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After taking in that revolting list of blasphemous moments on the small screen, as well as the efforts of satanic groups to boot Christianity out of the West for good, some of what will be talked about in this section will seem tame. We assure you, however, this discussion here outlines by far the greater worry for all who identify with the title of “Christian” and who weep on the inside for the lost.

When the Body is ridiculed from the outside, we can boil with righteous anger about how that reflects on us as well as on God, and we can blame ourselves for allowing it to happen (which is partly true). But, no matter what, we can’t say we didn’t see it coming (2 Timothy 3:12; Luke 6:22; John 15:18; Matthew 5:10–11; 2 Corinthians 12:10).

When the Body deteriorates from the inside, spawning generations of a weaker Bride, we stand far less a chance of being able to successfully respond to what’s happening with the reputation of Christ and His Church on the outside, and more importantly, we pollute our Great Commission endeavors. Put another way: When a physical body is sick, it can’t be counted on to run the fastest race or stand the test of endurance; when the corporate Body of Christ is sick, it promises a similar collapse in its own race for the lost that Paul talked about in 1 Corinthians 9:23–27.

Consider a quote by Professor Douglas Groothuis, a well-known doctor of philosophy who specializes in postmodernism and the failure of our culture to recognize and report genuine truth. In his book, Truth Decay: Defending Christianity Against the Challenges of Postmodernism, Groothuis first states that the media does, in fact, “affect how people view truth, what questions they ask, what they take for granted and about what ideas they are skeptical,”[i] which relates to the role of the social science influences we addressed earlier. Then he spends a good chunk of his book explaining how the gouging detriments of fake news, media manipulation, and popular dissolution of an “absolute, objective, and universal”[ii] truth in our society (among other things) not only lead to the development of cultural hostility against Christianity, but feed the disease of postmodernist reasoning, which ultimately states that everyone can believe whatever they feel good about regardless of reality. (The Handmaid’s depiction of cultic Christianity, under the influence of postmodernist reasoning, joined by biased subjectivity in news related to Christianity on a global scale, almost guarantees that the twisted, dystopian religion of television will be how we are eventually viewed on a large scale. It’s simply what happens when logic and deep thinking are traded for partisanship.) Later, Groothuis delivers this gem regarding the Church’s role, specifically:

When the people in the pews are soaked in postmodernist assumptions and sensibilities that erode the biblical view of truth, they are in no position to program the life of God’s church—for teaching, evangelism or anything else.[iii]

What a humbling thought. Whether or not the “people in the pews” are to blame for our culture’s “truth decay” and constant barrage of miscommunications about God and His people, so long as we’re a part of that nonsense (and we are, whether individually or corporately, as we will soon address), we don’t have the right, or the capability, to lead Christ’s Church the way it should be led. We are incompetent to teach and evangelize, whether our purpose is for edifying the Body of already-saved saints or ministering to the lost.

While we’re on the subject of postmodernist philosophy, its relationship to religion, and its effects on the Body of Christ, let’s visit a few absolutes that some forces at work in today’s secularizing culture are attempting to dissolve. Regardless of what you decide to believe, and no matter how you feel about Christianity, certain fundamental facts apply in order for the title of “Christian” to mean anything. Howell wrote at great length about this in her previous book, Radicals—a line-by-line study of the entire book of James and the power it holds to reform the current pop-culture, social-club Church into the wise, self-controlled, familial structure it’s meant to be—so we won’t go into it at length now. Suffice it to say that there are countless current misapplications of Martin Luther’s sola fide (“faith alone”; see Galatians 2:16) doctrine in an increasing number of mainstream Protestant ministries today (lies that state we can live however we want to and get by on “just believing,” which is not what Luther meant, although it’s a clever postmodernist approach to avoiding divine accountability). But it goes beyond only “Donna Howell’s opinion” that “just believing God exists” (like a child does in the bogeyman or fairies) doesn’t inscribe the “Christian” moniker on our spiritual nametags. Not only does James—the half-brother of Christ, Himself—state that “faith without works is dead” (James 2:14–26), he also dispels the liberalistic application of the sola fide doctrine by stating that the very demons of hell have also achieved “just believing” (2:19), and they’re scared out of their scaly skins at the mere thought of God, because they know they’re doomed and salvation is eternally out of their grasp. Choosing to generically “believe God exists,” then sharpening that faith with the wet noodle of postmodernist philosophy that builds hear-then-disobey foundations on sand (Matthew 7:24–27) doesn’t secure even salvation, let alone a successful approach to the Great Commission. And, when the Great Commission isn’t top priority for a Christian, then that person cannot be a Christian, regardless of what culture or society says, simply because the Commission is the purpose of the Church.

If we don’t care about these principles, we may as well be a cult…

Because of the apathetic stance the Western Church has taken on the tenets and spiritual disciplines of our faith, the Church has morphed into something appalling. We may not always be able to stop the outside world from being what it will be, simply because, when left to mere human moral conviction (as opposed to an absolutely governing moral law, like that found in the Bible), fallen man will produce fallen worlds. But when we “do as the pagans do” and embrace their evil ways, we become pagan while we are “dressed like” Christians…and this is precisely what will happen in the End Days, when the visible, legal Church—under the influence of the Man of Sin—persecutes and murders the true disciples of Christ.

As demoralizing as it may feel to some to read the following words, they are nonetheless true: In the End Times, the Church of Rome can’t save you, because she, too, is a Bride of Spot and Wrinkle. Every effort by the powers that be are in place to make her the mother of all Harlots.

Vatican Babylon

These authors don’t want to talk about the pope all day long. Assuming you weren’t born yesterday, you’ve already heard multiple theories regarding how this Roman Catholic uber-shepherd is either Antichrist or the False Prophet, and by now it’s simply old news that the Church of that “city on seven hills” (Revelation 17:9) is at the center of most dispensationalist theologians’ apocalyptic forecasts. However, because of this glaring fact, we believe it’s necessary to look at two top headlines regarding what Pope Francis has been up to lately: his letter and that idol-worshiping incident last year that people keep pretending never happened.

Pope Unabashedly Calls for Antichrist System

Just days before the time of this writing, Pope Francis’ most recent encyclical, “Brothers All” (Fratelli Tutti), used “love” as a repetitious theme to call for a One-World Order. Due to his position, whatever goals he has must be motivated by the Gospel of Christ…or at least it must appear to be, if he is to save face. Yet, by using love and Jesus as the motivation behind establishing the One-World Order, Francis is unequivocally positioning Christianity at the forefront of launching the Antichrist system.

The pope’s letter begins with a reference to “a way of life marked by the flavour of the Gospel…that transcends the barriers of geography and distance.” From this syrupy beginning, Francis spends several long paragraphs developing his call for a “fraternal society,” before clarifying that he doesn’t intend to teach on the subject of fraternal love; rather, his purpose is to emphasize its “universal scope.” Then, in a manner predicted by just about every prophecy-watcher on the planet, he mentions that COVID-19 has exposed vulnerabilities in the working relationships each country has with its neighboring nations. He states that simply improving existing communication strategies is equivalent to “denying reality.” Something far more drastic must be done to correct this malady…like a united world (so predictable). Therefore, Francis poetically writes before continuing on to discuss his propositions in more detail, “Let us dream, then, as a single human family, as fellow travelers sharing the same flesh, as children of the same earth which is our common home.”[iv]

Next, Francis, most certainly banking on the idea that his readers can be fear-mongered and made to feel defenseless without radical intervention in lieu of future COVID-19-like outbreaks, goes on to talk at length about certain evils within humanity’s current social condition: world hunger, war, poverty, terrorism, racism, slavery, trafficking, religious persecution, and generally all other affronts to human dignity. For pages and pages, he continues this thread, listing every negative reality of the Fall of Man. By this point in his letter, any reader is a bleeding heart. The sheer barrage of depravity that readers are blasted with would stir even the coldest person to mourn the wanton state we all share as people of earth. The pope’s One-World Order undertones as a cure for all these ills is already almost irresistibly persuasive.

Striking while the iron is hot, Francis returns to the subject of the pandemic, capitalizing on the recent loss of lives as a result of the lack of respirators to further his religio-political agenda, this time suggesting that all would be fixed by a global healthcare system. His choice of words is once again poetic and desperate, calling for cooperation with his forthcoming ideas so that “our human family can experience a rebirth, with all its faces, all its hands and all its voices, beyond the walls that we have erected…[lest we] collapse and leave many in the grip of anguish and emptiness.”[v] In a vein similar to his reflections on the pandemic, the pope calls attention to the drug and arms cartels, migration and border issues, fake news, the woes of digital communication, public safety, and myriad other categories of contemporary maladies that are provoking a greater tension between international human communities. Again, he conditions his reader to accept that only a truly united world can apply salve to the rash of troubles plaguing the human race.

From this point, Francis weaves an extensive exhortation on the idea of embracing those who are foreigners to us using many Scriptures. He leads with our Savior’s Parable of the Good Samaritan, who aided a stranger on the road who was not of his own people; notes the offense of Cain in his famous retort, “Am I my brother’s keeper?” (Genesis 4:9); provides a long list of Scripture passages remembering the Israelites’ days as foreigners; shows the mounting commands of the New Testament to love all people; and then comes round about, landing back at the Good Samaritan before challenging his readers to consider whom they identify to be their own beaten and bloodied strangers on the roadside, left to die without their assistance. Francis continues to form a sermon using the characters in Jesus’ narrative to represent different people groups today, even going as far as to state that, like the priest and Levite in the story, all the piousness and religious authority in the world are meaningless if we neglect the needs of our fellow man. By this, the underlying statement is heavily implied: Anyone who resists uniting the world for a Christlike cause, even those whose resistance stems from religious conviction, are guilty of going against Jesus’ example as laid out in the parable He, Himself, gave us to follow. Pope Francis reiterates:

May we not sink to such depths! Let us look to the example of the Good Samaritan. Jesus’ parable summons us to rediscover our vocation as citizens of our respective nations and of the entire world, builders of a new social bond. This summons is ever new, yet it is grounded in a fundamental law of our being: we are called to direct society to the pursuit of the common good and, with this purpose in mind, to persevere in consolidating its political and social order [!!!].[vi]

Did you catch that? Jesus is calling us to a One-World Order…? If Francis didn’t convince his readers to agree to a One-World Order by pulling on the heartstrings during the “human depravity and global issues” presentation, his manipulation of scriptural context swung around for a “gotcha” that his God-fearing audience would feel compelled to obey. (In case some are wondering how the pope could be wrong in his application—and these authors will admit that, without a good foundation of biblical understanding, the pope’s challenge does sound feasible—the proper context of Jesus’ parable of the Good Samaritan was a call for universal love for one another, and it was the extension of Christ’s salvation work to the Gentiles during a time when the Jews believed themselves to be the elect. By wrapping the “One-World Order” blanket around the parable, the pope has expanded [translation: twisted] the Word to imply that Jesus wanted a social and political unification of earthly territories…even though His kingdom is “not of this world” [John 18:36]. Don’t forget, too, that the entire book of Revelation—including all those bits about Antichrist and his One-World System that solves all the problems within humanity for the first half of his rule—is “The Revelation of Jesus Christ” [1:1]. It’s His warning to begin with! Either Jesus warns against Antichrist, or He endorses One-World Order ideologies like the one the pope is vying for here. He can’t be behind both, and the Bible is clear about one of these possibilities.) After using Jesus’ parable to back his united world plan, Francis then quotes the words of wise men like Thomas Aquinas along with another grand (and drawn-out) entreaty of flowery words about brotherly love and a chastisement of radical individualism to perpetuate his aims of a universal society.

Gaining momentum, Francis moves on to boldly address the opening of international borders, because all people are born equal, so all people have the equal right of enjoying the land God created and all that is upon it. Likewise, there is much to learn from those coming in from other cultures, and the human race can only benefit from trading information and intelligence with those from other perspectives (just like Francis has personally observed in his relationships with other world leaders he has met, and so on). Noting the existence of impoverished people groups who otherwise cannot participate in this kind of beautiful cultural sharing and expansion, Francis says we need to “attain a global juridical, political and economic order” to reach them. Anything less, the pope eventually coins as “local narcissism.” This evil is juxtaposed by Christ’s loving ideal, which was earlier in the letter referred to as “universal communion.”

After a discussion about the misapplication of certain political and religious terms, the pope finally arrives at the point where his (now obvious) aims toward a One-World Order are put in clear terms:

The twenty-first century is witnessing a weakening of the power of nation states, chiefly because the economic and financial sectors, being transnational, tend to prevail over the political. Given this situation, 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. When we talk about the possibility of some form of world authority regulated by law, we need not necessarily think of a personal authority.[vii]

This last sentence about a “personal authority” suggests it wouldn’t have to be a single person in charge, like Antichrist, though the words “not necessarily” leave that possibility wide open. The pope immediately goes on to describe the circumstances of the global system in place at the time of Antichrist’s rule:

Still, such an authority ought at least to promote more effective world organizations, equipped with the power to provide for the global common good, the elimination of hunger and poverty and the sure defence of fundamental human rights.

In this regard, we would also note the need for a reform of “the United Nations Organization, and likewise of economic institutions and international finance, so that the concept of the family of nations can acquire real teeth.” [This is a quote by former Pope Benedict XVI.] Needless to say, this calls for clear legal limits to avoid power being co-opted only by a few countries and to prevent cultural impositions or a restriction of the basic freedoms of weaker nations on the basis of ideological differences.… [T]he work of the United Nations…can be seen as the development and promotion of the rule of law, based on the realization that justice is an essential condition for achieving the ideal of universal fraternity… There is a need to ensure the uncontested rule of law and tireless recourse to negotiation, mediation and arbitration, as proposed by the Charter of the United Nations, which constitutes truly a fundamental juridical norm. There is need to prevent this Organization from being delegitimized, since its problems and shortcomings are capable of being jointly addressed and resolved.[viii]

In other words, he is pointing to a world superpower over all nations in compliance with one law or “juridical norm,” born under the ideal of justice and universal brotherly love, that cannot be contested or delegitimized, because any weaknesses this superpower has will obviously be worked out through global negotiations. It would be risky for the pope to come right out and say that a single world leader, like the one who will oversee the Superchurch, is in mind here, lest he provoke worldwide panic about Antichrist. What is astounding, however, is that he portrays the possibility of a reformed United Nations and all of its potentially benevolent achievements, after having technically allowed for the prospects of an eventual single leader, as well as the firm establishment of global mandatory compliance with the system by that time. Later in the letter, Pope Francis writes:

The seventy-five years since the establishment of the United Nations and the experience of the first twenty years of this millennium have shown that the full application of international norms proves truly effective, and that failure to comply with them is detrimental.… Here there can be no room for disguising false intentions or placing the partisan interests of one country or group above the global common good.

“Failure to comply.” Those words are always so reassuring…

Anyway, you get the idea. Pope Francis’ letter is 42,990 words (just under the length of the average nonfiction book in today’s industry), so we won’t continue to pour over it. We just want to make the point: If you think this “final pope” is going to save us from Antichrist—this last pope listed in the chillingly accurate “Prophecy of the Popes” that ends with the destruction of Rome—he’s not. Everything he says appears to be in support of the whole idea. His letter is remarkably persuasive regarding the benefits of bringing the world together. He weaves so much Christ-resembling love and beauty into his end goal that it’s nearly impossible for the untrained Christian eye to see how anti-Christ it really is.

UP NEXT: Recognizing the Counterfeit

If you would like more information on the topics covered in this article series, see the book Dark Covenant by Donna Howell and Allie Anderson, available below:



[i] Groothuis, Douglas, Truth Decay: Defending Christianity Against the Challenges of Postmodernism (Downers Grove, IL: InterVarsity Press, 2000; Kindle edition), locations 999–1000.

[ii] Ibid., back cover.

[iii] Ibid., locations 2793–2794.

[iv] Pope Francis, in an encyclical released on October 3, 2020, translated and archived by the official Vatican website: “FRATELLI TUTTI: Of the Holy Father, Francis, On Fraternity and Social Friendship,” Vatican, last accessed October 27, 2020,

[v] Ibid.

[vi] Ibid.

[vii] Ibid.; note that internal quotation marks were removed to avoid confusion, since Pope Francis is here quoting an earlier document that he, himself, was author of.

[viii] Ibid.; last set of internal quotation marks were removed to avoid confusion, since Pope Francis is here quoting an earlier document that he, himself, was author of.

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