Rockefeller and the New World Religion
by Daniel Taylor, Dec 02, 2007
The Rockefellers
nternationalism must first be a state of mind, an ideal, a
chivalry, a religion, before it can be a reality and a system."
-- Samuel Zane Batten, The New World Order, 1919
The Rockefeller family, while they are by no means the only
major players in world affairs, have contributed large amounts
of resources to the creation of a world government. Utilizing
vast monetary resources which were initially amassed by the oil
empire of John D. Rockefeller Sr., their efforts have gone into
nearly every area of significance. From politics, media, to
education, the Rockefellers are a force to be reckoned with. [1]
One vitally important and often overlooked method of influence
that the Rockefellers have enjoyed is in the realm of the church
and religion.
It comes as little surprise, given their long term goal of world
government, that the Rockefeller family would approve of and
support a societal outlook favorable to globalism. The use of
religion is one method that, in Rockefeller's eyes, looked to be
a promising means of accomplishing this goal. Early programs
such as the Interchurch World Movement focused on the
maintenance of harmonious relations between people in America's
growing industrial society. Later endeavors such as the World
Council of Churches would trend towards being global in nature
with goals moving beyond that of simply maintaining class
stability in America to elimination of national sovereignty and
world governance. While some methods have been changed over
time, and names of organizations have been altered, the
overarching agenda of Rockefeller has remained the same.
As the documents will show, multiple attempts have been made to
urge the Christian churches to get behind programs for world
governance. If the attempts were not spearheaded by Rockefellers
themselves, significant financial support was provided to
organizations sharing their vision for the world. A discernable
pattern emerges, with the ability to look back at history, that
escalating world crises have served as convenient launching
points for incrementally larger pieces of the world government
agenda. If this pattern continues - and there is little doubt
that it will - we will inevitably see greater pieces locked into
place after future crises.
On May 31, 2007, speaking in Istanbul Turkey at a conference
organized by Akbank [2], Henry
Kissinger alluded to this pattern of crises, stating that,
"...The
outcome in Iraq will depend on something that a German
philosopher, Immanuel Kant said... someday there will be
universal peace. The only question is whether it comes about
through human insight, or whether it comes about... through
a series of catastrophes of such a magnitude that people are
so exhausted that they have no other choice."
[3]
Utopian ideals of a world civilization and a world government
have always existed. No matter how well meaning and egalitarian
they may sound, history has shown us that centralized systems
almost always lead to corruption and abuse of power. Given the
actions of the Rockefeller family in providing support to the
Bolshevik revolution, [4] their
instrumental role in the spread of eugenics policies to Nazi
Germany, [5] and David
Rockefeller's proud exclamation, "Some.. believe we are part
of a secret cabal working against the best interests of the
United States, characterizing my family and me as
'internationalists' and of conspiring with others... to build a
more integrated global political and economic structure - one
world, if you will. If that is the charge, I stand guilty, and I
am proud of it," [6] it would
seem that the solution of world government is rising out of
crises that the proponents of such a system are fostering.
It should be reiterated that while the Rockefeller family has
been involved with promoting the ideas of world government and
actively pursuing its formation, the idea did not originate with
them. Utopians throughout history have promoted ideas of a world
civilization and a world government, often with humanitarian
aims. For example, as documented by Frederick Charles Hicks in
his 1920 book "The New World Order", Royal Society member
John Bellers presented in the year 1710,
"...an
elaborate proposal to Parliament for a confederation of
states to do away with war. It contained also a proposal for
a convocation of all religions."
[7]
The Interchurch World Movement (1919 - 1920)
In the aftermath of the bloody conflict of World War I, the
League of Nations was presented as a solution to the horrendous
problems that the world had witnessed. During the same time
period that the League of Nations was formed, John D.
Rockefeller Jr. launched the Interchurch World Movement (IWM) in
1919. [1] The Interchurch World
Movement was the first attempt by Rockefeller to consolidate the
churches into a corporate like structure which would exercise
control over their activities. The "stability of government",
and the promotion of "harmonious relations" between people in an
industrial society that the Rockefeller family was already
dominating was a driving force behind the IWM.
Charles E. Harvey, professor of history at California State
University, wrote a history of the Interchurch World Movement in
a 1982 paper titled "John D. Rockefeller, Jr., and the
Interchurch World Movement of 1919-1920: A Different Angle on
the Ecumenical Movement". Harvey traces the roots of the
"social gospel" and the resulting battle between fundamental
Christians and liberalism back to Rockefeller's Interchurch
World Movement. Upon investigating the IWM, Harvey found that
the historical information that most historians and researchers
were using to research the IWM had been directly prepared by the
lawyer of John D. Rockefeller Jr., a man named Raymond B.
Fosdick. The doctored information, writes Harvey, was
"...compiled precisely to conceal the real role Rockefeller
played in the organization."
Harvey documents the request on part of John D. Rockefeller Jr.
to his father for millions of dollars to consolidate the
churches,
"He wired his father a request for 50 to 100 million dollars
to create a foundation that would use the IWM to
administratively consolidate the denominations along the
lines of big business. The foundation would bind ministers
of participating churches in a common pension fund and unite
the denominations' foreign and domestic activities."
Rockefeller Jr. wrote in a letter regarding the IWM, that the
organization could potentially have a larger influence than the
League of Nations,
"I do not think we can overestimate the importance of this
Movement. As I see it, it is capable of having a much more
far-reaching influence than the League of Nations in
bringing about peace, contentment, goodwill and prosperity
among the people of the earth."
Harvey presents another letter written by Rockefeller in which
he describes the IWM as a smart business investment. Rockefeller
writes,
"I know of no better insurance for a businessman for the
safety of his investments, the prosperity of the country and
the future stability of our government than this movement
affords..."
The Interchurch World Movement lasted for a very short time, but
it succeeded in planting the seeds of an ideological conflict
that has lasted to the present day. By no means did the
Rockefellers give up their quest. The centralized structure of
churches that the IWM first developed would be put to use in the
future under other organizations with Rockefeller financial
support.
The
Rockefeller Family
World patriotism and the federation of the world
As the Interchurch World Movement was gaining momentum, Samuel
Zane Batten wrote a book titled "The New World Order",
published in 1919 by the American Baptist Publication Society.
In this book, Batten paints a picture of a world entering a new
phase in which a "new order" is rising out of the turmoil of
World War. Batten proposed that a "world federation" be created
which would be supported by an "international mind" and
justified by a faith of "world patriotism."
"World
patriotism must be a faith... There is no more justice for
the claim of absolute sovereignty on the part of a nation
than on the part of an individual... The only alternative is
World Federation... with a world parliament... an
international court... an international police force... Men
must have an international mind before there can be a world
federation. They must see and affirm that above the nation
is humanity. Internationalism must first be a state of
mind, an ideal, a chivalry,a religion, before it can
be a reality and a system."
[1]
[emphasis added]
The work of Batten is significant in that the ideas he proposed
would be pursued aggressively by Rockefeller and other like
minded organizations in the years after the publication of
The New World Order.
The belief in a world federation was also held by Harry Emerson
Fosdick, the brother of John D. Rockefeller's lawyer Raymond B.
Fosdick, who, as noted previously, was deeply involved with the
Interchurch World Movement. Harry was very close to the
Rockefeller family and its inner workings, as he served on the
board of the Rockefeller Foundation during World War II. [2]
The Riverside church in New York, where Fosdick served as pastor
from 1926-1946, was built with money given by John D.
Rockefeller Jr. Interestingly, Fosdick held a belief that in the
future a federation of the world would be created. Fosdick
writes,
"Some day, I
predict, a man will rise by whose hands a federation of the
world will be so effected, and wars so stopped thereby, that
his name will go down across the centuries associated with
that great achievement, as Copernicus' name is with the new
astronomy, or Lincoln's with the preservation of our union.
That man will come. Some day he will arise."
[3]
The Federal Council of Churches
Just as the Interchurch World Movement was presented to the
churches as a solution to problems facing the globe after the
first world war, the Federal Council of Churches (FCC) presented
its own solution in the early 1940's for a program "for a just
and durable peace" upon the end of World War II. Not
surprisingly, the Federal Council of Churches - which was merged
with the National Council of Churches in 1950 - received
significant funding from John D. Rockefeller Jr. [1]
Using a similar corporate structure of churches that the
Interchurch World Movement first pioneered, the program
developed several agendas for churches to adopt, with world
government named as the ultimate goal. As reported by Time
in 1942,
"These are the high spots of organized U.S. Protestantism's
super-protestant new program for a just and durable peace
after World War II:
>Ultimately, "a world government of delegated powers."
>Complete abandonment of U.S. isolationism.
>Strong immediate limitations on national sovereignty.
>International control of all armies & navies.
> "A universal system of money ... so planned as to prevent
inflation and deflation."
> Worldwide freedom of immigration.
> Progressive elimination of all tariff and quota
restrictions on world trade.
> "Autonomy for all subject and colonial peoples" (with much
better treatment for Negroes in the U.S.).
> "No punitive reparations, no humiliating decrees of war
guilt, no arbitrary dismemberment of nations."
> A
"democratically controlled" international bank "to make
development capital available in all parts of the world
without the predatory and imperialistic aftermath so
characteristic of large-scale private and governmental
loans."
This program
was adopted last week by 375 appointed representatives of
30-odd denominations called together at Ohio Wesleyan
University by the Federal Council of Churches. Every local
Protestant church in the country will now be urged to get
behind the program. "As Christian citizens," its sponsors
affirmed, "we must seek to translate our beliefs into
practical realities and to create a public opinion which
will insure that the United States shall play its full and
essential part in the creation of a moral way of
international living.'"
[emphasis
added]
The Federal Council of Churches program, as Time reports, was
strikingly similar to Samuel Zane Batten's New World Order. The
ultimate goal was,
"...a duly
constituted world government of delegated powers: an
international legislative body, an international court with
adequate jurisdiction, international-administrative bodies
with necessary powers, and adequate international police
forces and provision for enforcing its worldwide economic
authority."
[2]
The World Council of Churches (1948 - present day)
The United Nations - which stands upon land that was donated by
John D. Rockefeller Jr. - would replace the failed League of
Nations in 1945 after World War II. The World Council of
Churches continues to function to this day as an organization
intimately aligned with the U.N. As with all previous attempts
to centralize the churches, Rockefeller played a pivotal role
with the WCC.
Chateau de Bossey, located in
Switzerland, functions as the World Council of Churches
Ecumenical Institute. The institute was bought with money given
to the WCC by John D. Rockefeller Jr. [1]
During the 1961 third assembly of the World Council of Churches
in New Delhi India, the agenda of world government and a new
international order was once again revealed. Interdependence,
surrender of national sovereignty, and regional institutions
were all themes of the third assembly. Representatives from
churches around the world were present, one of whom was Rev. H.
N. Riber (U.S.A). Riber, as reported by the third assembly
summary,
"...desired
paragraphs 61 and 62
[of the third
assembly report]
to be strengthened because Christians should be ahead of
public opinion in requiring the nations to surrender
sovereignty in preparation for world government."
[2]
Paragraphs 61 and 62 of the World Council of Churches third
assembly report carry a familiar theme,
"61. But it must be said to new nations as to older ones
that the evolution of an international order will require of
all a measure of surrender of autonomy and sovereignty for
the sake of the world community."
"62. Peace is
dependent not only on goodwill and reconciliation, but in
the first place upon the emerging of effective international
institutions under the rule of law. Therefore, churches in
their desire for peace must recognize the importance of the
responsible use and development of international
institutions, both in the United Nations and in regional
affairs. The aim must be to establish a just system of world
order..."
[3]
Today, the World Council of Churches holds over 300 member
churches worldwide. [4] Some members
in North America include: Episcopal Church in the USA;
Evangelical Lutheran Church in America; National Council of the
Churches of Christ in the USA; Presbyterian Church; and United
Methodist Church. As noted previously, the WCC has maintained
its close relationship with the United Nations since its
founding in 1948. The World Council of Churches website
re-affirms that,
"...it
[the WCC]
seeks to demonstrate the ecumenical movement's long-standing
commitment to the UN and the ideals embodied in the UN
Charter and to give voice to the ethical, moral and
spiritual values which must undergird international
relations."
[5]
"Reconceived" theology for a new international order
Reshaping - at the very least re-focusing - religious doctrine,
particularly Christianity, to conform to a globalized world is a
key facet in the quest for world governance."The
Social Thought of the World Council of Churches", written by
Edward Duff, describes the philosophy that drives the WCC. Duff
cites a Rockefeller endowed survey, chaired by professor W. E.
Hocking, as a significant contribution to WCC ideals. The
"religion of the future", according to the survey, will
represent a "common world culture."
"A
Rockefeller-endowed survey, chaired by Harvard's
distinguished philosopher, Professor W. E. Hocking,
concluded that Christianity is merely the highest of the
High Religions, a stage in the universal quest for
'righteousness', a precious component of the religion of the
future that will represent the 'New Testament of every
existing Faith' and serve as the soul of a coming common
world culture."
[1]
Hocking's writings provide an important window into the thinking
behind this Rockefeller survey. Hocking's 1956 book, "The
Coming World Civilization," is one such window. In order for
a world civilization to come about, Hocking states that
Christianity must be reconceived to conform with "global" values
and shed its "divisive" attributes. Hocking's stance can be
fairly summarized in this statement,
"Let me put it
thus: our Christianity is in need of reconception through a
deeper and humbler intercourse with the soul of the East..."
[2]
Hocking foresaw a future world state under which all religions
will "...ultimately unite,"
"...having an
affirmative and universal goal in history, even though the
city to be built, already present in its conspectus -
universus hic mundus jam una civitas - is still in its
architecture out of sight. On this conception, the religions
may, and will, ultimately unite."
[3]
The age old writings and ideas of utopian philosophers are
manifesting into the real world through regional governance,
international bodies and organizations. With the faith of
internationalism securely embedded into society, the architects
of the world order hope to achieve their great dream of world
governance.
"And the ten horns which thou sawest are ten kings, which
have received no kingdom as yet; but receive power as kings one
hour with the beast.
These have one mind, and shall give their power and strength
unto the beast."
"And he saith unto me, The water which thou sawest, where the
whore sitteth, are peoples, and multitudes, and nations and
tongues. And the ten horns which thou sawest upon the beast,
these shall hate the whore, and shall make her desolate and
naked, and shall eat her flesh, and burn her with fire. For God
hath put in their hearts to fulfill his will, and to agree, and
give their kingdom unto the beast, until the words of God shall
be fulfilled. And the woman which thou sawest is that great
city, which reineth over the kings of the earth." --
Revelation 17:12-18 (KJV)
ENDNOTES:
Introduction
[1] ^ Allen, Gary.The
Rockefeller File. Seal Beach, California: '76 Press,
1976
[2] ^ "Kissinger to speak at
Akbank conference." Turkish Daily News. May 25,
2007. Available at: <http://www.turkishdailynews.com.tr/article.php?enewsid=74106>
[3] ^ Clips of
this speech can be seen at 18:00 minutes into this video:
<http://video.google.com/videoplay?docid=3777780895480883616>
[4] ^ Sutton, Anthony C. Wallstreet & the Bolshevik Revolution. Arlington
House, 1974
[5] ^ Black, Edwin. "The
Horrifying American Roots of Nazi Eugenics." History News
Network. 2003. November 26, 2007. Available at: <http://hnn.us/articles/1796.html>
[6] ^ Rockefeller, David. Memoirs. New York: Random House, 2002. p. 405.
[7] ^ Hicks, Frederick
Charles. The New World Order. Garden City, New
York: Doubleday, Page & Company, 1920. p. 71
Interchurch World Movement
[1] ^ Harvey, Charles E.
John D. Rockefeller, Jr., and the Interchurch World Movement of
1919-1920: A Different Angle on the Ecumenical Movement.
Church History, Vol. 51, No 2. (Jun., 1982), p. 198-209.
World patriotism and the federation of the world
[1] ^ Batten, Samuel Zane.
The New World Order. American Baptist Publication
Society, 1919. p. 117-159.
Note: The significance of John D. Rockefeller's
advisor and lawyer Raymond B. Fosdick cannot be understated. His
close relationship with Woodrow Wilson is noted by Will Banyan
in his article "Rockefeller Internationalism,"
"That first meeting at Princeton proved to be the start
of a long and productive association for Fosdick, with
Wilson taking more than a passing interest in his career
in the years that followed. During Wilson's campaign for
the presidency in 1912, Fosdick was personally appointed
by Wilson to be Secretary and Auditor of the Finance
Committee of the National Democratic Committee. He went
on to hold a variety of positions in the Wilson
Administration, including Chairman of the Commission on
Training Camp Activities in both the Navy and War
departments. As a civilian aide to General Pershing,
Fosdick accompanied Wilson to Europe for the Paris Peace
Conference in 1919. During this period, Fosdick also
cultivated close relations with Wilson's enigmatic
adviser, Colonel House.
Fosdick obviously made a substantial impression, for in
May 1919 he was asked by Wilson to accept an offer from
League of Nations Secretary-General Sir Eric Drummond to
become an Under Secretary-General to the League. A keen
supporter of the League, Fosdick had enthusiastically
accepted the offer and, in July 1919, took up his new
appointment. It was a significant advance for Fosdick,
as it made him one of only two Under Secretaries-General
in the League (the other was French technocrat Jean
Monnet, the future founder of the European Community) as
well as the highest-ranking American in the organisation."
...
Sure enough, Wilson's final testament--he died a month
later--reinforced Fosdick's globalist zeal. Utterly
convinced that the only way to ensure world peace was
through some form of world government, and that only US
leadership could make it happen, Fosdick devoted his
energies to trying to influence elite and public opinion
in that direction. In 1928, Fosdick published The Old
Savage in the New Civilization, which endorsed "a
planetary consciousness" and "a collective
intelligence". Fosdick argued that if nations were to
co-exist without conflict, then: " ... we must have some
centralised mechanism, some established procedure, by
which we can determine the understandings and rules of
common life ... The assertion of the absolute
sovereignty of the state has become in our time the
supreme anarchy."
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