It also set up a sympathetic open door to things Islamic, which would later be unpacked by Black movements in the 20 th century. These Arabesque symbols and Arabic-sounding names brought an esoteric quasi-African/Middle Eastern flavor to Black Masonic rituals. Freemasonry cultivated a tradition of doctrines, passwords, and symbols – symbolic rituals which supposedly were derived from Solomon’s Temple in Jerusalem. The two main spokesmen of Prince Hall Masonry (the original Black Masonic Lodge) John Marrant and Prince Hall taught in Boston (1789, 1792, 1797) that “ the legacy of ancient Egypt and the biblical destiny of Ethiopia belonged to African Americans” ( Joanna Brooks, ‘Prince Hall Freemasonry: Secrecy, Authority, and Culture ’ Boston, Massachusetts 2007). Dorman, Chosen People: The Rise of American Black Israelite Religions, 2013). Masonic influence started impacting Black American communities in the 1790’s ( see Jacob S. This mutation of White Replacement Theology would leave a pronounced spiritual scar on American Black communities ( see Genesis 12:3). As this teaching spread throughout the northeastern U.S.A., some Black leaders took this new teaching and altered it, saying that it was actually the Blacks and not the Anglo-Saxons who were the original Israelites. Pseudo-Celtic and pseudo-Druidic elements peppered this movement. It emphasized that the original inhabitants of Britain were direct descendants of the ancient Israelites. In the 1890’s a teaching known as British or Anglo-Israelism began to spread throughout the United Kingdom and America. These congregations were broadly evangelical in theology, and were established at a time when segregation and racial prejudice were ‘the law of the land.’īritish Israelism becomes Black Israelism Other first fruits included First African Baptist Church, Savannah, Georgia (1777), Free African Society, Philadelphia PA (1787), the African Methodist Episcopal Church, Philadelphia (1793), and the Union Church of Africans, Wilmington, Delaware (1813). The very first Black congregation ( First Baptist Church, Petersburg, Virginia) was founded in 1774, part of the spiritual fruit of the Great Awakening movement connected to George Whitfield. This newsletter broadens the scope, looking at how Black permutations of this ‘White’ theology have influenced Black communities not only over the years (both Christian and non-Christian), but some recent expressions in today’s Black communities as well.Īmerica’s first Black churches were founded in the forty year period between 17. Replacement Theology studies have focused on the thoughts of Western (and therefore white-skinned) theologians. Here are three articles that may help to flesh out what’s involved here: Of course, the curses spoken over Jewish disobedience (according to this interpretative system) still apply to the Jews. All those ‘primitive Jewish’ blessings have evolved (according to this teaching) and morphed into ‘God’s original intent’ – which means that the blessings come only to Gentile followers of Jesus. Any seeming connection with the Jewish people and the physical seed of Jacob is now seen as overshadowed and altered by Christ’s work on the cross. It takes references to Israel and the Jewish people and re-interprets them as referring instead to the Gentile Church. This term refers to is a way of interpreting the Scriptures. Students of Christian theology have usually bumped into something called ‘Replacement Theology’ in the course of their studies. Black as night, black as coal.” What happens when White Replacement Theology gets painted Black? No colors anymore, I want them to turn black. In 1966 Mick Jagger and Keith Richards released their huge hit ‘Paint it black:’ “I see a red door and I want it painted black. The Boskey’s have ministered at Tabernacle of David, and we consider them trustworthy and Biblically sound. Paint it black – Black Replacement theology todayĮditor’s note: This post originally appeared on David’s Tent, a ministry of Israeli believers Avner and Rachel Boskey.
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