~Let’s Free Ourselves By Loving One Another & Serving The King Of Kings~

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The aim of 100 Black Men of USC is to build strong, focused, positive role models who are held in high esteem on USC’s campus and the surrounding community.

Liquor stores on every corner, communities infested with drugs and saturated with weapons. Oppression due to broken homes and the marginalization of the black man. Space exploration is more important than reformation and reparation of Black America. Every race that has ever been wronged in America has been compensated even the Jews in Germany are getting compensated for the acts of a few. After going into the military to escape Washington D.C. and it’s disparity I begin to see clearer how this problem for black men was to unfold. These guns and drugs were to help us start the process of killing ourselves. I watched black men die in Beirut, Libya and Desert Shield, we have served in every war for this nation only to return home to a war on ourselves. I really am determined to make a difference in the second half of my life to empower and exude positive biblical living to help whoever I see needs the help to get free from the society I now know means to kill steal and destroy human being with the influx of mass incarceration and disenfranchisement of a endangered species ( Black America).

Texas Church Holds Gun Buyback Program

Your Kingship was God’s original intent – and He hasn’t changed His mind. From the moment Adam lost his kingship and was expelled from the Garden of Eden God has been working all things after the counsel of His will – to restore YOU and this world and everything in it back to Himself.

Luke records God’s plan in Acts 3:19-21: “Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Who the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began.”

And if thy brother, a Hebrew man, or a Hebrew woman, be sold unto thee, and serve thee six years; then in the seventh year thou shalt let him go free from thee. And when thou sendest him out free from thee, thou shalt not let him go away empty: thou shalt furnish him liberally out of thy flock, and out of thy floor, and out of thy winepress: of that wherewith the LORD thy God hath blessed thee thou shalt give unto him. And thou shalt remember that thou wast a bondman in the land of Egypt, and the LORD thy God redeemed thee: therefore I command thee this thing today.

— Deuteronomy 15: 12–15

Besides the crime which consists in violating the law, and varying from the right rule of reason, whereby a man so far becomes degenerate, and declares himself to quit the principles of human nature, and to be a noxious creature, there iscommonly injury done to some person or other, and some other man receives damage by his transgression: in which case he who hath received any damage, has, besides the right of punishment common to him with other men, a particular right to seek reparation.

— John Locke, “Second Treatise”

By our unpaid labor and suffering, we have earned the right to the soil, many times over and over, and now we are determined to have it.

— Anonymous, 1861

Restoration is the act of restoring to the rightful owner something that has been taken away, lost or stolen. The word “restitution” in this Scripture comes from the Greek word apokatastasis, meaning “to return this Earth back to its perfect state before the fall.” God has been working to restore the Earth to its perfect state and to restore man’s kingship for thousands of years.

Kingship was God’s original intent

Kingship was God’s original intent

In the beginning, we know that God created Adam in His own image, in His likeness and with His nature (Genesis 1:26). The Word says that “God formed man from the dust of the ground and breathed life (not air) into his nostrils and man became a living soul with purpose – to fellowship with God and have dominion over this Earth (Genesis 2:7; 1:26).

In the original creation Adam was perfect. He lived out of his spirit. He communed with God out of his spirit. He was connected to God through his spirit. He named the animals from his spirit. He tended the garden from his spirit. He exercised his kingship, or dominion, over the Earth from his spirit.

Scripture tells us that God put Adam in the Garden of Eden to dress it and to keep it. He also gave Adam a command: “Of every tree of the garden thou mayest freely eat: But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die” (Genesis 2). Of course, Adam did not immediately die when he ate of the fruit. He lived to be 930 years old. God was talking about a spiritual death.

Some time after this we read the testimony of Eve’s deception by the serpent. That old serpent told Eve that the reason God didn’t want her to eat of the tree of the knowledge of good and evil was because her eyes would be opened and she would be like God (Genesis 3:5). The reality was that Adam and Eve were already like God. They were created with the very nature of God, in the image of God, blessed by God, and given dominion over the Earth by God.

We all know the sad conclusion, Eve partook and Adam did, too. Sin entered the Earth and Adam’s spirit died because the wages of sin is death (Romans 6:23). Adam’s disobedience caused a communal disconnect between his spirit and the Spirit of God. Adam and Eve began to live out of their souls instead of their spirits. (Your soul is your mind, will, intellect, reasoning, imaginations and emotions.) They were led by their five senses – touch, hearing, sight, smell and taste – instead of their spirits. Before the fall they simply knew what they needed to know. They could draw any knowledge they needed directly from God’s Spirit. Their fall was the genesis of soulish education.

Which brings me back to this: 

“A heavy account lies against us as a civil society for oppressions committed against people who did not injure us,” wrote the Quaker John Woolman in 1769, “and that if the particular case of many individuals were fairly stated, it would appear that there was considerable due to them.”

As the historian Roy E. Finkenbine has documented, at the dawn of this country, black reparations were actively considered and often effected. Quakers in New York, New England, and Baltimore went so far as to make “membership contingent upon compensating one’s former slaves.” In 1782, the Quaker Robert Pleasants emancipated his 78 slaves, granted them 350 acres, and later built a school on their property and provided for their education. “The doing of this justice to the injured Africans,” wrote Pleasants, “would be an acceptable offering to him who ‘Rules in the kingdom of men.’ ”

Edward Coles, a protégé of Thomas Jefferson who became a slaveholder through inheritance, took many of his slaves north and granted them a plot of land in Illinois. John Randolph, a cousin of Jefferson’s, willed that all his slaves be emancipated upon his death, and that all those older than 40 be given 10 acres of land. “I give and bequeath to all my slaves their freedom,” Randolph wrote, “heartily regretting that I have been the owner of one.”

In his book Forever Free, Eric Foner recounts the story of a disgruntled planter reprimanding a freedman loafing on the job:

Planter: “You lazy nigger, I am losing a whole day’s labor by you.”

Freedman: “Massa, how many days’ labor have I lost by you?”

In the 20th century, the cause of reparations was taken up by a diverse cast that included the Confederate veteran Walter R. Vaughan, who believed that reparations would be a stimulus for the South; the black activist Callie House; black-nationalist leaders like “Queen Mother” Audley Moore; and the civil-rights activist James Forman. The movement coalesced in 1987 under an umbrella organization called the National Coalition of Blacks for Reparations in America (N’COBRA). The NAACP endorsed reparations in 1993. Charles J. Ogletree Jr., a professor at Harvard Law School, has pursued reparations claims in court.

But while the people advocating reparations have changed over time, the response from the country has remained virtually the same. “They have been taught to labor,” the Chicago Tribune editorialized in 1891. “They have been taught Christian civilization, and to speak the noble English language instead of some African gibberish. The account is square with the ex‑slaves.”

Not exactly. Having been enslaved for 250 years, black people were not left to their own devices. They were terrorized. In the Deep South, a second slavery ruled. In the North, legislatures, mayors, civic associations, banks, and citizens all colluded to pin black people into ghettos, where they were overcrowded, overcharged, and under educated.Businesses discriminated against them, awarding them the worst jobs and the worst wages. Police brutalized them in the streets. And the notion that black lives, black bodies, and black wealth were rightful targets remained deeply rooted in the broader society. Now we have half-stepped away from our long centuries of despoilment, promising, “Never again.” But still we are haunted. It is as though we have run up a credit-card bill and, having pledged to charge no more, remain befuddled that the balance does not disappear. The effects of that balance, interest accruing daily, are all around us.

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