Today the christian organization have projected themselves as the protectors of Dalit rights. But the dalits need to understand who really these christian organizations are. And the history of chritians and their organizations would help them to make them understand the real motive of these organizations.
- How can the people who supported slave trade can uplift dalits of today?
- How can the people who killed countless Indians during british rule of India protect poor Hindus now?
- How can the people who killed Hindus in Goa protect Hindus today?
- How can the people who support terrorists in North East India protect India?
- How can the culture so alien and abuses the Indian culture can save India or Indians?
- How can the people who killed women in the name of witches can protect Indian women?
- How can we let Indian follow the people who cheat people blatantly saying they can cure anyone by praying?
- How can the people who have caste based churches will work for dalit up liftment?
These christian organizations are here to split India just like they did before. Earlier they came in the guise of East India Company. Today it is churches. If we don't act against them then we would become slaves again in our own country.
Showing posts with label Christian Agression. Show all posts
Showing posts with label Christian Agression. Show all posts
Saturday, December 29, 2007
Another "peaceful" religion shows its true color
A religion that vouches for peace and love showed its true color recently in Orissa. They attacked a VHP activist for working on anti-conversion. Of course the attack didn't get any media attention at all. When the Hindus retaliated against the attack it has caught the attention of media. And all the media reported it as attack on christians completely ignoring the christians deed.
Clashes between Hindus-Christians
BHUBANESHWAR: Clashes between Hindus and Christians continued in the Phulbani tribal district of Orissa on the third consecutive day on Wednesday with a church being attacked and a youth killed despite an indefinite curfew in four sensitive areas, including the district headquarters.
The attack on the church was in retaliation to an assault on Swami Laxmananda Saraswati of the Viswa Hindu Parishad (VHP) near Daringbadi.
Police said hundreds of tribals attacked the church at Sarsalanda village under Sadar police station, about 20 km from Phulbani town.
Raphel Cheenath, archbishop of Cuttack-Bhubaneswar, claimed Hindu fundamentalists had already torched over 40 churches, forcing Christians to flee to the jungles.
Christian bodies have now approached the National Human Rights Commission (NHRC) for protection. Sources say they have even submitted a memorandum to the Prime Minister. “One lakh Christians are living in fear,” said Raphel.
“Churches in Baliguda, Pobingia, Baminigam, Bodagaon, Kamapada, Mandipanka, Jhinjiriguda, Uipadaro, Gobarkuttak and Kulpakia have been attacked. Some of them torched,” he claimed.
Miscreants also torched the vehicle of state steel and mines minister Padamanabha Behera, who belongs to area.
Chief minister Naveen Patnaik took stock of the situation at the state secretariat on Wednesday and deputed two senior IAS officers for spot assessment of the situation. He also appealed to the people to maintain peace.
The Orissa government has deployed 27 police platoons and three companies of CRPF in Phulbani. The police are, however, finding it difficult to enter the troubled areas as VHP supporters have blocked roads with logs.
“The roads are still blocked and police are trying to reach Sarsalanda. The state government has sent paramilitary forces and an additional police force to the region to control the situation. They are on their way,” district police chief Narasimha Bhol said.
The violence erupted when on December 9 Swami Laxmananda learnt that Christian organisations were allegedly planning to convert a few tribals on Christmas day. He held talks with the Ambedkar Banika Sangha (Ambedkar Businessmen Organisation) and pleaded that the plan be dropped. On Christmas eve, however, the Swami understood that the proposed conversion was still on. He started for the site but was attacked on way. Though the Swami escaped unhurt, his body guard was grievously injured. In protest, the VHP called for a four-hour Orissa bandh on Tuesday.
The bandh coincided with another 36-hour bandh called by Kui Samaj Sammanwaya Samiti, a tribal outfit, to demand scheduled tribe status for Dalit Christians. Locals are opposed to this demand and the clash of interest sparked violence. One person was killed and several injured in immediate violence.
Meanwhile, the blame game has begun with Hindu Jagaran Samukhya, a frontal organisation of the RSS, blaming Congress Rajya Sabha member and World Vision chief Radhakanta Nayak for the violence and demanding immediate action against him. The outfit alleged on Wednesday that Nayak is the main conspirator of the attack on Swami Laxmananda Saraswati.
Clashes between Hindus-Christians
BHUBANESHWAR: Clashes between Hindus and Christians continued in the Phulbani tribal district of Orissa on the third consecutive day on Wednesday with a church being attacked and a youth killed despite an indefinite curfew in four sensitive areas, including the district headquarters.
The attack on the church was in retaliation to an assault on Swami Laxmananda Saraswati of the Viswa Hindu Parishad (VHP) near Daringbadi.
Police said hundreds of tribals attacked the church at Sarsalanda village under Sadar police station, about 20 km from Phulbani town.
Raphel Cheenath, archbishop of Cuttack-Bhubaneswar, claimed Hindu fundamentalists had already torched over 40 churches, forcing Christians to flee to the jungles.
Christian bodies have now approached the National Human Rights Commission (NHRC) for protection. Sources say they have even submitted a memorandum to the Prime Minister. “One lakh Christians are living in fear,” said Raphel.
“Churches in Baliguda, Pobingia, Baminigam, Bodagaon, Kamapada, Mandipanka, Jhinjiriguda, Uipadaro, Gobarkuttak and Kulpakia have been attacked. Some of them torched,” he claimed.
Miscreants also torched the vehicle of state steel and mines minister Padamanabha Behera, who belongs to area.
Chief minister Naveen Patnaik took stock of the situation at the state secretariat on Wednesday and deputed two senior IAS officers for spot assessment of the situation. He also appealed to the people to maintain peace.
The Orissa government has deployed 27 police platoons and three companies of CRPF in Phulbani. The police are, however, finding it difficult to enter the troubled areas as VHP supporters have blocked roads with logs.
“The roads are still blocked and police are trying to reach Sarsalanda. The state government has sent paramilitary forces and an additional police force to the region to control the situation. They are on their way,” district police chief Narasimha Bhol said.
The violence erupted when on December 9 Swami Laxmananda learnt that Christian organisations were allegedly planning to convert a few tribals on Christmas day. He held talks with the Ambedkar Banika Sangha (Ambedkar Businessmen Organisation) and pleaded that the plan be dropped. On Christmas eve, however, the Swami understood that the proposed conversion was still on. He started for the site but was attacked on way. Though the Swami escaped unhurt, his body guard was grievously injured. In protest, the VHP called for a four-hour Orissa bandh on Tuesday.
The bandh coincided with another 36-hour bandh called by Kui Samaj Sammanwaya Samiti, a tribal outfit, to demand scheduled tribe status for Dalit Christians. Locals are opposed to this demand and the clash of interest sparked violence. One person was killed and several injured in immediate violence.
Meanwhile, the blame game has begun with Hindu Jagaran Samukhya, a frontal organisation of the RSS, blaming Congress Rajya Sabha member and World Vision chief Radhakanta Nayak for the violence and demanding immediate action against him. The outfit alleged on Wednesday that Nayak is the main conspirator of the attack on Swami Laxmananda Saraswati.
Tuesday, December 25, 2007
National Liberation Front of Tripura - a christian terrorist organization
Even though it is clear that christian organizations in North East India are supporting terrorist organizations we have failed to check the growth of christian organizations in South India. I wonder how long our politicians would remain mute to the christian aggression in our mother land.
Church backing Tripura Rebels
The government in India's north-eastern state of Tripura says it has evidence that the state's Baptist Church is involved in backing separatist rebels.
Tripura Chief Minister Manik Sarkar said state police had uncovered details of the alleged link after questioning a church leader.
Nagmanlal Halam, secretary of the Noapara Baptist Church in Tripura, was arrested late on Monday with a large quantity of explosives.
Mr Sarkar said that allegations about the close links between the state's Baptist Church and the rebel National Liberation Front of Tripura (NLFT) have long been made by political parties and police.
Now for the first time, he said, hard evidence supporting the allegations had been found.
Explosives
Mr Sarkar told the BBC that Mr Halam was found in possession of more than 50 gelatine sticks, 5kg of potassium and 2kg of sulphur and other ingredients for making explosives.
Chief Minister Sarkar says he has proof
He said that two other junior members of the same church, arrested last week, had tipped the police off about the explosives which were meant for the NLFT rebels.
The chief minister said that Mr Halam confessed to buying and supplying explosives to the NLFT for the past two years.
Another church official, Jatna Koloi, was arrested in south Tripura last week.
Police say Mr Koloi had received training in guerrilla warfare at an NLFT base last year.
Conversion
Guards have been placed outside the headquarters of the Baptist Church in Tripura's capital, Agartala, to prevent possible attacks on it once the news of Mr Halam's arrest spread.
The NLFT is accused of forcing Tripura's indigenous tribes to become Christians and give up Hindu forms of worship in areas under their control.
Last year, they issued a ban on the Hindu festivals of Durga Puja and Saraswati Puja.
The NLFT manifesto says that they want to expand what they describe as the kingdom of God and Christ in Tripura.
The Baptist Church in Tripura was set up by missionaries from New Zealand 60 years ago.
It won only a few thousand converts until 1980 when in the aftermath, of the state's worst ethnic riot, the number of conversions grew.
+++++++++++++++++++++++++++++++++++++++++++++++++++++++++++
NLFT in SATP
Formation
The National Liberation Front of Tripura (NLFT) was formed on March 12, 1989, with Dhananjoy Reang (former Vice-President of the Tripura National Volunteers) as its ‘chairman’. Reang after being ‘expelled’ from the NLFT in 1993 formed a separate outfit, the Tripura Resurrection Army (TRA), but surrendered in the year 1997. After Reang’s removal, Nayanbasi Jamatiya became leader of the outfit and later Biswamohan Debbarma took over. However, another split occurred in September 2000 following differences between the Halam and Debbarma tribal members of the NLFT. Thus, the Borok National Council of Tripura (BNCT) was formed by Jogendra alias Joshua Debbarma. Personal ambitions of the leaders and parochial religious considerations are believed to have caused yet another split in 2001 when Nayanbasi Jamatiya and Biswamohan Debbarma parted ways from the parent outfit to have factions of the NLFT under their respective leaderships. Further, the fourth split is said to have occurred in June 2003 when Biswamohan Debbarma was deposed allegedly at the behest of NLFT’s patrons inside Bangladesh and Mantu Koloi was placed as the leader of that faction. Debbarma is reported to have subsequently set up separate camps on the Tripura-Bangladesh border with his followers.
The NLFT was outlawed in April 1997 under the Unlawful Activities (Prevention) Act, 1967, following its involvement in terrorist and subversive activities. It is also proscribed under the Prevention of Terrorism Act (POTA), 2002.
Split
The NLFT split into two groups, one headed by Biswamohan Debbarma and the other by Nayanbasi Jamatiya, in February 2001. Following the expulsion of Nayanbasi Jamatiya and Joshua Debbarma from the NLFT, nearly 125 cadres of the group formed a parallel outfit under the leadership of Nayanbasi Jamatiya. Police records based on interrogation reports of surrendered/arrested cadres reveal that the split occurred as a result of:
1. Reluctance of the Central Executive Committee of NLFT led by Biswamohan Debbarma to nominate Joshua Debbarma as the King of ‘Tripura Kingdom’;
2. Misappropriation of funds by senior leaders;
3. Lavish lifestyles led by the senior leadership; and
4. Forcible conversion of tribal cadres/civilians to Christianity.
Leadership
Nayanbasi Jamatiya and Biswamohan Debbarma have been heading two factions since year 2001. In June 2003, ‘General Secretary’ Mantu Koloi was reportedly made leader of the faction Biswamohan had been heading. Earlier, internal bickering within the NLFT had led to a spate of violent internecine clashes in Tripura and at the outfit's camps in Bangladesh. Senior leaders such as Utpanna Tripura and Mukul Debbarma are believed to have been killed in such violence. However, other leaders of the undivided NLFT included ‘Vice President’ Kamini Debbarma, ‘Publicity Secretary’ Binoy Debbarma, ‘Chief of Army’ Dhanu Koloi, and ‘Finance Secretary’ Bishnu Prasad Jamatiya. While the Debbarma faction reportedly has an estimated strength of 550 cadres, the Nayanbasi faction comprises approximately 250 cadres.
According to the State police sources, community-wise break-up in the NLFT is as follows. Debbarma- 40 per cent, Jamatiya- 30 percent, Reang- 10 per cent, and others- 20 per cent. About 90 per cent of the top ranking NLFT cadres are Christians.
Objectives
The purported objective of the NLFT is to establish an ‘independent’ Tripura through an armed struggle following the liberation from ‘Indian neo- colonialism and imperialism’ and furtherance of a ‘distinct and independent identity’.
Headquarters and Linkages
The headquarters of NLFT is located at Sajak, a camp in the Khagrachari district of Bangladesh. Approximately 65-armed NLFT cadres are permanently stationed in seven huts at the headquarters. Another NLFT camp is in the Mayani Reserve area, also in the Khagrachari district. There are three huts here where 10-12 NLFT terrorists are present. Boalchari, the ‘general family headquarters camp’ of the NLFT is located in Khagrachari near the Sajak camp. Family members of top NLFT leaders reportedly stay at this camp.
Besides the camps mentioned above, the NLFT also has camps in the Chittagong Hill Tracts (CHT), Sylhet, Maulavi Bazar, Habiganj and Comilla areas of Bangladesh. According to official sources, the outfit has approximately 21 camps in these areas. Alikadam, a ‘major’ training camp for the NLFT, is located in the Bandarban district. This camp is also used to procure and store arms from the Cox’s Bazaar port in southeastern Bangladesh.
Usmanpur is yet another camp used for transit. This camp is located in the Habibganj district under Chunarughat police station limits. The outfit reportedly carries out strikes from this camp in the Khowai East and Khowai West regions of West Tripura district.
Details of other camps used by NLFT for subversive activity against India are as following:
Tailongbasti Transit Camp: Located in the Moulabibazar district, this camp is two km northwest of the Indo-Bangladesh border in Kamalpur, in an area dominated by the Debbarma clan. The camp is allegedly used for strikes in the Kamalpur and Kailasahar sub-divisions of Tripura.
Niralapunji: Located two kilometers southeast of the Indo-Bangladesh border at Kamalpur in the Moulabibazar district, the outfit uses this camp for attacks in the Srimangal town.
Kurma / Khasiapunji: The Nayanbanshi Jamatia faction of NLFT uses this camp that is located four-km north of the Indo-Bangladesh border in Kamalpur.
Cox’s Bazaar: A rented transit house has been set up by NLFT in the Sripur area for procurement of arms from this port town.
‘Safe House’ in Chittagong: Earlier there was a NLFT ‘safe house’ in Chittagong Road No. 8, in a three-storied building bearing a signboard of the Bangladesh Urban Development Centre. The safe house then shifted to Chittagong Road No. 1 in a Government housing centre in Halisahar. The Biswamohan Debbarma faction was using this safe house that has modern communication systems including mobile telephones, computers and satellite televisions. Latest status of the ‘house’ following the reported removal of Biswamohan Debbarma is not yet known.
Mog Bazar, Dhaka: This ‘safe house’ in a three-storied building was rented after the NLFT vacated their New Eskaton Road house in Dhaka. This is another major communication centre of the NLFT. According to the Bangladesh Rural Phone Authority, they had recently sanctioned a mobile phone with ISD (international phone call) facility at this address.
NLFT has further links with the Inter Services Intelligence Agency (ISI), Pakistan’s external intelligence agency and its counterpart in Bangladesh, the Directorate General of Forces Intelligence (DGFI). During 1997-98, NLFT leaders are reported to have visited Pakistan to receive training and arms from the ISI. The ISI had allegedly arranged the passport and visas for the NLFT leaders.
NLFT has also developed trans-border linkages in Myanmar and Bhutan. Besides these, according to Tripura police, the NLFT has also linkages with the Nagaland-based National Socialist Council of Nagaland- Isak-Muivah (NSCN-IM), the Manipur-based Kanglei Yawol Kanna Lup (KYKL) and the National Democratic Front of Bodoland (NDFB), which is active in Assam. NLFT's nexus with the Meghalaya based Hynniewtrep National Liberation Council (HNLC) was revealed with the December 17, 2007 neutralisation of a joint HNLC-NLFT camp in the Narpuh reserve forest in the Jaintia Hills district of Meghalaya.
Church backing Tripura Rebels
The government in India's north-eastern state of Tripura says it has evidence that the state's Baptist Church is involved in backing separatist rebels.
Tripura Chief Minister Manik Sarkar said state police had uncovered details of the alleged link after questioning a church leader.
Nagmanlal Halam, secretary of the Noapara Baptist Church in Tripura, was arrested late on Monday with a large quantity of explosives.
Mr Sarkar said that allegations about the close links between the state's Baptist Church and the rebel National Liberation Front of Tripura (NLFT) have long been made by political parties and police.
Now for the first time, he said, hard evidence supporting the allegations had been found.
Explosives
Mr Sarkar told the BBC that Mr Halam was found in possession of more than 50 gelatine sticks, 5kg of potassium and 2kg of sulphur and other ingredients for making explosives.
Chief Minister Sarkar says he has proof
He said that two other junior members of the same church, arrested last week, had tipped the police off about the explosives which were meant for the NLFT rebels.
The chief minister said that Mr Halam confessed to buying and supplying explosives to the NLFT for the past two years.
Another church official, Jatna Koloi, was arrested in south Tripura last week.
Police say Mr Koloi had received training in guerrilla warfare at an NLFT base last year.
Conversion
Guards have been placed outside the headquarters of the Baptist Church in Tripura's capital, Agartala, to prevent possible attacks on it once the news of Mr Halam's arrest spread.
The NLFT is accused of forcing Tripura's indigenous tribes to become Christians and give up Hindu forms of worship in areas under their control.
Last year, they issued a ban on the Hindu festivals of Durga Puja and Saraswati Puja.
The NLFT manifesto says that they want to expand what they describe as the kingdom of God and Christ in Tripura.
The Baptist Church in Tripura was set up by missionaries from New Zealand 60 years ago.
It won only a few thousand converts until 1980 when in the aftermath, of the state's worst ethnic riot, the number of conversions grew.
+++++++++++++++++++++++++++++++++++++++++++++++++++++++++++
NLFT in SATP
Formation
The National Liberation Front of Tripura (NLFT) was formed on March 12, 1989, with Dhananjoy Reang (former Vice-President of the Tripura National Volunteers) as its ‘chairman’. Reang after being ‘expelled’ from the NLFT in 1993 formed a separate outfit, the Tripura Resurrection Army (TRA), but surrendered in the year 1997. After Reang’s removal, Nayanbasi Jamatiya became leader of the outfit and later Biswamohan Debbarma took over. However, another split occurred in September 2000 following differences between the Halam and Debbarma tribal members of the NLFT. Thus, the Borok National Council of Tripura (BNCT) was formed by Jogendra alias Joshua Debbarma. Personal ambitions of the leaders and parochial religious considerations are believed to have caused yet another split in 2001 when Nayanbasi Jamatiya and Biswamohan Debbarma parted ways from the parent outfit to have factions of the NLFT under their respective leaderships. Further, the fourth split is said to have occurred in June 2003 when Biswamohan Debbarma was deposed allegedly at the behest of NLFT’s patrons inside Bangladesh and Mantu Koloi was placed as the leader of that faction. Debbarma is reported to have subsequently set up separate camps on the Tripura-Bangladesh border with his followers.
The NLFT was outlawed in April 1997 under the Unlawful Activities (Prevention) Act, 1967, following its involvement in terrorist and subversive activities. It is also proscribed under the Prevention of Terrorism Act (POTA), 2002.
Split
The NLFT split into two groups, one headed by Biswamohan Debbarma and the other by Nayanbasi Jamatiya, in February 2001. Following the expulsion of Nayanbasi Jamatiya and Joshua Debbarma from the NLFT, nearly 125 cadres of the group formed a parallel outfit under the leadership of Nayanbasi Jamatiya. Police records based on interrogation reports of surrendered/arrested cadres reveal that the split occurred as a result of:
1. Reluctance of the Central Executive Committee of NLFT led by Biswamohan Debbarma to nominate Joshua Debbarma as the King of ‘Tripura Kingdom’;
2. Misappropriation of funds by senior leaders;
3. Lavish lifestyles led by the senior leadership; and
4. Forcible conversion of tribal cadres/civilians to Christianity.
Leadership
Nayanbasi Jamatiya and Biswamohan Debbarma have been heading two factions since year 2001. In June 2003, ‘General Secretary’ Mantu Koloi was reportedly made leader of the faction Biswamohan had been heading. Earlier, internal bickering within the NLFT had led to a spate of violent internecine clashes in Tripura and at the outfit's camps in Bangladesh. Senior leaders such as Utpanna Tripura and Mukul Debbarma are believed to have been killed in such violence. However, other leaders of the undivided NLFT included ‘Vice President’ Kamini Debbarma, ‘Publicity Secretary’ Binoy Debbarma, ‘Chief of Army’ Dhanu Koloi, and ‘Finance Secretary’ Bishnu Prasad Jamatiya. While the Debbarma faction reportedly has an estimated strength of 550 cadres, the Nayanbasi faction comprises approximately 250 cadres.
According to the State police sources, community-wise break-up in the NLFT is as follows. Debbarma- 40 per cent, Jamatiya- 30 percent, Reang- 10 per cent, and others- 20 per cent. About 90 per cent of the top ranking NLFT cadres are Christians.
Objectives
The purported objective of the NLFT is to establish an ‘independent’ Tripura through an armed struggle following the liberation from ‘Indian neo- colonialism and imperialism’ and furtherance of a ‘distinct and independent identity’.
Headquarters and Linkages
The headquarters of NLFT is located at Sajak, a camp in the Khagrachari district of Bangladesh. Approximately 65-armed NLFT cadres are permanently stationed in seven huts at the headquarters. Another NLFT camp is in the Mayani Reserve area, also in the Khagrachari district. There are three huts here where 10-12 NLFT terrorists are present. Boalchari, the ‘general family headquarters camp’ of the NLFT is located in Khagrachari near the Sajak camp. Family members of top NLFT leaders reportedly stay at this camp.
Besides the camps mentioned above, the NLFT also has camps in the Chittagong Hill Tracts (CHT), Sylhet, Maulavi Bazar, Habiganj and Comilla areas of Bangladesh. According to official sources, the outfit has approximately 21 camps in these areas. Alikadam, a ‘major’ training camp for the NLFT, is located in the Bandarban district. This camp is also used to procure and store arms from the Cox’s Bazaar port in southeastern Bangladesh.
Usmanpur is yet another camp used for transit. This camp is located in the Habibganj district under Chunarughat police station limits. The outfit reportedly carries out strikes from this camp in the Khowai East and Khowai West regions of West Tripura district.
Details of other camps used by NLFT for subversive activity against India are as following:
Tailongbasti Transit Camp: Located in the Moulabibazar district, this camp is two km northwest of the Indo-Bangladesh border in Kamalpur, in an area dominated by the Debbarma clan. The camp is allegedly used for strikes in the Kamalpur and Kailasahar sub-divisions of Tripura.
Niralapunji: Located two kilometers southeast of the Indo-Bangladesh border at Kamalpur in the Moulabibazar district, the outfit uses this camp for attacks in the Srimangal town.
Kurma / Khasiapunji: The Nayanbanshi Jamatia faction of NLFT uses this camp that is located four-km north of the Indo-Bangladesh border in Kamalpur.
Cox’s Bazaar: A rented transit house has been set up by NLFT in the Sripur area for procurement of arms from this port town.
‘Safe House’ in Chittagong: Earlier there was a NLFT ‘safe house’ in Chittagong Road No. 8, in a three-storied building bearing a signboard of the Bangladesh Urban Development Centre. The safe house then shifted to Chittagong Road No. 1 in a Government housing centre in Halisahar. The Biswamohan Debbarma faction was using this safe house that has modern communication systems including mobile telephones, computers and satellite televisions. Latest status of the ‘house’ following the reported removal of Biswamohan Debbarma is not yet known.
Mog Bazar, Dhaka: This ‘safe house’ in a three-storied building was rented after the NLFT vacated their New Eskaton Road house in Dhaka. This is another major communication centre of the NLFT. According to the Bangladesh Rural Phone Authority, they had recently sanctioned a mobile phone with ISD (international phone call) facility at this address.
NLFT has further links with the Inter Services Intelligence Agency (ISI), Pakistan’s external intelligence agency and its counterpart in Bangladesh, the Directorate General of Forces Intelligence (DGFI). During 1997-98, NLFT leaders are reported to have visited Pakistan to receive training and arms from the ISI. The ISI had allegedly arranged the passport and visas for the NLFT leaders.
NLFT has also developed trans-border linkages in Myanmar and Bhutan. Besides these, according to Tripura police, the NLFT has also linkages with the Nagaland-based National Socialist Council of Nagaland- Isak-Muivah (NSCN-IM), the Manipur-based Kanglei Yawol Kanna Lup (KYKL) and the National Democratic Front of Bodoland (NDFB), which is active in Assam. NLFT's nexus with the Meghalaya based Hynniewtrep National Liberation Council (HNLC) was revealed with the December 17, 2007 neutralisation of a joint HNLC-NLFT camp in the Narpuh reserve forest in the Jaintia Hills district of Meghalaya.
Saturday, December 15, 2007
Now missionaries try converting Mahatma Gandhi to christianity after his death
Home minister Shivraj Patil says Mahatma was influenced by christ than Buddha. Of course he didn't say that Mahatma was influenced more by christ than Bhagavad Gita.
CSI Immanuel church dedicated in Kochi
KOCHI: Union Home Minister Shivraj Patil said that Mahatma Gandhi was more influenced by Jesus Christ than Buddha.
Inaugurating the dedication ceremony of the CSI Immanuel Church in Kochi on Saturday, Patil said that Gandhiji’s preaching of ahimsa was born out of love.
Only love for the entire humanity and not a section of the society will serve the purpose of the religion and the worship centres.
Respect and consideration for other religions should also be preached, he said.
State Home Minister Kodiyeri Balakrishnan, who attended the function, said that the services offered by the Christian churches were instrumental in moulding a new Kerala society.
During the pre-independence era, when untouchability and superstitions ruled the roost, Christian churches contributed a lot to the creation of a new social order.
Bishop K.P. Kuruvila of North Kerala Diocese presided over the function.
Opposition leader Oommen Chandy and Joseph Mar Thoma, metropolitan, Mar Thoma Church, addressed the gathering.
Immanuel CSI church vicar T.I. James welcomed the gathering and J. Oommen proposed a vote of thanks.
=========================================
Here is Mahatma Gandhi's view on christianity.
Mahatma on conversion
Gandhiji was not awarded the Nobel peace prize because he refused to be converted. Now that missionaries are spreading their tentacles far and wide in India converting people by allurement, inducement and fraud (In the north east killings and threats are becoming commonplace) Gandhiji's message is all the more relevant in understanding and reacting to this problem. Missionary Terrorism will become as dangerous as Islamic terrorism if ignored. Please read & distribute.
Compiled by Swami Aksharananda
(Track No. 010119.1, Jan. 19, 2001)
I Call Myself a Sanatani Hindu
I call myself a Sanatani Hindu, because I believe in the Vedas, the Upanishads, the Puranas, and all that goes by the name of Hindu scripture, and therefore in avataras and rebirth; I believe in the varnashrama dharma in a sense, in my opinion strictly Vedic but not in its presently popular and distorted crude sense; I believe in the protection of cow. I do not disbelieve in murti puja. (Young India: June 10, 1921)
Why I am Not a Convert
Hinduism as I know it entirely satisfies my soul, fills my whole being. When doubts haunt me, when disappointments stare me in the face, and when I see not one ray of light on the horizon, I turn to the Bhagavad Gita, and find a verse to comfort me; and I immediately begin to smile in the midst of overwhelming sorrow. My life has been full of tragedies and if they have not left any visible and indelible effect on me, I owe it to the teachings of the Bhagavad Gita. (Young India: June 8, 1925)
I Disbelieve in Conversion
I disbelieve in the conversion of one person by another. My effort should never to be to undermine another's faith. This implies belief in the truth of all religions and, therefore, respect for them. It implies true humility. (Young India: April 23, 1931)
Conversion: Impediment to Peace
It is impossible for me to reconcile myself to the idea of conversion after the style that goes on in India and elsewhere today. It is an error which is perhaps the greatest impediment to the world's progress toward peace. Why should a Christian want to convert a Hindu to Christianity? Why should he not be satisfied if the Hindu is a good or godly man? (Harijan: January 30, 1937)
No Such Thing as Conversion
I believe that there is no such thing as conversion from one faith to another in the accepted sense of the word. It is a highly personal matter for the individual and his God. I may not have any design upon my neighbour as to his faith which I must honour even as I honour my own. Having reverently studied the scriptures of the world I could no more think of asking a Christian or a Musalman, or a Parsi or a Jew to change his faith than I would think of changing my own. (Harijan: September 9, 1935)
No Conversion Designs Upon Me
I am not interested in weaning you from Christianity and making you Hindu, and I do not relish your designs upon me, if you had any, to convert me to Christianity. I would also dispute your claim that Christianity is the only true religion. (Harijan: June 3, 1937)
Conversion
Conversion must not mean denationalization. Conversion should mean a definite giving up of the evil of the old, adoption of all the good of the new and a scrupulous avoidance of everything evil in the new. Conversion, therefore, should mean a life of greater dedication to one's country, greater surrender to God, greater self-purification. (Young India: August 20, 1925)
Aping of Europeans and Americans
As I wander about through the length and breath of India I see many Christian Indians almost ashamed of their birth, certainly of their ancestral religion, and of their ancestral dress. The aping of Europeans by Anglo-Indians is bad enough, but the aping of them by Indian converts is a violence done to their country and, shall I say, even to their new religion. (Young
India: August 8, 1925)
Why Should I Change My Religion
I hold that proselytisation under the cloak of humanitarian work is unhealthy to say the least. It is most resented by people here. Religion after all is a deeply personal thing. It touches the heart.
Why should I change my religion because the doctor who professes Christianity as his religion has cured me of some disease, or why should the doctor expect me to change whilst I am under his influence? (Young India: April 23, 1931)
Missionary Aim: Uprooting Hinduism
My fear is that though Christian friends nowadays do not say or admit it that Hindu religion is untrue, they must harbour in their breast that Hinduism is an error and that Christianity, as they believe it, is the only true religion. So far as one can understand the present (Christian) effort, it is to uproot Hinduism from her very foundation and replace it by
another faith. (Harijan: March 13,1937)
Undermining People's Faith
The first distinction I would like to make between your missionary work and mine is that while I am strengthening the faith of people, you (missionaries) are undermining it. (Young India: November 8, 1927)
Physician Heal Yourself
Conversion nowadays has become a matter of business, like any other. India (Hindus) is in no need of conversion of this kind. Conversion in the sense of self-purification, self-realization is the crying need of the times. That however is never what is meant by proselytization. To those who would convert India (Hindus), might it not be said, "Physician, heal yourself." (Young India: April 23, 1931)
Missionaries: Vendors of Goods
When the missionary of another religion goes to them, he goes like a vendor of goods. He has no special spiritual merit that will distinguish him from those to whom he goes. He does however possess material goods which he promises to those who will come to his fold. (Harijan: April 3, 1937)
If I had the Power and Could Legislate.
If I had the power and could legislate, I should stop all proselytizing. In Hindu households the advent of a missionary has meant the disruption of the family coming in the wake of change of dress, manners, language, food and drink . (November 5, 1935)
The Only Begotten Son of God?
I regard Jesus as a great teacher of humanity, but I do not regard him as the only begotten son of God. That epithet in its material interpretation is quite unacceptable. Metaphorically we are all sons of God, but for each of us there may be different sons of God in a special sense. Thus for me Chaitanya may be the only begotten son of God. God cannot be the exclusive Father and I cannot ascribe exclusive divinity to Jesus. (Harijan: June 3, 1937)
Western Christianity Today
It is my firm opinion that Europe (and the United States) does not represent the spirit of God or Christianity but the spirit of Satan. And Satan's successes are the greatest when appears with the name of God on his lips. (Young India: September 8, 1920)
I consider western Christianity in its practical working a negation of Christ's Christianity. I cannot conceive Jesus, if he was living in flesh in our midst, approving of modern Christian organizations, public worship, or ministry. (Young India: September 22, 1921)
Christianity and Imperialistic Exploitation
Christianity in India has been inextricably mixed up for the last one hundred and fifty years with British rule. It appears to us as synonymous with materialistic civilization and imperialistic exploitation by the stronger white races of the weaker races of the world. Its contribution to India has been, therefore, largely negative. (Young India: March 21, 1929)
No Room For Them
In the manner in which they are working there would seem to be no room for them. Quite unconsciously they do harm to themselves and also to us. It is perhaps impertinent to say that they do harm to themselves, but quite pertinent to say that they do harm to us. They do harm to those amongst whom they work and those amongst whom they do not work, i.e., the harm is done to the whole of India. The more I study their activities the more sorry I become. It is a tragedy that such a thing should happen to the human family. (Harijan: December 12, 1936)
Outrage!
Only the other day a missionary descended on a famine area with money in his pocket, distributed it among the famine stricken, converted them to his fold, took charge of their temple, and demolished it. This is outrageous. (Harijan: November 5, 1937)
Let the Hindu be a Better Hindu
I came to the conclusion long ago that all religions were true and also that all had some error in them, and whilst I hold by my own, I should hold others as dear as Hinduism. So we can only pray, if we are Hindus, not that a Christian should become a Hindu. But our innermost prayer should be a Hindu should be a better Hindu, a Muslim a better Muslim, a Christian a better Christian. (Young India: January 19, 1928)
Welcome Them Back
If a person through fear, compulsion, starvation, or for material gain or consideration goes over to another faith, it is a misnomer to call it conversion. Most cases of conversion have been to my mind false coin. I would therefore unhesitatingly re-admit to the Hindu fold all such repentants without much ado. If a man comes back to the original branch he deserves to be welcomed in so far as he may deem to have erred, he has sufficiently purged himself of it when he repents his error and retraces his steps. (Collected Works: Vol. 66, pp. 163-164)
NOTE: As a Hindu courtesy, please acknowledge Swami Aksharanandaji who compiled this information and Vidya Bharati, New York who produced it. Please circulate as widely as possible.
CSI Immanuel church dedicated in Kochi
KOCHI: Union Home Minister Shivraj Patil said that Mahatma Gandhi was more influenced by Jesus Christ than Buddha.
Inaugurating the dedication ceremony of the CSI Immanuel Church in Kochi on Saturday, Patil said that Gandhiji’s preaching of ahimsa was born out of love.
Only love for the entire humanity and not a section of the society will serve the purpose of the religion and the worship centres.
Respect and consideration for other religions should also be preached, he said.
State Home Minister Kodiyeri Balakrishnan, who attended the function, said that the services offered by the Christian churches were instrumental in moulding a new Kerala society.
During the pre-independence era, when untouchability and superstitions ruled the roost, Christian churches contributed a lot to the creation of a new social order.
Bishop K.P. Kuruvila of North Kerala Diocese presided over the function.
Opposition leader Oommen Chandy and Joseph Mar Thoma, metropolitan, Mar Thoma Church, addressed the gathering.
Immanuel CSI church vicar T.I. James welcomed the gathering and J. Oommen proposed a vote of thanks.
=========================================
Here is Mahatma Gandhi's view on christianity.
Mahatma on conversion
Gandhiji was not awarded the Nobel peace prize because he refused to be converted. Now that missionaries are spreading their tentacles far and wide in India converting people by allurement, inducement and fraud (In the north east killings and threats are becoming commonplace) Gandhiji's message is all the more relevant in understanding and reacting to this problem. Missionary Terrorism will become as dangerous as Islamic terrorism if ignored. Please read & distribute.
Compiled by Swami Aksharananda
(Track No. 010119.1, Jan. 19, 2001)
I Call Myself a Sanatani Hindu
I call myself a Sanatani Hindu, because I believe in the Vedas, the Upanishads, the Puranas, and all that goes by the name of Hindu scripture, and therefore in avataras and rebirth; I believe in the varnashrama dharma in a sense, in my opinion strictly Vedic but not in its presently popular and distorted crude sense; I believe in the protection of cow. I do not disbelieve in murti puja. (Young India: June 10, 1921)
Why I am Not a Convert
Hinduism as I know it entirely satisfies my soul, fills my whole being. When doubts haunt me, when disappointments stare me in the face, and when I see not one ray of light on the horizon, I turn to the Bhagavad Gita, and find a verse to comfort me; and I immediately begin to smile in the midst of overwhelming sorrow. My life has been full of tragedies and if they have not left any visible and indelible effect on me, I owe it to the teachings of the Bhagavad Gita. (Young India: June 8, 1925)
I Disbelieve in Conversion
I disbelieve in the conversion of one person by another. My effort should never to be to undermine another's faith. This implies belief in the truth of all religions and, therefore, respect for them. It implies true humility. (Young India: April 23, 1931)
Conversion: Impediment to Peace
It is impossible for me to reconcile myself to the idea of conversion after the style that goes on in India and elsewhere today. It is an error which is perhaps the greatest impediment to the world's progress toward peace. Why should a Christian want to convert a Hindu to Christianity? Why should he not be satisfied if the Hindu is a good or godly man? (Harijan: January 30, 1937)
No Such Thing as Conversion
I believe that there is no such thing as conversion from one faith to another in the accepted sense of the word. It is a highly personal matter for the individual and his God. I may not have any design upon my neighbour as to his faith which I must honour even as I honour my own. Having reverently studied the scriptures of the world I could no more think of asking a Christian or a Musalman, or a Parsi or a Jew to change his faith than I would think of changing my own. (Harijan: September 9, 1935)
No Conversion Designs Upon Me
I am not interested in weaning you from Christianity and making you Hindu, and I do not relish your designs upon me, if you had any, to convert me to Christianity. I would also dispute your claim that Christianity is the only true religion. (Harijan: June 3, 1937)
Conversion
Conversion must not mean denationalization. Conversion should mean a definite giving up of the evil of the old, adoption of all the good of the new and a scrupulous avoidance of everything evil in the new. Conversion, therefore, should mean a life of greater dedication to one's country, greater surrender to God, greater self-purification. (Young India: August 20, 1925)
Aping of Europeans and Americans
As I wander about through the length and breath of India I see many Christian Indians almost ashamed of their birth, certainly of their ancestral religion, and of their ancestral dress. The aping of Europeans by Anglo-Indians is bad enough, but the aping of them by Indian converts is a violence done to their country and, shall I say, even to their new religion. (Young
India: August 8, 1925)
Why Should I Change My Religion
I hold that proselytisation under the cloak of humanitarian work is unhealthy to say the least. It is most resented by people here. Religion after all is a deeply personal thing. It touches the heart.
Why should I change my religion because the doctor who professes Christianity as his religion has cured me of some disease, or why should the doctor expect me to change whilst I am under his influence? (Young India: April 23, 1931)
Missionary Aim: Uprooting Hinduism
My fear is that though Christian friends nowadays do not say or admit it that Hindu religion is untrue, they must harbour in their breast that Hinduism is an error and that Christianity, as they believe it, is the only true religion. So far as one can understand the present (Christian) effort, it is to uproot Hinduism from her very foundation and replace it by
another faith. (Harijan: March 13,1937)
Undermining People's Faith
The first distinction I would like to make between your missionary work and mine is that while I am strengthening the faith of people, you (missionaries) are undermining it. (Young India: November 8, 1927)
Physician Heal Yourself
Conversion nowadays has become a matter of business, like any other. India (Hindus) is in no need of conversion of this kind. Conversion in the sense of self-purification, self-realization is the crying need of the times. That however is never what is meant by proselytization. To those who would convert India (Hindus), might it not be said, "Physician, heal yourself." (Young India: April 23, 1931)
Missionaries: Vendors of Goods
When the missionary of another religion goes to them, he goes like a vendor of goods. He has no special spiritual merit that will distinguish him from those to whom he goes. He does however possess material goods which he promises to those who will come to his fold. (Harijan: April 3, 1937)
If I had the Power and Could Legislate.
If I had the power and could legislate, I should stop all proselytizing. In Hindu households the advent of a missionary has meant the disruption of the family coming in the wake of change of dress, manners, language, food and drink . (November 5, 1935)
The Only Begotten Son of God?
I regard Jesus as a great teacher of humanity, but I do not regard him as the only begotten son of God. That epithet in its material interpretation is quite unacceptable. Metaphorically we are all sons of God, but for each of us there may be different sons of God in a special sense. Thus for me Chaitanya may be the only begotten son of God. God cannot be the exclusive Father and I cannot ascribe exclusive divinity to Jesus. (Harijan: June 3, 1937)
Western Christianity Today
It is my firm opinion that Europe (and the United States) does not represent the spirit of God or Christianity but the spirit of Satan. And Satan's successes are the greatest when appears with the name of God on his lips. (Young India: September 8, 1920)
I consider western Christianity in its practical working a negation of Christ's Christianity. I cannot conceive Jesus, if he was living in flesh in our midst, approving of modern Christian organizations, public worship, or ministry. (Young India: September 22, 1921)
Christianity and Imperialistic Exploitation
Christianity in India has been inextricably mixed up for the last one hundred and fifty years with British rule. It appears to us as synonymous with materialistic civilization and imperialistic exploitation by the stronger white races of the weaker races of the world. Its contribution to India has been, therefore, largely negative. (Young India: March 21, 1929)
No Room For Them
In the manner in which they are working there would seem to be no room for them. Quite unconsciously they do harm to themselves and also to us. It is perhaps impertinent to say that they do harm to themselves, but quite pertinent to say that they do harm to us. They do harm to those amongst whom they work and those amongst whom they do not work, i.e., the harm is done to the whole of India. The more I study their activities the more sorry I become. It is a tragedy that such a thing should happen to the human family. (Harijan: December 12, 1936)
Outrage!
Only the other day a missionary descended on a famine area with money in his pocket, distributed it among the famine stricken, converted them to his fold, took charge of their temple, and demolished it. This is outrageous. (Harijan: November 5, 1937)
Let the Hindu be a Better Hindu
I came to the conclusion long ago that all religions were true and also that all had some error in them, and whilst I hold by my own, I should hold others as dear as Hinduism. So we can only pray, if we are Hindus, not that a Christian should become a Hindu. But our innermost prayer should be a Hindu should be a better Hindu, a Muslim a better Muslim, a Christian a better Christian. (Young India: January 19, 1928)
Welcome Them Back
If a person through fear, compulsion, starvation, or for material gain or consideration goes over to another faith, it is a misnomer to call it conversion. Most cases of conversion have been to my mind false coin. I would therefore unhesitatingly re-admit to the Hindu fold all such repentants without much ado. If a man comes back to the original branch he deserves to be welcomed in so far as he may deem to have erred, he has sufficiently purged himself of it when he repents his error and retraces his steps. (Collected Works: Vol. 66, pp. 163-164)
NOTE: As a Hindu courtesy, please acknowledge Swami Aksharanandaji who compiled this information and Vidya Bharati, New York who produced it. Please circulate as widely as possible.
Subscribe to:
Posts (Atom)