Let scrutiny begin

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The Article

Obama’s past should turn American voters away from him

When an event outside of the ordinary occurs, it demands special scrutiny of the sort that an ordinary event would not receive.

The Democratic party of Franklin Roosevelt, Harry Truman and John Kennedy will nominate a black man—or more properly speaking a man of mixed race with an Arab-Muslim middle name—as its presidential candidate for the November election.

This will not be an ordinary event.

The emergence of Barack Hussein Obama in American politics is a historic event, and it demands an intense scrutiny of his private and public record before Americans elect their republic’s 44th president.

Behind Obama’s appealing personality looms his associations with individuals and organizations that speak more about him as a person, since his record as the junior senator from Illinois is thin.

Obama’s membership for about two decades with the Trinity United Church of Christ (TUCC) in Chicago and his relationship with its pastor, Rev. Jeremiah Wright, will bring to scrutiny like never before the black liberation theology preached there, unless the liberal left media succeeds in placing a veil around the subject.

Though Obama now has dissociated himself publicly from TUCC and Wright—after having gone to great lengths in Philadelphia with a speech to put in some context his pastor’s inflammatory sermons against “white” America—he cannot simply walk away from a major part of his life that shaped his thinking and his politics.

Black liberation theology

The fact is Obama spent more than a third of his adult life as a member of a church where black liberation theology is taught on a regular basis.

Black liberation theology is a mixing of the Christian gospel with Marxism, and the man most responsible for doing this is James H. Cone, a preacher turned professor at the Union Theological Seminary in New York.

Cone is the mentor of Wright, and he was reported to say following Obama’s Philadelphia speech that he found nothing in Obama’s books or speeches contradicting black liberation theology.

The core idea in Cone’s theology is about black man’s freedom and what the quest for it means. Cone approvingly quotes Eldridge Cleaver (once a key member of the Black Panther Party), “We will have our manhood. We shall have it, or the earth will be levelled by our attempts to gain it.”

Cone’s writings are a passionate denunciation of the white America that enslaved blacks, and an imaginative—many Americans would say, quite rightly, hateful—representation of God and Jesus as being black

Cone writes, “There is no place in black theology for a colourless God. Because God has made the goal of blacks God’s own goal, black theology believes that it is not only appropriate but necessary to begin the doctrine of God with an insistence on God’s blackness.”

About Jesus, Cone writes, “If Christ is not truly black, then the historical Jesus lied. If Christ is not black, the gospel is not good news to the oppressed.”

Americans generally are religious people. For most Americans freedom is not about being black or white, it is about holding firmly the republican principle “E pluribus unum”—“Out of Many, One.”

As they learn more about Obama and his politics influenced by black theology’s divisiveness, they most likely will be less inclined to vote for him.

Salim Mansur
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