The Quest for a Theological Connection with the (African Holocaust) Transatlantic Chattel Slave Trade in Africans: Europeanized Christianity Is Fractured

By Dr. Robinson A. Milwood

The quest for a theological connection with the heinous transatlantic chattel slave trade in Africans is an academically and intellectually lignum vitae nut to crack. It must be cracked by all means necessary to do a measured dose of justice to the subject of the slave trade that British academic and encomium scholars have been treating for centuries with impunity that it has no relevance theologically and philosophically, ignoring the historical and racial facts that British proslavery groups defended and opposed the abolition of the brutal and immoral forced enslavement of Africa on biblical grounds with a bent theology and misleading hermeneutics. (The notebook of Rev. Dr. James Ramsay is a solid evidence of how British proslavery movement operated.) This attitude was false, groundless, deceptive, and above all, a massive cover-up of the iniquities and abomination of the slave trade in Africa by an extraordinary committee of presidium syndication, which I shall deal with during the evolution of this significant thesis.

• Language: English
• Publisher: AuthorHouse UK
• Release date: Sep 13, 2017
• ISBN: 9781524682774

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© 2017 Dr. Robinson A. Milwood Ph.D. All rights reserved.

No part of this book may be reproduced, stored in a retrieval system, or transmitted by any means without the written permission of the author.

Published by AuthorHouse 06/24/2017

ISBN: 978-1-5246-8266-8 (sc)

ISBN: 978-1-5246-8277-4 (e)

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CONTENTS

Introduction

Preface

Acknowledgement

Chapter 1: Presidium syndication-in-nefarious enslaving of Africans

Chapter 2: British crimes committed against Almighty God and Africans in human bondage

Chapter 3: British ambiguity and ambivalence in the slave trade in Africans

Chapter 4: British civilizing mission and Christianizing mission of Africans

Chapter 5: The Churches functioned as engine rooms of the slave trade in Africans

Chapter 6: British theologians and the transatlantic chattel slave trade in Africans

Chapter 7: Evaluation of British theologians external to the transatlantic slave trade.

Chapter 8: The W.E. B. Du Bois Memorial Lecture 2015 Accra Ghana West Africa

Chapter 9: Theology and spirituality of British hymnology and the slave trade in Africans

Chapter 10: The African experience in the context of the slave trade

Chapter 11: Black experience connection with Jesus

Chapter 12: The Rise of Black Theology and Black Liberation Theology

Chapter 13: Correspondences-relating to the quest for a theological connection with the transatlantic chattel slave trade in Africans bodies

Chapter 14: Significant British academic contribution to the quest for a theological connection to the transatlantic chattel slave trade in African bodies

Chapter 15: British slave trade and abolition in 1807?

Chapter 16: Summation

Chapter 17: Epilogue

Bibliography

About the Author

INTRODUCTION

Hilary McD. Beckles and Verene A. Shepherd in their books- Trading Souls-Europe’s Transatlantic Trade in Africans and Saving Souls- The Struggle to End the Transatlantic Trade in Africans are based on solid scholarship. These volumes are a continuation of their tremendous academic contributions to the study of the transatlantic slave trade as Caribbean scholars of encomium. But at the end of the day the slave trade was the denial of Africans their ontological freedom and African humanity. It was human bondage perpetuated and executed by Europeans, British and North American Christians. The business of the transatlantic chattel slave trade by Britain was executed and conducted under the massive cloak of white Christianity that is deeply fraudulent and nothing more than a bag of semantic cultural Christianity rapped tightly for the deep deception of black people and the world over. The religious vocabulary used throughout the British slave trade period were mainly biblical quotations without moral theological concretization and contextualization in the slave trade with moral engagement. The presentation of Christianity was commonplace without ethics and morality. It worked to a degree during the heinous transatlantic chattel slave trade in Africans. Its impact is conspicuous throughout Africa today especially in the industrialization and commercialization of white Christianity and the image of a white Jesus Christ without any historical evidence. Even at this preamble stage, it is important to point out that the great quest for the historical Jesus Christ by British New Testament scholars, European scholars and Western scholars have all failed and resulted in pure intellectual stultification of scholarship. The central critique of these schools of theology is that they all relied on the four Gospels and the Gospels are not historical records and they were not written as historical records. Sources- Alvin Boyd Kuhn- Who is this King of Glory- A Critical study of the Christos-Messiah Tradition and Christopher Rowland- Christian Origins-chapter 2- The Quest for the Historical Jesus.

The quest for a theological connection with the heinous transatlantic chattel slave trade in Africans is academically and intellectually lignum vitae nut to cracked. Crack it must by all means necessary to do a measured dose of justice to the subject of the slave trade, that British academic and encomium scholars have been treating for centuries with impunity that it has no relevance theologically and philosophically. Ignoring the historical and racial facts that British Pro-Slavery groups defended and opposed the abolition of the brutal and immoral forced enslavement of African on biblical grounds with a bent theology and misleading hermeneutics. (The Notebook of Rev. Dr. James Ramsay is a solid evidence of how British Proslavery movement operated). This attitude was false, groundless, deceptive and above all a massive cover-up of the iniquities and abomination of the slave trade in Africans by an extraordinary group-committee of presidium syndication which I shall deal with during the evolution of this significant thesis.

There are several terminologies for the Transatlantic Chattel Slave Trade in African claimed by Professor Verene Shepherd and Sir. Professor. Hilary McD, Beckles in African humanity or African axiological values. These terminologies I shall both expatiate and elucidate on later in this thesis. The transatlantic chattel slave trade was a system of brute force, oppression and exploitation. It was based on extreme violence, bestiality, barbarity, savagery and brutality joined by white semantic cultural Christianity in the scheme of a massive cover-up. The best way to fully understand, appreciate and evaluate the wickedness, enormity, iniquity and abomination of the heinous slave trade is to constantly remember that the transatlantic chattel slave trade in African human bondage was literally and systematically invented and planned by so-called Christian nations of Europe, Britain and the West. (James Walvin). The nations of Britain, Europe and the West are morally, socially and theologically responsible for the enormity and abomination of the transatlantic slave trade in Africans. The transatlantic chattel slave trade was executed by so-called Christians along with the invention of a Caucasian Jesus without historical evidence. Prof. James Walvin summarized the slave trade history this way for us: The story of Atlantic slavery is so unrelentingly bleak that it is sometimes hard to grasp the enormity of what took place. Modern readers might be forgiven for wondering how such suffering could be visited, so persistently, on so many people, for so long. Even more perplexing in retrospect, is the fact that Atlantic slavery was the invention of Christian nations. There was no objection to the slave trade on moral, ethical, religious, theological, philosophical or even human basis until very late in its history. (Christopher Leslie Brown has achieved and shown the religious and to some point the Christian connection in his volume- Moral Capital- Foundations of British Abolitionism). Every one was caught up into the economic and avaricious realms of the slave trade language, philosophy, theology, culture and motives which was only money and power, and it was used to imparadised the merchants, slave masters, states, governments, churches, individuals, political powers, technological advancement and economical hegemony for Britain in Europe and the world with the eyes of Britain firmly fixed on France as a great military and Naval threat to Britain in Europe and the World. Juxtaposed to this was Britain’s colonization of North America and British involvement in slavery and the slave trade in human bondage. The title or heading is apposite. The slave trade was based on a genocide, holocaust, massacre, oppression and exploitation of Africans under the covering of civilization and Christianization. Dr. Eric Williams Capitalism and Slavery.

Africans must keep kebuka and maafa of Africans in the slave trade always with political, economical, industrialization, capitalism and theological connections. Why? Because Africans were originally a deeply religious people culturally, traditionally, theologically and spiritually. The transatlantic slave trade in Africans was the mordacious and horrendous expressions of brutal racial odious hatred racially of Africans and the perceived thinking, feeling, belief and culture of imaginary superiority of British whites. But paradoxically this psychological and cultural conceptualization of superiority was an extraordinarily imaginary concept and resemble nothing near humanity and divinity. It was a concept that defied morality, ethics, sociology, anthropology and theology. But the slave trade in Africans was met immediately with resistance to brutal and forced enslavement of Africans by African people in Africa and those kidnapped into brutal forced enslavement in the dungeons, slave ships, slave markets and plantations. Africans refused to accept brutal enslavement. Africans refused the slave masters omnipotence and superiority, the planters and over seers and missionary philosophy of obsequiousness to the slave holders, slave masters and ministers of religion has instructions that Almighty God had ordained Europeans and British Caucasians along with North Americans to enslaved Africans as their nemesis and prelibation to heaven, the after-life and eternal bliss. So the slave trade and Africans resistance runs parallel. As Phillis Wheatley said- In every human Brest, God has implanted a Principle, which we call Love of Freedom, it is impatient of oppression, and pants for deliverance. Helen Thomas- Romanticism and Slave Narratives-Page 221. The transatlantic chattel slave trade by Britain transformed Africans into merchandise, property viz animals, beast of burden, non-human-non-being stripped and excoriated of all contents and properties attendant to humanity. What were the ingredients of their humanity? There were the denial of Africans their freedom, liberty, integrity, dignity, social-equality and justice. These are fundamental foundation rocks of civilization, moral Christianity and theological values, moral, religious and social. African slaves were stationed and placed deleteriously into the category of imparity. Africans were anthropologically re-defined by Europeans and British as commercial property for British justification of slavery and the slave trade. (Lord Chief Justice Mansfield ruling on the Zong Case with 132 Africans that were jettisoned into the Atlantic sea by Dr. Paul Collingwood and his crews in 1781. James Walvin’s The Zong- A Massacre, The Law and The End of Slavery. Chief Justice Mansfield Landmark Judgment in brief was that the 132 Africans that were jettisoned into the sea were nothing more that commercial property namely, dogs, goats, mules, horses, cows, donkeys and sheep. Africans were made into robotic things non-human for the economic foundation of Britain, Europe and America. The slave trade was based on racial hatred of Africans and British psychological perceptions of themselves as superior to all other humans compared to Europeans, Spanish, Jewish, Africans, West Indians, Indians, Chinese and Japanese. David Hume held this view strongly as articulated in his Essay on national character. I am apt to suspect the negroes, and in general, all the other species of men (for there are four or five different kinds) to be naturally inferior to the whites; no civilized nations had emerged among them, no individual eminent either in action or speculation, no ingenious manufactures, no arts, no sciences. (It is quite possible that David Hume had not been to Egypt or read anything about the School of Alexandria in Egypt or read anything about St Augustine. (Eric Williams-British Historians and the West Indies). Dr. Chinua Achebe said- The African peoples did not hear of civilization for the first time from Europeans. To his statement I add emphatically that Africans never heard of God, Jesus and Christianity for the first time from Europeans and British". Thomas Clarkson said that David Hume structures of Negro capacity was based on the Negro in a state of slavery. Clarkson’s conclusion was- that there are three conclusions: first, that the Negro abilities are sufficient for their situation; second, that they are as great as those of other people have been in the same stage of society; third, that they are as those of any civilized people whatever, when the degree of the civilization of the one is compared with that of the other. He reminded Hume that the Negro race, even in servitude, had produced, up to that time Phyllis Wheatley and Ignatius Sancho. People called them prodigies, but they were on such prodigies as would be produced every day if they had equal opportunity. It is very clear that David Hume had not looked retrospectively and introspective at the history of British people in human bondage, poverty, backwardness, primitiveness and savagery and cannibalism. Next, British people thrived on inveterate mendacities and double-standards. The same can be said of Immanuel Kant on the British Enlightenment. Kant lampooned Africans and the Churches did the same also for their justification of enslaving Africans.

The barbarity, savagery and brutality of Africans by Europeans, British and North Americans was conducted and inflicted by the presidium syndication of people mentioned already in this thesis. A syndication of British people with a profound measure of psychic distance as formulated by the Nigerian scholars-Dr. Mary E. Modupe Kolawole- she said: The plantation owners were not insensitive to the moral implication of the racially constructed transatlantic slave trade, and its obvious contradiction of Christian teachings and ideals. They were therefore quick in adducing various reasons and finding justification for their inhuman activity. See- Transatlantic Slavery-Against Human Dignity- Edited by Anthony Tibbles. Seeing that the transatlantic chattel slave trade was constructed and invented by so-called Christian nations and their canon was White fraudulent Christianity it is therefore imperative and exigent that I both situate and stipulate that the owners of the plantations through the merchants, enslavers, overseers, slavers, ministers of religion viz planters and slave masters developed a scheme of theological justifications for the brutal forced enslavement of Africans thus- They developed a bending system of theology. Their theological justifications was based on a bending theology to justify their heinous slave trade in Africans. Second, they developed a system of misleading biblical and theological hermeneutics to justify their heinous deeds of what Equiano called the abomination of slavery. I postulate that the transatlantic slave trade was a moral and religious outrage perpetuated and executed by Europeans, British and North Americans that were psychologically and profoundly mentally bent with a propensity for evil with a psychic appetite. (Thomas Thistlehood, John Newton and the plantation overseers are classic examples of demonically possessed people enmeshed in nefarious and fiend deeds). We will deal with the bending theology later in the body of this thesis. But we must consistently remember the fundamental facts that the heinous transatlantic chattel slave trade in Africans literally shaped the world we live in today, politically, economically, scientifically, culturally, technologically and theologically. It is from this that the slave trade became the foundation of capitalism, industrialization and globalization. The slave trade in African was the foundation of Europe, Britain and America economic foundations.

I shall expend some time on Western European and British semantic cultural Christianity, which has no moral ingredients or social conscience in the slave trade, which was their emission of their semantic cultural Christianity and according to Hilary McD. Beckle it was their theology expressed in the language, function and conditions of white Christianity in the mordacious and brutal forced enslavement of Africans purely for economic reasons. Sir. Prof. Beckles writing on reparation for historical injustices formulated this penetrating statement thus- The government of Britain and other European States that became rich from the enslavement of African people, the genocide of indigenous communities and the deceptive breach of contract and trust in respect of Indians and other Asians under indenture, have a case to answer in respect of reparatory justice. See Beckle’s book- Genocide in African Slavery 2014. I take Beckles statement one step further by stating that the Atlantic Slave Trade was both a moral crime and a deep theological violation of Almighty God, Jesus Christ who came in the flesh to delineate to mankind the possibility of perfection and African humanity. Beckles and Eric Williams are intramural on the moral wrongness of the transatlantic slave trade in Africans. Here I dare say that theology must have concretization, contextualization, moral, social responsibility, political responsibility, religious responsibility and theological responsibility, which was not in the case of the British transatlantic chattel slave trade in Africans. The transatlantic chattel slave trade is a crime that warrants reparation for historical injustices based on European and British pestiferous economic exploitation, oppression, inferiorzations, systematic de-humanization and humiliation of African peoples racially for economic gains and political imparadised of the royals, theologians, philosophers of religion, intellectuals, parliamentarians, ministers of religion, bishops, Archbishops, merchants, European Jews, slave masters, slaveholders, overseers and Quakers. It is furthermore pertinent to point out that the Anglican Church had called for an international conference to deliberate-and to search for a global theological justification of the heinous transatlantic chattel slave trade in Africans but the conference never happened. Against this background and denominational desideration the moral crimes of brutal forced enslavement of Africans racially and economically is a theological and moral problem for the 21st century black social and economic historians and black theologians. It is more a theological problem to white theologians and philosophers of religion to find forceful theological apologetics for the immoral transatlantic slave trade that was invented and executed by British and European so-called Christian nations. It is a further major problem because biblical scholars in Europe and Britain had never engaged the slave trade theologically and now I am challenging them to do so and in the process exposing their cover up of the slave trade with white semantic cultural Christianity. It should be a tremendous problem to Africans on the black continent and white liberal theologians if such a person can be found, because of endemic under-development and retardation of Africa that was deliberately injected into Africa from the inception of the kidnapping of Africans by John Hawkins for himself and later as a business for Queen Elizabeth the first of Britain. And British brutal and racial enslavement of Africans mercilessly lasted for 430 years of hell-on-earth for African slaves in the West Indies and America. (Prof. Beckles called the slave trade and plantation system hell on earth for African slaves). In Britain only a few with Granville Sharp viewed the purchase, sale, or ownership of slaves as a sin. (The transatlantic chattel slave trade system was the African slaves apocalyptic experience inflicted by the Churches, theologians and intellectuals). In short it was the African holocaust and genocide.

In this introduction to a subject that means a great deal to my faith, academic reflections, pertinacious audacious postulations challenges to history, theology, philosophy of religion, theological thinking, historical and contemporary, the great quest for reparation for historical injustices alongside the deceptive images of the churches under the deleterious covering of semantic cultural white fraudulent Christianity demands very serious considerations. The iniquities and abomination of the heinous, profligate, nefarious, facinerous, nefandous, massacre, catastrophe, holocaust and genocide of Africans racially by so-called Christian nations is morally and theologically a massive moral and theological problem for Africans and African descendants. White theologians and philosophers of religion must and should be made to confront the heinous British transatlantic chattel slave trade in Africans theologically. It is an African experience that European and British scholars and people have been ignoring annually as of very little importance. It is equally a massive moral and theological problem to the Christian nations that committed the unparalleled moral crimes in the name of Almighty God and their invented white plastic Jesus Christ. It is pretty obvious that a theological connection morally cannot be found from the presidium syndication of criminals that executed the mordacious slave trade in Africans. Careful critiquing and evaluations of the historical transatlantic chattel slave trade will be made in delineation in the body of this thesis. The impact of European and British semantic cultural Christianity will be measured demonstratively. The various conceptions of so-called theologians, philosophers of religion of the slave trade period will be assessed critically. They used Christianity as a cultural cloak for the iniquities and inhumanities of the slave trade and this will be exposed and denounced according to Fredrick Douglas. A theological connection to the slave trade morally might be impossible to find because the slave trade was paradoxically a contradiction of the moral and theological values, foundation pillars of civilization and religion. Namely, Africans were denied justice, liberty, dignity, freedom, humanity and social equality. Inveterate mendacities will be examined and surgically exposed in this thesis. Both inveterate mendacities and imaginary cultural superiority of Britain in the slave trade was a representation and delineation of British racial hatred for Africans deep in British D.N.A. It cannot be eradicated through sociological and cultural interactions and at the extreme end of imagination through religious and theological conversions if that is at all possible. Incorrigibility runs deep in the psychic and nature of man, especially those nations of Europe, Britain and the West when they brutally and forcefully enslaved Africans for 500 years and 430 years by Britain consecutively and conterminously without morality and religious sensibility and consciousness. Despite their religious and semantic cultural Christianity pulchritude the fundamental facts are a) they were extremely evil and heartless people and b) they had no knowledge, awareness and consciousness of moral Christianity, moral religion, Almighty God and social equality. To justify their iniquity and abomination they claimed that Africans were heathens and infidels at the same-time, the very same African people who civilized Europe and Britain and Christianized them both with African civilization and original Christianity were being brutally and forcefully enslaved for economic reasons and the demographic destruction of Africa.

The African experience which historically is the transatlantic chattel slave trade with forced and brutal enslavement of Africans with white Christianity and the entrapment, and enmeshment of Africans psychologically, spiritually, emotionally, sociologically to the precipitation of economic, political and technological destruction of Africa is a matter of importance to this thesis in hand is necessary. Penetrating questions will emerge in the process of the quest for a theological connection with the transatlantic chattel slave trade in Africans. But there will not be any search for a theological justification because that has been made with the rhythm of slaveholders, slavers, overseers, slave masters and ministers of religion theologically which was fundamentally morally and theologically wrong. A reiteration that is disturbing to rational conscience and moral conduct is that the brutal enslavement of Africans was in accordance with divine sanctions. Theological connection is locked into the process of the African experience and black theology and the black Church as a vehicle for African freedom and liberation historically according to Jon F. Sensbach- Rebecca’s Revival- Creating Black Christianity in the Atlantic World is important. Some discourse will be disturbing but the end result will be enlightenment and empowerment having the historical information and hermeneutics which it is hoped that this thesis will provide to the general readers, colleges and universities.

My academic purpose in this thesis is to liberate and embolden my fellow African and Caribbean brothers and sisters from their psychological and theological complacency of European and British white semantic cultural fraudulent Christianity to which they have been entombed for centuries. Second, my purpose is to demonstrate that the transatlantic chattel slave trade was invented by Christian nations of Europe, Britain and America as a cover-up of their enormity, abomination and hatred for the black race in the slave trade. Third, white Christianity is analogous with the slave trade in Africans and my deduction is that there can be no moral and theological connection with the slave trade. Fourth, I postulate that there was no theological connections with the slave trade although it was conducted by the Churches, theologians, philosophers of religion, bishops, Archbishops, Bench of Bishops and royals. Fifth, but that the theological connection is with the African experience of slavery and how Africans connected with the Jesus of the African experience. (James Cone- The Cross and the Lynching Tree). Sixth, that white theologians past and present at no time engaged the transatlantic chattel slave trade in Africans theologically. Seventh, theology must have concretization and contextualization and these tools must have theological connection and that connection must ultimately be the transatlantic chattel slave trade in Africans that was sanctioned by the Churches. Dr. Eric Williams articulated his academic, intellectual and political struggles to liberate his Caribbean colleagues this way in his book- British Historians and the West Indies. It has been a most arduous undertaking to emancipate Caribbean compatriots from these historical inhumanities in which they have been imprisoned for these painful deprecating centuries of serfdom and slavery. These suffering were inflicted by the hands of those who created a covering of civilization heavily larded with the preaching of Christianity to justify behavior that one would not expect even from the animals inhabiting the forests of this planet. Eric Williams ambition was to demonstrate and delineate to his Caribbean people as a historian how Caribbean people, were relegated to a permanent inferiority, not even with the competency of the beast of the field. Mark Hyman in his prodigious and scholarly researched book- Blacks Who Died for Jesus reminded us of the universal plan invented by Britain, Europe and the USA against Africans- African Americans- One of the senators in the U.S Congress, Senator Henry Berry in 1832, said to the Virginia House Delegates- We have as far as possible closed every avenue by which the light may enter the slave’s mind- if we could extinguish the capacity to see the light our work would be complete. They would be then on the level with the beast of the field and we should be safe. The gigantic plot was the complete subjugation, inferiorzations, de-humanization, animalization and retardation of black people psychologically, economically, theologically and politically. It was a sinister and nefarious attempt to remove black people from the spheres of anthropology and theological connections with God spiritually. White Christianity is fraudulent and white Christianity is analogous with the transatlantic chattel slave trade in Africans. Africans and Caribbean folks are wallowing in white Christianity believing that it is divinely appointed for their eschatological salvation and redemption. It is a conviction based on inculcation, brainwashing, falsehood, historical distortion and falsification. It is a conviction based on sincere ignorance without critical faith and gnosis of one’s true history. At no time between 1562-1838 Europe and Britain to this present time has given anything to Africa spontaneously and unconditionally for the advancement of Africa apart from the truncation and retardation implanted into the uprooting of Africans from Africa and the impact of colonization as a process of the continuation of enslavement under another name of enslaving Africans. Europe and Britain historically inculcated their fraudulent semantic cultural Christianity in Africans purely as a melliferous chimerical eschatological opium and this is both conspicuous in Africa and profoundly damaging psychologically, economically and theologically on Africans. Thomas Fowell Buxton summarized British motives in his instruction at the time of the debates for abolition of the heinous slave trade in Africans- The Negro race wrote Buxton are blessed with a peculiar aptitude for the reception of moral and religious instruction, and it does seem to me that there never was a stronger call on any nation than there is now on us to meet that inclination in them, to supply them amply with the means of instruction, to dispatch missionaries, to institute schools, and to send our Bibles. It is the only compensation in our power. It is an abundant one. We may in this manner recompense all the sorrows and sufferings we have inflicted and be the means of making in the end their barbarous removal from their own land the greatest of blessings to them. Similarly for Africa. In 1840 Gurney wrote the ultimate and only radical cure of the vices and miseries of Africa is Christianity. We must never forget the paramount value of Evangelization. I take serious note that there was deliberately no offer of civilization, which was technology, development, industrialization and science. No liberation and manumission from the brutal forced enslavement of slavery. There is no mention even of abolition of the slave trade on moral and theological grounds. No restoration of African humanity, ontological humanity, axiological values, liberty, dignity and social equality. It is hoped that this thesis will help to truncate the psychological chains that has been strangulating Africans for centuries. On the other side of the said fence it is hoped that this thesis will add some significance in measure on the ladder of liberation spiritually, psychological, economically and most importantly theologically. The apt question envisioned will be something like this statement. Anything or talk about God, Jesus Christ, morality, justice, humanity, freedom, equality and liberty, these are theological themes. These are fundamental pillars of civilization and Christianity in British transatlantic chattel slave trade for 430 years on cultural, economical, technological, political and theological grounds. The statement reads thus: Caucasian ministers of religion have they any moral, historical and theological rights or authority to preach to black people from the context of the nefarious transatlantic chattel slave trade in Africans?. Put another way thus: White (planters) ministers of religion, bishops, popes, Archbishops and theologians have they any moral, religious, ethical and theological authority within the context of the transatlantic chattel slave trade to preach God or Jesus Christ based on White Fraudulent Christianity and the abomination of the slave trade in Africans to Africans and West Indians at any-time past and present?. There are two profound postulations held by the Churches and theologians that will be in frequent reiteration throughout this thesis. They are of great importance. A) The Churches and theologians that were part of the presidium syndication claimed that the "brutal forced enslavement of Africans was consistent with Christianity. B) That the brutal forced enslavement of Africans has divine approbation and they based their claims biblically on the Bible. This was their theological justification although the Churches and theologians had never engaged the transatlantic chattel slave trade in Africans theologically. Granted that the Anglican Church did call for an international conference to deliberate the transatlantic chattel slave trade theologically but the conference never happened. Rev. Dr. James Ramsay’s Notebook is a detailed record of the biblical basis claimed by the Churches and theologians. These were fiend postulations and violations of moral theology and moral Christianity. With these postulations the apparent question therefore is- can White Christianity be trusted theologically and morally? Can white theology be trusted morally and theologically? Can white Churches be trusted historically, biblically and theologically? The eighteenth century was a formative period and it was part of the culture that slaveholding was consistent with Christianity and anyone denouncing slavery was immediately subject to arrest and punishment. (Rebecca’s Revival by Jon F. Sensbach). The Moravian Church like the Anglican Church and Catholic Church believed that the slave trade in human bondage was consistent with Europeanized Christianity and theology.

But can we really look for a theological connection with the transatlantic chattel slave trade through the lens of British and European states? Europe and Britain shared in the invention of the transatlantic chattel slave trade in Africans backed and fully supported by their theologians and philosophers of religion. They considered and stated that Africans were inferior and they brutally treated Africans as such with an unsullied conscience. Even the proslavery debates and dialogues were supported and defended by the Churches, missionaries, planters who were the ministers of religion, merchants and royals. The Anglican Church called for an international conference to deliberate on the biblical and theological justification of the brutal forced enslavement of Africans was backed by Parliament. The Society for the Propagation of the Gospel claimed that their slave plantations in Barbados were the actual paradigm of perfect Christian brutal enslavement. The postulation is correct that black people are labeled Christians based on sincere ignorance of their history and particularly of white fraudulent Christianity. White Christianity is really the transatlantic chattel slave trade in Africans. They are the same broad sheet that can be turned on either side. They even developed the doctrine of infralapsarianism as justification for the brutal enslavement of Africans. But what kind of theology was it that justified the suffering, exploitation, inferiorzations, dehumanization, animalization and oppressions of Africans in enormity for such a long time purely for economic reasons, selfishness, economic greed and avariciousness with brutality? It was a bent theological justification. British theologians and philosophers of religion had formulated their theologies and philosophies based on the vacuity of semantic cultural fraudulent Christianity without any morality, justice, social equality, and the weight of humanity. None of Europe and British theologians ever engaged the slave trade theologically. At random the selection of John Henry Newman is significant because he was considered at Oxford in the Oxford movement that he was a theological giant in Britain and even with his famous hymn Lead kindly light was a recognition of the place of brutal forced enslavement of Africans. What kind of theology was it? It is not a conjecture but a factual historical statement that it was a tremendously bent theology. That is, it was a theology intellectually formulated with justification in mind at the end of the day for the brutal forced enslavement of Africans and not a theology of liberation or deep hermeneutic theology contextualized in the transatlantic chattel slave trade. We see the ambiguity and recondite-ness for enlightenment, justice, liberty, dignity and freedom in the isolation of the slave trade on moral and ethical grounds by British theologians. Rev. Dr. James Ramsay’s Notebook is a reliable source of the theological and biblical thinking and postulations of professors of theology during the slave trade period. British theologians, ministers of religion, bishops and Archbishops defended the prolongation of the slave trade for economic reasons for the economy of Britain and for theological justification of the slave trade based on linked interpretations of the Bible for the sole purpose of Britain. Black people have the moral, theological, psychological and historical rights to critique the people who brutally enslaved African ancestors based on the Bible and for economic reasons with white fraudulent