Monday, April 28, 2014

Affirmative action: defeating perceived discrimination with actual bigotry!

from here: http://themattwalshblog.com/2014/04/23/affirmative-action-defeating-perceived-discrimination-with-actual-bigotry/

I read that the Supreme Court upheld Michigan’s voter-approved initiative banning affirmative action in college admissions.
They didn’t rule on affirmative action itself, but merely affirmed the voters’ right to have a say in our democratic system. Predictably, a mob of left-wingers immediately took to the internet to advocate for racial tolerance by saying a bunch of racist things about Clarence Thomas.
In the mind of Liberal Whitey, not only should we have a paternalistic mechanism in place to treat minorities like children who need special treatment, but we should even disallow the citizens of individual states from getting to decide for themselves whether their education system will be based on racial quotas and institutionalized discrimination.
Notice: I didn’t call it ‘institutionalized reverse discrimination.’ I called it discrimination. Affirmative action is discrimination by definition. Literally, by definition.
Discrimination: treatment or consideration of, or making a distinction in favor of or against, a person or thing based on the group, class, or category to which that person or thing belongs rather than on individual merit.
To call it ‘reverse’ discrimination is to insinuate that ‘real discrimination’ is an innately white phenomenon. I know that such a view is actually held by many Americans, and actually taught in our schools, but it is a patently idiotic notion. Discrimination rears its ugly head in every corner of the globe, whether the white man is present there or not. If you want to blame white people for something, blame us for ironic bumper stickers and Aaron Sorkin TV shows. Neither of those would exist in a world without honkies. But discrimination? Find me a race not guilty of it, and I’ll show you a race not of this Earth.
Affirmative action is discrimination. It’s also bigotry, and strangely enough, the people mostly victimized by the bigotry are precisely the ones supposedly helped by the discrimination. That’s what angers me the most about the whole ludicrous affair. Can you think of anything more belittling than the white folks in charge of universities counting their students like faceless statistics, measuring them based on their skin color, and then decreeing that they need a few more blacks to fill the quota?
This is equality? This is progress? Bureaucratic calculations predetermining the exact allotment of skin pigmentations — this is the sort of diversity we want in America?
I’m repulsed by it, as any American ought to be. I struggle to even write a few paragraphs criticizing affirmative action, because the entire thing is so nakedly degrading and blatantly self-defeating.
It depresses me that discussions about affirmative action always devolve into arguments over whether it ‘works’ or not. It doesn’t work, and the fact that we’ve had affirmative action policies in place for decades, yet much of black America still struggles so mightily, proves that point. Even liberals are starting to understand the strategic disaster that affirmative has proven to be. But, really, what kind of question is that? Does it work? We’re talking about people here, not cows. Not robots. Not numbers on a spreadsheet. Even if discrimination works, it still doesn’t work. Even if the end is desirable, it can’t justify the means if the means include elevating a certain group through the targeted utilization of systematic racism.
When we criticize segregation, do we criticize it because it didn’t work? Or do we criticize it because the forced, government-imposed segregation of people based on race is a moral evil?
Affirmative action is designed to ignore a person’s merits, their achievements, their character, their ambition, their efforts, and instead rank and categorize them according to the color of their skin. This is wrong. It doesn’t matter who it’s supposed to benefit. It benefits no one, but it doesn’t matter if it does benefit someone. It’s wrong. It’s wrong to discriminate against someone or for someone simply because of their ethnicity. This is basic stuff, my liberal friends. These are basic, fundamental ethical concepts. It doesn’t matter if the discrimination is supposed to combat discrimination. That’s like cheating on your wife and telling her you only did it to address her infidelity.
Dear Lord, affirmative action proponents, please never become marriage counselors. I can only imagine what sort of advice you’d dole out.
“Hmmm, Mrs. Johnson, you say your husband is deceitful and abusive? Well, I recommend that you employ a policy of reverse deceit and abuse against your husband. Problem solved. That’ll be 600 dollars.”
It’s wrong. I shouldn’t need to spell it out. I shouldn’t need to give reasons why affirmative action in higher education (or anywhere else) makes no sense, when we’ve already established that it’s a moral and ethical travesty.
But, if I wanted to give a few reasons, I’d point out that the term ‘affirmative action’ first appeared in a Kennedy executive order, which called for people to be given opportunities “without regard to their race, creed, color, or national origin.” This is notable because the current iteration of affirmative action is exactly designed to ensure opportunities by taking special regard for a person’s race, color, and national origin.
And if I wanted to give more reasons, I’d bring up the Jews and Asians, who are both ethnic minorities, and have both experienced enormous hardship and prejudice, yet they both are, in fact, disproportionately represented in ‘higher education,’ not to mention fields like medicine and engineering. If the university system is stacked in favor of white males, why have we wielders of white privilege made such a glaring exception in their cases? Actually, they’re such an exception, that now affirmative action policies require institutions to discriminate against them in order to stop them from being too successful.
And if I wanted to give still additional reasons, I’d say that it’s absurd to think that universities are run by white supremacists whose inherent racism needs to be regulated through affirmative action policies, when it’s the universities that peddle white guilt more passionately than any other institution in America. Many colleges go so far as to teach that all white people are racist, no matter what, without exception. Until recently, the University of Delaware, for instance, required that all residents be indoctrinated to radical left-wing racial theories, even if they weren’t taking any classes on the subject. And you’re telling me these places that convince white people to hate themselves and their heritage are actually bastions of white privilege? I think we must be working with drastically different understandings of the word ‘privilege.’
And if I wanted to continue giving reasons, I’d observe that if anti-minority sensibilities are still such a prevalent problem as to warrant affirmative action, then clearly affirmative action has not succeeded in achieving the thing which it was supposedly designed to achieve. Either our academic institutions are run by white bigots, and affirmative action has failed to change that dynamic, or they aren’t run by white bigots, and affirmative action only succeeds in creating a problem that wouldn’t otherwise exist. Either way, affirmative action loses. You are left with nothing that could lead any rational person to the conclusion that affirmative action policies must continue.
And if I wanted to give even more reasons, I’d mention that you’re putting a minority student at an extreme disadvantage when you throw him into an academic environment because he fills your skin tone quota, but isn’t otherwise prepared to handle the workload.
And if I wanted to offer yet another reason, I’d say something about the fact that affirmative action makes wild assumption contingent solely on race, while taking no account of other factors that might put someone at a greater disadvantage. We’re left with a ridiculous dichotomy where a black male from a wealthy upper class family is given the benefits of affirmative action, over the son of an impoverished white single mother, or the daughter of a poor Japanese fisherman.
And if I wanted to keep tossing out reasons, I’d probably tell you that the very term ‘ethnic minority’ is virtually impossible to quantify. Elizabeth Warren claimed she’s a Native American. Sure, she’s a shameless, lying, Socialist, but who’s to say she doesn’t have some minority blood? Who’s to say I don’t count as a minority? My ancestors came from Ireland, and weren’t exactly greeted with open arms when they arrived on our shores. At what point in the lineage does a family lose its minority status? Is it all based on skin color? Is the child of a Polish immigrant less an ethnic minority than Barack Obama, the wealthy biracial man raised by his white mother? What if Obama’s skin complexion more closely resembled his maternal side? Would that make him less a minority? Who is the arbiter of these things? Who decides? Does any of this make even the slightest bit of sense? Have all our brains simply turned to mush?
If I wanted to give a bunch of reasons why racial discrimination is a bad idea — aside from the fact that it’s just a generally repugnant practice — I’d probably say all of those things.
But I won’t, because it shouldn’t be necessary.
Affirmative action is an atrocity.
Also, college is often a terrible waste of money, so this whole conversation should be a moot point.

Sunday, April 20, 2014

The Resurrection and Genesis

From here: http://creation.com/resurrection-genesis

The Resurrection and Genesis

Earth
 Earth © iStockphoto/enot-poloskun
On Easter, many Christians around the world celebrate the Resurrection of our “great God and Saviour, Jesus Christ” (Titus 2:13). For them, this is the most important holiday of the Christian calendar.1 The doctrine of the Resurrection of Christ is one of the most important doctrines of Christianity; without the Resurrection, we have no hope of salvation from our sins (1 Corinthians 15:12–18).

The earliest evidence

The doctrine of the Resurrection of Christ is one of the most important doctrines of Christianity; without the Resurrection, we have no hope of salvation from our sins (1 Corinthians 15:12–18).
The Resurrection accounts in the Gospels, while the most well-known, are neither the only nor the earliest evidence we have of Christian writing about the Resurrection. That honour goes to 1 Thessalonians; one of the earliest of Paul’s letters, which was written around AD 50.2 So about two decades after Christ’s death, there was a group of people who insisted He was raised from the dead, and had built a decent portion of their theology around that fact; and such theologizing does not happen overnight. But the Gospel accounts, while penned decades after the events they describe (circa AD 30–33), go back to early oral tradition and/or personal recollection.3 And this tradition lacks much of the theologizing that’s a major part of Paul’s letters, which is why we can tell that it goes back to very early accounts which were reliably recorded.4

The Gospel accounts

The Resurrection accounts in the four canonical Gospels (penned from AD 67–855) are often criticized for being contradictory, but many of the alleged contradictions are no more than we would expect from any four different accounts of an event several decades after the fact. They include things such as who precisely made up the group of women who went to the tomb, whether there was one angel or two, and so on. Most of these are not even contradictory, since they are not mutually exclusive; for instance, one account may mention only the angel who spoke, while the other account mentioned both angels. It would be a contradiction if one account specified only one angel.
It makes sense that the men who wrote the accounts might recall different details, even seemingly conflicting details, in their retelling of the event. It does not make sense to say that since different women are included in the lists, the Resurrection obviously did not occur.6

The Early Church

One of the strongest evidences for the historicity of the Resurrection is indirect: the Resurrection is the only explanation for historical events which otherwise make no sense. First, the disciples of Jesus went from cowering in an upper room to proclaiming in the streets a little over a month later that Jesus was the Jewish Messiah and had risen from the dead. Most of the apostles were martyred in various ways when they could have simply recanted. One could argue that many Christians were deluded, but to say that the apostles would die for what theyknew to be a lie stretches credulity.7
Also, a bodily resurrection was about the most unlikely way a first-century Jew would have explained an empty tomb. First-century Jews had diverse beliefs about the afterlife; some believed in the Resurrection, others did not (e.g. the Sadducees (Matthew 22:23)), and some believed that only some would be resurrected. But no type of Judaism believed that one person was going to be resurrected before everyone else; this is likely why the disciples had no idea what Jesus was talking about when He predicted His death and resurrection.

Implications of Christ’s Resurrection for His Followers

There is evidence that, almost from the beginning of the Christian movement, Christ’s resurrection was used to explain what His believers would experience in the Resurrection. In 1 Thessalonians 4:13–18, Paul gives the earliest example of Resurrection theology: “We believe that Jesus died and rose again and so we believe that God will bring with Jesus those who have fallen asleep in him.” So the Resurrection of Jesus becomes the basis for the Christian’s resurrection when He returns. In Philippians 3:20–21, we find the explicit statement that our resurrection bodies will be just like that of Jesus.

Christ as the Firstfruits of the Resurrection and the Last Adam

The most important developments of Paul’s theology regarding the resurrection of believers are his statements in 1 Corinthians 15 andRomans 5:12–21 (penned in AD 53–548 and AD 57–58,9 respectively). In the former, we find for the first time the reason why Christians can expect to be resurrected because of Jesus’ resurrection; Jesus is “the firstfruits” of the Resurrection, a guarantee that those who are under Him will also be raised when He returns (1 Corinthians 15:23).
Paul essentially makes the argument that there are two ultimate ‘heads’ of two types of humanity; Adam and Christ. Adam’s sin makes us all sinners by nature, but Jesus’ sacrifice enabled our sin to be credited to Him (Isaiah 53:6), and His perfect life enabled His righteousness to be credited to believers in Him (2 Corinthians 5:21).
Paul essentially makes the argument that there are two ultimate ‘heads’ of two types of humanity; Adam and Christ.10 Adam’s sin makes us all sinners by nature, but Jesus’ sacrifice enabled our sin to be credited to Him (Isaiah 53:6), and His perfect life enabled His righteousness to be credited to believers in Him (2 Corinthians 5:21). All people are under either one or the other, and the action of one’s “head” determines their standing before God.
“Paul is insisting that people were really ‘made’ sinners through Adam’s act of disobedience just as they were really ‘made righteous’ through Christ’s obedience. … To be righteous does not mean to be morally upright, but to be judged acquitted, cleared of all charges, in the heavenly judgment. Through Christ’s obedient act, people became really righteous; but ‘righteousness’ itself is a legal, not a moral, term in this context.”11
Paul calls Jesus the “Last Adam”, because humanity’s relationship to Adam is the only one that remotely resembles the relationship of Christians to Christ. Even so, most of the time Paul talks about them in terms of contrasting the two; the only similarity he ever brings out between the two is that both were heads of humanity whose actions had far-reaching consequences for those under them.12 This similarity is the foundation for the contrasts he goes on to point out: Christ’s action is infinitely better than Adam’s, and Christ Himself is infinitely better than Adam.13

The first man, Adam: a historical figure

The Resurrection of Christ marks the dawning of what can quite literally be called a ‘new humanity’ under Christ. But if our sinfulness does not come from being under a sinful head of humanity, the first Adam, then we cannot be made righteous under a new head of humanity, the Last Adam, Jesus Christ.
This comparison between Adam and Christ requires that both Adam and Christ be historical figures who both have a kind of headship over the humanity that is under them, whose actions had widespread consequences for those under them. More specifically, it requires that Adam be the literal ancestor of all humans, and that it was his sin that really caused the introduction of death and the estrangement of humanity from God, just as Christ is a historical human being whose life of obedience to God and sacrificial death reconcile us to God and pay the sin-debt in a way that no one else could.
Some argue that it is not necessary for Adam to be historical. But this reasoning fails because it requires sinfulness and mortality to be the original state of humanity. The whole point is that sin and deathintruded on human history when Adam disobeyed God’s command. This is the reason why Christ’s obedience and sacrificial death were needed to overturn the rule of sin and death.14 If Jesus has to be a historical person, then so does Adam. The historicity of the Person of Jesus and His sacrifice means that we will be free from sin and death in the Resurrection. But without the historicity of Adam, we do not know why the world was under the rule of sin and death in the first place. If death had always been a part of the created order, part of what God called “very good” (Genesis 1:31), then there is no way that death could be called “the last enemy” (1 Corinthians 15:26).15 Even those who do not believe Adam was a historical figure have to admit that Paul treats Adam as a historical figure.16

Conclusion: without a historical Adam and Fall, the Gospel dangles rootlessly

It is possible to be a Christian while not believing that the first chapters of Genesis relate historical events. However, it leaves such Christians with little foundation to resist the attacks and ridicule of non-Christians, because those few chapters set the stage for everything to come, both in the Old and New Testament. Genesis is the foundation of the Gospel; without that we are left without an explanation for the origin of everything Christ came to remedy. The Resurrection of Christ marks the dawning of what can quite literally be called a “new humanity” under Christ. But if our sinfulness does not come from being under a sinful head of humanity, the first Adam, then we cannot be made righteous under a new head of humanity, the Last Adam, Jesus Christ. They logically stand or fall together, as Paul realized.17

How do we date the New Testament documents?

Some might wonder how scholars date the New Testament documents; after all, they do not come with dates attached to them! We can say little with absolute certainty; some would date the Gospels earlier than this article has, others would date them much later, and the same goes for some of Paul’s letters. The testimony of the Church Fathers is of some help; while it is not infallible, it can be a good starting point. There are also clues within the text itself which can help us date it.
For instance, when Matthew records Jesus’ prediction that the Temple will be destroyed (Matthew 24: 1–2), and does not include a note about its fulfillment, we can take it as a sign that the Gospel was penned before the destruction of the Temple in AD 70. It would be like a guidebook on New York that mentions the Twin Towers as still standing, with no mention that terrorists had destroyed them—this would be evidence that the book was written before 11 September 2001.
Similarly, we know that Paul was martyred in AD 64, so when Luke ends Acts with no mention of what happened to Paul, we can conclude that Luke wrote Acts before Paul was martyred. Acts is the sequel to Luke, so this forces an even earlier date for Luke, and Luke likely used Mark as a source, so this pushes the date for Mark back.
Even knowing that the Gospels were penned decades after the events they describe, we can trust them as reliable accounts because they were either penned by eyewitnesses (in the case of Matthew and John), or by people who used the testimony of eyewitnesses (in the case of Mark and Luke).1 At the time they were written, other eyewitnesses would have been alive who could authenticate the stories in the Gospels, and the inclusion of less than flattering information about the early Church leaders shows that their concern for accuracy kept them from whitewashing the accounts.
  1. This does not exclude inspiration by the Holy Spirit (John 14:2616:132 Timothy 3:15–172 Peter 1:20–21); see also Sarfati, J., The authority of ScriptureApologia 3(2):12–16, 1994; creation.com/authority.

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References and notes

  1. See also Sarfati, J., Does Easter have a pagan derivation? Was Jesus really crucified on a Friday? creation.com/easter, 5 April 2008. Return to text.
  2. Bruce, F., 1 & 2 Thessalonians, Word Biblical Commentary, p. xxi, Eerdmans, Grand Rapids, 1982. Return to text.
  3. This does not exclude inspiration by the Holy Spirit (John 14:2616:132 Timothy 3:15–172 Peter 1:20–21); see also Sarfati, J., The Authority of Scripture,Apologia 3(2):12–16, 1994; creation.com/authority. Return to text.
  4. Wright, N., Surprised by Hope: Rethinking Heaven, the Resurrection, and the Mission of the Church, p. 56, HarperOne, New York, 2008. Return to text.
  5. See Guelich, R., Mark 1–8:26, Word Biblical Commentary, p. xxxi, Thomas Nelson, Nashville, 1989, and Carson, D., The Gospel According to John, The Pillar New Testament Commentary, p. 86, Eerdmans, Grand Rapids, 1991. Return to text.
  6. See Holding, J., Can’t We All Just Get Along? Tekton Apologetics Ministries, tektonics.org. Return to text.
  7. See Holding, J., The Resurrection narratives harmonized contextually, Tekton Apologetics Ministries, tektonics.org. Return to text.
  8. Witherington, B., Conflict and Community in Corinth: A Socio-Rhetorical Commentary on 1 and 2 Corinthians, p. 73, Eerdmans, Grand Rapids, 1995. Return to text.
  9. Osborne, G., Romans, p. 14, IVP New Testament Commentary Series, Intervarsity Press, Downers Grove, Illinois, 2004. Return to text.
  10. Cosner, L., Romans 5:12–21: Paul’s view of a literal AdamJournal of Creation 22(2):105–107, 2008; Christ as the Last Adam: Paul’s use of the Creation Narrative in 1 Corinthians 15Journal of Creation 23(3):70–75, 2009. Return to text.
  11. Moo, D., The Epistle to the Romans, p. 345, New International Commentary on the New Testament (NICNT), Eerdmans, 1996. Return to text.
  12. Witherington, B., Paul’s Letter to the Romans: A Socio-Rhetorical Commentary, pp. 146–147, Eerdmans, 2004. Return to text.
  13. Murray, J., The Epistle to the Romans: The English Text with Introduction, Exposition, and Notes 1:192, Eerdmans, 1965. Return to text.
  14. Fee, G., The first epistle to the Corinthians, p. 752, NICNT, Eerdmans, 1987. Return to text.
  15. This is a major problem with all evolution/long age ideas: placing death before sin. See Gurney, R., The carnivorous nature and suffering of animalsJournal of Creation 18(3):70–75, 2004; creation.com/carniv. Return to text.
  16. Barrett, C., The first epistle to the Corinthians, Black’s New Testament Commentary, p. 352, Hendrickson Publishers, Peabody, 1968. Return to text.
  17. A longer, more detailed version of the main article is available on our website at creation.com/the-resurrection-and-genesis; while an expanded version of the box is at creation.com/gospel-dates-and-reliabilityReturn to text.
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