THE AGENDA OF THE SOUL
1. RECLAIMING THE BLACK JESUS CHRIST
- JESUS’ AFRICAN AND MIDDLE EAST LINKS
Jesus Christ was never born white or European, as depicted by the colonialists and oppressors. Jesus has a complexion of the North African and the Middle Eastern nations. He was born in the Middle East (Nazareth, Galilee).
- WHITE PEOPLE OR COLONIALISTS LIES
The oppressors, colonialist and the Church of England used their dirty power to steal our Jesus Christ and give him a fake white identity as he looks today. Jesus Christ was never a white, blue-eyed boy. He is the Afro-Asian son of God, and he is the son of the soil.
- WHAT THE BIBLE SAYS
Revelations (1:14-15) says Jesus Christ had hair that looked like wool and feet like burnished bronze. These are the identities of us who are dark-skinned in Africa and the Middle East. (SAFE TO SAY PITCH BLACK AFRO).
2. CHRISTIANITY’S ORIGIN IN AFRICA, NOT EUROPE
2.1. Egypt sheltered Jesus as a child when his family fled King Herod’s massacre (Matthew 2:13-15).
2.2. Simon of Cyrene (The Libya of today) carried Jesus’ cross (Luke 23:26).
2.3. Ethiopia is one of the earliest Christian nations, with the Ethiopian eunuch (Acts 8:26-40) becoming one of the first to baptise the believers.
- AFRICAN VERUS EUROPEAN CHURCH
Christianity originated in Africa before white people stole it to Europe.
Read the Bible about St. Augustine of Hippo (now Algeria), Tertullian (Carthage, now Tunisia) and Athanasius of Alexandria (now Egypt).
- ORIGIN OF AFRICAN CHRISTIANITY
- The Ethiopian Orthodox Tewahedo Church dates to the
1st century, it was one of the earliest forms of Christianity.
- The Coptic Christianity (Egypt): A direct descendant of the earliest Christian communities, preserving traditions closer to the time of the apostles.
4. WHY WHITES OR EUROPEANS STOLE JESUS CHRIST
4.1. Colonialists and or Europeans manipulated the Bible to suit their conquest of the world through the likes of European Churches. It is not true; it is just apartheid and colonial stories. Missionaries were never angels from heaven to save Africa and the world. The removal of Africa and Asia as the originators of Christianity and blood family members of Jesus Christ is theft of our history and blood connection to the Lord, by blood, not by faith only. Jesus is our conquest.
4.2. White countries stole the colour of Jesus Christ; they stole our culture, identity, and origin. They wanted to control all of us through thievery. Christianity is the tool of liberation and revolution. The white man used and still uses it for oppression, domination, and the subjugation of all of us, mostly the Palestinians, who are the victims of the Heist of our Jesus Christ.
5. THE TRUTH ABOUT JESUS CHRIST
- He was born Pitch Black Afro.
- He was never born white.
- Africa is the central figure of Jesus Christ’s origin.
- Jesus Christ spent his years from 12 to 30 years in Africa.
- His carpentry skills are from Ethiopia.
- Why does the story of Jesus Christ exclude his years from 12 years and later appear when he is 30 years old? Your answer provides the truth to this question.
- The Zionists learned to steal people’s land from their white counterparts in the USA and Europe.
- Africans and Asians are Christians, while White people, Americans and Europeans are just Zionists.
UNTIL WE MEET AGAIN
2 Comments
Very interesting. Still want to hear more.
This is a fascinating and powerful statement that brings up many important points about the historical and cultural context of Christianity. It challenges the common, Eurocentric depictions of Jesus and the origins of the religion, which have been ingrained in many of us from a young age.
One of the most compelling arguments here is the push to reclaim the historical identity of Jesus. The Bible’s description of his appearance in Revelation (1:14-15), with hair like wool and feet like burnished bronze, directly contradicts the pale, blue-eyed image we so often see. This isn’t just a matter of physical appearance; it’s about connecting with a spiritual figure who was, by all historical accounts, a man of color from the Middle East. For many people of African and Asian descent, seeing Jesus through this lens can be incredibly empowering, transforming him from a symbol of European colonialism into a figure they can relate to on a deeper, ancestral level.
The statement also does an excellent job of highlighting Christianity’s deep roots in Africa. The mentions of Egypt, Simon of Cyrene, the Ethiopian eunuch, and early Christian thinkers like St. Augustine of Hippo and Tertullian serve as a powerful reminder that Africa was not just a recipient of the faith, but a critical player in its formation and early spread. This challenges the narrative that Christianity was “brought” to Africa by European missionaries, reframing it as a faith that was already thriving on the continent long before those encounters.
The section on the manipulation of the faith for colonial purposes is a stark reminder of how religion can be used as a tool for both liberation and oppression. The statement suggests that by “stealing” the identity of Jesus and the origins of Christianity, European colonial powers could more effectively dominate and control African and Asian populations. This perspective sees the Christian faith not as a foreign import, but as an indigenous and revolutionary force that was co-opted and distorted.
However, some of the claims made are more speculative and can’t be easily verified through historical or biblical texts. For example, the idea that Jesus spent his “missing years” (12 to 30) in Africa or learned carpentry in Ethiopia is not supported by mainstream historical or biblical scholarship. While these ideas serve the broader purpose of the statement—to ground Jesus firmly in an African context—they are not widely accepted facts. Similarly, the broad generalization that “Africans and Asians are Christians, while White people, Americans and Europeans are just Zionists” is a vast oversimplification of complex global and religious identities.
Overall, this statement is a potent piece of social and theological commentary. It asks important questions and forces a critical examination of how history, power, and identity have shaped our understanding of Christianity. It’s a call to action for a decolonized faith, one that acknowledges and celebrates its diverse origins and rejects the harmful distortions of the past.