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Testimony Against Pachamama

In July 2007, I made my first trip to the high country in Huancayo, Peru. I was part of a small team of short-term missionaries sent to give encouragement to full time missionaries, local church leaders and the body of Christ. The trip was full of wonderful experiences and some that were a bit frightening.

We traveled to a hill outside Huancayo. On the hill sits Cruz de la Paz, which means the Cross of Peace. This is a large cross that overlooks the city of Huancayo. It is a place of pilgrimage for faithful, but also a gathering place for pagan worship. An altar of cement sits beneath the cross. Inscriptions and graffiti had been placed on the cross which identified it as an altar to Pachamama and other pagan deities. Locals know this is a Catholic place, but it is also a place where sacrifices are made to pagan deities, especially Pachamama and her child/husband, Inti. Surrounding the altar and cross were many stone altars erected by hand. Fires had burned around and near these smaller altars. You could see multiple Satanic and masonic symbols in the area. Directly behind the large cross to the right, situated below the hill, is a small town called Cullpa Alta. Fires were burning in the town, and smoke could be seen rising from the town.

We asked the locals among us what was happening. They said the city was celebrating El Dia de Santiago. They said it is a festival that appears to be Catholic but is anything but. They described a scene in which Catholic celebrations were mixed with pagan Incan rituals. They described a week of city-wide orgies and celebrations in and outside the church. The festival is an amalgamation of Catholic and pagan rituals. The rituals celebrate the fertility goddess Pachamama. One local literally said, “Nine months from now, another group of bastard children will be born because everyone is encouraged to have as much *** as possible with as many people as possible. Children will be born without fathers.” We pressed for more details and the locals said the Church (Catholic Church) does nothing. They say nothing. It is allowed, and it even happens within the walls of the church. We were shocked to hear this, but all indications and observations gave reason to believe this was true.

Quote:"Three days before this thing came out, the journalist - he previously publishes on 'woke' issues on the topic of higher education. He's clearly hired. And they explicitly say the article was funded by the Robert Boyd Johnson foundation and the Zuckerberg-Chan initiative.

...

He was totally obsessed. 'Robert, why are you saying these things? You must have some financial incentive. There must be some reason you're doing this' - and I told him repeatedly, 'because it's the right thing to do.'

I think I'm the only one who has been involved deeply in the development of this tech, that doesn't have a financial stake in it. For me, the reason is, because what's happening is not right. It's destroying my profession. It's destroying the practice of medicine worldwide ... I'm a vaccinologist. I spent 30 years developing vaccines. A stupid amount of education learning how to do it, and what the rules are. And for me, I'm personally offended watching my discipline get destroyed for no good reason at all except, apparently, financial incentives, and - I dunno - political ass-covering?"
-Robert Malone

Quote:"Our government is out of control on this," Malone continues. "And they are lawless. They completely disregard bioethics. They completely disregard the federal common-rule. They have broken all the rules that I know of, that I've been trained for years and years and years. These mandates of an experimental vaccines are explicitly illegal. They are explicitly inconsistent with the Nuremberg code. They are explicitly inconsistent with the Belmont report. They are flat out illegal, and they don't care."

Quote:"This young woman who was listed as having a stomach ache, when in fact what she had was a seizure. And she's now wheelchair-bound with a nasal-gastric tube. One of 1,000 subjects."

How to Eat Like A Hobbit
Written By Robert Hutchinson

Quote:They were washed and in the middle of good deep mugs of beer when Mr. Butterbur and Nob came in again. In a twinkling, the table was laid. There was hot soup, cold meats, a blackberry tart, new loaves, slabs of butter, and half a ripe cheese: good plain food, as good as the Shire could show, and homelike enough to dispel the last of Sam’s misgivings (already much relieved by the excellence of the beer).

• “damage to fisheries from oxygen-depleting microorganisms fed by fertilizer runoff...”
  
• “the cleanup of surface and groundwater polluted with... waste...”
  
• “the increased health risks borne by agricultural workers, farmers, and rural communities exposed to pesticides and antibiotic resistant bacteria.”
  

Quote:This environmental destruction [of industrialization] has also destroyed the indigenous culture of the hobbits. They have become industrial serfs rather than agricultural freemen. Now, the hobbits depend upon the industrial work they perform at the new mill for their livelihood rather than enjoying the fruits of their agricultural labor. They also crouch in fear before the big government that has taken over the Shire, for this new government controls the mill, the hobbits’ source of livelihood. Once the hobbits are severed from nature, they are severed from their very essence: they are no longer free and fun-loving. Instead, they have become industrial slaves, both to their masters at the mill and to their bureaucratic masters in government.

What We Can Learn from the Guilds
Written By Russell Sparkes [slightly adapted]

Quote:Historians are almost unanimous in holding that, taking into consideration that less was spent on food, rent, and furniture, and above all on intellectual needs, it was easier for a workman’s family to make both ends meet in those days than it is now ... it is not too much to say that, materially the position of the journeyman was at least equal, if not superior, to that of the workman of today. It was also better morally. He sometimes assisted in the drawing up and execution of the laws of the community; he was his master’s companion in ideas, beliefs, education, tastes. Above all, there was the possibility of rising one day to the same social level... [in the case of] the lesser guilds where the workshop remained small, intimate, and homely. [However], directly we go on to study the great commercial and industrial guilds profound inequalities appear.[note]G. Renard, Guilds in the Middle Ages (G.Bell: London, 1919).[/note]

Quote:One of the most remarkable features of medieval guild life was the way in which it combined secular and religious activities in the same social complex. The guild chantry, the provision of prayers and masses for dead brethren, and the performance of pageants and mystery plays on the great feasts were no less the function of the guild than the common banquet, the regulation of work and wages, the giving of assistance to fellow-guild members in sickness or misfortune.[note]C.H. Dawson, Religion and the Rise of Western Culture (Sheed & Ward : London, 1950).[/note]

Quote:The medieval city was a pattern of Christian society as we find it in Thomist theory... with its cathedrals and its intensive church life, its religious confraternities and guilds, its care for the spiritual and material welfare of its inhabitants, and its educational charitable institutions (it appears) as the highest point of the medieval spirit.[note]E. Troelscht, The Social Teachings of the Christian Churches (1912).[/note]

Quote:To the extent that medieval man theorized about his society he regarded it not as a Gesellschaft or association like a firm, but as a Gemeinschaft or community like a family: as an organism with the Pope as the head, the warriors as the arms and the peasants as the feet.... The economy of medieval Europe in general, leaving aside a few highly unusual areas, was an agrarian peasant economy which was characterized by a high degree of self-sufficiency within each community.[note]Hodgett, op cit.[/note]

Quote:If the bond of love and friendship is laudable among mere rational men, then how much more is that which is between Christians who are tied by the strongest bonds of faith and religion; but above all by those Christians who form one fraternity bound and linked together by a solemn oath.[note]Quoted in C.H. Dawson, Medieval Religion (Sheed & Ward: London, 1935).[/note]

Quote:The support of chaplain to celebrate for the souls of former guild members and for the welfare of those still living makes it clear that the fraternities can be regarded as a kind of collective chantry, supported in some cases by men who could not afford to endow one on their own account. Behind such foundations was the fundamental outlook of those who established them, the belief that life on earth was but a passing phase of existence, that man’s true destiny was eternity, and that the sacraments which were necessary for salvation could be administered by the priest alone.[note]J.F. Thomson, The Transformation of Medieval England 1370-1529 (Longman : London, 1983).[/note]

Quote:With some variations all medieval guilds were modeled along the (same) lines—the maintenance of lights before images and the Blessed Sacrament, the procurement of attendance, and prayers, of the whole guild at funerals of deceased members, and finally the exercise of sociability and charity at a communal feast associated with the saint’s day.[note]E. Duffy, The Stripping of the Altars (Yale University Press, 1994).[/note]

Quote:With regard to production, the guilds prided themselves on giving an official guarantee to the consumer. Hence the many articles contained in the statutes in which they boast of their good faith, or make a mark of emphasizing the honesty of their trade dealings; hence the complicated regulations for the prevention of bad work; hence the minute instructions prescribing the number of vats into which the Florentine dyer was to dip his materials and the quality and quantity of the colouring matters he was to employ.... The guild prided itself on letting nothing leave its shops but finished products, perfect of their kind; it examined and stamped every article, and further required that it should bear a special trade mark stating where it was made and its just price.[note]Renard, op cit.[/note]

Quote:Their most potent economic function was to control entry into the craft or ‘mystery’, thereby preserving a local monopoly and by the enforcement of apprenticeship, maintaining both the standards of the work and the level of wages. Full membership of the guilds then became a formal path to the “freedom” of the town and thus the right to carry on business there.[note]D.C Coleman, The Economy of England 1450-1750 (Oxford University Press : London and Oxford, 1977).[/note]

Quote:The Doctor, in short, still exists as a roughly recognizable figure. The Dyer has totally disappeared.... The reason why the Doctor is recognizable, and the Dyer is unrecognizable, is perfectly simple. It is that the Doctors not only were, but still are, organized on the idea of a Medieval Guild.... The British Medical Council, which is the council of a Guild ... does what a Guild was supposed to do. It keeps the doctors going; it keeps the doctors alive, and it does prevent one popular quack from eating all his brethren out of house and home. It sets limit to competition; it prevents monopoly.[note]G.K Chesterton, Chaucer (Faber & Faber : London, 1932).[/note]

Quote:The merchant or craftsman found in his craft guild security in times of trouble, monetary help in times of poverty, and medical assistance in case of illness. At Florence the carpenters and masons had their own hospital. When a member died, shops were shut, every one attended his funeral, and masses were said for his soul.[note]Renard, op cit.[/note]

Quote:Apart from the obligatory assistance at certain offices and at the funerals of its members, the fraternity owned a chest, that is to say a fund maintained out of the subscriptions and voluntary devotions of the members, as well as the fines which they incurred. Of these funds, collected from various sources, part was given to the poor, to the hospitals, and to the expenses of worship. Thus at the Rennes the fraternity of bakers ordained that in every batch of bread one loaf of fair size should be set apart, called the tourteau-Dieu, which brings to mind the portion for God or the poor.[note]Renard, op cit.[/note]

Quote:When the royal commissioners went out in 1546, and again in 1548 to survey the colleges, chantries, obit land, guilds and fraternities which the crown was about to seize, they were interested in institutions with permanent endowments of land and property—that was what the government was after.[note] J.J. Scarisbrick, The Reformation and the English People (Wiley Blackwell; 2nd edition, London, 1985).[/note]

Quote:If any of the forsaid brotherhood falls into such mischief that he hath nought for old age or be able to help himself, and have dwelled as the brotherhood for 8 years and have done thereto all duties within the time, every week after he shall have of this common box 13 pence for the term of his life or he be recovered of his mischief.