As I sat here this morning, contemplating my vote later today in the Mississippi Republican Primary, a story being covered on Talk Memphis, the Morning Drive Radio Program on WKIM 98.9, caught my attention.
Publicpolicypolling.com has the story:
There’s considerable skepticism about Barack Obama’s religion with Republican voters in them. In Mississippi only 12% of voters think Obama’s a Christian to 52% who think he’s a Muslim and 36% who are not sure. In Alabama just 14% think Obama’s a Christian to 45% who think he’s a Muslim and 41% who aren’t sure.
So, why do all these hard-working folks believe that President Barack Hussein Obama is, in fact, a Muslim?
For 20 years, Obama sat under the teachings of Rev. Jeremiah Wright at the Trinity United Church of Christ. Let’s take a look at the background of Rev. Wright, shall we?
What most people do not know is that Reverend Jeremiah Wright was a Muslim and a Black Activist before he became the founding pastor of Trinity United Church of Christ, a Black Liberation Theology Church.
The rest of the story you probably already know. Otherwise, here’s a summary, courtesy of Discoverthenetworks.org:
- Longtime pastor and spiritual mentor of Barack Obama
- Considers the U.S. to be a nation rife with racism and discrimination
- Blames American racism for provoking the 9/11 attacks
- “Islam and Christianity are a whole lot closer than you may realize,” he has written. “Islam comes out of Christianity.”
- Embraces liberation theology and socialism
- Strong supporter of Louis Farrakhan
- Likens Israel’s treatment of Palestinians to South Africa’s treatment of blacks during the apartheid era
What is Black Liberation Theology?
The chief architect of black liberation theology was James Cone, author of Black Theology and Black Power. One of the tasks of this movement, according to Cone, is to analyze the nature of the gospel of Jesus Christ in light of the experience of blacks who have long been victimized by white oppressors. According to black liberation theology, the inherent racism of white people precludes them from being able to recognize the humanity of nonwhites; moreover, their white supremacist orientation allegedly results in the establishment of a “white theology” that is irrevocably disconnected from the black experience. Consequently, liberation theologians contend that blacks need their own, race-specific theology to affirm their identity and their worth.
“What we need,” says Cone, “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.” Observing that America was founded for white people, Cone calls for “the destruction of whiteness, which is the source of human misery in the world.” He advocates the use of Marxism as a tool of social analysis to help Christians to see “how things really are.”
Another prominent exponent of black liberation theology is the Ivy League professor Cornel West, who calls for “a serious dialogue between Black theologians and Marxist thinkers” — a dialogue that centers on the possibility of “mutually arrived-at political action.”
According to the Apostle Matthew, Jesus of Nazareth instructed his followers on the finer point of discerning between good and evil:
You will recognize them by their fruits. Are grapes gathered from thornbushes, or figs from thistles?
In the wake of 9/11, my meetings with Arab and Pakistani Americans have a more urgent quality, for the stories of detentions and FBI questioning and hard stares from neighbors have shaken their sense of security and belonging. I will stand with them should the political winds shift in an ugly direction.”
On August 13, 2010, at the annual Ramadan Iftar Dinner, Obama said:
Recently, attention has been focused on the construction of mosques in certain communities – particularly in New York. Now, we must all recognize and respect the sensitivities surrounding the development of lower Manhattan. The 9/11 attacks were a deeply traumatic event for our country. The pain and suffering experienced by those who lost loved ones is unimaginable. So I understand the emotions that this issue engenders. Ground Zero is, indeed, hallowed ground.
But let me be clear: as a citizen, and as President, I believe that Muslims have the same right to practice their religion as anyone else in this country. That includes the right to build a place of worship and a community center on private property in lower Manhattan, in accordance with local laws and ordinances. This is America, and our commitment to religious freedom must be unshakeable. The principle that people of all faiths are welcome in this country, and will not be treated differently by their government, is essential to who we are. The writ of our Founders must endure.
On April 15, 2010, it was reported on Mediaite.com that:
The Obama Administration canceled the White House service to observe the National Day of Prayer, causing a big stir among those who may be looking for reasons or examples to question the President’s faith. It turns out that the President did not cancel the actual day, but rather the ecumenical service, a tradition that only started under the previous administration.
Writing for the LA Times, Johanna Neuman reports:
On the first Thursday of May, dedicated as the National Day of Prayer, President George W. Bush hosted an ecumenical service in the East Room, a big public endorsement of evangelical Christians. (This event is different from the National Prayer Breakfast, held outside the White House gates every year on the first Thursday of February.)President Obama opted not to have a service in the White House this year.“Prayer is something that the president does every day,” explained White House press secretary Robert Gibbs, adding that Obama will sign a proclamation to recognize the day. “I think the president understands, in his own life and in his family’s life, the role that prayer plays.”
That’s great. However, for a lot of Americans – not just those in Mississippi and Alabama - the question remains: to whom is he praying?