Slavery and the Making of America Pt. 4

Slavery and the Making of America Pt 4

JahStayingElev8ted

SLAVERY AND THE MAKING OF AMERICA is a four-part series documenting the history of American slavery from its beginnings in the British colonies to its end in the Southern states and the years of post-Civil War Reconstruction. Drawing on a wealth of recent scholarship, it looks at slavery as an integral part of a developing nation, challenging the long held notion that slavery was exclusively a Southern enterprise. At the same time, by focusing on the remarkable stories of individual slaves, it offers new perspectives on the slave experience and testifies to the active role that Africans and African Americans took in surviving their bondage and shaping their own lives.

To watch the film, click on the link entitled “Slavery and the Making of America Pt. 4“.

Slavery and the Making of America Pt. 3

Slavery and the Making of America Pt 3

JahStayingElev8ted –

SLAVERY AND THE MAKING OF AMERICA is a four-part series documenting the history of American slavery from its beginnings in the British colonies to its end in the Southern states and the years of post-Civil War Reconstruction. Drawing on a wealth of recent scholarship, it looks at slavery as an integral part of a developing nation, challenging the long held notion that slavery was exclusively a Southern enterprise. At the same time, by focusing on the remarkable stories of individual slaves, it offers new perspectives on the slave experience and testifies to the active role that Africans and African Americans took in surviving their bondage and shaping their own lives.

To watch the film, click on the link entitled “Slavery and the Making of America Pt. 3“.

Made in Italy

Italy Politics Elections.JPEG-02841

JourneyManPictures –

As Italy’s elections hit a stalemate, this report produced immediately before the vote offers a strong insight to the issues at the heart of the deadlock. Featuring all 4 of the top players, it explores a fragile economy and pantomime politics.

“A lot of our leaders look like they arrived yesterday from the moon. Instead, they’ve been in a crucial position for 20 years.” Chairman of Ferrari, Luca di Montezemolo, is deeply frustrated. Along with a number of other top Italian entrepreneurs, he believes that ‘brand Italy’ is being tarnished across Europe by the country’s poor political leadership. “Berlusconi has been a big delusion. He announced the liberal revolution and unfortunately he didn’t do it.” Italy changes governments like a Milan model changes outfits and now that it’s all up for grabs again this weekend, is there really much of a chance any of the four front-runners can change things for the better? Bersani, the man many are tipping to lead Italy after the elections, says his top priority will be to repeal laws that have allowed Berlusconi to avoid prison, despite having more than 100 cases brought against him. Yet Berlusconi’s chances are improving in the polls and it’s expected his party will control the Senate. Meanwhile, current leader Mario Monti, the man they call ‘Super Mario’ after he pulled Italy back from the brink of economic collapse, looks set to be thrown out by voters. “I cannot claim to have the glamour and the ability to entertain audiences that my predecessor, Mr Berlusconi, is very excellent at,” Monti shrugs. Whatever the result this weekend, it is sure to be a dramatic battle.

To watch the documentary, click on the link entitled “Made in Italy“.

Slavery and the Making of America Pt. 2

 

Slavery and the Making of America Pt2

JahStayingElev8ted –

SLAVERY AND THE MAKING OF AMERICA is a four-part series documenting the history of American slavery from its beginnings in the British colonies to its end in the Southern states and the years of post-Civil War Reconstruction. Drawing on a wealth of recent scholarship, it looks at slavery as an integral part of a developing nation, challenging the long held notion that slavery was exclusively a Southern enterprise. At the same time, by focusing on the remarkable stories of individual slaves, it offers new perspectives on the slave experience and testifies to the active role that Africans and African Americans took in surviving their bondage and shaping their own lives.

To watch part 2 of the film, click on the link entitled “Slavery and the Making of America Pt. 2“.

Slavery and the Making of America Pt. 1

Slavery and the Making of America1

juniebb02

Episode one opens in the 1620s with the introduction of 11 men of African descent and mixed ethnicity into slavery in New Amsterdam. Working side by side with white indentured servants, these men labored to lay the foundations of the Dutch colony that would later become New York. There were no laws defining the limitations imposed on slaves at this point in time. Enslaved people, such as Anthony d’Angola, Emmanuel Driggus, and Frances Driggus could bring suits to court, earn wages, and marry. But in the span of a hundred years, everything changed. After the 1731 Stono Rebellion (a violent uprising led by a slave named Jemmy) many colonies adopted strict “black codes” transforming the social system into one of legal racial oppression.

To watch the film, click on the link entitled “Slavery and the Making of America“.

The Cannibal Warlords of Liberia

Cannibal Warlords of Liberia

Vice

VICE travels to West Africa to rummage through the messy remains of a country ravaged by 14 years of civil war. Despite the United Nation’s eventual intervention, most of Liberia’s young people continue to live in abject poverty, surrounded by filth, drug addiction, and teenage prostitution. The former child soldiers who were forced into war have been left to fend for themselves, the murderous warlords who once led them in cannibalistic rampages have taken up as so-called community leaders, and new militias are lying in wait for the opportunity to reclaim their country from a government they rightly mistrust.

Hosted by Shane Smith | Originally released in 2009

To watch the documentary click on the link entitled “The Cannibal Warlords of Liberia“.

Related Articles are listed below:

  1. Liberia
  2. The UN Mission in Liberia
  3. Liberia: We Demand Coordination in Gov’t

Radical Takeover Pt. 7 – Cult of Green: UNEP’s Sabbath & Global Ethic

Earth-Worship1-1024x819

Worldview Weekend

Cult of Green:

The United Nations Environmental Sabbath and

the New Global Ethic

By Carl Teichrib (www.forcingchange.org)

 NOTE: This essay was first published in Forcing Change back in 2007. It is being reprinted here as an informational/educational service. If you appreciate the depth of research and scope of this essay, please consider an annual subscription/membership to Forcing Change – for your subscription support is what enables this research to continue. Go to Apply For Membership and check out the many options available. As a member you will receive each monthly edition of Forcing Change and have access to six years of back issues and reports.

————————-

 “Christianity rescued the world from this lunacy. Today, Christian Churches may be in need of rescue.” – Robert A. Sirico.[1]

   Environmentalism and religion are indelibly linked. At times this connection is subtle, such as when it’s clothed in the often-bureaucratic language of sustainable development. Other times this marriage is openly acknowledged. The late actor James Coburn, in an Earth Day interview with Caryl Matrisciana at Malibu Beach, enthusiastically proclaimed,

james coburn

    “Mother Earth is the Mother. She’s the Mother Goddess. She’s the one we should be praising rather then raping.

   I mean, all of these people here today are here for one reason, because they are concerned about what’s happening to the Earth, what Mankind is doing to the Earth. I mean the negative emotion we carry around a lot of us is another contributor to it. It all feeds the Moon. What we have to do is be true to ourselves, if we are true to ourselves we’ll be true to Mother Earth.

Mother Earth is going to be bountiful. She’ll give us everything we need. She has for a long time.

We’ve lost our way. The pagans used to know how to do it. And the Indians, some of them still remember how to do it.

The Earth is a living organism. We’re killing the one we love the most, and she loves us. We’ve got to praise our Mother Goddess!”[2]

 

At the world’s political gathering place, the United Nations, eco-spirituality has been embraced in a variety of forms. One example is the UN Convention on Biological Diversity (CBD), a short document hardly amounting to twenty letter-sized pages. Taken at face value, the CBD appears benign in almost every respect, with little in the text that could be construed as religious-in-nature.

   Yet when the United Nations Environmental Programme (UNEP) interpreted the CBD, resulting in an oversized United_Nations_Environment_Programme1100+page work titled the Global Biodiversity Assessment, eco-spirituality was included as a global asset. In fact, eco-spirituality was deemed so important that a second massive volume was published, aptly titled Cultural and Spiritual Values of Biodiversity: A Complementary Contribution to the Global Biodiversity Assessment (700+pages on oversized paper).

   So why would the CBD, a minuscule document with no real reference to religion foster such a huge interpretive response, including one text specifically on the spiritual aspects of biodiversity? UNEP published the answer,

“…the UN has turned increasing amounts of time and energy to articulating practical measures for meeting the global environmental crisis and to forming an international consensus around a global environmental ethic. Much of this effort came to fruition at the 1992 Earth Summit through the passage of Agenda 21, the Rio Declaration, and the Convention on Biological Diversity [CBD].”[3]

   In case you missed it the answer is found in the middle of the above quote; the formation of “a global environmental ethic.”

   Elaborating on this point, J. Baird Callicott, a UNEP contributor and Professor of Philosophy in the Department of Religion Studies at the University of North Texas, writes in Cultural and Spiritual Values of Biodiversity,

“With the current and more ominous global dimension of the twentieth century’s environmental crisis now at the forefront of attention, environmental philosophy must strive to facilitate the emergence of a global environmental consciousness that spans national and cultural boundaries…In part, this requires a more sophisticated cross-cultural comparison of traditional and contemporary concepts of the nature of nature, human nature, and the relationship between people and nature…a new paradigm is emerging that will sooner or later replace the obsolete mechanical world-view and its associated values and technological esprit.

   What I envision for the twenty-first century is the emergence of an international environmental ethic based on the theory of evolution, ecology and the new physics…Thus we may have one world-view and one associated environmental ethic corresponding to the contemporary reality that we inhabit one planet…”[4]

According to The Concise Oxford Dictionary, the term “ethic” means “a set of moral principles.” Ethics, and its twin sister, Morality, historically turn on the hinges of religion and philosophical thought. Hence, if a new set of global ethics is to arise, religion as a whole – and spiritual leadership in particular – must be included in this transformative process. But which religions and spiritual practices are deemed valid in creating a new global, Earth-centric morality?

   By seeing which religions are vilified in the United Nation’s system, and by examining which worldview the UN deems important, the answer avails itself. A glimpse of this exists in the two aforementioned CBD interpretive texts. In these volumes Christianity is castigated, while pagan practices and Eastern religions are upheld as positive models.

   According to the Global Biodiversity Assessment,

“…the Judaeo-Christian tradition, set humans not as part of a wider community of beings, but apart. It came to view nature as totally dedicated to the fulfilment of human wants, at the pleasure of people. Eastern cultures with religious traditions such as Buddhism, Jainism and Hinduism did not depart as dramatically from the perspective of humans as members of a Hinduismcommunity of beings including other living and non-living elements. So Hindus continue to protect primates…Buddhist shrines in southeast Asia have temple groves attached to them, as do Shinto shrines in Japan. This does not at all mean, however, that these Asian societies have not permitted large-scale erosion of their biological diversity, whether in India or Thailand.

Societies dominated by Islam, and especially by Christianity, have gone farthest in setting humans apart from nature and in embracing a value system that has converted the world into a warehouse of commodities for human enjoyment. In the process, not only has nature lost its sacred qualities, but most animal species that that have a positive symbolic value in other human cultures have acquired very negative connotations in the European culture. Conversion to Christianity has meant an abandonment of an affinity with the natural world for many forest dwellers, peasants, fishers all over the world.”[5]

   After laying basic blame for environmental problems at the feet of Christianity, the Assessment continued its chastisement by giving the negative example of sacred grove destruction.

   “The northeastern hill states of India bordering China and Myanmar supported small scale, largely autonomous shifting cultivator societies until the 1950s. These people followed their own religious traditions which included setting apart between 10 and 30% of the landscape as sacred groves and ponds. Most of these people were drawn into the larger market economy and converted to Christianity by the late 1950s. On so converting to a religious belief system that rejects assignment of sacred qualities to elements of nature, they began to cut down the sacred groves…”[6]

   The second UNEP interpretive volume, Cultural and Spiritual Values of Biodiversity, takes an even more challenging approach to Christianity and Western positions. It proposes that world religions, “especially those in the West,” redefine their ultimate purpose to align with a more radical Earth view; suggesting that Western religions compare their cosmology with the Assisi Declarations,[7] which propagates world unity and universal harmony as the answer to Mankind’s globally destructive tendencies.[8]

   Moreover, the “Christian philosophy of the white man” is referred to as “the ego-driven hegemony of Christian doctrine.”[9] Instead of these negative “white man” philosophies, other more harmonious world-views are to be encouraged, such as the sacredness of the soil: “The soil is our Goddess; it is our religion.”[10]

   Eco-feminism, antagonistic to Christianity and the image of “God as single, male and transcendent,”[11] is also brought to the forefront. The UNEP contributor on eco-feminism suggests a number of “interconnected transformations of our world-view.”

  1. “A shift from a conception of God as holding all sovereign power outside of and ruling over nature; to a conception MotherEarthof God who is under and around all things, sustaining and renewing nature and humanity together as one creational biotic community.”
  2. “A shift…to a view of the world as an organic living whole, manifesting energy, spirit, agency and creativity.”
  3. “A shift from an ethic that non-human entities on the earth, such as animals, plants, minerals, water, air and soil have only utilitarian use value…to a view of all things having intrinsic value to be respected and celebrated for their own being.”
  4. “A shift…to a holistic psychology that recognizes ourselves as psychospiritual-physical wholes in interrelation with the rest of nature as also psychospiritual-physical wholes who are to mutually interdepend in one community of life.”
  5. “A shift from a view that patriarchal dominance is the order of ‘nature’…to a recognition that patriarchal dominance is the root of distorted relations…”
  6. “A shift from the concept of one superior culture (white Western Christian) to be imposed on all other peoples to Eco-feminism‘save’ and civilize’ them; to a respect for the diversity of human cultures in dialogue and mutual learning, overcoming racist hierarchy and defending particularly the bioregional indigenous cultures which are on the verge of extinction.”
  7. “A shift from a politics of survival of the fittest that allocate resources and power to the most powerful; to a political community based on participatory democracy, community-based decision-making and representation of the welfare of the whole bio-region in making decisions.”[12]

Fitting with these alternative views, Cultural and Spiritual Values of Biodiversity presents the Gaia idea as a cornerstone paradigm. This “scientifically” favored hypothesis entwines various co-evolutionary and Mother Goddess concepts around a self-organizing Earth principle,[13] forming a united foundation to serve the call of planetary interdependence. Conversely, in reference to the Judeo-Christian order of nature as found in the first chapter of Genesis, the UNEP volume contends that “a culture built on ‘domination of the earth, and the animals therein’ is doomed to disappear.”

   So it’s no surprise to read,

  “…primitive religions and cultures, often conceived of as constituting one single and earliest form of religion, have constantly functioned as the positive or negative counterpart to Western civilization and life. In the period of environmentalism they have predominately functioned as positive, sometimes even paradisiacal, models for an ecologically sound world-view and society. The period of environmentalism coincides with a period of New Age thinking…”[14]

          Obviously the religious foundation for the coming global ethic, which is designed to save the planet from calamity, must be built on pagan/Eastern cosmologies. Christianity maligned – with its Western consumption and development patterns, it’s dominance over gender and nature, and its racially “superior” cultural mindset – must “disappear.”

   But “Christianity,” or a form of it, can have its place at the international table. In a metaphorical way a spot for it has been set, along with place mats for the other monotheistic faiths. However two unspoken, simple requirements first need to be met.

   First, abandon the fundamentalist aspects of the Biblical faith, rife with its talk of sin and salvation, and reject the exclusiveness of Jesus Christ – which separates and divides. And secondly, join the world in re-forging society so that the Brotherhood of Man and the Fatherhood of God prevails. In other words, turn your back on the narrow, foundational tenants of the Bible and partner to create a unified world, recognizing that all religions are valid expressions of the Living Cosmos. And it doesn’t really matter what order this is done in, as long as the end result of a new global ethics is attained.

   And to make sure that the place at the table is filled, assistance from the international community is available.

   For almost forty years UNEP has sponsored the World Environment Day (WED). Each June 5th, a host city sponsors the WED with a specific environmental theme. This year (2007) the host city was Tromsø, Norway, with the theme: “Melting Ice – A Hot Topic?”

World Environment Day (WED)

   Other themes have included, “Give Earth a Chance” (2002), “We the Peoples: United for the Global Environment” (1995), and “Only One Earth, Care and Share” (1992). Cities that have hosted the event include San Francisco (2005), Moscow (1998), and Nairobi (1987), among others (see the sidebar “World Environment Day: Hosts and Themes” at the end of this article).

   It’s in this context of the World Environment Day that the UN Environmental Sabbath was launched, specifically designed to fall on the weekend closest to the WED. As one writer for the Earth Island Institute noted, “The approach of World Environment Day also signals the return of another unique UN-conceived event – the Earth Sabbath – a day of worship that transcends denominations and welcomes all faiths to participate in a day of global reverence for the Earth.”[15]

      Leigh Eric Schmidt, writing for The Harvard Theological Review in 1991, provides some of the historical details of this unique, annual Earth worship event.

 “The first Earth Day in 1970 provided an occasion within the churches for expressing concerns over the environmental crisis. Religious involvement in this ecological awakening was substantial. Both the president and the general secretary of the National Council of Churches endorsed Earth Day in mailings to church leaders in March 1970; they also encouraged the observance of an Environmental Sabbath the weekend before…

   …Despite the call in 1970 for an Environmental Sabbath, the idea did not develop until the United Nations Environment Programme appropriated it in 1986, linking it with World Environment Day…Interreligious in its construction, the Environmental Sabbath is intended to be a time ‘to contemplate our bond with nature’ and to cultivate ‘a more caring, knowing and responsible attitude toward our use of Earth’s gifts.’ With an estimated ‘25,000 groups of celebrants’ in 1990 – in churches, synagogues, colleges, and youth organizations – the Environmental Sabbath is explicitly liturgical and religious in its inspiration (in contrast to the more politically oriented activities of Earth Day)…”[16]

   Although UNEP adopted the Sabbath in 1986, it wasn’t until the following year that the program went public. According to John J. Kirk, co-founder of the Interfaith Partnership for the Environment, an organization established by UNEP in to work on the Sabbath, the target audience was initially North American churches.

   “It began in the fall of 1986 when a few of us met at UN headquarters in New York with leaders of several faith communities. With guidance and support from the United Nations Environment Programme, we began developing a project that would inform North American congregations about the serious environmental problems facing life on Earth, so we could work to protect this magnificent work of the Creator.

   In June of 1987, our first Environmental Sabbath kit went to congregations across the United States and Canada. The goal was to create a sabbatical for our beleaguered planet – an Earth Rest Day to be celebrated annually by faith communities…”[17]

   Noel J. Brown, the UNEP Director during the 1990 Earth Sabbath, presents us with deeper reasons then just informing North American congregations. In a letter dated March 28, 1990, Brown wrote,

   “Once again, the United Nations Environmental Programme (UNEP) is pleased to invite you to join us in celebrating the ‘Environmental Sabbath/Earth Rest Day’ in your ceremonies, rituals and prayers…

   …The need for establishing a new spiritual and ethical basis for human activities on Earth has never been greater – as the deterioration of our Planetary Home makes the protection of the human environment a new global imperative.”[18]

   Less then six months before his letter went public, Brown was candidly seeking the complicity of religious leaders in his quest to create a new global ethic. Consider these statements made while the UNEP Director was visiting the Los Angeles Interfaith Council,

   “Now we need to work more closely with the religious and spiritual community. We need to create an ecumenical movement – I call it an ‘eco-menical’ movement – in the service of the Earth. It’s time for us to think again, and to think anew…

…We would also like to suggest other challenges that you in the religion and faith community might help us with. The first is a new vision, and supporting institutions, to help us move through this transition. We in the United Nations cannot hope to solve the problems of the future with only the institutions and the mentality of the past. We need a vision that encompasses all human rights to freedom, equality and conditions of life; and an environment that promises life, dignity and well-being. We need also a new legitimacy, a new ethic, and new metaphors.

…we must create a new vision and an institution that can help us to deal with these new realities.

   One of the new metaphors that I am eager to produce and promote is that of a covenant ­– a new covenant with the Earth. You in the religious communities can help us do that…

… That is the challenge facing all of us, and that is the challenge to which I ask you to work with us as allies. We can create a new order, and if we are to survive, indeed we must.”[19] [Italics in original]

 

At the time of the 1990 event, Christian denominations sitting on the Environmental Sabbath interfaith board included the American Baptist Church, the Protestant Episcopal Church, the United Methodist Church, and the United Church of Christ.[20] Moreover, a special Earth worship resource book was prepared by UNEP for the Sabbath, suitably titled Only One Earth.

   Focusing on changing the current religious paradigm towards a new ecological way of thinking, Only One Earth was a source book filled with meditative readings, prayers, and songs for congregational use. Even worship service suggestions were included, such as the excerpted recommendations listed below.

             The Sermon:

  • “Describe the crisis. Use scientific data. Highlight the urgency of the situation.”
  • “Speak of the essential earth-human relationship. What is it? What is our responsibility to it?”
  • “Point to various sources of inspiration: to scripture, to wisdom and spirituality; and to the Earth itself. Show how they are all important, and tied together.”

The Service:

smokeythebear

  • “Decorate your sanctuary with photographs of the Earth as seen from outer space, and with other Earth images.”
  • “Invite guest speakers or ‘representatives’ from other species, i.e. plants and animals.”

Go Further:

  • “In regular services, insert a portion that focuses on reverence and care for the Earth.”
  • “Organize an interfaith ceremony.”
  • “Organize an Environmental Sabbath concert or festival…”
  • “Write letters to the national and regional leaders of your faith, encouraging them to take action.”[21]

For religious leaders who were so inclined, churches could participate through a variety of listed meditations and reflections. Hindu, Buddhist, Judaic, North American Indian, Islamic, and Christian prayers were suggested; all with an Earth-centric and/or mystical tone. Topping it off, at the back of the UNEP Sabbath worship book was the Earth Covenant, a type of “citizens’ treaty” that could be copied and distributed to the worshipers (see “Earth Covenant” sidebar).

   The response to the Environmental Sabbath of 1990, the kick-off year of Only One Earth, was noteworthy. Not only did many churches and groups embark on this Earth-first journey, estimated at 25,000 by Leigh Eric Schmidt, it added real momentum towards acceptance of an environmental theology. And over the years, the program, according to John Kirk, has spawned “more than 130,000 religion and ecology projects…worldwide.”[22]

   Granted, the Environmental Sabbath never reached the tremendous general popularity held by the April 22nd Earth Day. But it wasn’t designed for the general public. Rather, the Environmental Sabbath program was target specific: religions and spiritual leaders, churches, and entire denominations.

   In the year 2000, Only One Earth was revamped and re-released as Only One Earth: A Book of Reflection for Action. On page 3 of this new and enlarged edition, UN Under-Secretary-General Klaus Töpfer offered some words of eco-wisdom,

“We have entered a new age. An age where all of us will have to sign a new compact with our environment…and enter into the larger community of all living beings. A new sense of our communion with planet Earth must enter our minds.”[23]

   Today, New Age eco-spirituality is sweeping through the Christian community, influencing para-church organizations, local congregations, and up into the leadership of entire denominations. If one where to catalogue the situation only in North America, it would take an entire book to list all the ministries and churches that have adopted this ideology either by naivety or by consent.

   Seeing the handwriting on the wall, Robert A. Sirico, president of the Acton Institute, penned these words regarding the Earth Sabbath, paganism, and the embracement of these ideas by religious leaders.

   “Consider the ‘confession’ of environmental sins offered by the National Council of Churches (NCC): ‘We are responsible for massive pollution of earth, water and sky…We are killing the skies: as the global atmosphere heats up from chemical gases, as the ozone layer is destroyed.’

Scientists say most of these concerns are overblown. But let’s just say these assertions are true. At most, they are technical matters to be addressed by specialists in the public or private sector. They shouldn’t have far-reaching spiritual relevance. No one is in Hell for using aerosol hairspray.

Only if we jettison traditional teachings can we agree with the words of NCC’s eco-celebrant, who says in one proposed prayer: ‘We must say, do, and be everything possible to realize the goal of the Environmental Sabbath…We cannot let our mother die. We must love and replenish her.’

Describing the earth as our living mother either constitutes a pagan form of earth worship or comes dangerously close. An ‘Environmental Sabbath’ isn’t a Christian goal, even though the United Nations has a program to promote it. Neither should we attempt to create an ‘Eco-Church’…

The Genesis account of creation provides enough theological evidence to counter the greening of theology. After God created man and woman in His image, He said: ‘Be fertile and multiply; fill the earth and subdue it. Have dominion over the fish and the sea, the birds of the air and all the living things that move on this earth’ (Gn 1:28).

The earth hasn’t been given dominion over people. We have souls which are in need of salvation; rocks, rivers, squirrels and salmon do not. We have been given the gifts of reason and revelation; plants and animals have not. There are right and wrong ways to have dominion over nature, which the well-formed conscience can discern.”[24]

   In closing this article, it would be wise to consider the words of Samantha Smith from her 1994 book Goddess Earth. A critic of eco-spirituality, she exposed the core of this issue and its disquieting implications for Christianity,

“Much of the social and environmental activism in the churches today is based on Socialist beliefs promoted in the name of ‘stewardship,’ which encompasses everything from social justice to passionate earth protection. Green theology overlooks God’s commands to fill the earth and subdue it, while caring for its beauty and resources. Instead, it would have Christians believe their noblest calling is to serve their ‘interconnected’ earth. In so doing, they play into the hands of the pagan Greens, who desire to have dominion over man.”[25] FC

earthday

Carl Teichrib edits Forcing Change, a monthly journal detailing the worldview changes now sweeping our Western culture, and the challenges and opportunities this presents to Christendom.

 

Related links are listed below:

  1. David Suzuki Foundation
  2. The New Christianity Pt. 12 – Alice Bailey & The Christian World Servers
  3. Evangelical Environmentalism
  4. Authors of Confusion Pt. 24 – Rick Warren & the ‘Seeker Sensitive, Purpose Driven, Emergent, World-Church’

Abusive Lamas

Kagyu Ling

TheGuardian

‘The Dalai Lama has warned against being seduced into Tibetan Buddhism by its exotic tantric aura.

A senior monk at Kagyu Ling, a Tibetan Buddhist centre near Dijon in France, has become the first ordained lama in the developed world to be imprisoned. Lama Tempa Dargye is being held in provisional detention, following allegations of rape and sexual violence by four women. One woman alleged that she was aged nine when she was raped. French police have also launched an investigation into financial irregularities at the centre.

Kagyu Ling was founded in 1976 by the late Kalu Rinpoche, in response to a surge of interest in Tibetan Buddhism among western spiritual seekers. Kalu Rinpoche died in 1989. Within the last two years his reincarnation, the present Kalu Rinpoche, has assumed responsibility for the institutions set up by his predecessor. But during Kalu’s childhood the situation at Kagyu Ling allegedly deteriorated to the point where it no longer functioned as a Buddhist centre. The young Kalu sacked Lama Tempa and five other resident Bhutanese monks, replacing them with westerners and a “collegiate” system of control and responsibility.

Controversy over Kagyu Ling might then have died down – except for the fact that a woman known as Sandrine decided to tell her story of rape and sexual violence to the gendarmerie. At first she was a lone voice, but recently three more women decided to testify; Lama Tempa was arrested and the police investigation is ongoing.

The events at Kagyu Ling are currently making headlines in France, but Tibet-watchers worldwide are aware that many more scandals have surfaced since the lamas fled their homeland in the late 1950s, following the Chinese takeover of Tibet. Some examples: in America followers of the late Trungpa Rinpoche were horrified to learn that his appointed successor, the late Thomas Rich appeared to have infected several people with HIV.

In 1994 the high-profile lama Sogyal Rinpoche was sued in California for sexual assault by a woman known as Janice Doe. The suit was settled out of court with substantial damages paid to the plaintiff. Rumours about Sogyal’s sexual exploits have circulated on the internet ever since. In Canberra, Australia, a respected Tibetan guru called Lama Choedak was forced to make a public apology after multiple affairs with his female students came to light.

In the UK Michael Lyons, aka Mohan Singh, is serving 10 years in prison after being convicted of rape. He posed as a Tibetan lama, but had no authentic qualifications. The followers of an American, Geshe Michael Roach, ordained as a Tibetan monk, attracted media attention when one of them died in bizarre circumstances after being ejected from a three-year retreat at a remote mountain centre in Arizona. “Michael Roach teaches an extremely exaggerated, and from a Buddhist perspective somewhat dubious, form of tantrism,” says Lama Jampa Thaye, an Englishman from Manchester who has been teaching Tibetan Buddhism for more than 30 years.

The Shangri La factor is undoubtedly significant in the explosion of interest in Tibetan Buddhism around the world. The Dalai Lama’s Nobel prize and his saintly reputation is another. His Holiness has an impressive track record in favour of nonviolence and as a champion of human rights – and he has warned against being seduced into Tibetan Buddhism by its exotic tantric aura, with hints of arcane sexual practices. Although he has never named and shamed any individual lama, he has recently publicly acknowledged that “some tulkus have behaved badly”. He also cautions against rushing into commitment to a lama. “In Tibet”, he says, “it could take 12 years before a lama-disciple relationship was established.” He points out that it is a big responsibility and should not be undertaken lightly by either party.

So if you are attracted to Tibetan Buddhism, have read some books and learned some meditation techniques and now want to delve in deeper – how do you guard against being fooled by a charismatic charlatan? What criteria do you apply to your search for an authentic teacher? Lama Jampa Thaye’s advice reflects a commonsense approach:

“Although one may come across examples of authentic Buddhist masters who dress or speak unconventionally, there is no licence in Buddhism for unethical behaviour. Thus oriental or occidental masters who claim their selfish and abusive behaviour is a display of ‘skilful means’ or ‘crazy wisdom’ are to be given a wide berth – unless we want to jump over a cliff hand in hand with them.”

Radical Takeover Pt. 6 – Rome’s Support of Occupy Wall Street & World Bank

worldbank

Rome’s engineering of communism, and social justice, over the last 300 years, reveals the hidden agenda within its campaign for global governance. The popes desire to offer the world a peace & prosperity plan that appears to be for the common good of mankind, when it has nothing to do with peace, and common good, and everything to do with deception and tyranny. Rome’s approach to winning the confidence of the world is the “Hegelian dialectic”, which creates opposition, and chaos, so that it can offer a solution that appeals to both sides of the opposition; thus producing a third way, in which everyone agrees on a compromise that works in favor of Rome, which manipulated the conflict from the beginning.

Rome’s participation within economic conflict can be seen below:

WashingtonPost.Com

Does the Vatican’s new document calling for a “central world bank” and a “supranational authority” to advance the common economic good mean that Pope Benedict supports the complaints behind the Occupy Wall Street movement?

“ ‘The basic sentiment’ behind the protests is in line with Catholic social teaching and the new document on pope_in_cope_2global finance issued Oct. 24 by the Pontifical Council for Justice and Peace,” council President Cardinal Peter Turkson, said to the National Catholic Reporter.

But a debate over the authority of the document, and the requirement (or not) of Catholics to support it, is now being waged by some of America’s most prominent Catholic writers, scholars and activists.

You can read the full text of the document, Note on financial reform from the Pontifical Council for Justice and Peace, in the embed below. Among the findings are calls for:

The world’s peoples to adopt an ethic of solidarity as the animating core of their action

— A “world political authority” to manage “the growing interdependence between states and regions of the world becomes more and more obvious as well as the need for answers that are not just sectorial and isolated, but systematic and integrated, rich in solidarity and subsidiarity and geared to the universal common good”

— A “central world bank” that regulates the flow and system of monetary exchanges similar to the national central banks

NPR.Org

Thomas J. Reese is a senior fellow at the Woodstock Theological Center at Georgetown University, and a former editor of America, the national Catholic weekly magazine.

The Vatican released a document on the world economy on Monday that will cause heartburn in the Tea Party, but will be cheered by the folks occupying Wall Street.

This will surprise most Americans who think the pope is a Republican because he opposes abortion and gaythomas reese jesuit marriage. But when it comes to economic justice, Pope Benedict XVI is to the left of President Obama. Heck, he is even to the left of Nancy Pelosi.Those who read the pope’s 2009 encyclical “Caritas in Veritate (Charity in Truth)” will not be surprised by this new document. In that encyclical, the pope decried “corruption and illegality” among economic and political elites in both rich and poor countries. He told financiers they must rediscover the ethical foundation of their activity and stop abusing savers. He wants a radical rethinking of economics so that it is guided not simply by profits but by “an ethics which is people-centered.”

Benedict notes that economic “inequalities are on the increase” across the globe. He does not accept the trickle-down theory, which says that all boats will rise with the economic tide. Benedict condemns the “scandal of glaring inequalities” and sees a role for government in the redistribution of wealth.

Yes, you heard that right. The pope favors the redistribution of wealth. When was the last time you heard a liberal Democrat use those words?

The pope also disagrees with those who believe that the economy should be free of government regulation. An unregulated economy “shielded from ‘influences’ of a moral character has led man to abuse the economic process in a thoroughly destructive way,” he writes. This has “led to economic, social and political systems that trample upon personal and social freedom, and are therefore unable to deliver the justice that they promise.”

Critics have complained that the Occupy Wall Street movement has no program. The people in the movement could do a lot worse than to study what the pope has said about the economy. Sadly, few Catholics know of the church’s teaching on economic justice, which has been called the church’s best-kept secret.

The pope does not have a magic plan to restore economic prosperity, but he does focus on the values that a political and economic system must support. The priority, he says, must be “access to steady employment for everyone.” And that means not just here in the United States, but also in the developing world, where we must rescue “peoples, first and foremost, from hunger, deprivation, endemic diseases and illiteracy.”

So if you are having a tea party, don’t bother inviting the pope; he won’t come. But if you see a white, solar-powered car heading toward Wall Street, it might just be the popemobile.

CatholicNews.Com

VATICAN CITY (CNS) — The world authority envisioned by two popes as a way to ensure global peace and justice would not be a superpower, but primarily a moral force with limited jurisdiction, Pope Benedict XVI said.

The pope made his remarks Dec. 3 to a plenary session of the Pontifical Council for Justice and Peace, which was scheduled to meet for three days to discuss the theme of “political authority and global governance.”

In his address, Pope Benedict recalled that Blessed John XXIII had called for the “construction of a world Pope-620x395community, with a corresponding authority,” to serve the “common good of the human family.”

The pope also cited his own 2009 encyclical “Caritas in Veritate,” in which he called for a “true world political authority” to ensure international cooperation, peace and environmental protection.

The church offers “principles of reflection, criteria of judgment and practical guidelines” for such an organization, but no concrete legal or political recommendations, Pope Benedict said in his address.

Yet the pope stipulated that the proposed body would not be a “superpower, concentrated in the hands of a few, which would dominate all peoples, exploiting the weakest.” The authority in question, he said, “must be understood, first and foremost, as a moral force, a power to influence in accordance with reason, that is, a participatory authority, limited by law in its jurisdiction.”

The council’s president, Cardinal Peter Turkson, told Vatican Radio that the agenda for the plenary session would include the topic of global financial governance as a response to the world financial crisis.

In October 2011, the council called for establishment of a “central world bank” to regulate the global financial industry and the international money supply as a step toward the world authority envisioned by Blessed John and Pope Benedict.

Pope Benedict’s address also touched on threats to human dignity from different forms of materialism in contemporary culture.

“The man of today is considered primarily from a biological point of view, or as ‘human capital,’ a ‘resource,’ a cog in a productive and financial machine that dominates him,” the pope said.

“New ideologies — such as the hedonistic and egoistic one of sexual and reproductive rights, or that of a disorderly financial capitalism that transgresses politics and dismantles the real economy — contribute to make the employee and his work seem ‘minor’ goods and to undermine the natural foundations of society, especially the family,” he said.

END

The conflict is capitalism vs. communism, and the compromise/”third way”, which is Communitarianism, which is a merging of capitalism & communism. Communitarianism is consistent with “Rerum Novarum – Catholic Social Teaching“, because it takes away from the individualism of capitalism by stressing the importance of  individuals being within, and contributing to the common good of the, community. The community that Rome has in mind is “the world”.

Related articles are listed below:

  1. Radical Takerover Pt. 5 – Rome’s Social Justice & Communism
  2. The New Christianity Pt. 7 – All Roads Lead to Rome
  3. Obama’s Communitarianism

Radical Takeover Pt. 2 – Pedophiles in High Places & Their Influence

JohnMaynardKeynes

Western society has been turned upside down by radical liberal philosophies, such as Social Marxism, and its efforts to create a completely secular society, in which traditional morality, and its family values,  are seen as restrictive, and even evil. This moral decline can be seen in the arts & entertainment industry, strange sex cults among celebrities, and the sex education curriculum of UNESCO. This change in morality also includes the lowering of the age of consent for minors, and well as the sexualization of children. The British economist, John Maynard Keynes, was both a Fabian Socialist and a pedophile. He was also an advocate for the present moral decline of western society.

Below is an excerpt from “KEYNES AT HARVARD“, which reveals the corrupt mind, and actions of Keynes.

In 1967 the world was startled by the publication of the letters between Lytton Strachey and Maynard Keynes. Undisputed evidence in their private correspondence shows that Keynes was a life-long sexual deviate.(12) What was more shocking was that these practices extended to a large group. Homosexuality, sado-masochism, lesbianism, and the deliberate policy of corrupting the young was the established practice of this large and influential group which eventually set the political and cultural tone for the British Empire.

Keynes’ sexual partner, Lytton Strachey, indicated that their sexual attitudes could be infiltrated, “subtly, through literature, into the bloodstream of the people, and in such a way that they accepted it all quite naturally, if need be, without at first realizing what it was to which theywere agreeing.” He further explained, privately, that, “he sought to write in a way that would contribute to an eventual change in our ethical and sexual mores—a change that couldn’t ‘be done in a minute,’ but would unobtrusively permeate the more flexible minds of young people.”(13) This is a classic expression of the Fabian socialist method of seducing the mind. This was written in 1929 when it was already in practice for over forty years. It is no wonder we are reaping the whirlwind of student disorders where drug addiction and homosexuality rule the day.Keynes and his fellow voluptuaries made numerous excursions to the resorts ringing the Mediterranean, where little boys were sold by their parents to bordellos catering to homosexual appetites.(14)The practice of crudely castrating small boys (where most died from infection or shock) to provide effeminized children for the edification of depraved visitors is a well-authenticated historical fact.(15) Boys from the ages of seven up to twelve were subjected to sadistic carnal abuse. Since in almost every instance these children were sold into sexual slavery by desperately poor parents who were steeped in ignorance and superstition, it sheds an insight into the hypocrisy of Fabians like Keynes, who aimed propaganda shafts at private enterprise in England and America because it did not guarantee full employment. He and his fellow leftist reformers however, had no compunction in exploiting human degradation and misery in Tunis, Algeria, Morocco, Egypt and Constantinople (Istanbul). These served as convenient spawning grounds for the establishment of enclosed brothels filled with children, who were compelled to satisfy the unnatural lusts of high-born English socialists.(16)Keynes always ready to guide others freely advised his fellow debauchees to go to Tunis, “where ‘bed and boy’ were also not expensive.”(17)This circle of sexual deviates consisted of a considerable number of participants. They were augmented by a larger group of prurient Bohemians who secured vicarious pleasures either as bisexuals or as voyeurs. Most lived off inherited incomes or family patronage. Attachment to Fabian socialism was endemic to this group. They came under the general appellation of “the Bloomsbury Group.” This orgiastic vortex had as its axis, Gordon Square in London. Keynes owned No. 46 and the Stracheys possessed No. 41. As one wit sarcastically put it, “all couples were triangles who lived in squares.”(18) Critics assigned to the ‘Bloomsberries,’ “Strange rites, sinister rituals and unmentionable initiation ceremonies. . . .”(19)In academic deviate circles, Keynes acquired underground fame as a skilled connoisseur who was able to spot potential material for future debauchment among the male children at Eton (eight to sixteen years of age), as well as the youth of Cambridge. The Keynes-Strachey correspondence is replete with reports of such expeditions to both Eton and Cambridge University. Lytton Strachey wrote a poetic amoretto about his bed partner, Keynes, in which he classed him, “A liberal and a sodomite, An atheist and a statistician.(20) In a fit of pique he once exclaimed, “Keynes sits like a decayed and amorous spider in King’s . . .” (Cambridge University).(21) Strachey’s chief biographer observed that the letters passing between his subject and Keynes, “would have provoked curiousity in Gomorrah and caused the inhabitants of Sodom to sit up and take note.”(22) It is noted that, “For several years Lytton’s intimate personal life was bound up with that of Keynes. . . .”(23) On one of their trips to the Mediterranean theatre of sexual aberrations, Strachey wrote of lounging around, “discussing ethics and sodomy with Keynes.”(24) Asking Lytton Strachey to spend time with him, Keynes once wrote, “my bed is depressingly disengaged all this month”(25)

Jimmy Savile has also been exposed as a predator of children, who was never accused of any crime during his life time. To learn more on this matter, click on the link entitled “JIMMY SAVILE WAS PART OF SATANIC RING“.

Former child actor, Corey Feldman, has reported pedophilia to be the biggest secret in Hollywood. To see his interview, click on the link entitled “Corey Feldman: Pedophilia Is Hollywood’s Biggest Problem“.

To learn about how this radical takeover of pedophilia has infiltrated the highest offices in society, click on the link entitled “The-Kinsey-Syndrome“. The Kinsey Syndrome is a documentary on the life’s work of Alfred Kinsey, which describes how his criminal actions were used to changed America’s judgments on child sex offenders, and the present day affects, of his work, on society.

Related articles are listed below:

  1. Roman Catholic Sex Abuse Report on ‘Representative statistics on offenders and victims’
  2. PRIEST SCANDALS IN AUSTRALIA