I BELIEVE WRIGHT WAS RIGHT,
WHEN HE PROCLAIMED LOUDLY:
“HE’S A POLITICIAN; I’M A PASTOR.”
“He’ s
Got To Do What Politicians Do.”
One of the rare things the Rev. Wright
Was Right About when I listened to Him
During Obama’ s leap for the White Hou
se!
How could he set under Wright for 20 Years
And not accept this black liberation Message?
His actions since becoming President show Acts
To Liberate Oppressed POOR Masses By Change
In the American structure OF government BY Plans
Which level the playing field twixt the poor and Rich!
Its a true component in the Black Liberation Theology!
June 12, 2009
http://www.tribulationperiod.com/
After having watched Obama since he became President, I am becoming more and more convinced he is now carrying out the teachings of Black Liberation Theology in the spirit and guise of precisely what Reverend Wright stated: “He’s got to do what politicians do.” He is not just a young lamb who sat innocently under Wright for 20 years. It now appears to me he did listen and, with the clever tongue and guile of today’s politicians, he is putting it in practice while leading liberals down a garden path to the end of the Age of the Gentiles. He is not only leading liberals, but a majority of all Americans. Wake up America!
There is a good description of Black Liberation Theology which follows:
Begin Excerpt from Glenn Beck’s daily newsletter and ACTON Institute:
Wright’s Black Liberation Theology (Part I)
By Anthony B. Bradley
What is Black liberation theology anyway? Barrack 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 Wh
ite 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 bled 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 perpetual “victim” which we be explored in the next two columns.
Anthony B. Bradley is a research fellow at the Acton Institute, and assistant professor of theology at Covenant Theological Seminary in St. Louis. His PhD dissertation is titled, “Victimology in Black Liberation Theology.”
Begin Excerpt from USA Today via Associated press
Wright says ‘ Jews’ keeping him from Obama’
June 11, 2009
HAMPTON, Virginia (AP) — President Obama’s controversial former pastor, the Rev Jeremiah Wright, is blaming “them Jews” for keeping him from speaking to the president.
Wright, the former pastor of Chicago’s Trinity United Church of Christ, said he hasn’t spoken to Obama since he became president.
“Them Jews ain’ t going
to let him talk to me.
I told my baby daughter that he’ll talk to me in five years when he’s a lame duck, or in eight years when he’s out of office,” Wright told the Daily Press of Newport News following a Tuesday night sermon at the 95th annual Hampton University Ministers’ Conference.
“They will not let him to talk to somebody who calls a spade what it is.
… I said from the beginning: He’s a politician; I’m a pastor. He’s got to do what politicians do.”
Obama was a longtime member of the church but resigned from it and cut ties with Wright after videos surfaced during the presidential campaign showing Wright’s sometimes provocative sermons. Wright’s incendiary comment included shouting “God damn America” and accusing the government of creating AIDS.
In the interview Tuesday, Wright also criticized Obama for not sending a U.S. delegation to the World Conference on Racism held recently in Geneva, Switzerland, saying Obama chose not to for fear of offending Jews and Israel.
“Ethnic cleansing is going on in Gaza.
Ethnic cleansing (by) the Zionist is a sin and a crime against humanity, and they don’t want Barack talking like that because that’s anti-Israel,” Wright said.
The White House declined to comment to the Associated Press on Thursday on Wright’s remarks. A phone message left by the AP at Wright’s home wasn’t immediately returned.
FAIR USE NOTICE: This site contains copyrighted material the use of which has not always been specifically authorized by the copyright owner. We are making such material available in our efforts to advance understanding of environmental, political, human rights, economic, democracy, scientific, and social justice issues, etc. We believe this constitutes a ‘fair use’ of any such copyrighted material as provided for in section 107 of the US Copyright Law. In accordance with Title 17 U.S.C. Section 107, the material on this site is distributed without profit to those who have expressed a prior interest in receiving the included information for research and educational purposes. For more detailed information go to:
http://www.law.cornell.edu/uscode/17/107.shtml.
You may use material originated by this site. However, if you wish to use any quoted copyrighted material from this site, which did not originate at this site, for purposes of your own that go beyond ‘fair use’, you must obtain permission from the copyright owner from which we extracted it.