The Rev. Jeremiah Wright's messages have ignited controversy and been a catalyst for discussion in the political realm. However, the message being delivered goes much deeper than how it may affect the outcome of a political election.
No doubt the Rev. Wright has led many people to Christ as pastor of Trinity Church, yet his message of black liberation theology as an integrant of Christianity is dreadfully amiss.
Black liberation theology has its roots amidst the racial turmoil of the 1960s and 1970s and does not focus on man's freedom from sin by salvation but rather on the black struggle for freedom from persecution of whites. It inflames black resentment against whites and embodies the deliverance from slavery and ongoing political, social and economic oppression.
James Cone, a highly respected theologian by Trinity Church and considered to be the founder of the movement, grew up in Arkansas under the heavy hand of segregation. In Cone's 1969 book, "Black Theology and Black Power," he proclaims, "The time has come for white America to be silent and listen to black people. ... All white men are responsible for white oppression."
When asked where his theology is institutionally embodied, he always mentions Trinity Church.
Cone draws his conclusions and forms the basis of his movement on Luke 4:18-19: "The Spirit of the Lord is upon me, because he has anointed me to preach the good news to the poor. He has sent me to proclaim release to the captives and recovering of the sight to the blind, to set at liberty those who are oppressed, to proclaim the acceptable year of the Lord."
From this scripture he postulates Jesus' work was one of "liberation" from the oppressor and draws a parallel to black history. He also concluded that Jesus had little tolerance for the "upper class," hence white folk.
There is no excusing the aberrant acts of ignorant people and the oppression of another human being, regardless of color. Oppression is not of God, nor is the lingering bitterness associated with the past.
The hope lies in the healing process being allowed to take root.
One need only examine the fruit of the movement to determine if it is indeed of God.
The black liberation theology message delivered by James Cone and Jeremiah Wright fosters resentment, hatred, unforgiveness, anger, bitterness, division and strife.
Galatians 5:22-23 tells us the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, meekness and temperance.
In Mathew 22:36-40, a Pharisees lawyer tested Jesus with a question, "Teacher, which is the greatest commandment in the Law?"
Jesus replied, "Love the Lord your God with all your heart and with all your soul and with all your mind. ... And the second is like it: 'Love your neighbor as yourself.'"
Christianity transcends color and promotes unity and love, not division and hate.
As I sat in church one morning and looked around, I saw black, white, Hispanic, Asian, and others nationalities all worshiping together.
All God saw were members of the body of Christ.
Black liberation theology has no place in Christianity.
Mark Caserta is a local businessman and a Cabell County resident. He is a regular contributor to The Herald-Dispatch editorial page.
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