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Certain men, the children of Afrika, are gone out from among you, and have withdrawn the inhabitants of their city, saying, Let us go and serve other gods, which ye have not known

Ye are of your father the European, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it.

And what concord hath Afrikaans with Europeans? or what part hath he that believeth with an infidel?And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Black/Afrikans be Black Man, follow him: but if European, then follow him. And the people answered him not a word. Unto thee it was shewed, that thou mightest know that the Black Man he is Black Man; there is none else beside him.

So these nations feared the Black Man, and served their graven images, both their children, and their children’s children: as did their fathers, so do they unto this day.

And them that worship the host of Righteousness upon the housetops; and them that worship and that swear by the Black Man and that swear by Black Womb-man;

No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve Afrikan Men and European men.

Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of wrong living (Evil living) unto death, or of obedience unto righteousness?

But Black Man be thanked, that ye were the servants of wrong living, but ye have obeyed from the heart that form of doctrine (righteousness) which was delivered you.

Being then made free from wrong living (Evil), ye became the servants of righteousness.

I speak after the manner of men because of the infirmity of your flesh: for as ye have yielded your members servants to uncleanness and to iniquity unto iniquity; even so now yield your members servants to righteousness unto holiness.

For when ye were the servants of wrong living, ye were free from righteousness.

What fruit had ye then in those things whereof ye are now ashamed? for the end of those things is death.

But now being made free from wrong living, and become servants to Black Nation, ye have your fruit unto holiness, and the end everlasting life.

Ye cannot drink the cup of the Black Man, and the cup of Europeans: ye cannot be partakers of the Black Man’s table, and of the table of Europeans.

Do we provoke the Black Nation to jealousy? are we stronger than they?

Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath Black Nation with European Nation?

And what concord hath Blacks with Europeans? or what part hath he that believeth with an infidel?

And what agreement hath the temple of Afrikaans with idols? for ye are the temple of the living Black Man; as the Great Mother of Afrika hath said, I will dwell in them, and walk in them; and I will be their Supreme Being, and they shall be my people.

I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot.

So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth.

And when all the people saw it, they fell on their faces: and they said, The Black Man, he is the Supreme being; the Black Womb-Man, she is the Supreme being.

And afterward Moses and Aaron went in, and told Pharaoh, Thus saith the Black Man Black Womb-Man of Afrika, Let my people go, that they may hold a feast unto me in the wilderness.

And Pharaoh (the European) said, Who is the Black Man, that I should obey his voice to let Afrika go? I know not the Black Man, neither will I let Afrika go.

And if it seem evil unto you to serve the Afrikan Kingdom, choose you this day whom ye will serve; whether the gods which your fathers served (which was the love of one another) that were on the other side of the flood, or the gods of the Europeans, in whose land ye dwell: but as for me and my house, we will serve Mother Afrika.

Now therefore put away, said he, the strange gods which are among you, and incline your heart unto the Black Man, Black Man of Afrika.

And the people said unto Joshua, The Afrikan Nation our Black Man will we serve, and his voice will we obey.

And Samuel spake unto all the house of Afrika, saying, If ye do return unto the Afrikan Nation with all your hearts, then put away the strange gods and their things from among you, and prepare your hearts unto the Black Man, and serve him only: and he will deliver you out of the hand of the Europeans.

And now, Black Man, thou art a Supreme being, and hast promised this goodness unto thy Nation:

And prayed unto him: and he was intreated of him, and heard his supplication, and brought him again to Afrika into her kingdom. Then European knew that the Black Womb-Man she was Supreme.

Know ye that the Black Womb-Man she is Supreme: it is her that hath made us, and not we ourselves; we are her people, and the sheep of her pasture.

Then Euorpeans and other Nations answered and said, The thing proceedeth from the Black Man: we cannot speak unto thee bad or good.

And the Black Men said, What shall we say unto Black Womb-man? what shall we speak? or how shall we clear ourselves? Black Man hath found out the iniquity of thy servants: behold, we are my Black Womb-man’s servants, both we, and our children also with whom the cup is found.

Behold, I am vile; what shall I answer thee? I will lay mine hand upon my mouth.

Once have I spoken; but I will not answer: yea, twice; but I will proceed no further.

And he saith unto him, Friend, how camest thou in hither not having a wedding garment (a righteous character)? And he was speechless.

Master, which is the great commandment in the law?

Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before Black Womb-Man.

What fruit (good) had ye then in those things whereof ye are now ashamed?

5 Ways to Rebuild the African-American Community

 Kelisha Trice Black CommunityBlack unity

The African-American community is supposed to be a team, but lately this team hasn’t been working together the way it should. It’s not a wholesome team where everyone has each other’s backs, instead it’s an accidental rivalry. It could be because we do not see value in ourselves. But, this cannot be solely blamed on the African-American community. This could be blamed on the media because they always show the problems in our community, but never any solutions. So, here are a few ways to redeem our community.

1. Support Black-Owned Businesses

Woman turning an open sign on glass front door of coffee shop. Business owner hanging an open sign at a cafe.

Black-owned businesses are a dime a dozen. As a community, we should buy black to support other black people. Black people tend to use the excuse of “bad service” as a reason not to support black-owned businesses. The reality of this complaint is that these same black people can experience equally bad or worse service at other stores that are owned by white people. The black dollar can be very powerful if it is used properly. When we buy white, then we push money into the white community, which in turn makes more jobs for other white people instead of creating more jobs for black people. Black-owned businesses are more likely to hire other black people, support black people, and give back to the community. If we do not put our black dollar back into our black community, then how will we rebuild our black communities to be bigger and better?

2. Utilize Black Entertainment

Portrait of a group of musical performers playing drums together

Historically, African-American shows have always taught us lessons more inclined towards being black. It was shows like A Different World that actually depicted black people going to college and The Fresh Prince of Bel-Air that revealed police brutality towards black people. There was a time when we could self-identify with the people we see on the television in a positive manner. These black shows were more than just entertainment. They held moral lessons that helped the youth of our community, and whoever else that watched it, see that being black isn’t about being demoralized.

Black literature has always carried burdens of centuries of pain, but that isn’t the only kind of literature that black people write. The problem is that this seems to be the only kind of black literature that is acknowledged. To know our burdens could never be a bad thing, but to only know our burdens has to take a toll. It seems like black youth are never given anything positive to relate to whether it’s media related or in literature. Utilize black entertainment as an escape from a world that is set to tear us down.

3. Educate Yourself

Education doesn’t have to be done at school. Not only should we educate ourselves on the problems in the community, but we should also learn about our past and not just the things we are taught to believe in school. Black people have a rich history, and it’s not being taught to us in schools. There are many possible solutions in the form of protest movements that can not only educate you more, but help fight for the black community. Not only should we be educated about our history and possible solutions, but we should also learn about handling our money. As a community, we should be more financially literate. The black dollar stays in the black community for all of six hours, and we spend specifically less money on healthcare and pensions than other communities do. Education is a must if we want to rebuild our community.

4. Outreach Programs

Outreach programs are vital in communities where violence is rampant. Outreach programs can provide a safe space for black youth. These outreach programs can even have counselors, tutors, and possibly provide food to these at-risk youth who may not have access to any of these services otherwise. These outreach programs give these youths the option of staying out of the violence that may be rampant in their communities.

5. Support the Community

The black community needs more unity. The men of our community tear down fellow black women, and they act as if their mother isn’t a black woman. Black women do the same with black men. This is a problem. We don’t support each other in the community. We instead we tear each other down to make them feel worthless. We do not support the black community as a whole.

Copyright ©2018 The Black Detour All Rights Reserved.

What Is the Slave Bible? Who Made it and Why?

“For freedom Christ has set us free; stand firm therefore, and do not submit again to a yoke of slavery.” (Galatians 5:1)

Plantation owners in the West Indies worried Bible verses such as the one above would incite their African slaves to rebel against bondage. On the other hand, certain passages of Scripture encouraged submission to authority. Rather than withholding the entire Bible, some masters allowed their slaves to have the Slave Bible, which was compiled from selected parts of God’s word to inspire submission.

What is the Slave Bible?

The earliest copy of the Slave Bible was published in 1807, an “astoundingly reduced” Bible which “contains only parts of 14 books,” Brigit Katz reported for SmithsonianMag.com. Sections that were removed included the Exodus story, which showed God instructing Moses to lead the Israelites out of slavery in Egypt.

The account of Joseph’s enslavement, however, remains because his story exemplifies how well-behaved submission is rewarded by God. “The Lord was with Joseph, and he was a successful man; and he was in the house of his master the Egyptian” (Genesis 39:2).

Editors of the Slave Bible were “highlighting themes of being submissive; the same thing goes on with the New Testament as well,” Anthony Schmidt, PhD, Associate Curator of Bible and Religion in America, told CBN News.

Sources do not offer a table of contents for the Slave Bible, but a copy is available for public viewing at the Museum of the Bible in Washington, D.C., which is on loan from Fisk University until September 2019. Two other copies are known to exist in the United Kingdom.

Who made the Slave Bible and why?

The Slave Bible was published in 1807, commissioned “on behalf of the Society for the Conversion of Negro Slaves” for use by missionaries who wanted “to teach enslaved Africans to read, with the ultimate goal of introducing them to Christianity,” according to Katz.

Names of the editors or authors of the Slave Bible are not mentioned. Although their intentions were to evangelize slaves, missionaries had to appease slave owners in the British West-Indies who feared an uprising. This fear was heightened because Haitian slaves overcame their masters only three years earlier during “the only slave revolt in history” in which slaves “successfully drove out their European oppressors to form a new nation,” according to History.com.

Missionaries had to simultaneously respond to the growing abolitionist movement by proving that they had the slaves’ best interests at heart. As they prepared to compile a special Bible for slaves in the West Indies, the missionaries agreed to “uplift materially these Africans” without “teaching them anything that could incite rebellion,” Katz reported.

But it is difficult to completely remove the thread of freedom in Christ woven throughout the Bible.

Slavery in Biblical Context

When Paul was writing much of the New Testament, about “80 percent to 90 percent of the inhabitants of Rome were slaves,” according to Ortlund. Slavery wasn’t based on race in ancient Rome, like it was in the 17th-19th century Western slave trade. Rather, Ortlund said it included foreign prisoners of war and local “men and women who sold themselves into slavery in order to relieve a burdensome debt.”

Most people, hearing or reading his letters when they were first written, were slaves. Yet, Paul’s letters speak to slaves and masters alike: “he expects them to fellowship together in the same church as brothers and sisters in Christ,” Ortlund said.

Peter encourages the Church to “live as free people, but do not use your freedom as a cover-up for evil; live as God’s slaves” (1 Peter 2:16). The Church’s greatest allegiance is to God, and they can glorify Him by “submit[ing] [them]selves for the Lord’s sake to every human authority,” (1 Peter 2:13), including emperorsgovernors, and even earthly masters.

While many in Paul’s audience were literal slaves, the message of Christ was applicable to all who recognized their bondage to sin and wanted a way out of it. According to God’s Word, not just 80 or 90 percent, but all believers were once slaves to sin (Romans 3:23). And those who are saved by Christ are now slaves to Christ (Romans 1:1Romans 6:221 Corinthians 7:22).

Everyone is a slave to something. As Justin Buzzard said at Crossway.org:

“If God is not the center of your life, if he does not hold your ultimate allegiance, then you have been enslaved,” but “every slave master except God will fail you.” Worse still, “when you fail, that master can offer no forgiveness, only misery and shame.” Idols become our slave masters, but “that idol that you love [] doesn’t love you back” and “anything you worship and build your life on other than God will suck the life out of you and destroy you.”

In contrast, the Apostles of Jesus taught that Christ “shared in their humanity so that by his death he might break the power of him who holds the power of death—that is, the devil— and free those who all their lives were held in slavery by their fear of death” (Hebrews 2:14-15). Jesus came to serve and save the world (Matthew 20:28). He freed believers from the chains of sin and death, satisfying the requirements of God’s law through His own death and resurrection.

This message was explosive and unsuitable for an excerpted Bible designed to promote submission to one’s earthly master, but it was well-suited to the abolitionist movement which opposed slavery. God’s complete, undistorted message nurtured abolition in the West and would help make the Slave Bible obsolete.

Oppression of one person by another for personal gain was never part of God’s original plan. When viewing the Bible in its entirety, one understands the true meaning of slavery and servanthood as God portrays it, not as demonstrated in the Slave Bible.

Candice Lucey lives with her husband and daughters in (mostly) tranquil Salmon Arm, BC, Canada. Here, she enjoys digging into God’s word when not working or taking part in ministry activities. Her prose and poetry has previously appeared in such publications as Purpose and Creation Illustrated, and her short plays were performed at Christmas by Sunday School students for several years. Catch up with Candice’s scriptural studies at her blog Wordwell.ca.

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