There is no coercion in the teachings of Jesus, the Christ, and thus He did not introduce any dogmas, belief systems, rituals or cults, either.
The dogmas, tenets of faith and belief systems of institutional hierarchies are based on claims to power and exclusion. They form the bulwark of “faith,” thought up by human beings to make their own adherents submissive and to disparage and ostracize dissidents, culminating in their persecu- tion and eradication.
To anyone who looks more closely into this structure of doctrine, what developed through the hier- archy of priests over the course of centuries as clerical fetters turns out to be abuse, which at the same time is a betrayal of Jesus, the Christ, and His teachings.
This betrayal of the teachings of the great teacher of wisdom, Jesus of Nazareth, forms the foundation for the more than 1,700-year history of disaster of the mainstream churches, which misleadingly call themselves “Christian.”
This betrayal also provides the ideal fuel for the subjugation of the peoples, embellished with the name “evangelization.” Throughout the centuries, such betrayal has led to the ostracism, persecution and subjugation of all those who did not, and do not, resign themselves to the yoke of domination by church power holders. This trail of suffering, which draws throughout the history of humankind, leaving behind millions and millions of victims in the dust of history, is unequalled and all the more incomprehensible, since it was brought among the people with re and sword under the abuse of the name of the Prince of Peace, Jesus, the Christ. Again and again, courageous men and women, prophets of God, followers of Jesus of Nazareth, wise people and alert minds pointed out this fraud committed on the teachings and on the nature of the Christ of God. Many of them had to pay for this with their life, particularly during the time of witchhunting and the Inquisition.
Whom does the Church serve? Dostoyevsky’s “Grand Inquisitor” exposes
A great mind, who clearly recognized this abuse of Christ‘s name, is the Russian author Fyodor Dostoyevsky (1821-1881). In the short story “The Grand Inquisitor” from the book “The Brothers Karamazov,” Dostoyevsky wrote one of the most profound analyses of the Roman Catholic priestly religion, therein exposing the motives for the abuse of the name of Christ.
“The Grand Inquisitor” takes place in the Spanish city of Seville during the 16th century, where the Church’s pyres are blazing and society delights in the executions of “heretics” under the leadership of the Grand Inquisitor.
Dostoyevsky has Christ reappear into this time. The people recognize Christ and lie at His feet – until the aged Grand Inquisitor has Him arrested. The evening before, the Grand Inquisitor had burned one hundred “heretics” all at once before the whole court society and all the citizens of Seville, “ad majoram Dei gloriam,” which means “to the greater glory of God.” Dostoyevsky describes how at midnight the mighty church man visits the cell in which Christ is kept captive, and accuses Him in a monologue:
He stands in the doorway and for a minute or two gazes into His face. At last he goes up slowly, sets the light on the table and speaks. Is it Thou? Thou? But receiving no answer, he adds at once. Don’t answer, be silent. What canst Thou say, indeed? I know too well what Thou wouldst say. And Thou hast no right to add anything to what Thou hadst said of old. Why, then, art Thou come to hinder us? For Thou hast come to hinder us, and Thou knowest that. But dost thou know what will be tomorrow? I know not who Thou art and care not to know whether it is Thou or only a semblance of Him, but tomorrow I shall condemn Thee and burn Thee at the stake as the worst of heretics. And the very people who have today kissed Thy feet, tomorrow at the faintest sign from me will rush to heap up the embers of Thy re. Knowest Thou that?
After this threat, the Grand Inquisitor accuses Christ:
Didst Thou not often say then, I will make you free? But now Thou hast seen these “free” men!” … Yes, we’ve paid dearly for it, he goes on, looking sternly at Him, but at last we have completed that work in Thy name. For fteen centuries we have been wrest ling with Thy freedom, but now it is ended and over for good.
Dost Thou not believe that it’s over for good? Thou lookest meekly at me and deignest not even to be wroth with me. But let me tell Thee that now, today, people are more persuaded than ever that they have perfect freedom, yet they have brought their freedom to us and laid it humbly at our feet. But that has been our doing.
The Grand Inquisitor openly admits to perverting the teachings of Jesus of Nazareth and continues his accusation:
And then we shall nish building their tower, for he nishes the building who feeds them. And we alone shall feed them in Thy name, declaring falsely that it is in Thy name.
Oh, never, never can they feed themselves without us! No science will give them bread so long as they remain free. In the end they will lay their freedom at our feet, and say to us, Make us your slaves, but feed us.
They will understand themselves, at last, that free- dom and bread enough for all are inconceivable together, for never, never will they be able to share between them!
From the book: The Rehabilitation of the Christ of God
Authors: Martin Kübli, Dieter Potzel, Ulrich Seifert