To many people, among the greatest threats that the world faces is climate change. This single issue has united unlikely groups of people: politicians, Christians, pagans, scientists, atheists and others. The Pontifical Academy of Sciences hosted its plenary session, on “Science and Sustainability: Impacts of Scientific Knowledge and Technology on Human Society and its Environment” at the Vatican November 25-29. The Pontifical Academy of Sciences is a scientific academy of Vatican City, established in 1936 by Pope Pius XI. Of all the guests present at this year’s meeting, avowed atheist and physicist, Stephen Hawking was not only in attendance but “gave a presentation on his No-Boundary proposal concerning the beginnings of the universe.” This seems very unlikely for a man such as Hawking to attend such a meeting hosted by Roman Catholics and also for him to there give a presentation. However, as surprising as this may be, “this is far from being Hawking’s first appearance in the Vatican. He has been a member of the Pontifical Academy of Sciences (PAS) since 1986” and has been acknowledged for his contributions to the scientific community by four Popes, including Pope Francis. While Pope Francis listened to Hawking’s presentation, Hawking was in the audience as Pope Francis addressed the academy. Hawking has been very outspoken about his disbelief in God and creationism, while Pope Francis is of course the leader of a religious organization that hails him the “Vicar of Christ.” While the two may have fundamental differences in their beliefs, the two can agree on climate change, an issue that is uniting the entire world.
Never missing an opportunity, “Pope Francis this week implored world leaders not to postpone the implementation of global environmental pacts…The pope’s remarks came during a gathering of scientists at the Vatican, at which he said there has ‘never been such a clear need for science’ to guide human actions to safeguard the future of the planet.
‘It is worth noting that international politics has reacted weakly — albeit with some praiseworthy exceptions — regarding the concrete will to seek the common good and universal goods, and the ease with which well-founded scientific opinion about the state of our planet is disregarded,’ the pontiff said, according to a translation provided by the Vatican. He added that the ‘distraction’ or delay’ in implementing global agreements on the environment demonstrates how politics have become submissive ‘to a technology and an economy which seek profit above all else.’”
There are a few things that cannot be overlooked, firstly that a religious entity is highly influential and leading the charge in the global initiatives to combat climate change, which he considers a moral issue thus necessitating a “moral solution”—government-enforced Sunday observance; and secondly, the claim that climate change can only be addressed and combated by global cooperation, a one-world system of sorts. Pope Francis has made it ever so clear in his environmental encyclical, that the primary way to address the “ever-growing threat” of climate change is by the nations implementing Sunday legislation. Politicians, scientists, professed Protestants and even atheists applaud the Pope’s aggressive contributions on addressing climate change and respect him as a moral leader and will therefore go along with his suggestions, especially when calamities continue to become more frequent and more disastrous.
“It will be declared that men are offending God by the violation of the Sunday sabbath; that this sin has brought calamities which will not cease until Sunday observance shall be strictly enforced; and that those who present the claims of the fourth commandment, thus destroying reverence for Sunday, are troublers of the people, preventing their restoration to divine favor and temporal prosperity.”
Another important point that cannot be ignored is Pope Francis’ invoking of the “common good” in his address. The “common good” may sound like a good thing that benefits the interests of humanity at large; but history and research reveal that the “common good” is a Roman Catholic social teaching or principle. From the very words of the highly-esteemed Pope John Paul II, the “common good” is shown to be a dangerous threat to civil and religious liberties. “Sometimes the common good is misunderstood to mean simply the common desires or interests of the multitude. But the common good, as Pope John Paul II noted, ‘is not simply the sum total of particular interests; rather it involves an assessment and integration of those interests…The common good, in other words, is not simply what people happen to want, but what would be authentically good for people, the social conditions that enable human flourishing…Moreover, human flourishing has an intellectual dimension that can be helped or hampered by educational opportunities or the lack thereof. Finally, each of us bears an ethical or moral dimension that will be frustrated without the avoidance of vice and the cultivation of virtue. The common good includes all these elements, the loss of any one of which can hinder our seeking of fulfillment.” What can be gathered here is that a governing body becomes the instrument that not only determines what is best for the populous, physically, educationally, ethically and morally but also creates such conditions socially—communism with Roman Catholicism at the head stipulating the education, morals etc. of the peopl. The “common good” demands the yielding of the individual conscience to the will of that governing body, the (the government under the direction and dictation of the Roman Catholic Church) becomes but the means of erecting despotism at the expense of civil and religious liberties. The “common good” is in the interest of the Roman Catholic Church and her adherents to again have its teaching and doctrines rise to the ascendancy, become the law of the land and control the minds and behavior of the people just as she did during the Dark Ages.
When even atheists and pagans are joining with apostate Protestants in sitting at the feet Pope Francis and the Roman Catholic Church imbibing her multitudinous teachings and errors, we can be certain that the time has come for the Mark of the Beast to be enforced through the guise of combating climate change and the establishment of the common good.
 White, Ellen. The Great Controversy (1911) pages 589 and 590