Tag Archives: Responsibility

Analyzing Romney’s choice of Paul Ryan for VP

The Wall Street Journal says that Romney wanted to pair up criticism of the Obama economy with Paul Ryan’s reform plan.

Excerpt:

Mr. Romney is signaling that he realizes he needs a mandate if he is elected, which means putting his reform ideas before the American people for a clear endorsement. He is treating the public like grown-ups, in contrast to President Obama’s focus on divisive and personal character attacks.

The Ryan choice also suggests that Mr. Romney understands that to defeat Mr. Obama he’ll have to do more than highlight the President’s economic failures. He must also show Americans that he has a tangible, specific reform agenda that will produce faster growth and rising incomes.

Mr. Ryan is well equipped to help him promote such an agenda. The seven-term Congressman grew up in the GOP’s growth wing and supply-side ranks as a protege of Jack Kemp. Far from being a typical House Republican, he was a dissenter from the Tom DeLay do-little Congress in the last decade. He began talking about his reform blueprint in the George W. Bush years when everyone said he was committing political suicide.

[…]In Mr. Ryan, [Democrats] face a conservative advocate who knows the facts and philosophy of his arguments. He is well-liked and makes his case with a cheerful sincerity that can’t easily be caricatured as extreme. He carries his swing Wisconsin district easily though it often supports Democrats for President.

This may be why, in his meetings with House Republicans, Mr. Obama has always shied away from directly debating Mr. Ryan on health care and spending. He changed the subject or moved on to someone else. The President knows that Mr. Ryan knows more about the budget and taxes than he does, and that the young Republican can argue the issues in equally moral terms.

In moral terms, just like Arthur Brooks of the AEI urges conservatives to do.

The conclusion of the article explains Romney’s strategy:

In his remarks on Saturday in Norfolk, Mr. Ryan also hit on what is likely to be an emerging Romney theme: leadership that tells Americans the truth. “We will honor you, our fellow citizens, by giving you the right and opportunity to make the choice,” he said. “What kind of country do we want to have? What kind of people do we want to be?”

The underlying assumption is that at this moment of declining real incomes and national self-doubt, Americans won’t fall for the same old easy demagoguery. They want to hear serious ideas debated seriously. The contrast couldn’t be greater with a President who won’t run on his record and has offered not a single idea for a second term.

In choosing Mr. Ryan, Mr. Romney is betting that Americans know how much trouble their country is in, and that they will reward the candidate who pays them the compliment of offering solutions that match the magnitude of the problems.

Another editorial in the WSJ agrees that Ryan is there to provide a positive agenda.

Excerpt:

Mr. Ryan provides the crucial shift in emphasis, the opportunity to go on offense. We will now have a focus on, and explanation of, the choice between stagnation and renewal. This is what Mr. Ryan excels at—not just crafting ideas, but explaining them in a positive and serious way. This ability is why the congressman—despite his supposedly extremist reform blueprint and budget (says the left)—has continued to win a district that in 2010 went for Mr. Obama.

[…]The first pitch to… voters came with Mr. Romney’s introduction of Mr. Ryan on Saturday, in which the campaign made clear it intends to use this pick as a way of underlining the intellectual poverty of the Obama campaign. Mr. Romney spoke of Mr. Ryan’s “integrity,” his “seriousness,” his “intellectual leadership,” and his refusal to “demonize his opponents”—traits for which Mr. Ryan is well-known.

The introduction was designed to highlight the Obama campaign’s own relentless smear attacks, and its focus on the trivial. This is the first sign of Mr. Ryan’s influence, since the strategy is clearly modeled on the congressman’s own history of winning on ideas against opponents who resort to cheap attack.

My own view of this pick of Ryan is that he is exactly what the country needs. When you contrast Paul Ryan with a typical Democrat like that Georgetown feminist student who demanded that the taxpayers provide her with free contraceptives, then we win.

My previous post on Paul Ryan has some clips of him engaging with Democrats. He’s very, very good at it.

Who is Paul Ryan? What are his political views and positions?

Let’s see whether Paul Ryan has what it takes to push the Tea Party agenda in a debate situation.

Paul Ryan vs Barack Obama:

Paul Ryan vs Debbie Wasserman-Schultz:

Paul Ryan vs Tim Geithner:

Paul Ryan against MSNBC leftist Chris Matthews:

Paul Ryan can really debate economic issues – he is the Chair of House Budge Committee, after all. The focus of this election will now be on the economy, where it belongs, and the Democrats will be forced to discuss specifics.

Not only can he debate, but he explains our economic situation well:

He can explain this stuff to you and I. He can explain this stuff to Democrats and Independents.

By the way, Paul Ryan has a perfect score on the pro-life issue, and he has even written about his pro-life views on his Congressional web site.

Here is an excerpt in which he contrasts the Supreme Court decision on abortion with the Supreme Court decision with racial discrimination:

Twice in the past the U.S. Supreme Court—charged with being the guardian of rights—has failed so drastically in making this crucial determination that it “disqualified” a whole category of human beings, with profoundly tragic results.

The first time was in the 1857 case, Dred Scott v. Sandford. The Court held, absurdly, that Africans and their American descendants, whether slave or free, could not be citizens with a right to go to court to enforce contracts or rights or for any other reason. Why? Because “among the whole human race,” the Court declared, “the enslaved African race were not intended to be included…[T]hey had no rights which the white man was bound to respect.” In other words, persons of African origin did not “qualify” as human beings for purposes of protecting their natural rights. It was held that, since the white man did not recognize them as having such rights, they didn’t have them. The implication was that Africans were property—things that white persons could choose to buy and sell. In contrast, whites did “qualify,” so government protected their natural rights.

Every person in this country was wounded the day this dreadful opinion was handed down by this nation’s highest tribunal. It made a mockery of the American idea that human equality and rights were given by God and recognized by government, not constructed by governments or ethnic groups by consensus vote. The abhorrent decision directly led to terrible bloodshed and opened up a racial gap that has never been completely overcome. The second time the Court failed in a case regarding the definition of “human” was in Roe v. Wade in 1973, when the Supreme Court made virtually the identical mistake. At what point in time does a human being exist, the state of Texas asked. The Court refused to answer: “We need not resolve the difficult question of when life begins. When those trained in the respective disciplines of medicine, philosophy, and theology are unable to arrive at any consensus, the judiciary, at this point in the development of man’s knowledge, is not in a position to speculate as to the answer.” In other words, the Court would not “qualify” unborn children as living persons whose human rights must be guaranteed.

Who wrote that? Scott Klusendorf? No – Paul Ryan!

He actually opposes focusing only on fiscal issues at the expense of social issues – this man is a man who social conservatives can get behind.

He is also solid on national defense.

Excerpt:

Rep. Paul Ryan (R-Wis.) gave a speech Thursday to the Alexander Hamilton Society in Washington. If one is looking for clues as to Ryan’s interests beyond chairing the House Budget Committee, a speech, as he put it, to “a room full of national security experts about American foreign policy” would merit attention.

…Ryan delivered an above-the-fray talk on the subject of American uniqueness (a less loaded term) and the myth that American decline in inevitable. He posited, “Our fiscal policy and our foreign policy are on a collision course; and if we fail to put our budget on a sustainable path, then we are choosing decline as a world power.”

Ryan contends that the debt crisis is not a bookkeeping problem or even simply a domestic problem; it is about maintaining our status as a superpower and about American values.

[…]He plainly is not with the cut-and-run set on Afghanistan. “Although the war has been long and the human costs high, failure would be a blow to American prestige and would reinvigorate al-Qaeda, which is reeling from the death of its leader. Now is the time to lock in the success that is within reach.” Nor can he be accused of wanting to “go it alone.” “The Obama administration has taken our allies for granted and accepted too willingly the decline of their capacity for international action. Our alliances were vital to our victory in the Cold War, and they need to be revitalized to see us through the 21st century.”

As for China, he bats down the idea that we should go along to get along… He’s clear that China has “very different values and interests from our own.”

And finally on defense spending, he rejects the sort of penny-pinching isolationism of Jon Huntsman or Rep. Ron Paul (R-Tex.).

I have blogged about Paul Ryan continuously over the life of this blog – probably second only to Michele Bachmann. Definitely more than my other favorites Marco Rubio and Bobby Jindal. I think it’s telling that Romney chose one of my 4 favorites.

So we are basically getting a full spectrum conservative (social, fiscal, defense) who can debate calmly and confidently, and with the support of evidence. Ryan also has a solidly middle-class background. I now predict a Romney-Ryan victory in November.

Related posts

Can you forgive someone who refuses to confess their guilt?

Kevin Lewis, a professor of Theology and Law at the conservative Biola University, was asked this question:

Recently, I was reading Dr. Kenneth Bailey’s Jesus Through Middle Eastern Eyes (IVP press 2008). When commenting on Matthew 6:12-13, he writes,

“It is a common human assumption that the violator of the rights of others must ask for forgiveness before the wronged party can be expected to accept the apology and grant forgiveness…But Jesus here asks the person wronged to forgive the one responsible for the wrongdoing when when there is no confession of guilt… There is a voice from the cross that echoes across history to all saying ‘Father forgive them for they know not what they do.’ Neither Pilate nor the high priest nor the centurion offered any apology to Jesus, yet he prayed for divine forgiveness…(p.125)”

And here’s his response in full, copied with permission from his Facebook note:

Regarding Bailey’s comments on Matthew 6:12, he errs by not considering the theological context of this statement and fails to consider any implied biblical conditions for forgiveness inherent in the statement. The text simply does not mean what he says it means. He is reading too much into the statement.
Bailey states, “Jesus here asks the person wronged to forgive the one responsible for the wrongdoing when there is no confession of guilt…”

Bailey errs. Here, Jesus is giving a model for prayer commensurate with the way His Kingdom works. Jesus teaches them to pray: “Forgive us our debts, as we also have forgiven our debtors.” This is a statement of the objective, “forgiveness,” without a discussion of any express or implied conditions to accomplish the objective. It is also a statement of the proper attitude of the Christian, that is, that we must have a demeanor of being willing to forgive, just as God was willing to forgive us. Bailey’s assertion that there is no “confession of guilt” or repentance is merely an unwarranted assumption.

Moreover, the use of “as” (Grk. hos) in the passage introduces a comparison between the way we forgive and the way God forgives. This comparative phraseology is employed elsewhere on the subject of forgiveness. For example, Ephesians 4:32 states that we should be “forgiving each other just as God in Christ also has forgiven” us. Here, the comparative “just as” (Grk. kathos) is employed and indicates our forgiveness is to be just like God’s forgiveness of us, which flows from a loving disposition. So in the same manner that God forgives, we must forgive. We are to be “imitators of God” (Eph. 5:1). See also Matthew 5:48 and Luke 6:36 for exhortations to imitate God.

To ascertain whether the Scriptures describe any conditions for forgiveness, one must search elsewhere in the Scriptures for comment. This is the nature of systematic theology. We need to examine what the entire Bible says on a given topic, such as forgiveness. And the Bible contains ample support for the notion that there are conditions for forgiveness.

First, regarding God and His forgiveness, it is undisputed in orthodox Christian theology that God does not forgive everyone. The doctrine of Hell is a sufficient proof of the lack of universal forgiveness by God.

Next, it is clear that God does not forgive without repentance. This doctrine is taught in a number of texts. For example, in Luke 13:3 Jesus says, “unless you repent, you will all likewise perish.” In Mark 1:15 John the Baptist commands that we must “repent and believe the Gospel.” The connection between repentance and forgiveness of sins (i.e. “salvation”) is seen throughout the Scriptures. For example, in Acts 2:38 repentance is directly connected as a condition for the remission of sins. For additional examples of this connection see Matthew 11:20-24; Luke 24:45-49; Acts 3:19; 8:22; 17:30-31; Romans 2:4-5; II Corinthians 7:10; II Tim. 2:25-26.

So since we are to be imitators of God and forgive in the same way God forgives, we would expect the Scriptures to be consistent, stating that the condition of repentance is required to be fulfilled before believers are required to forgive each other’s sins. It does.

Jesus stated in Luke 17:3, “If your brother sins, rebuke him; and if he repents, forgive him.” Here, the meaning is clear. The word “if” (Grk. ean) introduces the condition for a rebuke and for granting forgiveness. If (subjunctive) a person sins, we must (imperative) rebuke him, and if (subjunctive) he repents, we must (imperative) forgive him. This is as clear a statement as you will find on the subject. Forgiveness is conditioned upon repentance—and this is one of the same criteria that God requires before He forgives sin.

This principle of permitting believers to withhold forgiveness unless the condition of repentance is satisfied is also explicitly seen in Matthew 18:15-17. Compared with the Luke 17:3 text above, the situation is the same. If a brother sins, reprove him; if he listens to you, you have won your brother. Here, the word “reprove” is used rather than “rebuke” and the word “listen” is employed rather than “repent,” but the meaning is virtually identical to Luke 17:3. What we see in Matthew 18 is an escalation of the issue and the result if the person fails to repent (i.e. “listen”). If the person fails to repent, we are to shun him in all appropriate ways (v. 17).
These passages in Luke and Matthew give us the connection between sin, rebuke, repentance and forgiveness. Other biblical texts that merely mention “forgiveness” as a concept or an objective do not necessarily proffer every aspect of the doctrine of forgiveness. As such, they must be read in light of the clear conditions expressed in other passages.

Finally, I would make the case that it is harmful to a person to forgive him without requiring repentance. As seen above, the Bible is clear that sin requires a rebuke. Ignoring sin teaches sinners that sin does not bring consequences. This is harmful to their souls. Continuing to have the benefit of a righteous relationship with another and yet remain in sin against that person results in fostering a habituation of sinful inclinations in their soul, which God says brings about suffering and death.
Moreover, since the ultimate purpose of forgiveness is reconciliation, it is meaningless and harmful to forgive when no reconciliation may be had with the sinner. We cannot “walk together” in a biblical manner in righteous peace when the unrepentant sinner walks in unrighteousness. Necessarily, there is a conflict and a want of shalom. Their soul is headed in a different direction than the believer’s soul; they are walking away from God and we cannot have fellowship with darkness. God has no intimate fellowship with unrepentant people, and that is the model for Christians as well (See Matt. 18).

Regarding personal anger issues commonly raised by Christian psychologists, these types of psychologists unbiblically make unconditional forgiveness a part of therapy. By contrast, however, if a counselee will not forgive after the offending party has truly repented, the counselee sins, and this kind of unforgiveness may be one of the causes of his or her problems. But this is a separate issue from universal and unconditional forgiveness raised above.

Human beings in the image of God may be angry in appropriate ways (Eph.4:26, 31). There is a time to love and a time to hate (Ecclesiastes 3:8). The notion that Christians cannot ever hate, be angry, or lack forgiveness is an unbiblical concept. God Himself is eternally angry with sin, but He is certainly not a psychological basket case. He loves, hates, and is angry in appropriate ways. Our task as believers is to imitate this. Be angry with and hate sin appropriately (Rom. 12:9) and love what good appropriately. For example, righteous anger can evolve beyond the biblical limits to become malice, slander, and bitterness while, to give another example, an appropriate love of food can evolve beyond the biblical limits into gluttony.

Psychological problems arise from many issues other than lack of forgiveness. For example, a lack of trust in God that He has a particular instance of evil under His sovereign control can cause undue anxiety in one’s life. Also, if a counselee’s self worth is grounded in the shifting sand of how others treat him (i.e., badly) rather than being grounded in the fact that he is a divine image bearer and inherently valuable no matter how badly anyone treats him, he will likely fall into anxiety, depression, and other sorts of psychological maladies. Changing the biblical doctrine of forgiveness will not truly help a counselee. It only makes it worse.

Soli Deo Gloria

I agree with Dr. Lewis, and I think it is a helpful tool for people to insist on seeing some sort of repentance and restitution from someone who wrongs you before you trust them again. If they are not even sorry for what they’ve done, and they refuse to explain why what they did is wrong, then they can’t be forgiven, and you can’t trust them again.