“Now the whole world had one language and a common speech. As people moved eastward, they found a plain in Shinar and settled there. They said to each other, ‘Come, let’s make bricks and bake them thoroughly.’ They used brick instead of stone, and tar for mortar. Then they said, ‘Come, let us build ourselves a city, with a tower that reaches to the heavens, so that we may make a name for ourselves; otherwise, we will be scattered over the face of the whole earth.’ But the Lord came down to see the city and the tower the people were building. The Lord said, ‘If as one people speaking the same language they have begun to do this, then nothing they plan to do will be impossible for them. Come, let us go down and confuse their language so they will not understand each other.’ So the Lord scattered them from there over all the earth, and they stopped building the city. That is why it was called Babel—because there the Lord confused the language of the whole world. From there the Lord scattered them over the face of the whole earth.” Genesis 11:1-9 .
From the beginning of creation, humans have had an innate desire to prosper, associating wealth and power with “success.” This same drive led the ancient inhabitants of Shinar to build a city that represented their dream of reaching the “summit” and ensuring their names would be remembered for generations.
The metropolis they envisioned would be the largest and most prosperous of its time, and it had to feature a symbol of visible greatness for all to see: a tower so tall it reached the heavens. The conviction of these people was so intense that they seemed determined to complete the project no matter the challenges.
However, their ambition was thwarted when God intervened, confusing their “one” language and disrupting their unity of purpose. Thus ended one of humanity’s boldest dreams: to build a unified society in which everyone thought and acted with a single objective.
Why did God not allow this project to succeed? At first glance, building a great city might not seem wrong. Today, there are cities like New York that symbolize the splendor and greatness of modern society. Nor would it seem harmful for humanity to seek to act with a common purpose. However, Scripture teaches us that God’s thoughts are not like ours. “For my thoughts are not your thoughts, neither are your ways my ways,” declares the Lord. Isaiah 55:8.
Instead of submitting to God’s will, the builders of Babel sought to establish their own path and glorify their name, failing to recognize that true greatness and unity are found in obeying divine purposes.
The Tower of Babel gives us a clear example of what God does not desire for His people. At that time, humanity decided to build a monumental project that would glorify themselves and endure through the ages. However, God’s plans are not focused on cities or material riches but on uniting us in a purpose that reflects His divine nature. God desires that we be united in spirit, walking in holiness and representing His character on earth.
“As Scripture says, ‘Anyone who believes in him will never be put to shame.’ For there is no difference between Jew and Gentile—the same Lord is Lord of all and richly blesses all who call on him.” Romans 10:11-12.
God desires that we become one people, united in the same mind and purpose. Jesus’ prayer reflects this desire for unity: “My prayer is not for them alone. I pray also for those who will believe in me through their message, that all of them may be one, Father, just as you are in me and I am in you. May they also be in us so that the world may believe that you have sent me. I have given them the glory that you gave me, that they may be one as we are one.” John 17:20-22.
God’s desire is for us to be one, thinking and acting with the same purpose and love that Jesus demonstrated. However, the fallen nature of humanity often distorts this ideal, manipulating it to achieve personal goals and ambitions.
God’s purpose is to create a unity among people that transcends nationalities and languages. During the feast of Pentecost, this desire was manifested when God distributed tongues so that everyone could understand each other—a symbolic act of His longing for communication and unity in the Spirit. (Acts 2). This gift of tongues was a demonstration of God’s interest in breaking language barriers, allowing believers to share the same feelings and purposes.
The gift of tongues is a sign of God’s power to communicate with unbelievers, as happened on the day of Pentecost, when people from various nationalities heard the disciples speak in their own languages to preach about Jesus. This manifestation of God, reversing what occurred at the Tower of Babel, demonstrates that God desires His people, His true people, to bring the Good News to others in their own language.
“Now there were staying in Jerusalem God-fearing Jews from every nation under heaven. When they heard this sound, a crowd came together in bewilderment, because each one heard their own language being spoken. Utterly amazed, they asked: ‘Aren’t all these who are speaking Galileans? Then how is it that each of us hears them in our native language? Parthians, Medes and Elamites; residents of Mesopotamia, Judea and Cappadocia, Pontus and Asia, Phrygia and Pamphylia, Egypt and the parts of Libya near Cyrene; visitors from Rome (both Jews and converts to Judaism); Cretans and Arabs—we hear them declaring the wonders of God in our own tongues!’” Acts 2:5-11.
The language barrier that once divided us was supernaturally removed, and God even granted the power to speak angelic tongues, as Scripture says: “If I speak in the tongues of men or of angels, but do not have love, I am only a resounding gong or a clanging cymbal.” 1 Corinthians 13:1.
Paul implies that even if we were to speak in the tongues of angels—though he neither confirms nor establishes a doctrine on this—he emphasizes that tongues are meaningless if they do not edify oneself or the church. This gift allows us to pronounce the words that the Holy Spirit guides us to say in another language. However, speaking the same language serves no purpose if we do not share the same way of thinking or the same ideal. This is why the Holy Spirit works within us, guiding us so that we all participate in the same purpose and mission in God’s Kingdom.
Scripture speaks of the purpose of tongues and prophecy in the church, warning about the danger of hearing without truly listening to God’s voice:
“In the Law it is written: ‘With other tongues and through the lips of foreigners I will speak to this people, but even then they will not listen to me,’ says the Lord. Tongues, then, are a sign, not for believers but for unbelievers; prophecy, however, is not for unbelievers but for believers.” 1 Corinthians 14:21-22.
However, Paul reminds us that the people of Israel, despite God speaking to them in other languages and through foreigners, remain rebellious and do not obey His voice. This lack of obedience is not merely a matter of understanding the words but of receiving and accepting the message God is communicating.
Paul also addresses the church, warning that if someone speaks in a different language without interpretation, it is of no use. Have you ever tried to communicate with a tourist who doesn’t speak a single word of your language? That’s exactly what happens when a Christian speaks in supposed tongues, and no one interprets. Similarly, it’s like politicians from opposing sides trying to agree and share a common purpose.
This situation is common today, as different congregations hold varying doctrines, preaching styles, and beliefs, often diverging widely from the true gospel. This leads to a fragmented Christianity, where each group follows its own path instead of being united in the same spirit.
On the other hand, if all congregations were guided by the Holy Spirit, there would be mutual edification in the same purpose. The church would receive the same revelations, teachings, and psalms; we would speak the “same spiritual language,” even if we were in different parts of the world or spoke different tongues. Everything would come from the Holy Spirit, and this spiritual bond would unite us in one thought and purpose, reflecting the divine unity that God desires.
Having the same language and mindset is part of God’s plan. When this unity extends to all congregations worldwide, it will produce powerful and transformative results. The unity of believers, according to God’s plan, will bring blessings and strength to the body of Christ, allowing His light to shine brighter in the world.
Currently, there are ecumenical movements attempting to unify various religious groups, including both Protestant and Evangelical churches, under one entity. This effort toward unity, primarily promoted by the Catholic Church, seeks to bring back all churches that, according to them, have “separated” from their fold, returning to what they consider the “one true church” founded by Jesus Christ. The Catholic Church claims this title for itself, arguing that it is the true representative of Christ on earth.
However, this pursuit of unity can be extremely harmful to those who accept it without discernment and persist in these endeavors. Scripture warns us: “Do not worship any other god, for the Lord, whose name is Jealous, is a jealous God. Be careful not to make a treaty with those who live in the land; for when they prostitute themselves to their gods and sacrifice to them, they will invite you and you will eat their sacrifices. And when you choose some of their daughters as wives for your sons and those daughters prostitute themselves to their gods, they will lead your sons to do the same.” Exodus 34:14-16.
A born-again Christian filled with the presence of God must discern clearly and avoid falling into the error of joining a plan that, according to Scripture, is destined to fail. By examining God’s Word, we can see that the Catholic religion, in many aspects, mirrors what the book of Revelation describes as “the great prostitute,” an entity destined for a sudden end as divine judgment for centuries of idolatry, abuses, and institutional killings that claimed the lives of thousands of true children of God.
For believers, the warning is clear: the true unity God desires is not based on religious alliances with systems that fail to honor His holiness and truth, but on a unity guided by the Holy Spirit, where the light of Christ shines without any mixture of darkness.
Constantine and the Catholic religion as an example of ecumenism
Constantine I, Roman Emperor, is known as the first ruler to allow the free worship of Christianity in the Roman Empire. His conversion, however, has been the subject of debate, especially as he delayed his baptism until shortly before his death in 337 AD. According to historical sources, his shift in religious perspective was motivated by a vision he had before the Battle of the Milvian Bridge on October 28, 312 AD.
Constantine’s vision unfolded in two parts. First, while marching with his troops, he saw a luminous cross above the sun accompanied by the phrase “In hoc signo vinces” (“In this sign, you will conquer”). That same night, in a dream, he was instructed to adopt the symbol of the cross for his army’s standards. Following this revelation, Constantine ordered his soldiers to carry the labarum, a banner bearing the Chi-Rho (the Greek letters “XP,” representing Christ) on their shields.
After his victory at the Battle of the Milvian Bridge, Constantine consolidated his power and began transforming the relationship between the Roman Empire and Christianity. In 313 AD, alongside his co-emperor Licinius, he issued the Edict of Milan, which granted religious freedom across the empire and officially ended the persecution of Christians. This edict marked a radical shift in the empire’s religious history, allowing Christianity to be practiced openly.
Despite his support for Christianity, the authenticity of Constantine’s conversion has been questioned, as he continued some pagan practices and delayed his baptism until the end of his life. Nonetheless, his promotion of the Christian faith was steadfast, and he convened the Council of Nicaea in 325 AD, a landmark event in ecclesiastical history.
Constantine also fostered a close relationship between the church and the state. Many Christian bishops assumed roles in imperial administration, strengthening the church’s influence on governance. This shift laid the groundwork for a political structure where religion and government supported each other.
In many ways, Constantine’s actions serve as an early example of ecumenism. His policies promoted religious unity within the empire by integrating Christianity into its political and social structure. This transformative legacy marked the beginning of a formal relationship between the church and the state, which would endure for centuries.
Despite his supposed support for Christianity, Constantine did not refrain from intervening in church affairs, declaring himself “the bishop of those outside.” While the full impact of his influence could not be measured during his time, Christians of that era found themselves in a confusing situation: on one hand, they felt gratitude toward the emperor for ending three centuries of persecution; on the other hand, they allowed a political leader to take on roles and make decisions in spiritual matters. This symbiotic relationship between church and state, initiated under Constantine, not only granted freedoms to Christians but also opened the door for some “Christians” to participate in imperial politics, where many succumbed to the corrupting temptations of power.
This trend of political-religious alliances reached its peak during the Middle Ages, a time when the church began to replace secular government with a “spiritual government” that influenced the direction of nations. The church started to establish laws and norms imposed on civil powers, creating a structure where religious authority became deeply intertwined with government. This relationship ushered in an era in which ecclesiastical power not only influenced spiritual life but also extended to politics, education, and social behavior.
The result of this alliance was that millions faced a new form of persecution. Instead of being persecuted by the state, they were now persecuted by the church for being deemed “infidels” or “heretics.” During the XII and XIII centuries, the spread of various “heresies” in southern France alarmed ecclesiastical authorities. In response, Pope Innocent III called on northern French nobles to organize a crusade against the heretics in defense of Christianity. This crusade, known as the Albigensian Crusade, became a brutal military campaign aimed at eradicating the Cathars and other groups deemed heretical. It stands as one of the earliest examples of religious persecution organized under the mandate of the Catholic Church.
Constantine’s “conversion” and his influence on the church marked the beginning of a profound transformation that, over time, led the church to assume a dominant role in politics and government. This power was exercised through religious courts and crusades. While it brought unity to the empire, it also diverted Christianity from its original purpose. The church became a symbol of authority not only in spiritual matters but also in politics, wielding control that left a significant mark on European history.
The bloody crusades against believers: the origin of the Inquisition
In the summer of 1209, the Albigensian Crusade, one of history’s bloodiest crusades, began and lasted nearly two decades. The aim of this military campaign, promoted by the Catholic Church, was to eradicate the Cathar heresy in southern France. During this crusade, thousands of people, both heretics and innocents, were killed, and entire communities were devastated. However, despite the brutality, heretical doctrines persisted, prompting the church to establish a more structured system to combat heresy.
In the Middle Ages, heresy was defined by the Catholic Church as any belief, teaching, or practice that deviated from the official doctrine of the Church. Considered a threat not only to the faith but also to the social and political order of the time, heresy encompassed a variety of beliefs or religious interpretations that questioned, contradicted, or failed to adhere to the dogmas established by ecclesiastical authority.
Reading, interpreting, or preaching the Bible without the Church’s supervision was deemed dangerous, as it was feared to lead to the spread of ideas contrary to orthodoxy. Translating the Bible into vernacular languages and personal interpretation were considered heresies because they allowed individuals to study the Bible without the authorized interpretation of the Church.
Thus arose the Holy Office, known as the Papal Inquisition, a formal court tasked with investigating and judging those accused of heresy. Those who refused to confess were handed over to secular authorities for execution, as the Church sought to avoid carrying out executions directly. In the context of the XIII century, where it was believed that salvation was possible only within the Roman Catholic Church, anyone outside this institution could be accused of heresy.
The fanaticism and fear unleashed in this fight against heretics were also used to persecute other groups, including the Jews, who suffered discrimination and attacks during this period. For the Church of that time, heresy and any group considered “foreign” represented a threat that had to be eradicated.
The Albigensian Crusade and the subsequent establishment of the Papal Inquisition reflect the Catholic Church’s effort to maintain orthodoxy and its influence over medieval society. These events marked a period of religious intolerance and repression, whose consequences left a deep mark on European history, affecting diverse communities and shaping an era of fear and persecution in the name of faith.
The persecution of Jews in the Middle Ages
During the High Middle Ages, growing intolerance emerged toward those considered enemies of Christianity. While this hostility was evident in the crusades against Muslims, it also extended to the Jews, who became targets of persecution. The religious atmosphere of the time, marked by struggles against heretics, Muslims, and Jews, unleashed an undeclared war against any non-Christian belief.
Jews were increasingly harassed, spurred by friars who accused them of being “Christ killers.” In 1215, the Fourth Lateran Council decreed that Jews must wear distinctive clothing to differentiate them from Christians. This council also encouraged the development of Jewish ghettos, walled enclosures that, rather than protecting them, aimed to isolate them from Christian society.
These measures intensified antisemitism in Europe, fostering a negative and stigmatizing view of Jews as enemies of the faith. Systematic persecution and isolation contributed to an antisemitic tradition that became one of the most tragic legacies of Christian Europe in Western history. This period laid the foundation for centuries of discrimination and violence against Jews, leaving a profound mark on European history.
Martin Luther, a central figure of the Protestant Reformation, is known for his theological contributions and his challenge to the Catholic Church. However, his legacy also includes deeply antisemitic writings that cast a dark shadow over his historical influence. In his 1543 treatise On the Jews and Their Lies, Luther expressed extremely hostile opinions toward the Jewish people. He proposed drastic measures, such as burning synagogues, destroying Jewish homes, and banning Jewish teaching under penalty of death. These ideas reflected a stance of intolerance that, unfortunately, found resonance in later centuries.
Luther was not the only Christian leader to hold such views. Throughout history, several Catholic Church theologians expressed similar sentiments. Saint Gregory referred to Jews as “killers of the Lord, murderers of the prophets, and enemies of God.” Saint Bernard of Clairvaux labeled them as a “degenerate and perfidious nation,” and Saint Ambrose questioned the significance of synagogue destruction, considering them “houses of madness and unbelief.”
In the early years of his government, Adolf Hitler presented himself as a defender of Christian values, deceiving many evangelical churches in Germany. By promising “freedom of religion and denomination,” Hitler sought to gain the support of religious communities, and many churches, convinced by his promises, submissively aligned themselves with the new regime. Offering assurances of religious freedom in his March 23, 1933 speech—the same day he was granted dictatorial powers—Hitler praised the Christian faith and claimed to respect freedom of conscience, which helped solidify his support among Christians.
Hitler also included biblical references in his speeches, creating the impression that he shared Christian principles. In a speech delivered on October 10, 1923, he quoted the book of Revelation: “My dear compatriots, German men and women! In the Bible, it is written: ‘I am about to spit you out of my mouth if you are neither hot nor cold.’ This phrase from the great Nazarene remains deeply valid to this day. Whoever wishes to wander along the golden middle path must give up the pursuit of great and utmost goals. To this day, half-measures and lukewarmness remain the curse of Germany.” This type of language instilled trust among believers and led thousands of pastors to align themselves with the regime.
Nazi propaganda also played a role in fostering the creation of a movement known as the “German Christians Faith Movement” (GCFM), which supported Nazi doctrines and promoted the establishment of the “Reich Church.” This state-controlled organization aimed to unify all German Protestants under the influence of the Nazi regime, integrating Nazi ideology with German Christianity. Under the leadership of Ludwig Müller, a pro-Nazi pastor, the Reich Church promoted ideas such as the removal of the Old Testament and the subordination of religion to the state.
Despite his apparent demonstrations of support for Christianity, Hitler used these tactics as a means of social control. Privately, many of his close associates described his disdain for Christianity, which he considered incompatible with his ideological vision.
When Hitler assumed power in 1933, National Socialism aimed to implant its doctrine in all aspects of German life, including philosophy, literature, art, and even the exact sciences. One of its main objectives was to control the church and religion, integrating them into the totalitarian state. Efforts were initially directed at Protestants, promoting a race-based religious movement through the “German Christians” and pushing for the creation of a “Reich Church” that would unify Protestants under the regime’s leadership.
Once in power, the Nazi regime made the Jews one of its first targets. On April 1, 1933, a nationwide boycott of Jewish businesses was launched. Shortly afterward, on April 7, 1933, the first antisemitic laws were enacted, excluding Jews from public service and professions such as law and medicine. These measures marked the beginning of a process of exclusion that progressively eliminated Jews from German public life, stripping them of their rights and freedoms.
Hitler’s rise to power not only signaled the beginning of a political dictatorship but also the establishment of systematic persecution of Jews and an attempt to control churches, manipulating religion and using antisemitism as the ideological foundation for his extremist policies.
The 1933 Concordat: An Agreement Between Hitler and the Catholic Church
In July 1933, the Nazi government signed a Concordat with the Vatican, known as the Reichskonkordat, which granted official recognition to the Catholic Church in Germany. This agreement ensured freedom of worship and religious education, stating:
“The German Reich guarantees freedom of profession and public exercise of the Catholic religion… Clerics will enjoy the protection of the State in the same way as State employees. The teaching of the Catholic religion in elementary, vocational, secondary, and higher schools will be a regular subject taught according to the principles of the Catholic Church.”
Although this Concordat gave Hitler an image of legitimacy and allowed him to consolidate his influence, it also benefited the Catholic Church by granting it privileges and special status in Nazi Germany.
German soldiers wore belts with buckles bearing the phrase: “Gott mit uns” (God is with us), a tradition that dated back to the Kingdom of Prussia and was adopted by the Nazi regime to create the impression of divine support for their campaigns. Although the phrase was not exclusive to Nazism, its use in the context of Hitler’s Germany served to associate their actions with a mission of divine “protection,” fostering the perception that they were blessed by God in their struggle. This rhetoric was part of the regime’s ideological manipulation, incorporating religious elements to legitimize itself.
Although the Concordat and individual cases of collaboration have drawn criticism, the Catholic Church’s relationship with Nazism was complex and ambivalent. While some members collaborated with the regime, others openly opposed its policies, as Pope Pius XI did in his 1937 encyclical Mit brennender Sorge,(With burning concern), which denounced violations of the Concordat and condemned the racist ideologies of Nazism. This relationship, marked by moments of both collaboration and resistance, remains a subject of historical debate and reflection.
The Second World War, initiated in 1939 by Adolf Hitler and his ally Benito Mussolini, became the greatest tragedy of the XX century. Under the Nazi regime, antisemitic policies escalated into the systematic genocide of approximately six million Jews in what is known as the Holocaust. This extermination was part of the “Final Solution,” a plan designed to eradicate the Jewish population of Europe. This genocide also targeted other minorities and persecuted groups, including Roma (Gypsies), people with disabilities, Soviet prisoners of war, and political opponents.
The machinery of the Holocaust relied on concentration and extermination camps such as Auschwitz, Sobibor, and Treblinka, where millions were murdered in gas chambers or subjected to forced labor that led to death from exhaustion and starvation. This systematic violence, driven by Nazi ideology, profoundly transformed the structure of European society and left an indelible mark on history.
The Legacy of the Catholic Church in the Holocaust
After the war, the Catholic Church reflected on its role during the Holocaust and the antisemitic attitudes that had prevailed in Europe for centuries. In 1965, the Second Vatican Council issued the Nostra Aetate declaration, which acknowledged the historical responsibility of antisemitism in European culture and condemned all forms of anti-Jewish persecution. This declaration was a significant step toward improving relations between the Catholic Church and the Jewish people, recognizing the dignity of all religions and the error of historical persecution.
When the war ended, some members of the Catholic Church helped Nazis and collaborators evade justice. One example is Paul Touvier, a French collaborator and head of the Militia in Lyon during the Nazi occupation. Touvier was the only Frenchman convicted of crimes against humanity for his activities during the Second World War. He spent decades in hiding with the assistance of certain members of the Catholic Church, who sheltered him in monasteries and convents. Touvier was finally arrested in 1989 at a Catholic priory in France. This highly controversial case brought to light the actions of some church members during and after the war, prompting the Church to introspect and evaluate its role during this period.
Today, various evangelical churches and organizations, as well as prominent leaders, have fallen into the satanic trap of engaging in rapprochement and reconciliation with the Roman Catholic institution through ecumenism. In many parts of the world, Catholic-sponsored ecumenism has grown so strong that even evangelical pastors and leaders regularly meet with Catholic priests to plan social or religious activities aimed at unifying, according to them, both churches.
Astonishingly, one of the most influential evangelical organizations worldwide is promoting ecumenism. The American Bible Society, headquartered in New York, is responsible for providing different versions of the Bible to the global Christian community.
This organization hosted the “Day of Prayer for Unity,” which, in other words, seeks to unify the Evangelical Church with the Catholic Religion under the concept of ecumenism. According to an online report on this event:
January 23, 2007. The Hispanic-Latino Ministries Division of the American Bible Society hosted, on January 18, 2007, the first Day of Prayer for Christian Unity, which coincided with the global celebration of the Week of Prayer for Christian Unity, organized to include and promote the unity of all Christians, or ecumenism, worldwide.
A record of over 35 Christian leaders and seminary students gathered and participated in the symposium held at the main offices of the American Bible Society in New York.
The program, presented entirely in Spanish, had the theme: ‘Unity in the Light of the Bible’ and included both Catholic and Protestant perspectives. Father Tomás del Valle Reyes, vice president of Discovery XXI, a nonprofit communications organization serving the Hispanic community, and Reverend Samuel Pagán, from the Church of Disciples of Christ in Puerto Rico, were among the guest speakers.
This event reflects a growing trend toward interdenominational collaboration, which some interpret as a sign of the times and a potential alignment with biblical prophecies concerning the Antichrist.
The American Bible Society (ABS) has hosted events such as the “Day of Prayer for Christian Unity,” which coincides with the “Week of Prayer for Christian Unity.” These events aim to promote unity among various Christian denominations, including both Catholic and Protestant perspectives.
However, ecumenism is a dangerous trap. While its intention may seem to be to share the Christian faith with other “brothers,” these alliances have historically proven problematic. Lack of discernment and excessive enthusiasm can lead pastors to compromise their faith in seeking unity with an institution that, for centuries, has persecuted and killed the people of Israel and treated God’s servants as heretics. Since its conception in the third century, when Constantine established it as the official religion of the Roman Empire, the Catholic Church has persecuted the true children of God.
As born-again Christians, we cannot trust the word of a politico-religious organization that, while calling itself Christian, represents the worst of Christianity. This organization has allied itself with all kinds of dictators, established itself as a religious empire in the world, and remains a living entity that has survived for two millennia due to its ability to blend in and adapt to circumstances. It has formed alliances with anyone to achieve its goals and maintain its hegemony. There is no doubt that its effort to absorb the children of God will bring severe consequences to those who are willing to fall into its deceptions.
Christian Churches Are Seduced by the Great Prostitute
It is essential for congregations and their leaders to carefully evaluate the implications of participating in ecumenical movements, considering the potential risks involved. Many Christian leaders are allowing themselves to be seduced by a religion with a history of persecution and violence. God’s Word warns: “Do not be yoked together with unbelievers. For what do righteousness and wickedness have in common? Or what fellowship can light have with darkness? What harmony is there between Christ and Belial? Or what does a believer have in common with an unbeliever?” 2 Corinthians 6:14-15.
Religions once considered guided by God, such as the Pharisees and Catholicism, have historically persecuted the true children of God, and there are no guarantees it will not happen again.
Ecumenism is a weapon of Satan to unite everyone under one banner, as Constantine, Hitler, and certain evangelical leaders participating in the ecumenical movement have done. It is crucial to remember that Canon Law in the Catholic Church has, in the past, authorized the “excommunication” and condemnation of “heretics,” those who do not adhere to its doctrine.
A historical example is the papal bull Exsurge Domine, issued by Pope Leo X in June 1520 to excommunicate Martin Luther. Though interpreted controversially, it includes the statement: “The burning of heretics is not against the will of the Holy Spirit.” The Catholic Church was responsible for numerous persecutions during the Middle Ages, with estimates of millions killed during the Crusades and Inquisitions directed against Muslims, Jews, and Protestant reformers, all aimed at consolidating Catholic power and controlling territories.
These historical facts reinforce the concerns of some Christian leaders regarding the potential dangers of an ecumenism pursued without discernment.
What Role Will Ecumenism Play in the End Times?
God’s Word warns in the book of Revelation about the church of Thyatira, which was seduced by a mixture of paganism and Christianity promoted by a prophetess named Jezebel. This woman taught believers to eat food sacrificed to idols and commit fornication, encouraging practices contrary to the faith. Her words were so persuasive that many Christians in that community fell into the trap of this false prophetess.
Today, many Christians make a similar mistake by believing that the false spirit of fraternity, called ecumenism, comes from God. This vision blends the sacred with the profane, just as the church of Thyatira did. It is not uncommon to see leaders and members of different congregations attending Catholic masses under the pretense of approaching their “brothers” to lead them to Christ. Some view this as syncretism, weakening the faith by integrating incompatible beliefs.
Another figure mentioned in Revelation is Balaam, whose doctrine was similar to that of Jezebel. He enticed the Israelites to eat food sacrificed to idols and commit fornication. This “fornication” symbolizes the blending of God’s children with seemingly benevolent practices that, in reality, incorporate incompatible beliefs into a form of syncretism that, according to biblical teaching, lacks God’s approval.
Some preachers, such as Billy Graham, Benny Hinn, Kathryn Kuhlman, and others, have been drawn into ecumenism. It is no coincidence that certain leaders, known for controversial teachings such as the prosperity gospel, confession of faith, and inner healing, seek to ingratiate themselves with their supposed spiritual authorities within an ecumenical context.
Similar to the Pentecostal movement, the Catholic Charismatic Renewal emerged in the 1960s. This movement within the Catholic Church seeks to revitalize Catholic spirituality through communal and large-scale prayer, particularly in the realm of worship. Its aim is to “recover” those considered “fallen brothers” through ecumenism. Without breaking from tradition, dogma, or the organizational structure of the Catholic Church, this movement seeks to adopt Pentecostal-style worship and prayer practices. However, this trend is seen by some as a counterfeit of true biblical conversion, as it retains traditional Catholic practices and teachings under the guise of renewal.
The charismatic movement is innovative in its approach to religious practice, yet it maintains the fundamental dogmas of the Catholic Church. For some evangelical Christians, this similarity is viewed as a sign that Catholicism is changing, leading them to believe that, over time, God will transform the Catholic Church into a unified Christian community without distinctions of creed, through ecumenism.
God’s Word says in 2 Corinthians 11:14-15: “And no wonder, for Satan himself masquerades as an angel of light. It is not surprising, then, if his servants also masquerade as servants of righteousness. Their end will be what their actions deserve.” This implies that those who follow Satan or act under his influence are cunning and deceitful, appearing to be good.
As Christians, it is essential to discern the true nature of ecumenism and remain vigilant against movements that may blend biblical truth with practices that compromise the purity of the faith. While unity in Christ is a biblical ideal, it must be rooted in truth and guided by the Holy Spirit, not by human-made alliances or compromises with traditions that deviate from God’s Word.
Ecumenism must be seen as an instrument of Satan to deceive the Christian people. After two thousand years, born-again Christians should have the experience to recognize the enemy’s traps. Despite this, millions of evangelicals worldwide remain involved in the practices and beliefs of the Catholic religion, which must be regarded as sorceries—because they are. Everything surrounding the rites and ceremonies they practice is idolatry, and for this reason, Christians must separate themselves from them.
A Warning to the True Christian People
Here is God’s warning to His children regarding ecumenism:
“For all the nations have drunk the maddening wine of her adulteries. The kings of the earth committed adultery with her, and the merchants of the earth grew rich from her excessive luxuries. Then I heard another voice from heaven say: ‘Come out of her, my people, so that you will not share in her sins, so that you will not receive any of her plagues; for her sins are piled up to heaven, and God has remembered her crimes.’” Revelation 18:3-5.
God has not forgotten the centuries of persecution inflicted upon His servants or the millions of institutional murders caused by this entity. The great prostitute’s hands are filled with the blood of the saints. If you wish to avoid suffering the plagues described in the book of Revelation, cease seeking this dangerous alliance with the institution that has persecuted us for centuries.
Christians must remain vigilant and steadfast in their faith, discerning the schemes of the enemy and refusing to compromise with traditions and practices that deviate from God’s Word. Instead, we are called to uphold the truth of the gospel and remain faithful to the teachings of Christ.
