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THE FAILURE OF HAILE SELASSIE AS EMPEROR

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Messenger: GARVEYS AFRICA Sent: 1/16/2014 4:16:25 AM
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Melchezzi


I said Marcus to I is LIKE JC to the Christian. I didnt say he was JC. You already know my thoughts on Garvey....


Messenger: MELCHEZIDEK Sent: 1/16/2014 6:02:10 AM
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The disciples asked him, "Why then do the teachers of the law say that Elijah must come first?"
Jesus replied, "To be sure, Elijah comes and I will restore all things. But I tell you, Elijah has already come, and they did not recognize him, but have done to him everything they wished. In the same way the Son of Man is going to suffer at their hands."

Then the disciples understood that he was talking to them about John the Baptist.


And after six days Jesus takes with him Peter, and James, and John, and leads them up into an high mountain by themselves: and he was transfigured before them.
And his clothes became shining, exceeding white as snow; so as no one in the world can white them.
And there appeared unto them Elijah with Moses: and they were talking with Jesus.
And Peter answered and said to Jesus, Master, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elijah.


Messenger: zion mountain Sent: 1/16/2014 6:29:49 AM
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To I Marcus is the greatest prophet to be born by a woman.
Lets not forget dat Rastafari is a Conception,which means even a bird can fly and do Rasta work without being aware that its Rasta work.
Same as Marcus I,the Man did the work with no intention of making a movement like Rastafari but dat was the destiny.
So even when Marcus I criticize Selassie I,it doesnt change anything to I because the Man wasnt Rastafari but inspired and rekindle Rastafari.
Its not like the Christian prophets who claim a direct conversion with a deity.Marcus was heartically unaware inspired by Haile Selassie I.

What about when He spoke of looking to God with the spectacles of Ithiopia.Marcus knew dat in Ithiopia there must be a God and King to be hailed,but I think Selassie I didnt reveal to Him in fulness so dat people may hold the faith


Messenger: GARVEYS AFRICA Sent: 1/16/2014 9:35:41 AM
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^I hear you but Marcus wasn't inspired by the physical essence of Haile Selassie crowned 1930.

By 1916, 50 years fresh from the plantation...Marcus had over 8 million members of a panAfrican organisation......

He was inspired by Ethiopia. And the Throne of Ethiopia.... Before Selassie was crowned! This is why when His Majesty "fled to England" he wrote this rebuttal letter out of his love for Ethiopia / Africa. He wrote this before His Majesty returned. What kind of information do you think Marcus had to draw these conclusions? What do you think the news was reporting? I see his intention and I see what he was defending in this letter. Ethiopia must never surrender. Hail Marcus.


From the beginning, Ethiopia has represented the crux of Black Ipremacy. Pre 1930, it was Menelik's Adwa victory which was the inspiration.

Here's something to share on Ethiopianism - the background of our people which created the environment to produce the likes of Garvey and the many (many) other panAfricanist conscious leaders emerging at the time. Rasta PreRasta...

_________________________________________________________________________

Ethiopianism, religious movement among sub-Saharan Africans that embodied the earliest stirrings toward religious and political freedom in the modern colonial period. The movement was initiated in the 1880s [false!] when South African mission workers began forming independent all-African churches, such as the Tembu tribal church (1884) and the Church of Africa (1889). An ex-Wesleyan minister, Mangena Mokone, was the first to use the term when he founded the Ethiopian Church (1892). Among the main causes of the movement were the frustrations felt by Africans who were denied advancement in the hierarchy of the mission churches and racial discontent encouraged by the colour bar. Other contributing factors were the desire for a more African and relevant Christianity, for the restoration of tribal life, and for political and cultural autonomy expressed in the slogan “Africa for the Africans” and also in the word Ethiopianism.

The mystique of the term Ethiopianism derived from its occurrence in the Bible (where Ethiopia is also referred to as Kush, or Cush) and was enhanced when the ancient independent Christian kingdom of Ethiopia defeated the Italians at Adwa in 1896. The word therefore represented Africa’s dignity and place in the divine dispensation and provided a charter for free African churches and nations of the future.

[what this Europeans account of history fails to include is the fact that the Africans of the 19th and 20th Centuries, KNEW Ethiopia was the only place left which resisted eurasian-invasion and maintained full preservation of culture. Powerful, symbolic and divine. - G.A.]

Parallel developments occurred elsewhere and for similar reasons. In Nigeria the so-called African churches—the Native Baptist Church (1888), the formerly Anglican United Native African Church (1891) and its later divisions, and the United African Methodist Church (1917)—were important. Other Ethiopian-related movements were represented by the Cameroun Native Baptist Church (1887); by the Native Baptist Church (1898) in Ghana; in Rhodesia by a branch (1906) of the American Negro denomination, the African Methodist Episcopal Church, and by Nemapare’s African Methodist Church (1947); and by the Kenyan Church of Christ in Africa (1957), formerly Anglican.

Early Ethiopianism included tribalist, nationalist, and Pan-African dimensions, which were encouraged by association with independent American black churches and radical leaders with “back to Africa” ideas and an Ethiopianist ideology. This ideology was explicit in the thought of such pioneers of African cultural, religious, and political independence as Edward Wilmot Blyden and Joseph Ephraim Casely-Hayford of Ghana (e.g., his Ethiopia Unbound, 1911).

Ethiopian movements played some part in the Zulu rebellion of 1906 and especially in the Nyasaland rising of 1915 led by John Chilembwe, founder of the independent Providence Industrial Mission. From about 1920, political activities were channeled into secular political parties and trade unions, and the use of the term Ethiopian then narrowed to one section of African independent religious movements (see Zionist church). These Ethiopian-type churches originated by secession (and further sub-secessions) from a mission-connected church, which they resemble in beliefs, polity, and worship and from which they differ in certain cultural and ethnic practices.


Messenger: MELCHEZIDEK Sent: 1/17/2014 7:33:17 AM
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LOOK FOR ME IN THE WIRL WIND







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