Here’s an excerpt (emphasis mine)…
Although it’s been discussed before (because it confirms that Obama attended Louis Farrakhan’s Million Man March), a 1995 background piece on Obama from the Chicago Reader has received far too little attention. Careful consideration of this important profile makes it clear that Obama’s long-standing ties to Chicago’s most rabidly radical preachers call into question far more than Obama’s judgment and character (although they certainly do that, as well). Obama’s two-decades at Trinity open a critically important window onto his radical-left political leanings. No mere change of church membership can erase that truth.
By providing us with an in-depth picture of Obama’s political worldview on the eve of his elective career, Hank De Zutter’s, “What Makes Obama Run?” lives up to its title. The first thing to note here is that Obama presents his political hopes for the black community as a third way between two inadequate alternatives. First, Obama rejects, “the unrealistic politics of integrationist assimilation — which helps a few upwardly mobile blacks to ‘move up, get rich, and move out. . . . ’ ” This statement might surprise many Obama supporters, who seem to think of him as the epitome of integrationism. Yet Obama’s repudiation of integrationist upward mobility is fully consistent with his career as a community organizer, his general sympathy for leftist critics of the American “system,” and of course his membership at Trinity. Obama, we are told, “quickly learned that integration was a one-way street, with blacks expected to assimilate into a white world that never gave ground.” Compare these statements by Obama with some of the remarks in Jeremiah Wright’s Trumpet, and the resemblance is clear.
Having disposed of assimilation, Obama goes on to criticize “the politics of black rage and black nationalism” — although less on substance than on tactics. Obama upbraids the politics of black power for lacking a practical strategy. Instead of diffusing black rage by diverting it to the traditional American path of assimilation and middle-class achievement, Obama wants to capture the intensity of black anger and use it to power an effective political organization. Obama says, “he’s tired of seeing the moral fervor of black folks whipped up — at the speaker’s rostrum and from the pulpit — and then allowed to dissipate because there’s no agenda, no concrete program for change.” The problem is not fiery rhetoric from the pulpit, but merely the wasted anger it so usefully stirs.
Here is a final excerpt from the article that arguably captures the real Obama…
So it would appear that Obama’s own writings solve the mystery of why he stayed at Trinity for 20 years. Obama’s long-held and decidedly audacious hope has been to spread Wright’s radical spirit by linking it to a viable, left-leaning political program, with Obama himself at the center. The revolutionizing power of a politically awakened black church is not some side issue, or merely a personal matter, but has been the signature theme of Obama’s grand political strategy.