THE EMERGENCE OF AFRICAN AVATARS AND THE SECRET OF FATIMA
The title of the book this essay will introduce is THE TRUE THIRD SECRET OF FATIMA REVEALED and the RETURN OF CHRIST. The author is Pastor Melo Nzeyitu Josias; additional research by Rocha Nefwani. Both men are native Africans, both highly educated. I edited the book myself, here in America, and added a little general historical knowledge.
The book was meant to be available on May 13, 2001, commemorating
the first of 6 visits of the Lady of Fatima, Portugal, who appeared on that date in 1917. She was visible to the three shepherd children who repeated her words to the world, yet was invisible to the crowds of thousands who were
drawn to come see her. The Lady made astonishing predictions. Her two sets
of predictions, made in 1917 about events of the coming decades, proved true.
Among other things, she predicted the
fall of Russia to communism, the end of the First World War, and the coming of the Second World War.
There was a Third Secret, however, which the Lady instructed Lucia Dos Santos to reveal only after 1960, after certain events had passed which would have made it more understandable. It was read to Pope John XXIII in February, 1960. When he heard it he fainted dead to the floor. When John XXIII arose, he ordered the Third Secret sealed up in a vault "forever."
Are we in the "end of times?" Are we at the hour in which Jesus Christ has already returned and gone? It would seem that appearances of men acclaimed to be God incarnate have increased greatly in the past century.
Many children born after World War Two abandoned their family's
religions and took up a fascination with Hindu Baba or another, during adolescence -- let's say during their "truth seeker years." Some still follow their chosen
Baba, regarding him as God Himself clothed in flesh and blood and teachings.
Few seemed to have realized that the various titles of these Eastern god-men, from "Baba" downward, are conventions of Hinduism they correspond to the same kinds of hierarchical titlings of western religious personnel, from "Pope" downward. Both words mean "father." Perhaps comparing these things would have made the new religious adventure seem less exotic, and therefore, not knowing the traditional lay of things religious, potentially more "spiritual" to youth disillusioned and bored by what continues on beneath Western steeples.
Officially, any Catholic priest or Monsignor or Bishop or Cardinal is a "representative of God on earth," each of more exalted degree, the same as attributed to revered gurus whose photographs are surrounded by burning incense. What makes the idea less true for one than the other? The idea of a God-ness more particular to such men, East or West, is most often a projection of the devotee, who has yet to even speculate on the source of his own willing projections. Yet in terms of advantages to be gained of any kind, the question is moot. There seem to be no fewer crooks among those declared holy as among those who find no use for gods, and no fewer well-intended. We will reserve judgment on current dramas of religious persecution.
Whether a human being can said to be God made flesh, let alone which individual can be said to be this, can be debated into meaninglessness. There are several main schools of thought about it. The prevailing school in the West remains a Christian line, which says that there is one single God. This God parcels out a single soul to each living human, who is otherwise considered as not much more than a moving mass of organized mud, and is unworthy by nature.
All are represented before God the Father by a single non-physical individual, namely Jesus Christ, a man who healed sick people, raised others from the dead, performed other fantastic wonders and sayings, then was murdered in a routine public ceremony at the behest of an unrecognizing, unappreciative public. This God is not finished with this unappreciative public; at an unknown hour, He will take all the souls he parceled out and dump them into a "lake of fire" for all eternity. Only those for whom Christ has interceded will be allowed to live on in eternity, to live in a city where streets are paved with gold, and to bow up and down in worship of this One God, forever. One wonders whether his back will ever tire of the exercise.
As whimsically as I've put it, this is the prevailing, if fading, stream of belief about Who and what a God is among Catholic and Protestant churches. It is this drama, essentially, that captured the imaginations of Western peoples for centuries.
Spontaneous enthusiasm for this story has been dwindling -- to the point that some Americans believe that enthusiasm needs to be enforced. Political machinations surrounding our alcoholic president George W. Bush are currently attempting to squeeze this tale into the shape of an official state religion, through fiduciary activity at taxpayer expense.
Another school of thought, currently rising (if not having had popularity in some ancient time), inherent in a few words of the New Testament, is espoused by some of the notable 20th Century Indian Babas. The Hindu versions of this idea have been distilled further from their Vedic origins by different new-age or maverick churches in he West, or combined with biblical ideations. This school says that all persons are themselves God; yet due to our egoisms, or ignorance, or sinful natures, only the sparsest few among our present billions can sense this divinity within ourselves.
Those few who are said to have become "god-realized," who made themselves known to the public as for divine purposes and missions, seem to attract material fortunes from a public that is either inexpressibly grateful or is too gullible. Although some Hindu religious branches speak of "five ascended masters" who live invisibly on our planet, there are many quite visible gurus or proclaimed avatars around whom devotees have formed practical organizations of high material worth. Monies are collected and practical social advantages, such as political contributions, keep the organizations going, while their intents are to enlighten masses whom, we must assume, are "endarkened" without them.
Sincere or fraudulent, authentic or imitation, each event of the appearance of a man (usually a male) said to be God or god-realized represents a new bud of one size or another upon a very ancient vine. The vine would be human consciousness, and the bud would be civilization.
A civilization forms through codes of knowledge and behavior that allow each of its members, relatively, the broadest opportunity for value fulfillment. The codes seem most often to have originated with a single man, who is also revealed as God's prophet, if not God Himself in fleshly clothing. New knowledge, or interpretations of it, is added in that Man-God's name.
I wonder about the nature of the human experience itself, as I can not think of any civilization which did not attribute its foundations to a single man at its cornerstone. Even the "godless" communist attempts at a new and sensible kind of civilization quickly became personality-worship cults. Nor should we forget Germany's abortive attempt to found a "New World Order" around Adolf Hitler. However, neither he nor Marx nor Lenin nor Mao nor Kim could walk on water or rise from the dead.
Christianity, of all religions, has come closest to uniting the peoples of the entire world. The emergence of avatars in Africa in the twentieth century maintains a continuity with the ancient prophecies found in the bible. "THE THIRD SECRET" cites biblical passages that make a case that Simeon Toko was Christ Returned -- at least, different Christian ministers who considered the interpretations did not scorn their logic. The following is an excerpt I have culled from the book (Some of the writing has been altered so as not to confuse the reader who will be reading this out of its context):
Simeon Toko was born on February 24, 1918, in a northern village in Angola (the "Tsafon" of Psalm 48: 3) portentously named "Sadi Banza Zulu Mongo" ("the village of the Celestial Mountain"). A newborn emerged from his mother's womb into a very hostile environment.
For almost fifty years, from 1872 to 1921, this region suffered natural disasters. There were long droughts between short lulls. Northern Angola and the southern regions of French and Belgian Congos were devastated. The resultant famines killed thousands; so too were thousands of deaths brought by smallpox, typhoid, sleeping sickness, malaria, and others.
These different plagues represent the fulfillment of a biblical prediction. None but a few people inspired by the words of Lord recognized this.
"And the dragon stood before which was ready to be delivered, for to devour her child as soon as it was born." (Revelation 12: 4)
The baby Simeon Toko was born mere inches from sickness and famine and plague and death, and many leagues from safety. There was not much reason for a baby to want to live, and much against it.
The infant Toko caught smallpox. He was so badly affected by it that villagers thought the hand of the Almighty Father alone saved his life. He was left with the unpleasant marring of smallpox scars on his face. Compare this prophecy:
"As many were astonished at thee; his visage was so marred more than any man, and his form more than the sons of men." (Isaiah 52: 14)
Not long after Simeon's birth, a missionary at a Baptist Missionary Society, based in Angola, had a dream. He dreamed that a Great King had been born in the region under his ministry. He decided to go looking for this baby.
Requesting guidance from the Holy Spirit, he came to the baby Simeon Toko. Staring at an infant so rachitic, like a "weak and tender plant," and so blemished a little face, he shook his head. Doubt had come to stay. He asked one or two questions and left, feeling victimized by his dream and the voice that had led him there.
In 1949 Simeon attended an international conference of Protestants in Leopoldville (currently called Kinshasa). During this event, the ceremonial masters asked three Africans from Angola to pray. Those selected were Gaspar de Almeida, Jesse Chiulo Chipenda, and Simeon Toko. Simeon Toko asked in his public prayer that the Holy Spirit manifest in Africa to put an end to the abuses of the colonial powers.
Toko became a dedicated member of the Baptist Church in Itaga. He formed a singing choir of 12 people. Instantly this choir became famous and from twelve members it grew into hundreds.
At each of the choir performances, whether at their church or while visiting another church, the Holy Ghost manifested with such a power that white Missionaries suspected young Toko of possessing black magic powers. Jealously, the missionaries summoned him to abandon his "dark practices." He responded to them by saying "But if we are praying to the same God, how come when I pray, and there is a manifestation of the Holy Ghost, you accuse me of sorcery? Is it because I am an African that my prayers couldn't possibly be answered? (see 1 Samuel 10: 10) Does the Holy Spirit discriminate against Africans too?"
But the missionaries were fed up with him and decided to exclude him from the church. Then what was meant to happen, happened. All those who had joined the church on the inspiration of Simeon's magnificent choir left the church with him. The question was whether Simeon Toko would abandon these followers, or keep them with him.
He decided to keep them with him, realizing all the same that a very harsh duty awaited him. He decided to pray again to his Father, repeating the same prayer he had made three years before at the Baptist conference.
On July 25, 1949, Simeon and 35 members of his choir met on a street called Mayenge, at the house of a man named Vanga Ambrosio. The choir began to sing, waiting for time to pray. Shortly before midnight, Simeon Toko lifted his eyes to the sky and he addressed this prayer to His father: "Father, I know you always answer my prayers. Now look; consider these sheep you have sent to me. This duty is so immense that without the Holy Spirit, the Comforter, we will never be able to achieve what you intended. The prayer I addressed to you three years ago, didn't you hear it?"
At precisely midnight, a strong wind shook the house and the Holy Spirit possessed everyone at the prayer meeting, with the exception of a man called Sansao Alphonse, the choir leader. God let him remain in an ordinary frame of mind so that he could write down the testimonials and miracles taking place before his dumfounded eyes. Many in the group were speaking in tongues. Some saw heavenly light and heard celestial voices; others were able to communicate clearly with people several kilometers from where the prayer was taking place.
The excitement about the miracles that happened at this new Pentecost led Simeon Toko's followers to spread all over town and start preaching the building of God's kingdom. This attracted the attention of Belgian colonial authorities, who viewed the activity as a threatening commotion. Within about three months the police began jailing the preachers.
They were jailed and prosecuted as promptly as were the followers of Simeon Toko's Messenger, called Kimbanguists, after Simon Kimbangu, who himself was imprisoned, from 1921 until his death in 1951.
Some were beheaded, burned alive in their homes, drowned in the river, or shot without being prosecuted. Finally, the colonialists decided to deport them. The wives, husbands, and children were separated from their families by hundreds and even thousands of kilometers from their homes. When miracles started taking place among the new followers of "Kimbangu," the Belgian authorities tried to suffocate this new Messianic group at once.
On October 22nd, 1949, Simeon Toko and 3000 of his companions were put in two different jails, Ofiltra and Ndolo. After three months in the jails, a decree was passed to deport them out of the country. This is when Simeon Toko started revealing Himself.
The Belgian Administrator of the jail in Ndolo was named Pirote. He abused the "Tokoist" prisoners, hurling racist insults. He always ended with: "Filthy nigger, you're going back to nigger country in Angola!" Tired of this abuse, Simeon Toko replied sharply to Pirote, "Know that if there is a stranger here, it is you! To show you that I am home, the day you make the injustice of deporting me from Belgian Congo, I'll have you carrying my bags alongside me!" Simeon Toko held up both hands, spread out his fingers, and told the abusive Belgian to count them. He said, "I give 10 years to the Belgians, not one more or less, to leave this country!"
No one at that time comprehended these sibylline words. However, the disciples of Simeon Toko understood later: the day they were deported, Pirote fell dead. He was gripped with an apparent heart attack while working in his office, and died as suddenly as though a bullet had struck him squarely.
As for the other mysterious statement made by Simeon Toko: ten years later, in 1960, the Belgians were obliged to leave their rich colony of Congo.
"The Almighty has made my mouth like a sharp sword;"(Isaiah 49: 2). The proof was made with the two anecdotes relating to Pirote and the independence of Belgian Congo, which took place on June the 30th, 1960, exactly as Simeon Toko predicted, each of his fingers representing one year.
But to impel this event, Simeon Toko "unleashed his army." This incredible story is very well known throughout central Africa, and will be reported in greater detail in another book. The event was witnessed by thousands of people on January 4th, 1959. Some of the author's own relatives were there, but so are there thousands of citizens of the city of Kinshasa who witnessed it on that day alive at this writing. January 4th is now a public holiday in Kinshasa and commemorates this event.
Kinshasa was called Leopoldville. On that day, the "Cherubim and Seraphim" appeared and stood against the Belgian colonial army. The citizens of Leopoldville saw an army of about a thousand very small men -- about the size of children, or dwarfs, with very muscular, imposing bodies. Each of these diminutive human-looking creatures showed great strength -- for example, a witness saw one of them flip a five-ton truck over with one arm!
The Belgian soldiers fired at these little brown angels to no effect. Terrified, the colonial army was thrown into confusion. The little men disappeared as suddenly as they had appeared. One year after this amazing mass apparition, the Democratic Republic of Congo was a new and independent country.
After being deported and arriving in Angola, the real tribulations of the "man of sorrow acquainted with grief and sufferings" were to start. Never again would Simeon Toko rest. His life would be a string of non-stop attempts to kill him to prevent his Mission.
Let us follow what he experienced, from Leopoldville, where he was unjustly incarcerated, and to Angola. While incarcerated in Angola, the Portuguese authorities deported him:
1. To the Colonato of Vale do Loge, in the municipality of Bembe,
2. From Bembe to Waba Caconda;
3. From Caconda to Hoque, 30 kilometers of San da Bandeira;
4. From San da Bandeira to Waba Caconda again:
5. From Caconda to Cassinga - Vila Artur de Paiva;
6. From Cassinga to Jau, in Chibia's canton;
7. From Chibia, back to San da Bandeira;
8. From San da Bandeira to Mocamedes, in the municipality of Porto Alexandre, or more precisely at Ponta Albina.
9. From Ponta Albina to Luanda, the capital of Angola.
All of these deportations took place in a 12 year period. Simeon Toko's captivity in these prisons and agricultural compounds lasted from three months, at San da Bandeira, to as long as five years, at Ponta Albina.
The objectives of these deportations were to reduce Simeon Toko's influence and to dismantle his church. Contrarily, everywhere he and his followers were sent, they indoctrinated even more and more members into the belief of what Portuguese called "Tokoism." In the end the Portuguese authorities decided to use their last measure. "Simeon Toko delenda (must be destroyed)."
Thus, when he was sent to slavery in an agricultural field in Caconda, in southern Angola, his head was offered for a price. Two Portuguese foremen, excited by the reward, decided to take their chance. They put a plan in action to murder Simeon Toko.
During a stay in Angola in 1994, we collected the testimony of Pastor Adelino Canhandi, who was a cook at the Caconda agricultural compound. He saw what happened.
Busy with cooking, he heard a voice calling him, "Canhandi, Canhandi, come here." It was Simeon Toko. Once outside, surprised and curious, Toko told him "to stand there and be watchful. Once again the Son of Man will be tested." Strange words in in particular for Canhandi, who was not then a Christian and didn't understand the term or what Simeon Toko wanted of him. Curious, he watched.
Trade magazines that deal with farm machinery routinely warn users about it. Harvesting machines such as seed-sowers are exceptionally dangerous, as is very well known. Accidents involving the business end of a sower simply aren't survived, and in many cases, there is not enough left of the body for display at a funeral.
One of the Portuguese foremen showed up and hailed Simeon Toko, "Hey Simeon, you see that tractor over there? There are weeds clogging the sower. Go clean them out!" Submissively, the docile prisoner crawled under the engine to fix it. When he was under the engine, the foreman, sitting in the driver's seat, started it up, which automatically activated the rotating blades of the seed sower. Simeon Toko's body was instantly severed in several pieces.Terrified, Canhandi stood frozen to the spot, watching. The foreman shifted into reverse to back up and check the damage. A second foreman, who was in service that day, flashed a victory sign, indicating that they had succeeded.
Then the unbelievable happened. Before Canhandi and the two Portuguese accomplices, the body of Simeon Toko recomposed itself; Simeon Toko stood up. Canhandi could not believe his eyes! The Portuguese ran away in terror. From that day on, Canhandi believed in the Lord, and his entire family converted to the church of Simeon Toko.
It was also that day that Simeon Toko made it known who he was behind that smallpox-marred face, purposefully behaving in accord with the following scripture:
"Therefore doth my father love me, because I lay down my life, that I might take it again. No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment have I received of my Father." (John 10: 17-18)
During Simeon Toko's stay in Luanda, the capital of Angola, while he was in the process of being deported for the ninth time, another event happened to show his hidden and true identity.
We should say that when he came on earth in Palestine, Christ referred to Himself in the third person, using the term "the Son of Man." This time, Canhandi was one of the rare persons to hear the Christ refer to Himself differently. Simeon most usually spoke of the Lord Jesus Christ, which meant to his followers that he too was a servant of Christ, like everybody else. Despite the miracles happening around him, just like a shadow, no one knew who he really was.
His followers were once again bewildered when they found out that two top level emissaries were dispatched by Pope John XXIII to Angola to meet Simeon Toko and deliver a personal message to him.
One of the Emissaries was unfortunate to fall ill with dysentary when he arrived in Luanda and wound up in a hospital. The other was received by Simeon Toko, and he said to him, "I am an emissary of Pope John XXIII, who personally mandated me and my colleague to come and ask you a single question: Who are you?"
Let us bear in mind that the year was 1962, two years after the fateful date when the Vatican had instructions to make public the third Secret of Fatima. John XXIII had read the message, kept it a secret, and very likely had sent his emissaries to Simeon Toko with a sinking feeling in his heart.
Simeon Toko responded, "I am amazed that a high ranking person like the Pope is interested enough about my being to make you travel 8000 km just to meet me. The answer that you should give your master for me is in the biblical scripture, Matthew 11: 2 to 6."
Let's now put ourselves in Pope John's shoes as he read the text suggested by Toko:
"And now when John had heard in the prison the works of Christ, he sent two of his disciples, and said unto him. Are thou he that should come, or do we look for another? Jesus answered and said unto them. Go and show John again those things which ye do hear and see: The blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the gospel preached to them. And blessed is he, whosoever shall not be offended in me."
Now, we already have referred to an arrow hidden in the quiver of the Almighty, which can indeed be shot from any distance -- even if thousands of kilometers separate archer and target; even if 2000 years separate them, it reaches its target.
Using a brief biblical quotation, Simeon Toko gave Pope John XXIII to understand that what the Pope had found in the note written by Lucia Dos Santos was true. Indeed the former Cardinal Roncalli could have picked any name as Pope: He could have chosen Gregory, Benoit, Peter, Paul, or any of hundreds of saints' names. But he chose "John," so that now the scripture in Matthew that Simeon Toko sent him to read addressed him directly by name.
Fearing Who it was now living among the most disdained people on earth, the Pope contacted the Portuguese dictator, Antonio de Salazar.
On July 18, 1962, Simeon Toko was again arrested and deported; this time, not to some isolated corner in his native Angola, but to Portugal, where his birth had been formally announced in 1917, in Fatima.
"Jesus said unto him, "Did ye never read in the scriptures: 'The stone which the builders rejected, the same is become the head of the corner: this is the Lord's doing, and it is marvelous in our eyes." (Matthew 21: 42)
Indeed the builders ("Pontiff" means "builder of bridges") had again rejected the cornerstone.
When Simeon Toko was brought to Portugal a Portuguese Air Force plane was waiting for him. The plane had state-of-the-art telecommunication and navigation systems.
In the plane sat a Catholic priest and members of Salazar's secret police, PIDE-DGS, including the pilot and copilot. Their mission was to fly out over the Atlantic ocean and after about an hour's distance, push Simeon Toko out of the plane into the deep sea. This was the same inhuman treatment that Argentinian military used years later for their political opponents.
Supposedly, the Catholic Priest was brought along on the plane to counteract the magic powers of the African, through praying. But this skillfully planned project was about to backfire.
The moment the PIDE agents rose to subdue him and carry out their murder, Simeon Toko stood up and ordered the plane to stop. The aircraft stopped in midair. It stood still, not advancing an inch, nor rose or fell backward.
The crew was stricken by panic. The priest could hardly breathe, and hoarsely huffed out desperate prayers. They all started imploring the"preto" [Portuguese denigratory meaning "nigger'] for mercy. Simeon lifted his eyes and hands towards the heaven and after a short prayer he ordered the plane to move again. At once the plane started moving.
Simeon Toko related this story himself. For those who are skeptical, we would remind you that the authority of our sciences do not determine all that is possible on earth or in heaven. This same Personality stopped a storm on a sea for a group of terrified fishermen 2000 years ago. He also walked across the surface of the water and inspired the sun to weave and dance gaily at Fatima.
As an "exiled political prisoner," Simeon Toko was deprived of all human rights. We will pass for now on the many other murder attempts upon his body during his forced stay in Ponta Delgada ( Archipelago of the Azores).
At a future date, we will publish a record of miracles performed by Simeon Toko which were seen by eyewitnesses. Since the objective of this book is to expose secrets kept from the spiritually hungry, we here select only a few attempts made against Simeon Toko during his years of imprisonment on Ponta Delgada Island, under the pretense of being a "political" prisoner. He was assigned the chore of maintaining a lighthouse there.
Dona Laurinda Zaza is a "vate" for present day Toko followers. A vate (VAH-tay) is a sort of prophetic trance medium. Dona Laurinda experienced the following event as she saw it happen to "Tio Simao" (a nickname meaning "Uncle Simon") while he was in exile in Portugal. Simeon Toko confirmed the fact of this event later, and revealed the physical damage that the doctors had done; over the years, thousands of people saw this scarring on his chest. "You could almost see Toko's heart pounding in his chest through the scar; an almost unbearable sight," Dona Laurinda said.
This referred to a most remarkable attempt by these astonishingly misguided men to kill Simeon Toko under Dictator Antonio Salazar's orders. This attempt, which would have been a "first degree murder" if the victim were anyone else, took place shortly before his return to freedom in July 1974.
Some doctors found themselves reading the reports of his purported invulnerability. They thought they might pass the time by drilling for the secret which seemed to protect the mysterious African man. They meant to perform an autopsy on a living human being.
Under the pretext of removing a tumor in his chest, the doctors had Simeon Toko taken to hospital. They put him on an operating table, cut a jagged, mortal wound in the left side of the center of his chest, reached into his chest cavity, and pulled out his still-beating heart. The aorta and other arteries were severed by scalpel and his heart was removed. Simeon lay dead, his body covered with the warm blood that splashed out of his heart and chest.
The doctors dumped Simeon Toko's heart in a metal pan and took it to a laboratory, in another room. They ran various tests on it, expecting to find what, undetermined. The gadgets and microscopes and probings showed there was nothing physically extraordinary or abnormal about Simeon Toko's heart. The doctors concluded that this purloined organ would not have been the source of his invulnerability -- if it can be said that men can make conclusions about any such thing.
Simeon Toko came to on the operating table. To their horror and bewilderment, his heartless corpse was moving on its own volition. He opened his eyes, sat up and looked at them, the chest wound by which they had casually murdered him gaping open. "Why are you persecuting me this way?" he said to them. "Give me back my heart!"
For now we will refrain from reporting many other significant events that happened that same day. We can let you know, however, that the exact time his heart was taken from him, he decided to give a finishing blow to Portuguese colonial power and rule over Angola.
Returning to his native country of Angola, on August 31, 1974, he was carrying the independence of Angola in his pocket. A year later, on November 11, 1975, the country of Angola gained its independence from Portugal.
There, Where Eagles are Gathered
At this point of our narration, you might wish to ask us a question burning on your lips: "Where is he right now?"
We leave it to the scripture to talk:
"The disciples answered and said unto him, where, Lord? And he said unto them, wherever the body is, thither will the Eagles be gathered together"
(Luke 17: 37)
The response of Jesus in latin was "Ubicumque fuerit corpus, illuc congregabuntur et aquilae." (Luke 17: 37)
This passage or scripture gave migraine headaches to a generation of biblists because:
A: The action takes place at the time of the end;
B: Jesus speaks here about a body, His physical corpse;
C: This body or corpse is on a high mountain.
We translated the last part of Luke 17: 34, in latin because the text becomes more transparent. In many Bibles, the title that summarizes verses 22-37 of Luke 17 is: "Jesus announces his Second Coming."
We are now at that "time of the end;" in simple english it means our time, and not the physical destruction of the world. In latin a possessive article is not required when the sense of the sentence is such as it does not leave any doubt about the owner. This is the case here, so that Jesus indicated His physical body.
Many translators have replaced the word "aquilae," "eagles," with "vultures," which seems more logical in referring to the locale of a dead body out in open country. Nevertheless, "Aquilae" must here be considered for its literal and allegorical meanings.
Symbolically speaking, the eagle designates a high ranking person, "someone in a high place." The sense in which to attribute the context of this word is of a temporal, but especially spiritual, superior rank in authority.
Eagles prefer to fly and live at high altitudes, and assemble only on high mountains. Here is what O. Dapper wrote, a columnist of the 16th century in discovering Kongo dia Totela's capital:
"The town is placed on the most high mountain of the country, because from the port of Pinda where we disembarked, until we reached Kongo, it took us 10 days of walk and continous climbing until we reached the aforementioned city, which is inside the province of Pemba. This province is located at the center of the Kingdom and is the head of all other provinces, and the origin of the ancient kingdoms."
The sentence from Luke can then be understood as follows, "I shall return in the flesh without the people recognizing me; as a thief or swindler. I shall secretly carry out my mission. Once my mission is fulfilled, I shall leave my mortal coil on a high mountain."
Durin the night of December 31st to January 1st, 1984, when the death of Simeon Toko was announced by the media, thunderclaps of virtually seismic force and torrential rain burst the skies of Luanda. It had not rained in this area for several years. Meteorologists were mystified. For three days the rain fell continuously. The occurrence of this event was attributed to all the rumors surrounding the death of this great prophet.
A certain politician was recognized as one of the toughest men surrounding Neto, the President of the Republic of Angola. He was often called upon for delicate and confident missions. During the war for independence, the Portuguese, whom he fought during a 14-year war for the liberation of his country, had a good deal to say about him. His name aroused dread and awe; he led a resistance group specializing in chopping heads with "catanas" (machetes). This man was one of President Neto's army officers. His name was Comandante Paiva.
After hearing the news that Simeon Toko had died, Paiva rushed to where the body lay exposed for public viewing. He fought his way through the crowd of tens of thousands of people. He was astonished at the sight of it.
He stood looking at Simeon's body. He asked to speak. He declared "It is not true that Simeon Toko is dead, because he is invulnerable!" To make such a public confession was blatantly incriminating. Seven years before now, Comandante Paiva had orders to kill Simeon Toko once and for all. He told the public that this is what he and his men had done:
He had Simeon Toko kidnapped, took him to a secret location, and once there he butchered him methodically, like a meatpacker with an animal carcass; he severed Simeon's head, then his arms and legs, then split his chest and abdomen apart.
He stuffed the butchered corpse into a large bag, tied the top with a string, and hid it in a certain location. After three days, he brought helpers back to get the bag and take it to the ocean to throw to the sharks. By now the bag had disappeared. The men began to argue about its whereabouts.
Suddenly, in the midst of their bickering about who may have moved it, a voice they described as sounding like " the sounds of many waters" (Revelation 1: 15) overshadowed their own voices: "WHO are you looking for? I am here!" It was Simeon Toko, in flesh and bone, alive, standing majestically. The men dashed away shouting "E o Deus, e o Deus!" which means "He is God, He is God!"
Paiva's butchering had been the last time that anybody dared to touch a single hair on the head of Simeon Toko. And now that Simeon's body lay discarded by its owner, by choice, he refused to believe it.
(Excerpt copyright 2001, NeKongo Press. Used with permission)
Tom Dark is a professional editor, writer, and music producer and leads a small worldwide dream experiment group.