The most interesting House primary of the 2014 cycle began in June in the 13th District of Illinois. It pits freshman Republican congressman Rodney Davis against an insurgent candidate named Erika Harold. Davis is a political operative who won his seat last year nearly by accident. Erika Harold is a 33-year-old lawyer. Who happens to have been Miss America.
[…]In addition to the charisma and poise native to good politicians, Harold has exhibited the principled toughness of the best pols. And again, to appreciate this aspect of her character, you need only go back to Miss America.
Her platform as a Miss America candidate included abstinence:
Harold competed three times for the Miss Illinois crown, which she finally won in 2003. Each time, she ran on a platform of abstinence. But one of the arcane traditions of Miss America is that while contestants choose their own platforms when competing for the state crown, it’s the state organization that decides what platform the winner will take to Atlantic City. The year Harold was named Miss Illinois, her state committee settled on a bland platform opposing “youth violence.” (Think of it as “world peace,” for the children.) Harold agreed to oppose youth violence.
After she was named Miss America, however, Harold decided to add abstinence to her platform for the year of her reign. She didn’t abandon “youth violence” but rather included it, along with abstinence, in a broad appeal to kids to respect themselves by standing up to bullies and avoiding sex, drugs, and alcohol. This was, as a matter of both intellectual coherence and moral sense, a significant improvement on the pure “youth violence” platform she’d been handed. The Miss America organization did not like it one bit.
The organization pushed back hard and told Harold to keep quiet—especially about sex. The disagreement made national headlines and culminated in a news conference at the National Press Club in Washington, where the newly crowned Harold told reporters, “I will not be bullied. I’ve gone through enough adversity in my life to stand up for what I believe in.” Miss America stared down the pageant and won.
Promotes fiscal conservativism to African Americans:
Harold was already interested in politics. During a Miss America appearance at East St. Louis High School, students asked her what she wanted to be when she grew up. She told them, “My ultimate goal is that I want to be the first black female president of the United States.” While still an undergraduate at Illinois, she volunteered for conservative Patrick O’Malley’s doomed 2002 Illinois gubernatorial campaign. She also volunteered with the Republican National Committee in an effort to promote conservative economic principles in African-American communities. After graduating from law school, she joined a Chicago firm where her practice has specialized in health care law and religious freedom.
[…][W]hile Harold tries to resist easy classification, her ideological markers are highly suggestive of a conservative worldview. There’s the abstinence, of course. She’s fiercely pro-life. She favors concealed-carry gun laws. And she’s on the board of Prison Fellowship Ministries, the program founded by Chuck Colson.
Focused on religious liberty:
The most interesting part of Harold’s legal practice has been her work defending faith-based entities. In one case, for example, she represented a retirement community affiliated with a religious group. The organization featured a cross on its logo and used a Bible verse in its mission statement—which attracted a lawsuit from an advocacy group contending that this amounted to discrimination. Describing this work, Harold says, “It’s a passion of mine.”
Looking across the broader national landscape, Harold sees ample reason to be concerned about religious freedom. “We’re starting to see ways in which our constitutional protections are being encroached upon,” she says. “We all are less free when any group isn’t afforded their constitutional protections.”
And not just less free, but less well off. Harold says that her time with Prison Fellowship Ministries has deepened her appreciation for the good religious organizations can do. “I’ve seen firsthand the need for there to be a space in public life for religious groups to be able to offer service to their fellow man,” she says. When government seeks to quarantine religious organizations, moving from freedom of religion to “freedom of worship” (to use the formulation President Obama favors), “it’s far too limiting in terms of the good they can do for the public, and it’s far too restrictive in terms of the protections which are afforded religious groups by the Constitution. We give something up when we say that certain voices aren’t welcome in the public square.”
Harold says she intends to make religious freedom an issue in her campaign. This is fitting at a time when the HHS mandate, the Hobby Lobby case, and the torrent of litigation about to be unleashed by the Supreme Court’s gay marriage decisions appear likely to make religious freedom a central front in the culture war.
We have such a deep bench, so there’s reason for optimism – if you’re a Republican like me! Here’s another story I found about another young, female Republican candidate Elise Stefanik. I would not be annoyed at all if all of our candidates were women or minorities or minority women. I wouldn’t even be annoyed if our candidates were some sort of dolphin-alligator hybrid monstrosities, (although I prefer pretty lawyers ladies). The main thing I want is that our candidates are conservative. That’s what really matters to me.
The MP3 file can be obtained from Apologetics 315.
There is not much snark in this summary, because Crossley is a solid scholar, and very fair with the evidence.
SUMMARY
William Lane Craig’s opening speech
Two contentions:
There are four minimal facts that are accepted by most historians
The best explanation of the four minimal facts is that God raised Jesus from the dead
Contention 1 of 2:
Fact 1: The burial
The burial is multiply attested
The burial is based on the early source material that Mark used for his gospel
Scholars date this Markan source to within 10 years of the crucifixion
The burial is also in the early passage in 1 Cor 15:3-8
So you have 5 sources, some of which are very early
The burial is credited to a member of the Sanhedrin
the burial is probable because shows an enemy of the church doing right
this makes it unlikely to to be an invention
Fact 2: The empty tomb
The burial story supports the empty tomb
the site of Jesus’ grave was known
the disciples could not proclaim a resurrection if the body were still in it
the antagonists to the early Christians could have produced the body
The empty tomb is multiple attested
it’s mentioned explicitly in Mark
it’s in the separate sources used by Matthew and John
it’s in the early sermons documented in Acts
it’s implied by 1 Cor 15:3-8, because resurrection requires that the body is missing
The empty tomb was discovered by women
the testimony of women of women was not normally allowed in courts of law
if this story was being made up, they would have chosen male disciples
The empty tomb discover lacks legendary embellishment
there is no theological or apologetical reflection on the meaning of the tomb
The early Jewish response implies that the tomb was empty
the response was that the disciples stole the body
that requires that the tomb was found empty
Fact 3: The appearances to individuals and groups, some of the them hostile
The list of appearances is in 1 Cor 15:3-8
this material is extremely early, withing 1-3 years after the cross
James, the brother of Jesus, was not a believer when he got his appearance
Paul was hostile to the early church when he got his appearance
Specific appearances are multiply attested
Peter: attested by Luke and Paul
The twelve: attested by Luke, John and Paul
The women: attested by Matthew and John
Fact 4: The early belief in the resurrection emerged in a hostile environment
There was no background belief in a dying Messiah
There was no background belief in a single person resurrecting before the general resurrection of all of the righteous at the end of the age
The disciples were willing to die for their belief in the resurrection of Jesus
The resurrection is the best explanation for the transformation of the disciples from frightened to reckless of death
Contention 2 of 2:
The resurrection is the best explanation because it passes C.B. McCullough’s six tests for historical explanations
None of the naturalistic explanations accounts for the minimal facts as well as the resurrection
James Crossley’s opening speech
Appeals to the majority of scholars doesn’t prove anything
the majority of people in the west are Christians so of course there are a majority of scholars that support the resurrection
there are Christian schools where denial of the resurrection can result in termination
The best early sources (1 Cor 15:3-8 and Mark) are not that good
1 Cor 15:3-8 doesn’t support the empty tomb
verse 4 probably does imply a bodily resurrection
the passage does have eyewitnesses to appearances of Jesus
but there are no eyewitnesses to the empty tomb in this source
appearances occur in other cultures in different times and places
Jesus viewed himself as a martyr
his followers may have had hallucinations
Mark 16:1-8
Mark is dated to the late 30s and early 40s
The women who discover the tomb tell no one about the empty tomb
The gospels show signs of having things added to them
Jewish story telling practices allowed the teller to make things up to enhance their hero
one example of this would be the story of the earthquake and the people coming out of their graves
that story isn’t in Mark, nor any external sources like Josephus
if there really was a mass resurrection, where are these people today?
so this passage in Matthew clearly shows that at least some parts of the New Testament could involve
what about the contradiction between the women tell NO ONE and yet other people show up at the empty tomb
the story about Jesus commissioning the early church to evangelize Gentiles was probably added
there are also discrepancies in the timing of events and appearances
why are there explicit statements of high Christology in John, but not in the earlier sources?
William Lane Craig’s first rebuttal
Crossley’s response to the burial: he accepts it
Crossley’s response to the empty tomb: he thinks it was made up
rabbinical stories are not comparable to the gospel accounts
the rabbinical stories are just anecdotal creative story-telling
the gospels are ancient biographies – the genre is completely different
the rabbinic miracle stories are recorded much later than the gospels
the rabbi’s legal and moral ideas were written down right away
the miracle stories were written down a century or two later
in contrast, the miracle stories about Jesus are in the earliest sources, like Mark
the rabbinical stories are intended as entertainment, not history
the gospels are intended as biography
just because there are some legendary/apocalyptic elements in Matthew, it doesn’t undermine things like the crucfixion that are historically accurate
Crossley’s response to the evidence for the empty tomb:
no response to the burial
the empty tomb cannot be made up, it was implied by Paul early on
the women wouldn’t have said nothing forever – they eventually talked after they arrived to where the disciples were
no response to the lack of embellishment
no response to the early Jewish polemic
Crossley’s response to the appearances
he agrees that the first followers of Jesus had experiences where they thought Jesus was still alive
Crossley’s response to the early belief in the bodily resurrection:
no response about how this belief in a resurrection could have emerged in the absence of background belief in the death of the Messiah and the resurrection of one man before the general resurrection of all the righteous at the end of the age
What about Crossley’s hallucination theory?
Crossley says that the followers of Jesus had visions, and they interpreted these visions against the story of the Maccabean martyrs who looked forward to their own resurrections
but the hallucination hypothesis doesn’t account for the empty tomb
and the Maccabean martyrs were not expecting the resurrection of one man, and certainly not the Messiah – so that story doesn’t provide the right background belief for a hallucination of a single resurrected person prior to the end of the age
if the appearances were non-physical, the disciples would not have applied the word resurrection – it would just have been a vision
the visions could easily be reconciled with the idea that somehow God was pleased with Jesus and that he had some glorified/vindicated non-corporeal existence – but not resurrection
not only that, the hallucination hypothesis doesn’t even explain the visions, because there were visions to groups, to skeptics and to enemies in several places
What about the argument that only Christians accept the resurrection?
it’s an ad hominem attack that avoids the arguments
James Crossley’s first rebuttal
Regarding the burial:
I could be persuaded of that the burial account is accurate
Regarding the non-expectation of a suffering/dying Messiah:
Jesus thought he was going to die
this thinking he was going to die overturned all previous Messianic expectations that the Messiah wouldn’t suffer or die
the early Jews could easily reconcile the idea of a suffering, dead man killed by the Romans with the power of the all-powerful Messiah who supposed to reign forever
no actually bodily resurrection would have to happen to get them to continue to identify an executed corpse with the role of Messiah
Regarding the belief in the bodily resurrection:
it would be natural for Jews, who believed in a general resurrection of all the rigtheous dead at the end of the age, to interpret a non-physical vision of one man after he died as a bodily resurrection, even though no Jew had ever considered the resurrection of one man before the general resurrection before Jesus
Regarding the testimony of the women:
Just because women were not able to testify in courts of law (unless there were no male witnesses), the early church might still invent a story where the women are the first witnesses
first, the disciples had fled the scene, so only the women were left
and it would have been a good idea for the early church to invent women as the first witnesses – the fact that they could not testify in court makes them ideal witnesses and very persuasive
also, it’s a good idea to invent women as witnesses, because the Romans had a rule that said that they never killed women, so they wouldn’t have killed these women – Romans only ever kill men
in any case, the first witness to the empty tomb is angel, so as long as people could talk to the angel as being the first witness, that’s the best story to invent
Regarding the consensus of Christian scholars:
I am not saying that Craig’s facts are wrong, just that appealing to consensus is not legitimate
he has to appeal to the evidence, not the consensus
Regarding my naturalistic bias:
I don’t know or care if naturalism is true, let’s look at the evidence
Regarding the genre of the gospels:
the creative story-telling is common in all genres, it’s not a genre in itself
stuff about Roman emperors also has creative story-telling
Regarding the legendary nature of the empty tomb in Mark:
First, Christians interpreted the visions as a bodily resurrection
Second, they invented the story of the empty tomb to go with that interpretation
Third, they died for their invention
William Lane Craig’s second rebuttal
The burial:
Bill’s case doesn’t need to know the specifics of the burial, only that the location was known
the location is important because it supports the empty tomb
to proclaim a resurrection, the tomb would have to be empty
a tomb with a known location is easier to check
The empty tomb:
creative story telling was common in Judaism: retelling OT stories (midrash), romances/novels, rabbinical anecdotes
but the gospels are none of these genres – the gospels are ancient biographies
Craig also gave five arguments as to why the tomb was empty
the burial story supports the empty tomb
there is multiple independent attestation, then it cannot be a creative fiction invented in Mark alone
the witnesses were in Jerusalem, so they were in a position to know
regarding the women, even though Jesus respected the women, their testimony would not be convincing to others, so why invent a story where they are the witnesses
the male disciples did not flee the scene, for example, Peter was there to deny Jesus three times
if the story is made up, who cares what the male disciples did, just invent them on the scene anyway
the angel is not authoritative, because the angel cannot be questioned, but the women can be questioned
there was no response on the lack of embellishment
there was no response to the earliest Jewish response implying that the tomb was empty
The appearances:
we agree on the appearances
The early belief in the resurrection:
he says that Jesus predicted his own death
yes, but that would only cause people to think that he was a martyr, not that he was the messiah – something else is needed for them to keep their believe that he was the Messiah even after he died, because the Messiah wasn’t supposed to die
and of course, there was no expectation of a single person rising from the dead before the general resurrection, and certainly not the Messiah
The consensus of scholars:
Jewish scholars like Geza Vermes and Pinchas Lapide accept these minimal facts like the empty tomb, it’s not just Christian scholars
Against Crossley’s hallucination hypothesis:
it doesn’t explain the empty the tomb
it doesn’t explain the early belief in the resurrection
hallucinations would only lead to the idea that God had exalted/glorified Jesus, not that he was bodily raised from the dead
the hallucination theory cannot accommodate all of the different kinds of appearances; individual, group, skeptic, enemy, etc.
The pre-supposition of naturalism:
if Crossley is not committed to naturalism, then he should be open to the minimal facts and to the best explanation of those facts
the hallucination hypothesis has too many problems
the resurrection hypothesis explains everything, and well
James Crossley’s second rebuttal
Religious pluralism:
well, there are lots of other religious books
those other religious books have late sources, and are filled with legends and myths, and no eyewitness testimony
so why should we trust 1 Cor 15 and the early source for Mark and the other early eyewitness testimony in the New Testament?
if other religious books can be rejected for historical reasons, then surely the New Testament can be rejected for historical reasons
Genre:
the genre of ancient biography can incorporate and commonly incorporates invented legendaryt story-telling
this is common in Roman, Greek and Jewish literature and everyone accepts that
Empty tomb: multiple attestation
ok, so maybe the empty tomb is multiply attested, but that just gets back to a belief, not to a fact
multiple attestation is not the only criteria, and Craig needs to use the other criteria to make his case stronger
Empty tomb: invented
if there is a belief in the resurrection caused by the visions, then the empty tomb would have to be invented
why aren’t there more reliable stories of people visiting the empty tomb in more sources?
Empty tomb: role of the women
there are women who have an important role in the Bible, like Judith and Esther
Mark’s passage may have used women who then kept silent in order to explain why no one knew where the empty tomb was
if the fleeing of the men is plausible to explain the women, then why not use that? why appeal to the supernatural?
we should prefer any explanation that is naturalistic even if it is not as good as the supernatural explanation at explaining everything
Empty tomb: embellishment
well there is an angel there, that’s an embellishment
anyway, when you say there is no embellishment, what are you comparing it to that makes you say that?
Appearances: anthropology
I’ve read anthropology literature that has some cases where people have hallucinations as groups
Appearances: theology
the hallucinations would not be interpreted against the background theological beliefs that ruled out the resurrection of one man before then general resurrection of all the righteous dead
these hallucinations could have been so compelling that they made the earliest Christians, and skeptics like James, and enemies like the Pharisee Paul abandon all of their previous background beliefs, proclaim the new doctrine of a crucified and resurrected Messiah which no one had ever expected, and then gone on to die for that belief
the hallucinations could have changed all of their theology and reversed all of their beliefs about the what the word resurrection meant
William Lane Craig’s conclusion
Supernaturalism:
None of the four facts are supernatural, they are natural, and ascertained by historians using normal historical methods
the supernatural part only comes in after we decide on the facts when we are deciding which explanation is the best
a tomb being found empty is not a miraculous fact
Genre:
the gospels are not analagous to these rabbinical stories, the purpose and dating is different
Empty tomb:
what multiple attestation shows is that it was not made-up by Mark
and the argument was augmented with other criteria, like the criterion of embarrassment and the criterion of dissimilarity
Judith and Esther are very rare exceptions, normally women were not viewed as reliable witnesses
if the story was invented, whatever purpose the inventors had would have been better served by inventing male witnesses
Craig grants that the angel may be an embellishment for the sake of argument, but there are no other embellishments
the real embellishments occur in forged gnostic gospels in the second and third centuries, where there are theological motifs added to the bare fact of the empty tomb (e.g. – the talking cross in the Gospel of Peter)
he had no response to the earliest jewish response which implied an empty tomb
Belief in the resurrection:
there was no way for Jewish people to interpret an appearance as a bodily resurrection before the end of the world, they did not expect that
they could have imagined exaltation, but not a bodily resurrection
James Crossley’s conclusion
Supernatural explanation:
as long as there is any other other possible naturalistic explanation, we should prefer that, no matter how unlikely
Creative stories:
some of these creative stories appear within the lifetimes of the people connected to the events (none mentioned)
Embellishment:
you should compare to earlier stories when looking for embellishments, not later
and we don’t have any earlier sources, so we just don’t know the extent of the embellishment
Jewish response:
they probably just heard about the empty tomb, and didn’t check on it, then invented the stole-the-body explanation without ever checking to see if the tomb was empty or not
The Weekly Standard asked Texas state senator Wendy Davis about her filibuster of the ban on abortions after 20 weeks.
Excerpt:
Texas state senator Wendy Davis spoke at the National Press Club in Washington, D.C. Monday afternoon about her 13-hour filibuster of a bill limiting late-term abortion, her life story, and her future in politics.
Davis has become a champion for pro-choice activists, but during her recent whirlwind national media tour, she never commented on late-term abortion doctor Kermit Gosnell, who was convicted of murder in May for killing infants moments after they were born.
Following her Press Club speech on Monday, THE WEEKLY STANDARD asked Davis to explain the difference between the late-term abortions that the Texas state senator wants to keep legal and the illegal Gosnell killings.
Davis didn’t answer the question. “I don’t know what happened in the Gosnell case,” she told me.
THE WEEKLY STANDARD: The supporters of these bans, they argue that there really isn’t much of a difference between what happened in that Philadelphia case with abortion doctor Kermit Gosnell [killing born-alive infants] 23 weeks into pregnancy and legal late-term abortions at 23 weeks. What is the difference between those two, between legal abortion at 23 weeks and what Gosnell did? Do you see a distinction between those two [acts]?
SEN. WENDY DAVIS: I don’t know what happened in the Gosnell case. But I do know that it happened in an ambulatory surgical center. And in Texas changing our clinics to that standard obviously isn’t going to make a difference. The state of the law obviously has to assure that doctors are providing safe procedures for women and that proper oversight by the health and human services department is being given. It sounds as though there was a huge gap in that oversight, and no one can defend that. But that’s not the landscape of what’s happening in Texas.
Polls have consistently shown that solid majorities of Americans, including women, support banning most abortions that occur later than 20 weeks after conception.
Asked what she thinks of polls showing women support limiting abortion after 20 weeks of pregnancy, Davis told me that people “don’t really understand” the issue.
I actually think that it’s pro-abortion people like Nancy Pelosi and Wendy Davis, and their media sycophants, who don’t understand abortion.
Here is the ignorance again, this time on Jezebel, a radical feminist web site, as reported by the American Spectator.
Excerpt: (links removed)
Other examples include a Jezebel article that declares “the concept of fetal pain is bullshit.” It’s a fascinating piece, full of superfluous nicknames and profanities, centered on the astounding assertion that “there’s no evidence that nonviable fetal pain is a thing.” Even more fascinating, however, is that the author, Katie J.M. Baker, doesn’t cite one ounce of scientific evidence to support her claim. Instead, she awkwardly transitions into an incoherent rant against Republicans.
But despite the left’s panic, there is a strong case to be made that unborn children feel pain by 20 weeks.
In a 1999 article published in the British Journal of Obstetrics and Gynaecology, Dr. Vivette Glover and Dr. Nicholas M. Fisk explain a key fact:
The most important evidence [of fetal pain] is anatomical. For the fetus to feel pain, it is necessary for the requisite nociceptive pathways to be developed. This involves neural connections between peripheral receptors and the spinal cord, upward transmission via the spinal cord to the thalamus, and from there to the outer cerebral layers.
Among the scientific jargon lies a key word – “nociception,” which has to do with nociceptive neurons. These “generate trains of action potentials in response to painful stimuli, and the frequency of firing signals the intensity of the pain.” In other words, they are what make pain painful. Glover and Fisk say that “most incoming pathways, including nociceptive ones, are routed through the thalamus and, as stated above, penetrate the subplate zone from about 17 weeks” into a pregnancy.
Now it’s true we might never know for sure exactly when an unborn child feels pain and to what extent. But Glover, Fisk, and others conclude that it is very possible pain is felt by at least 20 weeks. “Given the anatomical evidence, it is possible that the fetus can feel pain from 20 weeks and is caused distress by interventions from as early as 15 or 16 weeks. This sets a limit to the earliest stage that analgesia might be considered,” according to Glover and Fisk. They don’t suggest that abortions should cease, but instead recommend that painkillers be administered to children about to be aborted.
Pro-lifers are very familiar with what a baby can do at all stages of development. We have to be, because we have to be able to debate this issue using the real evidence. We are also the ones who push for informed consent and mandatory ultrasound, whereas the other side opposes both of those. Why is that? It’s because the pro-life side has the evidence and pushes it, whereas the pro-abortion side tries to hide the evidence and appeal to feelings. Abortion supporters don’t know, and they don’t want anyone to know. Their embrace of abortion depends on their not knowing the truth.
Pro-lifer Amy Hall tweeted about an editorial from CNN that makes this point about willful ignorance. The author writes that pro-lifers want to ban abortion after 20 weeks in order to protect unborn children who have a heart beat. Huh? Unborn babies have a heart beat at week 6, according to the well-respected Mayo Clinic. That means that the CNN journalist was off by 14 weeks in her statement. That’s the level of knowledge that you have on the other side of the abortion debate. It’s a self-serving ignorance designed to give them maximum autonomy and maximum irresponsibility.
WINTERY KNIGHT 