Transcript of the Address to the Select Committee of (redacted) by (redacted).
Mr. President, Mr. Treasurer and Esteemed Colleagues,
I stand before you not as an executive but as a colleague willing to speak frankly. Mistakes have been made that must be acknowledged and confusion seems to have slowed our progress, which must be eliminated if we are to pick up the pace in our mission to make the world a better, safer place.
We are, to coin a phrase, standing on the shoulders of giants. We owe them the great accomplishments realized in reforming Christianity. To cite only a few highlights, the Protestant churches have yielded to so-called Christian zionism, a dependable ally if steered with care. We have had the support of such valuable assets as Jim Bakker, Jerry Falwell, Pat Robertson and John Hagee.
Huge strides have been made in the Catholic Church as well, with the help of John Paul II, Benedict XVI (remember his Regensburg address) and now Francis (our younger brother). Francis has only just begun, but he has already declared that our Covenant stands unbroken and valid, not affected by any of Jeshua’s so-called teachings. He is modernizing the Catholic Church in the spirit of inclusion, lifting the stigma of homosexuality, sex outside marriage, concubinage and assorted long-standing Christian prejudices and taboos. He holds inter-faith services, the importance of which must not be underestimated: they are not mere intermissions in the Church’s regular activities, but fertile intromissions, to coin another phrase.
While it is easy for all of you to see that the reform of Christianity is proceeding apace everywhere (the Russian exception will be discussed by the next speaker), what seems to remain opaque to some of you is that the much needed reform of Islam must not follow the same template.
We must make a clear distinction between word and deed. While it is necessary to maintain our critical discourse of Islam (i.e., a religion of hate and bloodshed seeking to establish global supremacy — the Caliphate, oppressing women and homosexuals, I mean gays), it is equally necessary to avoid trying to support this discourse with quotations from the Khoran unless Islam is reformed to include a revised Khoran with serviceable quotes. The word, therefore, must await some deeds on our part, as I shall explain later.
We cannot deny we made important inroads in Islam: Wahhabism, the Takfiris, and IS are important milestones in changing not only Islam from the inside, but also the world’s perception of Islam. But a few beheadings, and even some massacres by any of those acronym groups derived from AlQaida, can be dismissed as “not representative of Islam,” and not backed by the Khoran.
Unlike the case of Christianity, where our goal of reform — carried out in the open — is to mold it in order to make it useful, the reform of Islam — to be undertaken covertly — has as its goal proving definitively that Islam is incompatible with peaceful co-existence, that nothing short of its eradication is safe for mankind.
The stumbling block is the Khoran. It is a tough task, I know, because the Khoran is seen as untouchable by Muslims, not amenable to editing. It has no Gospels with variations that can be dissected, no later versions (like the Scofield Bible). It is one solid, indivisible and immutable corpus.
Or is it?… You are creative people, I don’t need to give you directions, like “go and discover some kind of ‘Dead Sea Scrolls’ that contain the ‘original’ version of the Khoran. Make them compatible with what we inform the world that Islam really stands for.” But we need bibliography!
If you take anything away from my speech, let it be this:
Our reform of the Christian Church is to our reform of Islam what grooming a sheep for fleecing is to preparing it for slaughter.