The way to maintain a Christianized falsehood is to stigmatize the real truth to such an extent that it would be heresy to even listen to it. For one who is seeking historical truth . . . A record held sacred is for the most part fundamentally vitiated [vitiated (Random House): 1. spoiled; marred. 2. perverted; corrupted. 3. rendered invalid] (Tacitus, 1, 2, 13; p. 2556). What does Christianity teach man? Christianity teaches that the human race is depraved, fallen, and sinful (D. James Kennedy, Why I Believe, World Publishing, 1980). This book is about the Christian leadership, which planned from the very beginning to deceive mankind, force feed mankind with their intellectual arrogance, convolutions, superstitions, and boldly admit to it; fabricating lies so preposterous and so deliberately outlandish that even the saints, who also obliged Christian subjects with their theological tunnel vision, had to write of them. The series of books entitled In His Name will virtually challenge everything you have been taught about Christianity. Just because something is old or of antiquity does not necessarily mean that it is the Truth! (1 Timothy). Christian apologists proclaim that Christianity is not only a Revelation of Divine Truth; it is also the Inspiration to a more virtuous life (excerpt from The History of the Orthodox Church by Rev. Constantine Callinikos). Time itself will someday expose the fallacies of their faith, a faith that not only deceives its followers but a faith that will also condemn them and condemn all constructive sacred learning. ________________________________________ Oh, what a tangled web we weave . . . When first we practice to deceive! (Sir Walter Scott). ________________________________________ Why do Christian churches refuse to let their congregations read of the beginnings of their faith? Why does the Christian Church refuse to allow their membership to read of the original authors? Why does the Church equate suffering with virtue? This book will challenge your beliefs. It is meant to get one to think rationally, sensibly, realistically. However, one must know that most churches do not want you to think rationally; they would rather you not think at all. At one time, the Catholic Church even issued guidelines as to which books a university could, with permission, disseminate to its students, and even the works of Aristotle [the Prince of Philosophers] and the Holy Bible itself were actually forbidden.

The name of Jesus and his teachings captured peoples hearts and minds throughout much of the world long before Christianity was legal. Long before armies and governments protected or supported it, and then long after Emperor Constantines reign as many leaders misused it for their own gains or religious views. Christianity also survived brutal persecutions during many centuries, including the present. Its growth seems inexplicable. While there are innumerable possible explanations for this, in the final analysis there are relatively few viable answers. One leading contender is that there really is something to the mystical power of the Holy Spirit, and the life-changing message of Jesus recorded in the New Testament. Another is, at the least billions of people have held passionate beliefs in Jesuss miraculous powers over life and death, and his eternal promises. The Pew Research Centers recent work supports the claim that Christianity is the only religion in the world with a major presence on every continent. Inexplicable traces this remarkable spread of Jesuss followers, including many of the heroic actions from those believing in his deity, and those horrific actions of those misusing his teachings. The Gospels journey is ongoing, and its story remains an engaging one. From Coptic monasteries and the Roman Colosseum to a small church in Franklin, Tennessee or mega churches in Laos or Seoul, its a rich narrative. Whether standing in the Sistine Chapel, looking at a Nestorian stone in China, or a Christian school in Kigali, this narrative continues and here we provide its historic context.

This book critically discusses missionary Christianity and colonization in Africa as twin enterprises with a common ambition. While the colonialist set out to invest capital and reap profit, the missionary desire was to tend and turn African souls from damnation. It was this desire that drove the missionaries into the interior, propelled by the belief that no land was too remote to escape their attention and vigilance. It equally kept missionary zeal buoyant. The clarification of the concept of salvation within the Roman Catholic Church during the Vatican II Council set in motion the current lethargy that has in some places crippled the mission itself. In retrospect, one can begin to wonder why Africans became Christians. What reasons motivated the early adherents to cling to this foreign religion? Were there some internal deficiencies in African traditional religions, which the Africans hoped to remedy by joining the new religion? Or was it just part of the wholesale flirting with whatever was foreign and perceived to be modern? What baits were used by the missionaries to entice Africans? Christianity posed a danger to many of the time-honoured answers to African problems. These were the 'values' Africans converting to Christianity were expected to abandon. Why have Christians continually returned to their abandoned roots in time of crisis? This moving, well argued, richly documented and empirically substantiated study concludes by cautioning against the stubborn drive at radical conversion to Christianity with scant regard to the imperatives of enculturation.

Based on meticulous research into the correspondence and documentation of the founding fathers from the crafting of the Declaration of Independence to the signing of the peace treaty with Britain, this book sheds light on how the Judeo-Christian world view motivated America's founding fathers.

To live meaningfully in the present, and to plan wisely for the future, means building on the past. This kind of understanding is important when it comes to questions concerning both faith and culture. In the development of the Western world there has been a dynamic relationship between the church and civilization in general. This interplay has produced a rich heritage and foundations affecting governments, economics, family life, education, the arts, literature, science, the practice of religion, and many other areas. The church has played a major role and cannot be brushed aside as secondary or irrelevant to our present lives. It is especially important that followers of Christ know the church's history. Today there is neglect, almost disdain, for history. This is sad because history really is about us. There is a common nature shared by people in every age who face over and over the same issues, opportunities, problems, and the same mortality. In our ancestors we see ourselves. They are there for us to learn from, to teach us lessons that help keep us from the same mistakes, and inspire us to strive for the good and the great. The past is more than just names, events, and dates. It is filled with actual people with real lives, possessed of important thoughts and ideas that should be carried into the present. This book claims that knowledge of these people and past events is necessary if we are to know ourselves, maintain our sanity, and find our way.

This book is the fascinating study of Christian enclaves in the Southern Cameroons of the colonial era. The Christian enclaves came into being with absolute spontaneity as a modus vivendi. Oblivious of the danger in store both colonial governments and traditional authorities provided the conditions in which these Christian villages took root and flourished. However what had taken root in the territory as a self-protection mechanism, soon unleashed its lethal, enticing tentacles luring both the wives of royals and commoners into their bosom. This disruptive influence of Christian villages threatened the survival of ethnic groups, arousing the rancour of traditional authorities and civil administrators. In many ways the Christian enclaves inhibited the potential of colonial governments to administer the territory. These states within a state propagated by the missionary in the most insidious and perfidious of all manners sowed within their own bosom the seed of self-destruction. The whole issue of runaway wives of royals and commoners alike who took refuge in the Christian villages troubled both the colonial and traditional authorities. By offering a safe haven to these runaway wives and welcoming women who were outside the traditional male authority in a tribal setup, the missionaries began sowing within the Christian communities the seeds of their own self destruction. Records of wives of Fons and commoners escaping into these enclaves, eloping with a man and returning pregnant remained the regular subject of several colonial intelligence reports. Highhanded methods by missionaries in these villages brought both the missionaries and their work into disrepute. In less than a quarter of a century these enclaves had lost the war of attrition waged by colonial and traditional authorities. Worn out by endless strife and dissension within and without and forced by contingency, what had been conceived to be ideal Christian communities with snowballing effects, saw its premature demise.