Glenn Beck: Black Liberation Theology


Ken Blackwell

GLENN: From Radio City in Midtown Manhattan, this is the third most listened to show in all of America. Hello and welcome. We have Ken Blackwell on the phone and I just figured out this morning, Ken Blackwell is the guy -- do you remember when, Stu, when I got Mayor Coleman on and Mayor Coleman was just supposed to come on because I was just going to pass the torch; will somebody watch out for this kid in, what was the name of that school, that horrible school in Ohio. I said, somebody watch over this kid and just trying to get the mayor on. The mayor completely wigged out, said I questioned his manhood and everything else, and I didn't do.

STU: Right. And we've seen this pattern now over and over and over again when we talk about a local issue. They just said, oh, the big bad national guy is coming after me and he must love my opponent.

GLENN: Right. His opponent in the race for governor was Ken Blackwell. And I was linked to Ken. I didn't even know Ken. I had Ken on the show last night. I didn't even piece it together that it's the same Ken Blackwell. He's on today. Ken, how are you, sir?

BLACKWELL: I'm doing just fine. How are you guys doing?

GLENN: Very good.

BLACKWELL: That's well.

GLENN: Did we ever speak before the Mayor Coleman thing?

BLACKWELL: No, we didn't.

GLENN: You didn't set me up on that one? You didn't call me and said, Glenn, make sure you --

BLACKWELL: Absolutely not, just kindred spirit.

GLENN: No offense, Ken, I didn't even know who you were at the time. All right. So Ken, he was a former U.S. ambassador to the UN. He has seen the Black Liberation Theology and black liberation movement happened all around the world and I thought that it would be important for us to understand what it is and how prevalent it is in the African-American community. This is under the advice of Barack Obama as I see it. He says we should look into racism in America. Okay, then let's do that.

Ken, explain what Black Liberation Theology is.

BLACKWELL: Well, first let me put it in an even broader context, Glenn. This is a global movement. It is well over 50 years old. It was manifested, it has been manifested in liberation movements, Marxist insurrections across the globe, most notably in Latin America and in Africa. This is a domestic form of liberation theology, given a African-American vein. Liberation theology is a belief system about liberal agendas. It is socially socialistic and economic policy, it's belief in wealth distribution. The proponents of liberation theology like Reverend Wright says that God commands us to form government that will supervise our economy to create government subsidized jobs under central government planning, guaranteed healthcare and education by having government control both.

GLENN: Where does it say that --

BLACKWELL: It is something that really took root in heavily Catholic countries where Marxists understood that they couldn't uproot the church. So what they tried to do was through the crafting of a theological world view, they tried to coopt Catholicism. And so he began to look at Pope John Paul, II, he dispatched Cardinal Ratzinger who is now Pope Benedict to be a power force to this insurgency of this so-called liberation theology.

GLENN: Where does somebody like Reverend Wright find any of that kind of stuff in scripture? Any idea?

BLACKWELL: Well, you know, they will tell you of Christ's, you know, changed the social order of his time. What happens, what I said last evening on your show was that, you know, they tend to forget that Christ, you know, was the change. He was the transformational force and he didn't come with a Marxist ideology, a collectivist view. I don't know, outside of it being convenient to say that Christ changed the social order of his time. I don't know where they find the biblical roots. But you did something yesterday that I just recommend that you continue to tell people to go over and over again and that is, one, the website address so that they can go to the web page of Trinity United Church of Christ and look on the website and read for themselves the manifesto, the explanation of the doctrine. When you did it yesterday, I got all KINDS of feedback from people saying, man, you ought to just carry a copy of that in your pocket so when anybody questions, you know, your seriousness, you can just take it out and read it.

GLENN: Yeah. The website itself talks about the theology. It talks about the theology of Reverend Wright and of this church and what they base it on, which is -- I can't remember his first name, Cone who has written -- who wrote a book that is based on the Black Liberation Theology and it is -- Reverend Wright says it's inspirational and the basis of his belief and it is absolutely frightening.

Now, I just had an African-American call me a minute ago and say, Glenn, what you don't understand is when the African-American community says that the white man is the problem, what they mean is that white government, that our government is run by whites, but that doesn't make sense to me because Reverend Wright has said that white racism is endemic.

BLACKWELL: Look. Glenn, liberation theology teaches that Jesus Christ came to be a political revolutionary. They teach that biblical phrases such as the Messiah coming to, quote, set the captives free speaks to changing forms of government to aid the downtrodden, not -- they don't speak about this in terms of spiritual freedom through a relationship, an individual relationship with God. Liberation theology has been cited by political insurrectionists and both by leaders of revolution again for the past half century or longer and I think it's a fundamental issue here that must be publicly debated over the airwaves and in our communities and in our churches. The First Amendment in our Bill of Rights ensures that every individual American has the right to worship according to the dictates of his own conscience, and I don't argue with that. I support that. I believe in religious freedom.

But I'll tell you something. Mr. Obama and Reverend Wright, while they have the right to believe whatever they wish about God and his will for them and for us, to paraphrase an old theologian, in America you have the legal right to be theologically wrong and I think that they are theologically wrong. And I think the whole race issue has actually stated -- you know, excuse me, clouded this valid issue and this valid debate on world views. And Barack Obama, who aspires to be our commander-in-chief, our President, our Chief Executive Officer, you know, I think he now has laid out the case for us to ask him how this, these theological underpinnings actually impact the way that he would govern.

GLENN: Well, he would say that he's not -- he doesn't subscribe to the Black Liberation Theology. However, that would be like Mitt Romney saying, I go to the Mormon church but I don't subscribe to the Latter Day Saint theology.

BLACKWELL: Right. And last evening I had the occasion to debate a pastor who was defending Wright's right, you know, to worship according to --

GLENN: He has every right to do that.

BLACKWELL: Right, in his own conscience.

GLENN: Sure.

BLACKWELL: When he was asked, do you believe that liberation theology, you know, is the theological orientation of the majority of black churches, he said no. And he said, I know it's not mine. And so while he does have a right to worship according to the dictates of his conscience, you know, he was pushing back against this notion that this was the dominant world view of the African-American church because I tell you, anybody who thinks it is either doesn't go to -- hasn't experienced a number of African-American churches or they haven't read the doctrine as expressed on the website of Trinity United Church of Christ in Chicago.

GLENN: So wait a minute. I don't understand this. Are you saying it is the dominant view? You are saying it's not the dominant view?

BLACKWELL: I'm saying it's not the dominant view.

GLENN: Well, there is a new survey out this morning. Stu, what was that survey, that it is? Maybe it was just phrased that it was much more prevalent than Americans would care to believe, that it is a force in America. So maybe that's -- I'll have to look up that survey again. I thought it was the prevalent view, but --

BLACKWELL: And I'll tell you what happens is, you know, a lot of folks confuse, you know, churches that have a mission toward social justice, clearly folks, that that's the same thing as doctrine of liberation theology. That's just not the case.

GLENN: Okay. Well, there's -- I mean, there's a huge difference and I think it is a fair question. You know, it was a fair question to ask Mitt Romney, not over and over and over again but it was a fair question to ask Mitt Romney: How do the views of your church and what you believe influence you, how do the spiritual advisors of your church, the leaders of your church, what kind of access will they have to you and how will they influence you in decisions. If he indeed is a member of this church, which he is; he went for 20 years; but he says that he doesn't subscribe to this theology, which is the church's and the reverend's theology, it is more than fair to say how does this influence your policies. Because this church is based on policies. It is based on socialism. It is based on the redistribution of wealth. It is "Take it away from the rich white man and give it to others." Correct or not?

BLACKWELL: And put it even in further perspective, if a pacifist was running for President or a person who was a member of a congregation --

GLENN: Quaker.

BLACKWELL: -- of strict passivism.

GLENN: Correct.

BLACKWELL: -- was running for President of the United States, it would be a legitimate question to that person to say will your church doctrine influence your decision making and behavior at the President's and the chief, you know, the commander-in-chief of this nation if you're so elected. And that's a legitimate question. And so I think you're absolutely right. As it relates to how your faith and your theology affect your execution of your constitutional responsibilities, that's a legitimate set of questions.

GLENN: All right. Ken Blackwell, thank you so much. We'll talk to you again.

BLACKWELL: All right. Thanks, Glenn.

GLENN: You bet. Bye-bye.

This week on the Glenn Beck Podcast, Glenn spoke with Vox co-founder Matthew Yglesias about his new book, "One Billion Americans: The Case for Thinking Bigger."

Matthew and Glenn agree that, while conservatives and liberals may disagree on a lot, we're not as far apart as some make it seem. If we truly want America to continue doing great things, we must spend less time fighting amongst ourselves.

Watch a clip from the full interview with Matthew Yglesias below:


Find the full podcast on Glenn's YouTube channel or on Blaze Media's podcast network.

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'A convenient boogeyman for misinformation artists': Why is the New York Times defending George Soros?

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On the "Glenn Beck Radio Program" Tuesday, Glenn discussed the details of a recent New York Times article that claims left-wing billionaire financier George Soros "has become a convenient boogeyman for misinformation artists who have falsely claimed that he funds spontaneous Black Lives Matter protests as well as antifa, the decentralized and largely online, far-left activist network that opposes President Trump."

The Times article followed last week's bizarre Fox News segment in which former House Speaker Newt Gingrich appeared to be censored for criticizing Soros (read more here). The article also labeled Glenn a "conspiracy theorist" for his tweet supporting Gingrich.

Watch the video clip below for details:


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The former ambassador to Russia under the Obama Administration, Michael McFaul, came up with "7 Pillars of Color Revolution," a list of seven steps needed to incite the type of revolution used to upend Eastern European countries like Ukraine and Georgia in the past two decades. On his TV special this week, Glenn Beck broke down the seven steps and showed how they're happening right now in America.

Here are McFaul's seven steps:

1. Semi-autocratic regime (not fully autocratic) – provides opportunity to call incumbent leader "fascist"

2. Appearance of unpopular president or incumbent leader

3. United and organized opposition – Antifa, BLM

4. Effective system to convince the public (well before the election) of voter fraud

5. Compliant media to push voter fraud narrative

6. Political opposition organization able to mobilize "thousands to millions in the streets"

7. Division among military and police


Glenn explained each "pillar," offering examples and evidence of how the Obama administration laid out the plan for an Eastern European style revolution in order to completely upend the American system.

Last month, McFaul made a obvious attempt to downplay his "color revolutions" plan with the following tweet:

Two weeks later, he appeared to celebrate step seven of his plan in this now-deleted tweet:



As Glenn explains in this clip, the Obama administration's "7 Pillars of Color Revolution" are all playing out – just weeks before President Donald Trump takes on Democratic candidate Joe Biden in the November election.

Watch the video clip below to hear more from Glenn:


Watch the full special "CIVIL WAR: The Way America Could End in 2020" here.

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Modern eugenics: Will Christians fight this deadly movement?

Photo by Olga Kononenko on Unsplash

Last month, without much fanfare, a new research paper disclosed that 94 percent of Belgian physicians support the killing of new-born babies after birth if they are diagnosed with a disability.

A shocking revelation indeed that did not receive the attention it demanded. Consider this along with parents who believe that if their unborn babies are pre-diagnosed with a disability, they would choose to abort their child. Upwards of 70 percent of mothers whose children are given a prenatal disability diagnosis, such as Down Syndrome, abort to avoid the possibility of being burdened with caring for a disabled child.

This disdain for the disabled hits close to home for me. In 1997, my family received a letter from Michael Schiavo, the husband of my sister, Terri Schiavo, informing us that he intended to petition a court to withdraw Terri's feeding tube.

For those who do not remember, in 1990, at the age of 26, Terri experienced a still-unexplained collapse while at home with Michael, who subsequently became her legal guardian. Terri required only love and care, food and water via feeding tube since she had difficulty swallowing as a result of her brain injury. Nonetheless, Michael's petition was successful, and Terri's life was intentionally ended in 2005 by depriving her of food and water, causing her to die from dehydration and starvation. It took almost two excruciating weeks.

Prior to my sister's predicament, the biases that existed towards persons with disabilities had been invisible to me. Since then, I have come to learn the dark history of deadly discrimination towards persons with disabilities.

Indeed, some 20 years prior to Germany's T4 eugenics movement, where upwards of 200,000 German citizens were targeted and killed because of their physical or mental disability, the United States was experiencing its own eugenics movement.

U.S. Supreme Court Justice Clarence Thomas documented some of this history in his concurring opinion in Box v. Planned Parenthood of Indiana and Kentucky, Inc., Justice Thomas describes how eugenics became part of the academic curriculum being taught in upwards of 400 American universities and colleges.

It was not solely race that was the target of the U.S. eugenics movement. Eugenicists also targeted the institutionalized due to incurable illness, the physically and cognitively disabled, the elderly, and those with medical dependency.

In 1973, the U.S. Supreme Court handed down Roe v. Wade, which wiped out pro-life laws in nearly every state and opened the floodgates to abortion throughout the entirety of pregnancy. Since then, 60 million children have been killed. Abortion as we know it today has become a vehicle for a modern-day eugenics program.

Since the Catholic Church was established, the Truth of Christ was the greatest shield against these types of attacks on the human person and the best weapon in the fight for equality and justice. Tragically, however, for several decades, the Church has been infiltrated by modernist clergy, creating disorder and confusion among the laity, perverting the teachings of the Church and pushing a reckless supposed “social justice" agenda.

My family witnessed this firsthand during Terri's case. Church teaching is clear: it is our moral obligation to provide care for the cognitively disabled like Terri. However, Bishop Robert Lynch, who was the bishop of the Diocese of St. Petersburg, Florida, during Terri's case, offered no support and was derelict in his duties during the fight for Terri's life.

Bishop Lynch had an obligation to use his position to protect Terri from the people trying to kill her and to uphold Church teaching. Indeed, it was not only the silence of Bishop Lynch but that of the United States Conference of Catholic Bishops (USCCB), which also remained silent despite my family's pleas for help, that contributed to Terri being needlessly starved and dehydrated to death.

My family's experience, sadly, has turned out to be more of the rule than the exception. Consider what happened to Michael Hickson. Hickson was a 36-year-old, brain-injured person admitted to a Texas hospital after contracting COVID-19. Incredibly—and against the wishes of Michael's wife—the hospital decided not to treat Michael because they arbitrarily decided that his “quality of life" was “unacceptably low" due to his pre-existing disability. Michael died within a week once the decision not to treat him was imposed upon him despite the efforts of his wife to obtain basic care for her husband.

During my sister's case and our advocacy work with patients and their families, it would have been helpful to have a unified voice coming from our clergy consistently supporting the lives of our medically vulnerable. We desperately need to see faithful Catholic pastoral witness that confounds the expectations of the elite by pointing to Jesus Christ and the moral law.

A Church that appears more concerned with baptizing the latest social and political movements is a Church that may appear to be “relevant," but one that may also find itself swallowed up by the preoccupations of our time.

As Catholics, we know all too well the reluctance of priests to preach on issues of abortion, euthanasia, assisted suicide, and other pro-life issues. We have heard that the Church cannot risk becoming too political.

At the same time, some within the Church are now openly supporting Black Lives Matter, an organization that openly declares itself hostile to the family, to moral norms as taught by the Church, and whose founders embrace the deadly ideology of Marxism.

For example, Bishop Mark J. Seitz of El Paso, Texas, knelt in prayer with a cardboard sign asserting his support for this ideology.

Recently, during an online liturgy of the mass, Fr. Kenneth Boller at The Church of St. Francis Xavier in New York, led the congregation with what appears to sound like questions affirming the BLM agenda. Moreover, while reading these questions, pictures of George Floyd, Breonna Taylor, and Ahmaud Arbery, assumed victims of racial injustice, were placed on the altar of St. Francis Xavier Church, a place typically reserved for Saints of the Catholic Church.

Contrast these two stories with what happened in the Diocese of Lafayette, Indiana, where Rev. Theodore Rothrock of St. Elizabeth Seton Church fell victim to the ire of Bishop Timothy Doherty. Fr. Rothrock used strong language in his weekly church bulletin criticizing the Black Lives Matter movement and its organizers. Consequently, Bishop Doherty suspended Fr. Rothrock from public ministry.

In 1972, Pope Pius VI said, “The smoke of Satan has entered the temple of God." It seems that too many of our clergy today are enjoying the smell.

I encourage all who are concerned about the human right to life and about Christ-centered reforms in our culture and our Church to raise your voices for pastoral leadership in every area of our shared lives as Christian people.

Bobby Schindler is a Senior Fellow with Americans United for Life, Associate Scholar at the Charlotte Lozier Institute, and President of the Terri Schiavo Life & Hope Network.