A theology unfamiliar to many Americans has suddenly been thrust upon them in the current presidential primary campaign.

Sermon clips from Barack Obama’s pastor, the Rev. Jeremiah Wright, have touched off a firestorm of heated debate. What many do not understand is the kind of theological viewpoint that drove the tirades of the Rev. Wright against America.

It is known as liberation theology. It finds its roots in the 1950s in Latin America and quickly spread rapidly throughout the region. It took a special hold among certain Roman Catholic leaders, but lept into Protestant circles as well.

The essential belief of liberation theology views the oppressed peoples of this world as channels of God’s grace. As the poor and downtrodden rise up and throw off their oppressors, salvation is realized.

Liberation theology is a reinterpretation of the Christian gospel through a social and political setting. In other words, it is another gospel.

One version of liberation theology is black liberation theology. Dr. Wayne House describes it as follows: “Oppression relates to physical, economic, psychological and political repression. In view of this oppression, black theology (and liberation theology in general) seeks to speak to ‘this world’ problems, rather ‘other-world’ issues; to concrete circumstances, rather than abstract thought; to the sinfulness of man’s plight in a ghetto, rather than sin in man’s heart; and to a savior who delivers man from earthly slavery, rather than a Savior who saves man from spiritual bondage. This is black liberation theology in a word.”

Not all African-Americans have bought into this false gospel by any means, actually only a handful. But if you want to hear it in its raw form in the pulpit, listen to the Rev. Wright’s expostulations.

Human history is littered with false gospels. They come and they go. But they always manage to seduce the spiritually blind and the biblically ignorant.

One of the appeals of black liberation theology is that it speaks to people in the midst of their struggles. It offers hope. It does so by using the familiar terms of the Christian gospel: salvation, Savior, faith, hope, etc.

The images of Israel’s redemption from bondage in the Old Testament are invoked as a paradigm for the oppressed in our day. It is all quite slippery. The unsuspecting and the disenfranchised can see it as a way out of social and economic oppression.

A part of the deception is that the true gospel is mocked as other-worldly and disconnected from the realities of the here and now.

Of course, this is untrue, but Christians have helped to perpetuate this image by being uninvolved in the pain and suffering of the poor of this world. Biblical Christianity will live out the truth of loving one’s neighbor as oneself.

The major tragedy of the false gospel of liberation theology is that it is not the real gospel. It promises what it cannot provide, namely, good news.

The really good news of Jesus’ death, burial, and resurrection for the forgiveness of sin and eternal life is replaced with a social and political agenda. The call is to overthrow the oppressors by revolution if necessary in the name of justice.

The problem of the sinful human heart is ignored. Salvation is interpreted to mean equality and justice for all in this life. The promise of heaven for the redeemed of God is disdained as a mere narcotic for the “have-nots.” Jesus Christ is turned into a political deliverer.

By doing this, Jesus is made less radical than the revolutionary He is claimed to be in liberation theology. Jesus came to be the Savior of the world by conquering sin and death. When Satan offered Him the kingdoms of this world, He refused. Not because a kingdom on this planet was an alien idea. Jesus will come again one day to establish His kingdom on this earth. But it will not be independent of an atoning sacrifice and an empty tomb.

The cross work of Christ was necessary because a sacrifice for the penalty of sin had to be made. In doing this, He struck a death blow to the real culprit behind all human injustice and oppression. The human sinful heart is the source of social and political corruption.

What does the resurrection of Jesus Christ mean in liberation theology? According to James H. Cone, the architect of black liberation theology, the resurrection of Christ means “that all oppressed peoples become his people. ... The resurrection-event means that God’s liberating work is not only for the house of Israel but for all who are enslaved by principalities and powers. ... is hope which focuses on the future in order to make men refuse to tolerate present inequities ... to see also the contradiction of any earthly injustice” (as quoted by Paul Enns in “The Moody Handbook of Theology”).

One can see that another gospel has been created to call the oppressed to experience liberation from political and social bondage.

Political change is not the answer to society’s problems. Our only hope is a radical change of hearts and lives. The true gospel rests upon the twin pillars of the cross and the resurrection of Jesus Christ.

Read the Book of Acts. Did the early church engage in a political movement to bring down an oppressive Roman government? What was the subject of its preaching? Why was the church persecuted and ridiculed? What produced generosity and unselfish living in the lives of Christians? What was the hope of the downtrodden and oppressed in the community of faith?

It was the resurrection of Jesus Christ from the dead.

The early Christians spread the message of the gospel with an unflinching fervency. They unashamedly declared that Jesus’ resurrection was proof that He was Israel’s Messiah. Wicked authorities collaborated to kill Jesus, but God raised Him up (Acts 2:24, 31; 3:26; 4:10; 5:30; 10:40; 13:30-37; 26:23).

The gospel message was Jesus Christ’s death on the cross for the remission of sins and His resurrection by the power of God. It was not a call to overthrow corrupt governments. Sinners were told to repent and put their faith in Jesus Christ (Acts 2:38; 4:12). It was because of hearts made new in Christ that the grace of generosity flowed toward the needy (Acts 4:34-37).

The short-term hope for our world is hundreds of thousands of Bible-rich, Christ-exalting, mercy-giving churches, places where lives are changed and communities are enriched.

The long-term hope for a world filled with inequities, injustices, and oppression is the coming again of the resurrected Savior, Jesus Christ (2 Thess. 1:6-10).

The resurrected Messiah of Israel and Savior of the world is alive, in heaven, and is coming again. Reader, have you put your faith in Him? He is the Liberator from sin, the oppressor of us all.

Dr. Howard E. Dial, pastor

Berachah Bible Church

Fayetteville, Ga.

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