Contact Me

What Were the Acolytes to Think

“We speak of the ‘eternal Jew’ and conjure up the picture of a restless wanderer who has no home and who cannot find peace.  We see a highly gifted people which produces idea after idea for the benefit of the world, but whoever takes it up becomes poisoned, and all that it ever reaps is contempt and hatred because ever and anon the world notices the deception and avenges itself in its own way.”

... these are the words not of a Nazi ideologue, but of one of the great and celebrated opponents of Nazism, the Protestant minister Martin Niemöller”

Daniel Jonah Goldhagen, "Hitler's Willing Executioners: Ordinary Germans and the Holocaust," New York: Vintage Books, 1996, p112.

The same ‘good man of god’ who is often quoted 'When Hitler attacked the Jews I was not a Jew, therefore I was not concerned. And when Hitler attacked the Catholics, I was not a Catholic, and therefore, I was not concerned. And when Hitler attacked the unions and the industrialists, I was not a member of the unions and I was not concerned. Then Hitler attacked me and the Protestant church -- and there was nobody left to be concerned'; Congressional Record, October 14, 1968. This quote appears to be a ‘mea culpa’ but is in fact a cover up of something much more sinister – an active participation in the Nazi propaganda machine (or Christian propaganda machine) at the very moment the Nazis were murdering innocent people.



Orange is the New Strange Fruit

The majority of scholars who have published studies on the lynchings of black men, women, and children agree that the motivating factor for such campaigns was a Post-emancipation backlash in which white, working-class residents of primarily agricultural communities sought to stay the perceived threats of increased social rights and property ownership by African Americans.

Harvey Young, "The Black Body as Souvenir in American Lynching," Theatre Journal, Vol. 57, No. 4, Black Performance (Dec., 2005), pp. 639-657

Lynching in the South declined steadily in the twentieth century, primarily because community leaders in the South recognized that continued mob violence threatened racial chaos and economic calamity. Thus, segregation, disfranchisement and capital punishment became the means used to establish stability and respectability in a region confronted not only with the spectre of mob rule, but also withering national and international condemnation. In this sense, however, only the form of violence changed in response to these new policies.

James W. Clarke, "Without Fear or Shame: Lynching, Capital Punishment and the Subculture of Violence in the American South," British Journal of Political Science, Vol. 28, No. 2 (Apr., 1998), pp. 269-289.

The claim that whites had the right to control the black population through lynching and other extralegal forms of mob violence was grounded in the religious belief that America is a white nation called by God to bear witness to the superiority of “white over black.” Even prominent religious scholars in the North, like the highly regarded Swiss-born church historian Philip Schaff of Union Theological Seminary in New York (1870-1893), believed that “The Anglo-Saxon and Anglo-American, of all modern races, possess the strongest national character and the one best fitted for universal dominion.”12 Such beliefs made lynching defensible and even necessary for many whites. Cole Blease, the two-time governor and U.S. senator from South Carolina, proclaimed that lynching is a “divine right of the Caucasian race to dispose of the offending blackamoor without the benefit of jury.”13 Lynching was the white community’s way of forcibly reminding blacks of their inferiority and powerlessness.

James H. Crone, "The Cross and the Lynching Tree," Maryknoll, Orbis Books, 2011



In Guyana Nobody Can Hear You Scream


By 1973, Jones first broached the subject of mass suicide. At the time he also made clear his own intention to remain behind to explain the self-destruction. Jack Beam protested that Jones ought to perish with the rest, but that was the only major note of dissent.

By 1975-76, with more serious trouble brewing, Jones actively began promoting his plan [mass suicide] again. He started by testing his inner circle of one hundred. Jones hoped to gauge people's willingness to throw aside their will to survive and to make the ‘ultimate sacrifice.' … He announced that some very good wine had been made from grapes grown on the church's Redwood Valley properties. And he ordered wine poured and passed around for a rare celebration. Some p.c. [planning commission] members hesitated - it was against all practice, after all - but finally they tried the wine. Sipping and socializing, the group began to feel loose, even relaxed. ... Jones went around making sure everyone had tasted at least some wine. Then suddenly, he called for everyone's attention in a foreboding voice.

The party mood snapped. The wine contained a potent poison, he informed them. They would all die within forty-five minutes. Jones proceeded to explain the rationale for his unilateral decision: by killing themselves, they would be protesting the inhumanity of the world.

Soon various people around the room slithered out of their chairs like dead fish. Jones warned: Anyone who tries to escape will be shot by Mike Prokes or other armed security watching the exits. No one rose to question the judgement of Jim Jones. No one rebelled, no one challenged his insane logic, no one called for an antidote. No one questioned the right of Jim Jones to make the decision for them to die. In fact, some even voiced concern that children and others not attending the p.c. meeting would be left behind to suffer in the cruel world. Could they not be brought in to take the potion as well?

Tim Reiterman, "Raven: The Untold Story of the Rev. Jim Jones and His People," New York, Tarcher, 2008, p294-295


This child abusing scum murdered 299 people under the age of eighteen.  76 of them were under the age of five.  Infants and kinder-kids. Not only did these stupid adults go along, some even expressed, two years earlier that they should take the children down with them.

In the ‘death tape’ the audio recording of the last few hours before the mass-murder, the children can be heard crying, even screaming, in the background.  Jones says “stop telling the children they’re going to die.  Tell them they’re just going to go to sleep.”

Jones: (Clapping in reprimand) Stop this, stop this, stop this (unintelligible word). Stop this crying, all of you. All they're doing is -- All they do is taking a drink. They take it to go to sleep. That's what death is, sleep. -- of it. I'm tired of it all.  

Jonestown Audiotape Primary Project : Transcript prepared by Fielding M. McGehee, III

These children knew these stupid adults were going to kill them.  WTF?

"Jim Jones built a financial empire through welfare fraud. He seemed to tailor his appeal to those most eligible for Federal assistance: troubled youths, the poor, the elderly. He used nursing homes, foster care, group homes for the retarded and emotionally disturbed, drug rehabilitation programs -- all of which enhanced his humanitarian reputation in the outside community; all of which were desperate, horrible places. He had a genius for twisting social work jargon to suit his purposes. In applying for the legal guardianship of a black youth, his lawyers promised: 'a positive educational environment in a rural setting.' The rural setting was, of course, Guyana."

Joe Klein, "The Beast in the Jungle," New York Times, November, 16 1980.



Bono’s Outlandish Conclusion



Throw the Kiddies to the Wolves

Perhaps the most pathological feature of the lynching epidemic was its strange mingling of barbarism with religiosity. Robert Penn Warren once wrote of an old southern “joke” that runs: “After the Saturday night lynching, the congregation generally turns up a little late”. (1956, 57).  The antecedents of this “joke” lie in white southern Protestantism's long complicity with the slave trade, vocal backing of segregation, and tacit as well as overt support for lynching. During slavery, preachers twisted the Bible to make God a white supremacist slave master, turning southern evangelical Protestantism from a religion of tolerance and brotherhood to a creed of bigotry against African Americans that was later revised to include Catholics and Jews. Walter White found it “exceedingly doubtful if lynching could possibly exist under any other religion than Christianity,” singling out in particular the “violently emotional” evangelical revival services that whipped men and women into a frenzy of “emotions of cruelty,” which sought “an outlet in lynching” ([1929] 2001, 40-43).  Baptist and Methodist ministers were instrumental in the resurgence of the Klan, and ministers attended and sometimes even led lynchings.



A True Story of Murder and

Madness on the Evangelical Edge

During the spiritual counterculture of the late sixties, this previously unremarkable evangelist embraced a strange brew of Christian witness, radical politics, apocalyptic doom, and free love. His followers - known over the years as Teens for Christ, the Children of God, The Family of Love, and The Family International - survived Berg's 1994 death and continued to operate in 2007 as an international Christian ministry with thousands of devoted members living in cells and missionary communes around the world.

Berg's army of dedicated disciples emerged in the sixties as one of the earliest and most organized groups of “Jesus freaks” or “Jesus people,” an evangelical movement fuelled by two mighty spirits - Christian witness and counterculture zeal.

American pop culture glorified the Jesus people with stage productions and major motion pictures like Godspell and Jesus Christ Superstar. Billy Graham, the icon of American evangelicalism, gave the Jesus freaks his blessing.  Maybe they had long hair and wore weird clothes, but at least they were following Jesus. At least they hadn't joined forces with the devil, or the Moonies, or the Hare Krishnas.

It wasn't long, however, before evangelical insiders heard rumours of strange and unorthodox happenings among Berg's flock. The greatest controversy would come when Berg started mixing free love and Christian prophecy. In the search for new converts Berg encouraged his female followers to expand the “law of love,” a doctrine that promoted sexual “sharing” among members. Young women were sent forth into the world as sacred prostitutes to bring men to Christ and into Berg's fold. They called this witnessing tool “flirty fishing,” after Jesus of Nazereth's call for his followers to become fishers of men.

Introduction pxiv, Jesus Freaks, by Don Lattin, New York, Harpers Collins, 2007