"Black theology refuses to accept a God who is not identified totally with the goals of the black community. If God is not for us and against white people, then he is a murderer, and we had better kill him. The task of black theology is to kill Gods who do not belong to the black community ... Black theology will accept only the love of God which participates in the destruction of the white enemy. What we need is the divine love as expressed in Black Power, which is the power of black people to destroy their oppressors here and now by any means at their disposal. Unless God is participating in this holy activity, we must reject his love."
"There is no use for a God who loves white oppressors the same as oppressed blacks. We have had too much of white love, the love that tells blacks to turn the other cheek and go the second mile."
"Black hatred is the black man's strong aversion to white society. No black man living in white America can escape it... While it is true that blacks do hate whites, black hatred is not racism. "
The above quotes are by James Hal Cone, the father of American black liberation theology. Liberation theology had its roots in Catholicism and was prevalent in Latin America starting in the 1950’s. It blossomed in the 1960’s when Marxists adopted it as justification for overthrowing what they regarded as the oppressive ruling class. In this theology, those who are at the bottom of the socio-economic ladder look to those portions of the Bible in which Jesus sympathizes with the downtrodden and disdains the hypocritical elites of his time. Black liberation theology teaches that Christianity, as practiced by whites in the United States, is a tool to keep black people oppressed. For that reason, some black liberation theologians admire Islam as an authentic black religion that requires self-discipline and fosters self-reliance from the white power structure. But rather than convert to Islam, these theologians preach many of the same values as the Nation of Islam leader Louis Farrakhan, but from a Christian perspective.
James Hal Cone is the inspiration for the theology espoused by the Rev. Jeremiah Wright at this Trinity United Church of Christ. In fact, when asked where his theology is best embodied, Cone mentioned Wright’s Trinity church. And when interviewed by Sean Hannity, Wright repeatedly asked Hannity, “How many of Cone’s books have you read?” It’s clear, then, that Jeremiah Wright is an apostle of Cone’s black liberation theology, especially when heard denouncing white people from the pulpit as the rich oppressors.
Barack Obama came to Chicago to start his political career, beginning by organizing the community using the methods laid out in the manual by the Marxist Saul Alinsky. (Hillary Cllinton was also a Saul Alinsky acolyte.) Obama was mentored while still living in Hawaii by the black poet and communist party member Frank Marshall Davis. Like Obama’s white mother, Davis came from Kansas and like Obama, made Chicago his home. Obama was initially quite conflicted about whether to regard himself as white like his mother and grandmother, who raised him, or black like his absentee father. In the end, he decided to be a black man. So when he arrived in Chicago, he likely needed to establish his “street cred” as an authentic black man for political purposes, and joining a church that preached white oppression and black liberation theology was not only a good career move, Obama probably felt comfortable with the views of the Rev. Wright. It was Obama’s Marxist ideals that drove him to community organizing, but it was his inner conflict resolution that drove him to identify with what he probably regarded as downtrodden blacks.
Obama’s claims that he never knew that Jeremiah Wright was haranguing his congregation with what in his church would be normal black liberation theology rhetoric. Obviously, Obama is lying in that regard. Wright’s denunciations of white people and the United States have been made out to be the odd political statements that are anomalous to the other message of Christian love that Wright preached. Yet, it’s clear that the two were never separate. Black liberation theology by definition sees white people and America as the enemy. So why didn’t Obama leave the church when exposed to the rantings of his pastor? I suspect it’s because there isn’t much about Wright’s rants that Obama finds too distasteful. That Michelle Obama could say that for the first time in her life she is proud of America, which she calls “mean”, indicates that she, too, subscribes to black liberation theology. Moreover, the Obama’s brought their children to the church to listen to Wright’s screeds against whites and his own country. And that belies the notion that Obama was only attending the church for political reasons.
Obama, who, in his formative years, attended a Muslim school where he learned to memorize and recite the Koran… Obama, who in his teen years, decided to reject his white heritage and become authentically black…. Obama, who was mentored by Marxists… that Obama is a natural fit for a black liberation theological church. More to the point, Obama has described Wright as his “spiritual advisor”, and that, not his attendance at a church… not his calling Wright a sounding board… not his needing to maintain an image in the black community… indicates he bought into Wright’s theology that describes whites as the devil. This isn’t guilt by association. This is guilty by agreement.
The question that should be asked by anyone supporting Obama is simply this: Can anyone name an event or an experience that indicates Obama gave up his Marxist, black liberation roots? Or is he merely keeping them hidden under his flowery rhetoric and convenient lies?