 Felly, rydyn ni'n gwybod i'r mwnchyn a'r gynllun, a'r rwy'n gwybod i'r mwnchyn a'r gynllun, dwi'n cael gweld bydd y ffaith y gallwn i'r mynd. A rwy'n cael ei bod wedi'i'n gwybod, rwy'n cael ei bod wedi'u gwybod i'r Empire Romant a'r cyflawn i'r pryd yn cael ei chrystianityni ac rwy'n cael ei ddweud a'r hynny'n gwybod i'r idea yw hynny. A dyna'r hynny'n gwybod i'r hystiau, rydyn ni'n gwybod i'r hynny. mae'n adrodd yn gwneud rydyn ni'n mynd i'r adelderu, ond mae'n gweithio allan o'r angen o'r rhaid y bydd y bwysig yn ychydig yn ein cynnig, a'r gweithio i'r angen o'r angen. A yn ffapt, rydyn ni'n gweithio i'r ymdweud yng Nghymru o'r religiwn, ac rydyn ni'n gweithio i'r angen o'r angen o'r angen, ac yn gweithio i'r angen o'r angen. Mae gen i amdano i ddim yn ysgwyffydd, gyda St Augustine, y cysylltu i ddim yn y cysylltu, yn yr OSEAN Cod. Mae gen i'n llaw, mae gen i'n llawredu llaw yw'r llawion ar y cael eu cynllun yng Nghymru yn ganod cyfion ac i'r llaw. Mae gynnydd i'n gwybod, mae'n byw ymddangos Romanyniogol. Y cysylltu i amdano i ddweud, mae'n mynd i ddiwedd ar y cyfraff. Mae'n ymddangos i ddweud, mae'n ddweud i ddweud ac yw'r waith, a chastisau'r cadw sydd. Rydyn ni'n meddwl y bobl gafodd yn fwy o'r gynig. Rydy'n meddwl.��doedd y bobl ydy'r rhai, ar fallan rydyn ni'n meddwl, yr hyn yma, yr hyn yma yna, yr hyn yn amserio, yr hyn yn amserio ar y bobl, ac mae'r gweith Remove, yr Heretics, ac y Pagans. Yn ei bwysigio'r gebru i ymrydau fydd y maen nhw'n astagol. Mae'r bwysigwr, mae'r dimynd, mae'r ddweithio'n digon, a ond tyddwch i'r ffordd ac mae'r ffordd yn ffordd ac mae'n gweithio'r rhaid. Mae'r ffordd ac mae'r ffordd yn ymwybod yn gallu bod yn ei wneud. Mae'r ffordd yn ei wneud a'r ffordd yn ei wneud. Mae'n cael ei ddifolwyr lleol sylwyddiad, Ond oes ychydig yn gyfweld ar ystod, oedd yn oedd y trafnodlu. Ac mae'n ddiddordeb yn cyfrifio ar gyrdd yma. I ddweud yn argyfwm mwyaf o oedd yma wrthoen ar yr olygon o'r newydd, yn cynnwys, ag ymateb o'r newydd, mae eisiaeth eich wneud ymlaen fyddion ar y systym ar gyfer ei gawr, a'r newydd ar eich wneud. There is a great deal in pre-institutional Christianity that is enormously respectful of pagan and culture and pagan persons. The idea of the obligation one has to, to legal structures that were at Roman at the time, and so on. Very clear and sometimes problematic, but nevertheless very respectful of a sort of important knowledge y jystus, a so ond. Rydyn ni'n meddwl i'r cyffredinol. Ond, i gydig o'r llachau cyllidion, mae'n gweithio Senycau. Mae'n gweithio'r llachau cyllidion yn ddifrif, yn ddifrif. Y gallans, yna bod yn mynd i ddiddordeb wedi amser y llachau cyllidion oedd y llachau cyllidion. But there's nothing in the literature of Christianity that makes that either acceptable or necessary. You know, it's simply something that happened in the way things happened in history. It's said that ancient Rome applied the word dignitas to military empires and conquerors who returned victorious from battle. And their victory is supposed to have proven their dignitas, their worth, their dignity. And it took the same Christian writers who, according to you, destroyed everything in Rome, or the pagan world, to have turned this, you know. So Christian writers took this expression and instead of referring to this sense of victory and valor and all of that, turned it on its head and then said it refers to the fact that every human being is created in the image and likeness of God. This is particularly important, I think, for some of us from our society where Christianity has intruded, not always in very positive, ethical ways, intruded for the sole purpose very often of preparing the way for the real storm troopers of commerce, imperialism, colonialism, exploitation, disdain, racial disdain, et cetera, et cetera. And the history of Christianity in our society, as you know, has not been of the best, even till today. One very important example culturally when the Christians came determined to spread the gospel and they looked around, they couldn't find, they needed the devil. Later on I'll actually talk about my experience with the devil, by the way. I think three encounters, vicariously, but very interesting. But I don't want to change something. When they came they couldn't find the equivalent of the devil, of Satan. And so they took one of the deities, the Uroba deities, issue, who happens to be a trickster, you know, very complex, but I call issue the Masa de Llectition, de Llectition, and they took, because he's unpredictable, and he can upset the best laid plans, you know, mice and men, and they took issue and decided that is the devil. And they distorted the entire ethical structure that was based on the Uroba pantheon, the various deities of various departments of existence, phenomena, conduct, relationship, on which a whole functioning ethical structure I've been built. So when we're talking about rebuilding, creatively rebuilding the sense of ethical conduct among communities, we may have to go all the way back to what Christianity did to us on the African continent. That's exciting. Now because, you know, I just happened to come from two countries west of Nigeria, some from Ghana, and so probably can talk also about the experience of Christianity in Ghana. Certainly the arrival of early Christians from Europe in Ghana was kind of ambivalent or ambiguous in its character. Some came as pure missionaries just to talk about the gospel. Some also came as chaplains of the colonization power, and so you have both of them. Those who came as chaplains, you know, gave the impression that they were related to colonization, implantation of other cultures and all. But there are also some who came just for religious purposes.