June 18, 2018

Poor People’s Campaign



A crowd at the Midwest segment of the Poor People’s Campaign in Columbus, Ohio, on May 13, 1968. (AP Photo)
       10 Reasons to Revive the 1968 Poor People’s Campaign
By Sarah Anderson

Inspired by an initiative cut short by the assassination of Dr. Martin Luther King Jr., moral leaders are planning a wave of civil disobedience.

When profit motives “are considered more important than people,” Dr. Martin Luther King Jr. once declared, it’s time for the nation to “undergo a radical revolution of values.”

To bring about that revolution, King and other leaders announced plans in December 1967 for a Poor People’s Campaign that would mobilize disadvantaged people across racial and geographic lines. Four months later, an assassin’s bullet prevented the campaign from reaching its full potential.

Today, 50 years later, we have a chance for a do-over. And do we ever need it.

At a press event today in Washington, DC, two prominent faith leaders—the Rev. Liz Theoharis and the Rev. Dr. William J. Barber II—announced plans for a new multi-issue, multiracial Poor People’s Campaign to recapture the revolutionary spirit of 1968. As the campaign’s co-chairs, they’ve been traveling the country for months, holding mass meetings and strategy sessions in 15 cities to lay the groundwork for mobilizations in the spring of 2018.

For those who may doubt the need for such a campaign, a new Institute for Policy Studies report provides more than ample evidence. By many measures, what King called the “evils of racism, economic exploitation, and militarism” are worse today than they were five decades ago. Toss in climate change and other environmental threats, and the picture is even more grim.

Here are just 10 of the numerical lowlights of the past 50 years:

1. Since 1968, the number of Americans below the official poverty line has increased by 60 percent to 40.6 million. While poverty rates are highest among African Americans and Latinos, white people make up the largest number of the country’s poor (17.3 million).

2. The top 1 percent’s share of national income has nearly doubled since 1968 while the official poverty rate for all US families has merely inched up and down. A key driver of this growing economic divide is the steep drop in unionization, from 24.9 percent of workers in 1968 to 10.7 percent in 2016. Income concentration at the top has siphoned resources from those at the bottom and distorted our democracy.

3. After some gains under President Johnson’s “War on Poverty,” the social safety net has taken a beating, with particularly devastating impacts on single mothers and children. In the richest country in the world, 30.6 million children (43 percent) live at or below 200 percent of the poverty line, considered the minimum for meeting basic family needs. Female-headed families are 5.4 times more likely to be living in poverty than families headed by married couples.

4. More than 50 years after the Voting Rights Act, people of color still face a broad range of barriers to democracy, including racist gerrymandering and redistricting, felony disenfranchisement, and laws designed to make it harder to vote. According to the Brennan Center for Justice, 23 states have adopted various forms of voter-suppression laws since 2010, with more restrictive voter-ID laws being the most common.

5. Since 1976, the criminalization of poverty has driven up federal spending on prisons tenfold to $7.5 billion this year. The number of state and federal prison inmates of all races grew from 188,000 in 1968 to 1.5 million in 2015. Racial profiling and biased sentencing and policing practices have expanded the share of inmates who are people of color from less than half in 1978 (the first year for which race data are available) to 66 percent in 2015.

6. Increased scapegoating of immigrants is also reflected in government spending trends. Between 1976 and 2015, federal expenditures on border control and immigration enforcement rose eightfold while the number of deportees grew tenfold to 333,000.

7. Since the height of the Vietnam War, the gap between Uncle Sam’s military and anti-poverty spending has gone even more out of whack. Back then, federal spending on the military amounted to twice the level of discretionary spending to fight poverty. Today this spending gap is nearly four-to-one. In the meantime, millions of lives have been lost in wars that have made us no safer, while “real security” in the form of good jobs, health care, and quality education remains beyond the reach of millions of Americans.


8. Disadvantaged communities here and abroad continue to pay the highest price for American militarism. The poorest 30 percent of US communities suffered 36 percent of the casualties in the Vietnam War and 38 percent in the Iraq War. And while the legal draft of the Vietnam era is no more, it has been replaced with an economic draft. Pentagon data on US casualties from Iraq and Afghanistan reveal that 23 percent came from job-scarce small towns and rural areas that represent only 17 percent of the US population.

9. Since 1968, the environment has become less polluted, but race and income disparities persist in access to clean air and water and exposure to environmental hazards. According to the Centers for Disease Control, at least 4 million families with children are being exposed to high levels of lead from drinking water and other sources. The risks fall heaviest on low-income, African-American, and Latino children, in part because they’re more likely to live in aging, poorly maintained housing.

10. Those who’ve contributed the least to climate change are suffering the most from the related severe weather effects. Low-income families and people of color tend to be more likely to have living conditions and jobs that increase the health risks of extreme heat. They also get hit hardest by natural disasters because of barriers to obtaining property insurance.

The point here, as campaign co-chair Theoharis puts it, is that “even before the election of Donald Trump, the evils of poverty, racism, militarism, and environmental destruction were tearing apart the social fabric in America.” (Theoharis is also co-director of the New York–based Kairos Center.)

And yet with Trump’s racist immigrant bashing and Republican tax and budget plans that would do more to accelerate inequality than any legislation in decades, the need for a modern-day Poor People’s Campaign is even more urgent.

In fact, the GOP tax plan is such a moral abomination that, if adopted, it will likely boost support for the 40 days of coordinated civil disobedience the campaign is planning to kick off on Mother’s Day 2018. Organizers are already expecting tens of thousands of poor and disenfranchised people, clergy, and other leaders to risk arrest in local actions that will feed into a major demonstration at the US Capitol on June 23.

These 50th-anniversary events will not be a commemoration, says Barber, who rose to national prominence as a driving force behind the Moral Mondays Movement. Rather, Barber says, the goal of the new Poor People’s Campaign is to “consecrate a new movement to transform the political, economic, and moral structures of society.”


https://www.thenation.com/article/10-reasons-to-revive-the-1968-poor-peoples-campaign/







May 13, 2018

"How He Loves" Anthony Evans (How God Loves Us, Powerful Song)

        How He Loves Anthony Evans (How God Loves Us, Powerful Song)

DMX - Ready To Meet Him Lyrics / DMX 2010 THE PRAYER


                                     DMX - Ready To Meet Him Lyrics


                                  DMX 2010 THE PRAYER

April 1, 2018

Lord God, my creator




Lord God, my creator
You loved the peoples of this world so much that you gave your one and
only son that we might be called your children too and be saved. Lord,
help us to live and understand that it is done. In the gladness and grace of Easter Sunday, we praise you today and every day. You are so powerful that an act over 2000 years ago still works today.

Help us Let us have hearts of thankfulness for your
sacrifice. Let us have eyes that look upon your grace and
rejoice in our salvation. Help us to walk in that mighty grace
and tell your good news to the world.
All for your glory do we pray, Lord,

Amen, Amen, Amen

January 28, 2018

Rev. Dr. Martin Luther King National Holiday Service of Worship




        Rev. Dr. Martin Luther King National Holiday Service of Worship



January 14th, 2018 - Convened by the Drum Major Institute, Healing for the Nations Foundation and Repairers of the Breach, Rev. Dr. William J. Barber, II is the guest speaker at this event featuring special music, personal testimonies and readings of MLK, hosted by Fifth Avenue Presbyterian Church in New York City and ending with a Saints Prayer March to Trump Tower.



October 8, 2017

PRAY FOR ME



                      THANKS TO GOD


I pray that this will bless you as it blessed me.

Hello God,
I called tonight
To talk a little while
I need a friend who'll listen
 To my anxiety and trial.
You see,
I can't quite make it
 Through a day just on my own...
I need your love to guide me,
So I'll never feel alone.

I want to ask you please to keep
My family safe and sound.
 Come and fill their lives with confidence

For whatever fate they're bound.
 Give me faith, dear God, to face
 Each hour throughout the day,

And not to worry over things
I can't change in any way.

I thank you God for being  home
And listening to my call,

For giving me such good advice
 When I stumble and fall.

Your number, God, is the only one
That answers every time.
I never get a busy signal,

Never had to pay a dime.
 So thank you, God, for listening
 To my troubles and my sorrow.

Good night, God, I love You too,
 And I'll call again tomorrow!


                      PRAY FOR ME PLAYLIST




September 17, 2017

CHANGE



There seems to always be a guarantee in life that change will happen. Change is something we tend to fear and become anxious about because we do not feel in control of life. The good news is that God has a plan for your life to hope, future, and to prosper. If we trust in God and allow the change to grow us to become more like Jesus Christ in how we respond and act, then we are promised that all things will work together for good for those who love Him and keep His commandments! We hope this playlist and Bible verses   of change will give you peace and encouragement as you face the ups and downs in  life. The words of TD Jakes will bless you.

       TD Jakes - NOTHING AS POWERFUL AS A CHANGED MIND


                       CHANGED Playlist 


      Deuteronomy 31:6
Be strong and courageous. Do not be afraid or terrified because of them, for the LORD your God goes with you; he will never leave you nor forsake you.

      Joshua 1:9
Have I not commanded you? Be strong and courageous. Do not be afraid; do not be discouraged, for the LORD your God will be with you wherever you go.

      Psalm 18:2
 The LORD is my rock, my fortress and my deliverer; my God is my rock, in whom I take refuge, my shield and the horn of my salvation, my stronghold.

August 6, 2017

CHANGED


                                 CHANGED

God has changed me

God has changed the direction of my life

God has changed my heart

God has changed my understanding of my life


                           CHANGED - Playlist 

July 19, 2017

Luther Barnes -The Other Shore --- & more


                              "That Other Shore" by Deborah Barnes                             

                         If My People

    

                        What More Can I Do

                       

                         Jesus And Me

                     

                       I'm Going Away


                                Heaven On My Mind







April 15, 2017

Sweet Hour Of Prayer by Rev. H.R. Rancifer

  



 Thank you God for your grace and mercies your Love is everlasting.










March 5, 2017

The AME Church’s long struggle to overcome



               The AME Church’s long struggle to overcome

The black church has a complicated history in America. It has been a central site for the organization of black movements for freedom and civil rights and has symbolized a growing black independence in America.

by Julius H. Bailey, Wikipedia added info

The African Methodist Episcopal Church was born, in fact, from a act of racist violence against peaceful black worshippers. In 1787 at Philadelphia’s St. George’s Methodist Episcopal Church, black members of the interracial congregation were inadvertently praying in the white section of the segregated church, which was under construction at the time. The black section of the church had been moved to another area, and the black members were unaware of the change. Instead of allowing the black members to finish praying and then moving to the black section, the white ushers forced them from their knees and physically began to move them to the black section.

                                              Mother Bethel Philadelphia

 Two of the members who experienced the assault, Absalom Jones and Richard Allen, went on to found the first AME Church in 1816 in Philadelphia.

 It is the oldest independent Protestant denomination founded by black people in the world.  It began with 8 clergy and 5 churches, and by 1846 had grown to 176 clergy, 296 churches, and 17,375 members. The 20,000 members in 1856 were located primarily in the North. AME national membership (including probationers and preachers) jumped from 70,000 in 1866 to 207,000 in 1876.

Not accidentally, the AME Chuch’s assertion of black freedom of assembly and worship coincided with the origins of black freedom of the press. Even before the official founding of the church, as early as 1794, members of the nascent congregation, including Jones and Allen, worked to help Philadelphians during the yellow fever epidemic of 1793. However, the white press took the opportunity to disparage African-Americans and the AME Church. Matthew Carey, a well-known printer, claimed in a circulated pamphlet that African-Americans took advantage of the outbreak by burglarizing the homes of white people who had left the stricken city. In the absence of any countervoice by the American media, Jones and Allen published “A Narrative of the Proceedings of the Black People During the Late Awful Calamity in Philadelphia.” Setting the tone for subsequent African-American authors, Jones and Allen felt it was critical to correct the public record as quickly as possible to avert further fallout from the slanderous assertion. Not only did they challenge Carey’s characterization, but they also described the ways black people, at risk to their own health, helped a substantial number of white citizens during the crisis.

 Emanuel African Methodist Episcopal (AME) Church

The AME Church in South Carolina shares this history of white violence and hostility toward black independence and religious life. In 1800, despite the First Amendment’s commitment to freedom of assembly and religion, the South Carolina legislature passed one of the many of the laws that made it illegal for African-Americans to gather for religious purposes before dawn or after sunset. Magistrates could break up these meetings at will. Many white people in early America worried that religion empowered African-Americans and could lead, without proper supervision, to disobedience or outright resistance and rebellion. In some areas of South Carolina, black Methodists outnumbered white Methodists 10 to 1. The growing independence of AME churches was often curtailed when concerns about their activities arose and white Methodists took back the privileges they had allowed, such as meeting in their own quarterly conferences, handling their own finances and exercising control of their memberships.

When a dispute over burial grounds in the cemetery arose, black members withdrew from those interracial churches to found their own communities and to worship in the manner that they thought best. In 1818 they founded an independent congregation called the African Church of Charleston.

This symbol of black independence was quickly followed by the harassment of black members, arrests and the closing of the church in 1821. Denmark Vesey, one of the members of the church, would not take the matter lying down. Along with several other carefully selected participants, he planned in 1822 to take the city of Charleston’s arsenal, kill the governor, set fire to the city and kill every white person that they encountered. However, this assault, planned for July 14 — Bastille Day, which was associated with the French Revolution’s abolishment of slavery in Haiti — was betrayed on June 14 by slaves who knew of the plot. Although they did not carry out a rebellion, even planning a slave revolt was punishable by death. Vesey and over 30 other followers were hanged, and the city demolished the church.

Given the tight restrictions on black movement and religious life in particular after the Vesey rebellion, the members of the church had to meet secretly and out of the sight of white people. They risked arrest and even their lives to worship in the way that they saw fit. It was not until the end of the Civil War in 1865 that the church was formally reorganized as Emanuel African Methodist Episcopal Church.

“Mother Emanuel” remained a symbol of black freedom and religious expression through the civil rights era. Martin Luther King Jr. and Roy Wilkins led rallies there in 1962, as did Coretta Scott King for striking hospital workers in 1969. Its pastor, the Rev. Clementa Pinckney, was a state senator and committed civil rights leader. One of the nine victims of the shooting, he embodied the spiritual and political significance of the church and its history.

AME put a high premium on education. In the 19th century, the AME Church of Ohio collaborated with the Methodist Episcopal Church, a predominantly white denomination, in sponsoring the second independent historically black college (HBCU), Wilberforce University in Ohio. By 1880, AME operated over 2,000 schools, chiefly in the South, with 155,000 students. For school houses they used church buildings; the ministers and their wives were the teachers; the congregations raised the money to keep schools operating at a time the segregated public schools were starved of funds.

The Mission of the African Methodist Episcopal Church is to minister to the social, spiritual, physical development of all people. At every level of the Connection and in every local church, the African Methodist Episcopal Church shall engage in carrying out the spirit of the original Free African Society, out of which the AME Church evolved: that is, to seek out and save the lost, and serve the needy. It is also the duty of the Church to continue to encourage all members to become involved in all aspects of church training. The ultimate purposes are: (1) make available God's biblical principles, (2) spread Christ's liberating gospel, and (3) provide continuing programs which will enhance the entire social development of all people. In order to meet the needs at every level of the Connection and in every local church, the AME Church shall implement strategies to train all members in: (1) Christian discipleship, (2)Christian leadership, (3) current teaching methods and materials, (4) the history and significance of the AME Church, (5) God's biblical principles, and (6) social development to which all should be applied to daily living.


President Barack Obama and First Lady Michelle Obama attend a church service at Metropolitan African Methodist Episcopal Church in Washington, D.C., on January 20, 2013


February 26, 2017

The Real Look Of Jesus



                                The Real Look Of Jesus  

The works of Flavius Josephus a Hebrew; War of the Jews,Antiquities of the Jews,The Life of Flavius Josephus - Autobiography,Josephus's Discourse to the Greeks concerning Hades,Flavius Josephus Against Apion.

Josephus was born Joseph ben Mattathias in 37 C.E. in Jerusalem of a priestly and royal family. He excelled in his studies of Jewish law and studied with the Sadducees, Pharisees, and the Essenes, eventually aligning himself with the Pharisees. In 62 C.E. he went to Rome to free some imprisoned priests. After accomplishing this mission through the intercession of Nero's wife, Poppaea, he returned to Jerusalem in 65 C.E. to find the country in revolt against Rome.

Although Josephus had deep misgivings about the revolt, it became inevitable, due to reasons he discusses in his history, primarily the abuses of the Romans; this spurred the growth of fanatical Messianic Jewish movements which believed that the world was coming to an end shortly. In 66 C.E. the Masada was seized by the Zealots and the Romans were on the march; Josephus was appointed the commander of Galilee.

Josephus had to fight a defensive war against overwhelming force while refereeing internecine squabbles in the Jewish ranks. In 67 C.E. Josephus and other rebels were cornered in a cave during the siege of Jotapata and took a suicide pact. However, Josephus survived, and was taken hostage by the Romans, led by Vespasian.

Josephus shrewdly reinterpreted the Messianic prophecies. He predicted that Vespasian would become the ruler of the 'entire world'. Josephus
                                                                         
 joined the Romans, for which he was branded a traitor. He acted as consultant to the Romans and a go-between with the revolutionaries. Unable to convince the rebels to surrender, Josephus ended up watching the second destruction of the Temple and the defeat of the Jewish nation.

His prophecy became true in 68 C.E. when Nero committed suicide and Vespasian became Ceasar. As a result, Josephus was freed; he moved to Roman and became a Roman citizen, taking the Vespasian family name Flavius. Vespasian commissioned Josephus to write a history of the war, which he finished in 78 C.E., the Jewish War. His second major work, the Antiquities of the Jews, was completed in 93 C.E. He wrote Against Apion in about 96-100 C.E. and The Life of Josephus, his autobiography, about 100. He died shortly after.

Despite his ambivalent role, Josephus was an eyewitness to history, and his writings are considered authoritative. These texts are key to understanding a pivotal point in world history, which has tragic repercussions even to this day.

This first century source is called the Halosis or “Capture (of Jerusalem)” of Josephus (37-100 CE). Originally written in Aramaic, a Greek rewriting was published around 72 CE. This is an important text for the discussion of Christian origins, particularly given the section therein treating “the human form of Jesus and his wonderful works.” Josephus, the first century Jewish historian, is believed to have had access to official Roman records on which he based his history of the early ‘Jesus movement.’

In 1931 Austrian Jewish Biblical scholar and art historian Robert Eisler published a classic in Josephus scholarship, his The Messiah Jesus and John the Baptist: According to Flavius Josephus' recently rediscovered 'Capture of Jerusalem' and the other Jewish and Christian sources. Through a meticulous analysis of extant manuscripts, Eisler endeavored to restore the original reading of a first century text that discusses John the Baptist, Jesus and the early Christians. This first century source is the Halosis or “Capture (of Jerusalem)” of Josephus (37-100 CE). Originally written in Aramaic, a Greek rewriting was published around 72 CE. This is an important text for the discussion of Christian origins, particularly given the section therein treating “the human form of Jesus and his wonderful works.”

Josephus, the first century Jewish historian, is believed to have had access to official Roman records on which he based his history of the early ‘Jesus movement.’ He is thus a singularly contemporary witness. His texts passed through Christian scribal hands,during which process the texts were no doubt altered: some ‘offensive’ passages were omitted and some Christian embellishments interpolated. However, according to Eisler, a Slavonic (Old Russian) translation
made from the original Greek text preserves – in scattered form – that original Josephean Testimony. By reconstructing the relevant passages, Eisler ‘restored’ what he believed is the original, first century description of the man Jesus.

“At that time also there appeared a certain man of magic power … if it be meet to call him a man, [whose name is Jesus], whom [certain] Greeks call a son of [a] God, but his disciples [call] the true prophet who is supposed to have raised dead persons and to have cured all diseases. Both his nature and his form were human, for he was a man of simple appearance, mature age, black-skinned (melagchrous), short growth, three cubits tall, hunchbacked, prognathous (lit. ‘with a long face [macroprosopos]), a long nose, eyebrows meeting above the nose, that the spectators could take fright, with scanty [curly] hair, but having a line in the middle of the head after the fashion of the Nazaraeans, with an undeveloped beard.”

This is a remarkable image of Jesus! A short, hunchbacked black-man with a unibrow, short (kinky) hair with a part down the middle, and a scanty (nappy?) beard would have made the Passion of Christa profoundly different experience for undoubtedly every viewer. That this basic description goes back to Josephus is affirmed by a number of early Christian ecclesiastics, such as Andreas Hierosolymitannus, Archbishop of Crete (8th cent.) and John of Damascus (8th cent.). Most of the details of this description are found in other Christian literature of an even earlier period. As T.W. Doane quotes:

Arthur E. Palumbo, The Dead Sea Scrolls and the Personages of Earliest Christianity (New York: Algora Publishing, 2004) who concludes: “It is likely that Eisler’s restoration of the Slavonic passage about Jesus does correspond as close as can be expected to what Josephus actually wrote and to what was recorded in the actual official Jewish and Roman documents. ”

“In its first years, the Christian church fancied its Lord’s visage and form marred more than those of other men; and that he must have had no attractions of personal beauty. Justin Marty (A.D. 150-160) speaks of him as without beauty or attractiveness, and of mean appearance. Clement of Alexandria (A.D. 200), describes him as of an uninviting appearance, and almost repulsive. Tertullian (A.D. 200-210) says he had not even ordinary human beauty, far less heavenly. Origen (A.D. 230) went so far as to say that he was ‘small in body and deformed.’ As well as low-born, and that, ‘his only beauty was in his soul and life (emphasis Doane’s).                                                                                                  
This startling image of the Hebrew prophet from first century Jerusalem does violence to the reigning iconographic orthodoxy. Indeed, this orthodox image appears to be a point-by-point contradiction of this no doubt more reliable one: black-skinned vs. white; short and hunchback vs. tall and majestic; short (and curly) hair vs. long and flowing; scanty vs. long beard, etc.

The Book Isaiah Chapter 53 verses 1 - 6
1 Who hath believed our report? and to whom is the arm of the LORD revealed?
2 For he shall grow up before him as a tender plant, and as a root out of a dry   ground: he hath no form nor comeliness; and when we shall see him, there is no   beauty that we should desire him.
3 He is despised and rejected of men; a man of sorrows, and acquainted with grief:   and we hid as it were our faces from him; he was despised, and we esteemed him   not.
4 Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him   stricken, smitten of God, and afflicted.
5 But he was wounded for our transgressions, he was bruised for our iniquities: the   chastisement of our peace was upon him; and with his stripes we are healed.
6 All we like sheep have gone astray; we have turned every one to his own way; and   the LORD hath laid on him the iniquity of us all.

Remarkably, scientific advances developed three quarters of a century after Eisler wrote have confirmed the correctness of his restored description of Jesus. In the December 2002 issue of the scientific magazine Popular Mechanics the cover story ran: “The Real Face of Jesus: Forensic Science Reveals the True Image of Jesus.” Science-writer Mike Fillon reports on the fruits of the application of a new science, forensic anthropology, to the search for the historical Jesus. British forensic scientists and Israeli archaeologists collaborated to recreate the “most accurate image” of the Nazerean prophet to date. Based on the data obtained from this multi-disciplinary approach, Richard Neave, retired medical artist from London’s University of Manchester, created a molded image of a dark-skinned Jesus.   The data, for the most part, is uncannily consistent with Eisler’s restored description. Mike Fillon writes:

“Jesus (would have had) dark rather than light-colored eyes…in keeping with Jewish tradition, he was bearded as well…While most religious artists have put long hair on Christ, most biblical scholars believe that it was probably short with tight curls …

From an analysis of skeletal remains, archaeologists had firmly established that the average build of a Semite male at the time of Jesus was 5 ft. 1 in., with an average weight of about 110 pounds. Since Jesus worked outside as a carpenter until he was about 30 years old…(his) face was probably weather-beaten, which would have made him appear older…the (image) of the dark and swarthy Middle Eastern man emerges…he probably looked a great deal more like a dark-skinned Semite than westerners are used to seeing…”

Now, Neave’s reconstruction still has a somewhat “European” look, which, by his own admission, derives from his own imagination. Genetics acorroborates this data and confirms that Jesus and the Hebrew must have been, not just black, but Africoid. The African origin of the ancient Hebrews was noted often by the Classical authors and is now confirmed by the genetic data, particularly that related to the so-called “Cohen Gene” or, more properly, the Cohen Modal Haplotype (CMH). Discovered in 1997 by Jewish scientists, this paternal genetic marker (it is found on the Y-chromosome) has a high frequency among the Jewish (Askenazi and Sephardic) priesthood (Cohanim) and is thought to be a signature of ancient Hebrew ancestry. The haplotype (CMH) is indeed part of a haplogroup (HgJ)that originated in Black Arabia or Afrabia ca 30 kya (thousand years ago) and in high frequencies is believed to indicate “Semitism.”

While early reports, largely from Ashkenazi (white) Jewish writers, tended to portray this discovery as evidence that Ashkenazi Jews are truly Hebrew with a legitimate claim to the Holy Land, further genetic tests and reports demonstrated just the opposite. Two data-sets in particular turned this apologetic use of the discovery on its head: the further “discovery” that the “purest” surviving remnant of the Children of Israel identified by CMH tests is the tribe of Black Jews in India.

The Bene Israel and the Black Jews of Cochin, who show a genetic affinity not only to Ethiopians and Yemenies, but also to the tribe of Black Jews in South Africa, the Lemba, whose relation to the ancient Hebrews has also been confirmed by the presence of high frequencies of the CMH and the reports confirming that, though the CMH is found in high frequencies among the priestly class of both Ashkenazi and Sephardic Jewry, this class only represents 4-10% of this Jewry. Most Ashkenazi and Sephardic Jews lack this signature and in fact have been shown to be genetically related, not to Semites, but to Gentiles: Kurds, Turks, East Europeans, etc.  Thus, genetics confirms that the ancient Hebrews were black.

Anthropological and archaeological evidence for the Judean town of Lachish, sacked by the Assyrian King Sennacherib in the 8th century BCE, further confirms that Hebrews at that time were still an Africoid people. The approximately 1500 skulls discovered during excavations show a heterogeneous population,  but the primary group was likely of a “dark complexioned, narrow-headed type” similar to the ancient Egyptians. That these “Kushites” of Biblical Lachish were in fact Hebrews is unmistakably confirmed by the so-called “Lachish Reliefs”, the monumental pictorial reliefs depicting the siege which graced the walls of Sennacherib's palace at Nineveh. These reliefs depict the Assyrians leading away African-Israelite captives  and even flaying them alive . These African-Israelites, with their short stature, prognathicism, and short, kinky hair resemble in these respects the Josephus’ restored description of Jesus. Thus, divergent evidences converge to confirm that description.

1886 THE PROPHET: Tennessee-born Prophet F. S. Cherry established the Church of God, a Israelite movement in Philadelphia. Cherry was a charismatic orator who was fluent and literate in Hebrew and Yiddish .His personal accounts depict a completely self-educated seaman and laborer who traveled the world until "the Lord touched him and appointed him a prophet," thus leading Cherry back to America to teach African Americans that "the true Jews are black and that Jesus was black." Attracting southern migrants, Cherry used the Talmud and the Old Testament to bolster his belief that Jews of the European Diaspora were impostors, and his followers were the true Israelites.

Sources: Mike Fillon - The Real Face Of Jesus, webmazoor70 - The Real Look Of Jesus According to The Scrolls, Wikipedia,  Wesley Muhammad, PhD - Jesus, the Black Prophet and the Ancient Black Hebrews of Israel, Arthur E. Palumbo - The Dead Sea Scrolls and the Personages of Earliest Christianity

        Is This The REAL Face of Jesus?


      WAS JESUS BLACK? (1ST CENTURY IMAGES OF CHRIST/YESHUA)


      World's oldest Picture of Jesus + others part 1/2


      World's oldest Picture of Jesus + others part 2/2









February 5, 2017

How to Overcome Challenges in Life



       "At Calvary" FBCG Combined Choir


     "How to Overcome Challenges in Life" Pastor John K. Jenkins Sr. (Encouragement)


      "Made A Way" Anthony Brown w/ FBCG Combind Choir (Incredible Worship, Amazing)


December 4, 2016

Praise God the Creator



     Dear God creator of all the worlds known and unknown I praise you and thank you for your gift of faith.... I praise you with all my heart, you are my life force and all my understanding !! Bless me oh God to be a blessing to all I come in contact with, help me to share the love you have placed inside me. Your gift of faith fills me with your love and pushes me to share with others as you guide me.
     Oh great and merciful Creator your compassionate hand helps me through this life, continue to help me fight my wicked and immoral nature so I can become a better servant and follower....
 I know I don't deserve your goodness and mercy ,but I have felt your love and forgiveness over and over and over....

     I look to you oh God for my protection and guidance , my comforter in times of sickness and pain ... I praise you ,I thank you, I love you my God.....  Amen
                  Praise God the Creator playlist

Ge 1:1 In the beginning God created the heaven and the earth.
Ge 1:7 And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament: and it was so.
Ge 1:16 And God made two great lights; the greater light to rule the day, and the lesser light to rule the night: he made the stars also.
Ge 1:21 And God created great whales, and every living creature that moveth, which the waters brought forth abundantly, after their kind, and every winged fowl after his kind: and God saw that it was good.
Ge 1:25 And God made the beast of the earth after his kind, and cattle after their kind, and every thing that creepeth upon the earth after his kind: and God saw that it was good.
Ge 1:27 So God created man in his own image, in the image of God created he him; male and female created he them.
Ge 1:31 And God saw every thing that he had made, and, behold, it was very good. And the evening and the morning were the sixth day.
Ge 2:2-4 And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made. And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made. These are the generations of the heavens and of the earth when they were created, in the day that the LORD God made the earth and the heavens,