A Global Agenda Structured On Population Control
- By Laurene Conner
A movement of vital proportion, ignored by
the major media, kept off-limits from the general public, has
been on the United Nations (UN) drawing board for well over ten
years. This movement would nullify our Constitutional structure
with its freedoms and prerogatives enshrined in the Bill of
Rights, including our unhampered right to religious freedom. It
masquerades behind the facade of "sustainable development."
In December 1983, Javier Perez de Cuellar, UN
Secretary-General, asked Mrs. Gro Harlem Brundtland, Norway, to
chair a World Commission on Environment and Development (UNCED)
focusing on "long-term environmental strategies for achieving
sustainable development by the year 2000 and beyond."1
Previously she had been Prime Minister of Norway and had served
on other UN Commissions - the Brandt Commission on North-South
Issues and the Palme Commission on security and disarmament. Now
she was asked "to help formulate a third and compelling call for
political action" on environment and development."2
Here a one-world pattern begins to emerge: the Brandt
Commission bore the title "Program for Survival and Common
Crisis"; the Palme Commission "Common Security"; and the
Brundtland Commission, "Common Future"3 There is also
a political cord common to the chairmen: Willy Brandt, former
Prime Minister of Germany, was until his death president of the
Socialist International. Olof Palme, Prime Minister of Sweden,
was a socialist leader and Chairman of the Social Democratic
Party who was assassinated in Stockholm. Gro Harlem Brundtland,
former Prime Minister of Norway was also a "member of the
Socialist International." These chairmen shared the bond of
socialism, a bond at variance with both the U.S. Constitution
and the Social Doctrine of the Catholic Church.
The Resolution adopted at the UN General Assembly in 1983
directed the chair and vice-chair of the new UNCED to "jointly
appoint the remaining members of the Commission, half of whom
were to be selected from the developing world."4
Members of the Brundtland Commission came from 21 "very
different nations" and included Jim McNeill and Maurice Strong
from Canada and the American, William D. Ruckelshaus, the first
head of the U.S. Environmental Protection Agency (ERA). He is
also a member of the Business Council for Sustainable
Development launched in 1990 by Maurice Strong. The Business
Council called for "new forms of cooperation between government,
business and society to achieve sustainable development."5
What Is Meant By Sustainable Development?
The Brundtland Commission describes Sustainable
Development as "Development that meets the needs of the present
without compromising the ability of future generations to meet
their own needs."6 It is further defined: ". . .
Sustainable Development can only be pursued if demographic
developments are in harmony with the changing productive
potential of the ecosystem."7 And again, . . . "at a
minimum Sustainable Development must not endanger the natural
systems that support life on Earth - the waters, the soils, and
the living beings" The pattern that begins to surface here
becomes more pronounced in the body of the Commission's report
which was presented to the UN General Assembly in 1987.
The thrust of the "unanimous report" after three years of
hearings held on five continents appears in the Chairman's
Foreword in comments such as "the rights of people to adequate
food, sound housing, safe water, to access to means of choosing
the size of their families" (xi); ". . . survival issues
relating to uneven development, poverty and population growth"
(xii); "the need for 'major changes' . . . in attitudes and in
the way our societies are organized" (xiii).8
Following the Chairman's Foreword, an "Overview By The
Commission Members" becomes more specific: ". . . Sustainable
Development is not a fixed state of harmony, but rather a
process of change. . . . We do not pretend that the process is
easy or straightforward. Painful choices have to be made. Thus
in the final analysis, sustainable development must rest on
political will."9 "Governments that need to do so
should develop long-term multifaceted population policies and a
campaign to pursue broad demographic goals to strengthen social,
cultural and economic motivations for family planning, and to
provide to all who want them the education, contraceptives and
Dispersed throughout the 400 pages of Our Common
Future are so many references to population: "Population
and Human Resources," "The Population Perspective," "Managing
Population Growth," as to suggest a pre-conceived agenda. At the
conclusion of its final meeting held in Tokyo in 1987, the
Commission recommended "principles to guide their policy
actions" including Principle #4 to "Ensure a Sustainable Level
of Population" "Population policies should be formulated and
integrated with other economic and social development programmes.
. . . Increased access to family planning services is itself a
form of social development that allows couples, and women in
particular, the right to self-determination."11
A Brundtland Commission recommendation that the UN General
Assembly prepare a "Universal Declaration on environmental
protection and sustainable development" resulted in the Earth
Summit held in Rio de Janeiro in 1992. The Canadian, Maurice
Strong, a radical environmentalist who had served on the
Brundtland Commission, was selected secretary-general.
"According to an Associated Press report, Strong
declared: 'the United States is the greatest threat to the
world's ecological health. . . . In effect, the United States is
committing environmental aggression against the rest of the
At the opening session of the UN Conference on Environment
and Development (The Earth Summit) Maurice Strong, the UNCED
Secretary-General, bemoaned the world's "explosive increase in
Population" and warned "we have been the most successful species
ever; we are now a species out of control. Population must be
stabilized and rapidly."13
Sustainable America - A New Consensus
A few months after his inauguration as President of the
United States, Bill Clinton, June 23, 1993, created by
Executive Order #12852, the President's Council on
Sustainable Development which identifies with the Brundtland
Commission. The Council's We Believe Statement "is a
set of fundamental beliefs the members share that provide the
foundations for its recommendations." Statement #11 is concerned
with population: "The United States should have policies and
programs that contribute to stabilizing global human population;
this objective is critical if we hope to have the resources
needed to ensure a high quality of life for future generations."14
This emphasis continues under "U.S. Population and
"A sustainable United States is one where all Americans
have access to family planning and reproductive health
services. . . "
"Population growth will make the objective of
sustainable development more difficult"15
"Continued population growth in the United States
steadily makes more difficult the job of mitigating the
environmental impact of American resources and waste
"As recognized at the International Conference on
Population and Development in Cairo in 1994 all nations have
responsibility for managing population growth. The United
States must provide leadership by setting an example."17
"Involving as it does difficult issues as personal
childbearing decisions, contraceptive methods, teenage sexual
behavior and the high rate of abortion in the United States .
. . the Council believes these issues . . . must be addressed
. . . in a way that is consistent with the various religious
and ethical values and cultural background of the American
people. . . . The Council has not discussed nor do its
recommendations relate to or take a position on the issue of
"The nation's family assistance efforts must provide
education and outreach to prevent unintended pregnancies. . .
. An effective way to reduce the number of unintended
pregnancies and births in the United States is to expand
access to family planning education and related reproductive
health services. . . . Family planning is highly
cost-effective compared with the social and public costs of
unintended pregnancy, and it helps assure that every child is
a wanted child."19
The President's Council Acknowledges Gore's Role
The leadership role Vice President Al Gore has acquired in
promoting the environmental picture is recognized in the
President's Council on Sustainable Development's (PCSD)
Building On Consensus - Progress Report on Sustainable America.
It declares that sustainable development is "both urgent and
important" and "will be a foundation for both domestic and
foreign policy."21 Gore is given credit for "champion(ing)
the cause of sustainable development at the Earth Summit" in
Rio.22 As Vice President, Gore created an Interagency
Working Group on Sustainable Development which provided the
President with "the raw material needed to ensure that the goals
and principles of sustainable development (were) integrated into
(his) second term agenda."23
Upon receipt of the PCSD report, Clinton requested among
three items "that the Vice President lead the effort to
implement recommendations with the administration."24
In 1992 Gore had authored the book
Earth In The Balance: Ecology And The Human Spirit. In the
chapter "Environmentalism of the Spirit" he questions whether
God "when giving us dominion over the Earth . . . chose an
appropriate technology."25 Gore wrote "that
monotheism was once useful because it was a profoundly
empowering idea" However, he says " 'empowerment' must now be
obtained by consulting 'the wisdom instilled by all faiths.'"
"This panreligious perspective" he continues, "may prove
especially important where our global civilization's
responsibility for the earth is concerned."26
"We must all become partners in a bold effort to change
the very foundation of our civilization. . . . We must make the
rescue of the environment the central organizing principle for
civilization."27 These are disturbing statements. The
use of the word "must" should not be dismissed lightly
especially in the context of changing the very foundation of our
"THE FAMILY - THE HEART OF THE CULTURE OF LIFE" - John
Our Holy Father, Pope John Paul II, has on numerous
occasions directed attention to the Church's constant teaching
on the dignity of the human person and the assault on that
God-given dignity by national governments and the United
In 1991, four years after the publication of the
Brundtland Commission report. Pope John Paul II commemorated the
Hundredth Anniversary of Rerum Novarum by promulgating
the encyclical Centisimus Annus. This doctrinal
teaching is also relevant to the President's Council on
Sustainable Development which identifies with the Brundtland
Centisimus Annus teaches: "Although people are
rightly worried . . . about preserving the natural habitat of
the various animal species . . . too little effort is made to
safeguard the moral conditions for an authentic 'human
ecology' " (n. 38 emphasis in original). "The first and
fundamental structure for 'human ecology' is the family.
. . . Here we mean the family founded on marriage. . . .
But it often happens that people are discouraged from creating
the proper conditions for human reproduction and are led to
consider themselves and their lives as a series of sensations to
be experienced rather than a work to be accomplished" (n. 39).
". . . In the face of the so-called culture of death, the
family is the heart of the culture of life. Human ingenuity
seems to be directed more towards limiting, suppressing or
destroying the source of life - including recourse to abortion.
. . . The encyclical Sollicitudo Rei Socialis denounced
systematic anti-child-bearing campaigns which on the basis of a
distorted view of the demographic problem (forces the parties
involved) . . . to submit to new form(s) of oppression" (n.39).
In June 1997, the Holy See was represented at a UN General
Assembly reviewing that body's commitment made at the 1992 Rio
Summit on Environment and Development. Archbishop Jean-Louis
Taurant, Vatican Secretary for Relations with States, speaking
at the plenary session, directed attention to the "reservations
and interpretations made by the Holy See at the time of the
recent international conferences of the United Nations which
let us not forget - are included in the same conference
reports" (emphasis added).
"I am thinking specifically of the interpretation of terms
such as 'reproductive health,' 'sexual health,' and 'family
planning' which we find in this meeting's document."28
Science And Religion: An Ecological Alliance
Beginning in 1982, plans were crafted to draw religious
leaders into the UN orbit on the environmental issue, using a
series of UN-sponsored committees and meetings. A UN Global
Committee of Parliamentarians on Population and Development was
created "to provide information on global survival issues to
parliamentarians, spiritual leaders and the media, and to fund
network meetings at national, regional and global levels' This
committee was funded by the UN Population Fund and a special
trust fund established by the UN Development Fund.29
A Global Forum of Spiritual and Parliamentary Leaders On
Human Survival formed in 1988 was cosponsored by the Temple of
Understanding and the above-mentioned UN Global Committee. The
president of the Temple of Understanding (located at the
Episcopal Cathedral of St. John the Divine, New York City) is
the Very Reverend James Parks Morton, former Dean of the
Cathedral and co-chair of the Council of the Global Forum of
Spiritual and Parliamentary Leaders for Human Survival. This
Global Forum held meetings at Oxford, England (1988) and in
The principal speaker at Oxford, James Lovelock, a Fellow
of the Lindisfarne Association (a New Age group headquartered at
the Cathedral) had authored the book
The Ages of Gaia. He told his Oxford audience "on Earth she
(Gaia) is the source of everlasting life and is alive now; she
gave birth to humankind and we are part of her"30
Lovelock believes "Orthodox Christianity properly understood is
a distortion of the pure forms of religious truth" and that "we
must immediately return to the worship of the Earth goddess if
we are to save ourselves from destruction."31
The Moscow Forum in 1990 "featured Mikhail Gorbachev and
the then-UN Secretary-General Javier Perez de Cuellar. It was
sponsored by the Supreme Soviet and the International Foundation
for Survival and Development along with the UN Global Committee
of Parliamentarians on Population and Development.32
Gorbachev called for "each nation to produce state of the
environment reports at the 1992 Conference on Environment and
Development in Rio de Janeiro and he reiterated his earlier call
for a UN 'Green Cross. . . .'" "The primary thrust of this Forum
was to explore the role the news media could play in promoting
global survival 'and especially sustainable development'."33
An appeal was also launched for "science and religion to
'join hands' in a new ecological alliance." The Rev. James P.
Morton, former Dean of the Cathedral and co-chair of the Forum
said, "We welcome the scientists' appeal and are eager to
explore as soon as possible concrete, specific forms of
collaboration and action. The Earth itself calls us to new
levels of joint commitment."34
Among religious leaders who signed the appeal document
were (the late) Joseph Cardinal Bernardin, Archbishop of
Chicago, and the Rev. Theodore Hesburgh. President Emeritus of
Notre Dame University.
Religious Leaders Targeted To Create Consensus
Following the Moscow Forum Joint Appeal, a conference was
held in May of 1990, in Washington, D.C., sponsored by the North
American Conference on Religion and Ecology. "Designed to help
the religious community enter into the environmental movement,"
an elaborate program took place at the Episcopal Washington
National Cathedral and the Omni Shoreham Hotel under the banner
"Caring for Creation." One of the stated goals was "to develop
leadership networks for a regenerated Earth Community."
A special attraction was the appearance of Prince Philip
of Edinburgh. The keynote address was delivered by Brian Swimme
billed as "an expert on science and creation spirituality."
Swimme, an associate for many years of the former priest Matthew
Fox, has collaborated with the self-styled "geologian" priest
Thomas Berry. The Director of the UN Environment Program was a
speaker and the subject of another address was "Science and
Religion Joining Hands to Save the Environment" Thus, links were
established with the Moscow and Oxford Forums, the Global Forum
of Spiritual and Parliamentary Leaders for Survival, and the
Temple of Understanding.35
The official program quoted both Thomas Berry and Gro
Harlem Brundtland, chairman of the UN Commission that produced
the report Our Common Future. A "reception honoring
environmentally-concerned elected officials" was also an
attraction: Senator Al Gore one of the two so honored.
Again in 1990, a coalition of 200 environmental
organizations following the guidance of the Director of the
Temple of Understanding's Joint Appeal, invited the
"then-Senator Al Gore to a breakfast symposium . . . before he
delivered a Sunday sermon at the Cathedral of St. John the
Divine." And in October, Senator Gore and three other senators
arranged a Congressional breakfast that resulted in a decision
to expand the Joint Appeal to initiate environmental programs;
to measure interest in grassroots religious environmental
activity; and to facilitate formal consultation between
religious leaders and scientists."36
In June 1991, at a meeting of religious leaders,
scientists, and members of Congress a conclusion was reached:
"We believe a consensus now exists at the highest levels of
religious tradition that the cause of environmental integrity
and justice must occupy a position of utmost priority for people
And thus the National Religious Partnership for the
Environment came to be.
This Partnership is a "formal agreement" among four of the
nation's largest religious organizations:
- U. S. Catholic Conference
- National Council of Churches of Christ
- Coalition on the Environment and Jewish Life
- Evangelical Environmental Network
The Union of Concerned Scientists enjoys a "special
consultative relationship" with this National Partnership.
This Partnership is in the process of mailing "education
and action kits to 53,000 congregations" estimated to "reach 100
million church goers" Paul Gorman, the Executive Director of the
Partnership (and the 1990 Director of the Temple of
Understanding's Joint Appeal) is quoted as saying "how people of
faith engage the environmental crisis will have much to do with
the future well-being of the planet and in all likelihood with
the future of religion as well."38
A 1993 press conference that followed the formal
announcement of the National Religious Partnership for the
Environment featured Vice President Gore who said this
Partnership "will trigger the beginning of grassroots activity
in tens of thousands of religious congregations across the
Dignitaries attending this announcement included Bishop
James Malone, Youngstown, Ohio, and Dean James P. Morton who
praised Gore "for the role he played in bringing the Partnership
"Every Catholic parish plus every Reform and Conservative
Synagogue in the nation is to receive Partnership kits, as well
as teleconference and videos for Catholic dioceses, parishes and
NCCB/USCC Endorse Sustainable Development
The U.S. Catholic Bishops, in November, 1995, approved a
program prepared by the USCC Department of Social Development
and World Peace titled, "Let The Earth Bless The Lord: God's
Creation And Our Responsibility." A cover letter included in
this "parish resource kit" expressed gratitude "for the
essential interfaith collaboration made possible through our
membership in the National Religious Partnership for the
Environment" It was signed by Most Rev. Theodore E. McCarrick,
Chairman of the International Policy Committee and Most Rev.
William S. Skystad. Chairman of the Domestic Policy Committee.
Although "sustainable development" appears repeatedly in
this USCC "parish resource kit," no mention is made of the
400-page UN book Our Common Future, which the World
Commission On Environment and Development published in 1987
which popularized the concept "sustainable development."
The title given the USCC article, "The Flourishing Of The
Human Family - Protecting The Environment: the Sustainable
Development Model," is itself a misnomer, a misconception. It
fails to document that population control is the objective of
the international body. This is an incredible lack of
scholarship and a disservice to the laity which reflects poorly
on the oversight responsibilities of the two archbishops who
chair the international and domestic committees involved. (Note:
See Section titled, "What Is Meant By Sustainable Development"
Targeting Catholic Religious Orders For Consensus Building
In this unfolding documentation, religion emerges as an
important factor in consensus building. A key-note actor in this
development is 25-year-old, New-York-City-based Global Education
Associates; Patricia M. Mische, president. In 1973, "when many
religious orders sought GEA help in revisioning their charisms,
missions and constitution in light of Vatican II mandates for
bringing religious life into the Modern World," a GEA
Partnership was formed.
GEA recognized "that religious orders with their dedicated
members committed to global spirituality and a more humane and
ecologically responsible world order represent(ed) a unique and
providential fiber for the work of global systemic change. . . .
The GEA Religious Orders Partnership provide(d) the forum
through which the charism of religious life can address the
global agenda and serve the global community."42
Today, 150 religious orders comprise this group.
The role Partnership plays in furthering the goals of GEA
is shown in its Board of Trustees and its International Advisory
Council. The 1997 Board of Trustees includes Patricia Mische,
President; Sharon Frisch, C.S.J., Secretary-Treasurer; Dr. John
Healey, Fordham University; Miriam Therese MacGillis, O.P.,
Director of Genesis Farm, Blairstown, N.J., a center for
education in Earth stewardship.
Among the many names listed on GEA's International
Advisory Council are Catholics usually identified as of the
"left": Joan Chittister, O.S.B.; Robert Drinan, S.J.; Thomas
Gumbleton, Auxiliary Bishop, Detroit; Rev. Theodore Hesburgh,
President Emeritus Notre Dame University; Fr. Thomas Berry, who
has stated: "I am united with GEA in its mission of building
partnerships to influence the development of a more just and
sustainable world order."43
Berry, "a long-time friend," co-authored the 1992 book
The Universe Story with Brian Swimme who teaches at the
Institution on Creation Spirituality, Oakland CA, under the
leadership of the former Dominican (now Episcopalian) priest,
Matthew Fox. Donna Steichen in her landmark book.
Ungodly Rage, finds a common bond between Fox and Berry in
that both hold that "a post-Christian belief system is taking
over - one that sees the earth as a living being
-mythologically, as Gaia, Earth Mother - with mankind as her
consciousness." Steichen remarks: "Such worship of the universe
is properly called cosmolatry."44
Berry, who also authored
The Dream Of The Earth, commented recently: "Earth is a
mystical presence' an illuminated presence; a sacred Presence.
That's the way divinity works. We return to our Mother the
Earth."45 This remark gives substance to Steichen's
"Thomas Berry's wisdom has been foundational in educating
toward Earth literacy . . .. Through the insight of The
Universe Story . . . students at Genesis Farm have gained a
self-identification that is Earth-centered."46
Genesis Farm founder, Sr. Miriam Therese MacGillis, O.P., is a
close associate of Berry and promoter of his work, and is on the
Board of Trustees of GEA as mentioned above.
At the 1997 GEA Religious Orders Partnership annual
meeting, the keynote address was given by Nancy Sylvester,
I.H.M., who for many years directed NETWORK, the Catholic Social
Justice Lobby. Other Catholic speakers mentioned were Ethel
Howley, S.S.N.D., a NGO representative; Monica McGloin, O.P.,
associated with Earth Centers; Elizabeth Johnson, C.S.J., who
gave an analysis of religious life as a "social movement."47
The 1997-1999 Partnership for Action includes the
- To "promote and foster Earth spirituality and engage in
activities that are ecologically responsive";
- To "initiate, facilitate and maintain communication
between and among religious congregations who are responding
to ecological concerns";
- To "collaboratively promote a UN Earth Charter";
- To "foster learning about global citizenship";
- To "promote support for the United Nations."48
Promoting Partnership Between Un Agencies And Religious
During May 3-7, 1997, GEA held a Religion and World Order
Symposium co-sponsored by Fordham University Institute on
Religion and Culture and the Center for Mission Research Study
at Maryknoll. This was a "program of the Religious Council of
Project 2000," which in turn is a "partnership between UN
agencies and secular and religious nongovernmental organizations
(NGO)." Initiated by GEA in 1990, the Symposium carries the
endorsement of UNESCO's program on the Contribution of Religion
to a Culture of Peace. "40 scholars from different religious
traditions' approved recommendations that:
- A People's Assembly be established; The Security
Council be restructured and the veto power be abolished;
- An Economic Security Council be established with
democratic representation of the world's nations in addition
to the G-7;
- The World Court of Justice be strengthened and all
members of the United Nations accept its jurisdiction;
- New and reliable sources of financing be found;
- The establishment of a World Court on the Environment:
an Earth Charter to complement the UN Charter; full support
for and strengthening of the United Nations Environmental
Program and full support of the 'Education For All' project of
several UN agencies;
- We urge our religious leaders to give full support to
the non-governmental organizations, (NGOs).. ..
This statement was signed by Dr. Patricia Mische,
President of Global Education Associates; Dr. John Healey,
Director of Fordham University Institute on Religion and
Culture; Dr. Anne Reissner, Director of Study, Center for
Mission Research and Study, at Maryknoll.49
Both these sets of recommendations illustrate how GEA has
used its Catholic Religious Orders Partnership as an instrument
to promote "global systemic change"; to restructure and
strengthen the UN; and through its "Earth Covenant" initiative
to create worldwide support for the Earth Charter, all the while
enhancing its own stature at the UN edifice on the East River.
Inasmuch as Global Education Associates is a UN accredited
NGO, its influence in that body is substantial. Mische was one
of seven NGO leaders invited to address the Department of Public
Information/Non-Governmental Organizations (DPI/NGO) conference
at the United Nations September, 1996. She recommended
strengthening the role of NGOs in order "to advance a more
effective and democratic United Nations."50
The GEA Partnership agenda involving Catholic religious
orders as well as the United States Catholic Conference (USCC),
in association with the National Religious Partnership for the
Environment (documented previously), should be matters of grave
concern for all Catholics - laity, clergy and hierarchy. This
Forum Focus issue highlights one of the significant
factors contributing to the demise of religious orders in the
United States. It reveals a virus infecting the life blood of
our religious orders, namely, entanglement in advancing the UN
The Earth Charter For Gaia And The Cosmos
GEA describes its 1998 Earth Covenant as a "Citizens'
Treaty"; as a "process" for "building a broad-based movement for
ecological security, sustainable development and systems of
responsible global governance. . . ." Putting UN-speak aside,
the objective of this consensus building is to give the
impression of widespread public support for a UN Earth Charter.
This Earth Charter initiative was launched in 1994.
"Backed by a grant from the Netherlands government, two
international non-governmental organizations"
spearheaded the "process: the Earth Council chaired by
Maurice Strong, and Green Cross International headed by Mikhail
Gorbachev." The final step will lead "to the proclamation of a
binding Earth Charter by January of the year 2000."
Gorbachev's "Green Cross International, Global Education
Associates and Project Global 2000 are working in partnership to
achieve this goal" (emphasis added)51
Should the "promoters of the Earth Charter" succeed, their
"notion of sustainable development would become a matter of
international law. . . . It is "presented as a holistic concept
- the UN conferences held during the 1990s . . . have been aimed
at building a global consensus.' " As noted throughout this
documentation, in all these conferences, "the top priority is
accorded to curbing population growth, since the expansion of
world population is deemed the root cause of world poverty and
the greatest threat to global security."52
Maurice Strong insists that this Earth Charter should set
out the "basic principles for the conduct of nations and of
peoples with respect to the environment and development, to
ensure the future viability and integrity of the earth as a
hospitable home for humans and other forms of life." As the
Catholic World Report points out, it is intended to be a
"historic document," a "new code of conduct," a "New Social
Contract" aimed at imposing new standards on the activities of
governments and even religious or-ganizations.53
The introductory words of the Earth Charter (Benchmark
Draft of March 18, 1997) read: "Earth is our home and home to
all living beings. Earth itself is alive. We are part of an
There is a noticeable similarity here to comments made by
the English scientist, James Lovelock, author of the book.
The Ages of Gaia. He told his audience at the 1988 Global
Forum at Oxford, England: "On Earth she (Gaia) is the source of
everlasting life and is alive now; she gave birth to humankind
and we are part of her" (Note: See section titled, "Science and
Religion: an Ecological Alliance" above.)
In like manner, Gorbachev has stated: "We are part of the
Cosmos . . . Cosmos is my God. Nature is my God. . . I believe
that the 21st century will be the century of the environment,
the century when all of us will have to find an answer to how to
harmonize relations between man and the rest of Nature . . . We
are part of Nature. . . "55
And Maurice Strong, addressing the Rio Earth Summit called
attention "to the declaration of the Sacred Earth" which had
been part of the pre-Summit ceremonies: "The changes in behavior
and directions called for here must be rooted in our deepest
spiritual, moral and ethical values" The declaration states: "We
must. . . transform our attitudes and values, and adopt a
renewed respect for the superior laws of Divine Nature."56
Francis Cardinal Stafford, while Archbishop of Denver,
Co., writing in 1993 on "The New Age Movement" specifically
mentioned paganism as a basic quality of this theosophy: New
Agers "find their ideological allies in the 'Gaia' variant of
the ecological movement. . . . The characteristic feature of the
various expressions of (this movement)" he notes, "is their
common reversion to the ancient pagan morality of responsibility
to the cosmos."57
The accuracy of the Archbishop's analysis is confirmed in
Gaia Peace Atlas, a radical socialist New Age publication
which argues, "We need a radical change of direction - to global
self-governance, decentralized societies and a partnership
between human and Gaian ecosystems, leading to a peaceful world
that encourages social justice through sustainable development."58
In his Foreword to this Gaia Peace Atlas, the
then UN Secretary General Javier Perez de Cuellar stated: "A
consensus has emerged during the past forty years" that "a
reliable system of international security, progressive
disarmament and sustainable economic growth are acknowledged
goals of all peoples of the world" He expressed the "hope that
this fine document will make a significant contribution to
knowledge of these goals both urgent and achievable."59
The Episcopal Cathedral of St. John the Divine in
Manhattan, during the tenure of Dean James Parks Morton, is
well-known for its earth-bound spirituality. Each year it offers
a "Winter Solstice Whole Earth Christmas Celebration" which
"puts the event in the church, but takes the church out of the
event," as succinctly stated in the New York Times
(Dec. 26, 1992). He also commissioned a Missa Gaia
(Earth Mass) which is performed each year for the Feast of St.
Francis, replete with singers, dancers, pets galore and as a
high point, an elephant, camel and llama are paraded up the
center aisle for a blessing. Widely known as the "green dean"
Morton, founder of the National Religious Partnership for the
Environment, retired in January, 1997, but remains active in
New Age Spirituality At Baca Grande
Maurice Strong, a shrewd millionaire capitalist "with a
passion for socialist one-world causes, is a radical
environmentalist and New Age devotee."60 As the
result of a business deal. Strong acquired ownership of a
"200,000 acre ranch called Baca Grande in Colorado. Now a 'New
Age' center run by his wife Hanne" it attracts "Zen and Tibetan
Buddhist monks, a breakaway order of Carmelite nuns and
followers of a Hindu guru. . . "61
Both the New Age Aspen Institute and the Lindisfarne
Association are part of the Baca Grande spiritual center located
in this San Luis Valley. Maurice Strong, the Director of Finance
of the Lindisfarne Association, is on its Board of Directors as
was James P. Morton, Dean of the Cathedral of St. John the
Divine. Lindisfarne, it should be noted, is patterned after New
Age Findhorn in Scotland.
Strong and his wife see "the Baca serving as a model for
the way the world should be - and they say - must be -
if humankind is to survive."62 Hanne Strong "supports
her husband's work on the Earth Charter by promoting
'spiritually based environmental education.'" She founded the
Wisdom Keepers which convened for the first time at the Rio
conference, then again at the UN Istanbul Habitat II conference
The Earth Charter, Hanne Strong maintains, must "come to
terms with the very concrete question of how we can develop the
basis for sustainable life on earth." The Earth Charter
therefore, must "articulate a new relationship between people
and the earth."63 The exemplary analysis in the
Catholic World Report discloses that Hanne Strong's Wisdom
Keepers authored the Declaration of Sacred Earth. A key sentence
in that declaration "explains that the global crisis 'transcends
all national, religious, cultural, social, political, and
economic boundaries.'" The Catholic World Report
observes: "If the crisis transcends religious boundaries, it
follows that religion must bow before the solution to the
crisis. If necessary, religions must sacrifice their own
particular principles."64 (emphasis added)
In Maurice Strong's April 8, 1997 speech introducing the
Earth Charter to the UN, he said: "There is a need to address
the fundamental ethical imperatives of sustainable development."
And what are these ethical imperatives? Strong "spoke of 'ethics
of participation'. . . and 'ethics of inclusion'. . . in order
to 'foster a healthy balance between quality of life and quality
of environment - because development must henceforth be in
balance with 'Mother Earth.' It will 'develop a sense of
belonging to the universe."'65 Thus the Earth Charter
and sustainable development are part of the same package, which
it should be repeated includes population control. The tenets of
the New Age Movement are threaded throughout this documentation.
The proposed Earth Charter melds neatly with the 1980 UN
report. The New International Economic Order: A Spiritual
Imperative which clearly was influenced by
Alice Bailey. The 1980 report states ". . . Today a new
understanding of spirituality is emerging which recognizes that
all efforts to uplift humanity are spiritual in nature. Alice
Bailey said, 'That is spiritual which lies beyond the point of
present achievement'; . . . Given this new understanding of
spirituality, the work of the United Nations can be seen within
the entire evolutionary unfolding of humanity. The work of the
UN is indeed spiritual and holds profound import for the future
Alice Bailey, a theosophist along with her husband Foster,
established much of what is now known as the New Age Movement.
Originally, they founded the Lucifer Publishing Company but
shortly thereafter, discretion dictated the name change to Lucis
Trust (cf. Forum Focus, Oct. 1991 issue The New Age
Movement). It has served as a catalyst for a number of New
Age organizations including World Goodwill. One of Goodwill's
stated objectives is "to support the work of the United Nations
and its Specialized Agencies as the best hope of a united and
peaceful world"; another is "to make available up-to-date
information on constructive current conditions in the main areas
of human life through publication of a quarterly newsletter." It
also publishes Occasional World Goodwill Papers.
As an accredited UN non-governmental Organization (NGO) it
maintains relations with a wide range of national and
international NGOs. The World Good' will Newsletter
which highlights UN addresses also featured excerpts from Alice
Bailey's writings. A few examples will suffice: A 1988
Newsletter on Global Survival held at Oxford to which World
Goodwill was a media guest featured James Lovelock speaking on
"Gaia and the Reintegration of Religion and Science." In
addition. Dean James P. Morton was interviewed about the Oxford
conference in regard to ways in which "parliamentary and
spiritual leaders" could work together "for the salvation of the
A 1989 Occasional Paper presented "A
Cosmo-logical Vision of the Future" an address given by Robert
Muller, who had served in the UN bureaucracy for 38 years and
was an Assistant Secretary-General from 1982 to 1985. He now
heads the United Nations University in Costa Rica. In his
remarks he mentioned the Gaia hypothesis. ". . . We are part of
a living planetary organization . . . When we die we return to
the Earth . . . We are Earth alive . . . All over the world a
kind of Earth democracy is taking shape" He mentioned Fr. Thomas
Berry's book. The Universe Story, and the need for
a "world of cosmic spirituality."
A 1991 Occasional Paper contained the address
given at Cambridge, England, by Gro Harlem Brundtland on
"Environmental Challenges of the 1990's: Our Responsibilities
Toward Future Generations" which echoed the UN book.
Our Common Future, the report of the commission she had
chaired. (Note: On Jan. 27 of this year, Gro Harlem Brundtland
was appointed chairman of the UN World Health Organization which
places her in a key position for the implementation of
sustainable development on a worldwide basis.)
World Goodwill interviewed Maurice Strong for another 1991
Newsletter which concentrated on the Rio Summit
conference. He repeated his position that ". . . the earth is
incapable of supporting a global population of approximately
twice today's numbers that demographers predict . . .
Sustainable development implies a balance between our personal
aspirations and a consideration of the ecosystem on which our
A 1995 Newsletter under the caption "Recommended
Reading" mentions a 1995 book co-authored by Patricia Mische
titled. The United Nations In An Interdependent World.
This report from a six day symposium organized by GEA with the
support of 15 UN agencies and 10 NGOs reveals where GEA's
interest really is.
A 1996 Newsletter on Universal Ethics includes
"Reflections" by Mikhail Gorbachev who comments on conditions
for preserving life on Earth: "Honouring diversity and honouring
the Earth create the basis for genuine unity."
Patricia Mische states: "We do not need a return to the
external facades of religiosity. But we do need to resume the
spiritual journey . . . with new, global parameters" All these
UN supporters speak with the same voice - the voice of theosophy
that rejects Christianity. Patricia Mische's earlier Catholicism
is alluded to in the September-December, 1997, issue of GEA's
Breakthrough News in regard to the death of Bishop
Joseph Francis, auxiliary of Newark, NJ, who had confirmed her
three daughters in his private chapel.
An example of the unity of purpose that pervades much of
this documentation is the announcement GEA will present the 1998
Jerry Mische Global Service Award to Thomas Berry.
The United Nations Association of
the US (UNA-USA), "the premier pro-UN lobby group in America
claims . .. a 135 member Council of Organizations and operates
in New York and Washington, D.C. . . . and is now 'creating a
powerful national constituency for an even better UN/ Some of
the 135 member groups include the American Humanist Association,
Planned Parenthood Federation and the U.S. Catholic Conference."67
The willingness of the USCC (the civil arm of the Bishops'
Conference) to be "politically correct," as mentioned previously
in regard to its membership in the National Religious
Partnership for the Environment, and its incredible endorsement
of "sustainable development" is indicative of a lack of
John Paul II's Address To Un General Assembly
In contrast, our Holy Father's message of October, 1995,
delivered to the United Nations General Assembly imparts
profound wisdom and encouragement for American Catholics. He
stated, "The United Nations Organization needs to rise more and
more above the cold status of an administrative institute and
become a moral center where all the nations of the world . . .
develop a shared awareness of being, as it were, a 'family of
nations'" (n. 14).
"The politics of nations, with which your organization is
principally concerned, can never ignore the transcendent
spiritual dimension of the human experience and could never
ignore it without banning the cause of man and the cause of
human freedom" (n. 16).
"We must overcome our fear of the future. . . . The answer
to that fear is neither coercion nor repression, nor the
imposing of one social 'model' on the entire world. The answer
to that fear . . . is the common effort to build the
civilization of love. . ." (n. 18).68
George Weigel writing in Crisis magazine
December, 1995, noted: "The Holy Father knows full well that the
UN bureaucracy and its functional agencies . . . are shot
through with corruption. Then there was the attempt by the
international lifestyle Left, aided and abetted by the UN
bureaucracy, to highjack the 1994 UN population conference at
Cairo, the 1995 Copenhagen 'Social Summit,' and the Beijing
world conference on women . . . the Pope knew to whom he was
talking at Turtle Bay. And as one who believes that his own
peacemaking efforts in the Balkans have, at times, been
obstructed by the UN, John Paul knows all about the
organization's deficiencies in fulfilling its charter's basic
mandate. . . ."
"Thus the Pope's call to the UN to develop a shared
awareness of being . . . a 'family of nations' should be taken
as a polite demur on the UN's grandiose plans to turn the UN
into a world government. . . ."69
His stirring words to Catholics of America are a beacon
and a challenge in countering the UN concept of "sustainable
development" that has penetrated our Church and society:
"Always be convincing witnesses to the truth. Stir into a
flame the gift of God . . . Light your nation - Light the world
- with the power of that flame. Amen"70
- Laurene Conner
President's Council Policy Recommendations
Action 1. "Congress should authorize and sufficiently fund
national family planning services to ensure that all women and
men, regardless of income, have access to family planning and
related reproductive health care options."
Action 2. ". . .access to appropriate services should be
provided to adolescents who are sexually active."
Action 3. ". . .The public and private sectors can reform
health insurance coverage to insure that all recipients are
afforded choices among the broadest range of safe, voluntary
reproductive health services. The Medicaid program also should
be reformed. . . ."
Action 4. ". . . .Congress should fund- federal medical
research laboratories, public-private partnerships, and other
innovative arrangements. . .to expand the range of medically
safe contraceptives available to women and men."20
Our Common Future - World Commission on Environment and
Development, Oxford University Press, printed in Great
Britain in 1987 (reprinted 6 times, 1987; 3 times 1989),
Chairman's Foreword, p. ix.
2 Ibid., p.x.
3 Ibid., p.x.
4 Our Common Future, Annex 2, From
One Earth to One World, p. 352.
5 A Report from the Business Council for
Sustainable Development, Changing Course: A Global Business
Perspective on Development And The Environment (MA: MIT
Press, 1992). p. xi quoted in
Global Tyranny . . . Step By Step, The United Nations and the
Emerging New World Order, by William F. Jasper, Western
Islands, Appleton, WI. 1992, p. 186.
6 Our Common Future. From One
Earth To One World, An Overview. by the World Commission On
Environment And Development, p. 8.
7 Ibid., p. 9.
8 Our Common Future. Chairman's
Foreword, e.g., p. xi, xii, xiii.
9 Op. cit., p. 9.
10 Ibid., p. 11.
11 Our Common Future, Annexes, p.
12 Global Tyranny . . . Step By Step,
by William F. Jasper, Western Islands Publishers, Appleton, WI,
1992, p. 10.
13 Ibid., p. 168.
14 Sustainable Development - A New
Consensus, a 189 page Report of the President's Council on
Sustainable Development, 730 Jackson Place N.W., Washington,
D.C. 20503, Feb. 1996, p.vi.
15 Ibid., Chapter 6, US Population and
Sustainability, p. 141, 142.
16 Ibid., p. 143.
17 Ibid.,. p. 144.
18 Ibid., p. 145-146.
19 Ibid., p. 146.
20 Ibid., p. 147.
21 Building On Consensus: A Progress Report
on Sustainable America, "Letter to the President," from
President's Council on Sustainable Development, Jan. 10, 1997,
22 Ibid., p. iii.
23 Ibid,, p. iii-iv.
24 Ibid., Introduction, p. 1.
Freedom on the Altar - The UN Crusade Against God and Family,
by William Norman Grigg, American Opinion Publishing, Inc.,
Appleton, WI, 1995, p. 173-174 (Quoting the book. Earth in
The Balance: Ecology and the Human Spirit, by Al Gore,
Houghton Mifflin, 1992, p. 238.
26 Ibid., p. 174.
27 Ibid., p. 174.
28 L'Osservatore Romano. Weekly
Edition. Rome, Italy, Aug. 27, 1997, p.6.
29 Update published by The Global
Committee of Parliamentarians on Population and Development, 345
East 45th St., New York , 10017, 1988, quoted in "The Rise of
Global Green Religion," by Henry Lamb, ECO-logic Special
Report, Environmental Conservation Organization, P.O. Box
191, Hollow Rock, TN 39342, Feb. 9, 1997, p.3.
30 Shared Vision, Global Forum of
Spiritual and Parliamentary Leaders for Human Survival, Vol. 3,
No. 1, 1989, p. 3. quoted in ECO-logic Special Report,
31 "What On Earth Is Gaia?" by Karen Kurth.
Free World Research, Iowa Report. Box 4633, Des Moines. IA
50306, Dec. 1992, p.3.
32 "The Rise of Global Green Religion,"
ECO-logic Special Report, Feb. 9,1997, p. 4.
33 Ibid., p.4.
34 Shared Vision, Vol. 4, 1990, quoted
in ECO-logic Special Report, p. 4. (see Note 31 above)
35 Program "Caring For Creation - A Call To
Become Involved In Environmental Action" May l6-19, 1990 (on
36 "The Rise of Global Green Religion,"
ECO-logic Special Report. Feb. 9, 1997, p.4-5.
37 Ibid., p. 5.
38 Ibid., p. 3.
39 Ibid., p. 5.
40 Ibid., p. 5.
41 Statement of Goals. National Religious
Partnership on the Environment. NRPE. P.O. Box 9105. Cambridge,
MA 02238, quoted in "The Rise of Global Green Religion,"
ECO-logic Special Report. Feb. 9. 1997, p.5-6.
42 Breakthrough News, May-August 1997,
"We Are Leaders; Why Are We Waiting?" published by Global
Education Associates, 475 Riverside Dr. Suite 1848, New York,
43 Ibid., back page.
Ungodly Rage: The Hidden Face of Catholic Feminism, by Donna
Steichen, St. Ignatius Press, San Francisco, CA, 1991, p.237.
45 Homily delivered at concelebrated funeral
Mass for his brother James F. Berry, Death Notices, The News
Observer, Raleigh. NC. Sept. 12, 1997, p. 6B.
46 Breakthrough News, GEA, May-August,
1997, p. 13.
47 Ibid., p. 5.
48 Ibid., p.4-5.
49 Ibid., p. 9.
50 Breakthrough News, GEA,
January-April, 1997, p. 5.
51 Breakthrough News. GEA, Fall, 1994,
52 "A New Social Contract" by Marguerite A.
Peeters, Director of Social Studies for the Center of New
Europe, a Brussels-based Policy Institute, Catholic World
Report, Ignatius Press, San Francisco, CA, July, 1997, p.
53 Ibid., p. 40.
54 "The Earth Charter." ECO-logic,
Environmental Conservation Organization. P.O. Box 191, Hollow
Rock, TN 38342, May-June, 1997, p. 11.
55 "The Rise of Global Green Religion," by
Henry Lamb, ECO-logic Special Report. Environmental
Conservation Organization, Hollow Rock, TN, 38342, Feb. 9, 1997,
56 "A New World Religion," by William F.
Jasper, The New American, American Opinion Publishing,
Inc., Appleton, WI 54914, Oct. 19, 1992, p. 26.
57 "The New Age Movement - Analysis of a New
Attempt to Find Solutions Apart from Christian Faith" by
Archbishop J. Francis Stafford, L'Osservatore Romano.
Italy, Jan. 27, 1993.
The Gaia Peace Atlas - Survival Into the Third Millennium,
Gaia Books Limited, London, published by Doubleday Dell
Publishing Group, New York, 1988, p.216.
59 Ibid., p. 8.
60 Global Tyranny . . . Step by Step,
by William F. Jasper, Western Islands Publishers, Appleton, WI,
1992, p. 123.
61 "Who Is Maurice Strong?" by Ronald Bailey,
National Review, New York, 10016, Sept. 1, 1997, p. 33.
62 Op. Cit., p. 227.
63 "A New Social Contract," by Marguerite A.
Peeters, Director of Social Studies for the Center for New
Europe, a Brussels-based Policy Institute, Catholic World
Report, July, 1997, p. 42-43.
64 Ibid., p.43.
65 Ibid., p.43.
Now the Dawning of the New World Order, by Dennis Laurence
Cuddy, Ph.D., Hearthstone Publishing Ltd., P.O. Box 815,
Oklahoma City, OK, 73101, 1991, p. 255-256.
Global Bondage, the UN Plan to Rule the World, by Cliff
Kincaid, Huntington House Publishers, Lafayette, LA 70505, 1995,
68 "Building the Culture of Freedom," The
Pope In America, Crisis Books, Notre Dame, IN, 1996, p.
69 Ibid., p. 151.
70 Ibid., p. 157.
MRS. LAURENE CONNER is one of the co-founders of the
Wanderer Forum Foundation with her husband, the late Stillwell
J. Conner and Alphonse J. Matt Sr., in 1965. She served as
Secretary/Treasurer of the Foundation until 1995 and has been
co-editor and research director for Forum Focus since
its origin. Mrs. Conner also has written many articles and
reported on many Church conferences for The Wanderer
newspaper. Marshfield, Wisconsin, is her home and the center of
her current research and writing activities.
The Wanderer Forum Foundation, Inc., P.O. Box 542, Hudson,