Simeon toko pdf

Then the unbelievable happened. Fearing Who it was now living among the most disdained people on earth, the Pope contacted the Portuguese dictator, Antonio de Salazar.

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. Simeon lifted his eyes and hands towards the heaven and after a short prayer he ordered the plane to move again. 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 laid dead, his body covered with the warm blood that splashed out of his heart and chest. 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. With the assistance of a local protestant minister named Brother Godfrey Lord who speaks in prophetic tongues and does extremely well , we spent a dozen hours a day making corrections.

One of us manned the computer, the other the hard-copy manuscript, and the other read aloud from one single King James version bible, fixing every thee-and-thou and comma and period. These, however, while a difficult editing chore, were not the most important mistakes needing repair. Corrected forthwith: Simeon Toko was not in a prison, and he was not abused by prison doctors, when his heart was removed in the horrendous vivisection related in that chapter. Toko was taken to a local civilian hospital for this adventure, behind the guise of an excuse.

Few Americans are aware of the spectacular religious activity that has been thundering, with incalculable exuberance, through the hearts of millions of Africans in our just-passed century. Men and women have been seeing vision after vision, sign after sign, and wonder after wonder.

There are national holidays commemorating miracles -- not from centuries ago by some old saint whose paint has long since peeled, but within the last few decades, witnessed by thousands of ordinary citizens still walking among us. Although few in the U. Relatively little is known, and scholars are quite eager to learn more. They may be gathering information that could eventually form a "new" New Testament. It may well be that we are viewing the beginnings of a new civilization formed around a new Christ, which, like the occasion that started our present one 20 centuries ago, remains relatively unknown in the world until some time after the events that then inspire so many millions for centuries to come.

I am told, in fact, that I am the 8th American to have learned about the subject of this essay, which is about a man named Simeon Toko, who died in Simeon Toko appeared before people in an body and in dream states while he was physically alive, and continues to do the same among certain selected people 17 years after his natural death.

At least one witness says he, personally, killed Simeon Toko -- quite professionally, as a hired killer -- and saw him alive again a few days later. Others still living at this writing say they saw Toko physically slaughtered, and watched him bring himself back to life before their astonished eyes. There is a very large body of testimony, of which only a little has yet been recorded or written down by eyewitnesses. Much of the media news from Africa in the past 80 years has been presented as political rebellion and tribal warmongering, or as a battle between "good" civilized countries versus "evil" communists over the souls of Africans who are still considered uncivilized and superstitious and too immature, to be left to themselves This is the general bias of newsreporting from Africa as I remember it since my own childhood.

It's not much. We tend to think of the African peoples in a distortion somewhere between a bouquet of jokes about banana republics and a vague, distant horror of unexplainable war and slaughter. It is odd that Africa is considered a land of raw natural resources, presumed for centuries to be there largely for the benefit of civilized foreigners, who have had only to educate and "civilize" a species of simple people to work the mines and derricks for them.

It is very odd, considering that Africa is home to the most ancient of continuous Western civilizations, Ethiopia; for that matter Africa is home to the most ancient human bones yet chipped out of an earthly grave.

Scientists are lately calling Africa the home of the human race. Back in the late nineteenth century, British Museum curator E. Wallis Budge began translating the papyrii and wall-writings of ancient Egyptian temples. In order to come to some kind of understanding of those writings, Budge found himself compelled to compare the practices described in ancient language with those practiced by "natives," meaning black African peoples, of his time. He was also aware of the similarities of language between the ancient and current tongues.

As "savage" as they supposedly were, many Africans had in fact preserved practices known to and used successfully by their own ancestors, the ancient Egyptians. It is unarguable, looking at the fantastic ancient artisanry alone, that many pharoahs were black, and so too was a great deal of Egypt's ancient population, if not initially populated by black peoples entirely.

If by our own accounts African Egypt lasted at least 3, years 11, according to Herodotus' HISTORIES , we must admit that the wisdom and practice preserved in ancient writings was at the very least partly responsible for the second longest-lived civilization in historical record.

If that is so, then we can surmise that the Africans who moved deeper into their lands to escape the warlike upstart Greeks and Romans, continued those practices for their own benefit. As he approached it, he realised it was a man with pale skin and khaki suit an interesting colonial image. But in , after a disagreement with the missionaries,23 he decided to move to Leopoldville today Kinshasa. In , a second prophetic event triggered what is today considered as a turning point in the history of this church.

He felt he deserved to earn more money and put in a more challenging position. Others state that he simply felt it was time to make an autonomous move see e. Grenfell; Henderson. Christ is the founder of our church. Afterwards, the church remained in hands of the apostles, who led the church until the year 90, when John, the last apostle, dies. From there on, the elder presbyters ran the church until the beginning of the fourth century.

Interestingly, these Kikongo references were later abandoned. We will understand why throughout the article. I explain how this came about later on.

Blakely, Walter E. Besides the obvious reference of Baptist education, his biography places him as a young boy in Luanda, learning with the Methodists. As a consequence, in October just a few months after the descent of the Holy Ghost in Kibokolo they arrested Toko and up to hundreds of his followers, and contacted the Portuguese authorities as Angolans, they were Portuguese colonial subjects to seek their deportation that took place in December.

When they entered Angolan ter- ritory, the Tokoists fell under the jurisdiction of the pide International Police for the Defence of the State , the political police of the Portuguese authoritar- ian regime of Estado Novo, who also operated in the overseas territories. But then again, this proved to be of no avail.

In this sense, the movement quickly moved from the Bakongo enclave to an Angolan territory — unlike, for example, the Kimbanguist church, that essentially worked in northern Angola and among the Bakongos. Today, for example, the church incor- porates a distinction between tribes 12 and classes 16, a subdivision within tribes that represent each district and region in Angola. Also, by the beginning of the s, the forced labour camps were extinguished in the colony, and the Tokoists were able to regain freedom and mobility.

Jackson ed. Cabecinhas and L. Cunha eds. Porto: Campo das Let- ras During his sojourn in the islands, Toko did not preach and build congregations. Instead, he devel- oped an intense postal exchange with his followers in several points of the Angolan territory. He also established doctrinal bases, recom- mended biblical passages, choir songs and even suggested ideal marriage and gender relationships.

Only then was he able to return to Angola as a free man. Grenfell also reports that, in , the Portuguese authorities tried to use with no success Toko as a spokesman for the ending of the uprising His arrival at the port of Luanda was a major event.