The Dialectic Religion Of Barak Obama-polartec

Spirituality "…he who is arrogant is as if he were worshipping idols"Sotah 4 Like a meteor streaking through the great abyss of the solar system on a winters night, Barack Hussein Obama arrived on the national Presidential scene as furtive and striking. Seemingly, from the depths of vacuity, an unac.plished politician filled a void for the amorphous desire for change and hope to vaunt himself into the Oval Office. After months of campaigning, even his most ardent supporters were hard pressed to describe what he believed in, his core values, his formative mentors or his ideological philosophy. As Boston-based Democratic political consultant Michael Goldman succinctly states, "There was this expectation that this was going to be like a Hollywood movie. He was a candidate almost fictionalized from day one…" (from article, "Obama Here for Coakley" Boston Globe, Jan. 17, 2010). Obama maintained an aura of the enigma, as Senator John McCain fought furiously to detail every political position he had taken since his early years in the United States House of Representatives. Obama became to his followers whatever they projected onto him, "I serve as a blank screen on which people of vastly different political stripes project their own views." (Audacity of Hope, p. 11). Obama became the nations Rorschach Test, a grand projection of the voters hope for the future. The alter ego of millions was presented on giant screens, surrounded by Greek columns and the enthralled masses heard in the soaring rhetoric the answer to their souls quest. He could never be wrong, for they (the enlightened ones) now had found him, for whom they had been waiting. This was not a mere politician but a supra-human, and for some, a god. Having forgotten or never known the humbling and liberating truth of theistic transcendence, millions of Americans longed for a reality beyond the present but were side-tracked onto an illusionary realm where one man positioned himself as the foci of the nation and worlds future. "Historians of the future, seeking to understand this enthusiasm, may well conclude that it was a kind of despair, the despair of those who, having lost their faith in the traditional remedial institutions of their culture, embraced a mirage." (Michael Knox Brand, article "Obamas Core" from National Review, November 3, 2008). The election of Barack Obama was more akin to a coronation, the investiture to a kingly office, not a mere presidency. But in the succeeding months, millions now realize that this one, "who would be.e king," is not in concert with their vestigial beliefs of the nations history, ethics, economy and religion. His words, actions and appointments are foreign to Americas past. There is a growing sense within the nation that there is a cleavage between the presidents cherished hopes and theirs. The loss of valued rights, not only in the business but in the domestic sphere haunt many Americans less than one year into Obamas presidency. Many now realize he is no longer a "blank slate." They discern that he was purposely manufactured to conceal an alien philosophy. "For if one .es and preaches another Jesus whom we have not preached, or you receive a different spirit which you have not received, or a different gospel which you have not accepted, you bear this beautifully." II Cor. 11:4 Obama realized early in his political career that the Democratic Party and socialist doctrine was weakened when the language of faith was extracted or demeaned. He would purposely inject testimonial language into his speeches, structured as sermons, to awaken the deepest element in the heart. "we make a mistake when we fail to acknowledge the power of faith in the lives of the American people." "When we abandon the field of religious discoursewhen we discuss religion only in the negative sense of where or how it should not be practiced when we shy away from religious venues and broadcasts because we assume that we will be unwel.e, others will fill the vacuum." (Audacity of Hope, p. 215). His campaign speeches were crafted in a revivalist style of delivery with salvific themes, "Because we know what we have seen and what we believethat what began as a whisper has now swelled to a chorus that cannot be ignored; that will not be deterred; that will ring out across this land as a hymn that will heal this nation, repair this world, and make this time different from all the rest." (Barack Obama, speech delivered in South Carolina, Feb. 5, 2008). In Elmer Gantry fashion, Obama promised the impossible. Though there is no direct mention of God, for Obama is the subject of the sermon, the fervor of a Sunday night service in a revivalist church permeates. He is the conduit (the new prophet) and his followers are the new converts of the new religious movement. "The 2008 campaign was an event that unfolded on an entirely different plane from ordinary politics. It signalled the emergence on a world-wide scale of the ‘Religion of Humanity,’ for which Obama became the symbol." (James W. Ceaser, from article "The Roots of Obama Worship" from The Weekly Standard, Jan. 25, 2010). The vaporous extractions of a civil religious framework would hide a political agenda focused on an autocratic state, not the Kingdom of God. The cadence was attuned to a Southern preacher and the words would sound biblical to the emotive political rally that had now be.e his congregation. Thus the icon was born and a form of idolatry had entered the American political system. Our souls are now saved by the collective action of the aroused .munity focused upon a self-styled political redeemer, not the atoning death of Christ. "my individual salvation is not going to .e about without a collective salvation for our country." (Barack Obama, quoted from Eye on Books, August 9, 1995). In Obamas thought, the "collective self" replaces the singular act of the vicarious atonement of Christ. God is replaced with the global .munity, and Obama be.es the embodiment of all men. "The aim of this religion without God was to build a global .munity that assured the betterment of man’s lot." (James W. Ceaser). Obama seems to believe that he was not merely running for the Presidency of the United States but that he had been called to a much grander position, ruler of a new world .munity. "Together Black religion and Marxist philosophy may show us the way to build a .pletely new society." James Cone, "My Soul Looks Back" To understand Barack Obamas political and theological orientation, a lineage of Black Nationalist mentors; James Cone, Jeremiah Wright and James Meeks predominate. When Black Nationalism is conjoined to Christianity it recasts the "Gospel of the Kingdom of God" with a Marxist-socialist philosophy that redefines God and Jesus Christ. Evil is no longer in the hearts of all men but resides in the white establishment and is endemic to America. Assimilation is condemned and Black racial superiority is proclaimed. The Bible is utilized to garner an audience in the Black .munity but the message is racial-centric not theocentric. The message of Martin Luther King is set aside by Black Nationalists as an ac.modation to white society. Kings refusal to stray from a Christo-centric theology is viewed as antiquated and parochial to the world-view of Black Nationalism. The god of the Black Nationalist is in the image and likeness of a retributive Black Supremacist articulated by Malcolm X and his convert James Cone. "Black theology refuses to accept a God who is not identified totally with the goals of the Black .munity. If God is not for us, and against white people, then he is a murderer, and we had better kill him. The task of Black theology is to kill Gods who do not belong to the Black .munityBlack theology will only accept the love of God which participates in the destruction of the white enemy. What we need 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 of their disposal. Unless God is participating in this holy activity, we must reject his love." (James Cone, "Black Theology and Black Power", p. 27). James Cone was the dominant intellectual and spiritual influence upon Jeremiah Wright, the pastor of Barack Obama for over 20 years at the Trinity United Church of Christ in Chicago. "I do not in any way disagree with Dr. Cone." (Jeremiah Wright, National Press Club, April 28, 2008). James Cone had taken the separatist and supremist doctrine of Malcolm X and gave it a "Black Christian" robe to hide the inner core of Marxist teaching calling for the destruction of the Capitalistic system. "The Black church cannot remain silent regarding socialism, because such silence will be interpreted by our Third World brothers and sisters as support for the capitalistic system, which exploits the poor all over the earth." "We cannot continue to speak against racism without any reference to a radical change in the economic order. I do not think racism can be eliminated as long as capitalism remains intact. (James Cone, "My Soul Looks Back", 1982). James Cone advocates the redistribution of wealth by any means under the guise of Christianity. But the god of this movement has be.e a coercive autocratic state, not the god of Abraham, Isaac and Jacob. James Cone invokes a God of wrath against white society who will exalt a new Black consciousness and destroy the vestiges of White culture. "Trinity United Christian Church is a church whose theological starting perspective starts from the vantage point of Black Liberation Theology being its center." Jeremiah Wright, "Talking Points" Jeremiah Wrights influence on Barack Obama cannot be overstated. The intravenous diatribes for over 20 years has taken root in the heart and soul of Obama. If he has an image of God its through the life and teachings of Jeremiah Wright. "If you want to understand where Barack gets his feelings and rhetoric from, just look at Jeremiah Wright." (Jim Wallis, from article "Destiny Child" Rolling Stone, February 22, 2007). Jeremiah Wright is a crafty isegeticist. He will utilize a passage of scripture, such as John 9 and after a few minutes of discourse, the healing of the blind man by Jesus has be.e the need for White America and the present economic system to be overthrown and replaced by a new economic-political framework erected on a Black Nationalist foundation. By contrast, a Biblical scholar is an exegete. A Biblical exegete endeavors to bring out of the Hebrew Old Testament and Greek New Testament text the linguistic and textual meaning without the injection of philosophic or political presuppositions. Jeremiah Wright is the diametric opposite. He manipulates the scriptures for his own predestined ends, his pretext be.es the prism through which he expounds any Biblical passage. He even portrays Jesus as a victim of the "white power structure." "Jesus was a poor black man who lived in a country and who lived in a culture that was controlled by rich white people" (Video "Two Extreme Pastors" Poligazette, March 13, 2008). Jeremiah Wright is obsessed with race and grievance believing that White America must be delivered from their "whiteness". "There will be no peace in America until Whites begin to hate their whiteness, asking from the depths of their being: How can we be.e Black?" (Jeremiah Wright, preface to "A Black Theology of Liberation") His hatred of America is so deep that he has accused the United States of injecting the AIDS virus into the Black .munity and provoking the attack on 9/11. Wright has replaced the Adamic fall as the root of human estrangement from God by defining America as the matrix of evil and misery in the world. "Wright believes that American capitalism is both the underlying cause of the poverty and suffering of Black people abroad, and the sinfully tempting apple that lures middle-class Blacks to enslave themselves to corporate white America. In this he follows Cone. Attacks on capitalism are scattered throughout Wrights sermons" (Stanley Kurtz, article "Context You Say", National Review, p. 34, May 5, 2008). Jeremiah Wright is president Obamas acknowledged pastor for over 20 years, closest advisor and current visitor to the White House. Any lounge act magician playing the Las Vegas circuit would marvel at the verbal legerdemain that Obama performed to convince millions of Americans that he never heard such rantings of vitriol and hate. The race-injected teachings of Wright permeate 20 years of church services that Obama proudly proclaimed he attended, yet without hearing one isegetical syllable of race ranting. No other American could have escaped with their reputation intact after being under the influence for 20 minutes, much less 20 years of this incendiary, race-centric dementia. A stigma would have attached to anyone that could not be expunged. The mendacity that Obama utilized was remarkable. Any distancing from Jeremiah Wright before the election and his absence at the inaugural were only pragmatic acts to pacify the needed independent constituency. "When the anti-American remarks of Rev. Jeremiah Wright were widely aired, Obama seemed at first taken aback. Why would anyone be outraged? After all, there was nothing secret about Wright. Obama had even quoted, in his memoir, Wrights accusations that White America was responsible for everything from world hunger to genocide against the Japanese, and had bragged in speeches about his intimacy with Wright." "Rev. Wrights tirades no more offended 8,000 in the present congregation of Trinity Church than they apparently did the Obamas, who, far from walking out, simply refined Wright in softer and more elegant terms in their own writings and speeches." (Victor Davis Hansen, article "Beneath the Hope" National Review, June 2, 2008, p. 32). James Cone, Jeremiah Wright, James Meeks and Michael Pfleger are out front blatant extremists but Barack Obama has learned the art of stealth radicalism. Behind a mollifying image is a dedicated disciple of racial politics and socialist doctrine. He filters his mentors racial polemics through a pleasant demeanor, "It was usually an effective tactic, another one of those tricks I had learned: people were satisfied so long as you were courteous and smiled and made no sudden moves. They were more than satisfied, they were relievedsuch a pleasant surprise to find a well-mannered young black man who didnt seem angry all the time." (Barack Obama, "Dreams of My Father", p. 94-95). "Im a Christian and what that means for me is that I believe Jesus Christ died for my sins and that His grace and mercy and powerthrough Him that I can achieve everlasting life." Barack Obama, March 26, 2008, from Town Hall Meeting in Greensboro, NC In various venues, candidate Barack Obama reiterated a conversion experience that happened to him at Trinity United Christian Church over 20 years ago. He puts this "conversion" in the context of his longevity of faith. But in a significant interview on March 27, 2004 with Cathleen Falsani, current Religion editor at the Chicago Sun Times, the testimony of Obama is seen to be a dialectic of Christianity, not the historical or orthodox faith of Scripture. Many of his answers to insightful questions regarding his personal faith are .pletely in conflict and repudiate both Judaic and Christian theology. He claims in the interview that he has been influenced by Judaism more than any faith and yet he proceeds to reject the basic truths of Judaic theology. Falsani asked, "Do you believe in heaven? A place spiritually you go to after you die?" Obama proceeded to answer, "What I believe in is that if I live my life as well as I can, that I will be rewarded. I dont presume to have knowledge of what happens after I die. But I feel very strongly that whether the reward is in the here and now or in the hereafter, the aligning myself to my faith and values is a good thing. When I tuck in my daughters at night and I feel like Ive been a good father to them, and I see in them that I am transferring values that I got from my mother and that theyre kind people and theyre honest people and theyre curious people, thats a little piece of heaven." Heaven to Obama is a nebulous projection of a "good feeling" or "wishful thinking" not an eternal realm transcending the time-space domain of earth. Basic Judaism and Christianity repudiate such an amorphous vagary of Obamas religion. Scriptures affirm that heaven is the eternal abode of God. "Heaven is Gods dwelling place par excellence. A belief shared by the rest of the Hebrew Bible, post-Biblical Judaism and Christianity (cite I Kgs. 8:30, 34, 36, 39). In the Hebrew Bible, several mortals are privileged to see into or visit heaven: the prophet Micaiah ben Imlah sees Gods heavenly court and learns Gods plans (I Kgs. 22:19-23); Elijah ascends into heaven in a fiery chariot (II Kgs. 2:11), and Enoch is thought to ascend as well (Gen. 5:24); and Daniel has a vision of the heavenly courtroom (Dan. 7)." "The Rabbinic literature develops the conception of heaven found in Scripture and the Hellenistic period, in particular defining heaven as the seat of God." (Dictionary of Judaism in the Biblical Period, editor Jacob Nuesner, p. 278-279). The fullest expression of the effluent presence of God is focused in the eternal realm of heaven. There he manifests, "Himself as ruling, judging, and above all .municating grace and glory. In heaven He sits upon His throne and rules (Ps. 2:4, 11:4, Isa. 66:1, Matt. 5:34, Rev. 4); from which He looks down on men (Duet. 26:15, Ps. 14:2, 102:19, 103:19). He dwells on high in his holy habitation (Isa. 33:5, 17, 57:15)." The resurrected, ascended and exalted Lord is reigning in heaven over all creation, "Up to that heaven He is repeatedly said to have ascended, and that He who is man as well as God now is at the right hand of God; and where He is, there must also his servants be." (John 12:26). "And there all Christs people are to be along with Him (I Thess. 4:17); as He expressly taught his disciples that he was going away to prepare a place for them, to which in due time he would conduct them (Jn. 14:2-4, Heb. 6:20)." (Ge.e C. M. Douglas, "The Classic Bible Dictionary" p. 508-509). Heaven is the eternal abode of God and the desired destiny of all the redeemed. "Thou wilt make known to me the path of life; in Thy presence is fullness of joy; in Thy right hand there are pleasures forever." (Ps. 16:11). "As for me, I shall behold Thy face in righteousness; I will be satisfied with Thy likeness when I awake." (Ps. 17:15). "Father, I desire that they also, whom Thou hast given Me, be with Me where I am, in order that they may behold My glory, which Thou hast given Me; for Thou didst love Me b About the Author: 相关的主题文章: