Damn Right we DO! (Black Liberation Theology)

[American Patriot]

May 17, 2012 NYT: GOP donor wants to resurrect Jeremiah Wright attacks





By Aamer Madhani, USA TODAY
Updated 1h 16m ago





CAPTION

By Carolyn Kaster, AP

A group of Republican strategists working with the wealthy businessman Joe Ricketts are considering resurrecting a line of attack on President Obama that reminds voters of his links to his former pastor the Rev. Jeremiah Wright.
The New York Times reports that the plan calls for running commercials linking Obama to incendiary comments by his former spiritual adviser, whose race-related sermons made him a controversial figure in the 2008 campaign. The proposal is overseen by GOP strategist Fred Davis and commissioned by Ricketts, the founder of the brokerage firm TD Ameritrade. Ricketts family also owns the Chicago Cubs.


"The world is about to see Jeremiah Wright and understand his influence on Barack Obama for the first time in a big, attention-arresting way," says the proposal obtained by the Times.


The proposal, which the Times says was obtained by a person not connected to plan but alarmed by its tone, is titled, The Defeat of Barack Hussein Obama: The Ricketts Plan to End His Spending for Good."


The group suggested hiring as a spokesman an "extremely literate conservative African-American" who can argue that Obama misled the nation by presenting himself as a "metrosexual, black Abe Lincoln."


Interestingly, another member of the Ricketts clan, Laura, is a big supporter of Obama. She helped host a big-ticket fundraiser for Obama in February and praised him for his work with the LGBT community.
Here's more from the Times:

The proposal suggests that Mr. Ricketts believes the 2008 campaign of Senator John McCain erred in not using images of Mr. Wright against Mr. Obama, who has said that the pastor helped him find Jesus but that he was never present for Mr. Wright's politically charged sermons. Mr. Obama left the church during the campaign.
Apparently referring to a Wright ad that was produced for the McCain campaign by Mr. Davis's firm but never used, the proposal opens with a quote from Mr. Ricketts: "If the nation had seen that ad, they'd never have elected Barack Obama."
The planning document is emblazoned with the logo of Strategic Perception, the political advertising firm of Mr. Davis, the colorful Republican operative who last worked on the Republican presidential campaign of former Gov. Jon M. Huntsman of Utah. Included on his "Recommended Team of Pirates" are the former Huntsman pollster Whit Ayres and the McCain campaign Internet strategist Becki Donatelli.
The document, which was written by former advisers to Mr. McCain, is critical of his decision in 2008 not to aggressively pursue Mr. Obama's relationship with Mr. Wright. In the opening paragraphs of the proposal, the Republican strategists refer to Mr. McCain as "a crusty old politician who often seemed confused, burdened with a campaign just as confused."
"Our plan is to do exactly what John McCain would not let us do: Show the world how Barack Obama's opinions of America and the world were formed," the proposal says. "And why the influence of that misguided mentor and our president's formative years among left-wing intellectuals has brought our country to its knees."

See photos of: Barack Obama, John McCain

[Malsua]

Jeremy Wright made Obama comfortable with Christianity since he's an Islamic.

---------------
http://www.thegatewaypundit.com/2012...enounce-islam/

Barack Obama takes his shoes off at a visit to a mosque in Istanbul, Turkey. (White House)

In a shocking interview yesterday on the Sean Hannity Radio Show, author Ed Klein said Barack Obama’s former pastor helped Obama accept Christianity without having to renounce Islam.
The Daily Caller reported:

Klein also said Wright told him he “made it comfortable” for Obama to accept Christianity without having renounce his “Islamic background,” which Klein said he has on tape.

Here is Ed Klein on Hannity talking about his interview with Rev. Jeremiah Wright.

Klein spoke more on this in a separate interview with NewsMax:

Klein says Obama originally sought out Wright to discuss community activism.

“Quickly the conversations turned from picking up garbage on the street and getting streetlights put up on street corners to political matters and religious matters,” Klein says. “And the Rev. Wright turned into really a substitute father figure, who guided Obama in the two major areas of his life.”

The first area was Obama’s identity — just who was he?

“Obama was steeped in Islam but knew nothing about Christianity,” Klein says.

Klein asked Wright if he converted Obama from being a Muslim into a Christian.

“He said, I don’t know about that. but I can tell you that I made it easy for him to come to an understanding of who Jesus Christ is and not feel that he was turning his back on his Islamic friends and his Islamic traditions and his understanding of Islam,” Klein says.

The second area was Obama’s political philosophy. Wright introduced Obama to Black Liberation theology.

[American Patriot]

March 19, 2008 The Real Agenda of Black Liberation Theology

By Jeffrey Schmidt

Now, suddenly, the Reverend Jeremiah Wright is misunderstood. Suddenly, so-called black liberation theology is misunderstood.

Wright's successor at Trinity United Church of Christ, the Reverend Otis Moss III, won't bow to the wishes of "they" to shut up. It begs the question: "Who are they?" The larger white cultural? Or liberals and Democrats who see all this unfavorable publicity hurting the election chances of Barack Obama?

The sad truth is that neither the Reverend Wright nor black liberation theology is being misunderstood. Both, thanks to the candidacy of Barack Obama, are being exposed. God, in fact, works in mysterious ways. And unless it's the aforementioned liberals and Democrats who are trying to hush up Wright, Moss and others of their ilk, sensible Americans want to hear more, for knowledge is power, the power to combat hate.

And make no mistake, what Americans are hearing, they don't like. In the Rasmussen poll, 73% of voters find Wright's comments to be racially divisive. That's a broad cross section of voters, including 58% of black voters.

In an article in the Washington Post, unnamed ministers commented that black liberation theology "encourages a preacher to speak forcefully against the institutions of oppression..."

And what might these institutions be? They are not specified. But it is safe to say that they are not the welfare state or the Democratic Party. Given that black liberation theology is a product of the dreary leftist politics of the twentieth century, the very vehicles employed by the left to advance statism certainly can't be the culprits.

For the left, black liberation theology makes for close to a perfect faith. It is a political creed larded with religion. It serves not to reconcile and unite blacks with the larger cultural, but to keep them separate. Here, again, The Washington Post reports that "He [Wright] translated the Bible into lessons about...the misguided pursuit of ‘middle-classness.'"

Not very Martin Luther King-ish. Further, all the kooky talk about the government infecting blacks with HIV is a fine example of how the left will promote a lie to nurture alienation and grievance. To listen to Wright -- more an apostle of the left than the Christian church -- the model for blacks is alienation, deep resentment, separation and grievance. All of which leads to militancy. Militancy is important. It's the sword dangled over the head of society. Either fork over more tax dollars, government services and patronage or else. And unlike the Reverend Moss and his kindred, I'll specify the "else." Civil unrest. Disruptions in cities. Riot in the streets.

Keeping blacks who fall into the orbit of a Reverend Wright at a near-boil is a card used by leftist agitators to serve their ends: they want bigger and more pervasive government -- and they want badly to run it.

If any further proof is needed that black liberation theology has nothing to do with the vision of Martin Luther King -- with reconciliation, brotherhood and universality -- the words of James H. Cone, on faculty at New York's Union Theological Seminary, may persuade. Cone, not incidentally, originated the movement known as black liberation theology. He said to The Washington Post:

"The Christian faith has been interpreted largely by those who enslaved black people, and by the people who segregated them."

No mention of the Civil War involving the sacrifices of tens of thousands of lives; no abolition or civil rights movements. No Abraham Lincoln. No Harriet Beecher Stowe. No white civil rights workers who risked and, in some instances, lost their lives crusading in the south to end segregation. And since the civil rights movement, society hasn't opened up; blacks have no better access to jobs and housing; no greater opportunities. The federal government, led by a white liberal, Lyndon Johnson, did not pour billions of dollars into welfare programs and education targeted at inner cities in an attempt to right old wrongs. And still does so. A black man, Barak Obama, on the threshold of winning his party's nomination for president, has in no way done so with the help of white voters in communities across the land.

In the closed world of Cone, Wright and Moss, Jefferson Davis and Bull Connor are alive and well. Black victimhood is the doing of white society, not the doing of angry black leaders and leftists, who see advantage and profit in keeping too many people in black communities captive.

Barack Obama knows all this, as a seventeen year congregant at Wright's church, and as a liberal community activist prior to his election to the Illinois Senate. That he feigns innocence, or that he professes forbearance for some of Wright's words because of the goodness of others, is not the line one expects from a post-racial politician. It is what is expected from a man whose career is steeped in racial politics, a politics that does great harm to the very people it purports to serve.

on "The Real Agenda of Black Liberation Theology"

[American Patriot]

The Marxist Roots of Black Liberation Theology

April 2, 2008

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by Anthony B. Bradley


What is Black Liberation Theology anyway? Barack Obama's former pastor, Jeremiah Wright catapulted black liberation theology onto a national stage, when America discovered Trinity United Church of Christ. Understanding the background of the movement might give better clarity into Wright's recent vitriolic preaching. A clear definition of black theology was first given formulation in 1969 by the National Committee of Black Church Men in the midst of the civil-rights movement:
Black theology is a theology of black liberation. It seeks to plumb the black condition in the light of God's revelation in Jesus Christ, so that the black community can see that the gospel is commensurate with the achievements of black humanity. Black theology is a theology of 'blackness.' It is the affirmation of black humanity that emancipates black people from White racism, thus providing authentic freedom for both white and black people. It affirms the humanity of white people in that it says 'No' to the encroachment of white oppression.
In the 1960s, black churches began to focus their attention beyond helping blacks cope with national racial discrimination particularly in urban areas.
The notion of "blackness" is not merely a reference to skin color, but rather is a symbol of oppression that can be applied to all persons of color who have a history of oppression (except whites, of course). So in this sense, as Wright notes, "Jesus was a poor black man" because he lived in oppression at the hands of "rich white people." The overall emphasis of Black Liberation Theology is the black struggle for liberation from various forms of "white racism" and oppression.
James Cone, the chief architect of Black Liberation Theology in his book A Black Theology of Liberation (1970), develops black theology as a system. In this new formulation, Christian theology is a theology of liberation -- "a rational study of the being of God in the world in light of the existential situation of an oppressed community, relating the forces of liberation to the essence of the gospel, which is Jesus Christ," writes Cone. Black consciousness and the black experience of oppression orient black liberation theology -- i.e., one of victimization from white oppression.
One of the tasks of black theology, says Cone, is to analyze the nature of the gospel of Jesus Christ in light of the experience of oppressed blacks. For Cone, no theology is Christian theology unless it arises from oppressed communities and interprets Jesus' work as that of liberation. Christian theology is understood in terms of systemic and structural relationships between two main groups: victims (the oppressed) and victimizers (oppressors). In Cone's context, writing in the late 1960s and early 1970s, the great event of Christ's liberation was freeing African Americans from the centuries-old tyranny of white racism and white oppression.
American white theology, which Cone never clearly defines, is charged with having failed to help blacks in the struggle for liberation. Black theology exists because "white religionists" failed to relate the gospel of Jesus to the pain of being black in a white racist society.
For black theologians, white Americans do not have the ability to recognize the humanity in persons of color, blacks need their own theology to affirm their identity in terms of a reality that is anti-black -- “blackness” stands for all victims of white oppression. "White theology," when formed in isolation from the black experience, becomes a theology of white oppressors, serving as divine sanction from criminal acts committed against blacks. Cone argues that even those white theologians who try to connect theology to black suffering rarely utter a word that is relevant to the black experience in America. White theology is not Christian theology at all. There is but one guiding principle of black theology: an unqualified commitment to the black community as that community seeks to define its existence in the light of God's liberating work in the world.
As such, black theology is a survival theology because it helps blacks navigate white dominance in American culture. In Cone's view, whites consider blacks animals, outside of the realm of humanity, and attempted to destroy black identity through racial assimilation and integration programs--as if blacks have no legitimate existence apart from whiteness. Black theology is the theological expression of a people deprived of social and political power. God is not the God of white religion but the God of black existence. In Cone's understanding, truth is not objective but subjective -- a personal experience of the Ultimate in the midst of degradation.
The echoes of Cone's theology bleed through the now infamous, anti-Hilary excerpt by Rev. Wright. Clinton is among the oppressing class ("rich white people") and is incapable of understanding oppression ("ain't never been called a n-gg-r") but Jesus knows what it was like because he was "a poor black man" oppressed by "rich white people." While Black Liberation Theology is not main stream in most black churches, many pastors in Wright's generation are burdened by Cone's categories which laid the foundation for many to embrace Marxism and a distorted self-image of the perpetual "victim."
Black Liberation Theology as Marxist Victimology

Black Liberation Theology actually encourages a victim mentality among blacks. John McWhorters' book Losing the Race, will be helpful here. Victimology, says McWhorter, is the adoption of victimhood as the core of one's identity -- for example, like one who suffers through living in "a country and who lived in a culture controlled by rich white people." It is a subconscious, culturally inherited affirmation that life for blacks in America has been in the past and will be in the future a life of being victimized by the oppression of whites. In today's terms, it is the conviction that, 40 years after the Civil Rights Act, conditions for blacks have not substantially changed. As Wright intimates, for example, scores of black men regularly get passed over by cab drivers.
Reducing black identity to "victimhood" distorts the reality of true progress. For example, was Obama a victim of widespread racial oppression at the hand of "rich white people" before graduating from Columbia University, Harvard Law School magna cum laude, or after he acquired his estimated net worth of $1.3 million? How did "rich white people" keep Obama from succeeding? If Obama is the model of an oppressed black man, I want to be oppressed next! With my graduate school debt my net worth is literally negative $52,659.
The overall result, says McWhorter, is that "the remnants of discrimination hold an obsessive indignant fascination that allows only passing acknowledgement of any signs of progress." Jeremiah Wright, infused with victimology, wielded self-righteous indignation in the service of exposing the inadequacies Hilary Clinton's world of "rich white people." The perpetual creation of a racial identity born out of self-loathing and anxiety often spends more time inventing reasons to cry racism than working toward changing social mores, and often inhibits movement toward reconciliation and positive mobility.
McWhorter articulates three main objections to victimology: First, victimology condones weakness in failure. Victimology tacitly stamps approval on failure, lack of effort, and criminality. Behaviors and patterns that are self-destructive are often approved of as cultural or presented as unpreventable consequences from previous systemic patterns. Black Liberation theologians are clear on this point: "People are poor because they are victims of others," says Dr. Dwight Hopkins, a Black Liberation theologian teaching at the University of Chicago Divinity School.
Second, victimology hampers progress because, from the outset, it focuses attention on obstacles. For example, in Black liberation Theology, the focus is on the impediment of black freedom in light of the Goliath of white racism.
Third, victimology keeps racism alive because many whites are constantly painted as racist with no evidence provided. Racism charges create a context for backlash and resentment fueling new attitudes among whites not previously held or articulated, and creates "separatism" -- a suspension of moral judgment in the name of racial solidarity. Does Jeremiah Wright foster separatism or racial unity and reconciliation?
For Black Liberation theologians, Sunday is uniquely tied to redefining their sense of being human within a context of marginalization. "Black people who have been humiliated and oppressed by the structures of White society six days of the week gather together each Sunday morning in order to experience another definition of their humanity," says James Cone in his book Speaking the Truth (1999).
Many black theologians believe that both racism and socio-economic oppression continue to augment the fragmentation between whites and blacks. Historically speaking, it makes sense that black theologians would struggle with conceptualizing social justice and the problem of evil as it relates to the history of colonialism and slavery in the Americas.
Is Black Liberation Theology helping? Wright's liberation theology has stirred up resentment, backlash, Obama defections, separatism, white guilt, caricature, and offense. Preaching to a congregation of middle-class blacks about their victim identity invites a distorted view of reality, fosters nihilism, and divides rather than unites.
Black Liberation Is Marxist Liberation

One of the pillars of Obama's home church, Trinity United Church of Christ, is "economic parity." On the website, Trinity claims that God is not pleased with "America's economic mal-distribution." Among all of controversial comments by Jeremiah Wright, the idea of massive wealth redistribution is the most alarming. The code language "economic parity" and references to "mal-distribution" is nothing more than channeling the twisted economic views of Karl Marx. Black Liberation theologians have explicitly stated a preference for Marxism as an ethical framework for the black church because Marxist thought is predicated on a system of oppressor class (whites) versus victim class (blacks).
Black Liberation theologians James Cone and Cornel West have worked diligently to embed Marxist thought into the black church since the 1970s. For Cone, Marxism best addressed remedies to the condition of blacks as victims of white oppression. In For My People, Cone explains that "the Christian faith does not possess in its nature the means for analyzing the structure of capitalism. Marxism as a tool of social analysis can disclose the gap between appearance and reality, and thereby help Christians to see how things really are."
In God of the Oppressed, Cone said that Marx's chief contribution is "his disclosure of the ideological character of bourgeois thought, indicating the connections between the 'ruling material force of society' and the 'ruling intellectual' force." Marx's thought is useful and attractive to Cone because it allows black theologians to critique racism in America on the basis of power and revolution.
For Cone, integrating Marx into black theology helps theologians see just how much social perceptions determine theological questions and conclusions. Moreover, these questions and answers are "largely a reflection of the material condition of a given society."
In 1979, Cornel West offered a critical integration of Marxism and black theology in his essay, "Black Theology and Marxist Thought" because of the shared human experience of oppressed peoples as victims. West sees a strong correlation between black theology and Marxist thought because "both focus on the plight of the exploited, oppressed and degraded peoples of the world, their relative powerlessness and possible empowerment." This common focus prompts West to call for "a serious dialogue between Black theologians and Marxist thinkers" -- a dialogue that centers on the possibility of "mutually arrived-at political action."
In his book Prophesy Deliverance, West believes that by working together, Marxists and black theologians can spearhead much-needed social change for those who are victims of oppression. He appreciates Marxism for its "notions of class struggle, social contradictions, historical specificity, and dialectical developments in history" that explain the role of power and wealth in bourgeois capitalist societies. A common perspective among Marxist thinkers is that bourgeois capitalism creates and perpetuates ruling-class domination -- which, for black theologians in America, means the domination and victimization of blacks by whites. America has been over run by "White racism within mainstream establishment churches and religious agencies," writes West.
Perhaps it is the Marxism imbedded in Obama's attendance at Trinity Church that should raise red flags. "Economic parity" and "distribution" language implies things like government-coerced wealth redistribution, perpetual minimum wage increases, government subsidized health care for all, and the like. One of the priorities listed on Obama's campaign website reads, "Obama will protect tax cuts for poor and middle class families, but he will reverse most of the Bush tax cuts for the wealthiest taxpayers."
Black Liberation Theology, originally intended to help the black community, may have actually hurt many blacks by promoting racial tension, victimology, and Marxism which ultimately leads to more oppression. As the failed "War on Poverty" has exposed, the best way to keep the blacks perpetually enslaved to government as "daddy" is to preach victimology, Marxism, and to seduce blacks into thinking that upward mobility is someone else's responsibility in a free society.
Anthony B. Bradley is a research fellow at the Acton Institute, and assistant professor of theology at Covenant Theological Seminary in St. Louis. His Ph.D. dissertation is titled, "Victimology in Black Liberation Theology." This article was originally published on the newsletter of the Glen Beck Program. Watch Bradley’s guest appearance on Beck’s CNN Headline News show here.

[Malsua]

That fact that we have a Marxist, Islamic elected in our country 7 years after 9/11 is astounding to me. If he weren't half white, the press would have crucified him.

[American Patriot]

Somehow I doubt that Mal, the press is not in the business of giving the news. The press is in the business of sensationalization of the news and because of this I suspect the news would have taken a slightly different tact on Obama if he weren't half white. They'd have pressed America on how "far we've come since 9-11 to elect a Marxist Muslim" as President....

or tried to make all of us who did NOT vote for the man feel guilty

[American Patriot]

Conservative billionaire knocks down supposed plan to air Obama-Wright ads

Published May 17, 2012
FoxNews.com

• 
  FILE: March 25, 2012: The Rev. Jeremiah Wright speaks in Jackson, Miss. (AP)
  

The billionaire conservative who reportedly was considering a proposal to fund ads reconnecting President Obama with his controversial former pastor distanced himself from the proposal Thursday and said through an aide it would not move forward.
The proposal was reportedly commissioned by Joe Ricketts, the founder of the TD Ameritrade brokerage firm, and targeted for a run in September. The $10 million campaign, according to The New York Times, would have highlighted Rev. Jeremiah Wright's controversial comments which first surfaced during the 2008 presidential campaign.
"The world is about to see Jeremiah Wright and understand his influence on Barack Obama for the first time in a big, attention-arresting way," said a copy of the proposal, obtained by the Times.
The mere specter of Wright, though, touched off a rapid-fire trade of accusations from the campaigns of both Obama and Mitt Romney -- with each accusing the other of character assassination before the proposal itself was effectively canned.
Romney's campaign tried to keep its distance from the supposed ad, but suggested it's no worse than what the Obama team is already doing. The Obama campaign in turn accused Republicans of going to "appalling lengths" to "tear down" the president.
But neither side, it seemed, was all too interested in rehashing the debate over Wright, whose race-related comments became a problem for Obama during his 2008 run for the Democratic presidential nomination.
And Brian Baker, president of the Ending Spending Action Fund, released a statement on behalf of Ricketts. The statement said Ricketts, whose family owns the Chicago Cubs, is a registered independent, a fiscal conservative and an outspoken critic of the Obama administration, "but he is neither the author nor the funder of the so-called 'Ricketts Plan' to defeat Mr. Obama."
The proposal "reflects an approach to politics that Mr. Ricketts rejects and it was never a plan to be accepted," Baker added.
The Romney camp responded earlier by saying the candidate "repudiates" any attempts at character assassination and will instead focus on jobs and the economy. That, the campaign suggested, is the purview of the Obama campaign.
"President Obama's team said they would 'kill Romney,' and, just last week, David Axelrod referred to individuals opposing the president as 'contract killers.' It's clear President Obama's team is running a campaign of character assassination. We repudiate any efforts on our side to do so," said Romney campaign manager Matt Rhoades.
The Obama campaign in turn accused Republicans of character assassination and said Romney failed to emphatically denounce the proposal and meet the standards of 2008 GOP presidential nominee Sen. John McCain.
"This morning's story revealed the appalling lengths to which Republican operatives and super PACs apparently are willing to go to tear down the president and elect Mitt Romney," said campaign manager Jim Messina. "The blueprint for a hate-filled, divisive campaign of character assassination speaks for itself. ... Once again, Governor Romney has fallen short of the standard that John McCain set, reacting tepidly in a moment that required moral leadership in standing up to the very extreme wing of his own party."




Read more: http://www.foxnews.com/politics/2012...#ixzz1v9g0twuu

[American Patriot]

And Romney is on television right now putting this guy down.

And others like him.

[Malsua]

Doomed.

[American Patriot]

You know it's funny you said that Mal. I commented exactly those words when he was speaking about 45 minutes ago.

Exactly.

[Ryan Ruck]

Mark Levin made an excellent point earlier.

Romney spent untold millions carpet bombing Santorum and Gingrich and then all of the sudden he's the nominee and its kid gloves with Obama time, running his campaign like McCain did.

[American Patriot]

Romney hasn't got a chance of winning with "kid gloves". Time to take them off and bare knuckle this....