How To Make A Negro Christian


How To Make A Negro Christian addresses the myth (i.e. lie) that Afrikans had no culture coming to these shores. It also addresses the chimera of Black christianity. While the attempt to create it was laudable– giving Afrikans in this dungeon some semblance of religious centering– it also was fed by following the myth that we had no culture/no spirituality worth anything before the Maafa (enslavement). Blackening up images without Afrikanizing principles won’t change/hasn’t changed any collective Afrikan conditions. Latching on to neo-Egyptian philosophies AFTER it had finally been completely overran by foreigners without any deep study into it and especially with no study of Kemet (wrongly called Egypt) before foreign invasions has led to the present dearth in Afrikan spiritual meaning as well as no substantial changes in the collective Afrikan condition.

This work attempts to start the process of spiritual healing and correct Afrikan spiritual-historical renderings. With the correct information, it becomes an individual pursuit of truth; the reader is tasked to search out the books, the Afrikan spiritual services and/or houses in their areas and engulf themselves in the Afrikan reality. Ideally, more Afrikans dealing with their original spiritual reality will affect Afrikan’s material reality, i.e. the collective Afrikan condition.

It starts off with a truism–"We are an Afrikan people." It then, briefly attempts to lay out why that is a truism. It shifts gears to show that while we brought Afrika over with us deep within our bosoms, deep within the bowels of the enslaver’s ships, little by little, that once seen-as-normal Afrikan reality was "legally" outlawed, punishable by ridicule and death. Since one cannot really divest themselves of culture, esp. a 200,000 year inculcation, our Afrikanity expressed/expresses itself more on the unconscious levels of reality–be it deliberating tattooing Afrikan symbols like Gye Nyame or Odenkyem on your bodies, naming children with Afrikan-esque names or even shouting in an otherwise non-emotion filled european-imposed religious system– for a few modern day examples.

The work then traverses to its main area of inquiry and exposition- the life and works of Dr. Rev. Charles Colcock Jones. As detrimental as he has been to the Afrikan race forced to america and arguably to all Afrikans, this is the first work written with him in mind from an Afrikan perspective. He is also barely referenced, if at all, in works (books, commentaries, journals) dealing with christianity and our ‘interesting’ introduction to it. How To Make A Negro Christian is truly a missing piece of the puzzle in understanding how so-called Afrikan americans became christians exponentially after physical slavery was ‘abolished.’ This writer reprints in full and most of two major works by this misnomered "Apostle of the Blacks"– The Religious Instruction of the Negroes-A Sermon and Suggestions on the Religious Instruction of the Negro, respectively. I first follow Jedi Shemsu Jhwty’s (Ancestor Baba Jacob Carruthers) sage advice and let the texts "speak for themselves." I then follow each reprint section with a short, insightful, thought-provoking, and sometimes funny commentary on some of the more disturbing passages.

By way of conclusion, the work does what most others don’t– offer concrete solutions. The Afrikan reader– if moved by the information to jettison the soon-to-be-defunct system called christianity– is instructed in certain key books, CD’s and videos to have, not only to reorient one’s mind but also to reorient one’s spirit back to its natural, inherent Afrikaness. There are even sections briefly addressing how caucasoids spiritually ensnared continental Afrikans and wrongly labeled Native americans.

This work is by no means definitive, but it does get the dialogue started by resurrecting the works of this Afrikan-reality-hating reverend. It gives a fresh new way of looking at how Afrikans in this country, specifically, became christians.

Unscholarly critics beware: Damning this writer to the phantasmagorical hell does not interrupt the veracity of this research; calling the writer nonsensical names like atheist, pagan or ungodly will get a laugh first and then it will be met with consternation, because nothing could be further from the truth. This writer is a deeply spiritual man who is intellectually learning as much about Afrikan Traditional Spiritual Systems as possible and is intimately learning the Akan spiritual system

Early reviews have used phrases like, "Ground Breaking," "A breath of fresh air," and "much needed scholarship."

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