Tuesday, January 7, 2014

The most evil force in human history!

The shrinking of cultural diversity threatens the very survival of humans and other species. What has been causing the death of cultures?

The material I have compiled in this post is startling and unnerving; it first brought me to the view that most people in the world still haven't got round to understanding the real nature of Christianity.

My previous post and the Web links it provided, if read carefully, shows that it’s not Spain, Portugal, Britain or any other European power, but Christianity that’s the original prototype of colonialism and imperialism in the world.

This post seeks to show that Christianity was and continues to be the most evil ethnocidal force in human history. It's a barely veiled vehicle to continuously subvert human cultures, gradually evacuate them of their meanings by implanting into them its 'absolute truth' myth or absolutist ideology.

The gradual hollowing out of a targeted culture and insinuation of Christianity's absolutist ideology into it amounts to its strangulation and mass enslavement of the people, who, in turn, gradually get recruited to this ethnocidal process to be administered to other cultures.

Over the centuries, Christianity has carried out its ethnocidal mission both through brute force and subtly elaborate fraud.

In the last 100 years, Christianity has made conscious use of social sciences, most notably anthropology, to line up weapons of mass destruction aimed at all human cultures.

In its ethnocidal effect, Christianity has contributed to continuous enslaving of humanity to colonial, imperial and capitalist forces. The loss of cultural diversity across the world now threatens the continued survival of human beings and other species.

It's also important to realize how Christianity employed the written word (by developing scripts of the unscripted languages in order to produce Bibles in those languages) in its ethnocidal mission - a process that also explains how and why written word has come to be established as authoritative and hegemonic, at the cost of vocal cultures, histories and knowledge systems.

The following documents shed considerable light on Christianity’s continued role in destroying cultures across the world. Here are some must-read items.

1. ‘Evangelii Nuntiandi, an 'apostolic exhortation of Pope Paul VI', is an absolute must-read and a proof of the diabolical minds at work. This document is available on the following link to the website of the Roman Catholic Church.


The Wikipedia entry of 'Evangelii Nuntiandi' is available on the link below.


According to Wikipedia, 'Evangelii Nuntiandi' - which means 'Evangelization in the Modern World' - is an apostolic exhortation issued on 8 December 1975 by Pope Paul VI on the theme of Catholic evangelization. Evangelii Nuntiandi is Latin and derives its name from the first words of the text: Evangelii nuntiandistudium nostrae aetatis hominibus.

The exhortation has an introduction followed by seven sections. The introduction articulates evangelization as the Church's primary service.

(‘The effort to proclaim the Gospel to the men of our time.’) The exhortation affirms the role of every Christian (not only ordained ministers, priests, and deacons, or religious, or professional church staff) in spreading the Gospel of Jesus Christ.

The following are some bone-chilling excerpts from Evangelii Nuntiandi.

(a)  "Strata of humanity which are transformed: for the Church it is a question not only of preaching the Gospel in ever wider geographic areas or to ever greater numbers of people, but also of affecting and as it were upsetting, through the power of the Gospel, mankind's criteria of judgment, determining values, points of interest, lines of thought, sources of inspiration and models of life, which are in contrast with the Word of God and the plan of salvation."

“All this could he expressed in the following words: what matters is to evangelize man's culture and cultures (not in a purely decorative way, as it were, by applying a thin veneer, but in a vital way, in depth and right to their very roots), in the wide and rich sense which these terms have in Gaudium et spes, always taking the person as one's starting-point and always coming back to the relationships of people among themselves and with God.

The Gospel, and therefore evangelization, are certainly not identical with culture, and they are independent in regard to all cultures. Nevertheless, the kingdom which the Gospel proclaims is lived by men who are profoundly linked to a culture, and the building up of the kingdom cannot avoid borrowing the elements of human culture or cultures.

Though independent of cultures, the Gospel and evangelization are not necessarily incompatible with them; rather they are capable of permeating them all without becoming subject to any one of them.
The split between the Gospel and culture is without a doubt the drama of our time, just as it was of other times. Therefore every effort must be made to ensure a full evangelization of culture, or more correctly of cultures. They have to be regenerated by an encounter with the Gospel. But this encounter will not take place if the Gospel is not proclaimed."

(b) "The individual Churches, intimately built up not only of people but also of aspirations, of riches and limitations, of ways of praying, of loving, of looking at life and the world, which distinguish this or that human gathering, have the task of assimilating the essence of the Gospel message and of transposing it, without the slightest betrayal of its essential truth, into the language that these particular people understand, then of proclaiming it in this language.

The transposition has to be done with the discernment, seriousness, respect and competence which the matter calls for in the field of liturgical expression, and in the areas of catechesis, theological formulation, secondary ecclesial structures, and ministries.

And the word "language" should be understood here less in the semantic or literary sense than in the sense which one may call anthropological and cultural.

The question is undoubtedly a delicate one. Evangelization loses much of its force and effectiveness if it does not take into consideration the actual people to whom it is addresses, if it does not use their language, their signs and symbols, if it does not answer the questions they ask, and if it does not have an impact on their concrete life.

But on the other hand, evangelization risks losing its power and disappearing altogether if one empties or adulterates its content under the pretext of translating it; if, in other words, one sacrifices this reality and destroys the unity without which there is no universality, out of a wish to adapt a universal reality to a local situation.

Now, only a Church which preserves the awareness of her universality and shows that she is in fact universal is capable of having a message which can be heard by all, regardless of regional frontiers."

(c) "Preaching, the verbal proclamation of a message, is indeed always indispensable. We are well aware that modern man is sated by talk; he is obviously often tired of listening and, what is worse, impervious to words.

We are also aware that many psychologists and sociologists express the view that modern man has passed beyond the civilization of the word, which is now ineffective and useless, and that today he lives in the civilization of the image.

These facts should certainly impel us to employ, for the purpose of transmitting the Gospel message, the modern means which this civilization has produced. Very positive efforts have in fact already been made in this sphere. We cannot but praise them and encourage their further development.

The fatigue produced these days by so much empty talk and the relevance of many other forms of communication must not however diminish the permanent power of the word, or cause a loss of confidence in it. The word remains ever relevant, especially when it is the bearer of the power of God. This is why St. Paul's axiom, "Faith comes from what is heard," also retains its relevance: it is the Word that is heard which leads to belief."

(d) Lay people, whose particular vocation places them in the midst of the world and in charge of the most varied temporal tasks, must for this very reason exercise a very special form of evangelization.
Their primary and immediate task is not to establish and develop the ecclesial community- this is the specific role of the pastors- but to put to use every Christian and evangelical possibility latent but already present and active in the affairs of the world.

Their own field of evangelizing activity is the vast and complicated world of politics, society and economics, but also the world of culture, of the sciences and the arts, of international life, of the mass media. It also includes other realities which are open to evangelization, such as human love, the family, the education of children and adolescents, professional work, suffering."

2. ‘Inculturation’ is the deceitful stratagem – i.e. an ethnocidal tool – employed by Christian churches for penetrating a culture. This concept is one of the keys to understanding why Christianity is the most subversive ethnocidal force in the world history.

‘Inculturation’ has also been referred to by Christian missionaries as ‘acculturation’, ‘adaptation’, ‘assimilation’ and ‘contextualization’.

The following is the link to a paper entitled, 'The usage of the Inculturation definition in the Church’s documents', which provides another glimpse of the evil and insidious nature of Christianity’s – specifically Roman Catholic Church’s – ethnocidal strategies.

Here is an excerpt from this paper.

(Quote) The preaching of the Gospel must adapt itself to the addressee's circumstances and mentalities but this process is not just an adaptation, it is much more than that, because the Gospel will permeate the addressee’s culture and mentality transforming their judgments, thoughts, lifestyles, etc.; the Gospel has this transforming and purifying force capable of weaving itself in the culture, of becoming the culture.

However, magisterial texts limit themselves only to mentioning this “assimilation and transposing” without fully laying out the goal that will be explained later on: the Gospel becomes culture.(Unquote)

3. Here is an insight by a Christian missionary into how Christianity has employed anthropology as a weapon of mass destruction.

It’s a link to a paper, entitled ‘Anthropology and Mission: The Incarnational Connection’, written by Darrell L. Whiteman who teaches ‘cultural anthropology’ at E. Stanley Jones School of World Mission and Evangelism at Asbury Seminary in Wilmore, Kentucky. Whiteman worked as a missionary in Central Africa and Melanesia.


4. The following is a link to a downloadable paper entitled, ‘Exorcising Anthropology's Demons’, by Frederique Apfell-Marglin and Margaret Bruchac.

Published by Multiversity, the paper gives an insight into how Christianity has been implicated in eugenics, human specimen collecting and other outrageous endevours that were performed by European colonialists’ under the discipline of anthropology.

Here is an excerpt from the paper.

(Quote) The anthropological study of Native American Indian people in New England first came into being among explorers, colonists and missionaries who assembled collections of random artifacts, tools, human remains, and botanical and zoological specimens. Judeo-Christian religious traditions and prevailing notions of the time regarded Native American Indian civilizations as substandard precursors to more advanced European civilizations.

Historical writings, political rhetoric, and religious sermons of that era routinely described Indians as a "vanishing race", doomed to extinction, who must be cleared from the way of manifest destiny, whether by assimilation, acculturation, or extinction.

Since Native informants were assumed to be too naive to articulate an intellectual organization of their material culture appropriate for European study, the structure of these collections was shaped by Euro-American aesthetics, values, and interests. Tools were classified by their appearance and apparent use, funerary objects were separated from human remains, and the remains themselves were sorted into individual bones.(Unquote)

5. What follows is a link to a paper entitled, ‘Language, Discipline, and Power: The Extirpation of Idolatry in Colonial Peru and Indigenous Resistance’, by Priya Shah.

This paper got Shah, a recent graduate of Chapman University (California), the 2013 undergraduate award for the World History Association/Phi Alpha Theta Student Paper Prize.

It is based on research Shah conducted at Archivo Arzobispal de Lima and Biblioteco Nacioal del Peru in Peru about the role of language and linguistic suppression during Spanish colonialism.

Here is an excerpt from the paper.

(Quote) The Spanish conquest of the Americas constituted the confrontation of the Western world and the world of the "other"—a world full of a variety of peoples, cultures, and languages. The year 1492 not only marked the establishment of religious and linguistic hegemony in Spain, but it also marked the "discovery" of the Americas, resulting in a transfer of the notions of linguistic and cultural hegemony to the colonies.

By its very nature, the Spanish presence in the Americas, and the Roman Catholic Church whose mission it supported, made necessary the formation of judicial institutions with the power to stamp out threats to Spanish hegemony in the New World—the Holy Office of the Inquisition and the Extirpation of Idolatry. The Holy Office of the Inquisition in Spanish America had the express purpose of eradicating heretical faiths and behaviors, and ensuring that they did not gain a hold in the colonies.

The Extirpation was created later specifically for indigenous heretics after they were formally removed from the jurisdiction of the Inquisition by Philip II in 1570. The Extirpation of Idolatry sought to "colonize the imaginary"—to colonize not only the physical body of the natives, but also their way of thinking. (Unquote)

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