British Churches Enslaved and Murdered Black Atlantic Slaves: Contextualization and De-Contextualization of British Slave Trade: 17Th-19Th Century: a Critical Socio-Theological Study

© 2014 by DR. R. A. Milwood, Ph.D. D.Min. All rights reserved.

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Published by AuthorHouse 02/27/2014

ISBN: 978-1-4918-9404-0 (sc)

ISBN: 978-1-4918-9403-3 (hc)

ISBN: 978-1-4918-9405-7 (e)

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Contents

About DR. R. A. Milwood, Ph.D. D.Min.

Foreword

Dedication

Prologue

Chapter 1: Inseparability of history cannot be denied—Blacks forget your history.

Chapter 2: Definition of Contextualization in the context of the nefarious slave trade in enchained African bodies.

Chapter 3: The enslavement of Africans and the Kingdom of God.

Chapter 4: Definition of de-contextualization and marginalization in the Context of the slave trade in enchained African bodies.

Chapter 5: The Great Quest of the Historical Jesus and the Kingdom of God.

Chapter 6: Theology of the Church and enslavement of African bodies.

Chapter 7: Britain’s technology and military power and Africans enforced deracination and morcellation

Chapter 8: Traditional theological concepts of a biblical God.

Chapter 9: The historical Jesus in the context of the slave trade in African bodies.

Chapter 10: The significance of slaves resistances in the context of British slave trade in African bodies in the Caribbean.

Chapter 11: African disconnection V Consciousness connection

Chapter 12: Chancellor Williams-The Destruction of Black Civilization-Great Issues of a Race

Chapter 13: The Case for Reparations

Chapter 14: African Venality and political Impuissance

Chapter 15: Britain’s profligate moral crimes against enchained African bodies.

Chapter 16: Black Atlantic slavery—Emancipation 1838 and Reparations: The struggles and paradoxes.

Chapter 17: Jesus Sufferings and oppressions symbolized with enchained African bodies in the pains of enslavement (James Cone—The Cross and the Lynching Tree) (Wesley Carr—Tested

By The Cross )

Chapter 18: The Church-Christianity and the congruity of the transatlantic slave trade in enchained African bodies

Chapter 19: British transatlantic slave trade and contextualization of semantic cultural Christianity

Chapter 20: The Egregious Quest for Reparations Justice

Chapter 21: The transatlantic slave trade and Contextualization of semantic cultural Christianity

Glossary

Bibliography

About DR. R. A. Milwood, Ph.D. D.Min.

Rev’d. DR. Robinson A. Milwood is a Methodist minister of religion, theologian and historian. He holds doctorate degrees from Universities in the United Kingdom and the United States of America. His academic specializations are: Liberation Black Theology. Biblical Hermeneutics and Liberation Theology. European Christianity and the Transatlantic Chattel Slave Trade 17th-19th century.

DR. Milwood is convinced that Europe and Britain were at no time moral Christians. What they purported was Semantic Cultural Christianity without a moral God, morality, social equality, freedom, justice and liberty for African slaves. The perpetrators of the crimes against Almighty God and violations against humanity according to International Laws are: The Royals, Churches, Quakers and the Society for the Propagation of the Gospel in Foreign parts. The homologation included their agents—the merchants, planters, intellectuals, (ministers of religion) slavers and slave masters. For DR. Milwood the painful chapter of the heinous transatlantic chattel slave trade in African bodies is wide open. This chapter must be closed with un-equivocal apology and Reparations for historical crimes against humanity committed by Britain. In brief, Britain’s transatlantic chattel slave trade in African bodies was based on a system of racism and extreme brutal exploitations.

Foreword

The very purpose of academic enterprise is to find out a common ground of what is the good life for existence. My personal joy and fulfillment in studying and wanting to study more is to understand the world in which I live in. The purpose and essence of life, what others consider as the dynamic forces holding our cosmic existence, the many problems we are confronted with in our world, the contributory factors and the way forward. The quest for the purpose, what had been and what is the way forward resonates within any academic enterprise whether it is science or humanities. What are we about in studying?

In my formative years as a student, I loved to read about great men of old and how articulate they were and what informed their positions and postulations. I was pushed into critical thinking of their passion in their submissions. Reflectively, I could understand them within the context of their experience and practice. Such critical thinking, I grew to understand permeates every field of study. The whole sum content of systematic theology is to make intelligible to the conscious mind what it takes to believe in the existence of a mind behind creation and philosophy of religion seeks to create a common ground for agreement. I read with admiration Karl Bath’s attempt to demythologize the historical Jesus by trying to remove the myths so as to unravel the real Jesus. In reality, biblical truths are best understood within the context of its presentation and circumstances. It provides meaning and as a source for edification and a basis upon which other concepts are built and interpreted. We are best informed and build our future upon such information and experiences.

Dr. R. A. Milwood, as a theologian, academician, historian and Christian had sought through critical thinking and the presentation of facts to unravel what hitherto had not occurred to many academicians to critically bring into context the mind behind the over four hundred years of the Transatlantic slave trade and historical event that does not receive prominence in academia and historical records. Is this an omission or a conscious juxtaposition do promote and entrench an old age hidden agenda? It reminds me of the biblical reference, An evil and adulterous generation seeks for a sign, but no sign will be given to it except the sign of the prophet Jonah… (Mathew 12:39). Talking about the transatlantic chattel slave trade is like an anathema and ignites some passion in some people. Europeans would not want even to hear of it at all and black Africans and Caribbean are told to forget about it. It is as if somebody is at war and that it is a treasonable offence even to open up the debate and research into the realities of the historical event. Who actually want it to be swept under the carpet? Dr. Milwood had defiled all odds and stood tall on his personal convictions and research. He is indeed an authority and very passionate about his convictions. His numerous writings show and depict the real acumen and genius of which he is. Contextualization and De-contextualization is perhaps the final straw that will break the camel’s back as he states it explicitly what most people wouldn’t want to hear and what others are ignorant about. European cultural Christianity is a fathom Christianity design to manipulate and entrench an agenda of white dominance and empire building. From centuries without mincing words.

European agenda is to dominate the world and to make god of themselves. Christianity was a good material and tool to achieve such an objective. No human person can come to such truths unless he understands the context within which Christianity was hijacked and used as a tool in the September 11th fashion of attack on America to destabilize the created order for white supremacy.

To Europeans, Christianity was for survival. This book, Contextualization and De-contextualization is to create a boxing arena for academics to engage in a context to determine the strengths and weaknesses of our world systems of academic enterprise. It must be a must read for any critical mind and Christian who really want to have a personal relationship with Jesus the Christ who knew what it meant to suffer and die vicariously to redeem humankind.

Quophie Anochie Ababio. M.A. M.Div.

Dedication

This thesis grew out of the researches and writings of two volumes: African Humanity and Western European and British Barbarity, Savagery and Brutality homologated by the Churches and Intellectuals. These two volumes exposed and articulated how nefarious and inhuman was the transatlantic slave trade in African bodies, executed by the Royals, Churches, Society for the Propagation of the Gospel in Foreign parts, the Quakers and Intellectuals who purported to be honorable men and women with Christian convictions, values and virtues. These volumes revealed the apposite. Namely, the capacity and propensity of the British tendency towards barbarity, savagery and brutality in terms of man’s inhumanity to man by Britain in the heinous transatlantic chattel slave trade. In addition the British cultural characterization and propensity for the practice of inveterate mendacities chronically was commonplace throughout the heinous slave trade. The message that the British claimed was, that they were offering a civilizing mission and Christianizing mission to Africans in Africa and the African slaves in the Caribbean slave trade colonies. But if the British civilizing mission was based on barbarity, savagery and brutality. If it was based on daylight wickedness and evilness. If it was based on a culture of superiority. If it was based on immorality. If it was based on inveterate lies. If it was based on the dehumanization of Africans. If it was based on brutal oppressions, exploitations and animalization of the people called Africans. If it was based on the inferiorizations of Africans. Then combined, it was not a civilizing mission but rather a mission of odiousness and nefariousness. It was a civilizing mission without any moral and social equality conscience. Both the notions and perceptions of a civilizing mission and Christianization mission by Britain, it must be judged contextually within the evilness and wickedness of the transatlantic chattel slave trade in Africans. It must be linked to the egregious African holocaust-genocide in man’s history. There is just no parallel to the African holocaust. Africans were to the British characterization of Africans as pagans, heathenish, inferior, Infedels, non-being and primitive. These were the British definitions racially, theologically and sociologically of Africans for their theological justification of their brutal enslavement of Africans for their economic and industrial foundations. These concepts astonished me tremendously. It is with this painful awareness that Africans were perceived and defined as inherently-evolutionary inferior and fundamentally different. Furthermore according to Lord Mansfield, Africans were only commercial property-cargo, equivalent to horses, cows, mules, goats, sheep, pigs, dogs and donkeys.

The conceptualization of Africans as inferior and beast of burden was based on racism and cultural superiority by Britain. It is from these researches that my hope and prayer is that the world of Miriam will not only be a better world but that her world will endeavor to make good and better the lives of all peoples in the realms of economic equality, social equality, justice, humanity, freedom and liberty that the African slaves were denied. This dream and vision is deeply enmeshed in the peoples of Africa today and the psychologically damaged and economically unfulfilled peoples of the Caribbean regions. Reparations for the historical injustices to Africa and Caribbean peoples are profoundly existential needs and demands. I therefore dedicate this volume with effusive love and admiration for my exceptional daughter Miriam and her prodigious mother Priscilla Adams-Milwood who has been assiduous at my side with loyalty for many, many years. My dedication to academic research and writing is evident and delineation that British Methodism with racism, introspective-ness, pastoral strangulations and intellectual suffocations was challenging and retarding my authentic divine potentials in circuit. Extrication from this un-caring, insensitive, culturally introspective environment can be seen in the publications of European Christianity and the Transatlantic Slave Trade, African Humanity, Western European and British Barbarity, Savagery and Brutality in the Transatlantic Chattel Slave Trade—Homologated by the Churches and Intellectuals. And in this present thesis my formulation that British Churches Enslaved and Murdered Black Atlantic slaves. Contextualization and De-contextualization and marginalization of British transatlantic slave trade in African bodies. This thesis is a further dedication to the Reparation Movement for historical injustices and moral crimes for the millions of Africans who were displaced, dislocated, suffered tremendous social, religious and cultural morcellation, effigurated, lampooned, dehumanized, inferiorized, animalized, defined as non-human, pagans, heathenish, Infedels, primitive, barbaric, history-less and chattel. African slaves were defined as cargo, chattel and property. Source: (James Walvin The Zong Case). African slaves were without social equality, justice, freedom, liberty and humanity in the slave trade regime. And African women were the missionaries and planters property for free-sex and voluptuous jungle mentality of sexual pleasures. All these crimes against humanity and many, many more nefarious crimes were committed by Britain in the name of semantic cultural Christianity and the apparition of a Caucasian Jesus Christ with a lamb on his shoulder with the inscription Jesus Christ Redeemer of the World without any historical veritable and the exinanition of Morality and Justice for African slaves. Africans were perceived and treated as inherently inferior promoted and carried out by Britain. It was a cultural perception that was inculcated into the British people by the Royals, politicians, churches, merchants and intellectuals. The impacts of the nefarious and nefandous transatlantic chattel slave trade in African bodies, based on economic avariciousness and rapacity are profound and (perdurable) lasting psychologically, spiritually, theologically, technologically and economically, especially in Africa and her peoples in the Diaspora.

Woe to him who builds his house by unrighteousness; who makes his neighbor serve him for nothing .Your father upheld the cause of the poor and needy; Is not this to know me? But you have eyes and heart only for your dishonest gain. (Jeremiah 22. 13-19):

My academic journey with the transatlantic chattel enslavement of African bodies by Britain 17th-19th Century.

My academic journey began when I was a theological student reading philosophy of religion and theology. First, under the moral arguments for the existence of God, Sufferings and Evil, the transatlantic slave trade in Africans had no place or significance both in the subjects and class room discussions at University. Equally there were no books in the library on the slave trade or books written by black scholars. Second, reading church history 1517 to present day, the contributions of black people in enslavement was never mentioned. I became audacious one day in lecture-class and I asked the Professor of Church History boldly why there was no mention or reference to the black contributions? Without any hesitation, the Professor replied that black contributions are not important. Third, I was taught at under-graduate level in London and post-graduate level at Birmingham that St Augustine the father of theology was a European Caucasian. From these experiences I moved on to doctorate research in the USA. It was at this academic developmental juncture that I discovered that St Augustine was indeed an African indigenously and genealogically. That he was academically trained at the black University of Carthage in Africa. That his mother Monica was indeed an African woman who had influenced St Augustine tremendously.

The transatlantic slave trade in African bodies has been marginalized, colonialized and de-contextualized through the academic institutions and disciplines. It was academic racism. At the same-time the British academic and intellectual disciplines are tantamount to intellectual stultifications and nothing more. The contextualization of the transatlantic chattel slave trade in African slaves was consciously being marginalized. Another disturbing experience I had in the late sixties and early seventies was the fact that all theological and historical books were written by Caucasian scholars. Dr. Eric Williams-Capitalism and Slavery (1944) is a very good example. Williams book was never mentioned on the booklist. Next, Prof. James Cone—Black theology of liberation was frowned upon.

Doctorate research into liberation theology and liberation black theology engaged my attention in areas of sufferings, oppressions, exploitations, injustices, reconciliation, God’s delineations in the sufferings of people in the O.T. God’s active involvement with the oppressed, the poor, poverty, human indignity, injustices, racism, dis-empowerment, the marginalized, the powerless and voiceless. Jesus Christ sufferings, crucifixion and death. The quest for the historical Jesus. Theological themes and the Christian faith. Christianity which is a moral religion with social justice, and its impact on peoples in different situations both past and present. One such example was the struggles and sufferings of Dr. M.L .King JR. Nelson Mandela and the heinous apartheid system in South Africa supported by Britain and the USA. DR. M. L. King’s writings impacted on me deeply, especially his existential connection with God and Christ in the Civil Rights Movement. King’s wife Coretta Scott King, told of the illuminating moment in their kitchen when King had a remarkable encounter and moment with God. His life became changed and his consciousness of his vocation and the hand of God moved and inspired King throughout the rest of his life, as leader of the Civil Rights Movement and ministry. Quote— On another day Martin came home feeling very weary. He said later that he looked at me and the baby and thought, They might be taken from me, or I from them, any time. Then in the middle of the night the telephone rang. An angry voice said, Listen, nigger, we’ve taken all we want from you. Before next week you’ll be sorry you ever came to Montgomery."

It was just another of the abusive calls, but Martin felt he could take no more. He went into the kitchen and made himself a cup of coffee and began to think calmly of the position we were in and what alternatives were. With his head in his hands, Martin bowed over the table and prayed aloud to God saying, Lord, I am taking a stand for what I believe is right. The people are looking to me for leadership, and if I stand before them without strength and courage, they will falter. I am at the end of my powers. I have nothing left. I’ve come to the point where I can’t face it alone.

Martin said to me, "At that moment I experienced the presence of the Divine as I had never experienced Him before. It seemed as though I could hear the quiet assurance and an inner voice saying: ‘Stand up for righteousness; stand up for truth; and God will be at your side forever’.

The prophet Jeremiah’s calling and vocation rings through King’s intimate, existential and empirical experience of the divine presence of God. "But the Lord said unto me. Say not, I am a child: for thou shall go to all that I shall send thee, and whatsoever I command thee thou shalt speak. Be not afraid of their faces; for I am with thee to deliver thee, saith the Lord. Jeremiah chapter 1 vv7-8.

It is very hard to conceptualize the contiguity of God with the magnitude of the profligate transatlantic chattel slave trade in Africans at the hands of all the Churches, royals, merchants, planters, slavers, slave masters , intellectuals and the bishops and archbishops leading the onslaught on powerless imprisoned African slaves in the prison of enslavement by Britain. Those psychologically and culturally retarded people with toxic racism could not have had any modicum experience of the ‘inner light’ in them. The crimes committed against humanity in enchained Africans is beyond atonement and moral repristination. The Dark Ages and the Black Plague of Europe are fitting for the deeds of Europe and Britain. The callousness of the slave trade in enchained Africans is exogenous of any-thing near civilized or moral rectitude. Or moral Christianity with African axiological values. These fundamental cornerstones of civilization, morality and religion were removed from the scope of the slave trade in African bodies. The basis of the slave trade in African slaves was racism and avariciousness for the British empire. Even when and where God was mentioned or Jesus Christ in Christianity. It was mere semantic cultural Christianity without morality, equality, justice, freedom and liberty for African humanity.

In reading philosophy of religion, I majored in the Problem of Sufferings and Evil in Religions of the World. Namely, Judaism, Christianity, Hinduism and Buddhism. I specifically observed that with sufferings and evil, references were made only of the domestic European Jewish Holocaust, the First World War, at Auschwitz and the bombing of Japan—Hiroshima. N.T. Wright- Evil and the Justice of God). How the hell N.T. Wright N.T. scholar according to British evaluation but not mine—wrote about Evil and the Justice of God, without even a passing reference to the harrows of the transatlantic chattel slave trade in Africans is a further confirmation of Britain’s de-contextualization and marginalization of the heinous slave trade. It is a further confirmation that any theology be it O.T. N.T. systematic theology without the contextualization of the transatlantic slave trade is nothing more than intellectual stultification and uselessness to black theology of the black experience. Britain’s de-contextualization and marginalization of the profligate and heinous transatlantic chattel slave trade in African bodies, supported by British historians, theologians and philosophers of religion with their obliquitous scholarships based on intellectual stultification. Caucasian theologies are unconnected to the transatlantic slave trade must come under the intellectual knife and table of Contextualization. Theology without contextualization is not theology at all. The heinousness of the transatlantic chattel slave trade in African bodies as listed in Western European and British Barbarity, Savagery and Brutality in the Transatlantic Chattel Slave Trade—pale into insignificance these so-called evils that N.T. Wright mentioned and other jejune scholars like himself. Over 300, 000.000. Africans died in nefandous conditions. Nearly 500 years of brutal enslavement of Africans and these racist and jejune so-called scholars has no thought, consideration and value for the transatlantic slave trade in the scheme of evils committed in history. They can all go to hell and stay there with their rubbish theology and philosophy of religion. Paradoxically, nothing was ever mentioned concerning the transatlantic slave trade or the sufferings racially of black people in and outside of the transatlantic slave trade. This was a disturbing facture in my long journey (peregrination) academically, theologically, with Christological Theology, systematic theology and philosophy of religion. Thanks mainly to the various contributions of social historians. They have demonstrated that slavery was morally, theologically and sociologically wrong. That enslaved black people suffered, that they resisted enslavement, and that they were human beings with hopes and dreams and culture and religious beliefs and traditions. Social historians of slavery have successfully turned our attention to the enslaved, and the values of cultural history allow current slavery studies to dive deeper to understand how the enslaved thought about and engaged with their life-world—about death, birth, health, identity, freedom, property, family, pleasure, sufferings, love, strife, and community. All these attributes of Africans axiological values were pulverized by Britain and the impacts of the nefarious transatlantic chattel slave trade in Africans. Contextualization in using the methodology and the science of social history in embracing these attributes of Africans and thereby repudiating the myths surrounding Britain’s accounts and interpretations of Africans experiences of their brutal enslavement. Only Africans/black people can authenticate and articulate African history. Authenticate and articulate the black/African experiences of the transatlantic chattel slave trade, the impacts and consequences suffered by African slaves. And generations of Africans/African descendants after the abolition of the slave trade and emancipation. Obiter dicta we see straightaway that Africans/ African descendants have the legitimate moral, historical, theological and sociological rights to critique the people, systems and institutions that brutally enslaved Africans-black people. These were the royal, theologians, historians, philosophers of religion, scientists, Quakers, Churches, Society for the Propagation of the Gospel in Foreign parts, merchants, planters, slavers, bishops, archbishops, slavers, intellectuals, slave masters, and missionaries.

From the time of under-graduate and post-graduate studies and doctorate research I was both deeply academically and psychologically unsettled with human sufferings and evils .Especially moral evil. Racism. Social oppressions, the meaning and function of the Church and moral Christianity. Humanity, human dignity, injustices, freedom, social equality and liberty. The unsettlement forced me to visit Ghana Cape Coast in early summer of July 1996. The experience I had of the physical presence of the Churches in the midst of the slave forts at Cape Coast Castle, the dungeons, the Door of no Return and the Catholic Church Communion table above the dungeon at Elmina Castle made me decided there and then to academically and psychologically commit myself to the study and research of European Christianity and the Transatlantic Slave Trade in Africans. Equally impacting was my visit to Axim slave fort. Two traumatic things happened to me. A) It was overwhelming to see in the fort the main conference hall where all business of slave trading was conducted and in the same building but juxtaposed to the conference hall is the church with all the appearances of an organized church. B) The juxtaposition of the physical church and the barbarity of the forced enslavement of Africans disturbed my spirit tremendously. (I cried publicly with effusiveness). At the Axim slave fort visit looking at the damaged door of no return partly now under the sea and perambulating the fort and the rooms where the slaves were chained and congregated on concrete floor and stone seats touched my inner being. I concluded and became convinced even at that early beginning of my research and journey that the churches were the engine room of the barbaric transatlantic Chattle slave trade in African bodies, souls and beings. With this experience and conviction I committed my academic, intellectual and inner-consciousness to the study and writings on the slave trade and European Christianity. Furthermore in a conversation with Dr. Richard Hart author of volume 1 and 2 of the books—Slaves Who Abolished slavery. Dr. Hart encouraged me to concentrate my academic interest on European Christianity and the transatlantic slave trade in Africans 17th-19th century.

I was deeply moved by the gravity of the heinousness, profligate-ness and barbarity of the conditions the slaves were imprisoned in with the affirmation that African slaves were suited for brutal-brute-force enslavement as part of their salvation history according to Roger Anstey from Kent University in the UK. My conclusion was that anyone with an ounce of humanity, conscience and awareness of the power and presence of God on visiting Elmina Castle and Axim slave fort and by perambulation of the environment, dungeon and fort and is not profoundly moved inwardly would have to be a walking dead conscience and human spirit. (A white Methodist minister in London told me at our District Synod that he was going on holiday to Ghana to visit Cape Coast Castle). On his return to London I was expecting him to be filled with remorse at the wickedness, hatred and racism of the British deeds emitted in the name of British semantic Christianity (Christianity) that is, semantic cultural Christianity without morality, ethics, humanity, consciousness of the supreme being and the invention of a Caucasian Jesus Christ. These should ultimately be looked upon with deep questioning and suspicion. (Instead this Methodist minister returned to London with the vengeance of racism and pernicious jealousy). This is empirical experience. The culture of psychic distance of the British is strongly evident in the evil deeds of Britain’s transatlantic chattel slave trade in African bodies.

The Church in this context of brutal barbarity was without moral foundation , biblical and theological relevance. It is now clear and no wonder Britain tried so hard to put in place de-contextualization and marginalization process of the evilness of the transatlantic slave trade in African souls and de-contextualization of the nefarious nature of barbarity and racism. The institutionalization of the slave trade in African souls and bodies, in hymns, liturgy, doctrines, theology, philosophy of religion, science, history and biology must be placed in contextualization with semantic cultural Christianity. From this impact of the slave trade, what we are witnessing toady is a generation of intellectually ignited sons and daughters of egregious ancestors ,enslaved and enchained African slaves bodies hermeneutically placing British Christianity-semantic cultural Christianity through radical research and critiquing. Social history contextualization is the academic cadence. The African ancestors who were murdered and suffered in cold-blood, tortured, oppressed, burned slowly, heads decapitated, effigurated, subjugated, dehumanized, brutalized, placed in cages without food and water and eventually died of starvation, made inferiorized, buried-alive, mutilated, beheaded, shit-tied in their mouths, forced to cleaned the ass-holes of the planters and slave-masters, gang-raped, stigmatized, degradation, traumatized and animalized by the British with the bible in the left hand and the whip in the right hand and labeled British Christianity and a civilizing mission for Africans. (White man’s burden). Hilary McD. Beckles reminded us thus. By the end of the century, Europe was taking between eighty thousand and a hundred thousand young men and women annually out of Africa, and delivering into Africa an annual average of three hundred thousand guns. These inferior guns were made and supplied by The Quakers from Birmingham United Kingdom. It is of reiteration worth, that the crimes against humanity in brutalization and violence (punishments) were committed by so-called Christian planters (ministers of religion ) Quakers, Society for the Propagation of the Gospel, Bible Band, Christian planters, slave masters, slavers and traders. They claimed that Africans were property and as such had no rights for treatment beyond that of property. These crimes it was said by Britain were all legal because Africans were not human. Not even human-like. But the real mendacity was made by Britain that God made Africans to suffer and to be enslaved by the British as their nemesis. It is pertinent that the British propensity for such gruesome brutalities, racial hatred and wickedness does raise serious questions about British semantic cultural Christianity, image in Europe, economic rapacity and quest for economic, political and technological hegemony not only in Europe but in the world. British colonies extended to North America and the West Indian colonies where Britain’s economic power generated by sugar produced by African lives, blood, sweat, deaths and tears. It is theologically appropriate that moral Christianity, God, Jesus Christ, revelation, salvation, God’s theodicy, reconciliation and human dignity in this form of contextualization should be looked at with deep intellectual seriousness. Elizabeth Fox-Genovese and Eugene D. Genovese—The Mind of the Master Class—according to them, ‘British transatlantic slave trade in African bodies presents the slaveholders, planters, merchants, slavers and traders as men and women, a great many of whom were intelligent, honorable and pious. the apical question is how people who were admirable in so many ways could have presided over a social system/institution that proved itself an enormity and inflicted horrors on their slaves.". These people blended classical and Christian tradition, they forged a moral and political philosophy designed to sustain conservative principles in history, political economy, social theory, and theology while translating them into political action. The force of social history and contextualization as a tool and academic science is delving deep into the history of the transatlantic chattel slave trade for the purpose of building a powerful case for moral reparations from Britain.

European Christianity (which was semantic cultural Christianity) in the context of the transatlantic Chattle slave trade in Africans had nothing to do with African Christianity or moral Christianity. Rather it was purely a European and British semantic cultural Christianity with the exinanition of all the moral and social ingredients of moral Christianity. Namely, justice, humanity, freedom, liberty, social equality, human dignity, a moral God and the Jesus Christ of the African experience. The proslavery movement was impregnated with theological justification of the enslavement of Africans. The Anglican Church’s bishops and archbishops not only preached theological justification for the enslavement of Africans but in addition the Anglican Church Synod called for an international conference to discuss the theological justification of African enslavement. The Archbishop of York claimed that their slave plantations in Barbados-West Indies was a perfect paradigm of Christian Slavery. The Church defined Africans as Infedels, heathenish, primitive, inferior and soul-less, pagans. For the enslavement of Africans the Church formulated the theological concept of infralapsarianism. In addition and very troubling was the invention of a Caucasian Jesus Christ without any historical evidence. The inculcation of a Caucasian in the quest for the historical Jesus Christ depicted