African Humanity

About the Book

My thesis is basically intended for theological and philosophical students and at the same-time their lecturers in biblical theology, systematic theology and philosophy of religion. There is no doubt in my mind that these disciplines must surgically forcefully put through the hermeneutical operation of radicalism and liberation black theology and black studies. Because liberation black theology and black studies are both pertinent and existential to black people not only in the diaspora but principally within the demography of Africa. Why? Because Africa is the social, economic, political, scientific, spiritual, theological and psychological incubation chamber with the legacies of the transatlantic slave trade, colonialism and semantic cultural Christianization of Africans. The besom merchants, traders, planters, slavers, missionaries, philosophers, historians, theologians and scientists, with savagery and brutality imposed on African slaves mendaciously that enslavement was good for Africans. It is therefore apposite for liberation black theology and black studies particularly in praxis to critique and challenge the systems and endogenous forces that violated and emasculated Africans empowerment and humanity. The slaves were brutally transformed physically and psychologically. The slave’s potentialities endowed with the imprint of the African traditional belief in a supreme being and prime mover of the cosmos was transgressed with falsehood that their belief in a supreme being was primitive and paganistic. For Africans the supreme being is within their inner consciousness. The enslavement of Africans was without morality and justice. The creation of a symbiosis of liberation theology, liberation black theology and hermeneutical application and praxis is sempiternal significance to the black experience and the Jesus of the black experience that gives timba to the dis-empowered blacks of the streets of Accra and the continent of Africa that were consciously made into the apocalyptic and eschatological symbol of poverty, dis-possessed, impuissant politically and economically in a world that is dominated with nuclear weapons and technological hegemony. In the midst of such imbalance and the perversion of justice and equality regardless of ethnicity, black people must make the conscious, spiritual and psychological connection with the Jesus of the stigmata of the imprisoned African slaves on the Middle Passage and the diabolical plantations. There is no another way according to the sociological, theological, psychological impacting force of the various violations of Africans dignity, liberty, freedom, equality and humanity of black people in all dimensions of struggles to become veridical human beings in the full image of God. That is to say, theologically and sociologically the derivatives of shalom culminating in the absolute restoration of black humanity. With the force of chimerical-ism twinned with the black man’s epistemological dreams without empiricism and existentialism. It is at this juncture that all the mythological aspirations are reduced to the level of stultification because Christianity with the painting of a white plastic Jesus cannot be connected with the black experience. When on Good Friday black people sing with effusive passion ‘ Jesus keep me near the Cross’ the Kebuka and Maafa on the plantation sufferings, brutalization and de-humanization rings with

About the Author

Rev'd. Dr. Robinson A. Milwood is a doctorate graduate and Liberation Black Theology Theologian and Historian with specialisation in European and British semantic cultural Christianity. He has written widely on the transatlantic chattle slave trade in Africans. He used consistently hermeneutical approach in order to make effective the combination and significane of liberation theology, liberation black theology and black studies.Dr. Milwood is convinced that philosophy of religion, biblical theology and systematic cannot have any authority and rectitude without the imperatives of contextualization, engagement, embracement and connection. For Dr. Milwood, contextualization and connection must be made with the facinorous, pestiferous and egregious transatlantic chattle slave trade in Africans. Dr. Milwood further postulation is that the slave trade was conducted with the homologation of all the churches, juxtaposed with the philosophers, theologians, historians and scientists. Looking critically at the continent of Africa Dr. Milwood says, the transatlantic chattle slave trade legacy on Africa has left a deep psychological legacy of slavery, the legacy of colonialism, massive techonological under-development and theological and psychological legacy of European and British semantic cultural Christianization of Africa with the apparition of a caucasian Jesus without any ( entification) historical evidence. In other words, such figure never existed. Rather the image and figure of a caucasian Jesus was a European and British invention for their theological justification of the deracination and enforced enslavement of Africans, based on racism, ideology, economic rapacity, political hegemony and empire building. And that it was confirmed in the brutalization, dehumnaization, baracoonization and inferiorization of Africans. Theological disciplines must veridically connect with the horrendous transatlantic chattle slave trade in Africans which was a moral crime against Almighty God and humanity. African axiological and ontological humanity was violently violated by the merchants, traders, slavers and planters with the homologation of evangelization and christianization of African slaves by all the churches and Quakers