The Truth About Christianity

An essay in exposing tactics used to enslave humanity / 
Chapter One: False Religion and the Roman Redefinition of Christianity

There’s a disassociation produced when one renders Christianity as material—historical, textual, social, political, economic etc.—for analysis. If nothing else Christianity is world bound, word shaped, world shaping. If any one claim is certain: not one moment of Christianity’s history has not taken place in—or been unrelated to–the world, even if believers want to suggest an excess to the world they will never pass up the role of passing judgement upon the world.

Yet, through the making of Christianity as material, Labtekwon reckons a break with this transcendental movement—or, at the very least, underlines its untenability in contrast to the sheer weight of the violence of Christianity’s historical forms.

The history of the European church has been more curse than blessing throughout time /
The European religion has a legacy of oppressing the spirits and minds of mankind /
An abomination that perverted Christianity for the validation of global colonisation, mass genocide, witch hunts, and the slaughter of nations

The chief gesture, in aggregate, is to suggest the unchristianity of actually-existing Christianity, insofar as the origins of Christianity are located in an origin that actually-existing Christianity has invented. Yet, a qualification is required for this applies chiefly to the world’s major expression of Christianity in its actually existing form: European Protestantism and Roman Catholicism, which live in the inheritance of the imperial Roman mutation of Christianity—even as they deepened it through anti-blackness, mass death, self-enrichment, the whitening of Christ, all among other acts.

As the topic applies to this European aberration one sees a truth in Nietzsche’s words that “there was only ever one Christian and he died on the cross”. The Christ figure has had limited effect in real history, and none of that effect is found in the real history of the European expression of Christianity. The effects are found among non-European people of Africa and the Middle East, people who share and know the image of the Christ as a Black man; even as these people would and continue to be demonised by European Christianity.

If one were to borrow a term from Aimé Césaire, European Christianity, in addition to fashioning the “boomerang effect” of colonialism, enacts the double boomerang effect of Christ-(un)making: on the one hand, in fashioning Christ in its own image, it makes of itself a Christ; on the other, with the purging of Christ of his blackness it sets about purging Black people of their claim to divine image.

Insofar as this is what is known as Christianity in the world, with the real Christ fully dissociated from that which now exists, one may say that the real Christ is no Christian at all—which would be fitting, as the claim to being Christian is, of course, one the real Christ never made. (In this sense, the reverse of the earlier claim is the reality: it is not Christianity that is “unchristian”, Christianity is fully Christian. It is Christ who is not a Christian.) This Labtekwon manages, in the weighing of Christian material, in highlighting the contrasts between this one person and the institutions that have claimed him. The Christ has little to do with the world dominating and claiming European form that has grown from his movement.

In all of this, Labtekwon never leaves aside or rejects for transcendence the real Christ’s word shape and world focus:

Knowledge, freedom, wisdom, justice, and equality break all chains

The transcendental focus of European Christianity, in its doctrinal forms of trinitarianism, transubstantiatio, justification, predestination and the like, are not found as topics in the world of the real Christ:

The origin of Christianity is not based in Rome /
The issue of the Christ was a Black man and poor, righteous teacher

In the making of Christianity material to be used and analysed, in the seeing of Christ as a person distinct from Christianity, and in recognising the dominant and actually-existing Christianity as a historical process that is defined by terror, one may begin to sense—in material terms—what may be done with and said of the value of all that is subsumed under the term “Christianity”. That is, assert the basic worthlessness of the European expression of Christianity (or what many simply know “Christianity”) and engage in unrelenting critique of it, contending only for the value and teachings of the Black man called Christ and whatever exists in his tradition.

We have only ever known the world in which we exist, and as Christ and Christianity exist as subjects and objects that offer historical, textual, social, political, and economic material for its analysis, we may interrogate the nature of how they have furnished—and might yet furnish—the world. No other worlds are of concern, and it is in rendering Christianity a material—as Labtekwon does—that one finds truths about Christianity.