BLT in its original intent (some link to a man named Allen in 1700’s-—I think, have not researched) may have been biblically based (if so, I doubt he would have called it BLT); but certainly not Dubois or anyone else since. It really is a secular religion (which is why it adapts so well to Marxism).
http://web.archive.org/web/20070706020307/www.tucc.org/talking_points.htm
Talking Points
Dr. Wright’s talking points (3.1.7) for Trinity United Church of Christ its Web site and the Black Value System (in response to Erik Rush’s comments (2.28.07) on the Hannity and Colmes show):
• One of the biggest gaps in knowledge that causes the kind of ignorance that you hear spouted by this man [Erik Rush] and those like him, has to do with the fact that these persons are completely ignorant when it comes to the Black religious tradition. The vision statement of Trinity United Church of Christ is based upon the systematized liberation theology that started in 1969 with the publication of Dr. James Cone’s book, Black Power and Black Theology.
• Black theology is one of the many theologies in the Americas that became popular during the liberation theology movement. They include Hispanic theology, Native American theology, Asian theology and Womanist theology.
• I use the word “systematized” because Black liberation theology was in existence long before Dr. Cone’s book. It originates in the days of the Trans-Atlantic slave trade. It was systematized and published by theologians, Old Testament scholars, New Testament scholars, ethicists, church historians, and historians of religion such as Dr. James Cone, Dr. Cain Hope Felder, Dr. Gayraud Wilmore, Dr. Jacqueline Grant, Dr. Kelley Brown Douglas, Dr. Renita Weems, Dr. Katie Cannon, Dr. Dwight Hopkins, Dr. Linda Thomas, and Dr. Randall Bailey.
• These scholars, who write in various disciplines, also include seminary presidents like Dr. John Kinney and professors of Hebrew Bible, like Dr. Jerome Ross. Black liberation theology defines Africans and African Americans as subjects – not the objects which colonizers and oppressors have consistently defined “others” as.
• We [African Americans] were always seen as objects. When we started defining ourselves, it scared those who try to control others by naming them and defining them for them; Oppressors do not like “others” defining themselves.
• To have a church whose theological perspective starts from the vantage point of Black liberation theology being its center, is not to say that African or African American people are superior to any one else.
• African-centered thought, unlike Eurocentrism, does not assume superiority and look at everyone else as being inferior.
• There is more than one center from which to view the world. In the words of Dr. Janice Hale, “Difference does not mean deficience.” It is from this vantage point that Black liberation theology speaks.
• Systematized Black liberation theology is 40 years old. Scholars of African and African American religious history show that Black liberation theology, however, has been in existence for 400 years. It is found in the songs, the sermons, the testimonies and the oral literature of Africans throughout the Diaspora.
Obama, Black Liberation Theology, and Karl Marx
By Kyle-Anne Shiver
excerpt:
Jeremiah Wright is the tiny tip of Obama’s spiritual iceberg
The phenomenon that raised so many questions for me in January, when I visited Trinity United Church of Christ, was not Jeremiah Wright’s sermon, which turned out to be just a call for all good congregants to support Barack Obama for President. It wasn’t the sermon that caught me off guard; I was prepared for that. I had watched video of Wright, giving five of his fiery sermons.
The thing that really got me to thinking, reading and searching for answers was the church bookstore.
Having been a practicing Christian for more than 40 years now, and a practicing Catholic for 26 of those years, I have visited perhaps 100 various Christian bookstores, both Protestant and Catholic. In all of those places, one thing tied together the books for sale: Christianity.
Not so in Obama’s church bookstore.
I spent more than an hour perusing available books, and found as many claiming to represent Muslim thought as those representing Christian thought. Black Muslim thought, to be specific.
And the books claiming to support Christianity were surprisingly of a more political than religious nature. The books by James H. Cone, Wright’s own mentor, were prominent and numerous.
Now that I have read a number of the books that presumably Wright’s congregants (including Barack Obama) have also read, I can only conclude that the thing tying these volumes together is not Christianity, nor any real religion, but the political philosophy of Karl Marx.
“The history of all hitherto existing society is the history of class struggles.”
“Freeman and slave, patrician and plebeian, lord and serf, guild-master and journeyman, in a word, oppressor and oppressed, stood in constant opposition to one another, carried on an uninterrupted, now hidden, now open fight, a fight that each time ended, either in a revolutionary reconstitution of society at large, or in the common ruin of the contending classes.” (emphasis mine)
- Marx and Engels; The Communist Manifesto; 1848
If Marxism can be summed up in only a couple of phrases, now familiar to nearly every modern person, they would be “class struggle” and “oppressed vs. oppressors.”
James H. Cone, the unquestioned modern-day mentor of all the black power preachers, claims to have created a new theology, uniting the Muslim black power tenets of Malcolm X and the Christian foundations of Martin Luther King, Jr.
All he has really done, in my opinion, is take original liberation theology from Latin America, developed in the early 1960s by Catholic priests, and painted it black.
Liberation Theology vs. Traditional Christianity
The teaching authorities of the Catholic Church, have for more than 20 years now, been attempting to stamp out these heretical liberation theologies, denouncing them as vehemently antithetical to the Catholic Christian faith, and have been strenuously combating this Marxist counterfeit Christianity on many fronts within the Church herself.
Of course, the Medieval, iron-fisted clamp of the Catholic Church’s authority, even within the Church herself, is routinely overstated, and there are renegade priests all over the place (more on another of Obama’s spiritual mentors, a liberation theology Catholic priest in Chicago, in Part Two next week).
Not to mention the fact that the Catholic Church has no authority whatsoever over those claiming to represent protestant interpretations of the Christian faith, such as Cone and Wright.
But it is important to note here that liberation theology, including black liberation theology, has not gone unnoticed by the learned biblical scholars within the Vatican, and liberation theology has been roundly denounced as both heretical and dangerous, not only to the authentic Christian faith, but even more so to the societies which come to embrace it.
Just one nugget from the Sacred Congregation for the Doctrine of the Faith, “Instruction on Certain Aspects of the ‘Theology of Liberation’:
“...it would be illusory and dangerous to ignore the intimate bond which radically unites them (liberation theologies), and to accept elements of the marxist analysis without recognizing its connections with the (Marxist) ideology, or to enter into the practice of the class-struggle and of its marxist interpretation while failing to see the kind of totalitarian society to which this process slowly leads.”
- (Author: Joseph Cardinal Ratzinger, Prefect, now Pope Benedict XVI; written in 1984)
Understanding that black liberation theology is Marxism dressed up to look like Christianity helps explain why there is no conflict between Cone’s “Christianity” and Farrakhan’s “Nation of Islam.” They are two prophets in the same philosophical (Marxist) pod, merely using different religions as backdrops for their black-power aims.
As Cone himself writes in his 1997 preface to a new edition of his 1969 book, Black Theology and Black Power:
“As in 1969, I still regard Jesus Christ today as the chief focus of my perspective on God but not to the exclusion of other religious perspectives. God’s reality is not bound by one manifestation of the divine in Jesus but can be found wherever people are being empowered to fight for freedom. Life-giving power for the poor and the oppressed is the primary criterion that we must use to judge the adequacy of our theology, not abstract concepts. As Malcolm X put it: ‘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’.” (p. xii; emphases mine)
And, to drive his Marxist emphasis even further, Cone again quotes Malcolm X:
“The point that I would like to impress upon every Afro-American leader is that there is no kind of action in this country ever going to bear fruit unless that action is tied in with the overall international (class) struggle.” (p. xiii)
http://www.americanthinker.com/2008/05/obama_black_liberation_theolog.html