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Title: Wright Moves On Up
Source: IBD
URL Source: http://www.investors.com/editorial/ ... tus=article&id=291855469309054
Published: Mar 31, 2008
Author: Not Attributed
Post Date: 2008-04-04 11:08:54 by Tauzero
Keywords: None
Views: 170
Comments: 8

Wright Moves On Up
INVESTOR'S BUSINESS DAILY

Posted 3/31/2008

Election '08: What could be worse than an Afro-Marxist preacher exhorting thousands of blacks to hate whites and swear off their middle-class materialism? One who does the exact opposite.

Barack Obama had hoped the retirement of his fire-breathing pastor would put the controversy to rest. But the Rev. Jeremiah Wright is retiring in luxury — with all the trappings of the white "middleclassness" he warns his flock to avoid.

Wright is forsaking South Side Chicago and the black ghetto for a gated golf club community in Tinley Park, an affluent suburb. The area has seen a boom in growth from mostly non-Hispanic whites buying upscale homes in new subdivisions like Wright's adopted Odyssey Club neighborhood, which boasts some of Tinley Park's largest homes and a mix of townhomes. It adjoins the Odyssey Country Club and golf course.

"It's really suburban sprawl," said Michael Mertens, Tinley Park's economic development director. "It's a lot of people wanting their own homes and more space."

Nothing wrong with that; it's the American dream. Except that Wright has condemned that dream (along with America) in sermons he's delivered to the 8,000 mostly black congregants of Trinity United Church of Christ. He says it's all part of a white conspiracy to get blacks hooked on middle-class materialism and separate them from the inner-city and their African roots.

He also preaches the gospel of "Black Liberation Theology," a false Christian doctrine promulgated by Marxist-leaning black writers of the 1960s that espouses "economic parity" and other collectivist claptrap.

The concept of practicing what you preach is apparently lost on Wright.

After decades of lecturing blacks to remain loyal to the black ghetto and eschew the white suburbs, he's now building a 10,340-square-foot mansion in the white suburbs. Among its amenities: an elevator, a rubberized exercise room and room for a future theater and indoor swimming pool.

Wright has made a lucrative career of convincing other blacks they can't succeed on their own. For decades, he's collected their alms in exchange for a steady diet of bitterness and resentment.

Shouting "God damn America" for its treatment of blacks, Wright got his parishioners hooked on misplaced anger in the South Side so he could cash out in Tinley Park.

Perhaps this is "sharing in the prosperity," as Obama has so eloquently rephrased redistribution of income. Funny how those who demand economic parity end up taking the biggest share.

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#1. To: Tauzero (#0)

Special Report: Wright's Theology as Victimology

Wright's Theology as Victimology By Anthony B. Bradley

Black Liberation theology actually encourages a victim mentality among blacks. John McWhorters' book Losing the Race, will be helpful here. Victimology, says McWhorter, is the adoption of victimhood as the core of one's identity--for example, like one who suffers through living in "a country and who lived in a culture controlled by rich white people." It is a subconscious, culturally inherited affirmation that life for Blacks in America has been in the past and will be in the future a life of being victimized by the oppression of Whites. In today's terms, it is the conviction that, forty years after the Civil Rights Act, conditions for Blacks have not substantially changed. As Wright intimates, for example, scores of black men regularly get passed over by cab drivers.

Reducing black identity to "victim" distorts the reality of true progress. For example, was Obama a victim of widespread racial oppression at the hand of "rich white people" before graduating from Columbia University, Harvard Law School magna cum laude, or after he acquired his estimated net worth of $1.3 million? How did "rich white people" keep Obama from succeeding? If Obama is the model of an oppressed black man, I want to be oppressed next! With my graduate school debt my net worth is literally negative $52,659.

The overall result, says McWhorter, is that "the remnants of discrimination hold an obsessive indignant fascination that allows only passing acknowledgement of any signs of progress." Jeremiah Wright infused with victimology, wielded self-righteous indignation in the service of exposing the inadequacies Hilary Clinton's world of "rich white people." The perpetual creation of a racial identity born out of self-loathing and anxiety often spends more time inventing reasons to cry racism than working toward changing social mores, and often inhibits movement toward reconciliation and positive mobility.

McWhorter articulates three main objections of victimology: First, victimology condones weakness in failure. Victimology tacitly stamps approval on failure, lack of effort, and criminality. Behaviors and patterns that are self- destructive are often approved of as cultural or presented as unpreventable consequences from previous systemic patterns. Black liberation theologians are clear on this point: "People are poor because they are victims of others," says Dr. Dwight Hopkins, a black liberation theologian teaching at the University of Chicago Divinity School.

Second, victimology hampers progress because, from the outset, it focuses attention on obstacles. For example, in Black liberation theology, the focus is on the impediment of Black freedom in light of the Goliath of White racism.

Third, victimology keeps racism alive because many Whites are constantly painted as racist with no evidence provided. Racism charges create a context for backlash and resentment fueling new attitudes among whites not previously held or articulated, and creates "separatism"--a suspension of moral judgment in the name of racial solidarity. Does Jeremiah Wright foster separatism or racial unity and reconciliation?

For black liberation theologians Sunday is uniquely tied to redefining their sense of being human within a context of marginalization. "Black people who have been humiliated and oppressed by the structures of White society six days of the week gather together each Sunday morning in order to experience another definition of their humanity," says James Cone in his book Speaking the Truth (1999).

Many black theologians believe that both racism and socio-economic oppression continue to augment the fragmentation between Whites and Blacks. Historically speaking, it makes sense that Black theologians would struggle with conceptualizing social justice and the problem of evil as it relates to the history of colonialism and slavery in the Americas.

Is black liberation theology helping? Wright's liberation theology has stirred up resentment, backlash, Obama defections, separatism, white guilt, caricature, and offense. Preaching to a congregation of middle-class blacks about their victim identity invites a distorted view of reality, fosters nihilism, and divides rather than unites.

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."

Jethro Tull  posted on  2008-04-04   11:20:02 ET  Reply   Untrace   Trace   Private Reply  


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