So WHAT HAPPENED on October 4??


This is a follow up to the post alerting you to the planned Oct 4 events.   Well worth your attention.  Though many people were looking for something more dramatic and immediate, don’t allow yourself to laugh off the warnings.

The following will bring you some further information on what is going on and what to expect in the coming months.

Stay awake and informed.  The times we are in everything is escalating and at astonishing rates.  Be ready, be prepared, be prayed up and stay close to GOD.



end of update



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AR  – DE  – EN  – ES  – FR  – IT  – PL  – PT ]





1. “Praise God for all his creatures”. This was the message that Saint Francis of Assisi proclaimed by his life, his canticles and all his actions. In this way, he accepted the invitation of the biblical Psalms and reflected the sensitivity of Jesus before the creatures of his Father: “Consider the lilies of the field, how they grow; they neither toil nor spin, yet I tell you, even Solomon in all his glory was not clothed like one of these” (Mt 6:28-29). “Are not five sparrows sold for two pennies? Yet not one of them is forgotten in God’s sight” (Lk 12:6). How can we not admire this tenderness of Jesus for all the beings that accompany us along the way!  That is so ludicrous.  He is using those scriptures to justify pantheism and animism.  He wants you to believe that the whole of nature is equal with man in God’s eyes.  That is ludicrous.  Jesus was showing people that they need to have FAITH in GOD’s Provision.  That just as God watches over the smallest creatures on earth, HE will provide for those who love him and obey his commandments.  We are not to allow fear, especially fear of Climate Change, to creep into our heart and steal our faith in GOD to care for HIS creation and to especially to provide for His Children!

And I say unto you my friends, Be not afraid of them that kill the body, and after that have no more that they can do.

But I will forewarn you whom ye shall fear: Fear him, which after he hath killed hath power to cast into hell; yea, I say unto you, Fear him.

Are not five sparrows sold for two farthings, and not one of them is forgotten before God?

But even the very hairs of your head are all numbered. Fear not therefore: ye are of more value than many sparrows.

Also I say unto you, Whosoever shall confess me before men, him shall the Son of man also confess before the angels of God:

But he that denieth me before men shall be denied before the angels of God.

10 And whosoever shall speak a word against the Son of man, it shall be forgiven him: but unto him that blasphemeth against the Holy Ghost it shall not be forgiven.

11 And when they bring you unto the synagogues, and unto magistrates, and powers, take ye no thought how or what thing ye shall answer, or what ye shall say:

12 For the Holy Ghost shall teach you in the same hour what ye ought to say.

And he said unto his disciples, Therefore I say unto you, Take no thought for your life, what ye shall eat; neither for the body, what ye shall put on.

23 The life is more than meat, and the body is more than raiment.

24 Consider the ravens: for they neither sow nor reap; which neither have storehouse nor barn; and God feedeth them: how much more are ye better than the fowls?

25 And which of you with taking thought can add to his stature one cubit?

26 If ye then be not able to do that thing which is least, why take ye thought for the rest?

27 Consider the lilies how they grow: they toil not, they spin not; and yet I say unto you, that Solomon in all his glory was not arrayed like one of these.

28 If then God so clothe the grass, which is to day in the field, and to morrow is cast into the oven; how much more will he clothe you, O ye of little faith?

29 And seek not ye what ye shall eat, or what ye shall drink, neither be ye of doubtful mind.

30 For all these things do the nations of the world seek after: and your Father knoweth that ye have need of these things.

31 But rather seek ye the kingdom of God; and all these things shall be added unto you.

32 Fear not, little flock; for it is your Father’s good pleasure to give you the kingdom.

33 Sell that ye have, and give alms; provide yourselves bags which wax not old, a treasure in the heavens that faileth not, where no thief approacheth, neither moth corrupteth.

34 For where your treasure is, there will your heart be also.

35 Let your loins be girded about, and your lights burning;

36 And ye yourselves like unto men that wait for their lord, when he will return from the wedding; that when he cometh and knocketh, they may open unto him immediately.

2. Eight years have passed since I published the Encyclical Letter Laudato Si’, when I wanted to share with all of you, my brothers and sisters of our suffering planet, my heartfelt concerns about the care of our common home. Yet, with the passage of time, I have realized that our responses have not been adequate, while the world in which we live is collapsing and may be nearing the breaking point. In addition to this possibility, it is indubitable that the impact of climate change will increasingly prejudice the lives and families of many persons. We will feel its effects in the areas of healthcare, sources of employment, access to resources, housing, forced migrations, etc.

If Francis was truly a man of God, and especially if he was the “vicar of Christ” he would not be putting ear in people and coercing them to put their faith in political and financial agendas.  He would be pointing them to GOD the Father.  He would comforting them and admonishing them to keep the FAITH and TRUST GOD.

3. This is a global social issue and one intimately related to the dignity of human life. The Bishops of the United States have expressed very well this social meaning of our concern about climate change, which goes beyond a merely ecological approach, because “our care for one another and our care for the earth are intimately bound together. Climate change is one of the principal challenges facing society and the global community. The effects of climate change are borne by the most vulnerable people, whether at home or around the world”[1] In a few words, the Bishops assembled for the Synod for Amazonia said the same thing: “Attacks on nature have consequences for people’s lives”. [2] And to express bluntly that this is no longer a secondary or ideological question, but a drama that harms us all, the African bishops stated that climate change makes manifest “a tragic and striking example of structural sin”. [3]

God is ultimately in control.  He judges nations and peoples.  It is quite possible that the nations that have been undeveloped and suffering lack may be receiving chastisement from GOD in His merciful efforts to turn them from their sin and wickedness.  If we truly believe that GOD is ALMIGHTY and ALL POWERFUL, He is well able provide for all.  He is well able to heal the land, which he Promises to do for those nations who turn from the wicked ways and come to HIM.

4. The reflection and information that we can gather from these past eight years allow us to clarify and complete what we were able to state some time ago. For this reason, and because the situation is now even more pressing, I have wished to share these pages with you.

1. The Global Climate Crisis

5. Despite all attempts to deny, conceal, gloss over or relativize the issue, the signs of climate change are here and increasingly evident. No one can ignore the fact that in recent years we have witnessed extreme weather phenomena, frequent periods of unusual heat, drought and other cries of protest on the part of the earth that are only a few palpable expressions of a silent disease that affects everyone. Admittedly, not every concrete catastrophe ought to be attributed to global climate change. Nonetheless, it is verifiable that specific climate changes provoked by humanity are notably heightening the probability of extreme phenomena that are increasingly frequent and intense. For this reason, we know that every time the global temperature increases by 0.5° C, the intensity and frequency of great rains and floods increase in some areas and severe droughts in others, extreme heat waves in some places and heavy snowfall in others. [4] If up to now we could have heat waves several times a year, what will happen if the global temperature increases by 1.5° C, which we are approaching? Those heat waves will be much more frequent and with greater intensity. If it should rise above 2 degrees, the icecaps of Greenland and a large part of Antarctica [5] will melt completely, with immensely grave consequences for everyone.

Resistance and confusion

6. In recent years, some have chosen to deride these facts. They bring up allegedly solid scientific data, like the fact that the planet has always had, and will have, periods of cooling and warming. They forget to mention another relevant datum: that what we are presently experiencing is an unusual acceleration of warming, at such a speed that it will take only one generation – not centuries or millennia – in order to verify it. The rise in the sea level and the melting of glaciers can be easily perceived by an individual in his or her lifetime, and probably in a few years many populations will have to move their homes because of these facts.

7. In order to ridicule those who speak of global warming, it is pointed out that intermittent periods of extreme cold regularly occur. One fails to mention that this and other extraordinary symptoms are nothing but diverse alternative expressions of the same cause: the global imbalance that is provoking the warming of the planet. Droughts and floods, the dried-up lakes, communities swept away by seaquakes and flooding ultimately have the same origin. At the same time, if we speak of a global phenomenon, we cannot confuse this with sporadic events explained in good part by local factors.

8. Lack of information leads to confusion between large-scale climate projections that involve long periods of time – we are talking about decades at least – with weather forecasts that at most can cover a few weeks. When we speak of climate change, we are referring to a global reality – and constant local variations – that persists for several decades.

9. In an attempt to simplify reality, there are those who would place responsibility on the poor, since they have many children, and even attempt to resolve the problem by mutilating women in less developed countries. As usual, it would seem that everything is the fault of the poor. Yet the reality is that a low, richer percentage of the planet contaminates more than the poorest 50% of the total world population, and that per capita emissions of the richer countries are much greater than those of the poorer ones. [6] How can we forget that Africa, home to more than half of the world’s poorest people, is responsible for a minimal portion of historic emissions?

10. It is often heard also that efforts to mitigate climate change by reducing the use of fossil fuels and developing cleaner energy sources will lead to a reduction in the number of jobs. What is happening is that millions of people are losing their jobs due to different effects of climate change: rising sea levels, droughts and other phenomena affecting the planet have left many people adrift. Conversely, the transition to renewable forms of energy, properly managed, as well as efforts to adapt to the damage caused by climate change, are capable of generating countless jobs in different sectors. This demands that politicians and business leaders should even now be concerning themselves with it.

Human causes

11. It is no longer possible to doubt the human – “anthropic” – origin of climate change. Let us see why. The concentration of greenhouse gases in the atmosphere, which causes global warming, was stable until the nineteenth century, below 300 parts per million in volume. But in the middle of that century, in conjunction with industrial development, emissions began to increase. In the past fifty years, this increase has accelerated significantly, as the Mauna Loa observatory, which has taken daily measurements of carbon dioxide since 1958, has confirmed. While I was writing Laudato Si’, they hit a historic high – 400 parts per million – until arriving at 423 parts per million in June 2023. [7] More than 42% of total net emissions since the year 1850 were produced after 1990. [8]

12. At the same time, we have confirmed that in the last fifty years the temperature has risen at an unprecedented speed, greater than any time over the past two thousand years. In this period, the trend was a warming of 0.15° C per decade, double that of the last 150 years. From 1850 on, the global temperature has risen by 1.1° C, with even greater impact on the polar regions. At this rate, it is possible that in just ten years we will reach the recommended maximum global ceiling of 1.5° C. [9] This increase has not occurred on the earth’s surface alone but also several kilometres higher in the atmosphere, on the surface of the oceans and even in their depths for hundreds of metres. Thus the acidification of the seas increased and their oxygen levels were reduced. The glaciers are receding, the snow cover is diminishing and the sea level is constantly rising. [10]

13. It is not possible to conceal the correlation of these global climate phenomena and the accelerated increase in greenhouse gas emissions, particularly since the mid-twentieth century. The overwhelming majority of scientists specializing in the climate support this correlation, and only a very small percentage of them seek to deny the evidence. Regrettably, the climate crisis is not exactly a matter that interests the great economic powers, whose concern is with the greatest profit possible at minimal cost and in the shortest amount of time.

14. I feel obliged to make these clarifications, which may appear obvious, because of certain dismissive and scarcely reasonable opinions that I encounter, even within the Catholic Church. Yet we can no longer doubt that the reason for the unusual rapidity of these dangerous changes is a fact that cannot be concealed: the enormous novelties that have to do with unchecked human intervention on nature in the past two centuries. Events of natural origin that usually cause warming, such as volcanic eruptions and others, are insufficient to explain the proportion and speed of the changes of recent decades. [11] The change in average surface temperatures cannot be explained except as the result of the increase of greenhouse gases.

Damages and risks

15. Some effects of the climate crisis are already irreversible, at least for several hundred years, such as the increase in the global temperature of the oceans, their acidification and the decrease of oxygen. Ocean waters have a thermal inertia and centuries are needed to normalize their temperature and salinity, which affects the survival of many species. This is one of the many signs that the other creatures of this world have stopped being our companions along the way and have become instead our victims.

16. The same can be said about the decrease in the continental ice sheets. The melting of the poles will not be able to be reversed for hundreds of years. As for the climate, there are factors that have persisted for long periods of time, independent of the events that may have triggered them. For this reason, we are now unable to halt the enormous damage we have caused. We barely have time to prevent even more tragic damage.

17. Certain apocalyptic diagnoses may well appear scarcely reasonable or insufficiently grounded. This should not lead us to ignore the real possibility that we are approaching a critical point. Small changes can cause greater ones, unforeseen and perhaps already irreversible, due to factors of inertia. This would end up precipitating a cascade of events having a snowball effect. In such cases, it is always too late, since no intervention will be able to halt a process once begun. There is no turning back. We cannot state with certainty that all this is going to happen, based on present conditions. But it is certain that it continues to be a possibility, if we take into account phenomena already in motion that “sensitize” the climate, like the reduction of ice sheets, changes in ocean currents, deforestation in tropical rainforests and the melting of permafrost in Russia, etc. [12]

18. Consequently, a broader perspective is urgently needed, one that can enable us to esteem the marvels of progress, but also to pay serious attention to other effects that were probably unimaginable a century ago. What is being asked of us is nothing other than a certain responsibility for the legacy we will leave behind, once we pass from this world.

19. Finally, we can add that the Covid-19 pandemic brought out the close relation of human life with that of other living beings and with the natural environment. But in a special way, it confirmed that what happens in one part of the world has repercussions on the entire planet. This allows me to reiterate two convictions that I repeat over and over again: “Everything is connected” and “No one is saved alone”.

2. A Growing Technocratic Paradigm

20. In Laudato Si’, I offered a brief resumé of the technocratic paradigm underlying the current process of environmental decay. It is “a certain way of understanding human life and activity [that] has gone awry, to the serious detriment of the world around us”. [13] Deep down, it consists in thinking “as if reality, goodness and truth automatically flow from technological and economic power as such”. [14] As a logical consequence, it then becomes easy “to accept the idea of infinite or unlimited growth, which proves so attractive to economists, financiers and experts in technology”. [15]

21. In recent years, we have been able to confirm this diagnosis, even as we have witnessed a new advance of the above paradigm. Artificial intelligence and the latest technological innovations start with the notion of a human being with no limits, whose abilities and possibilities can be infinitely expanded thanks to technology. In this way, the technocratic paradigm monstrously feeds upon itself.

22. Without a doubt, the natural resources required by technology, such as lithium, silicon and so many others, are not unlimited, yet the greater problem is the ideology underlying an obsession: to increase human power beyond anything imaginable, before which nonhuman reality is a mere resource at its disposal. Everything that exists ceases to be a gift for which we should be thankful, esteem and cherish, and instead becomes a slave, prey to any whim of the human mind and its capacities.

23. It is chilling to realize that the capacities expanded by technology “have given those with the knowledge and especially the economic resources to use them, an impressive dominance over the whole of humanity and the entire world. Never has humanity had such power over itself, yet nothing ensures that it will be used wisely, particularly when we consider how it is currently being used… In whose hands does all this power lie, or will it eventually end up? It is extremely risky for a small part of humanity to have it”. [16]

Rethinking our use of power

24. Not every increase in power represents progress for humanity. We need only think of the “admirable” technologies that were employed to decimate populations, drop atomic bombs and annihilate ethnic groups. There were historical moments where our admiration at progress blinded us to the horror of its consequences. But that risk is always present, because “our immense technological development has not been accompanied by a development in human responsibility, values and conscience… We stand naked and exposed in the face of our ever-increasing power, lacking the wherewithal to control it. We have certain superficial mechanisms, but we cannot claim to have a sound ethics, a culture and spirituality genuinely capable of setting limits and teaching clear-minded self-restraint”. [17] It is not strange that so great a power in such hands is capable of destroying life, while the mentality proper to the technocratic paradigm blinds us and does not permit us to see this extremely grave problem of present-day humanity.

25. Contrary to this technocratic paradigm, we say that the world that surrounds us is not an object of exploitation, unbridled use and unlimited ambition. Nor can we claim that nature is a mere “setting” in which we develop our lives and our projects. For “we are part of nature, included in it and thus in constant interaction with it”, [18] and thus “we [do] not look at the world from without but from within”. [19]

26. This itself excludes the idea that the human being is extraneous, a foreign element capable only of harming the environment. Human beings must be recognized as a part of nature. Human life, intelligence and freedom are elements of the nature that enriches our planet, part of its internal workings and its equilibrium.

27. For this reason, a healthy ecology is also the result of interaction between human beings and the environment, as occurs in the indigenous cultures and has occurred for centuries in different regions of the earth. Human groupings have often “created” an environment, [20] reshaping it in some way without destroying it or endangering it. The great present-day problem is that the technocratic paradigm has destroyed that healthy and harmonious relationship. In any event, the indispensable need to move beyond that paradigm, so damaging and destructive, will not be found in a denial of the human being, but include the interaction of natural systems “with social systems”. [21]

28. We need to rethink among other things the question of human power, its meaning and its limits. For our power has frenetically increased in a few decades. We have made impressive and awesome technological advances, and we have not realized that at the same time we have turned into highly dangerous beings, capable of threatening the lives of many beings and our own survival. Today it is worth repeating the ironic comment of Solovyov about an “age which was so advanced as to be actually the last one”[22] We need lucidity and honesty in order to recognize in time that our power and the progress we are producing are turning against us. [23]

Lucidity – Definition, Meaning & Synonyms –

Lucidity comes from the Latin lucidus meaning “light, bright, clear.” Certainly when something is light, bright, and clear, it’s ripe with the quality of lucidity.

Lucifer Definition & Meaning – Merriam-Webster

Etymology. Old English Lucifer “the morning star, a fallen angel, the Devil,from Latin Lucifer “the morning star, bearer of light,” derived from luc-, lux “light” and -fer “bearing” Word Origin. What we sometimes call “the morning star” is really the planet Venus.Sep 19, 2023

Catholic song in the Easter Vigil

Flaming Lucifer who finds mankind;
I say O Lucifer, who will never be defeated.
Christ is your Son, who came back from Hell;
shed his peaceful light and is alive and reigns in the world without end.

Catholics claim that Jesus, like Lucifer is called the light bearer.   This is an out right lie.  Lucifer is the light bearer/appearing as an angel of light

we believe Christ is the Morning Star that never sets, and that the Paschal Candle lighted for the whole Easter Season may remind us that the flame of God’s light will continue to burn with love. It is the Christ that gives us light by his Resurrection that brought victory over sin and death.

So what then does the LUCIFER actually mean? In Isaiah 14:12, we read:
“How you have fallen from the heavens,
MORNING STAR*, son of the dawn!
How you have been cut down to the earth,
you who conquered nations!”

St. Peter writes that we remain attentive to God’s prophetic message of love and salvation, that we are called to be lamps shining in the darkness of minds and hearts, as we await in the time to come the revelation of our Lord Jesus Christ, our Morning Star. Thus we can see here that truly Christ is the “Morning Star that never sets”, as what the last verse of the Exultet proclaims. And when we say “Lucifer,” it also means “bearer of light”. And we all know Christ bears the light of God since he is the Light of the world, and that if we follow him, we will not stumble in the darkness, but rather will have the light of life.

LUCIFER  “the morning star, bearer of light,” derived from luc-, lux “light” and -fer “bearing”

2 Corinthians 11:14

And no marvel; for Satan himself is transformed into an angel of light.
How art thou fallen from heaven, O Lucifer, son of the morning! how art thou cut down to the ground, which didst weaken the nations!

JESUS IS NEVER CALLED A LIGHT BEARER!!  HE IS THE LIGHT!!    And he was ALWAYS the LIGHT OF THE WORLD.  He did not become the light after his resurrection.  

SATAN/LUCIFER is not light.  He can only bring light from some other source JESUS IS THE LIGHT THAT EXITED BEFORE THERE WERE ANY SUN, MOON OR STARS! 

John 8:12

Then spake Jesus again unto them, saying, I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life.

Then spake Jesus again unto them, saying, I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life.

I am come a light into the world, that whosoever believeth on me should not abide in darkness.

The ethical goad

29. The ethical decadence of real power is disguised thanks to marketing and false information, useful tools in the hands of those with greater resources to employ them to shape public opinion. With the help of these means, whenever plans are made to undertake a project involving significant changes in the environment or high levels of contamination, one raises the hopes of the people of that area by speaking of the local progress that it will be able to generate or of the potential for economic growth, employment and human promotion that it would mean for their children. Yet in reality there does not seem to be any true interest in the future of these people, since they are not clearly told that the project will result in the clearing of their lands, a decline in the quality of their lives, a desolate and less habitable landscape lacking in life, the joy of community and hope for the future; in addition to the global damage that eventually compromises many other people as well.

30. One need but think of the momentary excitement raised by the money received in exchange for the deposit of nuclear waste in a certain place. The house that one could have bought with that money has turned into a grave due to the diseases that were then unleashed. And I am not saying this, moved by a overflowing imagination, but on the basis of something we have seen. It could be said that this is an extreme example, but in these cases there is no room for speaking of “lesser” damages, for it is precisely the amassing of damages considered tolerable that has brought us to the situation in which we now find ourselves.

31. This situation has to do not only with physics or biology, but also with the economy and the way we conceive it. The mentality of maximum gain at minimal cost, disguised in terms of reasonableness, progress and illusory promises, makes impossible any sincere concern for our common home and any real preoccupation about assisting the poor and the needy discarded by our society. In recent years, we can note that, astounded and excited by the promises of any number of false prophets, the poor themselves at times fall prey to the illusion of a world that is not being built for them.

32. Mistaken notions also develop about the concept of “meritocracy”, which becomes seen as a “merited” human power to which everything must be submitted, under the rule of those born with greater possibilities and advantages. A healthy approach to the value of hard work, the development of one’s native abilities and a praiseworthy spirit of initiative is one thing, but if one does not seek a genuine equality of opportunity, “meritocracy” can easily become a screen that further consolidates the privileges of a few with great power. In this perverse logic, why should they care about the damage done to our common home, if they feel securely shielded by the financial resources that they have earned by their abilities and effort?

33. In conscience, and with an eye to the children who will pay for the harm done by their actions, the question of meaning inevitably arises: “What is the meaning of my life? What is the meaning of my time on this earth? And what is the ultimate meaning of all my work and effort?”

3. The Weakness of International Politics

34. Although “our own days seem to be showing signs of a certain regression… each new generation must take up the struggles and attainments of past generations, while setting its sights even higher. This is the path. Goodness, together with love, justice and solidarity, are not achieved once and for all; they have to be realized each day”. [24] For there to be solid and lasting advances, I would insist that, “preference should be given to multilateral agreements between States”. [25]

35. It is not helpful to confuse multilateralism with a world authority concentrated in one person or in an elite with excessive power: “When we talk about the possibility of some form of world authority regulated by law, we need not necessarily think of a personal authority”. [26] We are speaking above all of “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”. [27] The issue is that they must be endowed with real authority, in such a way as to “provide for” the attainment of certain essential goals. In this way, there could come about a multilateralism that is not dependent on changing political conditions or the interests of a certain few, and possesses a stable efficacy.

36. It continues to be regrettable that global crises are being squandered when they could be the occasions to bring about beneficial changes. [28] This is what happened in the 2007-2008 financial crisis and again in the Covid-19 crisis. For “the actual strategies developed worldwide in the wake of [those crises] fostered greater individualism, less integration and increased freedom for the truly powerful, who always find a way to escape unscathed”. [29]

Reconfiguring multilateralism

37. More than saving the old multilateralism, it appears that the current challenge is to reconfigure and recreate it, taking into account the new world situation. I invite you to recognize that “many groups and organizations within civil society help to compensate for the shortcomings of the international community, its lack of coordination in complex situations, and its lack of attention to fundamental human rights”. [30] For example, the Ottawa Process against the use, production and manufacture of antipersonnel mines is one example that shows how civil society with its organizations is capable of creating effective dynamics that the United Nations cannot. In this way, the principle of subsidiarity is applied also to the global-local relationship.

38. In the medium-term, globalization favours spontaneous cultural interchanges, greater mutual knowledge and processes of integration of peoples, which end up provoking a multilateralism “from below” and not simply one determined by the elites of power. The demands that rise up from below throughout the world, where activists from very different countries help and support one another, can end up pressuring the sources of power. It is to be hoped that this will happen with respect to the climate crisis. For this reason, I reiterate that “unless citizens control political power – national, regional and municipal – it will not be possible to control damage to the environment”. [31]

39. Postmodern culture has generated a new sensitivity towards the more vulnerable and less powerful. This is connected with my insistence in the Encyclical Letter Fratelli Tutti on the primacy of the human person and the defence of his or her dignity beyond every circumstance. It is another way of encouraging multilateralism for the sake of resolving the real problems of humanity, securing before all else respect for the dignity of persons, in such a way that ethics will prevail over local or contingent interests.

40. It is not a matter of replacing politics, but of recognizing that the emerging forces are becoming increasingly relevant and are in fact capable of obtaining important results in the resolution of concrete problems, as some of them demonstrated during the pandemic. The very fact that answers to problems can come from any country, however little, ends up presenting multilateralism as an inevitable process.

41. The old diplomacy, also in crisis, continues to show its importance and necessity. Still, it has not succeeded in generating a model of multilateral diplomacy capable of responding to the new configuration of the world; yet should it be able to reconfigure itself, it must be part of the solution, because the experience of centuries cannot be cast aside either.

42. Our world has become so multipolar and at the same time so complex that a different framework for effective cooperation is required. It is not enough to think only of balances of power but also of the need to provide a response to new problems and to react with global mechanisms to the environmental, public health, cultural and social challenges, especially in order to consolidate respect for the most elementary human rights, social rights and the protection of our common home. It is a matter of establishing global and effective rules that can permit “providing for” this global safeguarding.

43. All this presupposes the development of a new procedure for decision-making and legitimizing those decisions, since the one put in place several decades ago is not sufficient nor does it appear effective. In this framework, there would necessarily be required spaces for conversation, consultation, arbitration, conflict resolution and supervision, and, in the end, a sort of increased “democratization” in the global context, so that the various situations can be expressed and included. It is no longer helpful for us to support institutions in order to preserve the rights of the more powerful without caring for those of all.

4. Climate Conferences: Progress and Failures

44. For several decades now, representatives of more than 190 countries have met periodically to address the issue of climate change. The 1992 Rio de Janeiro Conference led to the adoption of the United Nations Framework Convention on Climate Change (UNFCCC), a treaty that took effect when the necessary ratification on the part of the signatories concluded in 1994. These States meet annually in the Conference of the Parties (COP), the highest decision-making body. Some of these Conferences were failures, like that of Copenhagen (2009), while others made it possible to take important steps forward, like COP3 in Kyoto (1997). Its significant Protocol set the goal of reducing overall greenhouse gas emissions by 5% with respect to 1990. The deadline was the year 2012, but this, clearly, was not achieved.

45. All parties also committed themselves to implementing programmes of adaptation in order to reduce the effects of climate change now taking place. Provisions were also made for aid to cover the costs of the measures in developing countries. The Protocol actually took effect in 2005.

46. Afterwards, it was proposed to create a mechanism regarding the loss and damage caused by climate change, which recognizes as those chiefly responsible the richer countries and seeks to compensate for the loss and damage that climate change produces in the more vulnerable countries. It was not yet a matter of financing the “adaptation” of those countries, but of compensating them for damage already incurred. This question was the subject of important discussions at various Conferences.

47. COP21 in Paris (2015) represented another significant moment, since it generated an agreement that involved everyone. It can be considered as a new beginning, given the failure to meet the goals previously set. The agreement took effect on 4 November 2016. Albeit a binding agreement, not all its dispositions are obligations in the strict sense, and some of them leave ample room for discretion. In any case, properly speaking, there are no provisions for sanctions in the case of unfulfilled commitments, nor effective instruments to ensure their fulfilment. It also provides for a certain flexibility in the case of developing countries.

48. The Paris Agreement presents a broad and ambitious objective: to keep the increase of average global temperatures to under 2° C with respect to preindustrial levels, and with the aim of decreasing them to 1.5° C. Work is still under way to consolidate concrete procedures for monitoring and to facilitate general criteria for comparing the objectives of the different countries. This makes it difficult to achieve a more objective (quantitative) evaluation of the real results.

49. Following several Conferences with scarce results, and the disappointment of COP25 in Madrid (2019), it was hoped that this inertia would be reversed at COP26 in Glasgow (2021). In effect, its result was to relaunch the Paris Agreement, put on hold by the overall effects of the pandemic. Furthermore, there was an abundance of “recommendations” whose actual effect was hardly foreseeable. Proposals tending to ensure a rapid and effective transition to alternative and less polluting forms of energy made no progress.

50. COP27 in Sharm El Sheikh (2022) was from the outset threatened by the situation created by the invasion of Ukraine, which caused a significant economic and energy crisis. Carbon use increased and everyone sought to have sufficient supplies. Developing countries regarded access to energy and prospects for development as an urgent priority. There was an evident openness to recognizing the fact that combustible fuels still provide 80% of the world’s energy, and that their use continues to increase.

51. This Conference in Egypt was one more example of the difficulty of negotiations. It could be said that at least it marked a step forward in consolidating a system for financing “loss and damage” in countries most affected by climate disasters. This would seem to give a new voice and a greater role to developing countries. Yet here too, many points remained imprecise, above all the concrete responsibility of the countries that have to contribute.

52. Today we can continue to state that, “the accords have been poorly implemented, due to lack of suitable mechanisms for oversight, periodic review and penalties in cases of noncompliance. The principles which they proclaimed still await an efficient and flexible means of practical implementation”. [32] Also, that “international negotiations cannot make significant progress due to positions taken by countries which place their national interests above the global common good. Those who will have to suffer the consequences of what we are trying to hide will not forget this failure of conscience and responsibility”. [33]

5. What to Expect from COP28 in Dubai?

53. The United Arab Emirates will host the next Conference of the Parties (COP28). It is a country of the Persian Gulf known as a great exporter of fossil fuels, although it has made significant investments in renewable energy sources. Meanwhile, gas and oil companies are planning new projects there, with the aim of further increasing their production. To say that there is nothing to hope for would be suicidal, for it would mean exposing all humanity, especially the poorest, to the worst impacts of climate change.

54. If we are confident in the capacity of human beings to transcend their petty interests and to think in bigger terms, we can keep hoping that COP28 will allow for a decisive acceleration of energy transition, with effective commitments subject to ongoing monitoring. This Conference can represent a change of direction, showing that everything done since 1992 was in fact serious and worth the effort, or else it will be a great disappointment and jeopardize whatever good has been achieved thus far.

55. Despite the many negotiations and agreements, global emissions continue to increase. Certainly, it could be said that, without those agreements, they would have increased even more. Still, in other themes related to the environment, when there was a will, very significant results were obtained, as was the case with the protection of the ozone layer. Yet, the necessary transition towards clean energy sources such as wind and solar energy, and the abandonment of fossil fuels, is not progressing at the necessary speed. Consequently, whatever is being done risks being seen only as a ploy to distract attention.

56. We must move beyond the mentality of appearing to be concerned but not having the courage needed to produce substantial changes. We know that at this pace in just a few years we will surpass the maximum recommended limit of 1.5° C and shortly thereafter even reach 3° C, with a high risk of arriving at a critical point. Even if we do not reach this point of no return, it is certain that the consequences would be disastrous and precipitous measures would have to be taken, at enormous cost and with grave and intolerable economic and social effects. Although the measures that we can take now are costly, the cost will be all the more burdensome the longer we wait.

57. I consider it essential to insist that “to seek only a technical remedy to each environmental problem which comes up is to separate what is in reality interconnected and to mask the true and deepest problems of the global system”. [34] It is true that efforts at adaptation are needed in the face of evils that are irreversible in the short term. Also some interventions and technological advances that make it possible to absorb or capture gas emissions have proved promising. Nonetheless, we risk remaining trapped in the mindset of pasting and papering over cracks, while beneath the surface there is a continuing deterioration to which we continue to contribute. To suppose that all problems in the future will be able to be solved by new technical interventions is a form of homicidal pragmatism, like pushing a snowball down a hill.

58. Once and for all, let us put an end to the irresponsible derision that would present this issue as something purely ecological, “green”, romantic, frequently subject to ridicule by economic interests. Let us finally admit that it is a human and social problem on any number of levels. For this reason, it calls for involvement on the part of all. In Conferences on the climate, the actions of groups negatively portrayed as “radicalized” tend to attract attention. But in reality they are filling a space left empty by society as a whole, which ought to exercise a healthy “pressure”, since every family ought to realize that the future of their children is at stake.

59. If there is sincere interest in making COP28 a historic event that honours and ennobles us as human beings, then one can only hope for binding forms of energy transition that meet three conditions: that they be efficient, obligatory and readily monitored. This, in order to achieve the beginning of a new process marked by three requirements: that it be drastic, intense and count on the commitment of all. That is not what has happened so far, and only a process of this sort can enable international politics to recover its credibility, since only in this concrete manner will it be possible to reduce significantly carbon dioxide levels and to prevent even greater evils over time.

60. May those taking part in the Conference be strategists capable of considering the common good and the future of their children, more than the short-term interests of certain countries or businesses. In this way, may they demonstrate the nobility of politics and not its shame. To the powerful, I can only repeat this question: “What would induce anyone, at this stage, to hold on to power, only to be remembered for their inability to take action when it was urgent and necessary to do so?” [35]

6. Spiritual Motivations

61. I cannot fail in this regard to remind the Catholic faithful of the motivations born of their faith. I encourage my brothers and sisters of other religions to do the same, since we know that authentic faith not only gives strength to the human heart, but also transforms life, transfigures our goals and sheds light on our relationship to others and with creation as a whole.

In the light of faith

62. The Bible tells us: “God saw everything that he had made, and indeed, it was very good” ( Gen 1:31). His is “the earth with all that is in it” ( Deut 10:14). For this reason, he tells us that, “the land shall not be sold in perpetuity, for the land is mine; with me you are but aliens and tenants” ( Lev 25:23). Hence, “responsibility for God’s earth means that human beings, endowed with intelligence, must respect the laws of nature and the delicate equilibria existing between the creatures of this world”. [36]

63. At the same time, “the universe as a whole, in all its manifold relationships, shows forth the inexhaustible richness of God”. Hence, to be wise, “we need to grasp the variety of things in their multiple relationships”. [37] Along this path of wisdom, it is not a matter of indifference to us that so many species are disappearing and that the climate crisis endangers the life of many other beings.

64. Jesus “was able to invite others to be attentive to the beauty that there is in the world because he himself was in constant touch with nature, lending it an attraction full of fondness and wonder. As he made his way throughout the land, he often stopped to contemplate the beauty sown by his Father, and invited his disciples to perceive a divine message in things”. [38]

Jesus did not come to save the planet, which is dying as it was created to do.  Jesus CAME TO SEEK AND SAVE tHE LOST!  This world is coming to it’s destined end.  Things are heating up as the Bible prophesied.  The truth is that most of humanity is headed to HELL.  If Francis was a minster of GOD, he would be more concerned about saving souls.  He has dedicated himself to lies and he wants you to believe that He is speaking for GOD.   

65. Hence, “the creatures of this world no longer appear to us under merely natural guise, because the risen One is mysteriously holding them to himself and directing them towards fullness as their end. The very flowers of the field and the birds which his human eyes contemplated and admired are now imbued with his radiant presence”. [39] If “the universe unfolds in God, who fills it completely… there is a mystical meaning to be found in a leaf, in a mountain trail, in a dewdrop, in a poor person’s face”. [40] The world sings of an infinite Love: how can we fail to care for it?   GOD is not the world and the WORLD is not one with GOD.  The world is a creation.  It has a specific beginning and end.  The world was created FOR MAN.  To show God’s love FOR MAN.  

Journeying in communion and commitment

66. God has united us to all his creatures. Nonetheless, the technocratic paradigm can isolate us from the world that surrounds us and deceive us by making us forget that the entire world is a “contact zone”. [41]    While humanity was made up of hunters and gatherers, we were connected and we saw everyday our dependence on GOD for sustenance.  We also saw everyday that because of our fallen nature, death was required for our existence.  Something had to die to give our bodies nourishment.  Technology removed us from our connection to our world.  Technology destroyed our environment. NOT PEOPLE, not COWS or CHICKENS.  Not the burning of wood.  Technology destroyed our environment and continues to do so.   Plants and animals are here for our benefit, in many ways, including to be as food for us.

67. The Judaeo-Christian vision of the cosmos defends the unique and central value of the human being amid the marvellous concert of all God’s creatures, but today we see ourselves forced to realize that it is only possible to sustain a “situated anthropocentrism”. To recognize, in other words, that human life is incomprehensible and unsustainable without other creatures. For “as part of the universe… all of us are linked by unseen bonds and together form a kind of universal family, a sublime communion which fills us with a sacred, affectionate and humble respect”. [42]   THAT IS ABSOLUTE HOGWASH!!  Not even all who are called humans are one family.  God has made it very clear that the largest majority of people are not HIS Children.  We are not ONE FAMILY with animals.  Yes we share the planet and we are to care for the life that is on it.  BUT ONLY HUMANS are made in God’s IMAGE and LIKENESS!

Anthropocentrism is the belief that human beings are the central or most important entity in the universe. The term can be used interchangeably with humanocentrism, and some refer to the concept as human supremacy or human exceptionalism. Wikipedia

68. This is not a product of our own will; its origin lies elsewhere, in the depths of our being, since “God has joined us so closely to the world around us that we can feel the desertification of the soil almost as a physical ailment, and the extinction of a species as a painful disfigurement”. [43] Let us stop thinking, then, of human beings as autonomous, omnipotent and limitless, and begin to think of ourselves differently, in a humbler but more fruitful way.   If people are feeling those things it is because they have been CHANGED through the corruption of our DNA and through the confusion of our minds by the workings of Angel teachings and Technology, mind control and brainwashing.  

69. I ask everyone to accompany this pilgrimage of reconciliation with the world that is our home and to help make it more beautiful, because that commitment has to do with our personal dignity and highest values. At the same time, I cannot deny that it is necessary to be honest and recognize that the most effective solutions will not come from individual efforts alone, but above all from major political decisions on the national and international level.   They want us to submit to their Global Elite

70. Nonetheless, every little bit helps, and avoiding an increase of a tenth of a degree in the global temperature would already suffice to alleviate some suffering for many people. Yet what is important is something less quantitative: the need to realize that there are no lasting changes without cultural changes, without a maturing of lifestyles and convictions within societies, and there are no cultural changes without personal changes.

71. Efforts by households to reduce pollution and waste, and to consume with prudence, are creating a new culture. The mere fact that personal, family and community habits are changing is contributing to greater concern about the unfulfilled responsibilities of the political sectors and indignation at the lack of interest shown by the powerful. Let us realize, then, that even though this does not immediately produce a notable effect from the quantitative standpoint, we are helping to bring about large processes of transformation rising from deep within society.

72. If we consider that emissions per individual in the United States are about two times greater than those of individuals living in China, and about seven times greater than the average of the poorest countries, [44] we can state that a broad change in the irresponsible lifestyle connected with the Western model would have a significant long-term impact. As a result, along with indispensable political decisions, we would be making progress along the way to genuine care for one another.

73. “Praise God” is the title of this letter. For when human beings claim to take God’s place, they become their own worst enemies.

Given in Rome, at the Basilica of Saint John Lateran, on 4 October, the Feast of Saint Francis of Assisi, in the year 2023, the eleventh of my Pontificate.



‘Laudate Deum’: A brief guide for busy readers
October 4, 2023 . 6:00 AM 6 min read

The world is not moving fast enough to mitigate the devastating effects of climate change, Pope Francis said Wednesday.

Pope Francis attends a consistory for the creation of 21 new cardinals in St. Peter’s Square on Sept. 30, 2023. © Mazur/
Writing in his new apostolic exhortation Laudate Deum (“Praise God”), released on the Oct. 4 feast of St. Francis of Assisi, the pope said the planet was approaching a “point of no return” as global warming hurtled toward the maximum recommended limit of 1.5 degrees Celsius (2.7 Fahrenheit) higher than the pre-industrial average.

“Even if we do not reach this point of no return, it is certain that the consequences would be disastrous and precipitous measures would have to be taken, at enormous cost and with grave and intolerable economic and social effects,” he wrote.

“Although the measures that we can take now are costly, the cost will be all the more burdensome the longer we wait.”

While that is the text’s headline message, the document — a sequel to Francis’ 2015 encyclical Laudato si’ — contains much else besides. Here’s a brief guide for busy readers.

It’s short
The first thing to note is that Laudate Deum is strikingly short for a document in the Pope Francis era.

The exhortation clocks in at around 8,000 words, compared to the 40,000 words of Laudato si’ and the 60,000 words of the gargantuan 2016 apostolic exhortation Amoris laetitia. It can be read comfortably in half an hour.

Why ‘Praise God’?
The document’s opening words — or “incipit” in Latin — relate to St. Francis of Assisi, the patron saint of ecology.

“‘Praise God for all his creatures,’” Laudate Deum begins. “This was the message that St. Francis of Assisi proclaimed by his life, his canticles and all his actions.”

Unlike Laudato si’, which began with a direct quotation from St. Francis’ “Canticle of the Creatures,” Laudate Deum appears to start with a paraphrase seeking to capture the spirit of the saint’s work.

A Google search for the phrase “praise God for all his creatures” brings up a Sept. 1, 2019, Angelus address, in which Pope Francis said: “From today until Oct. 4, the Feast of St. Francis of Assisi, it is a favorable time to praise God for all his creatures and to assume responsibility before the cry of the Earth.”

In a striking editorial choice, readers must wait until Laudate Deum’s final paragraph for a direct explanation of why the text is entitled “Praise God.”

“‘Praise God’ is the title of this letter,” Francis writes. “For when human beings claim to take God’s place, they become their own worst enemies.”

A word cloud showing the prevalence of terms in ‘Laudate Deum’. Created at
Tackling skeptics
In Laudate Deum, Pope Francis goes into battle with people who he believes downplay or deny outright the severity of the threat posed by climate change.

He devotes 10 paragraphs to rebutting common objections, such as that the world has historically experienced periods of cooling and warming, and that steps to protect the environment will destroy jobs.

“I feel obliged to make these clarifications, which may appear obvious, because of certain dismissive and scarcely reasonable opinions that I encounter, even within the Catholic Church,” he notes.

“Yet we can no longer doubt that the reason for the unusual rapidity of these dangerous changes is a fact that cannot be concealed: the enormous novelties that have to do with unchecked human intervention on nature in the past two centuries.”   (I agree with the words of that statement, however the Pope and I disagree on who the culprits are and how they are intervening on nature.) 

A sense of urgency
There’s a notably urgent tone throughout Laudate Deum. Eight years on from the publication of Laudato si’, Francis believes that the world has largely failed to rise to the challenges he outlined in the encyclical.

He writes that “with the passage of time, I have realized that our responses have not been adequate, while the world in which we live is collapsing and may be nearing the breaking point.”

The “technocratic paradigm” that he deplored in Laudato si’ has continued to wreak havoc. “Artificial intelligence and the latest technological innovations start with the notion of a human being with no limits, whose abilities and possibilities can be infinitely expanded thanks to technology,” he says. “In this way, the technocratic paradigm monstrously feeds upon itself.”

Meanwhile, he believes that the international consensus needed to combat climate change remains weak. He offers a detailed critique of recent United Nations climate change conferences, seeing them broadly as failures, with the possible exception of the 2015 edition in Paris, which produced an agreement that observers believe was influenced by the publication of Laudato si’.

The pope looks ahead to the next conference, which will be held Nov. 30-Dec. 12 in the United Arab Emirates. He seems unenthusiastic about the venue, noting that the UAE is “known as a great exporter of fossil fuels,” and oil and gas companies are planning new projects in the country.

But despite his sadness at the ineffectiveness of global institutions, he insists that “to say that there is nothing to hope for would be suicidal, for it would mean exposing all humanity, especially the poorest, to the worst impacts of climate change.”

Criticism of the U.S.
Pope Francis cites a 2019 U.S. bishops’ document on climate change approvingly in Laudate Deum’s third paragraph.

But elsewhere, he suggests that the U.S. is one the main culprits of the climate crisis.

“If we consider that emissions per individual in the United States are about two times greater than those of individuals living in China, and about seven times greater than the average of the poorest countries, we can state that a broad change in the irresponsible lifestyle connected with the Western model would have a significant long-term impact,” he writes.

Footnote curiosities
Laudate Deum’s footnotes consist largely of references to other texts of the Francis pontificate, principally Laudato si’. They also amply cite documents produced by the UN’s Intergovernmental Panel on Climate Change (IPCC).

The exhortation alludes to the 2008 book “When Species Meet,” by the U.S. professor Donna Haraway, which explores the notion of “companion species.”

But perhaps the quirkiest reference is to the Russian writer Vladimir Solovyov’s apocalyptic “A Short Story of the Anti-Christ.”

The story, published in 1900, imagines the emergence of an Antichrist who establishes himself as a global authority and seeks dominion over Christians worldwide, but faces heroic resistance from Church leaders and is ultimately vanquished by Christ.

The pope doesn’t delve into the story’s plot in Laudate Deum, but limits himself to quoting Solovyov’s “ironic comment” about an “age which was so advanced as to be actually the last one.”

Editor’s note: This report was updated Oct. 4, 2023, with a word cloud of terms in “Laudate Deum.”


The UAE will host the 28th Conference of the Parties to the UN Framework Convention on Climate Change (COP28) from November 30 to December 12, 2023 at Expo City Dubai to unite the world towards agreement on bold, practical and ambitious solutions to the most pressing global challenge of our time.

COP28 is of particular significance as it marks the conclusion of the first Global Stocktake, a comprehensive assessment of the progress made in achieving the goals of the Paris Agreement. Acknowledging that the world is off-track, the COP28 Presidency has said it will work to keep the 1.5C goal alive and ensure that the world responds to the Stocktake with a clear plan of action, including measures that need to be put in place to bridge the gaps in progress. Sustainable agriculture will also feature prominently on the agenda at COP28, where participants will seek to spur innovation in how food is grown and produced.

As host, the UAE will mobilize action around amajor course correction” to accelerate emissions reductions while ensuring energy security. Dr. Al Jaber has also highlighted the role of the UAE in building bridges to advance international efforts at COP28, with a special focus on the Global South and countries most vulnerable to the effects of climate change.


I don’t know about you folks, but I find it offensive that any group with promise to “ENSURE” that the whole world unite and submit to any global plan to reach any goal.  I come from a fairly large family.  We are all connected by blood and bonded by love.  We grew up with the same influences and experiences.  However, getting us all to agree on any particular issue or how to handle any particular problem would be impossible.  We are all very different people, with very different beliefs and convictions, for very different reasons.  We agree to disagree.  It does not prevent us from maintaining a family relationship and experiencing the comfort and joy of family support.  

NO ONE PERSON, GROUP, or  ORGANIZATION should have the ability to FORCE their opinions, beliefs, agendas or any requirements, mandates or demands on the rest of the world.



What is the Global Stocktake and why is it important?

Global Stocktake


Date Published 2021, October 22

This report on the Paris Agreement Global Stocktake (GST) mechanism, seeks to understand how countries use UNFCCC guidance at the national level, and the implications of these findings for the framing and use of the outcomes from the GST in 2023 as an important input into the next round of Nationally Determined Contributions (NDCs) in 2025.

The Global Stocktake (GST) is one of the centre-pieces of the Paris Agreement ambition mechanism, designed to take stock of implementation of the Agreement and assess progress towards achieving the Paris Agreement goals.

This report, commissioned by the Independent Global Stocktake, seeks to understand: (a) how seven diverse countries use UNFCCC guidance at the national level to influence policy and politics, and (b) the implications of these findings for the framing and use of the outcomes from the GST in 2023 as an important input into the next round of Nationally Determined Contributions (NDCs) in 2025.

The report also seeks to identify the conditions under which the GST could have more effect on in-country processes and makes proposals for how the GST could be made more relevant at that national level and how the iGST can play a role in this regard.

Read also the “Summary of key findings” here


Image credit:Falcon Photography

In less than six months, the first Global Stocktake of the Paris Agreement will conclude in Dubai. The five-year, cyclical process, aims to raise climate ambition by assessing our collective progress since 2015, so that Parties can update and enhance their Nationally Determined Contributions and enhance international cooperation for climate action. You can find out more about the Global Stocktake here.

In many ways, the technical outcome of a global stocktaking exercise for financing climate action will come as no surprise. We haven’t done enough to shift finance flows to low-emission, climate-resilient development pathways. At least $4 trillion in climate-aligned finance needs to flow to climate action annually, globally, by 2030. But best estimates put us best estimates put us far off the mark at $850 billion .

Quantity is not everything. When it comes to understanding finance in the GST , quality counts. The Finance Working Group of the iGST – a consortium of civil society actors working to support the outcomes of the GST – submitted insights across a breadth of quantitative and qualitative elements focussing on financing needs, access and implementation of climate action. It identified problem statements and opportunities for future progress .

And so, we must conclude that we haven’t yet done enough to achieve the goals we set out for ourselves in the Paris Agreement and Convention.

We know that finance is a true enabler, a means of implementation and support, and – if targeted and applied strategically – a catalyst for action. On the other hand, the UNFCCC finance agenda can often lead to political stalemate. Developed countries have failed to deliver on a pledge to mobilize and provide 100 billion a year in climate finance to developing countries . Missed targets like these end up complicating other finance agendas and damaging trust in the UNFCCC process.

Something has to be done differently. The GST is our opportunity to present a holistic vision for reallocating and scaling up finance for climate action where it is needed the most.

For many years, the UNFCCC and Paris Agreement deliberations on finance have focussed on the flow of finance from developed to developing countries. For good reasons too, given differing historic responsibilities for climate change, respective responsibilities under the multilateral agreement, and the varied capabilities of countries. But on its own, this conversation is about the billions and does not sufficiently capture how the billions will ultimately shift the trillions.

The ‘needs’ – the trillions – are a lot, but I am always reminded by peers that it is a fraction of global GDP . The question isn’t about whether that money will be invested, it’s about whether it will be invested in low-emission, climate-resilient futures.

Following meetings held at the Bonn Climate Conference, the GST will switch gears from technical to political outcomes. The GST political outcomes on finance must elevate the multiple actions required to deliver change at the necessary scale and pace.

No single change will create the type of financial transformation we need. We must take into consideration the interconnectedness of the different layers of the financial system, the domestic and international reach of financial institutions and many corporates, as well as the multiple compounding crises and persistent inequities in the financial system. Only then will we be on the right path.

Yet, so much of what is required for this transformation can seem incontrollable. Outside of the UNFCCC process, finance is a formidable global power broker, shaping decision making across the world, often at great cost to citizens and businesses. But the multilateral process has an incredibly important role to play for state and non-state actors alike; the role of guiding us towards a just transition.

In order to support the objectives of the Convention and to achieve the goals of the Paris Agreement, The Finance Working Group of the iGST has identified a series of emerging political outcomes that could present a holistic and actionable vision to finance climate action.

The GST finance outcomes must support the allocation of scaled-up capital for climate action in developing countries,- many of which are countries who have contributed the least to climate change, but stand to lose the most from its effects – by:

  • Reducing the cost of commercial investment in climate solutions by enhancing the use of concessional and risk-taking capital.
  • Where appropriate, exploring debt restructuring and the use of concessional finance to avoid debt burdens halting climate action and sustainable development.
  • Ramping up climate finance provision and other means of implementation (capacity building and technology transfer) to match the scale of what is truly required.
  • Seeking out and make use of new and innovative sources of concessional finance.
  • Simplifying and expediting access to climate finance in a way that is driven by local needs and expertise.

The GST finance outcomes must spur global and national reallocation of capital toward climate solutions by:

  • Setting out a clear, timebound roadmap for financial systems reform, including the reorientation and restructuring of multilateral development banks.
  • Pushing corporates to set the adoption and implementation of meaningful near-term climate targets with transparent data and reporting.
  • Ensuring financial institutions and investors are mandated to set their own climate targets and transition plans so that money won’t continue to exacerbate climate related risks.
  • Pushing for regulatory reforms that align financial policy and fiscal incentives – including new and reformed taxes and subsidy schemes – to support just and rapid decarbonisation.

The final outcome of the GST remains uncertain: decision text, a declaration, or both. Beyond the process, there remains much to discuss to make these outcomes meaningful beyond the rhetoric; to make them implementable and impactful.. We must think not just of the steps we need to take, but who should take them, and by when.

As more non-state actors engage with the finance outcomes of the GST we need to rally around a holistic vision and build on emerging messages to plot a clear, unified path forward. At the heart of it, we must use this opportunity wisely; so that the next five years are unrecognisable from the last five years.


The Department of Treasury leads the Administration’s engagement in the multilateral development banks (MDBs), which include the World Bank, Inter-American Development Bank, Asian Development Bank, the African Development Bank, and the European Bank for Reconstruction and Development.

The MDBs provide financial and technical support to developing countriesto help them strengthen economic management and reduce poverty. Together, the MDBs provide support to the world’s poorest in every corner of the globe, strengthening institutions, rebuilding states, addressing the effects of climate change, and fostering economic growth and entrepreneurship. At a time when few institutions were lending during the global financial crisis,the MDBs provided $222 billion in financing, which was critical to global stabilization efforts.

America’s leadership in these institutions ensures that the United States can help shape the global development agenda, leveraging its investments to ensure effectiveness and on-the-ground impact. For example, due largely to U.S. pressure, a significant component of MDB lending is now in the form of grants, helping to break the lend-and-forgive cycle that previously crippled development in many countries. U.S. leadership has also led to the adoption of new lending policies that focus on results,instead of volumes, and reward the strongest performers.

Another key U.S. priority is promoting better transparency across and within all the MDBs to help increase accountability and effectiveness. This Treasury website is intended to promote transparency and implement sections 1504 and 1505 of the International Financial Institutions Act added by Public Law 108-199 (2004) and Public Law 109-102 (2005), respectively. This section includes U.S. positions on loans, technical assistance and grants across the MDBs, new institutional or operational policies, inspection panel reports, U.S. reports to Congress and guidance on salient policy issues, such as reforming the World Bank’s “Doing Business Report” and new guidance on investing in energy projects.


Jerusalem Latin Patriarch among 21 new cardinals anointed by Pope

New appointees expected to help Francis reform church and cement his legacy; Latin Patriarch Pizzaballa says nomination will ‘raise the voice of Jerusalem’

Italian Latin Patriarch of Jerusalem Pierbattista Pizzaballa (R) is elevated cardinal by Pope Francis during a consistory to create 21 new cardinals at St. Peter's square in The Vatican on September 30, 2023. (Filippo Monteforte/AFP)

Italian Latin Patriarch of Jerusalem Pierbattista Pizzaballa (R) is elevated cardinal by Pope Francis during a consistory to create 21 new cardinals at St. Peter’s square in The Vatican on September 30, 2023. (Filippo Monteforte/AFP)

ORIGIN:  Syriac, Aramaic and Greek
NAME ROOT: (Petrus) (BAPTíZō)
MEANING:*  This name is a combination (composed, blended name) of “Piero” and “Battista.”It is of Syriac, Aramaic and Greek origin and comes from the following roots: (PETRUS) and (BAPTÍZŌ).

COULD THIS BE THE PETRU ROMANUS that was prophecied?  Will he be the next Pontifex Maximus?  The ANTI CHRIST?

pier (n.) late Old English, pere, “support of a span of a bridge,” from Medieval Latin pera, a word of unknown origin, perhaps from Old North French pire “a breakwater,” from Vulgar Latin *petricus, from Latin petra “rock” (see petrous), but OED is against this.  Meaning “solid structure in a harbor, used as a landing place for vessels; mole or jetty projecting out to protect vessels from the open sea”is attested from mid-15c.
So, PIER is a Support for the Bridge and the Pope is a BRIDGE between god and man. Lucifer and man.  Pier is a ROCK PILLAR.

NAME ROOT: Báptō > Baptízō > Báptisma
This name derives from the Ancient Greek “báptō ‎(βάπτω) baptízō ‎(βαπτίζω) báptisma ‎(βάπτισμα),” meaning “dip, submerge, dye, color, baptize.” John the Baptist was an itinerant preacher and a major religious figure mentioned in the Canonical gospels and the Qur’an. He is described in the Gospel of Luke as a relative of Jesus who led a movement of baptism at the Jordan River.    So, as John the Baptist made a way in the desert for Jesus.  Baptizing in water.  Will Pizzaballer prepare the way for AntiChrist?  Will he baptise in blood or fire??

pizza (n.)

“a savoury dish of Italian origin, consisting of a base of dough, spread with a selection of such ingredients as olives, tomatoes, cheese, anchovies, etc., and baked in a very hot oven” [OED], 1931, from Italian pizza, originally “cake, tart, pie,”a name of uncertain origin. The 1907 “Vocabolario Etimologico della Lingua Italiana” reports it is said to be from dialectal pinza “clamp” (from Latin pinsere “to pound, stamp”).Klein suggests a connection with Medieval Greek pitta “cake, pie” (see pita). Watkins says it is (perhaps via Langobardic) from a Germanic source akin to Old High German bizzopizzo “bite, morsel,”from Proto-Germanic *biton- (see bit (n.1)). Ayto [“Diner’s Dictionary”] seems inclined toward this explanation, too.

Based on etymology, the “Vocabolario Etimologico della Lingua Italiana” reveals that pizza comes from the dialectal pinza from the Latin pinsere, which means to pound or stamp. Other etymologists suggest it is related to the Lombardic word bizzo or pizzo, which means mouthful, and is related to the English word bite.

Balla Name Meaning & Balla Family History at®
This surname is also common in Slovakia. Italian: from balla which in its earliest sense meant ‘dance’ but from the 14th century was used to denote goods packed for transport i.e. ‘bale or bundle (of merchandise)’. Hence it came to be used as a metonymic occupational name for a carrier.
It is important to note here that the ROMAN Catholic POPE considers all humanity as merchandise.  Rome claims to own every SOUL that has been born and has a BIRTH CERTIFICATE.  
Mar 16, 2021 — In his 1988 “The Syndicate,” rapper Ice-T describes “Ballers, mafia, down to throw, gangstas, convicts, throwin solid blows.” Here, a baller …
vulgar) A person having sexual intercourse. Adjective Edit. baller (African-American Vernacular, slang) Very cool, especially due to extravagance.

balla: meaning, synonyms

WordSense Dictionary
ballas). (nonstandard, slang) One who is a superior ball player (usually basketball). Wow! This guy’s a serious balla; he’s gonna go pro.‎. balla (Catalan).
Pizza-Balla  or Pizzaballer –  You can’t make this stuff up folks.  Seriously,  considering that for pedophiles  “Pizza” is a term for pedophilia and child sex trafficking.   
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“There used to use one called ‘cheese pizza’ — CP stands for child pornography,” he said.”They would say, ‘Who would like a slice of cheese pizza?’ and that would be a code word to another pedophile that they would be willing to trade this kind of content,” Hadnagy explained.     SOURCE
Paedophiles are using cheese and pizza emojis to communicate secretly on Instagram

The accounts will use the emojis on their posts to signal that they are sharing sexualised images of children in a bid to evade being detected. India said thousands of accounts have been identified doing this.

More than 2,000 accounts have already been shut down by Instagram, after they were flagged via her Instagram page @PD_Protect, but India and her 7,000 supporters have already identified 5,000 more.


VATICAN CITY (AP) — Pope Francis presided over a ceremony Saturday to create 21 new cardinals, including key figures at the Vatican and in the field who will help enact his reforms and cement his legacyas he enters a crucial new phase in running the Catholic Church.

On a crisp sunny day filled with cheers from St. Peter’s Square, Francis further expanded his influence on the College of Cardinals who will one day elect his successor: Nearly three-quarters of the voting-age “princes of the church” owe their red hats to the Argentine Jesuit.

In his instructions to the new cardinals at the start of the service, Francis said their variety and geographic diversity would serve the church like musicians in an orchestra, where sometimes they play solos, sometimes as an ensemble.

“Diversity is necessary; it is indispensable. However, each sound must contribute to the common design,” Francis said.“This is why mutual listening is essential: each musician must listen to the others.”

Among the new cardinals are the controversial new head of the Vatican’s doctrine office, Victor Manuel Fernandez, and the Chicago-born missionary now responsible for vetting bishop candidates around the globe, Robert Prevost.

Also receiving red hats were the Vatican’s ambassadors to the United States and Italy, two important diplomatic posts where the Holy See has a keen interest in reforming the churchhierarchy. Leaders of the church in geopolitical hotspots like Hong Kong and Jerusalem, fragile communities like Juba, South Sudan, and sentimental favorites like Cordoba, Argentina, filled out the roster.

Ahead of naming Latin Patriarch Pierbattista Pizzaballa, 58, last month, Francis expressed hope that Israeli and Palestinian authorities would take up “direct dialogue” to end the “spiral of violence”— a reference to recent deadly clashes.

Cardinal-elect, Patriarch of Jerusalem, Israel, Pierbattista Pizzaballa poses for photos during a press point at The Vatican, Thursday, September 28, 2023, ahead of his elevation in St. Peter’s Square at The Vatican on Saturday. (AP Photo/Domenico Stinellis)

Last week, Pizzaballa said he hoped to raise the status of Jerusalemafter becoming a cardinal.

I was surprised by the appointment by Pope Francis, but even more surprising was the enthusiastic response of the entire community,” he said in an interview with Vatican News.

Pizzaballa said his creation as Cardinal has raised the “voice of Jerusalem” within the Church and on the international stage.

Jerusalem is the heart of the life of the world,” he said. “So, from this heart, we should receive life from all over the world. But also this heart, Jerusalem, wants to bring the perspective and desire of life from Jerusalem to all over the world.

In an interview in April with The Associated Press, Pizzaballa, an Italian prelate who is the top Catholic churchman in the Holy Land, said that the region’s 2,000-year-old Christian community has come under increasing attack, with the most right-wing government in Israel’s history emboldening extremists who have harassed clergy and vandalized religious property at a quickening pace.

The ceremony in St. Peter’s Square took place days before Francis opens a big meeting of bishops and lay Catholics on charting the church’s future, where hot-button issues such as women’s roles in the church, LGBTQ+ Catholics and priestly celibacy are up for discussion.

The October 4-29 synod is the first of two sessionsthe second one comes next year — that in many ways could cement Francis’ legacy as he seeks to make the church a place where all are welcomed, where pastors listen to their flocks and accompany them rather than judge them.

Several of the new cardinals are voting members of the synod and have made clear they share Francis’ vision of a church that is more about the people in the pews than the hierarchy. Among them is Fernandez, known as the “pope’s theologian” and perhaps Francis’ most consequential Vatican appointment in his 10-year pontificate.

Pope Francis holds a consistory in St. Peter’s Square at The Vatican where he will create 21 new cardinals, Saturday, September 30, 2023. (AP Photo/Riccardo De Luca)

In his letter naming Fernandez as prefect of the Dicastery for the Doctrine of the Faith, Francis made clear he wanted his fellow Argentine to oversee a radical break from the past, saying the former Holy Office often resorted to “immoral methods” to enforce its will.

Rather than condemn and judge, Francis said he wanted a doctrine office that guards the faith and gives hope. He also made clear Fernandez wouldn’t have to deal with sex abuse cases, saying the office’s discipline section could handle that dossier.  (Do you understand how their language is all about judgement, court, legal terms? I am telling you they are setting up the NEW INQUISITION to prosecute and punish/execute those who do not comply!)

It was a much-debated decision given Fernandez himself has admitted he made mistakes handling a case while he was bishop in La Plata, Argentina,and that the scale of the problem globally has long cried out for authoritative leadership.

With Saturday’s ceremony, Francis will have named 99 of the 137 cardinals who are under the age of 80and thus eligible to vote in a future conclave to elect his successor. While not all are cookie-cutter proteges of the 86-year-old reigning pontiff, many share Francis’ pastoral emphasis as opposed to the doctrinaire-minded cardinals often selected by Popes John Paul II and Benedict XVI.

Cardinals greet each other as they wait for a consistory to start in St. Peter’s Square at The Vatican where Pope Francis will create 21 new cardinals, Saturday, September 30, 2023. (AP Photo/Riccardo De Luca)

Such a huge proportion of Francis-nominated cardinals almost ensures that a future pope will either be from among his cardinal candidates or will have secured their votes to lead the church after Francis is gone.

Europe still has the most voting-age cardinals with 52, followed by the Americas with 39 and Asia with 24.

The ceremony officially installing them followed a ritual in which each man takes an oath to obey the pope, remain faithful to Christ and serve the church. Francis reminded them that they were wearing red as a sign that they must be strong “even to the shedding of blood” to spread the faith.  In other words they must be willing to EXECUTE/SACRIFICE/KILL those who do not comply.

Times of Israel Staff contributed to this report