What did Reverend Jeremiah Wright Teach Obama for 20 Years?

As you know, I've been studying hate groups. I found Cone's book scary.

I am not happy with either Presidential Candidate. For me the choice is between which candidate is worse. I still have to vote. I was kinda hoping we'd get a good VP candidate and some act of God could fix things after the election. Only 4 more years before we have another choice.

It is our civic duty to learn as much as we can about each candidate for President before we vote this November.

As reading everything can be daunting, here is a little help. This message is long, but helpful.

Is is unspeakably wonderful that we have finally reached a time in our history where an African American citizen is finally so close to the Presidency. It shows how far we have come to a society of equals.

The Reverend Jeremiah Wright, Obama’s Reverend would like all of us to read the works of the Black Theologian James H. Cone.

The respected Rev. Jeremiah Wright has been Obama’s pastor for 20 years, married him to his wife, and baptized his children. For 20 years Obama sat in Wright’s church and listened to his preaching. http://abcnews.go.com/Blotter/Story?id=4443788

The Reverend Jeremiah Wright asked Mr. Hannity of Fox News repeatedly , “How many books of Cone's have you read?”. http://www.foxnews.com/story/0,2933,256078,00.html

James Cone’s works were the “Bible” or basis of much of Rev. Wright’s teachings to his parishioners, including Barack Obama.

To help all of us who don’t have the energy to read all of Cone's books, here is a collection of quotes from the Book, “A Black Theology of Liberation” by James H. Cone, published in 1986. The numbers listed are page numbers.

I pray it becomes a national bestseller before the election.

Please buy the book, or check it out from the library. But if you can’t find the time, it is your national duty to understand the current candidates running for President.

This amazing book will help every American understand Barack Obama clearly before the election.

Please excuses the uncountable typos due to my own incompetence.

A Black Theology of Liberation, 20 anniversary Edition, James H. Cone originally written in 1986

Page xii Malcolm X said: “I believe in a religion that believes in freedom. Any time I have to accept a religion that won’t let me fight a battle for my people, I say to hell with that religion.”


Page xiii Malcolm: “Don’t let anybody who is oppressing us ever lay the ground rules. Don’t go by their games, don’t play the game by their rules. Let them know now that this is a new game, and we’ve go some new rules...”

Page xvii “the exclusion of blacks from the benefits of American capitalism..... Anyone who claims to be fighting against the problem of oppression and does not analyze the exploitive role of capitalism is either naive or an agent of the enemies of freedom.”

1 “liberation is not only consistent with the gospel but is the gospel of Jesus Christ.

3 “the Christian community as the community of the oppressed which joins Jesus Christ in his fight for the liberation of humankind. ... Christian theology is never just a rational study of the being of God. Rather it is a study of God’s liberating activity in the world, Gods activity in behalf of the oppressed. If the history of Israel and the New Testament description of the historical Jesus reveal that God is a God who is identified with Israel because it is an oppressed community, the resurrection of Jesus means that all oppressed peoples become his people.


4 “American white theology... has been basically a theology of the white oppressor, giving religious sanction to the genocide of the Amerindians and the enslavement of Africans. From the very beginning to the present day (1986), American white theological thought has been “patriotic” either be defining the theological task independently of black suffering ( the liberal northern approach) or by defining Christianity as compatible with white racism (the conservative southern approach). In both cases theology becomes a servant of the state, and that can only mean death to blacks.

5 “there can be no theology of the gospel which does not arise from an oppressed community.”

“There can be no Christian theology which does not have Jesus Christ as its point of departure. Though black theology affirms the black condition as the primary datum of rarity to be reckoned with.”

The Jesus-event in twentieth-century America is a black event- that is, an event of liberation taking place in the black community in which blacks recognize that it is incumbent upon them to throw off the chains of white oppression by whatever means the regard as suitable.”

Page 6 “In a revolutionary situation there can never be nonpartisan theology. Theology is always identified with a particular community. It is either identified with those who inflict oppression or with those who are its victims. A theology of the latter is authentic Christian theology, and a theology of the former is a theology of the Antichrist.”

Page American white theology is a theology of the Antichrist insofar as it arises from and identification with the white community, thereby placing God’s approval on White oppression of black existence.”

“To say God is color-blind is analogous to saying that God is blind to justice and injustice, to right and wrong, to good and evil.

Jesus is not for all, but for the oppressed, the poor and unwanted of society, and against oppressors.

The God of the oppressed takes sides with the black community. God is not color-blind in the black white struggle, but has made and unqualified identification with blacks. This means that the movement for black liberation is the very work of God, effecting God’s will among men.

7

There is no perfect guide for discerning God’s movement in the world. Contrary to what many conservatives would say, the Bible is not a blueprint on this matter.


If the oppressed of this land want to challenge the oppressive character of white society, they must begin by affirming their identity in terms of the reality that is anti white. Blackness, then, stand for all victims of oppression who realize that the survival of their humanity is bound up with liberation from whiteness.”

8

This country is seeking to make whiteness the dominating power throughout the world, whiteness is the symbol of the Antichrist. Whiteness characterizes the activity of deranged individuals intrigued by their own image of themselves, and thus unable to see that they are what is wrong with the world. Black theology seeks to analyze the satanic nature of whiteness and by doing so to prepare all nonwhites for revolutionary action.

Whites are in no position whatever to question the legitimacy of black theology ”What about others who suffer?” are the product of minds incapable of black thinking. ... Those who reject blackness in theology are usually whites who do not question the blue eyed white Christ... with rejection of black theology stems from a recognition of the revolutionary implications in it very name: a rejection of whiteness, and unwillingness to live under it, and an identification of whiteness with evil and blackness with good.


9

By defining the problems of Christianity in isolation from from the black condition, white theology becomes a theology of white oppressors, serving as a divine sanction from criminal acts committed against blacks.

White theologians see no connection between whiteness and evil or blackness and god. Even those white theologians who write books about black invariably fail to say anything relevant to the black community as it seeks to break the power of white racism.

It is no surprise that he “best” is always nonviolent, posing no threat to the political and social interest of the white majority.

Because white theology has consistently preserved the integrity of the community of oppressors, I conclude that is is not Christian theology at all. When we speak about God as related to humankind in the black-white struggle, Christian theology can only mean black theology, a theology that speaks of God as related to black liberation.

In order to be Christian theology, white theology must cease being white theology and become black theology of denying whiteness as an acceptable form of human existence and affirming blackness as God’s intention for humanity. White theologians will find this difficult, and it is to be expected that some with attempt to criticize black theology precisely on this point. Such criticism will not reveal a weakness in black theology but only the racist character of the critic.

10

(Black Theology) maintains that all acts which participate in the destruction of white racism are Christian,the liberating deeds of God.

The revolutionary context forces black theology to shun all abstract principles dealing with what is the “right” and “wrong” course of action.

11

“How are we going to survive in a world which deems black America has issued a death warrant for being black is evident in the white brutality inflicted on black persons.

Whites have only one purpose: the destruction of everything which is not white.

White oppressors are capable of pursuing a course of complete annihilation of everything black.

whites may decide at any moment that he extermination of all blacks is indispensable for continued white existence and hegemony.

(In 1986) By white definitions, whiteness is “being” and blackness is “non being”. Blacks live under sentence of death. They know that whites will kill them rather than permit the beauty and the glory of black humanity to be manifested in it’s fulness.... To breathe in white society is dependent on saying yes to whiteness, and blacks know it... ”To be or not to be” is thus a dilemma for the black community: to assert one’s humanity and be killed, or to cling to life and sink into non humanity.

12

White appeals to “wait and talk it over” are irrelevant when children are dying and men and women are being tortured. (In 1986) We will not let whitey cool this one with his pious love ethic but will seek to enhance our hostility, bringing it to its full manifestation. Black survival is at stake here, and we blacks must define and assert the conditions necessary for our being in the world.

13
There is no indication before or after the Civil War that this society recognized the humanity of black persons.

(on integration) the destruction of black identity through assimilation. Whites wanted to integrate blacks into white society-straight hair, neckties, deodorant, the whole packages-as if blacks had no existence apart from whiteness.

14
“There is nothing blacks can do to escape the humiliation of white supremacy except to affirm the very attribute which oppressors find unacceptable.

There is little evidence that whites can deal with the reality of physical blackness as an appropriate form of human existence.

15

The role of black theology is to tell blacks to focus on their own self determination as a community by preparing to do anything the community believes necessary for its existence.

“To hell with your stinking white society and it’s middle class ideas about the world. I will have no part in it.”

“Blacks live in a society in which blackness means criminality, and thus “law and order” means “get blacky.” to live, to stay out of jail blacks are required to obey laws of humiliation. “Law and order” is nothing but an emphasis on the stabilization of the status quo, which means telling blacks they cannot be black and telling whites that they have the moral and political right to see to it that black persons “stay in their place.” Conversely the development of black power means that the black community will define it’s own place, its own way of behaving in the world, regardless of the consequences to white society. We have reached our limit of tolerance, and if it means death with dignity or life with humiliation;, we will choose the former. And if that is the choice, we will take some honkies with us.

17

Black theology, responding to the black condition, takes on the character of rebellion against things as they are..... In black theology, blacks are encouraged to revolt against the structures of white social and political power by affirming blackness.

18 “American theology is racist.

20

America, a nation demonically deceived about what is good, true, and beautiful.

To be black is to be committed to destroying everything this country loves and adores. Creativity and passion are possible when one stands where the black person stands, the one who has visions of the future because the present is unbearable. And the black person will cling to that future as a means of passionately rejecting the present.

24 The black experience is the atmosphere in which blacks live. It is the totality of black existence in a white world where babies are tortured, women are raped, and men are shot.

The black experience, however, is more than simply encouraging white insanity.

25

The black experience is the feeling one has when attacking the enemy of black humanity by throwing a Molotov cocktail into a white-owned building and watching it group in flames. We know, of course, that getting rid of evil takes something more than burning down buildings, but one must start somewhere.

26

This country still, in many blatant ways, perpetuates the idea of the inferiority of blacks ...

27 ...black theology refuses to accept a God who is not identified totally with the goals of the black community.... The task of black theology is to kill gods that do not belong to the black community; and by taking black history as a source, we know that this is neither an easy nor a sentimental task but an awesome responsibility.

28

For too long Christ has been pictures as a blue-eyed honky. Black theologians are right: we need to dehonkify him and thus make him relevant to the black condition.

28

(the post-Civil War black church) tells blacks that love means turning the other cheek; that the only way to win political freedom is through nonviolence; he even praises Martin Luther King, Jr., for his devotion to him, though he knows that King was always his enemy in spirit and that he chose King because he thought King was the least of the evils available. The white Jesus tries to convince us that here is no difference between American democracy and Christian freedom, that violence is no way to respond to inhumanity.

Black theology must realize that the white Jesus has no place in the black community, and it is our task to destroy him.

What does the name mean when black people are burning buildings and white people are responding with riot-police control? Whose side is Jesus on?

41
The Meaning of Revelation

The idea of winning is a hang up of liberal whites who want to be white and christian at the same time; but they fail to realize that this approach is a contradiction in terms-Christianity and whiteness are opposites.

45

There is no revelation of God without a condition of oppression which develops into a situation of liberation. Revelation is only for the oppressed of the land.

46

Revelation means black power that is, the “complete emancipation of black people from white oppression by whatever means black people deem necessary.” It is blacks telling whites where to get off, and a willingness to accept the consequences.

Gods revelation has nothing to do with white suburban ministers admonishing their congregation to be nice to black people.

God’s revelation means a radical encounter with the structures of power which King fought against to his death.

48

Faith, then, is the existential recognition of a situation of the oppression and a participation in God’s liberation.

51

According to black theology, the sin of the oppressed is not that they are responsible for their own enslavement - far from it. Their sin is that of trying to “understand” enslavers, to “love” them on their own terms. As the oppressed not recognize their situation in the light of God’s revelation, they know that they should have killed their oppressors instead of trying to “love’”.


God in Black Theology

55
The true prophet of the gospel of God must become both ”anti-christian” and “unpatriotic.”


We live in a nation which is committed to the perpetuation of white supremacy, and it will try to exterminate all who fail to support this ideal.

56

(written in 1986) Because whiteness by its very nature is against blackness, the black prophet is a prophet of national doom. He proclaims the end of the “American Way,” for God has stirred the soul of the black community,a and now that community will stop at nothing to claim the freedom that is three hundred and fifty years overdue.

57

Every segment of society participates in black oppression.

58
The oppressor’s God is a God of slavery and must be destroyed along with the oppressors.

59

Religion unrelated to black liberation is irrelevant.

Black religion is authentic only when it is identified with the struggle for black freedom.

The God language of White religion has been used to Create a docile spirit among blacks so that whites could aggressively attack them is beyond question.

The white God is an idol created by racists, and we blacks must perform the iconoclastic task of smashing false images.

62

Whites are incapable of making any valid judgments about human existence. The goal of black theology is the destruction of everything white, so that blacks can be liberated from alien gods.

64
White religionist are not capable of perceiving the blackness of God, because their satanic whiteness is a denial of the very essence of divinity.

White theologians would prefer to do theology without reference to color, but this only reveals how deeply racism is embedded in the thought forms of their culture.

70

Blacks want to know whose side God is on and what kind of decision God is making about the black revolution. We will not accept a God who is on everybody's side-which means that God loves everybody in spite of who they are, and is working to reconcile all persons to the Godhead.

What we need is the divine love as expressed in black power, which is the power of blacks to destroy their oppressors, her and now, by any means at their disposal.

It is blasphemy to say that God loves white oppressors unless that love is interpreted as God’s wrathful activity against them and everything that whiteness stand for in American society.

71

How could white scholars know that love means turning the other cheek? They have never had to do so.

72

Black theology will accept only a love of God which participates in the destruction of the white oppressor.

73

God’s love is incomprehensible apart from blackness.

74

Love is a refusal to accept whiteness.

God’s love for white oppressor could only mean wrath-that is, a destruction of their whiteness and a creation of blackness.

75

It is incumbent upon me by the freedom granted by the creator to deny whiteness and affirm blackness as the essence of God.

76
The system is based on whiteness, and what is necessary is a replacement of whiteness with blackness.

77

When blacks say that “all is in God’s hand, “ this ... should be taken to mean that blacks are now free to be for the black community, to make decisions about heir existence in the world without an undue preoccupation with white ideas about “odds” (we have all the guns) or victory (you cannot win).


(Whites) quickly remind us that they have all the guns, as if that fact itself is supposed to make blacks “stay in their place.”

83

Unless God’s revelation is related to black liberation, blacks must reject it.

84 “God is dead,” (white theologians) tell us, but blacks are not impressed: they know that this is a white attempt to make life meaningful for whites in spite of their brutality to the black community.

85

Some readers will object to the absence of the ”universal note” in the foregoing assertions,asking, “How can you reconcile the lack of universals regarding human nature with a universal God?” The first reply is to deny that there is a “universal God” in the normal understanding of the term. As pointed out in the previous chapter, God is black.

Black theology is suspicious of those who appeal to a universal, ideal humanity. Oppressors are ardent lovers of humanity. They can love all persons in general, even black persons, because intellectually they can put blacks in the category called Humanity. With this perspective they can participate in civil rights and help blacks purely on the premise that they are all part of a universal category.

86

Whites can move beyond particular human being to the universal human being because they have not experienced the reality of color.

The human person in American theology is George Washington, Thomas Jefferson, and Abraham Lincoln rolled into one and polished up a bit. It is a colorless person, capable of “accepting” blacks as sisters and brothers, which means that it does not mind the blacks living next door if they behave themselves.

97

The whiteness of whites enhances their protest against wars in other parts of the world, but is only increases their own determination to keep blacks down.

Being white excludes them from the black community and thus whatever concern they have for blacks will invariably work against black freedom.

98

No black person will ever be good enough in the eyes of whites to merit equality. Therefore, if blacks are to have freedom, they must take it, by any means necessary. Sartre’s Mathieu recognized: “No one can be a man who has not discovered something for which he is prepared to die.”

101

The free person in America is the one who does not tolerated whiteness but fights against it, knowing that it is the source of human misery.

102

Freedom is the black movement of a people getting ready to liberate itself, knowing that it cannot be unless it’s oppressors cease to be.

107 (The constitution must be destroyed.)

The Constitution is white, the Emancipation Proclamation is white, the government is white, business is white, the unions are white. What we need is the destruction of whiteness, which is the source of human misery in the world.


111 (This was published in 1986)

(Whites) Their Jesus is a mild, easy-going white American who can afford to mouth the luxuries of “love,” “mercy,” “long-suffering.” and other white irrelevancies, because he has a multibillion military force to protect him from the encroachments of the ghetto and the “communist conspiracy.”

((“By the fall of 1985 blacks accounted for 13 percent of enlisted personnel in the Navy, 17 percent in the Air Force, 20 percent in the Marine Corps, and 30 percent in the Army. “http://www.theatlantic.com/politics/defense/moskos.htm (during the first Gulf war,) “Blacks, who make up 12 percent of the U.S. population, made up 24.5 percent of military personnel deployed to the Gulf. At the top was Gen. Colin Powell, chairman of the Joint Chiefs of Staff, the first black man to be the U.S. military's top commander.” http://www.africanamericans.com/Military.htm))

If Jesus Christ is white and not black, he is an oppressor, and we must kill him. The appearance of black theology means that the black community is now ready to do something about he white Jesus, so that he cannot get in the way of our revolution.


(The first four Gospels of the Holy Bible) are not historical at all. The setting of the narratives is artificial, and their contents were created entirely by the early Christian community in order to meet its own practical needs. It is therefore foolish to imagine that it is possible to find a historical kernel within them.


114 (Jesus as the Black Messiah) is not the product of minds “distorted” by their own oppressed conditions, but is rather the most meaningful christological statement in our time. Any other statement about Jesus Christ is at best irrelevant and at worst blasphemous.

121

The Black Christ leads the warfare against the white assault on blackness by striking at white values and white religion. The black Copernican revolution means extolling as good what whites have ignored or regarded as evil.

The black Christ is he who threatens the structure of evil as seen in white society, rebelling against it.

It is refusing to allow white society to place strictures on black existence as if their having guns mean that blacks are supposed to cool it.

The black Christ is he who nourishes the rebellious impulse in blacks so that at the appointed time the black community can respond collectively to the white community as a corporate “bad nigger,” lashing out at the enemy of humankind.

122

It will be difficult to whites to deny the whiteness of their existence and affirm the oppressed black Christ.

123
To be a disciple of the black Christ is to become black with him. Looting, burning, or the destruction of white property are onto primary concerns. Such matters can only be decided by the oppressed themselves who are seeking to develop their images of the black Christ.

124

The kingdom of God is a black happening. It is black persons saying to to whitey, forming caucuses and advancing into white confrontation.

Repentance has nothing to do with morality or religious piety in the white sense.

126

Whites do not recognize what is happening, and they are thus unable to deal with it. For most whites in power, the black community is a nuisance - something to be considered only when the natives get restless.

Now is the time to make decisions about loyalties, because soon it will be too late. Shall we or shall we not join the black revolutionary kingdom?

131

Blacks do not have to live according to white rules.

For blacks this means that society values are no longer important.

132

The world is where white and black persons live, encountering each other, the latter striving for a little more room to breathe and the former doing everything possible to destroy black reality.

The world is white persons, the degrading rules they make for the “underprivileged,” and their guilt dispelling recourse to political and theological slogans about the welfare for society “as a whole”.

133

Prayer is not kneeling morning, noon, and evening. This is a tradition that is characteristic of whites; they use it to reinforce the rightness of their destruction of blacks.

134

(Church in White society) is to think of pious white oppressors gathering on Sunday, singing hymns and praying to God, while their preachers talk endlessly about some white cat who died on a cross .... It never enters the minds of these murderers that Jesus Christ does not approve of their behavior. Christ dies not to “save” them , but to destroy them so as to recreate them, to dissolve their whiteness in the fire of judgment, for it is only through the destruction of whiteness that he wholeness of humanity may be realized.

141

The guns, atomic power, police departments, and every conceivable weapon of destruction are in the hands of the enemy. By theses standards, all seems lost.

..we can fight, risking death for human freedom, knowing that the ultimate destiny of humankind is in the hands of God.

There is a time when a people must protect their own, and for blacks the time is now."

End quotes
Anyone who doesn't take the time to consider these preachings, will have 4 years bad luck, maybe 8 years bad luck.

Sincerely,
Natalie Fleming