Tag Archives: Myth

Global warming is a made-up crisis to justify socialism

I just want to get this out there so that we can be clear. There is no climate crisis. The whole thing was invented, just like “nuclear winter”, in order to justify government taking control of the economy so they can equalize economic inequalities.

Fox News reports that the United Nations is proposing global redistribution of wealth from productive, free nations to unproductive, repressive ones. The rationalization for this redistribution of wealth is going to be global warming alarmism.

Excerpt: (H/T John Lott)

A United Nations document on “climate change” that will be distributed to a major environmental conclave next week envisions a huge reordering of the world economy, likely involving trillions of dollars in wealth transfer, millions of job losses and gains, new taxes, industrial relocations, new tariffs and subsidies, and complicated payments for greenhouse gas abatement schemes and carbon taxes — all under the supervision of the world body.

And Wesley J. Smith sheds more light on the topic here, where he analyzes a column by a radical environmentalist who argues that we need to prevent economic growth, on the grounds that it is harming the planet.

Excerpt:

This willingness to sacrifice human welfare is reaching a fever pitch among those who believe that global warming is a crisis of unimagined proportions–a belief that can border on quasi-religion or pure ideology. An article by David Owen–pushing the importance of economic decline to saving the planet–in the New Yorker illustrates the point.

Here’s one of the quotes from David Owen:

The environmental benefits of economic decline, though real, are fragile, because they are vulnerable to intervention by governments, which, understandably, want to put people back to work and get them buying non-necessities again–through programs intended to revive ordinary consumer spending (which has a big carbon footprint), and through public-investment projects to build new roads and airports (ditto).

I would recommend checking out the post to read what environmentalists really think about human welfare when compared to the myth of global warming. It’s important to understand what people on the left, who are advising Obama, are planning to do.

To get the real costs of what it would take to “fix” global warming, check out this post at the Heritage Foundation’s blog “The Foundry”. In this post, they explain the science, what global warming alarmists are trying to do, and how much it will cost to do it – and they done the research to prove it.

Excerpt:

Perhaps the most alarming part is the price tag associated with attempting to reduce such a small part of the atmosphere and something we really cannot control. Our analysis shows the cumulative GDP losses for 2010 to 2029 approach $7 trillion. Single-year losses exceed $600 billion in 2029, more than $5,000 per house¬hold. Job losses are expected to exceed 800,000 in some years, and exceed at least 500,000 from 2015 through 2026. It is important to note that these are net job losses, after any jobs created by compliance with the regulations–so-called green jobs–are taken into account. In total, the “climate revenue” (read: energy tax) could approach two trillion over eight years. Keep in mind, this is all for negligible environmental benefits.

UPDATE: Heritage Foundation weighs in with more on the UN’s plan for global wealth redistribution.

The U.N. conference in Bonn, Germany commenced yesterday to hash out details for an international approach to reducing greenhouse gas emissions. The goal is to have a plan ready for the global warming summit in Copenhagen at the end of the year that would supplant the failed Kyoto Protocol.

And the Competitive Enterprise Institute has a link to a piece in the WSJ about the impact to the manufacturing sector and to US trading partners.

Quick overview of N.T. Wright’s case for the resurrection

UPDATE: Welcome visitors from Free Canuckistan! Thanks for the linky, Binky!

I thought I would just go over a paper from N.T. Wright, whose multi-volume case for the historicity of the bodily resurrection of Jesus seems to be getting a lot of respect from the other side, (although I strongly disagree with his economic and political views, which are naive at best).Wright has taught at Cambridge, Oxford, Duke, McGill, etc.. He’s published 40 books.

CV excerpt, all degrees are from Oxford University:

  • 2000 D.D.
  • 1981 D.Phil.
  • 1975 M.A.
  • 1973 B.A.(1st class Honours), Theology; Denyer and Johnson Prize (shared) for top first class of year; College Prize
  • 1971 B.A.(1st class Honours), Literae Humaniores; College Prize

Wright seems to get a lot of respect from skeptics like John Dominic Crossan (their debate is here: book, audio – note: buy the audio, don’t buy the book). I have never heard Crossan concede the empty tomb and the appearances before, but he did against Wright. In his debate (audio, book) against William Lane Craig, he denied all 4 of Craig’s minimal facts.

We have seen elsewhere how to argue for the resurrection using the minimal facts approach. The minimal facts are the handful of facts about Jesus that survive the standard historical criteria used in the evaluation of historical biographies. But Wright has a different approach.

Let’s take a look at a lecture (that link has PDF transcript, audio and movies) that Wright gave on the resurrection.

N.T. Wright’s historical case for the bodily resurrection of Jesus

Wright basically argues that the resurrection cannot have been a myth invented by the early Christian community, because the idea of the Messiah dying and being bodily resurrected to eternal life was completely unexpected in Jewish theology, and therefore would not have been fabricated.

In Judaism, when people die, they stay dead. At the most, they might re-appear as apparitions, or be resuscitated to life for a while, but then die again later. There was no concept of the bodily resurrection to eternal life of a single person, especially of the Messiah, prior to the general resurrection of all the righteous dead on judgment day.

Wright’s case for the resurrection has 3 parts:

  • The Jewish theological beliefs of the early Christian community underwent 7 mutations that are inexplicable apart from the bodily resurrection of Jesus
  • The empty tomb
  • The post-mortem appearances of Jesus to individuals and groups, friends and foes

Here’s the outline of Wright’s case:

…the foundation of my argument for what happened at Easter is the reflection that this Jewish hope has undergone remarkable modifications or mutations within early Christianity, which can be plotted consistently right across the first two centuries. And these mutations are so striking, in an area of human experience where societies tend to be very conservative, that they force the historian… to ask, Why did they occur?

The mutations occur within a strictly Jewish context. The early Christians held firmly, like most of their Jewish contemporaries, to a two-step belief about the future: first, death and whatever lies immediately beyond; second, a new bodily existence in a newly remade world. ‘Resurrection’ is not a fancy word for ‘life after death’; it denotes life after ‘life after death’.

And here are the 7 mutations:

  1. Christian theology of the afterlife mutates from multiples views (Judaism) to a single view: resurrection (Christianity). When you die, your soul goes off to wait in Sheol. On judgment day, the righteous dead get new resurrection bodies, identical to Jesus’ resurrection body.
  2. The relative importance of the doctrine of resurrection changes from being peripheral (Judaism) to central (Christianity).
  3. The idea of what the resurrection would be like goes from multiple views (Judaism) to a single view: an incorruptible, spiritually-oriented body composed of the material of the previous corruptible body (Christianity).
  4. The timing of the resurrection changes from judgment day (Judaism) to a split between the resurrection of the Messiah right now and the resurrection of the rest of the righteous on judgment day (Christianity).
  5. There is a new view of eschatology as collaboration with God to transform the world.
  6. There is a new metaphorical concept of resurrection, referred to as being “born-again”.
  7. There is a new association of the concept of resurrection to the Messiah. (The Messiah was not even supposed to die, and he certainly wasn’t supposed to rise again from the dead in a resurrected body!)

There are also other historical puzzles that are solved by postulating a bodily resurrection of Jesus.

  1. Jewish people thought that the Messiah was not supposed to die. Although there were lots of (warrior) Messiahs running around at the time, whenever they got killed, their followers would abandon them. Why didn’t Jesus’ followers abandon him when he died?
  2. If the early Christian church wanted to communicate that Jesus was special, despite his shameful death on the cross, they would have made up a story using the existing Jewish concept of exaltation. Applying the concept of bodily resurrection to a dead Messiah would be a radical departure from Jewish theology, when an invented exaltation was already available to do the job.
  3. The early church became extremely reckless about sickness and death, taking care of people with communicable diseases and testifying about their faith in the face of torture and execution. Why did they scorn sickness and death?
  4. The gospels, especially Mark, do not contain any embellishments and “theology historicized”. If they were made-up, there would have been events that had some connection to theological concepts. But the narratives are instead bare-bones: “Guy dies public death. People encounter same guy alive later.” Plain vanilla narrative.
  5. The story of the women who were the first witnesses to the empty tomb cannot have been invented, because the testimony of women was inadmissable under almost all circumstances at that time. If the story were invented, they would have invented male discoverers of the tomb. Female discovers would have hampered conversion efforts.
  6. There are almost no legendary embellishments in the gospels, while there are plenty in the later gnostic forgeries. No crowds of singing angels, no talking crosses, and no booming voices from the clouds.
  7. There is no mention of the future hope of the general resurrection, which I guess they thought was imminent anyway.

To conclude, Wright makes the argument that the best explanation of all of these changes in theology and practice is that God raised Jesus (bodily) from the dead. There is simply no way that this community would have made up the single resurrection of the Messiah – who wasn’t even supposed to die – and then put themselves on the line for that belief.

And remember, the belief in a resurrected Jesus was not a belief in a flying spaceship that was going to come and pick them up if they drank the kool-aid. This was a belief they held based on personal experiences. They were able to confirm or deny their belief in the resurrection of Jesus based on their own personal experiences with the object of those beliefs.

Additional resources

For more debates on the resurrection, see here for William Lane Craig, here for Mike Licona, and here for Gary Habermas. I am a big fan of all these guys, but Craig hasn’t lost any resurrection debates, while Licona tied against Richard Carrier and Habermas lost against Arif Ahmed. In particular, I recommend these 3 debates:

UPDATE: Also, I have a more recent post on the earliest source of historical facts about the resurrection.