College of the Canyons Hosted Shelby Steele | My Many Thoughts

For the person that could care less about what this retired felon has to say, most of the points made at College of the Canyons (COC) by Dr. Shelby Steele were made in this video (HERE) speaking at the Old Parkland Conference.

Below were the thoughts running through my head and me taking light notes during the time Dr. Shelby Steele’s time being interviewed. In fact, I have proof of my note taking: head down, tapping away. The following section will allow the reader to jump to topics or thoughts.

Any of the links in this next part will allow you to jump down the page to a section below. To get back to the menu, hit the back arrow in your browser.

JUMP TO THOUGHT/TOPIC

Dr. Shelby Steele spoke about some of the following – which inspired much thought and now this post:

INTRODUCTION – I have some Walter Williams going on as well as a link to my post on Angela Davis, whom C.O.C. had as a speaker in April. 

  • UPDATE: C.O.C. has excluded Shelby Steele from their Facebook, whereas the person he was coming in to add some balance to, Angela Davis, has announcements up before her event as well as the day of.

RACE HUSTLERS – “Follow the Money” | The D.E.I. grift (PART ONE) and how it backfires by John Stossel. I include a short “how many billions fat is DEI programs”? And keep in mind there is no winning with these folks.

INTERRACIAL MARRIAGE – This was a connection of sorts for me. Not quite as intimate as Doc Steele’s, but it helped me through a time in my young life where bigotry surely could have stained my heart. A short bio by me many years ago helps explain my outlook.

POWER, NOT WEALTH – Today we hear quite often that slavery made our country wealthy. Slavery, in fact, kept a good portion of our country poor. I include a quote from Thomas Sowell audio from Larry Elder as well as a quote from Frederick Douglas. The end of this section are some helpful article links for more information.

POWER & WEALTH – This is a quick reminder of the DEI grift (PART TWO) | Glenn Loury, John McWhorter & Dan Subotnik discuss the grift of Ibram X. Kendi with new revelations about missing monies. | And Douglas Murray discusses his noting the Kendi grifting a while back.

COERCION I – Historic religious Democrat segregationists changed the Bible to fit slavery | Alternatively, when the Bible was unleashed, the British and American abolitionist movement fought and ended slavery for the first time in world history… giving birth to the RepublicanParty. – save Muslim countries.

COERCION II – The fear of being accused of being a racist, or against the equality of others is a way the Left has weaponized modern censorship. This section features some Machosauce (Rachel Zo) commentary. And a graphic I made defining what a “Victicrat” is; followed by a video [one of my favorites] explaining how the Democrats get votes out of such coercions. Then another example of this maligning by Hillary Clinton,

COERCION III – Doc Steele mentions racism is over with. True. BUT, the media and politicians would lose power if this were understood to be the case, so I share a short montage of the media inflaming the SIXHIRB rhetoric: sexist, intolerant, xenophobic, homophobic, Islamophobic, racist, bigoted. (I link to a longer, 22-minute upload of mine).

HISTORY (A) – Knowing history is a good vaccination against the statements we often run into on campuses and social media. Even simple things like “…not every Democrat was a KKK’er, but every KKK’er was a Democrat.” Or the reasoning behind the 3/5ths clause in the Constitution. In fact, at one point Frederick Douglas thought the Constitution was a pro slavery document, partly due to the 3/5ths Clause. But later, he came to realize that in fact it was an anti-slavery document, because of the 3/5ths clause. I explain how people like to use earlier beliefs in a person’s life and use them as support when later these beliefs were rejected by said person themselves. This is done with Augustine as well. After the Prager U and David Barton videos, there is a “Lincoln Bonus”.

HISTORY (B) – “Stepping outside your lived experiences” | This just came to me today and sets up well the three [out of the many] videos of black YouTubers doing just that. These are channels that have previously commented on all sorts of things (sports clips, songs, interviews with icons, etc.). For whatever reasons, these Channels started to watch videos by the likes of Thomas Sowell, Carol Swain, and others. I love them because they catch real time revelations through well-reasoned evidence and histories they have never heard before.

HISTORY (C) – In this history section I deal a bit more with whom the KKK were terrorizing. Members of the KKK caried “playing cards” on their person with pictures of their targets to intimidate or kill. And bringing this to today I use an example of Mozilla CEO Brendan Eich being chased out of the company he co-founded for the simple act of donating to Proposition 8 in California. I end this section with Bill Maher explaining how #WOKE is indistinguishable from the KKK.

COURAGE – When Doc Steele mentioned “courage” throughout his speech I remembered Dennis Prager saying the same thing, often. I happened to find one upload of mine with the admonition in it.

MAKING AN IMPACT – The left notes all the racists, sexists, and the like, out in the world. I also often hear Democrats and media personalities talk about the racist right or the racist Republicans. They never name them though, save Trump. (And if anyone thinks he is a racist and has evidence, please send it to me.) A question always on my mind is this regarding my first point, “okay, say it’s true that there are all these racists ‘out there,’ how do you fix that?” Do they have a plan to change hearts and minds? Or do they have no plan like they cannot name racists in the GOP? Which leads me to a small portion of my testimony. I was blessed to go to jail a third time and make an impact on these people the Left complains about.

MENTORING or TEARING DOWN? – This leads me to other questions. Do these accusers build? Do they mentor? I know they know how to tear things down. The Boy Scouts being one example, among others. I use an article and Prager U video to drive this point home.

AFFIRMATIVE ACTION – Doc Steele also discussed racial profiling and how affirmative action uses racial markers to prematurely force black men and women into institutions they may not be ready for. I got a video of Doc Steele talking about this that is quite old. Following that are short videos and audio from Thomas Sowell, Larry Elder, Mark Levin, using common sense and evidence of the complete failure of this program.

CONVERSATION – A point I thought was the most important was when Shelby Steele noted that grouping yourself with communities is a way to avoid individual relationships. These one-on-one encounters are powerful to show how a narrative can be wrong. I have been able to have tuff conversations with racists, cultists, leftists, atheists over the course of many years. I share one example of two of my son’s Facebook friends who were giving him some grief over Mitt Romney at the time. I discussed some current events with the two younger people, well. One gal unfriended my son, the other says he has changed his thinking on the matter. I link to another post of mine where a friend’s mother unfriended me over Judge Judy. I end this section with Dennis Prager interviewing Ken Sterns, former CEO of National Public Radio (NPR) and his traveling to “fly over country” and changing his view on conservatives… through conversation.

QUESTION TO DOC STEELE – I simply ask some advice on how to capture our Unum again.

APPENDIX – Just two excellent quotes from David Mamet’s book, “The Secret Knowledge.” I also throw in a small excerpt from “The Flipside of Feminism: What Conservative Women Know — and Men Can’t Say’

UPDATE  Candace Owens, in her first public comment on George Floyd on June 5th, 2020 invoked Shelby Steele.

Enjoy my opining.

For the record, Lena Smyth does the interviewing — which was easy because Doc Steele likes to talk.

INTRODUCTION

Our local college here, College of the Canyons (COC), had a wonderful event that was centered around Shelby Steele sitting down for an interview. I found out late about the event, but there were still free tickets available. And sadly, the sitting area was not packed at the time of the event.  I also was unaware of the controversy. I assumed there would be some, as Doc Steele is a controversial figure IN THAT he speaks with the freedom conservatives have [“conservatarians,” I prefer “Paleo-Liberal”] – which is controversial now-a-days.

The late, great, Walter Williams noted that the “true test of one’s commitment to liberty … comes when we permit people to be free to do those voluntary things with which we disagree.”

This idea of allowing freedom of thought outside of an imposed “total thought” – that is: you must express yourself thus – is at the heart of the topic Shelby Steele was invited to speak on. And it is this type of totalitarianism [total thought] that California will soon learn it cannot impose openly and will surely revert again to “behind the scenes” violence to our liberty.

ANGELA DAVIS

UPDATED ISSUE | over at College of the Canyon’s Facebook, there is no post on their wall that they hosted Shelby Steele. I found Angela Davis’ visit noted prior to the event and on the day. Even events after Shelby Steele’s visit are posted. But not an inkling of Shelby Steele’s visit.

Our local radio station had an opinion piece by Carl Goldman that stated plainly in the piece’s title: “College of The Canyons Make Good On Its Promise.” This is what Mr. Goldman wrote:

College of the Canyons choice of selecting Shelby Steele to speak, after the community outcry in the colleges selection of controversial political activist, Angela Davis, to speak at the college this past April. The school paid Davis $25,000.00, plus expenses for her appearance.

[See my post on Angela: The Left LOVES Radical Murderers | Angela Davis and Kathy Boudin]

Pressure was placed on the college to balance Ms. Davis’s appearance with a representative holding a different set of beliefs. Shelby Steele certainly fits that criterion.

Steele is being hosted by COC’s Intercultural Center, not the same group that paid to have Angela Davis appear. But that is inconsequential. The bottom line is the college heard the protests from our community and took action to achieve a balance.

KHTS hopes the school learned its lesson and will continue to create a balance with future guests.

RACE HUSTLERS

Follow the Money

The event was put together by COC’s Intercultural Center, and introductions were by [I believe] Diane Fiero, Deputy Chancellor/Chief Diversity, Equity, Inclusion (DEI) Officer. And a woman letting people know COC was built on stolen land. What Carl Goldman said in the title, “College Of The Canyons Make Good On Its Promise” is a good commentary in and of itself. Why? Because people like Diane, and the almost insurmountable edifice of administrators that crop up overnight to get paid, what Doc Steele called a hustle, would be out of jobs. And even THE ATLANTIC knows it is an affront to freedom in their piece: “The Worst DEI Policy in Higher Education: At stake: the First Amendment rights and academic freedom of 61,000 professors who teach 1.9 million students”

Under the changes to California’s education code, all community-college employees will be evaluated in a way that places “significant emphasis” on “antiracist” and “DEIA competencies.” […] For professors, that means all will be judged, whether in hiring, promotion, or tenure decisions, on their embrace of controversial social-justice concepts as those concepts are understood and defined by state education bureaucrats

[….]

“Under the previous faculty contract, faculty were evaluated for their ‘demonstrated ability to successfully teach students from cultures other than one’s own,’” the FIRE lawsuit notes. “Under the DEIA Rules, however, they are now evaluated on their ‘demonstration of, or progress toward, diversity, equity, inclusion, and accessibility (DEIA) related competencies and teaching and learning practices that reflect DEIA and anti-racist principles.’” Before, professors were judged on whether they “successfully teach students.” Now they’ll be judged on whether they show progress toward abstract competencies that are theorized to help them successfully teach students.

That is a degradation, and Chancellor Christian should reverse course. Many First Amendment experts believe that the new guidelines will be found to violate the civil rights of faculty members. And even if they are upheld, their language and implementation suggestions are so incompetently drafted that even a leading proponent of equity-mindedness can’t quite endorse them as written. Whatever one thinks of social-justice ideology, there are far stronger versions of it.

This is the worst version of DEI.

Sick. But “conservatives are the fascists… gotchya.” (I already linked to my post on the matter, but here it is again: Free Speech Battles | California DEI Totalitarianism)

So while I am sure Miss Fiero is a wonderful woman, intelligent, amiable, a friend to many, beloved to family, and the like…. she and others receive their sustenance for a particular viewpoint that must be protected at all costs.

  • “That DEI is a $9 billion industry only makes the whole movement all the uglier.” (NEW YORK POST)

So, inviting someone that counters that “in situ” worldview in the “collective” campus, is not a recommended course of action. At least by “total thought ‘officer’” standards.

All big companies now require “DEI” training for employees, but studies say that often BACKFIRES.

It’s impossible to appease these people by the way, as Ibram X. Kendi says on page 10 of his book “How To Be An Anti-Racist

  •  I use to be racist most of the time. I am changing. I am no longer identifying with racists by claiming to be “not racist.”

Ahh — the “Ol’ Switcheroo.” If you say you are not racist, you are.

INTERRACIAL MARRIAGES 

A Shared Experience

Mr. Steele discussed his parents’ marriage at a time when interracial marriage was not looked upon, well, kindly — to say the least. In fact, this marrying those outside one’s “ethnic background” was one of a few examples Larry Elder used to show that the America today is not the bastion of racism that the Professional Left would have us believe — in his Prager U video, “Is America Racist?“.

My grandpa married a black woman (his second marriage) and she had a large impact on me. For one, she relayed the history to me that this marriage was during a time not friendly to their choice. Both from the white and black community. And her love towards me surely kept a possible racial bias from finding a home in my heart. You see, I lived for some time in the Jefferson/Chalmers area of Detroit. In an area, let’s say, not on the higher income level. I was one of very few white kids at the local school, and the only one in my area.

While all my friends were black, all the kids crossing the street to fight me, chase me, kick me while I was on the ground in the fetal position, were black as well. So, to say that my grandmother was a healing influence with her love towards me was one of many positive influences in my life. Later in life other factors played a role as well, as this “auto-biography” notes:

This is the opener to a longer video I did in 2008, a month before the election of President Obama: “ObamaCon – Twenty Years In A Racially Cultic Church“.. A few months after I studied this topic well I was confronted with an opportunity to discuss it with an older (cantankerous) Democrat in a hot tub with another co-passenger (an L.A. Sheriff I had met) on a cruise ship/vacation my wife and I were on. That discussion outline can be found here: “Hot-Tub Conversations | Discussing Politics on Vacation“.

So hearing how his early life experiences shaped him was in some way similar to my own.

POWER, NOT WEALTH

Holding On To Power Is Their End-Game, At Any Cost

Shelby talked about the motive behind slavery. Many think it is wealth. It was not, as the below shows well:

  • Not only in societies where slaves were more often con­sumers than producers of wealth, but even in societies where commercial slavery was predominant, this did not automatically translate into enduring wealth. Unlike a frugal capitalist class, such as created the industrial revolution, even commercial slaveowners in the American antebellum South tended to spend lavishly, often ending up in debt or even losing their plantations to foreclosures by creditors. However, even if British slaveowners had saved and invested all of their profits from slavery, it would have amounted to less than two percent of British domestic investment. (RPT: Thomas Sowell, Black Rednecks and White Liberals [San Francisco, CA: Encounter Books, 2005], see pages 157-159.

This is the article Larry Elder was referencing: “INDUSTRY AND ECONOMY DURING THE CIVIL WAR” (Also see “The Truth Behind ’40 Acres and a Mule’) —  here is the excerpt from chapter 22 of MY BONDAGE AND MY FREEDOM: by Frederick Douglas:

The reader will be amused at my ignorance, when I tell the notions I had of the state of northern wealth, enterprise, and civilization. Of wealth and refinement, I supposed the north had none. My Columbian Orator, which was almost my only book, had not done much to enlighten me concerning northern society. The impressions I had received were all wide of the truth. New Bedford, especially, took me by surprise, in the solid wealth and grandeur there exhibited. I had formed my notions respecting the social condition of the free states, by what I had seen and known of free, white, non-slaveholding people in the slave states. Regarding slavery as the basis of wealth, I fancied that no people could become very wealthy without slavery. A free white man, holding no slaves, in the country, I had known to be the most ignorant and poverty-stricken of men, and the laughing stock even of slaves themselves—called generally by them, in derision, “poor white trash.” Like the non-slaveholders at the south, in holding no slaves, I suppose the northern people like them, also, in poverty and degradation. Judge, then, of my amazement and joy, when I found—as I did find—the very laboring population of New Bedford living in better houses, more elegantly furnished—surrounded by more comfort and refinement—than a majority of the slaveholders on the Eastern Shore of Maryland. There was my friend, Mr. Johnson, himself a colored man (who at the south would have been regarded as a proper marketable commodity), who lived in a better house—dined at a richer board—was the owner of more books—the reader of more newspapers—was more conversant with the political and social condition of this nation and the world—than nine-tenths of all the slaveholders of Talbot county, Maryland. Yet Mr. Johnson was a working man, and his hands were hardened by honest toil. Here, then, was something for observation and study. Whence the difference? The explanation was soon furnished, in the superiority of mind over simple brute force. Many pages might be given to the contrast, and in explanation of its causes. But an incident or two will suffice to show the reader as to how the mystery gradually vanished before me.

My first afternoon, on reaching New Bedford, was spent in visiting the wharves and viewing the shipping. The sight of the broad brim and the plain, Quaker dress, which met me at every turn, greatly increased my sense of freedom and security. “I am among the Quakers,” thought I, “and am safe.” Lying at the wharves and riding in the stream, were full-rigged ships of finest model, ready to start on whaling voyages. Upon the right and the left, I was walled in by large granite-fronted warehouses, crowded with the good things of this world. On the wharves, I saw industry without bustle, labor without noise, and heavy toil without the whip. There was no loud singing, as in southern ports, where ships are loading or unloading—no loud cursing or swearing—but everything went on as smoothly as the works of a well adjusted machine. How different was all this from the nosily fierce and clumsily absurd manner of labor-life in Baltimore and St. Michael’s! One of the first incidents which illustrated the superior mental character of northern labor over that of the south, was the manner of unloading a ship’s cargo of oil. In a southern port, twenty or thirty hands would have been employed to do what five or six did here, with the aid of a single ox attached to the end of a fall. Main strength, unassisted by skill, is slavery’s method of labor. An old ox, worth eighty dollars, was doing, in New Bedford, what would have required fifteen thousand dollars worth of human bones and muscles to have performed in a southern port. I found that everything was done here with a scrupulous regard to economy, both in regard to men and things, time and strength. The maid servant, instead of spending at least a tenth part of her time in bringing and carrying water, as in Baltimore, had the pump at her elbow. The wood was dry, and snugly piled away for winter. Woodhouses, in-door pumps, sinks, drains, self-shutting gates, washing machines, pounding barrels, were all new things, and told me that I was among a thoughtful and sensible people. To the ship-repairing dock I went, and saw the same wise prudence. The carpenters struck where they aimed, and the calkers wasted no blows in idle flourishes of the mallet. I learned that men went from New Bedford to Baltimore, and bought old ships, and brought them here to repair, and made them better and more valuable than they ever were before. Men talked here of going whaling on a four years’ voyage with more coolness than sailors where I came from talked of going a four months’ voyage

See also:

  • Slavery Did Not Make America Rich: Ingenuity, not capital accumulation or exploitation, made cotton a little king (REASON)
  • No, Slavery Did Not Make America Rich: The historical record of the post-war economy demonstrates slavery was neither a central driving force of, or economically necessary for, American economic dominance (FOUNDATION FOR ECONOMIC EDUCATION)
  • Slavery Did Not Make America Richer (AMERICAN INSITUTE OF ECONOMIC RESERCH)

POWER & WEALTH

But it was about power

The End of Ibram X. Kendi? | Glenn Loury, John McWhorter & Dan Subotnik | The Glenn Show ~ Starts at the 40-minute mark:

  1. 39:58 The schadenfreude of the Ibram X. Kendi scandal
  2. 51:00 John: “I’m embarrassed for Boston University”
  3. 56:40 Glenn: Kendi is just a cog in the fraudulent antiracist machine
  4. 1:04:31 The shame of the Kendi scandal

Douglas Murray – Ibram X Kendi Is A Race Hustler | Douglas Murray gives his opinion on Ibram X. Kendi. Is How To Be An Antiracist a good book? What does Douglas Murray think about fixing past prejudice with present prejudice? How does Douglas Murray see Ibram X. Kendi’s contribution to modern racism?

COERCION

Coerced by Distortion

A POWER that Democrats have utilized since almost their founding is distortion. Especially “religious” Democrats who have historically distorted the Bible to make it a “pro-slavery” document to gain power. Take for instance what was known as the, “The Slave Bible,” which illustrates this distortion perfectly:

  • Published in London in 1807, its full title is Select Parts of the Holy Bible, for the use of the Negro Slaves in the British West-India Islands. In presenting the Books of Moses, the Slave Bible leaps from the end of Genesis 45, where Jacob learns that Joseph, the son he had thought to be dead was actually alive in Egypt and the right-hand man of Pharaoh, to Exodus 19, where, under the leadership of Moses, Israel receives the Ten Commandments. Totally missing from the Slave Bible is story of the enslavement of the Hebrews after Joseph’s death, and the rise of Moses as God’s spokesman sent overturn this slavery and to order Pharaoh “to let my people go.” The letters of Paul fare no better. For defenders of slavery, Galatians 3:28 contains an inconvenient message: “There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus.” The Slave Bible handles this passage by ignoring it, skipping from chapter one Galatians to chapter five. (LIBERTY FUND NETWORK)

Using race and religion then to control a working population is seen in a mirror as using race and still distorting God’s Word to control voting patterns of minorities.

What Does The Bible Intimate?

And when slavers during the Atlantic Slave Trade included the full Bible and set out to rekindle their faith, did that embolden their slaver ways? Or change their outlook?

(Please note where John Newton’s faith was sparked at the 3:05 mark)

The historic Christian faith and the Bible had to be suppressed for the actions in America to be acceptable. When it is unleashed, it changes hearts, minds, and the direction of the world. More in the HISTORY section.

COERCION II

Coerced by Fear of Being Accused

I’m black. You know that and I know that, but there are many who insist I’m not. According to the Afrocentrics and those who patronize them, I’m whitewashed. It’s funny when I’ve got liberal, white people trying to tell me they’re blacker than I am. Wow! How is it that white people trying to be black can accuse me of trying to be white? That’s some hypocrisy that’s just too funny! They’re taking blind shots, hoping to get a nod from the black community to sedate their white guilt.

Don’t you love it when white liberals insult anybody white, male, and heterosexual, feeling like they get a pass because, after all, they claim to fight for minorities? These white liberals do not intend to legitimately help these minorities, they just don’t want those minorities to turn against them.

So, the only thing these white, liberal democrats (the true white devils, mind you) do for the so-called minorities is pander. Lib­erals manipulate many non-whites and women with one simple tool—the tool that can turn even loved ones against you. The very tool that changed Adam and Eve’s perception of God—a deadly tool—accusation.

The very name Satan does not translate to mean Evil One, Deceiver, Prince of Darkness, or even Tempter. His name liter­ally means Accuser.

When Satan spoke with Eve, he accused God of not wanting them to eat from the tree of knowledge of good and evil because God didn’t want them to be like God. That was the statement that broke Eve. That was what damaged the relationship between God and humanity.

Satan’s accusation made it sound like God was trying to keep Adam and Eve down, doesn’t it? This caused Eve to be envious of God and to distrust Him. Satan made it look like God was holding out and hoarding power—it made it look like He had arrested humanity’s development.

What if we apply that truth to our political situation? The Repub­licans are just trying to arrest the development of the black com­munity. They don’t care about blacks, or women, blah, blah, yap, yap, etc. It’s fitting that women would be easily manipulated by liberalism because Satan, the biggest liberal of them all, went to Eve first, and manipulated her by causing her to not trust another male figure. Just like Adam and Eve trusted the accuser who wanted them destroyed, the majority of minorities—the black community, Hispanics, women, and secular Jews—trust the party that would see them destroyed.

So check this out. Before Lucifer became the Accuser, he was God’s most anointed cherub. Now, just as there was a Civil War because Democrats didn’t see blacks as worthy to be considered human, God’s most anointed cherub did not see humans as worthy of the position for which God created us.

As Lucifer became Satan, he formed a confederacy. He used accusations and discourse such as, God wants only to control us! We should be allowed to live out our own destiny, outside of His design! God has this idea of humans having authority in our society. What about our authority? What about our great society that God wants to stain with these humans by bringing them into existence with us? We’re superior. They have no place among us! They’re not fit to even look on us!

Man, what a hater!

These accusations rallied a third of the angels behind the rebel­lious cherub, and he led an attempted coup against the Throne. He fell, and (as is typical of Satan) he used another accusation to bring a curse upon humankind in Eden. That curse still affects us, and the Democrats have learned to manipulate this weak­ness. “You shall not bear false witness against your neighbor” is a command the Democrats depend on breaking in order to gain power. They do just as the Accuser does.

Now, Satan didn’t (and still doesn’t) know how good he had it, crying about oppression in heaven. Liberals are the same way today—crying about oppression in America. Hey, wanna have some fun? Ask some liberals why they’re Democrats. Chances are real good that the first thing they’ll give you is an accusation. I’m a Democrat because the corporations are corrupt, and because republicans are destroying the earth. They are against equal rights! They are bigoted, sexist homophobes, rabble, rabble, rabble.

Hey! Liberal! I didn’t ask you why you’re not a Republican. I asked why you are a Democrat. Accusations made by Demo­crats encourage prejudice and animosity against Republicans—the people that fought for the freedom of blacks and the equal­ity of women. What have Republicans gotten in return? Hatred.

Alfonzo Rachel, Weapon of A.S.S. Destruction (Powder Springs, GA: White Hall Press, 2012), 37-39.

The Zo Loft : Four Blacks in Chicago Kidnap White Male: In my disgust at the actions by these four, I explore the effects of the the democrat and how their ideals are making racial tensions get worse, and how they have always been at the root of it. (MORE)

At one point Doc Steele noted:

  • “Here’s the big mistake we made. We were victims, but what we did is we took that victimization and turned it into an identity.”

This brought to mind my graphic I made a few years back:

And it is this “victim mentality” that keeps a large group of people hooked. What Bill Whittle calls THE VOTE PUMP.

This power is acquired by deception, false accusations, hand-outs, and the like. It is almost a formula.

DENNIS PRAGER’S version:

  • sexist, intolerant, xenophobic, homophobic, Islamophobic, racist, bigoted (S.I.X.H.I.R.B.)

HILLARY’S version:

  • “You know, to just be grossly generalistic, you could put half of Trump’s supporters into what I call the basket of deplorables. Right? The racist, sexist, homophobic, xenophobic, Islamaphobic—you name it. And unfortunately there are people like that. And he has lifted them up.”

Fear is in the mix as well.

COERCION III

Coerced by Fear of Racism

  • Smyth: “I want you to kind of define this idea of white guilt, just kind of break it down so that our audience can understand what you mean by that.”
  • Steele: “White Guilt is not actual guilt. You don’t feel it, unless you are alive during slavery It is simply a knowledge, not a piece of information, in and of itself, that America participated in slavery …  America (has) participated in the subjugation of an absolutely innocent people.”

During the discussion around this topic, THE SIGNAL (our local paper) noted the true liberation of the Conservatarian by Dr. Steele, the rejection of fear

“Racism is over with,” said Steele.  

In modern America, Steele feels free now.  

Smyth asked Steele what conservatism meant to him and he answered by saying that conservatism is a devotion to that freedom.  

“I say this to Blacks, you can be free, if you are not afraid to be free,” said Steele.  

Dr. Steele went on to say he is a Patrick Henry type person, “Give me liberty or give me death.”

But the MSM won’t let the fear of racism go, as this short montage of mine notes. Setting up this video I wish to call attention to the very first clip in it:

As an aside, the first clip is my favorite because the host states:

  • “The three front runners in most polls are all white menis sexism playing a role, still?”

Okay, my rewriting of the embedded bias:

  • The three front runners are al white men, so obviously racism has a role to play here which we have discussed a lot here… but let’s zero in on the other charge against these ‘front runners,’ and that is they are male.”

He assumes everyone is picking up what he is laying down. Everyone just “agrees” with him. It is a truism that racism and patriarchy are at work.

HERE IS A 22-MINUTE VERSION

Or others on Facebook called the message racist and Shelby Steele an Uncle Tom… but not in so many words… as a way to solidify their view, ward off blacks curious about true empowerment, and malign whites and Republican’s and Republican voters (20% of black male voters voted for Trump in 2020… darn those racists!):

A recommended post of mine on this issue is this one, no need to watch the Vivek video, my thoughts on racist Democrats are under that:

So, they enjoy accusing, as MACHOSAUCE noted. They are in that sense like Lucifer in front of God keeping fear and lies front and center in our lives…

HISTORY (A)

Histories Vaccination

  • virtually every significant racist in American political history was a Democrat.” — Bruce Bartlett, Wrong on Race: The Democratic Party’s Buried Past (New York, NY: Palgrave MacMillan, 2008), ix;
  • not every Democrat was a KKK’er, but every KKK’er was a Democrat.” — Ann Coulter, Mugged: Racial Demagoguery from the Seventies to Obama (New York, NY: Sentinel [Penguin], 2012), 19.

While this topic wasn’t mentioned, I wanted to include it as I am sure the C.O.C. student has been brainwashed with this untruth.

What “untruth” am I speaking of?

THE 3/5ths CLAUSE

What follows is an older post of mine


(Originally posted in November of 2010)

Description under video:

I spoke with the owners of the video that I grabbed this clip from. They were kind enough to allow this to stay up — ??????? — if you enjoyed this clip, please visit and consider subscribing to EncourageTV (website).The channel is built with positive, wholesome, and religious viewership in mind. (Which is better than the drivel we get elsewhere.)

(REALLY this is young vs. old Douglass, Kaepernick merely takes him out of a lifetime of thought) Kaepernick quoted Frederick Douglas in “bashing” July 4th. FIRST, Ted Cruz does a bang up job in responding to this here (DAILY WIRE). But the mistake I see here is that people evolve.

Let me explain.

  • I have heard many people over the years quote St. Augustine to support their understanding of a Church Father supporting old-earth creationism (OEC). But in fact, as Augustine matured in his faith and thought about the competing worldviews (remember, he was a Pagan before being Born Again) he became a solid young earth creationist (YEC). So the quote people choose pre-dates his ending up as a YEC’er. In other words, as he moved further away from his Pagan roots he came closer to God’s clear work. (See my post entitled “Taking Physicist Stephen Barr to Task Over St. Augustine“)

The same applies here, Douglas was newly freed, he fell into being tutored by someone who viewed the Constitution as a “slave document,” but after spreading his wings further, reading the Constitution (and the Civil War) — he matured to believe the Constitution was an anti-slavery document. The book pictured and I highly recommend is this: “Setting the Record Straight: American History in Black & White“.

See as well my page on my site with many resource recommendations on various topics: “U.S. RACIAL HISTORY

Also see my post, “What Was the Civil War Over?

Is racism enshrined in the United States Constitution? How could the same Founding Fathers who endorsed the idea that all men are created equal also endorse the idea that some men are not? The answer provided in this video by, Carol Swain, former professor of political science and law at Vanderbilt University, may surprise you.

More of David Barton talking about the Constitution and Frederick Douglass:


LINCOLN BONUS


Because Abraham Lincoln kept meticulous notes, we have these notes that were never used, but ready to be referenced if he needed them during one of his many debates with Douglas (TIME):

“If A can prove, however conclusively, that he may, of right, enslave B — why not B snatch the same argument, and prove equally, that he may enslave A?

You say A is a white, and B is black. It is –color–, then; the lighter, having the right to enslave the darker? Take care. By this rule, you are to be the slave to the first man you meet, with a fairer skin than your own.

You do not mean color exactly? — You mean the whites are –intellectually– the superiors of the blacks, and therefore, have the right to enslave them? Take care again. By this rule, you are to be slave to the first man you meet, with an intellect superior to your own.

But, say you, it is a question of –interest; and, if you can make it your –interest–, you have the right to enslave another. Very well. And if he can make it his interest, he has the right to enslave you.”

Stand to Reason (STR) puts it into terms of the “abortion debate”
Even earlier than this, on July 1, 1854, Abraham Lincoln wrote this small fragment that seems to address some of the popular arguments put forward by slavery-choice advocates of his day. Should whites have the right to enslave blacks based on color, intellect, or interest? Lincoln responds:

You say A. is white, and B. is black. It is color, then; the lighter, having the right to enslave the darker? Take care. By this rule, you are to be slave to the first man you meet, with a fairer skin than your own.

You do not mean color exactly? You mean the whites are intellectually the superiors of the blacks, and, therefore have the right to enslave them? Take care again. By this rule, you are to be slave to the first man you meet, with an intellect superior to your own.

But, say you, it is a question of interest; and, if you can make it your interest, you have the right to enslave another. Very well. And if he can make it his interest, he has the right to enslave you.

The importance of Lincoln’s logic should not be overlooked. Lincoln understood that if you attempt to establish human rights or personhood by appealing to a set of arbitrary, degreed properties such as color and intellect, properties which carry no moral weight or significance and which none of us share equally, then you end up undermining human rights for everyone….

A must watch video presentation about the debates and the issues of slavery, this presentation is excellent: 2018 Winter Lecture Series – The Lincoln – Douglas Debates” (YouTube, 1hr)

HISTORY (B)

Stepping Outside Your Lived Experience

Really, This Is Also an Extension of the “conversation” section as well. I have recently become aware of quite a few black owned YouTube Channels starting to watch and comment on some Thomas Sowell and Carol Swain videos, as well as others. In fact, I dedicate a post to this:

Thomas Sowell and Carol Swain Slinging Red-Pills

You see, reading or watching viewpoints that counter yours is a form of conversation in that your mind is engaging in something offering new, dynamic experiences and evidence you may not have been privy to previously. One of my favorite Channels are these young men in college not only soaking up new information but discussing it with each other.

Oh, how I would love to be a fly on the wall when they go out and eat at the cafeteria and discuss these things around those who disagree.

WOW! THOMAS SOWELL – FACTS ABOUT SLAVERY THEY DIDN’T TEACH IN SCHOOL!

And I like these following two videos because the conservative leaning people had a left leaning friend over. So, you can see in real time the struggle some have in hearing new information.

OUR CONSERVATIVE AND LIBERAL FRIEND REACTS TO THE INCONVENIENT TRUTH ABOUT THE DEMOCRATIC PARTY

*WTF! THE INCONVENIENT TRUTH ABOUT THE REPUBLICAN PARTY! (A MUST SEE)

HISTROY (C)

KKK TERRORISTS

Whom were they terrorizing? Blacks? Or Republicans who were allowing freedom of voting and thought to be a reality. Either by black Republicans declaring the freedom to vote, or white Republicans pushing for this.

In the early days of the Democrat power structure, the terrorist arm of the Democrat Party, the KKK lynched those who had free thought and courage enough to vote against Southern Democrats:

  • One study found that there were “4,467 total victims of lynching from 1883 to 1941. Of these victims, 4,027 were men, 99 were women, and 341 were of unidentified gender (although likely male); 3,265 were Black, 1,082 were white, 71 were Mexican or of Mexican descent, 38 were American Indian, 10 were Chinese, and 1 was Japanese.” (They were most probably ALL Republicans.)

Here is a more recent example of the “terrorist type arm” of the same political party in intimidating those who would have the temerity to think other thoughts than those of Democrats:

Mozilla CEO Brendan Eich resigned under pressure after gay rights activists demanded that he step down or recant his support of traditional marriage laws. Eich donated $1,000 to support Proposition 8, the California ballot initiative that amended the state’s constitution to define marriage as between one man and one woman. “I don’t want to talk about my personal beliefs because I kept them out of Mozilla all these 15 years we’ve been going,” Eich told The Guardian. “I don’t believe they’re relevant.” That wasn’t an option. “CEO Brendan Eich should make an unequivocal statement of support for marriage equality,” a Credoaction petition signed by almost 75,000 people said, per The Inquirer. “If he cannot, he should resign. And if he will not, the board should fire him immediately.” When asked if his beliefs about marriage should constitute a firing offense the way racism or sexism does, Eich argued that these religious beliefs — and beliefs popular as of 2008 — should not be used as a basis for dismissal. “I don’t believe that’s true, on the basis of what’s permissible to support or vote on in 2008,” he told CNET. “It’s still permissible. Beliefs that are protected, that include political and religious speech, are generally not something that can be held against even a CEO

How wrong he was. Eich is out on his ear for the unpardonable sin of subscribing to a moral and political belief so mean-spirited and close-minded that it was shared by President Obama back when the fateful contribution was made. (Obama was never actually against gay marriage, but it was his public stance for awhile). Indeed, a majority of California voters endorsed Proposition 8 that year, including substantial majorities of Hispanics and African-Americans. When Eich’s private beliefs recently came to light, online petitioners demanded that he either renounce them or be fired. Think about that. “Renounce your beliefs and agree with us, or else” is not a sentence that should be uttered lightly, if ever, in a free society. Scalp collected, and message received. They didn’t even seriously allege — let alone try to prove — that Eich’s tenure as CEO would be marked by discrimination in any way. It was his mere presence that was intolerable…..

(TOWNHALL)

Robert George (via First Things) hits the nail on the head by showing the outcome of such policies — whether in the private or governmental arena (hat-tip to Denny Burk):

Mozilla has now made its employment policy clear.

  • No Catholics need apply.
  • Or Evangelical Christians.
  • Or Eastern Orthodox.
  • Or Orthodox Jews.
  • Or Mormons.
  • Or Muslims.

Unless, that is, you are the “right kind” of Catholic, Evangelical, Eastern Orthodox Christian, observant Jew, Mormon, or Muslim, namely, the kind who believes your religious or philosophical tradition is wrong about the nature of marriage as the conjugal union of husband and wife, and the view now dominant among secular elites is correct. In that case, Mozilla will consider you morally worthy to work for them. Or maybe you can work for them even if you do happen to believe (or should I say “believe”) your faith’s teaching—so long as you keep your mouth shut about it: “Don’t ask, don’t tell.”

You are disqualified from employment, however, if you reveal your alleged “bigotry” and “cause pain” by stating your convictions. And you are certainly disqualified if you do anything to advance the historic understanding of marriage as a conjugal union in the public square.

[….]

You can bet it’s not just Mozilla. Now that the bullies have Eich’s head as a trophy on their wall, they will put the heat on every other corporation and major employer. They will pressure them to refuse employment to those who decline to conform their views to the new orthodoxy. And you can also bet that it won’t end with same-sex marriage. Next, it will be support for the pro-life cause that will be treated as moral turpitude in the same way that support for marriage is treated. Do you believe in protecting unborn babies from being slain in the womb? Why, then: “You are a misogynist. You are a hater of women. You are a bigot. We can’t have a person like you working for our company.” And there will be other political and moral issues, too, that will be treated as litmus tests for eligibility for employment. The defenestration of Eich by people at Mozilla for dissenting from the new orthodoxy on marriage is just the beginning.

Catholics, Evangelicals, Orthodox Christians, Mormons, observant Jews and others had better stand together and face down the bullies, and they had better do it now, or else they will be resigning themselves and their families to a very unhappy status in this society. A very unhappy status indeed. When tactics of intimidation succeed, their success ensures that they will be used more and more often in more and more contexts to serve more and more causes. And standing up to intimidation will become more and more difficult. And more and more costly. And more and more dangerous.

read more

If you are a Republican, you need not speak at a university commencement or convocation. If you are a conservative Republican, you need not apply for a job, as a waiter or an CEO

All in the name of what?

Tolerance!

So in the historical example you see Republicans being terrorized by Democrats to the point of death for thinking that a person has the freedom to vote and have freedom of thought. In the example of Mozilla CEO Brendan Eich we find Democrats still terrorizing people for the freedom to vote to the point of not being able to work and make a living.

Rogan & Maher Discuss Today’s Woke Progressives — Bill Maher Just Leveled Woke Progressives With the Most Damning Comparison Ever: “They believe race is first and foremost the thing you should always see everywhere, which I find interesting because that used to be the position of the Ku Klux Klan.”

(From the above)

“I’m always trying to make the case that liberal is a different animal than ‘woke,’ because it is,” according to Maher. “You can be ‘woke,’ with all the nonsense that that now implies, but don’t say that somehow it’s an extension of liberalism because it’s most often actually an undoing of liberalism.”

The traditional liberal view of a “color-blind” society, which was held by figures such as President John F. Kennedy and Dr. Martin Luther King Jr., is a prime example, Maher said.

“That’s not what the ‘woke’ believe,” according to the comedian. “They believe race is, first-and-foremost, the thing you should always see everywhere, which I find interesting because that used to be the position of the Ku Klux Klan, that we see race first-and-foremost everywhere.”

“You can have that position, but don’t say that’s a liberal position,” he added. “You’re doing something very different.”

YEP, STILL THE SAME HIT CARD

COURAGE

….But It Takes Courage To Change Our Course or to confront today’s culture.

In fact, Shelby Steele said it multiple times: “we have to have moral courage” […] “moral courage is needed.” Here is Dennis Prager talking about “courage” in a clip I came across of an old YouTube upload of mine:

MY RUMBLE DESCRIPTION: At a recent event with Shelby Steele, he repeated many times throughout the interview that people have to have “moral courage”, he also said “courage.” This is something that Dennis Prager has said for many years. Here is one clip/excerpt from a longer/old YOUTUBE upload of mine titled:Sen. Rob Portman (Ohio) Reveals His Reason Behind His Change of Heart on Same-Sex Marriage #SSM (from March of 2013)

MAKING AN IMPACT

If this racism truly exists, is dividing more the answer?

Do they know how to confront the evil of racism in a way to change hearts and minds?

Or will they fire and impoverish financially and societally their opponents. Doesn’t this make them more likely to become isolated and desperate? And in their lies maligning people as racists who are not, do they open roads to unity? Or tear down opportunities to heal. By heal I mean to realize that many of the Left’s “labels” are in fact straw-men arguments.

The reason I asked that emboldened question above is because in putting together “how I have changed over the years” since my three felonies as part of a package of paperwork to have my felonies expunged (see my bio), I wrote down some examples of my evolution from “felon” to a “retired felon” in the shadow of the Cross. Here is a small excerpt from my rough draft.

CLARITY: In 2004 I was 13-years past my last felony conviction, accumulated around 3,500 books in my library, and was well studied in apologetic topics (I had yet to go to seminary). But in 1994 I had an “interference with a peace” officer that I never went to court for… so in 2004 at a routine traffic violation stop, the warrant popped up and I spent about 23-days in jail. While I was yet to get a master’s in theological studies (2009), this short time in jail was really my “full circle,” so-to-speak.

SMALL PART OF MY TESTIMONY ~ Coming Full Circle

1994 Trouble Settled in 2004. In 1994 I was out with friends from my high school days, and we were collectively drunk and disorderly. This was my last real run-in with the law. However, this turned into a blessing of sorts… not for me but for others. Let me explain, please.

In 2004 I was pulled over by a CHP officer for driving too long in a center area of a 4-lane thoroughfare. When the officer ran my record she found I was driving on a suspended license as well as having a 10-year old warrant. Mind you, by this time I was knee deep in church, working, raising kids, and I had a large library and knowledge of various topics by then. This officer was kind enough to allow my wife to come and grab our car before taking me in. I spent close to 20-days in detention. (This was the catalyst to deal with my old issues – license and a warrant I had forgotten all about.)

  • It was my short time in jail that I will never forget.

“El Oso Negro”. My 1st stay was in a small dorm at the end of a cell block, floor 4 if I recall, in Central Jail. It was days before Easter, I had already talked to the Chaplain and had a Bible. There were maybe 18 people in this dorm. I was sitting on the top bunk, reading my Bible, and my bunk mate – a giant of a man from Hawaiian Gardens gang who was called “el oso negro,” black bear, on the account that he was huge [many prison yeas of working out], extremely hairy, and turned very dark when in the sun on the yard in Tehachapi prison.

He asked me why I was reading the BibleI explained how I got there and a bit of the above info (past stints). We started talking and before you know it, we were sitting on his bunk and he said he was saved many years ago at Calvary Chapel, I asked if we could pray. While I prayed for him, he started crying like a baby – tears rolling down his cheeks, snot and all. All the other young Hispanic gang bangers were watching this “OG” open up to the active power of the Holy Spirit. When Sunday came everyone* held hands in a circle – the center two bunk beds and pillar in the middle of the circle – I prayed a blessing over these men and their loved ones, and we said the Lord’s prayer to finish. Not everyone was saved obviously just by holding handsbut maybe it sparked either a renewal of faith in some, or at least an optimism about it not garnered before. Wow.

*One young kid expressed his atheism and commitment to his gang. When I talked to him and answered his skeptical challenges, he just became angry; so, I stopped engaging to keep the dorm’s cohesiveness going. He did not join the circle.

That was not the end of this short stint however hold on to your seat, there is more.

North @ Wayside (Pitchess). I was moved to the North Facility at Pitchess Detention Center on the account that I have a shaved head (balding) and I look like a white supremacist. (North was where they largely segregated guys that looked like me.) I talked to the Chaplain, the husband of the owner of a local Christian bookstore owner I knew and got another Bible as I had given the previous one to “The Black Bear.” (I wish I remembered his real name.)

While discussing topics with a few people inquiring about why I was reading the Bible, a young kid, skinhead looking fellow, started to engage me in some Biblical topics. During further discussion I found out he was a member of the racist cult, Christian Identity.

Your Honor, I had recently done a large study on four racist cults/movements – this being one. So I was familiar with its founders and relationship to the aberrant theology of British Israelism. Steering the conversation thus (a rough draft I keep) with the afore mentioned knowledge and the basis that he showed an interest in what the Bible had to say about our topic:

The Bible does not even use the word race in reference to people, but it does describe all human beings as being of “one blood” (Acts 17:26). This of course emphasizes that we are all related, as all humans are descendants of the first man, Adam (1 Corinthians 15:45), who was created in the image of God (Genesis 1:26–27). The Last Adam, Jesus Christ (1 Corinthians 15:45) also became a descendant of Adam in His incarnation. Therefore, any descendant of Adam can be saved because our mutual relative by blood (Jesus) died and rose again. Therefore, the Gospel can (and should) be preached to all tribes and nations.

Genesis’ word for Adam means “red clay,” and out of the 200[+] flood stories from around the world from different cultures separated by seas and time and culture, almost half have the first man being created red. Also, when Moses was going to marry an Ethiopian woman, Miriam spoke out against this interracial marriage. God struck her with a disease that turned her skin ashen until she repented of this BECAUSE God blesses marriage between all ethnicities.

The young man upon me asking, said that all the authors of the New Testament had to be “Aryan,” which according to British Israelism were the tribes of Ephraim and Manasseh. I brought him to Philippians 3:3-8 where the Apostle Paul clearly says he is from the tribe of Benjamin. A “no-no” in these aberrant theologies. 

At the end of my time in North this kid had thrown his literature (booklets) away he had gotten by mail from Richard Butler’s “organization.” I left that Bible with him as well.

Do Leftists attack real problems when given an opportunity through discussion? Or do they merely malign and label anyone who disagrees with them to keep power by their self-imposed grip of ignorance?

MENTORING or TEARING DOWN?

Do my accusers build?

Do they build people up?

Do they mentor?

Here is what I mean — Dennis Prager has made this point for years and uses the Boy Scouts as an example:

Watching the left attempting to undo the greatness of American medicine and dismantle the unprecedentedly powerful American economic engine built almost entirely on non-governmental entrepreneurial effort, I realize once again that the left is far better at destroying than building.

I first realized this as I watched the left — and here I sadly include the whole organized left from liberal to far left — do whatever it could to destroy one of the most wonderful organizations in American life, the Boy Scouts of America. From Democratic city governments to the New York Times and other liberal editorial pages to the most destructive organization on the left, the American Civil Liberties Union (ACLU), there has been the most concerted effort to break the Boy Scouts.

When challenged about this, fellow Americans on the left respond that this is a false accusation, that they have no desire to destroy the Boy Scouts, only to coerce the organization into accepting as scouts and scout leaders boys and men who have announced they are gay.

This is not an honest response, however, because the left is in fact doing whatever it can to destroy the Boy Scouts until the Boy Scouts change their policy on gays. The left-wing position is that if the Boy Scouts do not change a policy that has been in place since the inception of the organization, they do not deserve to exist.

Therefore it is entirely accurate to state that the left wishes to destroy the Boy Scouts as that organization now exists. No matter how much good the Boy Scouts have done and continue to do for millions of boys, for the left, all this good amounts to nothing.

For the left in this instance, as in most instances, the attitude is: Destroy the imperfect in order to build the perfect.

There is no left-wing Boy Scouts. The left knows best how to crush the non-left Boy Scouts, but it has never made a boys organization of its own….

Again, do they change the hearts and minds of those they encounter and disagree with that they believe to be racists? Or are they merely dividing along race-class-gender to hold on to POWER?

affirmative action

Does It “Affirm?”

Or Set Up People To Fail?

Doc Steele goes on to discuss the deleterious FX of race-based preferences in college and university “ivory tower” educational institutions. Doc Steele notes that a new battle awaits the black student walking the campus of Harvard or Yale, which is: everyone there knows you made it not by your merit but by other forces. And so, Dr. Steele notes that the black student must relitigate racial battles and prejudices created by school administrators and government interference.

Below are some audio from past posts here on my site where people make a similar point of a new category of “suspicion” of “did they really make it because they are good?” I heard Larry elder tell a story about a law firm wanting the best and brightest and going to Yale or Harvard to find new lawyers for their top-rated firm. Do you think they have a suspicion of the quality of the minority candidate?

Even if not publicly stated, I bet even black law firms hire the best from Columbia or University of Virginia rather than an affirmative action graduate from the Ivory Tower Schools.

…TO WIT…

In a short clip Dan Bongino reads from the WALL STREET JOURNAL in which he notes the following paragraph:

  • The complaint, filed by a coalition of 64 organizations, says the university has set quotas to keep the numbers of Asian-American students significantly lower than the quality of their applications merits. It cites third-party academic research on the SAT exam showing that Asian-Americans have to score on average about 140 points higher than white students, 270 points higher than Hispanic students and 450 points higher than African-American students to equal their chances of gaining admission to Harvard. The exam is scored on a 2400-point scale. The complaint was filed with the U.S. Education Department’s Office for Civil Rights.

(Keep that WALL STREET JOURNAL article book marked in your head. I will come back to it in a bit.)

Larry Elder plays audio from now VP Joe Biden being shut down by an educated black man with facts and knowledge about the deleterious affects of race preference in education, e.g., affirmative action.

Here is part of a LOS ANGELES TIMES article regarding the above

(hat-tip, CONSERVATIVE TREE HOUSE):

“Let’s talk about Asians,” she says.

Lee’s next slide shows three columns of numbers from a Princeton University study that tried to measure how race and ethnicity affect admissions by using SAT scores as a benchmark. It uses the term “bonus” to describe how many extra SAT points an applicant’s race is worth. She points to the first column.

African Americans received a “bonus” of 230 points, Lee says.

She points to the second column.

“Hispanics received a bonus of 185 points.”

The last column draws gasps.

Asian Americans, Lee says, are penalized by 50 points — in other words, they had to do that much better to win admission.

Remember the section above speaking about having moral courage?

Well, what do you think it took to fight the “narrative” by these Asian students? Here are the last two paragraphs of that WSJ article:

Thomas Espenshade, a Princeton University sociologist who has done work on race in college admissions, said the complaint was the result of long-simmering anger in the Asian-American community.

“Up until five or 10 years ago the response has been, ‘Well we just have to work harder,’ ” Mr. Espenshade said. “But over the last decade, more groups are starting to mobilize, saying we don’t have to just accept his, we can push back against it.”

Shelby Steele noted this Frederick Douglas story early in his interview (adapted, not a direct quote):

When Frederick Douglas was asked as a free man by the media “WHAT SHALL WE DO WITH THE NEGRO?” Frederick responded: “Do nothing with us,” Douglass suggested. Leave African Americans alone. Give them a chance to be men. “If you see him on his way to school, leave him alone; don’t disturb him,” Douglass entreated. Similarly, if you saw a Black man having dinner at a hotel, or casting a ballot, or practicing his craft, just let him be. Allow him to pursue his inalienable rights in peace. If the Black man failed, surely it would be the fault of his Maker and perhaps give lie to the universal principle of the American founding.

Shelby Steele later noted this similar thinking:

  • Smyth: “Let’s talk about the Supreme Court decisions to disallow race as a consideration for university admission. What are your thoughts about that? And what is your advice for diverse students seeking admission?”
  • Steele: “Leave me alone. Really, really, really stop it. STOP CALIBRATING AND TAKING STATISTICS AND LOOKING FOR SOME GAP AND WHETHER I FIT. Treat me exactly like law, the Constitution, requires that you treat every other citizen. I’m a citizen.”

(THE SIGNAL)

That takes courage.

Which brings me to another thought… how do you defeat, defeatism — AKA — fear?

How do you counter the dogma of group think?

How do you thwart attachments to a narrative by bands of people trying to separate themselves by communal group think?

CONVERSATION

Conversations is how.

A point Doc Steele made was that “individual relationships” should be a goal. I love this because it is the only way to separate yourself from group thinking. In other words, the viewpoint of a group narrative is often curated. tailored to fit an outcome. I already gave one example of conversating leading to break throughs in my Testimony above, here is another example. This second example of conversation shows what a difference a conversation can make… even in social media.

During the run-up to the 2012 election, my son was in a conversation about Romney being called a bigot due to his stance on homosexuality and abortion. I jumped in as a post of mine linked in conversation was determined to be “racist” by these young minds. In discussing the issues with two separate “yutes”, one unfriended my son, the other wanted to meet up for coffee after thoughtful discussion that included ideas found in these linked posts:

And a couple points like these from a post where my son’s friend asked a question of me; “Is Marriage Hetero“:

  • take gold as an example, it has inherent in its nature intrinsic qualities that make it expensive: good conductor of electricity, rare, never tarnishes, ease of use (moldability), and the like. The male and female have the potential to become a single biological organism, or single organic unit, or principle. Two essentially becoming one. The male and female, then, have inherent to their nature intrinsic qualities that two mated males or two mated females never actualize in their courtship… nor can they ever. The potential stays just that, potential, never being realized…..
  • ….Think of a being or animal or even an insect that reproduces, not by mating, but by some act performed by individuals. Imagine that for these same beings, movement and digestion is performed not by individuals, but only by the complementary pairs that unite for this purpose. Would anyone acquainted with such beings have difficulty understanding that in respect to movement and digestion, the organism is a united pair, or an organic unity? They thus become an entirely new organism when joined together — fulfilling what was only ‘potential’ when apart.”

We also discussed my time spent with Conservatarian gay men and women:

For some time, a few years back, I and about 10-20 gay men and women… and at times their extended family would meet monthly. All were lovers of the Constitution — what brought us together was the website GAY PATRIOT (gaypatriot . net – now defunct, sadly) and admiration of what Bruce Carroll and other gay writers boldly forged in countering current cultural trends.

Some of these people I met with and have communicated with over the years [friends] held the position that same-sex marriage should not be placed on the same level in society as heterosexual marriage, as, the family pre-dates and is the foundation for society. All, however, held that what is not clearly enumerated in the Constitution for the federal government to do should be left for the states. And thus, they would say each state has the right to define marriage themselves. Speaking out against high-court interference – as they all did about Roe v. Wade. (All were pro-life.)

As an aside, we met once-a-month at either the Sizzler in Hollywood or the Outback in Burbank, exclusively on Mondays. (All coordinated by “GayPatriotWest” – Daniel Blatt). Why? Those two CEOs gave to Mitt Romney’s campaign. And on Mondays because the L.A. City Council asked people not to eat meat on Mondays to help the planet.

A joint “hetero [me]/gay [them] ” thumb in LA City Councils eye. Lol.

What I respect are men and women (gay or not) who protect freedom of thought/speech. Like these two-freedom loving lesbian women I post about on my site.

I shared ideas like this that struck a nerve with him:

“If homosexuality is really genetic, we may soon be able to tell if a fetus is predisposed to homosexuality, in which case many parents might choose to abort it.  Will gay rights activists continue to support abortion rights if this occurs?”

Dale A. Berryhill, The Liberal Contradiction: How Contemporary Liberalism Violates Its Own Principles and Endangers Its Own Goals (Lafayette, LA:  Vital Issues Press, 1994), 172.

So why did this young man change his mind? He stuck around for tough dialogue. In other words, he showed courage. He was introduced to some reasonable, historical arguments that showed what is being considered the norm today is something brand new in human history. And he never thought of the fact that, yes, there are gays who do not support same-sex marriage. So, when he was maligning people as homophobic… he then had to draw the conclusion that he was calling gays “homophobic.” And he rightly deduced that for that to happen his argument must be skewed wrongly. This is what he eventually said:

Although I do not agree [on all your points], I retract my statement that Romney is a bigot. I feel very differently on these moral issues, but I will avoid sixhirb-ing in the future, thank you for pointing it out. Good video, but this issue hits too close to home for me to continue this discussion.

Id like to have more conversations with you in the future, it’s not often someone makes me rethink my entire approach to a topic. Caught me a bit off guard, because I usually talk circles around people. I’ve been hearing so much idiocy from people with opposing view points, that I’ve lost a bit of my receptiveness. Paul still has my vote, but thanks for opening my mind a bit more.

That is how a healthy, well-balanced exchange is supposed to happen. Information never heard before is presented, one’s ideology either blocks it at the door of the heart, or, it allows it in to be weighed and considered. Another conversation I was involved in shows how the Left distorts things and are the divisive ones who use myths to unfriend people:

What do conversations Do? They route the false edifice of communal narratives because the person is told by the group that these people are like “this,” but after you discuss weighty topics with “those people,” you come to realize just how wrong what you were told about them — was.

A woman that I sat near at the event told a story of her daughter, whose father is law enforcement as well as her uncle. She said that her daughter’s school acquaintances would talk the typical narrative about law enforcement. Which I can imagine falls somewhere in the race card arena. She is around a narrative that a communal whole ~ tries to pawn off as truth. But the daughter knows and converses with these people maligned by the narrative. So, she knows the claims she is presented with at school are false.

Likewise, if people insert themselves into conversation with “the other,” often the narrative falls apart.

Dennis Prager interviews Ken Sterns, former CEO of National Public Radio, regarding his new book, “Republican Like Me: How I Left the Liberal Bubble and Learned to Love the Right”. In all his interviews he makes the point that he hasn’t changed his mind about all his previous positions, but he has on some.

If this were a Q&A, I would have stated this followed by a question:

QUESTION TO DOC STEELE

All the above thoughts and ruminations led me to formulate some questions that if I were in Professor Smyth’s shoes I would ask. Here is one if this were a Q&A;

“A quick statement and then a question Doc Steel. Your defining of ‘white guilt’ and the genuflecting of some before a, so called, oppressed class of people reminded me of David Mamet’s book, The Secret Knowledge, where he notes that there is an idea that the victim is pure, and cannot have sinned; and that the current ‘worship-of-the-victim’ is a way of transferring their ‘sainthood’ to themselves.APPENDIX If you wish to comment on that, that will be a bonus, however, my question is this:

  • “Justice Clarence Thomas has said that his generation, even though separated and kept apart by laws, had an Unum… something to bind everyone together. He noted that today’s generation have Pluribus, but what is our Unum. I know you said you do not have a solution to our ills; however, can you recommend some “Unum ideas” that a young person can equip themselves with?”

That is it. If you took the time to brave the above. God Bless You for your “moral courage.”

If you have never read David Mamet’s book, these quotes come from, it is worth the time.


APPENDIX


Two Mamet quotes speaking to “sainthood”

One might say that the politician, the doctor, and the dramatist make their living from human misery; the doctor in attempting to alleviate it, the politician to capitalize on it, and the dramatist, to describe it.

But perhaps that is too epigrammatic.

When I was young, there was a period in American drama in which the writers strove to free themselves of the question of character.

Protagonists of their worthy plays had made no choices, but were afflicted by a condition not of their making; and this condition, homosexuality, illness, being a woman, etc., was the center of the play. As these protagonists had made no choices, they were in a state of innocence. They had not acted, so they could not have sinned.

A play is basically an exercise in the raising, lowering, and altering of expectations (such known, collectively, as the Plot); but these plays dealt not with expectations (how could they, for the state of the protagonist was not going to change?) but with sympathy.

What these audiences were witnessing was not a drama, but a troublesome human condition displayed as an attraction. This was, formerly, known as a freak show.

The subjects of these dramas were bearing burdens not of their choosing, as do we all. But misfortune, in life, we know, deserves forbearance on the part of the unafflicted. For though the display of courage in the face of adversity is worthy of all respect, the display of that respect by the unaffected is presumptuous and patronizing.

One does not gain merit from congratulating an afflicted person for his courage. One only gains entertainment.

Further, endorsement of the courage of the affliction play’s hero was not merely impertinent, but, more basically, spurious, as applause was vouchsafed not to a worthy stoic, but to an actor portraying him.

These plays were an (unfortunate) by-product of the contemporary love-of-the-victim. For a victim, as above, is pure, and cannot have sinned; and one, by endorsing him, may perhaps gain, by magic, part of his incontrovertible status.

David Mamet, The Secret Knowledge: On the Dismantling of American Culture (New York, NY: Sentinel Publishing, 2011), 134-135.

There is a Liberal sentiment that it should also punish those who take more than their “fair share.” But what is their fair share? (Shakespeare suggests that each should be treated not according to his deserts, but according to God’s mercy, or none of us would escape whipping.)

The concept of Fairness, for all its attractiveness to sentiment, is a dangerous one (cf. quota hiring and enrollment, and talk of “reparations”). Deviations from the Law, which is to say the Constitution, to accommodate specifically alleged identity-group injustices will all inevitably be expanded, universalized, and exploited until there remains no law, but only constant petition of Government.

We cannot live in peace without Law. And though law cannot be perfect, it may be just if it is written in ignorance of the identity of the claimants and applied equally to all. Then it is a possession not only of the claimants but of the society, which may now base its actions upon a reasonable assumption of the law’s treatment.

But “fairness” is not only a nonlegal but an antilegal process, for it deals not with universally applicable principles and strictures, but with specific cases, responding to the perceived or proclaimed needs of individual claimants, and their desire for extralegal preference. And it could be said to substitute fairness (a determination which must always be subjective) for justice (the application of the legislated will of the electorate), is to enshrine greed—the greed, in this case, not for wealth, but for preference. The socialistic spirit of the Left indicts ambition and the pursuit of wealth as Greed, and appeals, supposedly on behalf of “the people,” to the State for “fairness.”….

….But such fairness can only be the non-Constitutional intervention of the State in the legal, Constitutional process—awarding, as it sees fit, money (reparations), preferment (affirmative action), or entertainment (confiscation)….

….“Don’t you care?” is the admonition implicit in the very visage of the Liberals of my acquaintance on their understanding that I have embraced Conservatism. But the Talmud understood of old that good intentions can lead to evil—vide Busing, Urban Renewal, Affirmative Action, Welfare, et cetera, to name the more immediately apparent, and not to mention the, literally, tens of thousands of Federal and State statutes limiting freedom of trade, which is to say, of the right of the individual to make a living, and, so earn that wealth which would, in its necessary expenditure, allow him to provide a living to others….

…. I recognized that though, as a lifelong Liberal, I endorsed and paid lip service to “social justice,” which is to say, to equality of result, I actually based the important decisions of my life—those in which I was personally going to be affected by the outcome—upon the principle of equality of opportunity; and, further, that so did everyone I knew. Many, I saw, were prepared to pay more taxes, as a form of Charity, which is to say, to hand off to the Government the choice of programs and recipients of their hard-earned money, but no one was prepared to be on the short end of the failed Government pro-grams, however well-intentioned. (For example—one might endorse a program giving to minorities preference in award of government contracts; but, as a business owner, one would fight to get the best possible job under the best possible terms regardless of such a program, and would, in fact, work by all legal and, perhaps by semi- or illegal means to subvert any program that enforced upon the pro-prietor a bad business decision.)*

Further, one, in paying the government to relieve him of a feeling of social responsibility, might not be bothered to question what in fact constituted a minority, and whether, in fact, such minority contracts were actually benefiting the minority so enshrined, or were being subverted to shell corporations and straw men.


*No one would say of a firefighter, hired under rules reducing the height requirement, and thus unable to carry one’s child to safety, “Nonetheless, I am glad I voted for that ‘more fair’ law.”

As, indeed, they are, or, in the best case, to those among the applicants claiming eligibility most capable of framing, supporting, or bribing their claims to the front of the line. All claims cannot be met. The politicians and bureaucrats discriminating between claims will necessarily favor those redounding to their individual or party benefit—so the eternal problem of “Fairness,” supposedly solved by Government distribution of funds, becomes, yet again and inevitably, a question of graft.

David Mamet, The Secret Knowledge: On the Dismantling of American Culture (New York, NY: Sentinel Publishing, 2011), 116-117, 122, 151, 154.

If there is indeed a social revolution under way, it shouldn’t stop with women’s choice to honor their [own] nature. It must also include a newfound respect for men. It was New York City’s firemen who dared to charge up the stairs of the burning Twin Towers on September 11, 2001. The death tally of New York City’s firefighters was: men 343, women 0. Can anyone honestly say you would have wanted a woman coming to your rescue on that fateful day?

Suzanne Venker & Phyllis Schlafly, The Flipside of Feminism: What Conservative Women Know — and Men Can’t Say (Washington, D.C.: WND Books, 2011), 181-182.

A while back Candace Owens invoked Shelby Steele in her 1st comment on George Floyd (June 5, 2020):

Is Marriage Hetero?

Edited this old post a tad today (09/22/2023)

JUMP TO…. QUESTION FROM SON’S FRIEND

This post deals with two questions at separate times asked of me explaining why marriage should be considered in it’s ideal form ~ heterosexual. This post deals only with laws of biology and natural law. It does not deal with states Constitutional opportunity to define marriage, or issues peripheral to what is my response to two honest questions proffered to me.

QUESTION

John, you asked a very constructive question in regards to marriage and sexuality, let me repeat your question here:

  • “If it doesn’t have to do with being turned on, mentally and physically, and acting upon one’s desires, then what does define our sexuality? What defines us being heterosexual?”

Keep in mind that you have caused me to search out better definitions and understandings with respect to our current conversation, so I am starting to build on past knowledge, and may only be able to answer you thoroughly in the future and not at this immediate time.

However, I believe I have come to terms with what it is that we are discussing, and I believe I can define “sexuality” in a way that you can take away from this conversation and say, “So this is where the crux of the debate lay on their side.”

Okay, let me start this long – arduous – definition of heterosexuality. First of all, the claim that the law ought to be morally neutral about marriage or anything else is itself a moral claim. As such, it is not morally neutral, nor can it rest on an appeal to moral neutrality. We are both debating a subject, and as such, both are using reference points, subject/object distinctions, and the like. We are far from being neutral and must admit we are trying to propose one mortal system over another. I am sure we are both agreed on this.

The CORE of the traditional view and understanding of marriage (remember that homosexuality has long been condemned as immoral by the natural law tradition of moral philosophy, as well as by Jewish and Christian teaching, not only that, it may have been recognized by past cultures, but never authorized… as the gay rights movement is asking for today):

Marriage is a two-in-one-flesh communion of persons that is consummated and actualized by acts that are reproductive in type, whether or not they are reproductive in effect (or motivated, even in part, by a desire to reproduce). The bodily union of spouses in marital acts is the biological matrix of their marriage as a multi-level relationship: that is, a relationship that unites persons at the bodily, emotional, dispositional, and spiritual levels of the being.

Marriage, precisely as such a relationship, is naturally ordered to the good of procreation and to the nurturing and education of children) as well as to the good of spousal unity, and these goods are tightly bound together with a healthy society.

The distinctive unity of spouses is possible because human (like other mammalian) males and females, by mating, unite organically – in other words, they become a single reproductive principle. Although reproduction is a single act, in humans (and other mammals) the reproductive act is performed not by individual members of the species, but by a mated pair as an organic unit. Germaine Grisez has made this point:

“Though a male and a female are complete individuals with respect to other functions – for example, nutrition, sensation, and locomotion – with respect to reproduction they are only potential parts of a mated pair, which is the complete organism capable or reproducing sexually. Even if the mated pair is sterile, intercourse, provided it is the reproductive behavior characteristic of the species, makes the copulating male and female one organism. Masturbatory, sodomitical, or other sexual acts that are not reproductive in type cannot unite persons organically: that is, as a single reproductive principle. Therefore, such acts cannot be intelligibly engaged in for the sake of marital (i.e., one-flesh, bodily) unity as such. They cannot be marital acts!”

Rather, persons who perform such acts must be doing so for the sake of ends or goals that are extrinsic (definitions at the end) to themselves as bodily persons: Sexual satisfaction, or (perhaps) mutual sexual satisfaction, is sought as a means of releasing tension, or obtaining (and, sometimes, sharing) pleasure, either as an end in itself, or as a means to some other end, such as expressing affection, esteem, friendliness, etc. In any case, where one-flesh union cannot (or cannot rightly) be sought as an end-in-itself, sexual activity necessarily involves the instrumentalization of the bodies of those participating in such activity to extrinsic ends.

In marital acts, by contrast, the bodies of persons who unite biologically are not reduced to the status of mere instruments. Rather, the end, goal, and intelligible point of sexual union is the good of marriage itself. On this understanding, such union is not a merely instrumental good, i.e., a reason for action whose intelligibility as a reason depends on the other end. The central and justifying point of sex is not pleasure (or even the sharing of pleasure) per se, however much sexual pleasure is sought – rightly sought – as an aspect of the perfection of marital union; the point of sex, rather, is marriage itself. Considered as a bodily (“one-flesh”) union of persons consummated and actualized by acts that are reproductive in type.

Because in marital acts sex is not instrumentalized, such acts are free of the self-alienating and dis-integrating qualities of masturbatory and sodomitical sex.

Unlike these and other nonmarital sex acts, marital acts effect no practical dualism which volitionally and, thus, existentially separates the body from conscious and desiring aspect of the self which inhabits and uses the body as its instrument. (On person-body dualism, its implications for ethics, and its philosophical untenability, see: John Finnis, Joseph M. Boyle, and Germaine Grisez, Nuclear Deterrence, Morality and Realism [Oxford University Press; 1987], pp. 304-309.)

As John Finnis has observed, marital acts are truly unitive, and in no way self-alienating, because the bodily or biological aspect of human beings is “part of, and not merely an instrument of, their personal reality.”

But, one might ask, what about procreation? On the traditional view, isn’t sexual union of spouses instrumentalized to the goal of having children? It is true that Augustine was an influential proponent of something like this view, and there has always been a certain following for it among Christians. The strict Augustinian position was rejected, however, by the mainstream of philosophical and theological reflection from the late Middle Ages forward, and the understanding of sex and marriage that came to be embodied in the civil law of matrimony does not treat marriage as a merely instrumental good. Matrimonial law has traditionally understood marriage as consummated by, and only by, the reproductive-type acts of spouses; by contrast, the sterility of spouses – so long as they are capable of consummating their marriage by a reproductive-type act (and, thus, of achieving bodily – organic unity! This is why court annul a marriage that hasn’t reached this unity) – has never been treated as an impediment to marriage, even where sterility is certain and even certain to be permanent (as in the case of the marriage of a woman who has been through menopause or has undergone a hysterectomy).

According to the traditional understanding of marriage, then, it is the nature of marital acts as reproductive in type that makes it possible for such acts to be unitive in the distinctively marital way (“one-flesh”). And this type of unity is intrinsic, and not merely instrumental, value.

Thus, the unitive good of marriage provides a noninstrumental (and thus sufficient) reason for spouses to perform sexual acts of a type that consummates and actualizes their marriage. In performing marital acts, the spouses do not reduce themselves as bodily persons (or their marriage) to the status of means or instruments.

At the same time, where marriage is understood as a one-flesh union of persons, children who may be conceived in marital acts are understood not as an ends which are extrinsic to marriage (either in the strict Augustinian sense, or the modern liberal one), but, rather, as gifts which supervene on acts whose central justifying point is precisely the marital unity of the spouses. Such acts have unique meaning, value, and significance, as I have already suggested in this post, because they belong to the class of acts by which children come into being – what I have called “reproductive-type acts.” More precisely, these acts have their unique meaning, value, and significance because they belong to the only class of acts by which children can come into being, not as “products” which their parents choose to “make,” but, rather, as perfective participants in the organic community (i.e., the family) that is established by their parents’ marriage. It is thus that children are properly understood and treated – even in their conception – not as objects of the desire or will of their parents, but as subjects of justice (and inviolable human rights); not as property, but as persons.

Excerpts from Robert P. George, The Clash of Orthodoxies: Law, Religion, and Morality in Crisis.



Glossary

Extrinsic (Random House Webster CD-Rom) – all are relevant.

1. Not essential or inherent; not a basic part or quality; extraneous: facts that are extrinsic to the matter under discussion.

2. Being outside a thing; outward or external; operating or coming from without: extrinsic influences.

3. Anatomy. (of certain muscles, nerves, etc.) originating outside the anatomical limits of a part.

Intrinsic (Random House Webster CD-Rom) – all are relevant.

1. Belonging to a thing by its very nature: the intrinsic value of a gold ring.

2. Anatomy. (of certain muscles, nerves, etc.) Belonging to or lying within a given part.


A QUESTION POSED TO ME YEARS

AGO BY ONE OF MY SON’S FRIEND:


QUESTION

  • What is your views on gays? Are they bad? Are they going to hell? Are you born this way?

The homosexual man or woman is just as much a sinner as you or me. We all need Christ. To touch on the hell issue first, I believe hell is a testament to free-will, and dignity as well. C.S. Lewis mentioned that hell is locked from the inside. The only thing separating mankind from God is a belief in the finished work on the Cross. By choice people reject their Creator, they choose their path, God never imposes it. Many who are saved are not immediately pure in action, nor will they ever be. Sometimes people take decades to work through their faults (counseling, prayer, reading God’s Word, etc), so just like the person who may cheat on his wife regularly, when he comes to a saving knowledge of God, he will be challenged to change his ways and seek counseling and prayer and reference from God’s Word. The same with a gay man or woman. If they truly have a saving knowledge of God, they will be challenged by the Holy Spirit to seek biblical guidance in their life, and like many others, they will turn away from their homosexual lifestyles.

However, there is a “created order,” or, even a natural order (if you do not believe in God). My argument for heterosexual (between a man and a woman) unions is usable both by the atheist (non believer in God) and the theist (a believer in God – in the Judeo-Christian sense). Here is the crux of the matter in regards to “nature’s order:”

take gold as an example, it has inherent in its nature intrinsic qualities that make it expensive: good conductor of electricity, rare, never tarnishes, ease of use (moldability), and the like. The male and female have the potential to become a single biological organism, or single organic unit, or principle. Two essentially becoming one. The male and female, then, have inherent to their nature intrinsic qualities that two mated males or two mated females never actualize in their courtship… nor can they ever. The potential stays just that, potential, never being realized…..

….Think of a being or animal or even an insect that reproduces, not by mating, but by some act performed by individuals. Imagine that for these same beings, movement and digestion is performed not by individuals, but only by the complementary pairs that unite for this purpose. Would anyone acquainted with such beings have difficulty understanding that in respect to movement and digestion, the organism is a united pair, or an organic unity? They thus become an entirely new organism when joined together — fulfilling what was only ‘potential’ when apart”

So you see, the two heterosexual organisms that join in a sexual union cease being two separate organisms for a short time and become one organism capable of reproduction. This is what the state and the church are sealing in a marriage, this intrinsic union. The homosexual couple can never achieve this union, so “natures order” has endowed the heterosexual union with an intrinsic quality that other relationships do not have or could never attain. Both the atheist and theist can argue from this point, because either we were created this way or we evolved this way. Either way, nature has imposed on the sexual union being discussed.

Also, I do not think it is wholly genetic. I believe choice is involved as well as violence. For instance, take this thought from a pro-choice, lesbian woman, Tammy Bruce:

…. and now all manner of sexual perversion enjoys the protection and support of once what was a legitimate civil-rights effort for decent people. The real slippery slope has been the one leading into the Left’s moral vacuum. It is a singular attitude that prohibits any judgment about obvious moral decay because of the paranoid belief that judgment of any sort would destroy the gay lifestyle, whatever that is…. I believe this grab for children by the sexually confused adults of the Gay Elite represents the most serious problem facing our culture today…. Here come the elephant again: Almost without exception, the gay men I know (and that’s too many to count) have a story of some kind of sexual trauma or abuse in their childhoodmolestation by a parent or an authority figure, or seduction as an adolescent at the hands of an adult. The gay community must face the truth and see sexual molestation of an adolescent for the abuse it is,* instead of the ‘coming-of-age’ experience many [gays] regard it as being. Until then, the Gay Elite will continue to promote a culture of alcohol and drug abuse, sexual promiscuity, and suicide by AIDS.”

* By the age of 18 or 19 years, three quarters of American youth, regardless of their sexual orientation, have had sexual relations with another person. Gay males are more likely than heterosexual males to become sexually active at a younger age (12.7 vs. 15.7 years) and to have had multiple sexual partners. The ages at the time of the first sexual experience with another person are closer for lesbians and heterosexual females (15.4 vs. 16.2 years).

(NEW ENGLAND JOURNAL OF MEDICINE)

What she is basically saying is that there are emotional reasons, usually trauma, or circumstances that push these young boys into the choices they make in regards to their sexuality. For instance, one of my co-workers is a homosexual man. He is a wonderful guy; I would invite him to my wedding if I could go back in time. He is very open about his past, he was “initiated” into the homosexual lifestyle by a grown black man when he was 14. In other words, he was raped. Whether he feels now that he consented, or the person was a family friend or complete stranger. This act of sex with a minor by a grown man is rape. And this rape, at an age where boys are having surges of hormones and confused about a lot of things is what Tammy Bruce was speaking to. It is a psychological trauma that if not dealt with has traumatic results in one’s life. This sometimes works its way into sexual matters. There are many homosexual people, Al Rantel (790am 6pm to 9pm), to name a more popular one, that believe marriage should be kept between a man and a woman. Tammy Bruce wants it, but she, like most Republicans, want the states to decide, and not the Supreme Court.

Also, in 1993, the biggest march by the “gay” community (Elite gay community) on Washington was held, and they had this as part of their platform:

  • The implications of homosexual, bisexual, and transgendered curriculum at all levels of education.
  • The lowering of the age [12 years old to be exact] of consent for homosexual and heterosexual sex.
  • The legalization of homosexual marriages.
  • Custody, adoption, and foster-care rights for homosexuals, lesbians, and transgendered people.
  • the redefinition of the family to include the full diversity of all family structures.
  • The access to all programs of the Boy Scouts of America.
  • Affirmative action for homosexuals.
  • The inclusion of sex-change operations under a universal health-care plan.

Obviously the Elite gay community Tammy Bruce spoke of [made up of Leftist Progressives] knows which age is best for “recruiting,” e.g., traumatizing.More can be said on all the above issues, but my book is not yet written. I will post three quotes from Tammy Bruce (a pro-choice lesbian):

Even if one does not necessarily accept the institutional structure of “organized religion,” the “Judeo-Christian ethic and the personal standards it encourages do not impinge on the quality of life, but enhance it. They also give one a basic moral template that is not relative,” which is why the legal positivists of the Left are so threatened by the Natural Law aspect of the Judeo-Christian ethic. (Tammy Bruce, The Death of Right and Wrong: Exposing the Left’s Assault on Our Culture and Values [Roseville: Prima, 2003], 35.)

these problems don’t remain personal and private. The drive, especially since this issue is associated with the word “gay rights,” is to make sure your worldview reflects theirs. To counter this effort, we must demand that the medical and psychiatric community take off their PC blinders and treat these people responsibly. If we don’t, the next thing you know, your child will be taking a “tolerance” class explaining how “transexuality” is just another “lifestyle choice”…. After all, it is the only way malignant narcissists will ever feel normal, healthy, and acceptable: by remaking society – children – in their image (Ibid., 92, 206)

The below are two non-Biblical arguments presented in video form.

In the above video just past the 2:38 mark, the below point is made, the strongest point of the video:

Culture has a right to redefine marriage.

Spousal rights and marital traditions have changed. However, marriage has always been between males and females because of the unique function they perform in society.

Marriage can’t be a social construction because cultures emerge when humans reproduce.

This means that cultures cannot be the constructors of the marriages that make culture possible in the first place. Bricks make the building, not the building the bricks. Culture does not construct marriage. Marriage and family construct culture.

The above is a favored video of mine. The point about police work and other jobs in society and later how the government doesn’t discriminate against other professions when it promotes police work. Great, useable point.

And, if this were to be characterized as “Biblical,” so what? This thinking fails to distinguish the reasons for a law from the content of the law:

Such “exclude religion” arguments are wrong because marriage is not a religion! When voters define marriage, they are not establishing a religion. In the First Amendment, “Con­gress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof,” the word “religion” refers to the church that people attend and support. “Religion” means being a Baptist or Catholic or Presbyterian or Jew. It does not mean being married. These arguments try to make the word “religion” in the Constitution mean something different from what it has always meant.

These arguments also make the logical mistake of failing to distinguish the reasons for a law from the content of the law. There were religious reasons behind many of our laws, but these laws do not “establish” a religion. All major religions have teachings against stealing, but laws against stealing do not “establish a religion.” All religions have laws against murder, but laws against murder do not “establish a religion.” The cam­paign to abolish slavery in the United States and England was led by many Christians, based on their religious convictions, but laws abolishing slavery do not “establish a reli­gion.” The campaign to end racial discrimination and segregation was led by Dr. Martin Luther King Jr., a Baptist pastor, who preached against racial injustice from the Bible. But laws against discrimination and segregation do not “establish a religion.”

If these “exclude religion” arguments succeed in court, they could soon be applied against evangelicals and Catholics who make “religious” arguments against abortion. Majority votes to protect unborn children could then be invalidated by saying these vot­ers are “establishing a religion.” And, by such reasoning, all the votes of religious citizens for almost any issue could be found invalid by court decree! This would be the direct opposite of the kind of country the Founding Fathers established, and the direct opposite of what they meant by “free exercise” of religion in the First Amendment.

Wayne Grudem, Politics According to the Bible [Grand Rapids, MI: Zondervan, 2010], 31.

As well as what legal changes have been wrought by the Judeo-Christian worldview that has been positive for societies all over this world:

Historian Alvin Schmidt points out how the spread of Christianity and Christian influence on government was primarily responsible for outlawing infanticide, child abandonment, and abortion in the Roman Empire (in AD 374); outlawing the brutal battles-to-the-death in which thousands of gladiators had died (in 404); outlawing the cruel punishment of branding the faces of criminals (in 315); instituting prison reforms such as the segregating of male and female prisoners (by 361); stopping the practice of human sacrifice among the Irish, the Prussians, and the Lithuanians as well as among other nations; outlawing pedophilia; granting of property rights and other protections to women; banning polygamy (which is still practiced in some Muslim nations today); prohibiting the burning alive of widows in India (in 1829); outlawing the painful and crippling practice of binding young women’s feet in China (in 1912); persuading government officials to begin a system of public schools in Germany (in the sixteenth century); and advancing the idea of compulsory education of all children in a number of European countries.

During the history of the church, Christians have had a decisive influence in opposing and often abolishing slavery in the Roman Empire, in Ireland, and in most of Europe (though Schmidt frankly notes that a minority of “erring” Christian teachers have supported slavery in various centuries). In England, William Wilberforce, a devout Christian, led the successful effort to abolish the slave trade and then slavery itself throughout the British Empire by 1840.

In the United States, though there were vocal defenders of slavery among Christians in the South, they were vastly outnumbered by the many Christians who were ardent abolitionists, speaking, writing, and agitating constantly for the abolition of slavery in the United States. Schmidt notes that two-thirds of the American abolitionists in the mid-1830s were Christian clergymen, and he gives numerous examples of the strong Christian commitment of several of the most influential of the antislavery crusaders, including Elijah Lovejoy (the first abolitionist martyr), Lyman Beecher, Edward Beecher, Harriet Beecher Stowe (author of Uncle Tom’s Cabin), Charles Finney, Charles T. Torrey, Theodore Weld, William Lloyd Garrison, “and others too numerous to mention.” The American civil rights movement that resulted in the outlawing of racial segregation and discrimination was led by Martin Luther King Jr., a Christian pastor, and supported by many Christian churches and groups.

There was also strong influence from Christian ideas and influential Christians in the formulation of the Magna Carta in England (1215) and of the Declaration of Independence (1776) and the Constitution (1787) in the United States. These are three of the most significant documents in the history of governments on the earth, and all three show the marks of significant Christian influence in the foundational ideas of how governments should function.

Wayne Grudem, Politics According to the Bible [Grand Rapids, MI: Zondervan, 2010], 49-50.

Doug Mainwaring speaks at the “March for Marriage: March 26, 2013”

The Spiritual “Animism” Found in Leftist Social Movements

I came across this Tweet and I loved the self introspection of the spiritual “feeling” the Left offers in their myriad of social movements that create a false sense of unified purpose.

This was Neil Shenvi’s response that led  me to a co-authored article that is well worth the read:

Here are some excerpts, but the entire article is worth your attention — and, if you are a prodigious reader, I suggest marrying it with this book [chapter] chapter (HERE) from Melanie Philipps, book: “THE WORLD TURNED UPSIDE DOWN: THE GLOBAL BATTLE OVER GOD, TRUTH, AND POWER.”

The last few years have witnessed a great revival in the United States, as people have gathered to hear a message of sin and repentance proclaimed by spiritual leaders like Robin DiAngelo and Ibram X.Kendi. While the antiracist, antisexist, anti-oppressive message of the Great Awokening is allegedly secular rather than religious, its promises of equity, diversity, absolution, and inclusion have captured the imaginations and allegiances of everyone from scholars, to H.R. administrators, to entertainers, to mainstream journalists.

As many cultural commentators have suggested, we are witnessing the emergence of a new, secular religion, which views all reality through the lens of oppression, power dynamics, and social justice. But many people are also noticing a dark side. Last summer, the Smithsonian Institute released an infographic describing “rational, linear thinking” and “cause-and-effect relationships” as attributes of “whiteness.” Public school trainings accuse educators of the “spirit murdering of black and brown children,” and the Brighton and Sussex University Hospitals announced a “gender-inclusive language” policy that replaced the word “breastfeeding” with “chestfeeding.”

Worried by these developments, we join with classical liberals, moderates, and conservatives to oppose the growing illiberalism we’re seeing in our culture. But while secular liberalism is in many respects a procedural set of principles (with an assumption of moral authority) for settling disputes through open dialogue and the rule of law, the ideology of the moment is a grand metanarrative about reality. Trying to oppose an epic metanarrative by appealing to abstract principles may be a fool’s errand. As Christians, we believe this ideology is best challenged not by the secularism from which it emerged, but by an older vision—the one preached by Christianity for thousands of years.

[….]

Second, Christianity knows that we’re all seeking moral justification, whether we explain it with religious or non-religious language. In other words, all of us are seeking to be considered “righteous,” “good,” and “worthy.” While many accusations of performative “virtue signaling” are, no doubt, accurate, some people actually believe what they are saying. When they loudly lament their whiteness, abase themselves for the smallest infractions (microaggressions), and promise to “do better,” they are motivated by the same drive that led Medieval peasants to wear hair shirts, kiss cathedral steps, and buy indulgences.

Christianity doesn’t scoff at this impulse, but redirects it. Our deep, human urge to be justified, to be declared righteous, can ultimately only be met by God’s forgiveness. It won’t be achieved through a never-ending cycle of grievance and absolution.

[….]

The unremitting bitterness and mercilessness of cancel culture flows out of this ideology that draws a sharp line between the bad people and the good people. In contrast, Christianity draws a line between the bad people (all of us) and Jesus. Our hope is not in that we have lived up to God’s righteousness, but in that Jesus did so on our behalf, in his life, death, and resurrection. Thus, every Christian has reason to be overflowing with gentleness and grace: the one who has been shown mercy, shows mercy.

Christians understand C.S. Lewis’s warning that “spiritual nature, like bodily nature, will be served; deny it food and it will gobble poison.” Hence, we believe that the true, Christian story of creation, fall, redemption, and restoration in the gospel of Jesus Christ is the most effective and complete way to dislodge the mythos of critical social justice. But for those who believe that no such transcendent story exists, fighting wokeness will be an uphill battle.

Here is their forthcoming book: CRITICAL DILEMMA: THE RISE OF CRITICAL THEORIES AND SOCIAL JUSTICE IDEOLOGY―IMPLICATIONS FOR THE CHURCH AND SOCIETY

More via PRAGER:

  • Judaism and Christianity hold that people are not basically good. Leftism holds that people are basically good. Therefore, Judaism and Christianity believe evil comes from human nature, and leftism believes evil comes from capitalism, religion, the nation-state (i.e. nationalism), corporations, the patriarchy and virtually every other traditional value.
  • Judaism and Christianity hold that utopia on Earth is impossible — it will only come in God’s good time as a Messianic age or in the afterlife. Leftism holds that utopia is to be created here on Earth — and as soon as possible. That is why leftists find America so contemptible. They do not compare it to other nations but to a utopian ideal — a society with no inequality, no racism, no differences between the sexes (indeed, no sexes) and no greed in which everything important is obtained free.
  • Judaism and Christianity believe God and the Bible are to instruct us on how to live a good life and how the heart is the last place to look for moral guidance. Leftists have contempt for anyone who is guided by the Bible and its God, and substitute the heart and feelings for divine instruction.

Now for some past posts/uploads of mine… in full….


A NEW RELIGION


This is a great article via the WALL STREET JOURNAL. I clipped the base of the article as it might not be viewable at WSJ’s website. A great and insightful read (h-t to Dennis Prager):

When a mob at Vermont’s Middlebury College shut down a speech by social scientist Charles Murray a few weeks ago, most of us saw it as another instance of campus illiberalism. Jonathan Haidt saw something more—a ritual carried out by adherents of what he calls a “new religion,” an auto-da-fé against a heretic for a violation of orthodoxy.

“The great majority of college students want to learn. They’re perfectly reasonable, and they’re uncomfortable with a lot of what’s going on,” Mr. Haidt, a psychologist and professor of ethical leadership at New York University’s Stern School of Business, tells me during a recent visit to his office. “But on each campus there are some true believers who have reoriented their lives around the fight against evil.”

THESE BELIEVERS ARE TRANSFORMING THE CAMPUS FROM A CITADEL OF INTELLECTUAL FREEDOM INTO A HOLY SPACE—WHERE WHITE PRIVILEGE HAS REPLACED ORIGINAL SIN, THE TRANSGRESSIONS OF CLASS AND RACE AND GENDER ARE CONFESSED NOT TO PRIESTS BUT TO “THE COMMUNITY,” VICTIM GROUPS ARE WORSHIPED LIKE GODS, AND THE SINNED-AGAINST ARE SUPPLICATED WITH “SAFE SPACES” AND “TRIGGER WARNINGS.”

The fundamentalists may be few, Mr. Haidt says, but they are “very intimidating” since they wield the threat of public shame. On some campuses, “they’ve been given the heckler’s veto, and are often granted it by an administration who won’t stand up to them either.”

ALL THIS HAS BECOME SOMETHING OF A PREOCCUPATION FOR THE 53-YEAR-OLD MR. HAIDT. A LONGTIME LIBERAL—HE RAN A GUN-CONTROL GROUP AS AN UNDERGRADUATE AT YALE—HE ADMITS HE “HAD NEVER ENCOUNTERED CONSERVATIVE IDEAS” UNTIL HIS MID-40S.

[…..]

“What we’re beginning to see now at Berkeley and at Middlebury hints that this [campus] religion has the potential to turn violent,” Mr. Haidt says. “The attack on the professor at Middlebury really frightened people,” he adds, referring to political scientist Allison Stanger, who wound up in a neck brace after protesters assaulted her as she left the venue.

The Berkeley episode Mr. Haidt mentions illustrates the Orwellian aspect of campus orthodoxy. A scheduled February appearance by right-wing provocateur Milo Yiannopoulos prompted masked agitators to throw Molotov cocktails, smash windows, hurl rocks at police, and ultimately cause $100,000 worth of damage. The student newspaper ran an op-ed justifying the rioting under the headline “Violence helped ensure safety of students.” Read that twice.

Mr. Haidt can explain. Students like the op-ed author “are armed with a set of concepts and words that do not mean what you think they mean,” he says. “People older than 30 think that ‘violence’ generally involves some sort of physical threat or harm. But as students are using the word today, ‘violence’ is words that have a negative effect on members of the sacred victim groups. And so even silence can be violence.” It follows that if offensive speech is “violence,” then actual violence can be a form of self-defense.

Down the hall from Mr. Haidt’s office, I noticed a poster advertising a “bias response hotline” students can call “to report an experience of bias, discrimination or harassment.” I joke that NYU seems to have its own version of the morality police in Islamic countries like Saudi Arabia. “It’s like East Germany,” Mr. Haidt replies—with students, at least some of them, playing the part of the Stasi.

How did we get here, and what can be done? On the first question, Mr. Haidt points to a braided set of causes. There’s the rise in political polarization, which is related to the relatively recent “political purification of the universities.” While the academy has leaned left since at least the 1920s, Mr. Haidt says “it was always just a lean.” Beginning in the early 1990s, as the professors of the Greatest Generation retired, it became a full-on tilt.

“Now there are no more conservative voices on the faculty or administration,” he says, exaggerating only a little. Heterodox Academy cites research showing that the ratio of left to right professors in 1995 was 2 to 1. Now it is 5 to 1.

The left, meanwhile, has undergone an ideological transformation. A generation ago, social justice was understood as equality of treatment and opportunity: “If gay people don’t have to right to marry and you organize a protest to apply pressure to get them that right, that’s justice,” Mr. Haidt says. “If black people are getting discriminated against in hiring and you fight that, that’s justice.”

Today justice means equal outcomes. “There are two ideas now in the academic left that weren’t there 10 years ago,” he says. “One is that everyone is racist because of unconscious bias, and the other is that everything is racist because of systemic racism.” That makes justice impossible to achieve: “When you cross that line into insisting if there’s not equal outcomes then some people and some institutions and some systems are racist, sexist, then you’re setting yourself up for eternal conflict and injustice.”

Perhaps most troubling, Mr. Haidt cites the new protectiveness in child-rearing over the past few decades. Historically, American children were left to their own devices and had to learn to deal with bullies. Today’s parents, out of compassion, handle it for them. “By the time students get to college they have much, much less experience with unpleasant social encounters, or even being insulted, excluded or marginalized,” Mr. Haidt says. “They expect there will be some adult, some authority, to rectify things.”

Combine that with the universities’ shift to a “customer is always right” mind-set. Add in social media. Suddenly it’s “very, very easy to bring mobs together,” Mr. Haidt says, and make “people very afraid to stand out or stand up for what they think is right.” Students and professors know, he adds, that “if you step out of line at all, you will be called a racist, sexist or homophobe. In fact it’s gotten so bad out there that there’s a new term—‘ophobophobia,’ which is the fear of being called x-ophobic.”

That fear runs deep—including in Mr. Haidt. When I ask him about how political homogeneity on campus informs the understanding of so-called rape culture, he clams up: “I can’t talk about that.” The topic of sexual assault—along with Islam—is too sensitive.

It’s a painfully ironic answer from a man dedicating his career to free thought and speech. But choosing his battles doesn’t mean Mr. Haidt is unwilling to fight. And he’s finding allies across the political spectrum.

[….]

Following the Middlebury incident, the unlikely duo of Democratic Socialist Cornel West and conservative Robert P. George published a statement denouncing “campus illiberalism” and calling for “truth seeking, democracy and freedom of thought and expression.” More than 2,500 scholars and other intellectuals have signed it. At Northwestern the student government became the first in the country to pass a resolution calling for academic freedom and viewpoint diversity.

[….]

He offers this real-world example: “I think that the ‘deplorables’ comment could well have changed the course of human history.”


the Religion of the Left (David Horowitz)


 

The Constitution: Why A Republic?

Winning the War of Independence brought a new challenge to the American people: what sort of government should they choose for their new nation? Robert George, Professor of Jurisprudence at Princeton University, explores the problems the founders faced at this pivotal moment in history.

Why We’re Losing Liberty ~ Robert George (PragerU)

Was the Constitution written in a way that was designed to protect freedom and limit the government’s size? Has it been effective in doing that? And what’s the Supreme Court’s record when it comes to protecting our rights? Robert George, Professor of Jurisprudence at Princeton University, answers these questions and more.

Marriage, is it Hetero? (Q&A Included) ~ Two Imports from my Old Blog

AnimalsAristotle

John, you asked a very constructive question in regards to marriage and sexuality, let me repeat your question here:

  • “If it doesn’t have to do with being turned on, mentally and physically, and acting upon one’s desires, then what does define our sexuality? What defines us being heterosexual?”

Keep in mind that you have caused me to search out better definitions and understandings with respect to our current conversation, so I am starting to build on past knowledge, and may only be able to answer you thoroughly in the future and not at this immediate time.

However, I believe I have come to terms with what it is that we are discussing, and I believe I can define “sexuality” in a way that you can take away from this conversation and say, “So this is where the crux of the debate lay on their side.”

Okay, let me start this long – arduous – definition of heterosexuality. First of all, the claim that the law ought to be morally neutral about marriage or anything else is itself a moral claim. As such, it is not morally neutral, nor can it rest on an appeal to moral neutrality. We are both debating a subject, and as such, both are using reference points, subject/object distinctions, and the like. We are far from being neutral and must admit we are trying to propose one mortal system over another. I am sure we are both agreed on this.

The CORE of the traditional view and understanding of marriage (remember that homosexuality has long been condemned as immoral by the natural law tradition of moral philosophy, as well as by Jewish and Christian teaching, not only that, it may have been recognized by past cultures, but never authorized… as the gay rights movement is asking for today):

Marriage is a two-in-one-flesh communion of persons that is consummated and actualized by acts that are reproductive in type, whether or not they are reproductive in effect (or motivated, even in part, by a desire to reproduce). The bodily union of spouses in marital acts is the biological matrix of their marriage as a multi-level relationship: that is, a relationship that unites persons at the bodily, emotional, dispositional, and spiritual levels of the being.

Marriage, precisely as such a relationship, is naturally ordered to the good of procreation and to the nurturing and education of children) as well as to the good of spousal unity, and these goods are tightly bound together with a healthy society.

The distinctive unity of spouses is possible because human (like other mammalian) males and females, by mating, unite organically – in other words, they become a single reproductive principle. Although reproduction is a single act, in humans (and other mammals) the reproductive act is performed not by individual members of the species, but by a mated pair as an organic unit. Germaine Grisez has made this point:

“Though a male and a female are complete individuals with respect to other functions – for example, nutrition, sensation, and locomotion – with respect to reproduction they are only potential parts of a mated pair, which is the complete organism capable or reproducing sexually. Even if the mated pair is sterile, intercourse, provided it is the reproductive behavior characteristic of the species, makes the copulating male and female one organism. Masturbatory, sodomitical, or other sexual acts that are not reproductive in type cannot unite persons organically: that is, as a single reproductive principle. Therefore, such acts cannot be intelligibly engaged in for the sake of marital (i.e., one-flesh, bodily) unity as such. They cannot be marital acts!”

Rather, persons who perform such acts must be doing so for the sake of ends or goals that are extrinsic (definitions at the end) to themselves as bodily persons: Sexual satisfaction, or (perhaps) mutual sexual satisfaction, is sought as a means of releasing tension, or obtaining (and, sometimes, sharing) pleasure, either as an end in itself, or as a means to some other end, such as expressing affection, esteem, friendliness, etc. In any case, where one-flesh union cannot (or cannot rightly) be sought as an end-in-itself, sexual activity necessarily involves the instrumentalization of the bodies of those participating in such activity to extrinsic ends.

In marital acts, by contrast, the bodies of persons who unite biologically are not reduced to the status of mere instruments. Rather, the end, goal, and intelligible point of sexual union is the good of marriage itself. On this understanding, such union is not a merely instrumental good, i.e., a reason for action whose intelligibility as a reason depends on the other end. The central and justifying point of sex is not pleasure (or even the sharing of pleasure) per se, however much sexual pleasure is sought – rightly sought – as an aspect of the perfection of marital union; the point of sex, rather, is marriage itself. Considered as a bodily (“one-flesh”) union of persons consummated and actualized by acts that are reproductive in type.

Because in marital acts sex is not instrumentalized, such acts are free of the self-alienating and dis-integrating qualities of masturbatory and sodomitical sex.

Unlike these and other nonmarital sex acts, marital acts effect no practical dualism which volitionally and, thus, existentially separates the body from conscious and desiring aspect of the self which inhabits and uses the body as its instrument. (On person-body dualism, its implications for ethics, and its philosophical untenability, see: John Finnis, Joseph M. Boyle, and Germaine Grisez, Nuclear Deterrence, Morality and Realism [Oxford University Press; 1987], pp. 304-309.)

As John Finnis has observed, marital acts are truly unitive, and in no way self-alienating, because the bodily or biological aspect of human beings is “part of, and not merely an instrument of, their personal reality.”

But, one might ask, what about procreation? On the traditional view, isn’t sexual union of spouses instrumentalized to the goal of having children? It is true that Augustine was an influential proponent of something like this view, and there has always been a certain following for it among Christians. The strict Augustinian position was rejected, however, by the mainstream of philosophical and theological reflection from the late Middle Ages forward, and the understanding of sex and marriage that came to be embodied in the civil law of matrimony does not treat marriage as a merely instrumental good. Matrimonial law has traditionally understood marriage as consummated by, and only by, the reproductive-type acts of spouses; by contrast, the sterility of spouses – so long as they are capable of consummating their marriage by a reproductive-type act (and, thus, of achieving bodily – organic unity! This is why court annul a marriage that hasn’t reached this unity) – has never been treated as an impediment to marriage, even where sterility is certain and even certain to be permanent (as in the case of the marriage of a woman who has been through menopause or has undergone a hysterectomy).

According to the traditional understanding of marriage, then, it is the nature of marital acts as reproductive in type that makes it possible for such acts to be unitive in the distinctively marital way (“one-flesh”). And this type of unity is intrinsic, and not merely instrumental, value.

Thus, the unitive good of marriage provides a noninstrumental (and thus sufficient) reason for spouses to perform sexual acts of a type that consummates and actualizes their marriage. In performing marital acts, the spouses do not reduce themselves as bodily persons (or their marriage) to the status of means or instruments.

At the same time, where marriage is understood as a one-flesh union of persons, children who may be conceived in marital acts are understood not as an ends which are extrinsic to marriage (either in the strict Augustinian sense, or the modern liberal one), but, rather, as gifts which supervene on acts whose central justifying point is precisely the marital unity of the spouses. Such acts have unique meaning, value, and significance, as I have already suggested in this post, because they belong to the class of acts by which children come into being – what I have called “reproductive-type acts.” More precisely, these acts have their unique meaning, value, and significance because they belong to the only class of acts by which children can come into being, not as “products” which their parents choose to “make,” but, rather, as perfective participants in the organic community (i.e., the family) that is established by their parents’ marriage. It is thus that children are properly understood and treated – even in their conception – not as objects of the desire or will of their parents, but as subjects of justice (and inviolable human rights); not as property, but as persons.

Excerpts from Robert P. George, The Clash of Orthodoxies: Law, Religion, and Morality in Crisis.



Glossary

Extrinsic (Random House Webster CD-Rom) – all are relevant.

1. Not essential or inherent; not a basic part or quality; extraneous: facts that are extrinsic to the matter under discussion.

2. Being outside a thing; outward or external; operating or coming from without: extrinsic influences.

3. Anatomy. (of certain muscles, nerves, etc.) originating outside the anatomical limits of a part.

Intrinsic (Random House Webster CD-Rom) – all are relevant.

1. Belonging to a thing by its very nature: the intrinsic value of a gold ring.

2. Anatomy. (of certain muscles, nerves, etc.) Belonging to or lying within a given part.


A question posed to me years ago by one of my son’s friends:

Question 3) What is your views on gays? Are they bad? Are they going to hell? Are you born this way?

I have written heavily on this subject, both papers are on my blog at:

The homosexual man or woman is just as much a sinner as you or me. We all need Christ. To touch on the hell issue first, I believe hell is a testament to free-will, and dignity as well. C.S. Lewis mentioned that hell is locked from the inside. The only thing separating mankind from God is a belief in the finished work on the Cross. By choice people reject their Creator, they choose their path, God never imposes it. Many who are saved are not immediately pure in action, nor will they ever be. Sometimes people take decades to work through their faults (counseling, prayer, reading God’s Word, etc), so just like the person who may cheat on his wife regularly, when he comes to a saving knowledge of God, he will be challenged to change his ways and seek counseling and prayer and reference from God’s Word. The same with a gay man or woman. If they truly have a saving knowledge of God, they will be challenged by the Holy Spirit to seek biblical guidance in their life, and like many others, they will turn away from their homosexual lifestyles.

However, there is a “created order,” or, even a natural order (if you do not believe in God). My argument for heterosexual (between a man and a woman) unions is usable both by the atheist (non believer in God) and the theist (a believer in God – in the Judeo-Christian sense). Here is the crux of the matter in regards to “nature’s order:”

“…take gold as an example, it has inherent in its nature intrinsic qualities that make it expensive: good conductor of electricity, rare, never tarnishes, and the like. The male and female have the potential to become a single biological organism, or single organic unit, or principle. Two essentially becoming one. The male and female, then, have inherent to their nature intrinsic qualities that two mated males or two mated females never actualize in their courtship… nor can they ever. The potential stays just that, potential, never being realized…..

“….Think of a being that reproduces, not by mating, but by some act performed by individuals. Imagine that for these same beings, movement and digestion is performed not by individuals, but only by the complementary pairs that unite for this purpose. Would anyone acquainted with such beings have difficulty understanding that in respect to movement and digestion, the organism is a united pair, or an organic unity?”

So you see, the two heterosexual organisms that join in a sexual union cease being two separate organisms for a short time and become one organism capable of reproduction. This is what the state and the church are sealing in a marriage, this intrinsic union. The homosexual couple can never achieve this union, so “natures order” has endowed the heterosexual union with an intrinsic quality that other relationships do not have or could never attain. Both the atheist and theist can argue from this point, because either we were created this way or we evolved this way. Either way, nature has imposed on the sexual union being discussed.

Also, I do not think it is wholly genetic. I believe choice is involved as well as violence. For instance, take this thought from a pro-choice, lesbian woman, Tammy Bruce:

“ . . . . and now all manner of sexual perversion enjoys the protection and support of once what was a legitimate civil-rights effort for decent people. The real slippery slope has been the one leading into the Left’s moral vacuum. It is a singular attitude that prohibits any judgment about obvious moral decay because of the paranoid belief that judgment of any sort would destroy the gay lifestyle, whatever that is…. I believe this grab for children by the sexually confused adults of the Gay Elite represents the most serious problem facing our culture today…. Here come the elephant again: Almost without exception, the gay men I know (and that’s too many to count) have a story of some kind of sexual trauma or abuse in their childhoodmolestation by a parent or an authority figure, or seduction as an adolescent at the hands of an adult. The gay community must face the truth and see sexual molestation of an adolescent for the abuse it is,* instead of the ‘coming-of-age’ experience many [gays] regard it as being. Until then, the Gay Elite will continue to promote a culture of alcohol and drug abuse, sexual promiscuity, and suicide by AIDS.”

* By the age of 18 or 19 years, three quarters of American youth, regardless of their sexual orientation, have had sexual relations with another person. Gay males are more likely than heterosexual males to become sexually active at a younger age (12.7 vs. 15.7 years) and to have had multiple sexual partners. The ages at the time of the first sexual experience with another person are closer for lesbians and heterosexual females (15.4 vs. 16.2 years).

(New England Journal of Medicine)


What she is basically saying is that there are emotional reasons, usually trauma, or circumstances that push these young boys into the choices they make in regards to their sexuality. For instance, one of my co-workers is a homosexual man. He is a wonderful guy; I would invite him to my wedding if I could go back in time. He is very open about his past, he was “initiated” into the homosexual lifestyle by a grown black man when he was 14. In other words, he was raped. Whether he feels now that he consented, or the person was a family friend or complete stranger. This act of sex with a minor by a grown man is rape. And this rape, at an age where boys are having surges of hormones and confused about a lot of things is what Tammy Bruce was speaking to. It is a psychological trauma that if not dealt with has traumatic results in one’s life. This sometimes works its way into sexual matters. There are many homosexual people, Al Rantel (790am 6pm to 9pm), to name a more popular one, that believe marriage should be kept between a man and a woman. Tammy Bruce wants it, but she, like most Republicans, want the states to decide, and not the Supreme Court.

Also, in 1993, the biggest march by the “gay” community (Elite gay community) on Washington was held, and they had this as part of their platform:

  • The implications of homosexual, bisexual, and transgendered curriculum at all levels of education.
  • The lowering of the age [12 years old to be exact] of consent for homosexual and heterosexual sex.
  • The legalization of homosexual marriages.
  • Custody, adoption, and foster-care rights for homosexuals, lesbians, and transgendered people.
  • the redefinition of the family to include the full diversity of all family structures.
  • The access to all programs of the Boy Scouts of America.
  • Affirmative action for homosexuals.
  • The inclusion of sex-change operations under a universal health-care plan. 

Obviously the Elite gay community Tammy Bruce spoke of [made up of Leftist Progressives] knows which age is best for “recruiting,” e.g., traumatizing.More can be said on all the above issues, but my book is not yet written. I will post three quotes from Tammy Bruce (a pro-choice lesbian):

Even if one does not necessarily accept the institutional structure of “organized religion,” the “Judeo-Christian ethic and the personal standards it encourages do not impinge on the quality of life, but enhance it. They also give one a basic moral template that is not relative,” which is why the legal positivists of the Left are so threatened by the Natural Law aspect of the Judeo-Christian ethic. (Tammy Bruce, The Death of Right and Wrong: Exposing the Left’s Assault on Our Culture and Values [Roseville: Prima, 2003], 35.)

…these problems don’t remain personal and private. The drive, especially since this issue is associated with the word “gay rights,” is to make sure your worldview reflects theirs. To counter this effort, we must demand that the medical and psychiatric community take off their PC blinders and treat these people responsibly. If we don’t, the next thing you know, your child will be taking a “tolerance” class explaining how “transexuality” is just another “lifestyle choice”…. After all, it is the only way malignant narcissists will ever feel normal, healthy, and acceptable: by remaking society – children – in their image (Ibid., 92, 206)

 

Intrinsic Benefits [i.e., built in by nature] from Male/Female Heterosexual Marriage ~ Excerpts from `What Is Marriage?`

This is an important set of excerpts from the book, What is Marriage?, and is linked to my Cumulative Case. I highly recommend getting the book and reading chapters three and four, you can also follow up on the many references to the quotes I did not include below:


Against this, some on the libertarian Right say that mar­riage has no public value, and call for the state to get out of the marriage business altogether. Voices on the Left say that marriage has no distinctive public value; they say the state may work it like clay, remaking marriage to fit our preferences. Here we show where both go wrong.

[….]

First, as we have seen by reflection that procreation uniquely extends and perfects marriage (see chapter 2), so the best available social science suggests that children tend to do best when reared by their married mother and father. Studies that control for other factors, including poverty and even genetics, suggest that children reared in intact homes do best on the following indices:

Educational achievement: literacy and graduation rates

Emotional health: rates of anxiety, depression, substance abuse, and suicide

Familial and sexual development: strong sense of identity, timing of onset of puberty, rates of teen and

out-of-wedlock pregnancy, and rates of sexual abuse

Child and adult behavior: rates of aggression, attention deficit disorder, delinquency, and incarceration

Consider the conclusions of the left-leaning research institution Child Trends:

[R]esearch clearly demonstrates that family structure matters for children, and the family structure that helps children the most is a family headed by two biological parents in a low-conflict marriage. Children in single-parent families, children born to unmarried mothers, and children in stepfamilies or cohabiting relationships face higher risks of poor outcomes. . . . There is thus value for children in promoting strong, stable marriages between biological parents. . . . [Fit is not simply the presence of two parents, . . . but the presence of two biological par­ents that seems to support children’s development.

According to another study, in the Journal of Marriage and Family, “[t]he advantage of marriage appears to exist primarily when the child is the biological offspring of both parents.” Recent literature reviews conducted by the Brookings Institu­tion, the Woodrow Wilson School of Public and International Affairs at Princeton University, the Center for Law and Social Policy, and the Institute for American Values corroborate the importance of intact households for children.

Single-motherhood, cohabitation, joint custody after di­vorce, and stepparenting have all been reliably studied, and the result is clear: Children tend to fare worse under every one of these alternatives to married biological parenting. To make marriages more stable is to give more children the best chance to become upright and productive members of society. Note the importance of the link between marriage and children in both stages of our argument: just as it provides a powerful reason to hold the conjugal view of marriage, so it provides the central reason to make marriage a matter of public concern.

But this link is no idiosyncrasy of our view. It is amply con­firmed in our law. Long before same-sex civil marriages were envisioned, courts declared that marriage “is the foundation of the family and of society, without which there would be nei­ther civilization nor progress.” They recalled that “virtually every Supreme court case recognizing as fundamental the right to marry indicates as the basis for the conclusion the institu­tion’s inextricable link to procreation.” In their account, not just ours, “the first purpose of matrimony, by the laws of nature and society, is procreation”; “the procreation of children un­der the shield and sanction of the law” is one of the “two princi­pal ends of marriage.” In fact, “marriage exists as a protected legal institution primarily because of societal values associated with the propagation of the human race.” Examples can be multiplied ad nauseam.

A second public benefit of marriage is that it tends to help spouses financially, emotionally, physically, and socially. As the late University of Virginia sociologist Steven Nock showed, it is not that people who are better off are most likely to marry, but that marriage makes people better off. More than signal maturity, marriage can promote it. Thus men, after their wed­ding, tend to spend more time at work, less time at bars, more time at religious gatherings, less time in jail, and more time with family.

The shape of marriage as a permanent and exclusive union ordered to family life helps explain these benefits. Permanently committed to a relationship whose norms are shaped by its apt­ness for family life, husbands and wives gain emotional insur­ance against life’s temporary setbacks. Exclusively committed, they leave the sexual marketplace and thus escape its heightened risks. Dedicated to their children and each other, they enjoy the benefits of a sharpened sense of purpose. More vigorously sow­ing in work, they reap more abundantly its fruits. So the state’s interest in productivity and social order creates an interest in marriage.

[….]

MAKING MOTHER OR FATHER SUPERFLUOUS

Conjugal marriage laws reinforce the idea that the union of husband and wife is, on the whole, the most appropriate envi­ronment for rearing children—an ideal supported by the best available social science. Recognizing same-sex relationships as marriages would legally abolish that ideal. No civil institution would reinforce the notion that men and women typically have different strengths as parents; that boys and girls tend to benefit from fathers and mothers in different ways.

To the extent that some continued to see marriage as apt for family life, they would come to think—indeed, our law, public schools, and media would teach them, and variously penalize them for denying—that it matters not, even as a rule, whether children are reared by both their mother and their father, or by a parent of each sex at all. But as the connection between mar­riage and parenting is obscured, as we think it would be eventu­ally, no arrangement would be proposed as ideal.

And here is the central problem with either result: it would diminish the social pressures and incentives for husbands to remain with their wives and children, or for men and women having children to marry first. Yet the resulting arrangements—parenting by divorced or single parents, or cohabiting couples —are demonstrably worse for children, as we have seen in chap­ter 3. So even if it turned out that studies showed no differences between same- and opposite-sex parenting, redefining marriage would undermine marital stability in ways that we know do hurt children.

That said, in addition to the data on child outcomes sum­marized in chapter 3, there is significant evidence that moth­ers and fathers have different parenting strengths—that their respective absences impede child development in different ways. Girls, for example, are likelier to suffer sexual abuse and to have children as teenagers and out of wedlock if they do not grow up with their father. For their part, boys reared without their father tend to have much higher rates of aggression, de­linquency, and incarceration. As Rutgers University sociolo­gist David Popenoe concludes, “The burden of social science evidence supports the idea that gender-differentiated parenting is important for human development and that the contribution of fathers to childrearing is unique and irreplaceable.” He con­tinues: “[W]e should disavow the notion that ‘mommies can make good daddies,’ just as we should disavow the popular notion . . . that ‘daddies can make good mommies.’ . . . The two sexes are different to the core, and each is necessary—culturally and biologically—for the optimal development of a human being.” In a summary of the relevant science, Univer­sity of Virginia sociologist W. Bradford Wilcox finds much the same:

Let me now conclude our review of the social scientific lit­erature on sex and parenting by spelling out what should be obvious to all. The best psychological, sociological, and biological research to date now suggests that—on average—men and women bring different gifts to the parenting enterprise, that children benefit from having parents with distinct parenting styles, and that family breakdown poses a serious threat to children and to the societies in which they live.

Of course, the question of which arrangements our policies should privilege is normative [should be based on natures/natural conditions]….

Note that for a relationship to be ordered to procreation in this principled and empirically manifested way, sexual orientation is not a disqualifier. The union of a husband and wife hears this connection to children even if, say, the husband is also attracted to men. What is necessary is rather sexual complementarity—which two men lack even if they are attracted only to women. It is not individuals who are singled out—as being less capable of affectionate and responsible parenting, or anything else. What are instead favored as bearing a special and valuable link to childrearing are certain arrangements and the acts that complete or embody them—to which, to be sure, individuals are more or less inclined.

† The need for adoption (and its immense value) where the ideal is practically impossible is no argument for redefining civil marriage, a unified structure of incentives meant precisely to reinforce the ideal—to minimize the need for alternative, case-by-case provisions.

Sheif Girgis, Ryan T. Anderson, and Robert P. George, What Is Marriage: Man and Woman: A Defense (New York, NY: Encounter Books, 2012), 37, 42-45, 58-60.

 

Homosexual Marriage, Parenting, and Adoption ~ First Things

I will put the Rabbi’s Second Part first, truncated a bit (will not include the Conclusion). After which I will put portions of his First Part below the Second. The entire article is worth reading, I was impressed with the input from the Rabbi… what a great addition to the ongoing discussion.

Part Two
Rabbi Bernheim shows that in this debate there is a confrontation between two worldviews. On the one hand is the worldview of the LGBT activists who wish to deny sexual difference and replace fixed sexual identity with a chosen sexual orientation, in service of the project of destroying marriage. On the other is that of the biblical vision of the irreducible difference between man and woman and of their complementarity, a constitutive difference that opens up transcendence.

Part One
Rabbi Bernheim offers an analysis of arguments advanced by those who favor a law establishing homosexual marriage, first giving the argument that we hear for it and then what we often neglect to say.

Homosexual Marriage, Parenting, and Adoption
The Chief Rabbi of France says what we often forget to say.
Gilles Bernheim, via First Things

PART TWO

The Negation of Sexual Difference

LGBT activists wish to deny sexual difference. One of their tools is “gender theory.” First used by feminists in their struggle for sexual equality, gender theory was taken up by homosexual activists in their fight against sexual difference. In the 1960s, Anglo-Saxon feminist movements denounced the social differences that persisted between men and women based solely on sexual difference. Their ideas gave birth to the notion of “gender,” which can be defined as the social role attributed to each sex. Gender is relative to norms and standards that determine what is considered masculine or feminine. In other words, it defines the difference and the social hierarchy between men and women as a function of their sex. Such gender norms are supposed to be the systematic basis for male domination over women.

Whereas sex is a matter of biological difference between men and women, gender refers to social differences based on these sexual differences. Gender could therefore be described as the social dimension of sexual difference. Theories that confine individuals to certain roles, jobs, or images, such as “the man at work and the woman in the home,” are thus denounced as oppressive.Gender theorists believe, as Simone de Beauvoir said, that “one is not born a woman, one becomes a woman” by assuming certain “gender characteristics” that are, for the most part, cultural constructions that these theorists denounce. One is born “neuter,” and it is society that imposes a male identity on each man because of his masculine sex and a female identity on each woman because of her feminine sex, with all the inequalities implied in this difference.

These theorists do not define the individual by his or her sex (man or woman) but by his or her sexuality (homo-, hetero-, etc.). They tend to efface the biological and anatomical dimension that separates the two sexes in order to see only multiple genders, dictated by culture and by history. Since they consider sexual difference to be a social and cultural construction and therefore artificial, feminist movements denounce existing social relationships and demand a culture capable of protecting women. One implication of this protection is the renunciation of heterosexuality.

The most radical theorists go further: They express the wish to eliminate all disparities between men and women and to achieve perfect equality between them. Since they believe there can be no difference without inequality, they demand the end to sexual difference between men and women. (What a paradox it is, in a society where we swear by nothing so much as the acceptance of difference, to perceive difference as a problem. But there is no antinomy between difference and equality; the opposite of equality is not difference, and equality is not contradicted by sexual difference.)

Since these theorists presume that sexual difference is the enduring cause of the submission of the woman to the man, equality necessarily implies the end of sexual difference. Thus it appears that the final goal of the feminist revolution is not only to have done away with the privilege of masculinity but also to eliminate the very distinction between the sexes. If gender is a pure social construction, then all social representation of sexuality is acquired and artificial. In this way, little by little, sex understood as a natural category is put in question and sexuality itself as a natural given is relativized.

Queer theory pushes gender theory to its extreme point and blames as heterosexist the assumption that heterosexuality is the norm and therefore superior to other sexual orientations. Once heterosexuality has lost its self-evidence, all forms of sexual construction become possible. Queer theory demands the creation of a new anthropology that would not be subject to “obligatory heterosexuality” or to “the self-evidence of heterosexuality,” with the aim of returning to some earlier stage before the existence of sexual or “gendered” difference. It wishes to have done with the “gendered” perception of the individual and with all “gendered” usage of words, so that “man” or “masculine” might designate a feminine body and the body itself is no longer understood as a given reality. Being only a social construction, sexual identity no longer in any way determines the psychic constitution of the individual. Thus there is no point in taking it into account.

In the place of sexual identity, which is considered a thing of the past, queer theory proposes the notion of a “sexual orientation” chosen by each individual based upon the gender that somehow defines his or her interior being. By distinguishing the sexed (sexuality as a given fact) from the sexual (sexuality as a behavior), queer theory defends the idea that one can be physically masculine but psychologically feminine, or the reverse. It follows that, independent of one’s biology or sex, one can experience desires that are homosexual, heterosexual, bisexual, or asexual.

Queer theory thus invites the individual to leave behind the straitjacket of “manhood” or “womanhood” that he did not choose and express himself according to his self-perceptions. For example, a person who is male biologically and “gendered” as a woman could have heterosexual desires and thus live with another man. From this point of view, the sexual orientation chosen by the individual would never be definitive and could vary over the course of one’s life. If gender is constructed, it can thus be deconstructed. Femininity and masculinity become simple roles that one can choose to take on or to reject, to parody or to exchange as one wishes. Women, men, heteros, homos, bisexuals, or transsexuals . . . . In this merry-go-round of genders, sexual identities are replaced by individual expressions, which are ceaselessly created and recreated in relationship to one another. What is authoritative is no longer an individual’s sexual identity but his sexual orientation.

A Tammy Bruce Quote

Even if one does not necessarily accept the institutional structure of “organized religion,” the “Judeo-Christian ethic and the personal standards it encourages do not impinge on the quality of life, but enhance it.  They also give one a basic moral template that is not relative,” which is why the legal positivists of the Left are so threatened by the Natural Law aspect of the Judeo-Christian ethic…. these problems don’t remain personal and private. The drive, especially since this issue is associated with the word “gay rights,” is to make sure your worldview reflects theirs. To counter this effort, we must demand that the medical and psychiatric community take off their PC blinders and treat these people responsiblyIf we don’t, the next thing you know, your child will be taking a “tolerance” class explaining how “transexuality” is just another “lifestyle choice”…. After all, it is the only way malignant narcissists will ever feel normal, healthy, and acceptable: by remaking society – children – in their image…. and now all manner of sexual perversion enjoys the protection and support of once what was a legitimate civil-rights effort for decent people. The real slippery slope has been the one leading into the Left’s moral vacuum. It is a singular attitude that prohibits any judgment about obvious moral decay because of the paranoid belief that judgment of any sort would destroy the gay lifestyle, whatever that is….

Tammy Bruce, The Death of Right and Wrong: Exposing the Left’s Assault on Our Culture and Values (Roseville: Prima, 2003), 35, 92, 206, 90

It is in the name of tolerance that defenders of queer theory demand social recognition for all forms of sexual orientation, but tolerance in this case is nothing but a Trojan horse in the fight against heterosexuality, a social norm that they judge to be an obsolete imposition, since it is built upon sexual difference.

This fight clearly aims at the current model of the family, which is felt to be a form of social conditioning and an obstacle to the expression of the activists’ “deep self”—that is, their gender. Medicine and law will have to adapt themselves to these personal expressions of sexuality. If an individual who is physically masculine can in fact be psychologically feminine or the reverse, and if it is the will of the individual and no longer nature that determines sex, then why not institutionalize the union of two people, whoever they might be? And, in particular, what would be the point of refusing to confide children to such a couple, since all the different models are considered equivalent?

Faced with such a series of demands, we are justified in asking whether the activists’ purpose is not finally the destruction, pure and simple, of marriage and of the family as these have been traditionally conceived. With this aim in mind, homosexual marriage and the right to adoption for same-sex couples appear as nothing more than a means for exploding the foundations of society, making possible all kinds of unions, finally liberated from an ancestral morality, and therefore definitively doing away with the very notion of sexual difference.

The Biblical Vision

The complementarity between man and woman is a fundamental principle in Judaism, in other religions, in some nonreligious intellectual traditions, and in the organization of society, as well as in the opinion of a very large majority of the population. For me, this principle has a biblical basis. Others will find its foundation elsewhere. Here I will concentrate on the biblical view, not to the exclusion of other views.“So G-d created man in his own image, in the image of G-d he created him; male and female he created them” (Gen. 1:27). The biblical account grounds sexual difference in the act of creation. The polarity of masculine–feminine pervades all that exists, from clay to G-d. It is part of what is given primordially and what guides the respective vocations—the being and the agency—of man and woman. The duality of the sexes is part of the anthropological constitution of humanity.

Thus, every person is brought sooner or later to recognize that he possesses only one of the two fundamental versions of humanity and that the other will remain forever inaccessible. Sexual difference is thus a mark of our finitude. I am not the whole of humanity. A sexed being is not the totality of the species; it needs a being of the other sex to produce its likeness.

Genesis finds the similarity of the human being with G-d only in the association of the man and the woman and not in each one taken separately. This suggests that the definition of a human being is perceptible only in the conjunction of the two sexes. Because of his sexual identity, each person is referred beyond himself. From the moment a person becomes conscious of his sexual identity, he is thus confronted with a kind of transcendence. The person is required to think beyond himself and to acknowledge the independent existence of an inaccessible other—that is, of one who is essentially related to himself and desirable yet never wholly comprehensible.

The experience of sexual difference thus becomes the model for all experiences of transcendence; it designates an indissoluble relation with an absolutely inaccessible reality. On this basis we can understand why the Bible so readily uses the relation between man and woman as a metaphor for the relation between G-d and man: not because G-d is masculine and man is feminine but because it is man’s sexual duality that most clearly manifests an unsurpassable otherness within the closest relation.

It is significant that, in the Bible, sexual difference is mentioned just after the affirmation of the fact that man is in the image of G-d. This means that sexual difference is embedded in this image and thus blessed by G-d. Sexual difference must therefore be understood as a fact of nature infused with spiritual intentions. This, we think, is indicated by the fact that in the seven days of creation, the animals are not presented as sexed beings. What characterizes them is not the difference between the sexes but the difference of orders and, within each order, the differences among species: There are the fish of the sea, the birds of the air, the beasts of the earth, etc. All living beings are produced, according to the repeated refrain, “after their kind” (Gen. 1:21). In this account, sexuality is not mentioned except in the case of mankind, for it is precisely in the loving relation, which includes the sexual act by which man and woman “become one flesh,” that the two fulfill their proper end: to be in G-d’s image.

Sex is therefore not an accidental attribute of the person. Genitals are the bodily expression of a sexuality that affects a person’s whole being—body, soul, and spirit. It is because man and woman perceive themselves as different in their sexed being, while they are both equally persons, that there can be complementarity and communion. “Masculine” and “feminine,” “male” and “female,” are relational terms. Masculine is masculine only insofar as it is oriented toward the feminine—and, through the feminine, toward the child; and this holds true for every instance of paternity, carnal or spiritual. The feminine is feminine only as oriented toward the masculine; and, through the man, toward the child—in every case, then, toward the maternal, whether carnal or spiritual.

The second account of creation deepens this teaching by presenting the act of creation of the woman in the form of a surgical operation by which G-d extracts the one who will become Adam’s companion from what is most intimate to him. Henceforth, neither man nor woman will make up the whole of humanity, and neither one will know all that is human. This expresses a double finitude: I am not everything; I am not even all that is human; and I do not know all that is human: The other sex always remains partly unknowable to me. This double finitude implies that self-sufficiency is impossible for a human being. This limitation is not a privation but a gift that allows for the discovery of the love that springs from wonder in the face of difference.

Through desire man discovers sexual difference at the heart of nature. “This is now bone of my bones, and flesh of my flesh.” Openness to this other leads to self-discovery as complementary difference: “She shall be called Woman, because she was taken out of Man.” “Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh.” In Hebrew, “one flesh” refers to “the One,” Ehad—the divine name par excellence, according to the Shema: “Hear, O Israel: the Lord is G-d, the Lord is one.” It is in this union, which is at once carnal and spiritual, a union made possible by difference and by complementary sexual orientation, that man and woman reproduce, in the created order, the image of the One G-d.

As a counterpoint, the third chapter of Genesis presents sin as the refusal of limitation and therefore of difference: “For G-d knows that when you eat of it, your eyes will be opened, and you will be as gods, knowing good and evil.” “The tree of knowledge of good and evil”—“the tree of knowing good and knowing evil”—symbolizes precisely the two ways of apprehending the limit. First, “good knowing” respects otherness and accepts the fact of not knowing all and consents to not being all. This way of knowing opens toward love and therefore toward “the tree of life” planted by G-d in the middle of the garden. Second, “evil knowing” refuses limits and difference. It eats the other in the hope of reconstituting the whole within the self and of acquiring omniscience. This refusal of the relation of otherness leads to greed and envy, to violence, and ultimately to death.

Isn’t this what is implied in the notion of gender: the refusal of otherness, of difference, and the demand to take on sexual behaviors independent of sexual difference, the first gift of nature? Is this not, in other words, the pretension to “know” the woman as the man, to become the whole of humanity, to emancipate oneself from all natural conditions, and therefore “to become as gods”?

PART ONE

Homosexual marriage in the name of equality?

What we hear: “Homosexuals are victims of discrimination. They must have the right to marry, the same as heterosexuals.”

What we often neglect to say: From the fact that people love each other it does not follow necessarily that they have the right to be married, whether they be heterosexual or homosexual. For example, a man cannot marry a woman who is already married, even if they love each other. Likewise, a woman cannot be married to two men on the grounds that she loves both of them and that both want to be her husband. A father cannot marry his daughter, even if their love is uniquely paternal and filial.

Of course, we understand the wish of people who are in love that their love be recognized. Still, there are strict rules defining what kinds of unions can be recognized as marriages and what kinds cannot. Thus “marriage for everyone” is only a slogan, since after the authorization of homosexual marriage the law would maintain forms of inequality and discrimination that would continue to apply to those who love each other but to whom marriage is not available.

The argument for marriage for all conceals a split between two existing visions of marriage. According to one worldview, which I share with a great number of people, both believers and nonbelievers, marriage is not only the recognition of a loving attachment. It is the institution that articulates the union between man and woman as part of the succession of generations. It is the establishment of a family—that is, a social cell that creates a set of parent–child relations among its members. Beyond the common life of two individuals, it organizes the life of a community consisting of descendants and ancestors. So understood, marriage is a fundamental act in the construction and the stability of individuals as well as of society.

According to another worldview, marriage is an obsolete and rigid institution, the absurd legacy of a traditional and alienating society. Is it not paradoxical to hear those who share this worldview raising their voices in favor of homosexual marriage? Why do those who reject marriage and prefer free unions demonstrate alongside activists in favor of homosexual marriage?

Whichever worldview you hold, it is clear that what is going on behind the slogan of “marriage equality” is a substitution: An institution fraught with legal, cultural, and symbolic significance would be replaced by a de-sexed legal category, thus undermining the foundation of individuals and of the family. In the name of equality and the struggle against discrimination, should we suppress all references to sexual difference in relations between citizens and the state, beginning with the marriage ceremony and the family records that issue from this ceremony?

[….]

Homosexual parenting in the name of love?

One Adopted Woman Speaks

Dawn knows from personal experience that the environment in which a child is raised matters. Her story delivers a provocative, gripping, no-holds-barred account of what it was like to grow up with a homosexual father, his partners, and a chronically ill and passive mother. Candidly, transparently, yet respectfully, Dawn raises the blinds on a home shrouded in secrecy, conflict, confusion, and abuse.

What we hear: “What is most important is love. A homosexual couple can give much love to a child, sometimes even more than a heterosexual couple.”

What we often neglect to say: To love a child is one thing; to love a child with a love that provides the necessary structure is another. There can be no doubt that homosexuals have the same capacity to love a child and to convey this love as do heterosexuals, but the role of parents extends beyond the love they feel for their children. To reduce the parental bond to its affective and educative aspects is to overlook the fact that the parent–child bond is a psychological vector of fundamental importance for the child’s sense of identity.

All the affection in the world will not suffice to produce the basic psychological structures that address the child’s need to know where he comes from. For the child establishes his own identity only by a process of differentiation, which presupposes that he knows whom he resembles. Thus he needs to know that he issues from the love and the union between a man, his father, and a woman, his mother, thanks to the sexual difference between them. Even adopted children know that they originate from the love and the desire of their parents, even when these are not their biological parents.

Father and mother represent a genealogy for the child. The child needs a clear and coherent genealogy in order to find his place as an individual. What has always and will always constitute our humanity is the capacity for language in a sexually differentiated body and as part of a genealogy. To identify a child’s parentage is not only to indicate who will raise the child, with whom he will have affective relations, and who will serve as his adults of reference. It is also, most important, to situate him in a generational chain. The chain guarantees each individual a place in the world in which he lives, for he knows where he came from.

Today we face the immense risk of irreversibly scrambling the chain of generations. Just as one cannot destroy the foundations of a house without the house collapsing, one cannot reject the foundations of our society without putting that society in danger.

“Homosexual parenting” is not parenting. The term itself was invented to mitigate the impossibility of homosexuals’ being parents. This new foundation, invented to promote the legal option of giving a child two “parents” of the same sex, is part of a fiction. Neither marriage nor parenthood has ever been based on the sexuality of individuals but rather on sex itself—that is, on the anthropological distinction between man and woman.

Thus, by abandoning the man–woman distinction in favor of the heterosexual–homosexual distinction, homosexual activists demand not parenthood (paternity or maternity) but the right to some new abstract parental status that reduces the role of the “parent” to the exercise of certain functions such as education. This overlooks the fact that, even in the case of adopted children, to be a parent is not only to educate the child but also to recreate lines of paternity and maternity.

We must therefore strongly reaffirm that to be a father or a mother is not merely an affective, cultural, or social function. The term “parent” is not neutral; it involves sexual difference. To accept the term “homosexual parenting” is to strip the word “parent” of its intrinsic bodily, biological, and fleshly meaning.

The Association of Gay and Lesbian Parents and Future Parents has proposed several substitutes for the term “parent” depending on the various functions to be performed: “stepparent,” “co-parent,” “homo-parent,” “mother to another,” “biological parent,” “legal parent,” “social parent,” “second parent,” etc. It seems unlikely that a child could manage naturally to find a stable meaning in relation to all such terminologies.

[….]

Adoption to protect the right to a child?

What we hear: “Homosexuals are victims of discrimination. Just like heterosexuals, they must have the right to have children.”

What we often neglect to say: The right to a child does not exist. The desire to have a child in no way establishes the right to have a child, neither for heterosexuals nor for homosexuals. The wishes of an infertile heterosexual couple may not be honored if conditions are not optimal. For example, one may judge that a young and healthy couple is better suited to have a child than an older couple in fragile health. If a right to a child for homosexual couples were recognized, then all heterosexual couples denied children would feel themselves victims of discrimination in one way or another and would have grounds for claiming the same right.

There is no question of denying the suffering experienced by homosexual couples owing to their infertility—a suffering they share with heterosexual couples who cannot procreate. Such homosexual couples now demand that their suffering be recognized and alleviated. But no one has the right to be relieved of suffering at another’s expense, particularly when this is to the disadvantage of the weak and innocent. Their suffering is not a sufficient reason to give them the right to adopt.

The child is not an object of rights but a subject of rights. To speak of a “right to a child” instrumentalizes and objectifies the child. In the current debate, the child as a person, as a subject, is absent in the arguments of those who demand adoption for homosexual couples. This absence allows adults demanding rights to avoid asking about the rights of the child, what the child might need, and whether the child might prefer having a father and mother instead of two parents of the same sex. This is a case where our carelessness borders on cynicism. The right of the child is radically different from the right to the child. The former right is fundamental. It consists in particular in giving the child a family in which he will have the best chance to have the best life.

Adoption to help the children waiting to be adopted?

What we hear: “Thousands of children are waiting for adoption, and it would be better for them to be adopted by a homosexual couple than to remain in an orphanage.”

What we often neglect to say: The adopted child needs a father and mother even more than other children. At the deepest level, viscerally, he desires to find a place close to the basic cell that gave him life: a father and a mother. The adopted child is burdened by the simultaneous traumas of abandonment and of the family’s double identity. Even more than other children, this child needs a clear sense of a biological chain. This is because he or she has no sense of being the fruit of a loving union. He was not desired, he has no one’s eyes, and he cannot recognize himself in any member of his new family.

It is common for the adopted child to reject one of the two sexes. It is therefore important that the child be able to identify with two parents of different sexes: with his mother, because he needs to be reconciled with the woman; and with his father, in order to know the presence of a man, without whom his mother would not have been able to have a child.

Money Quote
Adoption exists to provide the child a family, and not the reverse.

Homosexual adoption thus risks aggravating the trauma of the abandoned child, for the generational chain would be doubly broken: first in the reality of the child’s abandonment, and second, symbolically, in the fact of the homosexuality of the adoptive parents. Do we have the right to ask a child who has already been wounded by his past to adapt to the affective situation of his parents, a situation that is very different at once from that of the great majority of other children and from what the child aspires to rediscover? Is it the adopted child’s responsibility to adapt to the affective life choices of his or her parents?

Adoption exists to provide the child a family, and not the reverse. Adoption is intended to address the child’s hardship. It is thus essential to clearly discern the intentions of every couple that submits a request for adoption: Is the child to be adopted for himself, or to satisfy the couple’s need? Does the couple want to remedy the child’s hardship, or does it seek a remedy for its own pain in not being able to have a child? To be sure, a couple would not adopt a child if it did not feel the need to do so. Nevertheless, we must be sure that the child’s interests come first, as this is stated in our family law: Every child has the right to a family—first of all to his own family, and, failing this, to a family suited to become his own by adoption. This is why it is necessary to remind ourselves that desiring a child is not sufficient grounds for adoption, and that apparently simple solutions based on compassion are not always good solutions: Much harm can be done in the name of the good.

New forms of homosexual parenting to create equality?

What we hear: “The meaning of parenting is evolving, particularly thanks to medically assisted procreation. The law must take account of such developments.”

What we often neglect to say: The lesbian and feminist association LesBienNées (The Well-Born) gives the four forms homosexual parenting would take following its legal authorization: “It can be the result of a family’s recomposition with a partner of the same sex following a heterosexual union. It can come about within a system of co-parenting in which gays and lesbians agreed to have a child who will be raised cooperatively between the two households. It can also be the result of an adoption. Or, finally, it can be the result of artificial insemination or of a medically assisted procreation.”

LGBT activists seek to advance the idea that any limits on the rights of “parenting” would be a violation of the principle of equality and thus an injustice, thereby setting aside the fact that a child is always born of the union of a man and a woman—even if this union may sometimes be medically assisted. These activists demand the consistent application of the principle of equality to leverage their cause, in particular in the case of medically assisted procreation for lesbian couples.

These new forms of homosexual parenting have opened the door to a frightening array of possible combinations. For example, a lesbian might donate an egg to her partner, who would then be inseminated and carry a child for the couple. The sperm might be provided by a couple of male homosexuals who would then function as co-parents for the child, who would thus have four parents. Such combinations and others are now a reality. These invented combinations give rise to two demands. The first is to legitimize them because they already exist. The second is the creation of a universal right to any such combination, on the grounds that access to these means of reproduction in foreign countries is expensive and therefore a source of inequality.

It is well understood that, in many domains of life, an infraction—that is to say, a failure to respect a prohibition—cannot be sufficient grounds for lifting the prohibition that has not been respected. In other words, the reality of certain facts is not sufficient to create a legal reality. This holds as well for the new forms of homosexual parenting.

It is also clear that what is at stake in medically assisted procreation and in surrogate pregnancy goes far beyond the mere question of homosexual parenting and far exceeds what is provided for in French family law. It is essential, therefore, that the subjects continue to be treated in the proper framework of the law of bioethics and that this framework not be taken hostage by demands aiming to erase all sexual difference in our society.

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