I have a new favorite book entitled Building the Kingdom of God
on Earth. It is a synopsis of the formation of the United
Nations and the purpose of like councils and elite meetings,
spiritually propogating globalism and a one-world government. My
friend, Sarah Leslie, recommended this excellent book when I told
her I wanted to study more on humanism and globalism. It has been a
real page turner, and I highly recommend it. I have learned a lot
about the Council for Foreign Relations and the Federal Council of
Churches and have been reminded that I am living for a NEW heaven
and a NEW earth. This world is passing away, despite futile efforts
of man to dominate and control what only belongs to God. There
will be no peaceful utopia here on earth until Jesus comes again to
reign.
From Building the Kingdom of God on Earth, Erdmann , 35-38:
Ruskin was Slade Professor of Fine Art at Oxford from 1869 to 1879 and again from 1883 to 1884. In earlier years his lectures were well attended by students, and his influence on the university was great.
John Ruskin (1819-1900) was born in London, the son of a wealthy wine merchant from whom he inherited a substantial fortune. His education was in art, literature, architecture, mathematics, Latin, and Greek. After having traveled extensively, he settled in Oxford, to lecture about art and a number of other subjects.
Ruskin believed in the dignity of manual labor. He was strongly repelled by what he perceived as the dissipation of an economy based on free enterprise. His social ideal was a community of people living in harmony with one another, as each member tries to meet the needs of his neighbor. Although he was opposed to the abolition of the English class system, affirming the rights of the landed aristocracy to establish and govern an ordered society, he campaigned for a national education policy, old age pensions, and council houses.
...Ruskin’s mystical ideas made themselves felt in the Empire in a variety of [other] ways. Though by no means uncritically accepted by Milner, Parkin, and Toynbee, they contributed to their belief in a more positive role for the state in the development of the Empire than was prevalent, either in conservative or liberal contemporary thinking. Ruskin’s teaching on the dignity of manual labor and on the revival of handicrafts such as spinning, was to become an important element in the philosophy of M. K. Gandhi.
…Most important of all, Ruskin’s dream, with its promise of the kingdom of heaven on earth, came at a time when the teachings of Darwin and others had undermined, to some degree, the foundations of orthodox Christianity as a personal faith, leaving many among the educated classes groping for some belief that could infuse existence with a sense of purpose and direction.
The loss of faith among the educated British scions is vividly described in one of the many accounts which survive of undergraduate life at Jowett’s Balliol College, the memoirs of John MacMillan and Brown, who came up to Balliol in 1871…All the undergraduates in Brown’s circle were reading ethnological books and had been struck by the implication that the fundamental doctrines of the Christian creed were rooted in the customs and beliefs of primitive peoples. This seemed to dispose of the idea that Christianity was a revelation from heaven.
…Despite many critical reviews, Reade’s book was widely circulated and found ready acceptance among the general public. Quite apart from its passages about the universal history of mankind, it blatantly propagated atheistic views: “Christianity if false. God worship is idolatry. Prayer is useless. The soul is not immortal. There are no rewards and punishments in a future state.” Instead, the rewards of man were in continuing and improving the human race. According to Reade, “To develop to the utmost our genius and our love, that is the only true religion.”