KAPİTALİZM ABD DEN BAŞLAYARAK YIKILACAKTIR. HZ.İSA VE ORDUSU ABD'DE KAPİTALİZMİ VE FAİZLİ GLOBAL PARA SİSTEMİNİ YIKACAKTIR.KURAN HABER VERMEKTEDİR.BAKINIZ: NİSA SURESİ 159-160-161. AYETLER...

TÜM YERYÜZÜNDEN FAİZİ HZ.İSA KALDIRACAKTIR. HZ.İSA ŞUANDA ABD'DE GÖKLERDEN İNDİRİLEREK VAZİFEDEDİR. ALLAH BİLİR BU TAHMİNİMDİR.ALLAH BİLİR.2011 BAŞLARINDA BAŞLAYAN GLOBAL VİCDANİ UYANIŞ KADERİ PLANDA HZ.İSA VE HZ.MEHDİ VAZİFE VERİLMESİNE İŞARETTİR...HZ.MEHDİ 2011 YILINDA VAZİFE ALACAKTIR. TAHMİNİMDİR.ALLAH BİLİR.

TÜM YERYÜZÜ HZ.İSA VE HZ.MEHDİ LİDELİĞİNDE TEK İDARE-DEVLET-YÖNETİM OLACAKTIR. 2011-2015

EŞİTLİKÇİ BİRLEŞİK İNSANLIK DÜZENİ 2011-2015

resource based living system

http://www.theresourcebasedeconomy.com

http://www.vatican.va/roman_curia/pontifical_councils/justpeace/

NOTE the Pontifical Council "Justice and Peace"

For reform of international financial and monetary system from the perspective of a public authority to universal jurisdiction

Preface

"The current world situation requires comprehensive action from a clear vision of all economic, social, cultural and spiritual. Expert in humanity, the Church, without any claim to interfere in state politics, "does only one goal: to continue, under the impulse of the Spirit Comforter, the work of Christ came into the world to bear witness to the truth, to save, not to condemn, to serve, not to be served. '" (1)

In the encyclical Populorum Progressio , 1967, prophetic and ever, Paul VI drew a clear "paths" of the intimate relationship between the Church and the world trajectories that intersect in the profound value of the dignity of the man and the common good, and also make people responsible and free to act according to their highest aspirations.

The economic and financial crisis through which the country calls everyone - individuals and nations - to conduct a thorough discernment of the principles and cultural and moral values that form the basis of social life in common. But not only. The crisis involves private agents and public authorities at national, regional and international, to serious reflection on the causes and solutions of political, economic and technical.

Benedict teaches that, in this perspective, the crisis "forces us to reconsider our journey, to give us new rules and to find new forms of engagement, to build on positive experiences and to reject negative ones. The crisis becomes an opportunity for discernment, capacity to develop new projects. With this in mind that confidence rather than resignation, it is necessary to face the difficulties of the present moment. " (2)

In the Statement adopted at Pittsburgh in 2009, the leaders of the G20 itself has stated that "The economic crisis Demonstrates the importance of ushering in a new era of sustainable Global Economic activity grounded in responsibility" (The economic crisis shows the importance to inaugurate a new era for a sustainable global economic activity, based on the responsibility). (3)

Responding to the call of the Holy Father, and endorsing the same time the concerns of people - especially those who pay the highest price of the current situation - the Pontifical Council for Justice and Peace , in accordance with the powers of civil authorities and political will propose and share his thoughts " for reform of international financial and monetary system from the perspective of a public authority to universal jurisdiction. "

This document aims to be a contribution provided to officials of the earth and all people of good will, an act of responsibility not only to current generations, but also to future ones, so do not lose the hope of a better future and confidence in the dignity and the ability of many of the human person.

Every person and every community of people involved in promoting the common good and responsibility. Faithful to their vocation of ethical and religious communities of believers to be the first to question the suitability of the capacity of the human family in order to achieve the global common good. For its part, the Church is called to encourage all men and all of them indiscriminately willingness to participate "in this gigantic effort by which men throughout the centuries, bent on improving their life (in agreement with) God's plan. " (4)

1. Economic development and inequality

There are many causes of the severe economic and financial crisis facing the world today, and the plurality of opinions and the weight of these causes are varied: some stress as the leading errors inherent in the economic and financial policies , others stress the structural weaknesses of political institutions, economic and financial, while others attribute them to an ethical declines occurred at all levels, as part of a global economy increasingly dominated by utilitarianism and materialism. In the various stages of development of the crisis, there is always a combination of technical errors and moral responsibilities.

In the case of exchange of material goods, what is the nature and the productive capacity, and the work in its many forms, which set a limit on the quantities, thus determining a set of cost and price, under certain conditions, allows an efficient allocation of resources.

But in terms of money and finance, the dynamics are quite different. In recent decades, it is the banks that have established credit, it then generates the currency which, in turn, requested a further credit expansion. So that the economic system was pushed to an inflationary spiral that inevitably has been limited by the risk to be borne by the credit institutions that were subjected to further danger of bankruptcy, with negative consequences for the overall economic and financial system.

After World War II, national economies have grown, albeit with enormous sacrifices on the part of millions and even billions of people who, by their behavior as producers and entrepreneurs on the one hand, and consumers and investors on the other hand, had confidence in a gradual and steady development of the currency and finance in line with real growth potential of the economy.

Based on 90 years of the last century, we find that money and credit instruments in the world have grown faster than income generation, and this also for current prices. Causing the formation of pockets of excessive liquidity and asset bubbles, then transformed into a series of crises of solvency and trust that are disseminated and followed in subsequent years.

A first seizure has occurred in the 70's until the beginning of the next decade, in relation to oil prices.Then there are the developing countries that have experienced a series of crises. Just think of the first crisis that Mexico experienced in the 80's, those of Brazil, Russia and Korea, and again in Mexico in 90 years, Thailand and Argentina.

The bubble buildings and the recent financial crisis have the same origin in the excessive amount of currency and financial instruments worldwide.

While the crises in developing countries - who risked to involve the entire monetary and financial system - were contained through forms of intervention from the more developed countries, which began in 2008 was characterized by a decisive and explosive compared to previous. She was born in the context of the United States, one of the most important areas for the economy and global finance and involved the currency used today to refer to the bulk of international trade.

Oriented style liberal - reluctant against government intervention in markets - has been opting for the bankruptcy of a major international institution, thinking thus to limit the crisis and its effects. Which, unfortunately, led to the spread of distrust, which induces sudden changes in attitudes demanding government intervention in various forms and broad (more than 20% of national product) to buffer the negative effects have won the entire international financial system.

The consequences of the so-called "real" economy, to the serious difficulties in some sectors - primarily construction - and the dissemination of a negative forecast generated a negative trend in production and international trade, with serious implications for employment, and effects that probably have not given their full potential. Costs for millions, even billions, of people in developed countries but especially those in developing countries, are very important.

In countries where the goods are still lacking the most basic health, nutrition and protection against the elements, over one billion people must survive on an average income of less than a dollar a day.

The global economic welfare, measured primarily by the production of income, but also by the distribution of capabilities, increased during the second half of the twentieth century, and with a speed never experienced before in the history of men.

However, inequality also rose considerably in the different countries and between them. While some countries and economic areas - the most industrialized and developed - have seen significantly increased the production of income, others were in fact excluded from the general improvement of the economy and have even seen their situation worsen.

The dangers of a situation of economic development conceived in terms Liberals have already been reported clearly and in a prophetic Paul VI - because of their negative impact on the global equilibrium and peace - in 1967, after the Second Vatican Council , in his encyclical Populorum Progressio . The Pope had said the defense of life and the promotion of cultural and moral growth of individuals as the essential conditions for the promotion of genuine development. It is on this basis he claimed: total and global development "is the new name of peace." (5)

Forty years later, in 2007, in its annual International Monetary Fund acknowledged the close link between the globalization process managed inappropriately on one hand and on the other hand, the significant inequalities in the world. (6) Today, economic inequalities, social and cultural that are determined in the world are brought to the evidence of all people, rich and poor by modern means of communication, raising tensions and significant migration.

However, we must reaffirm that the process of globalization with its positive aspects is the basis of the significant development of the global economy of the twentieth century. It should be recalled that between 1900 and 2000, world population has almost quadrupled and the wealth generated worldwide has grown so much faster, leading to a sharp increase in the average per capita income.At the same time, however, the equitable distribution of wealth has not improved, however, often has worsened.

But what has led the world in this direction as problematic, for peace as well?

Primarily a free market without rules or controls. It is an ideology, a form of " apriorism economy "that seeks to base the theory of operation the laws of the market and the so-called laws of capitalist development, in exasperating in some ways. An economic ideology that sets a priori laws of market functioning and economic development without confronting the reality risks becoming an instrument subordinated to the interests of countries that actually have an advantageous position in the economic and financial.

Although imperfect, the national and regional level, there are already often rules and controls, but at international level, these rules and controls have difficulty being applied and bound.

On the basis of the inequalities and distortions of capitalist development, there is much in addition to the ideology of economic liberalism, utilitarian ideology, that is to say the organization theory and practice that " which is useful on a personal level leads to the good of the community. " It should be noted that such a "maxim" contains some truth, but we can not ignore the individual utility - even if it is legitimate - does not always favor the common good. More than once, a spirit of solidarity is needed that transcends the personal utility for the good of the community.

In the 20s of last century, some economists have already warned against the fact, in the absence of rules and controls, to grant an extension of credit to the theories become dominant ideologies and practices internationally.

A devastating effect of these ideologies - especially in the last decades of the last century and the early years of the century - was the outbreak of the crisis that plunged the world is today.

In his social encyclical, Benedict XVI has identified precisely the roots of a crisis that is not only economic and financial, but above all a moral nature. Indeed, the Pope observes, to function properly, the economy needs ethics, not any ethics whatsoever, but an ethics of the individual. (7) He then denounced the role of utilitarianism and individualism, and the responsibilities of those who take and distribute as parameters for the optimal behavior of all - economic and political - that affect and interact in social context. But Benedict has also identified and denounced a new ideology: that of "technocracy".

2. The role of technical and ethical challenge

With, of course, the lights but also the serious acoustic shadows, the important economic and social development of the last century is due largely to the continuous development of technology and, in more recent decades, advances in computing and its applications, the economy and, primarily, to finance.

To interpret with clarity the new social question now, however, we must avoid falling into the error, the daughter also of neoliberal ideology, that the problems to deal exclusively technical. As such, they would escape the need for discernment and evaluation of such ethics. Thus, the encyclical of Benedict XVI is here warning against the dangers of the ideology of technocracy, that is to say, make this an absolute technique "tends to cause an inability to perceive what can not be explained not by the simple matter "(8) and to minimize the value of the choice of the individual concrete human working in the economic and financial system, reducing them to mere technical variables.Not only close to a "beyond", understood as a "plus" in relation to the technical results in the inability to find appropriate solutions to problems, but increasingly impoverishes the brunt of the crisis plan equipment.

In the context also of the complexity of the phenomena, the importance of ethical and cultural factors can not be overlooked or underestimated. Indeed, the crisis has revealed the attitudes of selfishness, greed and hoarding collective goods on a large scale. No one can be resigned to see the man live as " a wolf to man " , according to the concept identified by Hobbes. In conscience, no one can accept the development of some countries at the expense of others. If no remedy is given to various forms of injustice, the negative effects that derives from a social, political and economic will be used to generate a climate of growing hostility and even violence, to undermine the very foundations of democratic institutions, those that are also considered the strongest and safest.

From the recognition of the primacy of being on the have , and ethics on the economy, the peoples of the earth should, as the soul of their work, take an ethic of solidarity, giving up all form of petty selfishness and embracing the logic of the global common good that transcends the simple interest contingent and particular. Ultimately, they should experience the feeling of belonging to the human family on behalf of the common dignity of all human beings: "Before the logic of exchange of goods and the forms of justice appropriate, there are some due to man because he is man , because of his lofty dignity. " (9)

Already in 1991, after the failure of Marxist collectivism, Blessed John Paul II warned against the risk of "market idolatry which ignores the existence of goods which by their nature, are not and can not be mere commodities. " (10) Today, we must pick his warning and immediately move on a path that is more in tune with the dignity and transcendent vocation of the person and the human family.

3. The Government of globalization

On the way to the construction of a human family more fraternal, more just and, before that, a new humanism open to transcendence, the teaching of Blessed John XXIII seems particularly relevant.In the prophetic Encyclical Letter Pacem in Terris in 1963, he observed that the world was moving towards greater unification. So he took note of the fact that in the human community, is missing the correspondence between the political organization "on the world and the objective requirements of the universal common good." (11) Also wanted it that one day created a "global public authority."(12)

Faced with the unification of the world due to the complex phenomenon of globalization, and also to face the importance of ensuring, in addition to other goods, one represented by a global economic and financial free, stable and service economy actual teaching of Pacem in Terris is now even more vital and worthy to be urgently materialized.

In the wake of Pacem in Terris , Pope also expressed the need to build a world political authority.(13) Moreover, this need is evident when one considers the fact that the program issues to be addressed at the global level is becoming ever more dense. Just think, for example, peace and security, disarmament and arms control, promotion and safeguarding of fundamental rights of man, the government economic and development policies , management of migration flows and food security, safeguarding the environment. In all these areas, appear ever more obvious the growing independence among states and regions, and the need for answers, not only sectoral and isolated, but systematic, integrated, inspired by solidarity and subsidiarity-oriented and universal common good.

As recalled by Benedict XVI , if not this path is taken, "international law, despite the great progress in various areas, may actually be conditioned by the balance of power between the powerful." (14)

As already recalled John XXIII in Pacem in Terris , the purpose of the Public Authority is primarily to serve the common good. And it needs to develop structures and mechanisms adequate, effective, in other words that are at the height of its mission and expectations which she has received. This is especially true in a globalized world makes individuals and nations increasingly interconnected and interdependent but also shows the existence of money and capital markets mainly speculative in nature, harmful to the "real" economy , especially the weak countries.

This is a complex and delicate process. Such a supranational authority must in fact be structured in a realistic and phased in gradually, and it aims to promote the existence of monetary and financial systems efficient and effective, that is to say free markets and stable, disciplined by a legal system appropriate functional sustainable development and social progress of all, and inspired by the values of charity and truth. (15) This is an authority on global dimensions, which may be imposed by force but must be the expression of an agreement freely and shared, in addition to historical and ongoing requirements of the global commons, and not the result of coercion or violence. It should result from a progressive maturation of conscience and freedom, and the ever increasing awareness of responsibilities. As a result, mutual trust, autonomy and participation should not be neglected as superfluous elements. The consent must involve an increasing number of countries joining with conviction, through sincere dialogue that does not marginalize but highlights minority opinions. The World Authority should involve all people in a consistent manner, in a collaboration in which they are expected to contribute to the heritage of their virtues and their civilizations.

The creation of a world political authority should be preceded by a preliminary phase of consultation, which will emerge an institution legitimated, able to provide an effective guide and at the same time allow each country to express and pursue his own good. The exercise of such authority placed to serve the good of each and every one must be super partes , that is to say above all the partial views and each individual property, for the realization of the common good. Its decisions should not be the result of the omnipotence of the more developed countries on weaker countries. They will, however, be assumed in the interests of all and not just for the benefit of certain groups, that they are trained to lobby national governments or private.

In addition, a supranational institution, expression of a "community of nations" can not long exist if, in terms of culture, material and immaterial resources, historical and geographical conditions, the diversities of countries are not fully recognized or complied with. The absence of a consensus believes, powered by a permanent moral communion of the world community, would weaken the effectiveness of the Authority accordingly.

What is true nationally is also globally. The person is not made to serve the Authority unconditionally, the latter having the task to put themselves in his service, consistent with the value pre-eminent dignity of man. Similarly, governments should not use the global authority unconditionally. Rather it must be placed at the service of member countries, according to the principle of subsidiarity, by creating, among other things, the socio-economic, political and legal bases required as to the existence of efficient markets and effective because super-protected by paternalistic policies, and because not weakened by the deficit of public finances and systematic national products which, in fact, prevent markets themselves operate in a global context as open and competitive.

In the tradition of the Church's Magisterium, forcefully taken by Benedict XVI , (16) the principle of subsidiarity must regulate the relations between the state and local communities, between public and private institutions, including monetary and financial. Thus, at a later date, it must govern relations between a future world public authority and regional and national institutions. This principle ensures the democratic legitimacy but also the effectiveness of the decisions of those who are called to take them. It allows to respect the freedom of people, individually and in communities, and at the same time, the responsibility for the objectives and duties which are theirs.

The logic of subsidiarity, the Authority offers its top subsidium is to say his help when the person and the social and financial players are inherently inadequate or fail to do themselves what they are asked (17). It is through the principle of solidarity that builds a lasting and fruitful relationship between civil society and global world public authority, when states, intermediate bodies, the various institutions - including economic and financial - and citizens are their decisions in view of the global common good that transcends the national good.

We read in Caritas in Veritate : "The governance of globalization must be such as alternative, articulated at multiple levels and various plans that can work together. " (18) Only in this way we can avoid the danger of bureaucratic isolation of the Central Authority, which could be de-legitimized by too much detachment from the realities on which it is based, and could easily give the temptations paternalistic, technocratic or hegemonic.

However, it remains a long way to go before reaching the formation of such Public Authority for universal jurisdiction. Logic suggests that the reform process develops as a reference with the United Nations, given the global nature of its responsibilities, its ability to unite the nations of the earth and the diversity of tasks and those of its specialized agencies. The result of these reforms should be more capacity in the adoption of policies and choices because binding orientating towards achieving the common good at local, regional and global levels. Among the policies seemed most urgent, there are those related to global social justice: the fiscal and monetary policies that do not harm the weaker countries, (19) policies seeking to achieve stable and free markets and a fair distribution of global wealth, thanks to new forms of solidarity global tax, which will be discussed further.

In the course to be a world political authority, it is impossible to separate the issues of governance(that is to say a simple horizontal coordination system without authority super partes ) with those of a shared government (that is to say a system that, in addition to horizontal coordination, establishes an Authority super partes ) functional and proportional to the gradual development of a world political society. The creation of a world political authority can only be achieved if the multilateralism is not first practiced not only at the diplomatic level, but especially in programs for sustainable development and peace. We can achieve the establishment of a world government except by giving political expression to the existing interdependencies and cooperation.

4. Towards a reform of the international monetary and financial ability to meet the needs of all people

In economic and financial difficulties most important from the lack of an effective set of structures that can guarantee, in addition to a system of governance, a system of government in the economy and international finance.

What about this perspective? What initiatives undertaken in practice?

About the current global economic and financial system, two factors must be highlighted: the first is the gradual reduction of the effectiveness of the Bretton Woods institutions, from the early 70's. In particular, the International Monetary Fund has lost a character that is essential for the stability of global finance: to regulate the global creation of money and watch over the amount of credit risk that the system assumes. Ultimately, there is more of this "global public good" that is the stability of the global monetary system.

The second factor is the need for a corpus least shared rules to manage the global financial market, whose growth is that of "real" economy that it has grown rapidly due, one hand, the widespread repeal of controls on capital movements and the trend towards deregulation of banking and finance, and on the other hand, advances in financial technology, aided by computer tools.

Structurally, in the latter part of last century, the currency and financial activities in the world have grown much faster than the production of goods and services. In this context, credit quality has tended to decline to expose institutions to a greater risk than can be reasonably supported. Just consider the fate experienced by small and large lending institutions in the context of crises that have arisen in the 80 and 90 of the last century, and finally in the 2008 crisis.

Also in the latter part of the twentieth century has seen the trend grow to define the strategic directions of the economic and financial policy in the context of clubs and groups larger or smaller in more developed countries. Without denying the positive aspects of this approach, we can not fail to notice that it does not seem to meet in full the principle of representation, especially in less developed countries and emerging economies.

The need to consider the voice of a greater number of countries, for example, led to the expansion of the groups in question, from the G7 and G20. A positive development, because it has to involve in the directions to the economy and the global financial responsibility of countries with larger populations, those in the process of developing and emerging markets.

As part of the G20, it is possible to mature concrete directions, if developed in a timely manner appropriate technical in places, can guide the competent authorities at national and regional institutions to consolidate existing and to create new institutions with appropriate tools and effective internationally.

In the Final Declaration of Pittsburgh in 2009, leaders of the same G20 said that "the economic crisis shows the importance of establishing a new era of global economy based on responsibility." In addition to measures of a technical and short-term, to face the crisis and a new era of "responsibility", the leaders argue the proposal of a "reform of the global architecture to meet the demands of the twenty-first century "and therefore that of a" framework for defining policies and joint actions to generate a strong global development, sustainable and balanced. " (20)

A process of deep reflection and reforms must be initiated by browsing creative and realistic ways designed to highlight the positive aspects of the forums that already exist.

Specific attention should be paid to reforming the international monetary system, especially the commitment to create a form of global monetary control whatsoever, which is already implicit in the Statutes of the International Monetary Fund. Clearly this is equivalent to a certain extent, to debate the existing foreign exchange system in order to find effective ways of coordination and supervision.This process should also involve emerging and developing countries, in defining the stages of a gradual adaptation of existing instruments.

We see, in essence, to draw in perspective the need for a body performing the functions of a kind of "global central bank" regulating the flow and the system of monetary exchange, like the national central banks. We must rediscover the sense of substance, peace, coordination and common perspective, which led to agreements BrettonWoods to provide adequate responses to current issues. At the regional level, such a process could be implemented with the enhancement of existing institutions, such as the European Central Bank. However, this would require a reflection on the economic and financial but also and above all politically, in order to form the corresponding public institutions that guarantee the unity and coherence of joint decisions.

These measures should be designed as the first step in the prospect of a public authority to universal jurisdiction, as a first step in a more prolonged effort of the global community to guide institutions towards achieving the common good. Other steps must follow, taking into account that the dynamics that we know can increase, but also be accompanied by changes that would be futile to predict today.

In this process, it is necessary to recover the primacy of the spiritual and ethical and at the same time, politics - responsible for the common good - the economy and finance. They must, in view of their clear responsibilities to society, be brought within the limits of their vocation and their actual function, including social, to give life to the markets and financial institutions that are truly at the service of the person, that is to say capable of meeting the requirements of the common good and universal brotherhood, transcending all forms of economic stagnation and commercialism performative.

Also, on the basis of such an approach to ethical type, it seems appropriate to reflect, for example:

on measures of taxation of financial transactions, with the application of fair tax rate, with charges commensurate with the complexity of operations, especially those carried out in the market "secondary". Such taxation would be very useful to promote sustainable global development and the principles of social justice and solidarity, and could contribute to the formation of a global reserve designed to support the economies of countries affected by the crisis, and the restoration of their monetary and financial system;

on forms of recapitalization of banks with public funds also, with a condition to support behavior "virtuous" and finalized to develop the "real" economy;

on defining the scope of activity and regular credit of Investment Banking. Such a distinction would make for more effective discipline of "market-shadow" deprived of all control and all limits.

A healthy realism would require time to build further consensus, but the universal common good is still present on the horizon, with its inevitable requirements. It is therefore desirable that all those who in various universities and institutes are called upon to form the ruling classes of the future dedicated to preparing them for their responsibilities, which are those to discern and to serve the global public good in a changing world. It is necessary to bridge the gap between ethics training and preparation technique, with particular emphasis on the inevitable synergy between the level ofpraxis and that of poiesis.

A similar effort is required to all who are able to inform world public opinion, in order to help tackle the world again, not in fear but in hope and solidarity.

Conclusions

With the current uncertainties in a society capable of mobilizing significant resources, but where the reflection in the cultural and moral remains inadequate for their use to achieve appropriate goals, we are invited not to give up, and especially to build a future meaning for future generations. Do not be afraid to suggest new products, even though they can destabilize the balance of forces that dominate the existing lower. They are the seed, planting, germinate and will soon bear fruit.

As Benedict XVI urged, it is essential to find agents at all levels - social, political, economic, professional - inspired by the courage to serve and promote the common good through a good life.(21) Only they manage to live and to look beyond appearances, perceiving the gap between what is real and exists, and what is possible, but never experienced.

Paul VI stressed the revolutionary force of the "prospective imagination," able to perceive in this the possibilities contained therein, and directing people to a new future. (22) By freeing his imagination frees man's existence. It is possible, thanks to an imaginative engagement community, to transform not only the institutions but also the lifestyle, and to create a better future for all peoples.

In time, modern states have become structured sets, concentrating their sovereignty within their territory. But the social, cultural and political have evolved gradually. Their independence has increased - so it became natural to think of an international community increasingly integrated and managed by a shared system - but a corrupted form of nationalism remained, according to which the state believes it can, so autarchic, produce the good of his fellow citizens.

Today it all seems surreal and anachronistic. Today, all large and small nations, as well as their governments, are expected to exceed this "state of nature" which sees states fighting each other all the time. Despite some of its negative aspects, globalization brings more people, encouraging them to move towards a new "rule of law" at the supranational level, a situation supported by closer cooperation and more fruitful. In a dynamic similar to that in the past, put an end to the fight "anarchic" between clans and rival kingdoms, to the formation of national states, humanity must now engage in the transition from a situation of struggle between the archaic national entities and a new model of international society united, stratified, respectful of the identity of each people, as part of the rich variety of unique humanity. Such a passage, which has already tentatively started, ensure that citizens of all countries - whatever their size or power - peace and security, development, free markets, stable and transparent. According to John Paul II , "Just as within states ... the system of private vengeance and retaliation has been replaced by the rule of law, as it is now urgent that similar progress is made in the international community. " (23)

It is time to design institutions that have universal jurisdiction when goods vital and shared the whole human family are at stake, property that states an individual can not promote and protect themselves.

So there are conditions to overcome an international order "Westphalian," where states feel the need for cooperation but not seize the opportunity to integrate the respective sovereignties for the common good of the people.

It is for generations to recognize and accept in good conscience this new dynamic world towards achieving a universal common good. Of course, this transformation will take place at the cost of transfer, gradual and balanced within the remit of a national authority in a global and regional authorities, which is necessary at a time when the dynamics of human society and economy, as well as advances in technology, transcend the boundaries that are in fact already eroded in the globalized world.

The design of a new company and the construction of new institutions with a universal vocation and competence are the prerogative and duty of everyone, without distinction. This is the common good and the very future of humanity at stake

In this context, every Christian is specially called by the Spirit to engage with decision and generosity to the many dynamics at work are moving towards the prospects of brotherhood and common good. Huge sites of activity open to the integral development of peoples and of every person. As stated by the Fathers of Vatican II , this is a mission of both social and spiritual, which "... great importance for the Kingdom of God, to the extent that (she) can contribute to a better organization of human society. " (24)

In a world undergoing rapid globalization, the reference to a world government is the only horizon that is consistent with the new realities of our times and the needs of the human species. However, it should be remembered that because of the nature of wounded men, this is not without anxiety and without suffering.

In the story of the Tower of Babel ( Genesis 11, 1-9), the Bible warns of how "diversity" of the people can turn into a vehicle of selfishness and an instrument of division. In humanity, there is a risk that people end up not understanding cultural diversity and cause incurable opposition. The myth of the Tower of Babel also warns us that we must be wary of a "unit" front only, which is still the seat of selfishness and division that the foundations of society are unstable. In both cases, Babel is the image of what the peoples and individuals can become when they do not recognize their intrinsic transcendent dignity and brotherhood.

The spirit of Babel is the antithesis of the Spirit of Pentecost ( Acts 2, 1-12), the plan of God for all mankind, that is to say, the unity in truth. Only a spirit of harmony, that overcomes divisions and conflicts, allow humanity to be truly one family, to design a new world with the creation of a global public Authority, to serve the common good.

(1) Paul VI, Encyclical Letter Populorum Progressio , 13.

(2) Benedict XVI, Encyclical Letter Caritas in veritate , 21.

(3) Leaders' Statement, The Pittsburgh Summit, 24-25 September 2009, Annex 1.

(4) Second Vatican Council, Pastoral Constitution on the Church in the Modern World Gaudium et Spes , 34.

(5) Paul VI, Encyclical Letter Populorum Progressio , 76 ff.

(6) See International Monetary Fund, Annual Report 2007, p. 8 sq.

(7) Benedict XVI, Encyclical Letter Caritas in veritate , 45.

(8) Ibid, 77.

(9) Ibid , 40.

(10) John XXIII, Encyclical Letter Pacem in Terris , 70.

(11) Ibid , 71-74.

(12) Benedict XVI, Encyclical Letter Caritas in veritate , 67.

(13) Benedict XVI, Encyclical Letter Caritas in veritate , 67.

(14) Ib .

(15) See Ib

(16) See ibid ., 57, 67.

(17) Ibid , 57.

(18) Ib .

(19) See Second Vatican Council, Pastoral Constitution on the Church in the Modern WorldGaudium et Spes , 70.

(20) See Leaders' Statement, The Pittsburgh Summit, September 24-25, 2009, cf. Annex, para.1, G-20 Framework for Strong, Sustainable, and Balanced Growth , § 1; Leaders' Statement, nn. 18, 13.

(21) Benedict XVI, Encyclical Letter Caritas in veritate , 71.

(22) See Paul VI, Apostolic Letter Octogesima adveniens , 37.

(23) John Paul II, Encyclical Letter Centesimus Annus , 52.

(24) Second Vatican Council, Pastoral Constitution on the Church in the Modern World, Gaudium et Spes , 39.

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