inhuman faceless tyranny.

A global plan called the Great Reset is underway. Its architect is a global élite that wants to subdue all of humanity, imposing coercive measures with which to drastically limit individual freedoms and those of entire populations.

Archbishop Carlo Maria Vigano[7]

He then links the Vatican and Pope Frances directly to it:

In the religious sphere, this obstacle to evil is the Church, and in particular the papacy; in the political sphere, it is those who impede the establishment of the New World Order.

As is now clear, the one who occupies the Chair of Peter has betrayed his role from the very beginning in order to defend and promote the globalist ideology, supporting the agenda of the deep church, who chose him from its ranks.

Archbishop Carlo Maria Vigano[7]

US Cardinal Raymond Burke has also condemned the secular shift to the great Reset:

Pope Francis As a Member of the Globalist Cabal

We have previously written of Francis’ close alignment with globalist interests like Klaus Schwab and the WEF. Following are some examples of such.


  1. Pope’s New Encyclical to Praise Jihad Terror Supporter as Example of ‘Peace’ and ‘Fraternity’
  2. Nancy LeTourneau. Meet the Man Who Vets Trump’s Supreme Court Picks . Washington Monthly, September 21, 2020.
  3. Raul Diego. The Court of God: How a Catholic Secret Society Took Over SCOTUS. MPN News, September 28th, 2020.
  4. Thomas D. Williams, Ph.D. Pope Francis Calls for Giving United Nations Organization ‘Real Teeth’. Breitbart, Oct 4, 2020.
  5. John Letzing. Here’s the pope’s prescription for resetting the global economy in response to COVID-19. WEF, 09 Oct 2020.
  6. Lawrence A. Franklin. The Pope’s New Encyclical: A Surrender? Gatestone Institute, November 8, 2020.
  7. Archbishop Carlo Maria Vigano. Open Letter to President Donald Trump. Catholic Family News, October 30, 20201.
  8. Thomas Reese. With 9 new electors, Pope Francis remakes the college of cardinals. RNS, October 25, 2020.
  9. Andrea Widburg. Pope Francis goes full communist. American Thinker, October 5, 2020.
  10. Dean Smith. Pope Francis pushes communism & one world government?, October 4, 2020.
  11. Cardinal Müller: Pope Francis is a Communist. Truth and Action.
  12. George Neumayr. Pope Francis’s Communist Mentor. The American Spectator, May 1, 2017.
  13. Mares C. Cardinal Turkson to Davos forum: Human dignity must not be compromised. CWR. January 29, 2021.

Encyclical Letters