Sunday, June 28, 2015
Obama's Amazing Disgrace of a Eulogy
By Jeannie DeAngelis
Fresh off a victory lap in the Rose Garden where the #LOVEWINS president narcissistically defined agreeing with him as “love,” President Obama segued from LGBTQ rights into racial rancor and Biblical misrepresentation during a eulogy where he also defined “God’s grace” as agreeing with him.
Taking to the pulpit at slain Charleston Emanuel A.M.E. Church’s pastor and state Senator Clementa Pinckney’s going-home celebration, Barack ‘Can you say Amen’ Obama assumed a black-preacher cadence and began the eulogy by “Giving all praise and honor to [a] God” whose Word the president normally revises with as much liberality as he does the U.S. Constitution.
Wily, crafty, and well done, the president’s torturous twisting of Scripture was rivaled only by Chief Justice John Robert’s opinion on Obamacare.
After a perfunctory acknowledgement of the slain pastor’s wife, daughters, and church family, the president cracked a few self-deprecating jokes before diving headlong into a discourse on racial and progressive politics.
Pinchneywas a Democrat senator representing the “Lowcountry” of South Carolina, so the president began by entertaining the possibility that the senator was unable to get resources to address inadequate schools, poverty, child hunger, and lack of healthcare because he was in the political minority.
From that point forward, the president was in full-on, pedal-to-the-metal racial-injustice mode. Quite frankly, Obama’s self-serving eulogy exploited a dead man to offer racial grievances, latent hostility, and under the guise of grace, justify a buffet of tired liberal solutions.
After complimenting the deceased pastor/senator’s character, Obama, just short of breaking into the Holy Ghost shuffle, went into his mediocre black-minister impression with talk of the “deeds and not just words” that the man who’s always talking and never doing believes Christian faith to be.
Bordering on heresy, Obama elevated the falsehood of collective salvation, and buoyed by the echoing chorus of “Yes!” and “Amen!” stressed that a community is made socially just by feeding the hungry, clothing the naked, and sheltering the homeless.
Charity is the Church’s vocation. Barack Obama’s problem is his belief that government-supervised acts of charity are the responsibility of the First Church of Bureaucracy and should be religiously supported by the tithes and offerings forcibly taken from the American taxpayer.
By lamenting that nine people were killed in a black church that was supposed to be a sanctuary in a hostile world with many ongoing racial hardships, Obama used the funeral as an excuse to further stoke smoldering animosity. The president probably figured that his historic black church remarks vindicated his repeated references to slavery, the Underground Railroad, the Civil Rights Movement, church burnings, the “banning of all-black church gatherings,” and Jim Crow.
Without bringing up Clementa Pinckney’s name, Obama emotionally elevated the eulogy to new heights of negativity when he implied that black churches are the few places where “scholarship and network” could be found for blacks and “where [black] children are loved and fed and kept out of harm's way…told that they are beautiful… and taught that they matter.”
What Obama didn’t mention was that the black children that haven’t mattered and don’t matter are the millions aborted with the approval of the same guy at the podium stressing that black children should be “loved…fed… kept out of harm’s way and taught that they matter.”
At Pinckney’s funeral the undercurrent of anger in his eulogy-turned-diatribe only served to “deepen divisions” by dredging up forgotten memories “that trace back to our nation's original sin.”
Far afield from the absolution that flowed from Mother Emanuel a week prior, Clementa Pinckney’s memory was eclipsed by Obama exploiting the maniacal act of Dylann Roof by tying the murders to “a long history of bombs and arson and shots fired at churches… as a means of control… [to] terrorize and oppress.”
Ironically, in a Christian service among Christian believers, the name of Jesus Christ, the Giver of Grace, never once crossed the president’s lips. Instead, what slowly became apparent was that Obama was there primarily to pervert the Bible by implying that divine grace is synonymous with liberal policies.
The president shared that “This whole week, [he’d] been reflecting on this idea of grace.” To prove it, Obama proceeded to politicize what Paul the Apostle meant in Ephesians 2:8 when he said, “For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast.”
Barack Obama’s warped theology surmised that one reason God’s grace has been given to us is to recognize the pain that the Confederate flag has “stirred” in black people and to view the flag as a “reminder of systemic oppression and racial subjugation.”
Although Obama remarked that “[b]y taking down the Confederate flag, we express God's grace,” what he left out of his history lesson was how the Confederate flag was a symbolic emblem for the historically racist Democratic Party, which stubbornly supported slavery and notoriously suppressed blacks.
Obama, who normally wants God kept far away from politics, piled on, saying “[b]ut I don't think God wants us to stop there.”
That’s when deference to Clementa Pinckney shifted full throttle toward tough issues such as how to squander even more money on government efforts that have thus far delivered zero returns and inquiries into the reasons why Americans teach their children to hate.
Then Obama suggested that God’s grace raises questions as to whether the high black male incarceration rate is rooted in racial bias, calls attention to police brutality, and exposes racist employers that call “Johnny back for a job interview but not Jamal.”
Excusing New Black Panther poll watchers, Obama then said that God’s grace is expressed when ‘certain people’ are prevented from stopping citizens from voting and by exercising a belief neither he nor pastor Pinckney practiced when it comes to the unborn, which is to “recognize our common humanity by treating every child as important, regardless of the color of their skin or the station into which they were born.”
Aside from the gun-related deaths in America that Obama brought up, ironically, the president’s skewed Biblical interpretation vilified guns during a eulogy for a man who, had he been armed, would likely be alive today. Not to mention the absurdity of a gun-control exhortation coming from a politician who approves of 3-4,000 abortions a day.
One would think that if God’s grace were really part of commemorating a “good man,” the latter example of violence would take precedence over the former, but it didn’t. Instead, Obama exploited a man’s death to suggest that gun control is necessary and that “we express God's grace…by making the moral choice” to agree with a liberal agenda, which includes facing the “uncomfortable truths about the prejudice that still infects our society.”
Finally, at the conclusion of his rant on how racial injustice gave Pastor Clementa Pinckney’s life purpose, Barack ‘Al Green’ Obama broke into John Newton’s old hymn Amazing Grace.
And thus ended yet another eulogy that the president ‘fundamentally transformed’ from a spirit-filled memorial into an ‘amazing disgrace.’