The Respectfully Republican Conversation

Shokk,

Some of us left leaning liberal are good church going, God fearing people too! Now, don't make me remind you that GOP does not stand for God's Own Party!!!

Cherryl

True but don't forget that the Dallas Cowboys are God's team...........got to love Jerry Jones...........he love's to hire players that are also on episodes of "Cops"...........ha.........it's kind of like a football criminal outreach program.......rehab.........jeez I am tired........haven't watch any political news today at all............Shokk

You are so correct, Cherryl.  My dh was cussing and fussing when they were playing for the championship.  But, they're still God's team and this is God's country! 

Gotta tell you I went to sleep thinking Obama had quite a positive day on

Fox----After avoiding it all this time.  No Gottcha questions.  Considering what they had in their arsenal the seemed to really go out of their way to make sure he'd be willing to come back.

Before I went to bed the day ended with a love-fest between Reverend Wright and Geraldo Rivera extolling his charisma and wittiness at the NAACP conference.--------Was I really watching FOX??????-----  So I'm figuring the Rev Wright stuff is dying down --everyone is charmed.......

And Obamaites and the press and super-delegates everywhere are breathing a sigh of relief---- 

Now I get up this morning and my mouth falls open---- I don't equate the word liberal and far left----I never knew Liberal was a dirty word----Silly me!

Rev Wright addressed the National Press Club and there was great applause by some but I doubt many liberals were applauding except the far left-----on the other hand maybe I'm wrong and thats why I now consider myself an independent and moderate.

My mouth is still hanging open cringing. ----

http://newsbusters.org/taxonomy/term/507

Woops Sorry that was just CNN's response

Here is the video in three parts

http://www.youtube.com/watch?v=SM6-K1MicZU
http://www.youtube.com/watch?v=-6BQMQAx0-Y

http://www.youtube.com/watch?v=pekVHn2jWYQ

here is the transcript--

-----------------------------------

The Rev. Jeremiah Wright, former senior pastor of Trinity United Church of Christ in Chicago, of which Barack Obama is a member, delivered remarks to the National Press Club in Washington, D.C., on Monday. He then answered questions that were forwarded from press club members to a moderator.

THE REV. JEREMIAH WRIGHT JR.: Over the next few days, prominent scholars of the African-American religious tradition from several different disciplines — theologians, church historians, ethicists, professors of the Hebrew bible, homiletics, hermeneutics, and historians of religions — those scholars will join in with sociologists, political analysts, local church pastors, and denominational officials to examine the African-American religious experience and its historical, theological and political context.

The workshops, the panel discussions, and the symposium will go into much more intricate detail about this unknown phenomenon of the black church –

(LAUGHTER)
– than I have time to go into in the few moments that we have to share together.  And I would invite you to spend the next two days getting to know just a little bit about a religious tradition that is as old as and, in some instances, older than this country.

And this is a country which houses this religious tradition that we all love and a country that some of us have served.  It is a tradition that is, in some ways, like Ralph Ellison’s the “Invisible Man.”

It has been right here in our midst and on our shoulders since the 1600s, but it was, has been, and, in far too many instances, still is invisible to the dominant culture, in terms of its rich history, its incredible legacy, and its multiple meanings.

The black religious experience is a tradition that, at one point in American history, was actually called the “invisible institution,” as it was forced underground by the Black Codes.

The Black Codes prohibited the gathering of more than two black people without a white person being present to monitor the conversation, the content, and the mood of any discourse between persons of African descent in this country.

Africans did not stop worshipping because of the Black Codes. Africans did not stop gathering for inspiration and information and for encouragement and for hope in the midst of discouraging and seemingly hopeless circumstances.  They just gathered out of the eyesight and the earshot of those who defined them as less than human.

They became, in other words, invisible in and invisible to the eyes of the dominant culture.  They gathered to worship in brush arbors, sometimes called hush arbors, where the slaveholders, slave patrols, and Uncle Toms couldn’t hear nobody pray.

From the 1700s in North America, with the founding of the first legally recognized independent black congregations, through the end of the Civil War, and the passing of the 13th and 14th Amendments to the Constitution of the United States of America, the black religious experience was informed by, enriched by, expanded by, challenged by, shaped by, and influenced by the influx of Africans from the other two Americas and the Africans brought in to this country from the Caribbean, plus the Africans who were called “fresh blacks” by the slave-traders, those Africans who had not been through the seasoning process of the middle passage in the Caribbean colonies, those Africans on the sea coast islands off of Georgia and South Carolina, the Gullah — we say in English “Gullah,” those of us in the black community say “Geechee” — those people brought into the black religious experience a flavor that other seasoned Africans could not bring.

It is those various streams of the black religious experience which will be addressed in summary form over the next two days, streams which require full courses at the university and graduate- school level, and cannot be fully addressed in a two-day symposium, and streams which tragically remain invisible in a dominant culture which knows nothing about those whom Langston Hughes calls “the darker brother and sister.”

It is all of those streams that make up this multilayered and rich tapestry of the black religious experience.  And I stand before you to open up this two-day symposium with the hope that this most recent attack on the black church is not an attack on Jeremiah Wright; it is an attack on the black church.

(APPLAUSE)

As the vice president told you, that applause comes from not the working press.

(LAUGHTER)

The most recent attack on the black church, it is our hope that this just might mean that the reality of the African-American church will no longer be invisible.

Maybe now, as an honest dialogue about race in this country begins, a dialogue called for by Senator Obama and a dialogue to begin in the United Church of Christ among 5,700 congregations in just a few weeks, maybe now, as that dialogue begins, the religious tradition that has kept hope alive for people struggling to survive in countless hopeless situation, maybe that religious tradition will be understood, celebrated, and even embraced by a nation that seems not to have noticed why 11 o’clock on Sunday morning has been called the most segregated hour in America.

We have known since 1787 that it is the most segregated hour. Maybe now we can begin to understand why it is the most segregated hour.

And maybe now we can begin to take steps to move the black religious tradition from the status of invisible to the status of invaluable, not just for some black people in this country, but for all the people in this country.

Maybe this dialogue on race, an honest dialogue that does not engage in denial or superficial platitudes, maybe this dialogue on race can move the people of faith in this country from various stages of alienation and marginalization to the exciting possibility of reconciliation.

That is my hope, as I open up this two-day symposium.  And I open it as a pastor and a professor who comes from a long tradition of what I call the prophetic theology of the black church.

Now, in the 1960s, the term “liberation theology” began to gain currency with the writings and the teachings of preachers, pastors, priests, and professors from Latin America.  Their theology was done from the underside.

Their viewpoint was not from the top down or from a set of teachings which undergirded imperialism.  Their viewpoints, rather, were from the bottom up, the thoughts and understandings of God, the faith, religion and the Bible from those whose lives were ground, under, mangled and destroyed by the ruling classes or the oppressors.

Liberation theology started in and started from a different place.  It started from the vantage point of the oppressed.

In the late 1960s, when Dr. James Cone’s powerful books burst onto the scene, the term “black liberation theology” began to be used. I do not in any way disagree with Dr. Cone, nor do I in any way diminish the inimitable and incomparable contributions that he has made and that he continues to make to the field of theology.  Jim, incidentally, is a personal friend of mine.

I call our faith tradition, however, the prophetic tradition of the black church, because I take its origins back past Jim Cone, past the sermons and songs of Africans in bondage in the transatlantic slave trade.  I take it back past the problem of Western ideology and notions of white supremacy.

I take and trace the theology of the black church back to the prophets in the Hebrew Bible and to its last prophet, in my tradition, the one we call Jesus of Nazareth.

The prophetic tradition of the black church has its roots in Isaiah, the 61st chapter, where God says the prophet is to preach the gospel to the poor and to set at liberty those who are held captive. Liberating the captives also liberates who are holding them captive.

It frees the captives and it frees the captors.  It frees the oppressed and it frees the oppressors.

The prophetic theology of the black church, during the days of chattel slavery, was a theology of liberation.  It was preached to set free those who were held in bondage spiritually, psychologically, and sometimes physically.  And it was practiced to set the slaveholders free from the notion that they could define other human beings or confine a soul set free by the power of the gospel.

The prophetic theology of the black church during the days of segregation, Jim Crow, lynching, and the separate-but-equal fantasy was a theology of liberation.

It was preached to set African-Americans free from the notion of second-class citizenship, which was the law of the land.  And it was practiced to set free misguided and miseducated Americans from the notion that they were actually superior to other Americans based on the color of their skin.

The prophetic theology of the black church in our day is preached to set African-Americans and all other Americans free from the misconceived notion that different means deficient.

Being different does not mean one is deficient.  It simply means one is different, like snowflakes, like the diversity that God loves. Black music is different from European and European music.  It is not deficient; it is just different.

Black worship is different from European and European-American worship.  It is not deficient; it is just different.

Black preaching is different from European and European-American preaching.  It is not deficient; it is just different.  It is not bombastic; it is not controversial; it’s different.

(APPLAUSE)

Those of you who can’t see on C-SPAN, we had one or two working press clap along with the non-working press.

(LAUGHTER)

Black learning styles are different from European and European- American learning styles.  They are not deficient; they are just different.

This principle of “different does not mean deficient” is at the heart of the prophetic theology of the black church.  It is a theology of liberation.

The prophetic theology of the black church is not only a theology of liberation; it is also a theology of transformation, which is also rooted in Isaiah 61, the text from which Jesus preached in his inaugural message, as recorded by Luke.

When you read the entire passage from either Isaiah 61 or Luke 4 and do not try to understand the passage or the content of the passage in the context of a sound bite, what you see is God’s desire for a radical change in a social order that has gone sour.

God’s desire is for positive, meaningful and permanent change. God does not want one people seeing themselves as superior to other people.  God does not want the powerless masses, the poor, the widows, the marginalized, and those underserved by the powerful few to stay locked into sick systems which treat some in the society as being more equal than others in that same society.

God’s desire is for positive change, transformation, real change, not cosmetic change, transformation, radical change or a change that makes a permanent difference, transformation.  God’s desire is for transformation, changed lives, changed minds, changed laws, changed social orders, and changed hearts in a changed world.

This principle of transformation is at the heart of the prophetic theology of the black church.  These two foci of liberation and transformation have been at the very core of the black religious experience from the days of David Walker, Harriet Tubman, Richard Allen, Jarena Lee, Bishop Henry McNeal Turner, and Sojourner Truth, through the days of Adam Clayton Powell, Ida B. Wells, Dr. Martin Luther King, Rosa Parks, Malcolm X, Barbara Jordan, Cornell West, and Fanny Lou Hamer.

These two foci of liberation and transformation have been at the very core of the United Church of Christ since its predecessor denomination, the Congregational Church of New England, came to the moral defense and paid for the legal defense of the Mende people aboard the slave ship Amistad, since the days when the United Church of Christ fought against slavery, played an active role in the underground railroad, and set up over 500 schools for the Africans who were freed from slavery in 1865.

And these two foci remain at the core of the teachings of the United Church of Christ, as it has fought against apartheid in South Africa and racism in the United States of America ever since the union which formed the United Church of Christ in 1957.

These two foci of liberation and transformation have also been at the very core and the congregation of Trinity United Church of Christ since it was founded in 1961.  And these foci have been the bedrock of our preaching and practice for the past 36 years.

Our congregation, as you heard in the introduction, took a stand against apartheid when the government of our country was supporting the racist regime of the African government in South Africa.

(APPLAUSE)

Our congregation stood in solidarity with the peasants in El Salvador and Nicaragua, while our government, through Ollie North and the Iran-Contra scandal, was supporting the Contras, who were killing the peasants and the Miskito Indians in those two countries.

Our congregation sent 35 men and women through accredited seminaries to earn their master of divinity degrees, with an additional 40 currently being enrolled in seminary, while building two senior citizen housing complexes and running two child care programs for the poor, the unemployed, the low-income parents on the south side of Chicago for the past 30 years.

Our congregation feeds over 5,000 homeless and needy families every year, while our government cuts food stamps and spends billions fighting in an unjust war in Iraq.

(APPLAUSE)

Our congregation has sent dozens of boys and girls to fight in the Vietnam War, the first Gulf War, and the present two wars in Afghanistan and Iraq.  My goddaughter’s unit just arrived in Iraq this week, while those who call me unpatriotic have used their positions of privilege to avoid military service, while sending — (APPLAUSE)

– while sending over 4,000 American boys and girls of every race to die over a lie.

(APPLAUSE)

Our congregation has had an HIV-AIDS ministry for over two decades.  Our congregation has awarded over $1 million to graduating high school seniors going into college and an additional $500,000 to the United Negro College Fund, and the six HBCUs related to the United Church of Christ, while advocating for health care for the uninsured, workers’ rights for those forbidden to form unions, and fighting the unjust sentencing system which has sent black men and women to prison for longer terms for possession of crack cocaine than white men and women have to serve for the possession of powder cocaine.

Our congregation has had a prison ministry for 30 years, a drug and alcohol recovery ministry for 20 years, a full service program for senior citizens, and 22 different ministries for the youth of our church, from pre-school through high school, all proceeding from the starting point of liberation and transformation, a prophetic theology which presumes God’s desire for changed minds, changed laws, changed social orders, changed lives, changed hearts in a changed world.

The prophetic theology of the black church is a theology of liberation; it is a theology of transformation; and it is ultimately a theology of reconciliation.

The Apostle Paul said, “Be ye reconciled one to another, even as God was in Christ reconciling the world to God’s self.”

God does not desire for us, as children of God, to be at war with each other, to see each other as superior or inferior, to hate each other, abuse each other, misuse each other, define each other, or put each other down.

God wants us reconciled, one to another.  And that third principle in the prophetic theology of the black church is also and has always been at the heart of the black church experience in North America.

When Richard Allen and Absalom Jones were dragged out of St. George’s Methodist Episcopal Church in Philadelphia, during the same year, 1787, when the Constitution was framed in Philadelphia, for daring to kneel at the altar next to white worshippers, they founded the Free African Society and they welcomed white members into their congregation to show that reconciliation was the goal, not retaliation.

Absalom Jones became the rector of the St. Thomas Anglican Church in 1781, and St. Thomas welcomed white Anglicans in the spirit of reconciliation.

Richard Allen became the founding pastor of the Bethel African Methodist Episcopal Church, and the motto of the AME Church has always been, “God our father, man our brother, and Christ our redeemer.”  The word “man” included men and women of all races back in 1787 and 1792, in the spirit of reconciliation.

The black church’s role in the fight for equality and justice, from the 1700s up until 2008, has always had as its core the nonnegotiable doctrine of reconciliation, children of God repenting for past sins against each other.

Jim Wallis says America’s sin of racism has never even been confessed, much less repented for.  Repenting for past sins against each other and being reconciled to one other — Jim Wallis is white, by the way –

(LAUGHTER)

– being reconciled to one another, because of the love of God, who made all of us in God’s image.

Reconciliation, the years have taught me, is where the hardest work is found for those of us in the Christian faith, however, because it means some critical thinking and some re-examination of faulty assumptions when using the paradigm of Dr. William Augustus Jones.

Dr. Jones, in his book, God in the ghetto, argues quite accurately that one’s theology, how I see God, determines one’s anthropology, how I see humans, and one’s anthropology then determines one’s sociology, how I order my society.

Now, the implications from the outside are obvious.  If I see God as male, if I see God as white male, if I see God as superior, as God over us and not Immanuel, which means “God with us,” if I see God as mean, vengeful, authoritarian, sexist, or misogynist, then I see humans through that lens.

My theological lens shapes my anthropological lens.  And as a result, white males are superior; all others are inferior.

And I order my society where I can worship God on Sunday morning wearing a black clergy robe and kill others on Sunday evening wearing a white Klan robe.  I can have laws which favor whites over blacks in America or South Africa.  I can construct a theology of apartheid in the Africana church (ph) and a theology of white supremacy in the North American or Germanic church.

The implications from the outset are obvious, but then the complicated work is left to be done, as you dig deeper into the constructs, which tradition, habit, and hermeneutics put on your plate.

To say “I am a Christian” is not enough.  Why?  Because the Christianity of the slaveholder is not the Christianity of the slave. The God to whom the slaveholders pray as they ride on the decks of the slave ship is not the God to whom the enslaved are praying as they ride beneath the decks on that slave ship.

How we are seeing God, our theology, is not the same.  And what we both mean when we say “I am a Christian” is not the same thing. The prophetic theology of the black church has always seen and still sees all of God’s children as sisters and brothers, equals who need reconciliation, who need to be reconciled as equals in order for us to walk together into the future which God has prepared for us.

Reconciliation does not mean that blacks become whites or whites become blacks and Hispanics become Asian or that Asians become Europeans.

Reconciliation means we embrace our individual rich histories, all of them.  We retain who we are as persons of different cultures, while acknowledging that those of other cultures are not superior or inferior to us.  They are just different from us.

We root out any teaching of superiority, inferiority, hatred, or prejudice.

And we recognize for the first time in modern history in the West that the other who stands before us with a different color of skin, a different texture of hair, different music, different preaching styles, and different dance moves, that other is one of God’s children just as we are, no better, no worse, prone to error and in need of forgiveness, just as we are.

Only then will liberation, transformation, and reconciliation become realities and cease being ever elusive ideals.

Thank you for having me in your midst this morning.

(APPLAUSE)

MODERATOR:  We do want to get in our questions.  Thank you. Thank you, everybody.

I do want to repeat again, for those of you watching us on C- SPAN, that we do have a number of guests here today. And so the applause and the comments that you hear from the audience are not necessarily those of the working press, who are mostly in the balconies.
You have said that the media have taken you out of context.  Can you explain what you meant in a sermon shortly after 9/11 when you said the United States had brought the terrorist attacks on itself? Quote, “America’s chickens are coming home to roost.”

WRIGHT:  Have you heard the whole sermon?  Have you heard the whole sermon?

MODERATOR:  I heard most of it.

WRIGHT:  No, no, the whole sermon, yes or no?  No, you haven’t heard the whole sermon?  That nullifies that question.

Well, let me try to respond in a non-bombastic way.  If you heard the whole sermon, first of all, you heard that I was quoting the ambassador from Iraq.  That’s number one.

But, number two, to quote the Bible, “Be not deceived.  God is not mocked.  For whatsoever you sow, that you also shall reap.”  Jesus said, “Do unto others as you would have them do unto you.”

You cannot do terrorism on other people and expect it never to come back on you.  Those are biblical principles, not Jeremiah Wright bombastic, divisive principles.

(APPLAUSE)

MODERATOR:  Some critics have said that your sermons are unpatriotic.  How do you feel about America and about being an American?

WRIGHT:  I feel that those citizens who say that have never heard my sermons, nor do they know me.  They are unfair accusations taken from sound bites and that which is looped over and over again on certain channels.

I served six years in the military.  Does that make me patriotic? How many years did Cheney serve?

(APPLAUSE)

MODERATOR:  Please, I ask you to keep your comments and your applause to a minimum so that we can work in as many questions as possible.

Senator Obama has — shh, please.  We’re trying to ask as many questions as possible today, so if you can keep your applause to a minimum.

Senator Obama has tried to explain away some of your most contentious comments and has distanced himself from you.  It’s clear that many people in his campaign consider you a detriment.  In that context, why are you speaking out now?

WRIGHT:  On November the 5th and on January 21st, I’ll still be a pastor.  As I said, this is not an attack on Jeremiah Wright.  It has nothing to do with Senator Obama.  It is an attack on the black church launched by people who know nothing about the African-American religious tradition.

And why am I speaking out now?  In our community, we have something called playing the dozens.  If you think I’m going to let you talk about my mama and her religious tradition, and my daddy and his religious tradition, and my grandma, you’ve got another thing coming.

MODERATOR:  What is your relationship with Louis Farrakhan?  Do you agree with and respect his views, including his most racially divisive views?

WRIGHT:  As I said on the Bill Moyers’ show, one of our news channels keeps playing a news clip from 20 years ago when Louis said 20 years ago that Zionism, not Judaism, was a gutter religion.

And he was talking about the same thing United Nations resolutions say, the same thing now that President Carter is being vilified for, and Bishop Tutu is being vilified for.  And everybody wants to paint me as if I’m anti-Semitic because of what Louis Farrakhan said 20 years ago.

I believe that people of all faiths have to work together in this country if we’re going to build a future for our children, whether those people are — just as Michelle and Barack don’t agree on everything, Raymond (ph) and I don’t agree on everything, Louis and I don’t agree on everything, most of you all don’t agree — you get two people in the same room, you’ve got three opinions.

So what I think about him, as I’ve said on Bill Moyers and it got edited out, how many other African-Americans or European-Americans do you know that can get one million people together on the mall?  He is one of the most important voices in the 20th and 21st century.  That’s what I think about him.

I’ve said, as I said on Bill Moyers, when Louis Farrakhan speaks, it’s like E.F. Hutton speaks, all black America listens.  Whether they agree with him or not, they listen.

Now, I am not going to put down Louis Farrakhan anymore than Mandela would put down Fidel Castro.  Do you remember that Ted Koppel show, where Ted wanted Mandela to put down Castro because Castro was our enemy?  And he said, “You don’t tell me who my enemies are.  You don’t tell me who my friends are.”

Louis Farrakhan is not my enemy.  He did not put me in chains. He did not put me in slavery.  And he didn’t make me this color.

MODERATOR:  What is your motivation for characterizing Senator Obama’s response to you as, quote, “what a politician had to say”? What do you mean by that?

WRIGHT:  What I mean is what several of my white friends and several of my white, Jewish friends have written me and said to me. They’ve said, “You’re a Christian.  You understand forgiveness.  We both know that, if Senator Obama did not say what he said, he would never get elected.”

Politicians say what they say and do what they do based on electability, based on sound bites, based on polls, Huffington, whoever’s doing the polls.  Preachers say what they say because they’re pastors.  They have a different person to whom they’re accountable.

As I said, whether he gets elected or not, I’m still going to have to be answerable to God November 5th and January 21st.  That’s what I mean.  I do what pastors do.  He does what politicians do.

I am not running for office.  I am hoping to be vice president.

(LAUGHTER)

MODERATOR:  In light of your widely quoted comment damning America, do you think you owe the American people an apology?  If not, do you think that America is still damned in the eyes of God?

WRIGHT:  The governmental leaders, those — as I said to Barack Obama, my member — I am a pastor, he’s a member.  I’m not a spiritual mentor, guru.  I’m his pastor.

And I said to Barack Obama, last year, “If you get elected, November the 5th, I’m coming after you, because you’ll be representing a government whose policies grind under people.”  All right?  It’s about policy, not the American people.

And if you saw the Bill Moyers show, I was talking about — although it got edited out — you know, that’s biblical.  God doesn’t bless everything.  God condemns something — and d-e-m-n, “demn,” is where we get the word “damn.”  God damns some practices.

And there is no excuse for the things that the government, not the American people, have done.  That doesn’t make me not like America or unpatriotic.

So in Jesus — when Jesus says, “Not only you brood of vipers” — now, he’s playing the dozens, because he’s talking about their mamas. To say “brood” means your mother is an asp, a-s-p.  Should we put Jesus out of the congregation?

When Jesus says, “You’ll be brought down to Hell,” that’s not — that’s bombastic, divisive speech.  Maybe we ought to take Jesus out of this Christian faith.

No.  What I said about and what I think about and what — again, until I can’t — until racism and slavery are confessed and asked for forgiveness — have we asked the Japanese to forgive us?  We have never as a country, the policymakers — in fact, Clinton almost got in trouble because he almost apologized at Gorialan (ph).  We have never apologized as a country.

Britain has apologized to Africans, but this country’s leaders have refused to apologize.  So until that apology comes, I’m not going to keep stepping on your foot and asking you, “Does this hurt?  Do you forgive me for stepping on your foot?” if I’m still stepping on your foot.

Understand that?  Capiche?

MODERATOR:  Senator Obama has been in your congregation for 20 years, yet you were not invited to his announcement of his presidential candidacy in Illinois.  And in the most recent presidential debate in Pennsylvania, he said he had denounced you. Are you disappointed that Senator Obama has chosen to walk away from you?

WRIGHT:  Whoever wrote that question doesn’t read or watch the news.  He did not denounce me.  He distanced himself from some of my remarks, like most of you, never having heard the sermon.  All right?

Now, what was the rest of your question?  Because I got confused in — the person who wrote it hadn’t –

MODERATOR:  Were you disappointed that he distanced himself?

WRIGHT:  He didn’t distance himself.  He had to distance himself, because he’s a politician, from what the media was saying I had said, which was anti-American.  He said I didn’t offer any words of hope. How would he know?  He never heard the rest of the sermon.  You never heard it.

I offered words of hope.  I offered reconciliation.  I offered restoration in that sermon, but nobody heard the sermon.  They just heard this little sound bite of a sermon.

That was not the whole question.  There was something else in the first part of the question that I wanted to address.

Oh, I was not invited because that was a political event.  Let me say again:  I’m his pastor.  As a political event, who started it off? Senator Dick Durbin.  I started it off downstairs with him, his wife, and children in prayer.  That’s what pastors do.

So I started it off in prayer.  When he went out into the public, that wasn’t about prayer.  That wasn’t about pastor-member.  Pastor- member took place downstairs.  What took place upstairs was political.

So that’s how I feel about that.  He did, as I’ve said, what politicians do.  This is a political event.  He wasn’t announcing, “I’m saved, sanctified, and feel the holy ghost.”  He was announcing, “I’m running for president of the United States.”

MODERATOR:  You just mentioned that Senator Obama hadn’t heard many of your sermons.  Does that mean he’s not much of a churchgoer? Or does he doze off in the pews?

WRIGHT:  I just wanted to see — that’s your question.  That’s your question.  He goes to church about as much as you do.  What did your pastor preach on last week?  You don’t know?  OK.

MODERATOR:  In your sermon, you said the government lied about inventing the HIV virus as a means of genocide against people of color.  So I ask you:  Do you honestly believe your statement and those words?

WRIGHT:  Have you read Horowitz’s book, “Emerging Viruses: AIDS and Ebola,” whoever wrote that question?  Have you read “Medical Apartheid”?  You’ve read it?

(UNKNOWN):  Do you honestly believe that (OFF-MIKE)

WRIGHT:  Oh, are you — is that one of the reporters?

MODERATOR:  No questions -

(CROSSTALK)

WRIGHT:  No questions from the floor.  I read different things. As I said to my members, if you haven’t read things, then you can’t — based on this Tuskegee experiment and based on what has happened to Africans in this country, I believe our government is capable of doing anything.

In fact, in fact, in fact, one of the — one of the responses to what Saddam Hussein had in terms of biological warfare was a non- question, because all we had to do was check the sales records.  We sold him those biological weapons that he was using against his own people.

So any time a government can put together biological warfare to kill people, and then get angry when those people use what we sold them, yes, I believe we are capable.

MODERATOR:  You have likened Israeli policies to apartheid and its treatment of Palestinians with Native Americans.  Can you explain your views on Israel?

WRIGHT:  Where did I liken them to that?  Whoever wrote the question, tell me where I likened them.

Jimmy Carter called it apartheid.  Jeremiah Wright didn’t liken anything to anything.  My position on Israel is that Israel has a right to exist, that Israelis have a right to exist, as I said, reconciled one to another.

Have you read the Link?  Do you read the Link, Americans for Middle Eastern Understanding, where Palestinians and Israelis need to sit down and talk to each other and work out a solution where their children can grow in a world together, and not be talking about killing each other, that that is not God’s will?

My position is that the Israel and the people of Israel be the people of God who are worrying about reconciliation and who are trying to do what God wants for God’s people, which is reconciliation.

MODERATOR:  In your understanding of Christianity, does God love the white racists in the same way he loves the oppressed black American?

WRIGHT:  John 3:16, Jesus said it much better than I could ever say it, “for God so loved the world.”  World is white, black, Iraqi, Darfurian, Sudanese, Zulu, Coschia (ph).  God loves all of God’s children, because all of God’s children are made in God’s image.

MODERATOR:  Can you elaborate on your comparison of the Roman soldiers who killed Jesus to the U.S. Marine Corps?  Do you still believe that is an appropriate comparison and why?

WRIGHT:  One of the things that will be covered at the symposium over the next two days is biblical history, which many of the working press are unfamiliar with.

In biblical history, there’s not one word written in the Bible between Genesis and Revelations that was not written under one of six different kinds of oppression, Egyptian oppression, Assyrian oppression, Persian oppression, Greek oppression, Roman oppression, Babylonian oppression.

The Roman oppression is the period in which Jesus is born.  And comparing imperialism that was going on in Luke, imperialism was going on when Caesar Augustus sent out a decree that the whole world should be taxed.  They weren’t in charge of the world.  It sounds like some other governments I know.

That, yes, I can compare that.  We have troops stationed all over the world, just like Rome had troops stationed all over the world, because we run the world.  That notion of imperialism is not the message of the gospel of the prince of peace, nor of God, who loves the world.

MODERATOR:  Former President Bill Clinton has been widely criticized in this campaign.  Many African-Americans think he has said things aimed at defining Senator Obama as the black candidate.  What do you think of President Clinton’s comments, particularly those before the South Carolina primary?

WRIGHT:  I don’t think anything about them.  I came here to talk about prophetic theology of the black church.  I’m not talking about candidates or their positions or their feelings or what they have to say to get elected.

MODERATOR:  Well, OK, we’ll give you a church question.  Please explain how the black church and the white church can reconcile.

WRIGHT:  Well, there are many white churches and white persons who are members of churches and clergy and denominations who have already taken great steps in terms of reconciliation.

In the underground railroad, it was the white church that played the largest role in getting Africans out of slavery.  In setting up almost all 40 of the HBCUs, it was the white church that sent missionaries into the south.

As I mentioned in my presentation, our denomination all by itself set up over 500 of those schools.  You know them today as Howard University, Fisk, LeMoyne-Owen, Tougaloo, Dillard University, Howard University.

So they’ve done — Morehouse, Morehouse.  Don’t forget Moorhouse, Spelman — that white Christians have been trying for a long time to reconcile, that for other white Christians to understand that we must be reconciled is to understand the injustice that was done to a people, as we raped the continent, brought those people here, built our country, and then defined them as less than human.

And more Christians, more of us working together, not just white Christians, but whites and blacks of every faith, ecumenically working together.

Father Flagger (ph), by the way, he might be one of the one –

(APPLAUSE)

– models out what it means to be reconciled as brothers and sisters in Christ and brothers and sisters made in the image of God.

MODERATOR:  You said there is a lack of understanding by people of other backgrounds of the African-American church.  What are some of those misunderstandings?  And how would you purport to fix them, particularly when some of your comments are found to be offensive by white churches?

WRIGHT:  Carter Godwin Woodson, about 80 years ago, wrote a book entitled “The Miseducation.”  I would try to fix it starting at the educational level in the grammar schools, as Dr. Asa Hilliard did in his infusion curriculum, starting at the grammar schools, to tell our children this story and to tell our children the true story.

That’s how I go about fixing it, because until you know the true story, then you’re reacting to my words and not to the truth.

MODERATOR:  Jesus said, “I am the way, the truth, and the life. No man cometh unto the father but through me.”  Do you believe this? And do you think Islam is a way to salvation?

WRIGHT:  Jesus also said, “Other sheep have I who are not of this fold.”

(APPLAUSE)

MODERATOR:  Do you think people of other races would feel welcome at your church?

WRIGHT:  Yes.  We have members of other races in our church.  We have Hispanics.  We have Caribbean.  We have South Americans.  We have whites.

The conference minister — please understand the United Church of Christ is a predominantly white demonstration.  Again, some of you do not know United Church of Christ, just found out about liberation theology, just found out about United Church of Christ, the conference minister, Dr. Jane Fisler Hoffman, a white woman, and her husband, not only are members of the congregation, but on her last Sunday before taking the assignment as the interim conference minister of California, Southern California Conference of the United Church of Christ, a white woman stood in our pulpit and said, “I am unashamedly African.”

(APPLAUSE)

MODERATOR:  You first gained media attention, significant media attention for your sermons several weeks ago.  Why did you wait so long before giving the public your side of the sound bite story?

WRIGHT:  As I said to Bill Moyers — and he also edited this one out — because of my mother’s advice to me.  My mother’s advice was being seen all over the corporate media channels, and it’s a paraphrase of the Book of Proverbs, where it is better to be quiet and be thought a fool than to open your mouth and remove all doubt.

The media was making a fool out of itself, because it knew nothing about our tradition.  And so I decided to let them make a fool as long as they wanted to and then take the advice of Paul Laurence Dunbar, “Lies, lies, bless the lord.  Don’t you know the days are broad?”

Don’t make me come across this room.  I had to come across the room, because they start — understand, when you’re talking about my mama, once again, and talking about my faith tradition, once again, how long do you let somebody talk about your faith tradition before you speak up and say something in defense of — this is not an attack on Jeremiah Wright.

Once again, let me say it again.  This is an attack on the black church.  And I cannot as a minister of the gospel allow the significant part of our history — most African-Americans and most European-Americans, most Hispanic-Americans, half the names I called in my presentation they’ve never heard of, because they don’t know anything at all about our tradition.

And to lift up those — they would have died in vain had I just kept quiet longer and longer and longer and longer.  As I said, this is an attack on the black church.  It is not about Obama, McCain, Hillary, Bill, Chelsea.  This is about the black church.

This is about Barbara Jordan.  This is about Fanny Lou Hamer. This is about my grandmamma.

MODERATOR:  Do you think it is God’s will that Senator Obama be president?

WRIGHT:  I said I would offer myself for candidacy for vice president.  I have not offered myself for candidacy of God.  I can’t presume to know what God would want.

In my tradition, however, what everybody has been saying to me as it pertains to the candidacy is what God has for you is for you.  If God intends for Mr. Obama to the president, then no white racists, no political pundit, no speech, nothing can get in the way, because God will do what God wants to do.

MODERATOR:  OK, we are almost out of time.  But before asking the last question, we have a couple of matters to take care of.

First of all, let me remind you of our future speakers.  This afternoon, we have Dan Glickman, chairman and CEO of the Motion Picture Association, who is discussing trading up movies in the global marketplace.  On May 2nd, Bobby Jindal, the governor of the state of Louisiana, will discuss bold reform that works.  On May 7th, we have Glenn Tilton, CEO, United Airlines, and board member of the American transport association.

Second, I would like to present our guest with the official centennial mug and — it’s brand new.

WRIGHT:  Thank you.  Thank you.

MODERATOR:  You’re welcome.  And we’ve got one more question for you.

(APPLAUSE)

We’re going to end with a joke.  Chris Rock joked, “Of course Reverend Wright’s an angry 75-year-old black man.  All 75-year-old black men are angry.”  Is that funny?  Is that true?  Is it unfortunate?  What do you think?

WRIGHT:  I think it’s just like the media.  I’m not 75.

(LAUGHTER)

(APPLAUSE)

MODERATOR:  I’d like to thank you all for coming today.


 

Oh, and I found him very unpatriotic!

Shirley

What is up with this guy---Chalk this up to just plain weird!

"While no one was looking, Ron Paul captured a supermajority at the Nevada state GOP convention, potentially earning all 31 national convention delegates. Not surprisingly, some people are displeased by this"

Guess they must have learned something from Obama supporters........

-------------

From the Reno Gazette

Chaos over Paul cuts short gathering

BY ANJEANETTE DAMON

After a super-majority of Ron Paul supporters captured control of the Republican state convention Saturday, state party officials abruptly canceled the event without electing delegates to the national convention.

Early in the day, state delegates supporting Paul's continued pursuit of the Republican nomination voted through a rules change that forced the state party to abandon its preset ballot of potential national convention delegates and open up the race to the rest of the state delegates.

The vote followed a rousing speech by Paul of Texas, who said his presidential campaign will continue as long as he has support.

But as the convention continued into the evening, chairman Bob Beers said the party's contract for the hall at the Peppermill Resort Casino had expired and the event would be rescheduled.

"Due to a rules change that left us on an overtime basis, we will recess the convention until a date that we are going to announce next week," Beers told a shocked crowd, which stood silent for a few seconds before erupting in boos.

As Beers was escorted out of the building, a short-lived effort to rescue the convention was launched by party activist Mike Weber. Although several hundred Paul supporters stayed, they weren't strong enough to make a quorum to continue the convention.

Throughout the confusion, hecklers battled for the attention of delegates who supported U.S. Sen. John McCain of Arizona.

"McCain supporters leave!" one man shouted.

"McCain supporters stay!" a woman answered.

"We're supposed to be on the same team!" another woman shouted.

In a written statement, party chairwoman Sue Lowden said the vote to allow self-nominations doubled the number of people competing for 31 spots to the national convention. That overwhelmed the party's capacity to process the votes.

"Unfortunately, with the rule changes implemented this morning, we did not have time to complete the process," she said. "Our contract for the meeting space had expired, as had our budget, and ballots were unable to be physically produced by the nominations committee. We had to temporarily recess the convention."

Heading to Vegas?

She is exploring whether to move the convention to Las Vegas to take advantage of reduced costs for the Cox Pavilion, which Clark County Democrats used for their convention do-over.

Beers denied the decision was meant to undermine Paul's efforts to win national convention delegates from Nevada.

"I don't see how it does," Beers said as he raced out of the building. "We've given Ron Paul's guy a list of the credentialed delegates and a list of the nominees for national delegates."

Votes that had been cast to elect nine of the 31 delegates were sealed in envelopes and locked in a safety deposit box, a party official said.

But Paul supporter Chloie Leavitt, of Overton, left angry.

"I do blame Bob Beers," she said. "But not only Bob Beers. This was an organized effort to promote the agenda of a few people, the party leaders, over we the people."

Although he is the presumptive nominee, McCain came in third in the Nevada caucuses, the first step in nominating delegates to the county, state and national conventions. That left him with few natural supporters at the state event.

Despite a Paul majority in delegates, McCain will win Nevada support at the national convention, said Ryan Erwin, a Republican consultant from Las Vegas who supports McCain.

"This is still a McCain convention," Erwin said, adding that enthusiasm for Paul's speech was for his message, not necessarily his candidacy. "There are parts of his message that the entire Republican base likes.

"But at the end of the day, part of the job of being a national delegate is to do what is best for the party in November. And that means supporting the party's nominee."

Paul, who came in second in the Nevada caucuses, actively worked to ensure his supporters attended both the county and state conventions.

His contingent came to the state convention prepared for battle. They had a row of printers to print ballots for their supporters to the national convention. They set up a communications network using text messages to cell phones to make sure everyone voted correctly on motions that would benefit their effort. And they scoured the rules for opportunities to level the playing field.

"On the one side you have a candidate with principles, on the other side you have Tammany Hall," said Kelly Edinger, a Reno Paul supporter. "I'm in it for Ron Paul. I still believe he can win."

Earlier in the day, former Gov. Mitt Romney, who won the Nevada Caucuses, delivered a speech calling for a unified backing of McCain.

"I know Americans are going to choose a great patriot, a man who has been tested and proven," he said to loud cheers.

But Paul's 10-minute speech drove the crowd of 1,200 delegates into frenzied applause. They interrupted him repeatedly with standing ovations.

Acknowledging that he likely won't win the nomination, Paul said his presidential campaign will continue as long as he has supporters.

"Our campaign has continued, is doing well and improving, even though we know exactly what the numbers are," Paul said. "But the message is worthwhile. Your vote can really count if you vote for limitation of government power and spending."

Reactions

Some longtime party activists complained about what they called a disruptive influence on the proceedings. Others thought it pointless since McCain has enough delegates nationally to secure the nomination.

"McCain won fair and square," Boulder City delegate Daniel Hancock said to thunderous boos and cat calls. "So, at this point we are electing delegates not to fight out the nomination in Minneapolis, but probably rewarding people loyal to the party.

"We need to strike a compromise between perfect democracy and getting things done."

After Paul supporters displayed their strength by forcing a rules change with two-thirds of the vote, Bill Brainard, of Sparks, said he had no doubt they would elect most of the delegates to the national convention.

"We will be marginalized (at the national convention)," Brainard said. "We will be marginalized because we're a bunch of kooks. Am I concerned? Yeah."

Paul spokesman Jeff Greenspan said the walkout was a first in his 21-year career in politics.

"I've seen factions walk out, I've never seen a party walk out," he said. "I've never even heard of that."

Shokk,

I was out of the loop yesterday .... working.  Didn't put the tv on until 10 p.m.

Just woke up ... slugging down coffee. Saw the news of the tornado on the news last night.  Yikes!  It was a little east and north of me.  More high winds reported for down this way today. 

The last time there was a tornado watch down here, Mr. Tim made me go in the basement.  I swore I would put some supplies down there since that adventure ... remind me to do that later.

There are lots of gals up in that area.  Layne, Donna, Tender ... I can't remember the rest right now.

Gotta feed the dogs ...

love ya,

me

Hello ladies............I warned Amy a few weeks ago that Rev Wright whom is a part of the Black Liberation Theology Movement and does not represent the African American Church but is just a small fracture of Black churches teaches and makes their money by teaching separatism..............this is so not over..........Rev Wright is angry and this is a golden opportunity for him to derail Obama and then say to his "flock"......I told you so......this horrible country will not elect a black man.........Shokk

I know I'm in Repub territory ... but I love Hillary ... god forbid she picks Obama as the #2 guy.  I'll still have to vote for her.  Can we write in a VP candidate???

I wish Wright would do a little more current reading and research on the european caucasian religious experience.  Perhaps a little more investigating into the poverty stricken areas, economic and educational concerns ... at least those seen in my part of the country would be more relevant.  I read that entire piece.  How does he hope to achieve unity when his focus is blame?  European Caucasians also sought freedom of religion when coming to America.  Why is it so imperative that we "european americans" have such a deep appreciation and knowledge of the black religious experience to understand Obama. 

Wright preaches we need to accept our differences and be united.  Good idea.  But I wonder how educated he is on the european caucasian quest for religious freedom in America.

And here we go again...

By MIKE GLOVER, Associated Press Writer 16 minutes ago

WINSTON-SALEM, N.C. - Democrat Barack Obama said Tuesday he was outraged and appalled by the latest comments from his former pastor, who asserted that criticism of his fiery sermons is an attack on the black church and the U.S. government was responsible for the creation of the AIDS virus.

The presidential candidate is seeking to tamp down the growing fury over Rev. Jeremiah Wright and his incendiary remarks that threaten to undermine his campaign.

"I am outraged by the comments that were made and saddened by the spectacle that we saw yesterday," Obama told reporters at a news conference.

After weeks of staying out of the public eye while critics lambasted his sermons, Wright made three public appearances in four days to defend himself. The former pastor of Trinity United Church of Christ in Chicago has been combative, providing colorful commentary and feeding the story Obama had hoped was dying down.

"This is not an attack on Jeremiah Wright," Wright told the Washington media Monday. "It has nothing to do with Senator Obama. It is an attack on the black church launched by people who know nothing about the African-American religious tradition."

Obama told reporters Tuesday that Wright's comments do not accurately portray the perspective of the black church.

"The person I saw yesterday was not the person that I met 20 years ago," Obama said of the man who married him.

Wright criticized the U.S. government as imperialist and stood by his suggestion that the United States invented the HIV virus as a means of genocide against minorities. "Based on this Tuskegee experiment and based on what has happened to Africans in this country, I believe our government is capable of doing anything," he said.

Obama said he heard that Wright had given "a performance" and when he watched tapes, he realized that it more than just a case of the former pastor defending himself.

"What became clear to me was that he was presenting a world view that contradicts what I am and what I stand for," Obama said.

In a highly publicized speech last month, Obama sharply condemned Wright's remarks. But he did not leave the church or repudiate the minister himself, who he said was like a family member.

On Tuesday, Obama sought to distance himself further from Wright.

"I gave him the benefit of the doubt in my speech in Philadelphia explaining that he's done enormous good. ... But when he states and then amplifies such ridiculous propositions as the U.S. government somehow being involved in AIDS. ... There are no excuses. They offended me. They rightly offend all Americans and they should be denounced."

Wright recently retired from the church. He became an issue in Obama's presidential bid when videos circulated of Wright condemning the U.S. government for allegedly racist and genocidal acts. In the videos, some several years old, Wright called on God to "damn America." He also said the government created the AIDS virus to destroy "people of color."

Obama said he didn't vet his pastor before deciding to seek the presidency. He said he was particularly distressed that the furor has been a distraction to the purpose of a campaign.

He was damn cute wasn't he?

{{{Shokk}}}

{{{Shirley}}}

ENJOY!!!