My appearance in 1996Wayne Stegall

Copyright 2012 by Wayne Stegall
Updated October 9, 2012.  See Document History at end for details.

Strange Ideas

Marxist political ideology poses to ruin our nation

I experienced kindness from those I met from the African continent.  One fellow though showed a strong tendency to acquire others possessions as if it were an acceptable activity.  Aware that other cultures were quite different and that some like the Bedouins believed in collective property rights rather than individual ones, I wondered if his practice was cultural, one acceptable where he was from.  Is this true?  The following citation attributes this ideology to third-world societies generally.

Indigenous peoples have collective rights, often vested in clan, family or other socio-political groups.1

As to native African ideology specifically, the following cites this ideology in explanation of natives' theft of intellectual property.

Just like the Asians, a typical African philosophy does not eulogize ownership. Rather, ownership in the African worldview is communal. The release of a nugget is for the benefit of all"2

It is obvious that some Blacks in America have rejected the prevailing culture preferring instead to discover and practice the culture of their ancestors or invent a new one.  In this context, it is reasonable to think that they have adopted a belief in collective property rights as well.  The fact that I was told by a Black man that Blacks have a community worldview in contrast to the individuality of European Americans suggests this is true.  Other observations add to this.  When Obama was elected but before his inauguration a few interesting events played out.  In particular, I remember it reported in the news that a Black woman stopped paying rent because she expected Obama to change things.  An ideologically similar incident occurred as well of which I do not remember the details.  Then on the day of the inauguration, Democratic strategist Donna Brazile purloined Obama's blanket.  When she replied:  "We have a black president. This is free,"3 she laid claim of ownership to property she believed belonged to all African Americans in common. No doubt they anticipated receiving wealth redistribution, a natural activity arising from their shared belief in collective property ownership.

hamas statement How does Barack Obama fit into this scheme?  When the election of 2008 had proceed far enough to have interest in him, I visited his church's website.  I already knew that the United Church of Christ was so liberal that it was the first Christian denomination to ordain gay clergy.  In plain view, Trinity United Church of Christ declared adherence to Black Liberation Theology.  Liberation Theology as I knew it advocated Marxist revolution to advance social justice under the banner of Christianity.  Even so, political labels being what they are, you cannot just assume that Black Liberation Theology is necessarily derived from Liberation Theology.  However, the words of its founder, James H. Cone of Union Theological Seminary, confirm a similarity anyway.

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'.4

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.5

The appearance of black theology means that the black community is now ready to do something about he white Jesus, so that he cannot get in the way of our revolution.6

Figure 1:  In the image to the right, the posting of a statement by Hamas in Jeremiah Wright's newsletter confirms Cone's statement that his Black Liberation Theology must be affiliated with like minded revolutionaries around the world.

If Barack Obama wanted to disclaim adherence to the Black Liberation Theology held by Jeremiah Wright and Trinity United Church of Christ, the fact that they removed evidence of their radical theology from their website soon after I discovered it confirms it anyway.  Furthermore, it represents a cover up of essential political information, a cover up enabling him to win an election in the guise of a moderate.

Why should this matter to you?

Aside from the fact that many have been deceived, this worldview is not that which has historically brought America prosperity.  Rather the adding of Christian virtue to a free market economy made America great.8  Instead, we are being asked to believe that a system holding the third world in great poverty in the context of stone-age technology and which has failed also in the context of modern technology under Leninist Marxism should create a future for America.  Third-world ideas produce third-world results.  If we as a nation follow this lie, we will decline as a nation.  Perhaps we too will become a third-world power, our hopes and dreams and our unique way of life lost.

Let's secure our future by again adding Christian virtue to a free market economy.

1Naomi Kipuri, State of the World's Indigenous Peoples, Chapter 2 "Culture", p 74.
2Victor Counted of West Africa Theological Seminary (Nigeria), "E-Content Management and Development:  Hijacking Plagiarism on the High Sea of Cyber-Intellectualism," Undergraduate Research Journal for the Human Sciences.
3Maria Elena Fernandez, "Democratic strategist Donna Brazile's inauguration view," The Los Angeles Times (January 20, 2009)
4James H. Cone, Black Theology and Black Power, 1997, p. xii.
5ibid, p. xiii.
6James H. Cone, A Black Theology of Liberation; p. 111.
7References 4-6 as cited in Kyle-Anne Shiver, "Obama, Black Liberation Theology, and Karl Marx," American Thinker (May 28, 2008)
8See article Natural Economy.

Document History
October 9, 2012  Created.
October 9, 2012  Improved some wording and punctuation.