"Jeremiah Wright In a Skirt"

Barack Obama's radical allies just keep cropping up:

While the media hounded Wright for his anti-American rants and while presidential hopeful Senator Barack Hussein Obama divorced him as his personal pastor, Obama’s head will be crowned by Leah Daughtry, who ardently believes in the same Marxist "Black Liberation Theology" preached by Wright.

As noted in more detail in a New York Times profile, Daughtry is Howard Dean's Chief of Staff and is running the Democratic National Convention in Denver.

The part-time pastor preaches in a church with a call for slave reparations posted in the sanctuary, on a banner reading, "They Owe Us" (but perhaps not as much as she owes D.C.).

As for her theological roots:

...Leah, who was raised according to a strict religious code that forbid females to wear pants, lipstick or makeup, took part in the protests at the age of 13. Her eyes brightened when she recalled those demonstrations and the assorted groups that joined together to give them strength, just as her voice took on extra passion when she discussed black liberation theology and the writing of James Cone.

It was this writing that Jeremiah Wright, Obama's longtime pastor, cited to support the sermons that led Obama to cut ties with Wright in April. Daughtry didn’t want to comment on the sudden distance Obama put between himself and his pastor, except to say that it pained her to see such a meaningful and private relationship come to such a public and distorted end. But she didn't put any distance between herself and Cone's book "A Black Theology of Liberation, " which she suggested I read and which relies on the words of Malcolm X to make its religious arguments. "Some may find it disconcerting, " she replied, when I asked if she feared driving away voters by standing behind ideas that could be deemed radical. "But they are far outnumbered by Americans who are concerned about the disparities. At the basis of black liberation theology is the understanding that God has a special place in His heart for those at the bottom of the ladder. " All colors are clinging there, she said, and went on to talk about the hegemony of corporations, the oppression of the people. " The right of self-determination is the concern. If I do all the right things, I will live a full and abundant life — this should be true. But it's not. Something's wrong with the equation. Americans may not call this liberation theology, but they have the sense that things aren't fair."

That's one way of spinning it.

Cone is known for radical views, arguing in the preface of A Black Theology of Liberation, "There will be no peace in America until whites begin to hate their whiteness, asking from the depths of their being: 'How can we become black?'"

Cone formed the core of Black Liberation Theology in the vitriol of Malcolm X and the militant Black Power movement, justifying the righteousness of a one-sided hate.

As Stanley Kurtz documented:

While Cone asserts that blacks hate whites, he denies that this hatred is racism. Black racism, says Cone, is "a myth created by whites to ease their guilt feelings." Black hatred of whites is simply a legitimate reaction to "oppression, insult, and terror." Cone derides accusations of black racism as a mere "device of white liberals."

Indeed, one of the most striking features of Black Theology and Black Power is its strident attack on white liberals. According to Cone, "when white do-gooders are confronted with the style of Black Power, realizing that black people really place them in the same category with the George Wallaces, they react defensively, saying, 'It's not my fault' or 'I am not responsible.'" But Cone insists that white, liberal do-gooders are every bit as responsible as the most dyed-in-the-wool segregationists. Well before it became a cliche, Cone boldly set forth the argument for institutional racism--the notion that "racism is so embedded in the heart of American society that few, if any, whites can free themselves from it."

The liberal's favorite question, says Cone, is "What can I do?" He replies that, short of turning radical and putting their lives on the line behind a potentially violent revolution, liberals can do nothing.

Presumably, Cone would view Obama's domestic terrorist friends Bill Ayers and Bernadine Dohrn as "good" liberals.

The real liberal question to blacks, says Cone, is "What can I do and still receive the same privileges as other whites and--this is the key--be liked by Negroes?" Again, he answers, "Nothing." To prove it, he pointedly dismisses the original bogus white liberal, Abraham Lincoln, who after all was more concerned with holding the Union together than with ending slavery.

For Cone, the deeply racist structure of American society leaves blacks with no alternative but radical transformation or social withdrawal. So-called Christianity, as commonly practiced in the United States, is actually the racist Antichrist. "Theologically," Cone affirms, "Malcolm X was not far wrong when he called the white man 'the devil.'"

James Cone informs us that the white man is the Devil... or close enough to it. What's more, he does not believe we can atone for the apparent sin of being born white. Barack and Michelle Obama found a comfortable church home for 20 years in a congregation devoted to this man's toxic home-brewed theology, as so demonstrated in bombastic, often racial terms by their pastor and mentor, Reverend Jeremiah Wright.

We're now approaching Obama's presumed coronation in Denver, and find that this convention is being anchored by not just an adherent, but a pastor of the same warped theology. Obama, Wright, Cone, and Daughtry share a values system that holds capitalism to be oppressive, and socialism as the way beyond racism.

Democrats proudly boast that they are the "big tent" party. Perhaps it's time they start consider being a bit more selective.