theology and philosophy of religion. There is no doubt in my mind that these disciplines must surgically forcefully put through the hermeneutical operation of radicalism and liberation black theology and black studies. Because liberation black theology and black studies are both pertinent and existential to black people not only in the diaspora but principally within the demography of Africa. Why? Because Africa is the social, economic, political, scientific, spiritual, theological and psychological incubation chamber with the legacies of the transatlantic slave trade, colonialism and semantic cultural Christianization of Africans. The besom merchants, traders, planters, slavers, missionaries, philosophers, historians, theologians and scientists, with savagery and brutality imposed on African slaves mendaciously that enslavement was good for Africans. It is therefore apposite for liberation black theology and black studies particularly in praxis to critique and challenge the systems and endogenous forces that violated and emasculated Africans empowerment and humanity. The slaves were brutally transformed physically and psychologically. The slave's potentialities endowed with the imprint of the African traditional belief in a supreme being and prime mover of the cosmos was transgressed with falsehood that their belief in a supreme being was primitive and paganistic. For Africans the supreme being is within their inner consciousness. The enslavement of Africans was without morality and justice. The creation of a symbiosis of liberation theology, liberation black theology and hermeneutical application and praxis is sempiternal significance to the black experience and the Jesus of the black experience that gives timba to the dis-empowered blacks of the streets of Accra and the continent of Africa that were consciously made into the apocalyptic and eschatological symbol of poverty, dis-possessed, impuissant politically and economically in a world that is dominated with nuclear weapons and technological hegemony. In the midst of such imbalance and the perversion of justice and equality regardless of ethnicity, black people must make the conscious, spiritual and psychological connection with the Jesus of the stigmata of the imprisoned African slaves on the Middle Passage and the diabolical plantations. There is no another way according to the sociological, theological, psychological impacting force of the various violations of Africans dignity, liberty, freedom, equality and humanity of black people in all dimensions of struggles to become veridical human beings in the full image of God. That is to say, theologically and sociologically the derivatives of shalom culminating in the absolute restoration of black humanity. With the force of chimerical-ism twinned with the black man's epistemological dreams without empiricism and existentialism. It is at this juncture that all the mythological aspirations are reduced to the level of stultification because Christianity with the painting of a white plastic Jesus cannot be connected with the black experience. When on Good Friday black people sing with effusive passion 'Jesus keep me near the Cross' the Kebuka and Maafa on the plantation sufferings, brutalization and de-humanization rings with

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