Reading over this topic I found I wanted to post this.
It is from my email
The Obama infatuation

By Cal Thomas







http://www.JewishWorldReview.com | In human relationships, there is the flirtation stage, followed by what my grandparents called "courting" and, if that works out, marriage. For those who are co-habiting, that was once the order of things, before disorderly social conduct took over.


In presidential politics, the analogy also works. We have passed the flirtation stage with Barack Obama and now it is time for a serious background check before too many of us follow our hearts instead of our heads and enter into a bad "marriage."


That MoveOn.org and Sen. Edward Kennedy have endorsed Obama ought to be enough for any conservative — even moderate — to pause before heading toward the electoral altar. But Obama has offered more cause for alarm by heralding his left-wing economic philosophy in a recent interview with The New York Times.


Obama told the newspaper the top priority of the next president should be the creation of a more lasting and equitable prosperity than achieved under Presidents Bush and Clinton. Obama apparently missed the class that teaches government doesn't create prosperity; people do.

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During last Thursday's debate with Hillary Clinton, Obama said he would pay for his proposed new programs, including mandatory health insurance, by imposing higher taxes on "the wealthy" and raising the tax on Social Security wages. He added, "What we have had right now is a situation where we've cut taxes for people who don't need them."


Should government determine how much money people "need"? This is Marxism: "from each according to his ability; to each according to his need." Sen. Clinton expressed similar sentiments on ABC's "This Week" when she said if people refuse to buy health insurance under her plan she might garnish people's wages.


One reason this socialistic mind-set resonates favorably with many is due to the shift in the last half-century from promoting hard work, self-sufficiency, marriage, personal responsibility and accountability and living within one's means, to a mentality that I am entitled to the fruits of other people's labor. That used to be called robbery before government started doing it more than a century ago through the income tax.


Another reason the Obama (and Clinton) class envy works is that too many people are economic illiterates. They can't tell the difference between compound interest and a compound fracture. How many politicians today talk about looking out for one's self, not relying on government? Too many Republicans negotiate with Democrats over the size of new programs and budget increases, rather than reducing the cost and size of the nanny state. The era of big government is not over, as Bill Clinton proclaimed in his 1996 State of the Union address; it has just begun. If either Hillary Clinton or Barack Obama becomes president, government will grow even larger and become more intrusive.


According to recent Gallup data, "The wealthiest 1 percent of the population earn 19 percent of the income, but pay 37 percent of the income tax. The top 10 percent pay 68 percent of the tab. Meanwhile, the bottom 50 percent — those below the median income level — now earn 13 percent of the income but pay just 3 percent of the taxes. These are proportions of the income tax alone and don't include payroll taxes for Social Security and Medicare." Soaking "the rich" even more won't pay for all the new government programs Obama (and Sen Clinton) wish to impose on us. Thomas Jefferson, whom Democrats claim as their party's founder said: "I predict future happiness for Americans if they can prevent the government from wasting the labors of the people under the pretense of taking care of them."


Calvin Coolidge, who spoke when he had something to say, cautioned, "Never attempt to build up the weak by tearing down the strong." That is what Obama and his fellow Democrats seem intent on doing. They tear down the rich, rather than encourage the non-rich to become prosperous.


Obama should read the works of the Scottish moral philosopher, Adam Smith, who said, "It is the highest impertinence and presumption … in kings and ministers to pretend to watch over the economy of private people, and to restrain their expense. They are themselves, always, and without any exception, the greatest spendthrifts in the society."


Again, Calvin Coolidge rebukes the ideology of Obama-Clinton: "The collection of any taxes which are not absolutely required, which do not beyond reasonable doubt contribute to the public welfare, is only a species of legalized larceny. … The wise and correct course to follow in taxation is not to destroy those who have already secured success but to create conditions under which every one will have a better chance to be more successful."


Given such truths, it is time to break up with our Obama infatuation

http://senatorobamas.com/

pretty funny stuff.

but what would an OBAMANATION look like????

I just found this 100 year old prophecy from Kenya, from Obama's tribe of origin, which further confirms his destiny, but also how he will bring total destruction to the U.S.:

“So far have they [the United States] strayed into wickedness in those [future] times that their destruction has been sealed by my [father]. Their great cities will burn, their crops and cattle will suffer disease and death, their children will perish from diseases never seen upon this Earth, and I reveal to you the greatest [mystery] of all as I have been allowed to see that their [the United States] destruction will come about through the vengeful hands of one of our very own sons.”

See the original site:

http://www.whatdoesitmean.com/index1070.htm

Blessings,

-7

I just found this 100 year old prophecy from Kenya, from Obama's tribe of origin, which further confirms his destiny, but also how he will bring total destruction to the U.S.:

“So far have they [the United States] strayed into wickedness in those [future] times that their destruction has been sealed by my [father]. Their great cities will burn, their crops and cattle will suffer disease and death, their children will perish from diseases never seen upon this Earth, and I reveal to you the greatest [mystery] of all as I have been allowed to see that their [the United States] destruction will come about through the vengeful hands of one of our very own sons.”

See the original site:

http://www.whatdoesitmean.com/index1070.htm

Blessings,

-7

THE FOUNDING OF THE NOMIYA LUO CHURCHYohana Owalo, the founder of the NLC, was a man with great experience within this new worldview. He got involved with the colonial government possibly as a porter when the railway construction was approaching Kisumu before 1900. He became a migrant labourer in Kisumu before proceeding to Mombasa to work for a court judge, AlexanderMorrison. While in Mombasa, he had several visions and revelations that convinced him of God's call upon his life. The most spectacular one that completely transformed him came in March 1, 1907 when he was taken to the first, second and third heaven by the spirit. He saw various revelations in these heavens. He noted that the first heaven, the abode of men was a remarkable place. All races of the world were attracted to it but the angels Raphael and Gabriel secured the gates.
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They allowed in the Arabs, the Jews and the Luo only because they had prophetic representatives. However, attempts by the Europeans (the Pope inclusive), the Goans and the Indian Bunyans were thwarted violently. They failed to meet the conditionalities. The second heaven housed numerous angels. In the third heaven he met the Godhead. God the father instructed Owalo to acknowledge that He was the only true God and beside Him there was no other.Nor shall there be any after me. But currently the creation has deviated into the worship of images. Go! Take a well-sharpened knife to circumcise all men. He who has an ear let him hear and adhere but leave the disobedient alone. (NLC Prayer Book 1973; 118).Owalo was instructed to discard all human efforts to reach God (e.g. Holy mass). He was provided with a long cord whose other end was held by Jesus in heaven, to take to the earth. Jesus himself confirmed to Owalo that he was not of the same substance as God and so Owalo was to serve God alone. He was further instructed to take a long sharp sword and circumcise his adherents as a sign of distinction between his adherents and other Luo. After his heavenly experience, Owalo was deterred by Morison from starting his movement until he had acquired adequate education.Consequently he joined Catholic Ojola mission until it became apparent that his beliefs were inimical to the Catholic faith and sent away in 1907. He had a brief spate with the Muslims in Kisumu and was probablycircumcised before he joined the CMS School in Nairobi in 1908. Later, he joined the Church of Scotland in Kikuyu by1909. (Judicial 1/297 and Judicial 1/474, KNA).11In October 1910, he joined Maseno as a teacher but again hiscontroversial beliefs became known and he was expelled in 1912, because of his avowed belief that Jesus was not of the same substance as God and his rejection of monogamy as basically a European idea and not a biblical one. He left Maseno to start his Mission to the Luo later (1914) renamed Nomiya Luo Mission. This was the first African Independent Church in Kenya.The thesis that churches such as these have merely arisen as a reaction formation to colonial oppression does not account for enough (Lantenari 1963). Certainly the link between colonial oppression and initial religious reactions is clear and has been proven by scholars (Blandier 1971:417-487;Lantenari 1963:19-62). But the situation is more complex. It has to do with the types of problems that religious and secular authorities within a given group already handle and theirsusceptibility to and contacts with external groups. J.M. Lonsdale (1964: 350) gives four factors in Nyanza environment that determined the character of the movements. The first, related to the religious tug of war that existed in Nyanza. TheEuropean Missionaries seemed to be an auxiliary arm of the colonial government. Mutual understanding existed between the missionaries and the government so the Africans concluded that, although their methods were different, they had similar objectives. The second factor thatdetermined the nature of the movements was, the more immediate frictions of foreign rule, such as taxation, which forced people to go out far from home to labour. Third, the multiplicity of missions brought confusion to the people. Moreover, in Nyanza independence was not purely an African phenomenon. Willis Hotchkiss of the Friends African Industrial Mission, decided to pull out of the mission and establish an independent mission in Lumbwa. Multiplicity of missions was aninvitation to the indigenous religious heritage, which was interfered with, to react. It created a very suitable background or setting for these independent churches (Lonsdale 1964: 350). This background was perhaps the basis for the emergence of the NLC.A lot of literature on Yohana Owalo, shows political causes as basic to theories the emergence of theNLC. J.M. Lonsdale (1964) and A. Wipper (1977) suggest that Owalo utilised the movement as a vehicle for interclanrivalry, since he belonged to the clan traditionally opposed to the chiefly clan (Lonsdale 1964; 208; Wipper 1975: 157).Oginga Odinga says that the movement was a political protest and when Owalo was questioned by the DistrictCommissioner in a public baraza, he said, "Leave me to preach. I am preaching to Africans not whites" (Odinga 1968: 68-69).B.A. Ogot describes Owalo as the first Christian rebel in Nyanza, who, on discovering the hypocrisy of"Westernism" decided to be a Christian but on his own terms (Ogot, 1973; 262). In spite of these indicators, to conclude that political reasons were basic to the rise of this movement seems simplistic. A new religious movement is not necessarily opted for as a political outlet. Its presence therefore, does not signify in itself the frustration of other expressions of power. In his call, the only indication of rebellion is the instance where the Europeans,1For details on the life of Owalo see Opwapo M.A. 1981.
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Indian-Bunyans and goans were denied entry into heaven. This could be explained as follows: Due to his inability toexpress his dissent, Owalo was content, for the moment with the notion that, in the realm of the spirit, colonialists and missionaries would miss places when the Luo, Arabs, and Jews will enjoy the splendours of heaven Of course politicalfactors were latent. Possibly he sought a movement to release the Luo, politically, socially, religiously, economically, and culturally, from colonial domination but realised that, given strong political overtones, his movement would experiencesevere reprimands from the colonial government which already responded violently to such movements. Examples of such responses like, the cult of Mumbo in South Nyanza dealt with mercilessly between 1913-1915 (Wipper 1975: 32-40) and the Chilembwe uprising of 1915 in Malawi abound. Owalo had to prove that his movement was not dissident by reporting regularly to Kisumu for a period of two years, a probationery period slapped on hin by the Provincial Commissioner, Mr. John Ainsworth, before the movement could be registered. When it was evident that it was "not subversive to good order and morality", it was registered durind which time he got a political appointment to serve as (DC CNI/5/2 1919-1923 KNA) the sub-headman for Kochieng' clan. A reconstruction of the history of this movement reveals that a religious movementgoes through several phases as it emerges and that its relations to a larger political context changes overtime.Owalo had a poor family background and perhaps sought the economic prosperity that seemed obvious in themainline churches. However, economic causalities may not be adequate as explanations for it emergence because even the mission station at Oboch simply supplied the food requirements of the numerous adherents whofor one reason or other had to reside with him. For instance the mission station at Oboch was established to enable the adherents to have ample time together as they prepared for missions and also serve a haven for his adherents from the rampant conscriptions of Africans for the First World War. These adherents had to undertake farm work for subsistence and not mere economic gain. Hence, the appeal of a new movement can be approached but not completely explained in terms of economicvariables or even ethnicity.The NLC arose out of a situation plagued with the effects of the Western impact of the colonial government,Christian missions and the white settlers, who were continuously instrumental in influencing the political, religious,economic and social issues which had strong repercussions on the lives of the people (migrant labour and taxation). The change had profound effect because it was accompanied by the efforts of the schoolmaster and the missionary tointroduce Western religion and culture. Adoption of European customs seemed indispensable to a true understanding of Christianity. The two missionary groups which evangelised Nyanza were the Anglican Church Missionary Society(CMC)and the Catholic Society of the Mill Hill Fathers(MHF).European occupation resulted in political dependence and the Luo who were accustomed to consensus policies had now to obey orders. There were economic pressures caused by taxes and other measures which forced people to obtain cash and this was possible through migrant labour. This had detrimental effects, particularly on the institution of the family. Although the Luo were willing and even eager to derive benefits from the new conditions, education and Christianity were to disrupt traditional patterns as much as migrant labour did. Respect for taboos, structures and values on which the society depended for its security and harmony was beginning to shake (see Ndeda 1992). Solidarity of the clan and family was under constant attack. The stability of tribal marriage patterns, including polygamy, the levirate, divorce and dowrywere beginning to disintegrate and yet there were no new and secure alternatives. Since the traditional methods for obtaining leadership and prestige were no longer accepted, disappointment and loss of identity were beginning to beexperienced and emotional need too did not receive the normal outlet. Subsequent stress possibly led to tension andunhappiness, loss of identity and sense of belonging (Whisson 1964: 63-163).Yohana Owalo lived within this set-up and yet with a wider experience due to his interaction with people fromother parts of Kenya and he was aware of their responses to colonialism. He, probably, longed for an African pattern of worship and a meaningful local community that formed a transition between the old and the new. As Erasto Muga writes he might have desired a church with a Luo hero, a saviour of the people. His attitude represented rejection of missionary paternalism and certain Western Christian values, such as monogamy, which were integrated in Christian teaching (Muga 1975: 167).Wilson (1970:231) claims that those who start their own religious movements are relatively deprived But it should be borne in mind that separation sometimes arises in schism from existing sects without operation of external causes. That Owalo was religiously dissatisfied can be inferred from his movement from one denomination to another and even from Christianity to Islam. The type of Christianity introduced did not seem suited to his needs and understanding, he needed an institution, claiming equality with Christianity and Islam. However, it was to be superior in quality to the type ofChristianity introduced by Europeans. When he visited the heavens, God wanted to admit the Luo, like he had done to Arabs and Jews, but they had no prophet. Owalo was then given the Mission to make God's message relevant
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,consequently, to usher the Luo, who accepted his message, into heaven. The Luo had also to have a unique experience like that of Jews and Arabs, that of circumcision of the male adherents.In the call of heavenly experience recorded early, there was evidence of theological issues that were basic to the rise of NLC. He refuted the reliability of the Catholic doctrine of purgatory since on his way to heaven he only saw hell on; not purgatory. Consequently the NLC catechism clearly instructs against the belief in purgatory. On a man's death he is ushered into heaven or hell according to his deeds on earth (Ogut, p. 50 and 53). Owalo was warned against thesebecause they marred the image of God. This experience touched very closely on the cardinal Catholic belief in thesupremacy and infallibility of the Pope, and the intercession of the saints, particularly that of Mary. In fact, in the firstheaven, the abode of men, he informed that the Pope was barred from heaven because of misleading the faithful to rely on relics and images in worship and to believe in the intercession of the saints.In the third heaven another cardinal Catholic sacrament, that of the Holy Mass, was declared an unacceptable sacrifice before God and Owalo was to teach his adherents that the only acceptable sacrifice was a broken and contrite heart. The Catholic practice of the sacrament of bread and wine, which they consider as the real or actual body and blood of Christ was declared sinful and Owalo was reprimanded for having tasted the components and hence the NLC catechism teaches vehemently against it. All the churches he attended held the belief that Jesus Christ was not only a son of God but also of the same essence as God however in the third heaven, Owalo was instructed that God alone was to be worshipped. The church hymnals stress the supremacy of God. In his Bible, he deleted sections that equated Jesus with God. In the many hymns borrowed from the Anglican church, he replaced the word Jesus with Jehovah. For Owalo Jesus was perfect men endowed with power to perform miracles to furnish evidence that God that he was God’s messenger. Perhaps this is why B.A. Ogot (1973:256), J.J. Willis, and M. Whisson describe him as a "Unitarian" and suggest that, the Unitarian Judge, Alexander Morrison,impacted on Owalo (Whisson 1964:154). Since Owalo had an intimate relationship with Alexander Morrison, it is possible that apart from working together on the study of Luo grammar, they discussed serious theological thoughts (Opwapo 1981: 18).The two most immediate causes were: first, the fact that he was called by God in March 1907,and second, the action of the council in Maseno which caused him to leave Maseno prematurely to start his own Mission.In a society that was changing already, with Christianity providing the framework, certain important factors wereoverlooked. First, spiritual, emotional, moral and religious needs of the Luo were ignored. Visions, dreams, spirits andeven their idea of God were considered futile. The society had a need for solutions to existential problems such as fears of the forces of evil, the need for emotional outlet and religious healing. In Owalo's teaching, he laid emphasis on the spiritual world, especially on angels perhaps again emerging from his heavenly trip where he was not only under the escort ofGabriel and Raphael but saw many angels. It can be inferred that, for him, angels comfortably replaced the Luo spirits.Second, whereas the healing world was ignored and rejected as futile, however, Owalo prayed for the sick and exorcised the possessed. Third, while polygamy and the levirate were castrated; Owalo accepted these as practical within hismovement.It is also probable that the local people did not comprehend several aspects of Christian teaching but lacked the courage and forum to declare it or to formulate something more suitable. However, Owalo was not a weak and frivolous character but engaged in a most serious search for a more acceptable reality. With the magnitude of his experience and as a courageous person he noted a problem and sought a solution. When he had established what seemed relevant to a people who had to adjust to change, he started propagating it in 1912. He was mainly concerned with his tribe, the Luo and this concern has continued to affect the development of the membership of the church.Conclusively, it could be said that Owalo seemed to be an original and imaginative thinker, despite his limitededucation and had the charisma of leadership, which made it possible for him to have followers. Secondly, Owalo'smovement had both religious and political components, but the political aspect was disguised in his theology. His was an attempt by a person in a rapidly changing society to create a kind of dialogue between Luo traditional beliefs, Islam and Christianity in that he looked for meaningful experiences in different traditions. He used the idea of the centrality of God in the three traditions and related every other idea to it. The advance of the African NLC did not come about by an organised evangelisation effort, but either by amigratory movement of one person, which has continued to date, or through the initiative of local adherents. The church
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developed through contact. A new community formed around the first convert or converts, for among the Luo, a man of plenty draws people to himself. Other groups were formed as disciples multiplied and spread out from the initial centre.

In Kenya there are also several independent Christian churches that have broken ties with other Christian or Protestant denominations. The largest of these independent churches was the Nomiya Luo Church, whose founder, Johana Owalo, was an early convert to Christianity in 1900. In 1907 he had a vision in which he was taken up into heaven by the angel Gabriel. He saw that Europeans and Asians, and even the popes,were not allowed to enter heaven. Later, he converted to Islam and began to preach that mission churches were in opposition to traditional beliefs. His mix of Christian, Anglican, and traditional practices attracted many followers. In Kenya today there are still many mission churches. Many worldwide religious groups have a strong presence. The number of Kenyan clergy has grown in the past years and most of the Roman Catholic and Church Province of Kenya hierarchies are Kenyan.