Post 77: <!--QuoteBegin-->QUOTE<!--QuoteEBegin-->I've never read anything more blatantly anti-hindu, vindictive, viscious, rubbish propaganda for christianity, than this article. It sprews hate and malice towards hindus, without even the decency to pretend it is a secular reporting. It cunningly refers to other non-christian religions- jainism, sikhism, and budhhism - and uses these religions, in the pretexts of talking about the threats to their identities, to lash out at hindus. This reporter is no doubt a christian convert, holding on to his very-hindu sounding name, or an anti-hindu marxist (which is more likely to be the case, given his bengali background). <!--QuoteEnd--><!--QuoteEEnd-->Sankara, this merely proves that they are becoming more confident in their lies and propaganda against Hindus in Hindu majority India. There must be some reason for their increased confidence...
On another matter:
Historian and ex-Franciscan monk Joseph McCabe, in his writings about the Jesuits (much-hated amongst even Catholic circles of their times and even by a Pope who sought to dissolve the Jesuit order), mentions the case of the Jesuit De Nobili who pretended he was a Hindu as well as others mascarading in India. Seems that those who favour his method of pretence and inculturation today would have been answerable to the Inquisition back in those days. Whatever they may say about it today, taking on Indian practises and dress is considered anti-christian and heresy:
<!--QuoteBegin-->QUOTE<!--QuoteEBegin-->Equally mendacious and still more picturesque wasthe conduct of Father de Nobili in 1605. He joined the mission in India, then mysteriously isolated himself from it and learned the most intimate details of the Hindu religion. Presently be turned up amongst the Hindus, dressed in a flame-colored robe and a tiger's skin, with all the marks and emblems of the sacred caste of the Saniassi. When challenged, he swore that he was of high caste, and he produced a document proving that he was Tatuva Podagar Swami. Naturally, once he had thus, by a whole pack of lies, won the confidence of the Hindus, be began to make secret converts. The scandalized archbishop had him recalled to Rome, to appear before the Inquisition, but the influence of the Jesuits was such that he got permission to resume his work in India. His dress and caste-practices had, he said, only a social and sanitary significance! In the daily lies which his position implied no Jesuit finds anything to blame. The end justified the means. Other Jesuits followed him. It was claimed that de Nobili made a hundred thousand high-caste converts, and another Jesuit thirty thousand. But in a more precise Jesuit document we read that one of the most astute of these pious tricksters converted only nine Brahmans in eight months, and that this was more than any colleague had done in ten years. They lied in Europe about their lies in India.
In time the Jesuits quite openly lived as Brahmans among the Hindus, traveling in gaudy palanquins with natives cooling them with fans of peacock feathers. One, Father Beschi, won a native prince, became his chief minister, and rode about with an escort of thirty horses and a band. Others became pariahs and wandered about with a few dirty rags on them. The news exalted the pious ladies of Europe, especially when prodigious figures of conversions were thoughtfully added to the story; but priests and laymen were scandalized, and a fresh fierce attack was made on the Jesuits.
Both in China and India they made converts by blending the native superstitions with a discreet selection of Christian doctrines. When hot-blooded Indian women refused to exchange the little golden tingam (male organ) they wore at their breasts for a cross, the good Jesuits were content to engrave a cross on the treasured phallus! Other Jesuits held that wearing the sexual emblem of the Hindu deity was an innocent social custom, or that the woman had merely to convert it into a pious Christian act by a "direction of intention." Every variety of native superstition was thus consecrated, until the Papacy, after a prodigious struggle, was shamed by the leers of the increasing skeptics of Europe into suppressing the "Chinese and Malabar rites." The "converts" melted away at once.
The Jesuits at Rome used all their influence to protect these corrupt practices, and the reason was not merely that they might be able to boast of their hundreds of thousands of converts. For a hundred years they sanctioned this conduct of their missionaries in China and India, and, as usual, they fought the Pope and his Legates doggedly when they were ordered to desist. For ten years after their condemnation by Pope Clement XII they sustained their practices in the east, and Benedict XIV had in turn to issue two stern and indignant Bulls against them. The chief reason was that they were doing a most Prosperous trade on the strength of their missionary work. A manager of the French East India Company's branch at Pondicherry in the eighteenth century said that they did a larger and more profitable business in India than either the English or the Portuguese merchants. On the books of his own company a single debt of one hundred thousand dollars stood in the name of the Jesuit Father Tachard.
And here we have the meaning of the famous Jesuit settlements in Paraguay. They were admitted to the country early in the seventeenth century and, as the Spaniards had treated the natives with extreme brutality, the Jesuits soon won their devotion by the wiser policy of humanely organizing them for industrial purposes.
Unquestionably their settlements were ideal in comparison with the brutal exploitation of the natives by Spanish laymen; but just as unquestionably it was merely another form of commercial exploitation, and, when Spain ceded part of the territory to the Portuguese, the Jesuits threw native armies in bloody warfare upon the Christian troops. The natives were in many respects harshly treated and they received no wages. The Jesuits, says their literary tool Cretineau-Joly, "did not think it proper to give ideas of cupidity to Christians"; so they kept them themselves. They defied the bishops and almost surpassed the audacity of their colleagues in any other part of the world. And they became mighty rich by their unselfish labors in South America.<!--QuoteEnd--><!--QuoteEEnd-->
On another matter:
Historian and ex-Franciscan monk Joseph McCabe, in his writings about the Jesuits (much-hated amongst even Catholic circles of their times and even by a Pope who sought to dissolve the Jesuit order), mentions the case of the Jesuit De Nobili who pretended he was a Hindu as well as others mascarading in India. Seems that those who favour his method of pretence and inculturation today would have been answerable to the Inquisition back in those days. Whatever they may say about it today, taking on Indian practises and dress is considered anti-christian and heresy:
<!--QuoteBegin-->QUOTE<!--QuoteEBegin-->Equally mendacious and still more picturesque wasthe conduct of Father de Nobili in 1605. He joined the mission in India, then mysteriously isolated himself from it and learned the most intimate details of the Hindu religion. Presently be turned up amongst the Hindus, dressed in a flame-colored robe and a tiger's skin, with all the marks and emblems of the sacred caste of the Saniassi. When challenged, he swore that he was of high caste, and he produced a document proving that he was Tatuva Podagar Swami. Naturally, once he had thus, by a whole pack of lies, won the confidence of the Hindus, be began to make secret converts. The scandalized archbishop had him recalled to Rome, to appear before the Inquisition, but the influence of the Jesuits was such that he got permission to resume his work in India. His dress and caste-practices had, he said, only a social and sanitary significance! In the daily lies which his position implied no Jesuit finds anything to blame. The end justified the means. Other Jesuits followed him. It was claimed that de Nobili made a hundred thousand high-caste converts, and another Jesuit thirty thousand. But in a more precise Jesuit document we read that one of the most astute of these pious tricksters converted only nine Brahmans in eight months, and that this was more than any colleague had done in ten years. They lied in Europe about their lies in India.
In time the Jesuits quite openly lived as Brahmans among the Hindus, traveling in gaudy palanquins with natives cooling them with fans of peacock feathers. One, Father Beschi, won a native prince, became his chief minister, and rode about with an escort of thirty horses and a band. Others became pariahs and wandered about with a few dirty rags on them. The news exalted the pious ladies of Europe, especially when prodigious figures of conversions were thoughtfully added to the story; but priests and laymen were scandalized, and a fresh fierce attack was made on the Jesuits.
Both in China and India they made converts by blending the native superstitions with a discreet selection of Christian doctrines. When hot-blooded Indian women refused to exchange the little golden tingam (male organ) they wore at their breasts for a cross, the good Jesuits were content to engrave a cross on the treasured phallus! Other Jesuits held that wearing the sexual emblem of the Hindu deity was an innocent social custom, or that the woman had merely to convert it into a pious Christian act by a "direction of intention." Every variety of native superstition was thus consecrated, until the Papacy, after a prodigious struggle, was shamed by the leers of the increasing skeptics of Europe into suppressing the "Chinese and Malabar rites." The "converts" melted away at once.
The Jesuits at Rome used all their influence to protect these corrupt practices, and the reason was not merely that they might be able to boast of their hundreds of thousands of converts. For a hundred years they sanctioned this conduct of their missionaries in China and India, and, as usual, they fought the Pope and his Legates doggedly when they were ordered to desist. For ten years after their condemnation by Pope Clement XII they sustained their practices in the east, and Benedict XIV had in turn to issue two stern and indignant Bulls against them. The chief reason was that they were doing a most Prosperous trade on the strength of their missionary work. A manager of the French East India Company's branch at Pondicherry in the eighteenth century said that they did a larger and more profitable business in India than either the English or the Portuguese merchants. On the books of his own company a single debt of one hundred thousand dollars stood in the name of the Jesuit Father Tachard.
And here we have the meaning of the famous Jesuit settlements in Paraguay. They were admitted to the country early in the seventeenth century and, as the Spaniards had treated the natives with extreme brutality, the Jesuits soon won their devotion by the wiser policy of humanely organizing them for industrial purposes.
Unquestionably their settlements were ideal in comparison with the brutal exploitation of the natives by Spanish laymen; but just as unquestionably it was merely another form of commercial exploitation, and, when Spain ceded part of the territory to the Portuguese, the Jesuits threw native armies in bloody warfare upon the Christian troops. The natives were in many respects harshly treated and they received no wages. The Jesuits, says their literary tool Cretineau-Joly, "did not think it proper to give ideas of cupidity to Christians"; so they kept them themselves. They defied the bishops and almost surpassed the audacity of their colleagues in any other part of the world. And they became mighty rich by their unselfish labors in South America.<!--QuoteEnd--><!--QuoteEEnd-->