No. Afrocentric apologetics does not seek to exclude any race. Instead, it aims to re-include the
African presence that has been historically erased or ignored in Western Sunday School imagery
and scholarship. It’s an additive process, ensuring that the Table of Nations remains as diverse
as the text intended.

Most scholars in this field focus on Jesus as a Middle Eastern Palestinian Jew. However, they
highlight that his lineage (including figures like Rahab and Tamar) and his geography were inextricably linked to the Afro-Asiatic world. The goal is to move away from the European Jesus archetype to a more historically accurate, bronze-skinned depiction.

Focusing on African heritage is often a corrective measure. For centuries, Eurocentric bias was the default setting for theology, often used to justify colonialism. Highlighting African contributions isn’t about superiority; it’s about providing a “mirror” for believers who have been
told their ancestors had no part in God’s redemptive story until the slave trade.

No. The Afrocentric Christian Apologetic Study Bible (ACASB) by Lovonia Mallory uses
standard, accurate translations (like the NLT, and KJV, ). The “Afrocentric” part refers to the study notes, maps, and commentaries that point out geographical facts—such as the fact that Eden, Egypt, and Ethiopia are all on or connected to the African continent.

Identifying Moses’ wife (Zipporah) as Midianite/Cushite or highlighting Simon of Cyrene (modern-day Libya) is simply geographical literacy. Pointing out that these figures were African
is no more "racist" than pointing out that Paul was a Roman citizen.

While some extremist fringe groups claim exclusivity, mainstream Afrocentric Christian
apologetics does not. It adheres to the orthodox view that the Gospel is for every nation, tribe, and tongue." It simply argues that Africa was a primary stage for the Bible’s events, not a
latecomer.

While Galatians 3:28 speaks to our spiritual equality in Christ, it does not erase our cultural

identities. God created diversity. Afrocentric apologetics argues that if we ignore the African
identity in the Bible, we are ignoring a specific part of God’s intentional design and creative
work in history. Moreover Niger, Ethiopian were used to describe black people . Based on the
scholarship of David Tuesday Adamo, Thomas C. Oden, and Cain Hope Felder (who worked closely with the concepts found in the Stony the Road We Trod tradition alongside scholars like
Charles B. Copher), the presence of Blackness in the Bible is redefined from a marginal footnote to a central, foundational reality.

While there is overlap regarding justice, Afrocentric apologetics is primarily historical and exegetical. It’s about “Righting the Record.” It uses archeology and ancient texts to prove that Christianity isn’t a “White man’s religion” but had deep roots in Ethiopia and Egypt long before it reached Northern Europe.

Many Afrocentric scholars point to the Gihon River (Genesis 2:13), which “winds through the
entire land of Cush ” (Ethiopia/Sudan), as evidence that the cradle of humanity is located in the Afro-Asiatic region. This aligns with modern scientific “Out of Africa”theories rather than being
a racially motivated fabrication.

Absolutely. In fact, it’s highly encouraged. For a non-African, these resources provide a more
global, less Western-centric view of the faith. It helps dismantle the subconscious bias that the civilized world of the Bible was European, leading to a richer, more accurate understanding of
the Church’s global origins.

No. In fact, Afrocentric Christian apologetics aligns with Womanist Theology. While some
modern Western theologies focus on "gender-inclusive" language (avoiding masculine pronouns
for God), a Womanist-Afrocentric approach usually focuses on the agency and presence of
African women in the Bible.

• Womanist vs. Feminist: Womanism (a term coined by Alice Walker) focuses on the intersection
of race, class, and gender. It argues that Black women’s experiences are central to the Gospel.

• The Identity of God: Many Afrocentric and Womanist scholars maintain a traditional biblical
view of God as Father (not necessarily using "gender-inclusive" pronouns like they/them), but
they balance this by highlighting the feminine attributes of God (like Hokmah or Wisdom) and
the essential roles of women like Hagar, the Queen of Sheba, and Mary.

• Empowerment over Erasure: Instead of changing the "gender" of God, this movement seeks to
erase the "invisibility" of women in church history. It celebrates the strong, matriarchal roots
found in many African cultures as a reflection of God’s design.

No. In authentic Christian Afrocentric apologetics, the Bible remains the supreme authority. The
movement does not seek to change the Word to fit a culture; rather, it seeks to untangle the Word
from Western cultural monopolies.

• The Filter: It argues that for too long, the Bible was read through a European "filter" that made
African people invisible.

• The Goal: The goal is to reach a "culture-accurate" understanding of the text. By
acknowledging the African context of the biblical world, believers can actually get closer to the
original intent of the authors, rather than a modern, imported interpretation

Most Western biblical art is heavily influenced by the European Renaissance, which often
localized the appearances of biblical figures to a specific time and place in Europe. This Bible
moves away from that singular lens, instead drawing from Eastern, Coptic, and Ethiopian-
inspired iconography to reflect a more historically and culturally diverse perspective of the
first-century world.

The Bible describes a radical who’s who of society. By utilizing Afrocentric and global art, we align the visual experience with the scriptural promise that God’s house is a house of prayer
for all nations (Isaiah 56:7). It honors the building not built by hands by representing the many faces of the global body of Christ.

We look to the ancient traditions that existed long before the Renaissance, including:
 The Coptic Church: Ancient Egyptian Christian art.
 The Ethiopian Orthodox Church: One of the oldest Christian traditions in the world
with a distinct, vibrant iconographic style.
 The Eastern Church: Broad historical representations from the Levant and surrounding
regions.

Absolutely. The Gospels describe a Mediterranean and Near Eastern world that was a crossroads of Africa, Asia, and Europe. By depicting this Cultural Mosaic, we are attempting to more accurately reflect the historical and geographical reality of the biblical narrative.

Visuals are a form of "silent preaching." By seeing the diverse men and women who encountered
Jesus, readers can more easily see themselves in the story. It serves as a reminder that the Gospel
was never meant to be confined to one culture, but was always intended for every tribe, tongue,
and nation.