The Smoot-Holly Tariff Act was a law that implemented protectionist trade policies in the United States. Sponsored by Senator Reid Smoot and Representative Willis C. Holly, it was signed by President Herbert Hoover on June 17, 1930. The act raised U.S. tariffs in over 20,000 imported goods. Arguably, this law was created to help protect American businesses and farmers from economic turmoil. The stock market had just crashed, and the world was taking its first steps in what would become known as the Great Depression. Instead of insulating the United States, the Smoot-Holly Tariff Act triggered retaliatory tariffs and eventually kicked the country off a cliff along with the rest of the world cementing a worldwide depression. With any major action, there is always a risk of unintended consequences. In debate, this empirical reality is the foundation of the negative team's offense. In negating a resolution, there are two main methods you can use to oppose the affirmative's net benefits, direct refutation and disadvantages. Today we will talk to you about how to run the latter. We will first talk a bit about how disadvantages work before taking a look at the four components necessary to structure the perfect disadvantage. The disadvantage is an off-case argument used by the negative team. The purpose of the disadvantage is to prove a net detriment of the plan. Most disadvantages follow a linear model where the negative asserts that the action of the affirmative's plan will negatively impact something that is working in the status quo. It is also possible for the negative teams to argue that a problem in the status quo would be exacerbated to a brink point if the plan was passed. Disadvantages are a useful method for the negative team to engage in the debate. In debates about policy topics, it's possible for a negative team to win making only defensive refutation. Strategically, however, it makes more sense for the negative team to split their constructive speech time making both defensive and offensive refutation. Additionally, since disadvantages are constructed during preparation time, it is significantly easier to incorporate useful facts and statistics into your arguments. Now that you have an idea what disadvantages are, let's talk about how to run them. Let's start with the uniqueness. This is simply a description of the status quo as it pertains to the content of the disadvantage. Your goal here is to identify something in the status quo that could be described as good, stable, or improving. Later in the disadvantage, you will argue that the plan worsens this occurrence. But for now, you simply want to identify it and to support its current status. Try to avoid instances that are already bad and worsening. The best DA arguments come from examples of things that are currently working. The exception would be instances where a problem exists in the status quo and you want to claim that the plan would significantly accelerate the harms to a terminal point. In this instance, you would argue at the uniqueness level that we are near the brink but have not managed to drop over the proverbial edge. Like in an advantage construction, the disadvantage uniqueness needs to be supported. Try to include at least one piece of critical empirical evidence that supports your claims. The second part of the disadvantage is the link argument. Links of disadvantages can and should be simple. Strategically, it makes the most sense to look at the action that the affirmative fiated in their plan text and identify the part of it you want to argue negatively affects the status quo. By keeping the link focused on what was fiated in the round, you avoid accusations by the affirmative team that their plan does not cause this to happen. For the disadvantage to have relevance in the round, the negative team must show that the affirmative causes the disadvantage that is claimed. The third part of the disadvantage is the internal link. The goal of the internal link argument is to connect the link to the impact or show the steps that the link causes to get to the impact. You typically want to have at least one internal link argument, however it is possible to have several. There is a trade-off that takes place with increasing the number of internal links. Beneficially, adding additional internal link arguments allows you to build towards a larger and perhaps more detrimental impact scenario. On the other hand, the more arguments you make, the more of your speech time you use, and it also increases the places that the affirmative may choose to attack the logic of your disadvantage. Remember, the disadvantage is a linear argument. Losing even one internal link argument takes away the ability for you to win the impact arguments. Impacts are the final element of a complete disadvantage. Usually the impacts are claimed to be so severe that the negative team argues that the disadvantage impacts outweigh the affirmative's impacts from the 1AC. The impacts form the main net detriment, and thus the reason we ought not to adopt the affirmative's plan. Something is or is not happening now. The plan stops or causes that something to happen. By causing that thing to happen or stop happening, the plan causes other results to happen, creating big time and widespread devastation or harm. Do your best to expand on your impacts, explaining their scope, size, and scale will help you use them to outweigh the impacts of your opponent. If possible, try to support your impact scenarios with expert testimony. Today we talked about disadvantages. We discussed their general purpose and how to run them. In retrospect, the Smooth Holly Tariff Act was a major error that significantly exacerbated the economic turmoil during the Great Depression. However, when enacted, it was a plan to try to help. Thinking about the unintended consequences of policy actions is an important part in avoiding them. Thanks for watching everyone. This video series is written and produced by me, Ryan Guy, with the help of a wide variety of scholarly research and open educational resources. For more information on the references and materials used, see the description page on YouTube. This video is published under a Creative Commons license. Please feel free to share, use, and remix its content.


with you this morning and to come together to worship God, our Father. If you would, let's go ahead and get seated. There are handouts. They are out at the front desk. For those who didn't grab any, feel free to get up and go grab one or ask someone to grab one for you. I'll be using primarily that first page with the outline, so it will be helpful to have. But let me begin with prayer and then we'll jump into the lesson today. Our righteous and heavenly Father, we are gathered here according to your will this morning rejoicing in Christ Jesus and come to you with thanksgiving asking that you would continue to grant grace that we might grow in the knowledge of your salvation, the knowledge of yourself, the Son, and the Spirit. I pray that this theology of union with Christ would be rooted and grounded in Scripture and that you would help us to by the Spirit apply this doctrine to our lives as Paul does to Corinth and then in continuing with the rest of the Bible, please help us to apply this doctrine. Amen. So this morning we are moving on to the book of First Corinthians and our focus is union with Christ in the book of First Corinthians. If you have the handout thus far we've been through the Old Testament and then started to work through the New Testament and we've come now to First Corinthians. And what are the three major aspects or themes that we've seen so far kind of running through the Old Testament and then we saw in the New Testament thus far? You can remember one or more of those three main categories or themes that we've seen with reference to union with Christ. And I'll give you a hint if someone needs it, but Pastor Michael. Incorporation, identification, I think there's one more but I can't remember. Pam said it, participation. Thank you very much, brother and sister. Yes, so if you'll remember that we have seen union with Christ in the perspective of identification God associates and identifies with His people and thereby they gain their identity. He draws near in salvation because there is no peace with God until the enmity that began in the garden is dealt with. So we know that in that identification where God comes to His people in truth and in spirit it's salvific and union with Christ was foreshadowed in the Old Testament with Israel how God dwelt with Israel. He came to Israel. He dwelt in the tabernacle. He had a sacrificial system by which they could continue to draw near to Him. And we remember seeing incorporation, so this God drawing near to us and identifying with us and thereby we getting the identity of saints, believers, Christians. It doesn't just stop with us individually, it's a corporate thing. It's a body of people. Like with Israel it was a specific exclusive defined group of people. And in the New Testament believers are defined by God as those whom He identifies with and they are incorporated into His body. And we remember looking at how Christ is the head of this new creation that we are. God deals with us as He dealt with Adam. So why do we all fall? Why are we all cursed? Because we had a particular relationship to God in Adam. Adam was our head and our representative. What he did when he sinned has effects for us all. And there was an incorporate effect upon that group of people. Well being incorporated into the body of Christ it's because of what God has done with Christ as our head and what Christ has done on our behalf. So we're made partakers and members of the body of Christ. And then we saw to this theme of participation. So it's not merely a once and for all, I should say once and for all, it is once and for all. But it's not a instantaneous point in time that something occurs only and then there's no effects, no when we are incorporated into the body of Christ we participate in all the benefits that Christ has obtained by His perfect work. And we in our lives and in redemptive history participate in God's redemption. And you can see that with Israel how we saw that in Old Testament foreshadowed how Israel was redeemed from Egypt and then the Red Sea was parted, God took them through the Red Sea, God took them out into the wilderness, gave them water, gave them food, gave them shelter, He gave them the tabernacle system, He made them holy, He disciplined them. So we can see that even in the foreshadow that there's this participation. And it's the same for us more so because what we participate in is eternal. But now in 1 Corinthians, let's look what we can find out more about in 1 Corinthians about union with Christ. And if you look on your handout that first major question in gray, how does the book of 1 Corinthians reveal union with Christ? That's what we're wanting to survey, touch on. I say that because even though I'm teaching on it, the time we have is we're only going to be able to hit on some key places. And then when we do, we're not even be able to go very much in depth. So there's always room for study. That's why there's questions here. There's a whole question section that will get you deeper into it in Corinthians. Scripture memorization, and I didn't organize this outline according to identification, incorporation, and participation. I could have done that and we could do that throughout all of the New Testament studies. The reason why I did not is even though those are major aspects of understanding union, whether it be the type with Israel or the reality Christians in Christ, it doesn't encompass all the aspects. It doesn't allow you to see nuances. So I've kind of stuck to 1 Corinthians. And we can ask questions about where in here is participation? Where in here is incorporation? Where in here is identification so that you can see the relationship and those themes in there? But I really want us to look at what's how union with Christ is getting used in its context. That's why I've got this outline that way. And Corinth, I want to read part of this. So the church in Corinth was founded by Paul on his second missionary journey. As usual, his ministry began in the synagogue where he was assisted by two Jewish believers, Priscilla and Aquila. Soon after, Silas and Timothy joined them and Paul began preaching even more intensely in the synagogue. Most of the Jews resisted and he left the synagogue not before Christmas. The leader of the synagogue and his family and many other Corinthians were converted. So Paul was the one God sent there that this church became a church from his ministry. And I wanted to tell you a little bit more about Corinth. The Isthmian games, one of the two most famous athletic events of that day, were in Corinth. And it caused a lot of people traffic. And also even by pagan standards of its own culture, Corinth became so morally corrupt that its very name became synonymous with debauchery and moral depravity. To Corinthian eyes came to represent gross immorality and drunken debauchery. So look at 1 Corinthians 6 and verse 9. Do you not know that the unrighteous will not inherit the kingdom of God?  And such were some of you, but you were washed. So you can see how Paul's saying they will inherit the kingdom of God and that's what you were. So you can get an idea from those lists of sins there a little bit of what Corinth was like. They also had a temple to the goddess Aphrodite and they had prostitutes, prostitute priestesses that would come down from the temple and offer services to men and foreigners. False religion was rampant there. So that's hopefully to give you an idea and I think that context helps because what Paul's going to do in 1 Corinthians, it's not written like Romans where Romans are very systematic explanation and exhortation of the gospel. Corinth though there's problems happening within the church and there's questions that they're having where they're writing him a letter and seeking answers to questions. So he's simultaneously getting these questions that reveal their theological problems and practical problems. But he's also hearing reports. If you look in 1 Corinthians chapter one, verse 11, for it has been declared to me concerning you, my brethren, by those of Chloe's household, that there are contentions among you. So Paul has found out that they're divisive and contentious in the church, among other issues, if you go to 1 Corinthians 5. It is actually reported that there is sexual immorality, verse one, among you. And such sexual morality as is not even named among the Gentiles. 1 Corinthians 8, verse one, now concerning things offered to idols. We know that all have knowledge. He's been when he says now concerning. If you go back to 7, verse one, now concerning the things which you wrote me, when he says now concerning, what he's talking about is what you wrote me about asking, now concerning that, I'm going to answer it. So that's, they had a question about things offered to idols. And 1 Corinthians 12 through 14, they have a major problem with spiritual gifts and how to use them, what their purpose is. That's why that great text about love in 1 Corinthians 13 finds itself sandwiched in between gifts, spiritual gifts and then tongue and prophecy speaking after here in the middle of there is love because they didn't understand the fundamental purpose of the gifts. OK, so Corinth has some issues in 1 Corinthians one, three. He says, I can't refer to you as mature or spiritual, but as to carnal as to babes. But he says babes in Christ. OK, so I think that really helps because what we're going to look at is how in what ways does Paul, the Apostle Paul, use the theology and doctrine of union with Christ to address and deal with these questions and issues. And in seeing how he thinks, how he everything, he's there for as an example, the word of God that he's speaking to them, how they ought to think, how they ought to believe, how they ought to practice on the basis of these truths. Everything he's saying about union with Christ, we can learn not only what Corinth should have done then, but how we ought to behave. We might not be tempted with aphroditus, temple priestesses or things sacrificed to idols. But what we can see is how does Paul use doctrine? And its application to admonish what principles are at work that we might apply as well. So there's practical use as well and not merely an intellectual exercise this morning. OK, so let's look at it. First Corinthians one and two, chapter one versus one and two. This is in the section of the letter where he's introducing the letter to them. He has Paul, so he gives who's writing and then he says to who he's writing. And that's the point. Verse two, to the church of God, which is at Corinth. Is that a, that's a local church, by the way. Amen. The Bible shows local churches to the church of God, which is at Corinth, to those who are sanctified in Christ, Jesus, called to be saints with all who in every place call in the name of Jesus Christ, our Lord, both theirs and ours. Really, I just wanted you to see here how when you reference, like let's say you reference someone and you say to, let me think of this, to run. I'm writing a letter to the one who works at or work owns his own business. To the, each time I'm saying that I'm just saying that I'm referencing the same person and I'm just giving identifiers to describe who I'm writing to. And I know that seems irrelevant, but Paul doesn't have a relevance here. He's, he's writing these things very intentionally, but he says to the church of God, which is at Corinth, to those who are sanctified in Christ, Jesus. So the church is identified not only as the called out ones, but those who are sanctified in Christ. It's past tense. So this is talking about our definitive sanctification. When we become Christians, we're purified by the regenerating work of the Holy spirit, definitively sanctified and made a new creation in Christ. And because of it, you could word it. He could, he could have worded it vice versa. He could have said to those who were sanctified in Christ Jesus, to the church of God, they're enter, he could have interchanged them because they make up the same people. So when you think of the church, when you think of us, a good way for you to think of us is those who are sanctified in union with Christ. We're not just a group of people gathering together for a social event. And you could see that in three one. He says as to babes in Christ, which I referenced earlier. So sometimes when you see in Christ, when Paul uses it, he's, it's another way for him to just say Christian. To those who were in Christ, the church, you. Okay, let's go to 1st Corinthians 4 chapter one versus four to eight. Still in the introduction here. I thank my God always concerning you for the grace of God, which was given to you by Christ Jesus. Does anyone have the ESV? Nobody's ESV. What does that say, Linda? Can you read that same verse in your version? Sorry. Oh, I give thanks to my God always for you because of the grace of God that was given you in Christ Jesus. Yes. So there was something different. I don't know if you caught it, but that's last three words. And the NKJV is by Christ Jesus in the ESV. It's in Christ Jesus. And in the Greek, it's a epsilon new. So it's in in on among, but it can't have the instrumental use where we could have translated by. It's not bad, but in is a good translation. And I see that as union with Christ there. It's not merely that God that Jesus Christ gave grace. It's all more than that. He has given the grace has come. The grace of God, which was given to you in Christ Jesus. So if you see there where we ought not to think of grace apart from union with Christ, he goes on in verse five, that you were enriched in everything and that bias in the NKJV. I think in ESV, it's in there in him. You were enriched in everything in him in all utterance and all knowledge, even as the testimony of Christ was confirmed in you so that you come short and no gift eagerly waiting for the revelation of our Lord Jesus Christ who will also confirm you to the end that you may be blameless in the day of our Lord Jesus Christ. So they have spiritual gifts. And they have the get all the gifts and they're using them, but they're using them with the wrong motive and in the wrong way and in an orderly way, not in love. And instead of Paul saying, I wish you didn't have gifts. He's saying, I thank God that you have these gifts. I thank God concerning you. He's not being hyperbolic. He's genuinely thankful that they have these gifts that you were enriched in everything by him in all utterance. Even as the testimony of Christ was confirmed in you, he's going to go on though and correct them review can correct with those gifts. But what you can see here is and I believe that's primarily what Paul has in mind because here he says utterance and all knowledge. So and then when we look at first Corinthians 12 first Corinthians 14, we see them using spiritual gifts, particularly the showy ones like speaking in foreign languages like interpreting those foreign languages like prophesying and he's has that in mind. I believe when he's talking about an all utterance and an all knowledge. However, where do the spiritual gifts come from or what is the relationship between the spiritual gifts here and in Christ? Anybody? No one? All right. Uh, if you look in verse five that you were enriched in everything by him and all knowledge and all utterance and all knowledge. So where are they enriched? It's in him. We ought not to think as well about our gifts. Being somehow given apart from union with Christ, that's the main point there is that our spiritual gifts are through not only Christ as the cause of them union with Christ as the cause, but through the instrumentality of union with Christ will receive those gifts. So union with Christ is the cause is why we have spiritual gifts and union with Christ is the instrument by which we receive them. Any questions there? All right. Let's look at one of the major sections first now division in the church and I get that from what we read earlier in verse 10. You see now I plead with you brethren by the name of our Lord Jesus Christ that you all speak the same thing and there be no divisions among you, but that you be perfectly joined together in the same mind and in the same judgment for it's been declared to me concerning you my brethren by those of Chloe's household that there are contentions among you. Now I say this that each of you says I am of Paul or I am of Apollos or I'm of Cephas or I'm of Christ is Christ divided was Paul crucified for you or were you baptized and it's in the name of Paul. I thank God that I baptized none of you except Christmas and Gaius and then he goes on. He says for Christ to not send me to baptize but to preach for 17 not with wisdom of words lest the cross of Christ should be made of no effect. That was one of the things in the historical aspect that I was reading on that was very important in that society was gaining prestige gaining social status and one of the things since Corinth was large it was Greek but had been Romanized particularly in Corinth though the surrounding area stayed Greek in its culture but they still were heavily influenced by Greek culture and Greek culture is very big on the way you speak they had a whole cultural ideology about what is wise and who are the wise ones when they speak and the way they speak rhetoric and if someone saw in society someone rich someone who spoke well someone who is of noble lineage and they said that right there is esteemable. I want to be well esteemed in their eyes they would labor to acquire high estimation with that people group and somebody else might choose this other people group and what you have is a bunch of people with all this division and they're all proud of their particular categorical social status and that's coming into the church with them saying I'm of Apollos the one who spoke and is mighty in the scriptures I'm of Paul and even those who said I'm of Christ weren't doing it with the right spirit so he's correcting them and he gets into this idea of wisdom that's the issue is for them why are they doing that well they think that that it's wise what they're doing because their culture and that the worldly philosophies tell them that they need that wisdom. They need the esteem of of their countrymen they need the esteem of their neighbors and in order to gain it they need to involve themselves in the wisdom of those and aspire to what's valuable to them. So in 1 Corinthians 1 30 through 31 Paul says but of him you are in Christ Jesus who became for us wisdom from God in righteousness and sanctification and redemption that that as it is written he who glories let him glory in the Lord. Let me go back and read from verse 26 for you see your calling brethren that there are not many wise according to the flesh what men consider wise and glorious sinful men is not a homeless man. It's not the people that the society is largely rejecting and for them it was there various things that they esteemed low and value and there were other things they esteemed high and value and Paul saying look look at those among you look at yourselves Corinth among you not many wise according to the flesh not many mighty not many noble are called there's not a lot of it's not like God he's like look among you God is not calling all all the politicians all the religious leaders all the rich men all the Reddit rhetorically wise speaking philosophers look among you do you see many of those there's not he says because God has chosen the foolish things of the world see the world considers most of us foolish not not even because we're in Christ but outside of Christ when we were just walking in our own sin we weren't most of us weren't the the well esteemed of the world but God has chosen the weak things of the world to put to shame the things which are mighty and the base things of the world and the things which are despised God has chosen and the things which are not to bring to nothing the things that are that no flesh a glory in his presence and I don't want to I know I skipped it because I jumped straight to union with Christ I want to highlight though that really the wisdom Paul hits on before this section is the cross the message of the cross in verse 18 for the message of the cross is foolishness to those who are perishing but to us who are being saved it is the power of God for it is written I will destroy the wisdom of the wise and bring to nothing the understanding of the prudent where is the wise where is described where is the disputer of this age has not God made foolish the wisdom of this world and look at what what is really considered wise for since in the wisdom of God the world through wisdom did not know God that's what's wise is to know God and the world doesn't matter if it's our culture or any culture throughout history they're blind and dead and sin and have no wisdom and all their devices with general revelation and common grace made in the image of God though defiled they cannot aspire in their best efforts to knowing God that's why the cross is powerful to us because it's God through crucifying his son his righteous only begotten son that we have come into a union with Christ and we know God and therefore have the wisdom of God and he says there of him you are in Christ Jesus in verse 30 who became for us wisdom from God Jesus Christ we are in Christ and he became for us wisdom from God and some people say that the next three categorical things righteous sanctification redemption are just kind of like details of what that wisdom meant others say no it's the fruit of God's wisdom it's very clear they're related and I don't know that it really like confuses it to go one way or the other though I see them as what Paul means when he says wisdom from God because he's saying who became for us wisdom from God well what is that righteousness that's what the world doesn't have the let the disputer of this age stand up and declare himself righteous let him go before God on judgment day when God marks iniquities and say I'm good you he will be put to shame and to everlasting contempt and be discovered and displayed before all eyes that he was a fool and we're no different apart from God's mercy and not only do we have a right standing with God we have a positional we have positional state of righteousness where we're justified but we also have sanctification and I know when we hear sanctification we normally immediately think about progressive all of us are progressively being sanctified and yes in Christ we are sanctified and that's right here on the what does confession say but I believe that the emphasis here is the state all these as a state so I think this is again for our definitive but it would expand into progressive and the end consummative sanctification and then redemption which is redeeming being bought out of the bondage and slave market of sin liberated you can't have the word redemption without the idea of slavery so we were slaves to our sin and we were deemed where can the world get that the rich can't buy it the wise can't attain to it the go on you know the strong those who have a lot of power whether it be individual or national so we are in Christ and therefore he is to us wisdom from God and in Christ we have righteousness sanctification and redemption first great things three is still dealing with divisions Paul is still dealing with that through all this section if you look in three verses four for when when one says I am of Paul and another I am of Apollos are you not carnal so you can see he's still on divisions here and it he continues to go on into chapter four with this but in verse and chapter three verses sixteen and seventeen he says do you not know that you are the temple of God and that the spirit of God dwells in you if anyone defiles the temple of God God will destroy him for the temple of God is holy which temple you are it doesn't anywhere say there specifically in Christ but we see this illustration and explanation of this reality that we are the temple of God the spirit God dwelling like similar to how God dwelt in the tabernacle in the wilderness which was patterned after this reality that we are partaking in God dwells with us like his should kind of glory dwelt in a building and that I know we can look at it later first Corinthians twelve that our union into the body of Christ is by being immersed into the spirit is drinking of the spirit so the spirit when I see spirit I think union with Christ and here he's saying if anyone defiles the temple the spirit of God do you not know that you are the temple of God and that the spirit of God dwells in you there's union with Christ by the dwelling of the spirit or the spirit of God if anyone defiles the temple of God well that's you that's me that's current that's Corinthian believers God will destroy him for the temple of God is holy which temple you are so we know that there's no fear of condemnation Romans eight first John I think four perfect love cast out fear and he's talking about the final judgment there so this destruction here doesn't mean that they can lose their salvation but he is warning them and if you think about the way that God caused his temple physical temple with Israel to be destroyed due to their sin Paul's now using that historical work of God's judgment to remind believers that you are the temple of God you are holy and remember how God dealt with the children of Israel when they defiled his temple you I'm warning you with your divisions that you do not defile the temple of God which is you that warning is intended with a forward look that they maintain fidelity to the Lord they maintain a dependence upon him and that they humble themselves and stop fighting and all those whom God has selected called will heed that warning he will preserve his people to heed his warnings it's the unbeliever that won't heed it they went out from us because they were not of us so you can see there in union with Christ that it's as if we're like a temple and God is dwelling in us for an illustration but it has implications you see how it has implications dealing with their sin you see how he's applying union with Christ he's thinking you're practicing divisions and picking up worldly wisdom and defiling God's temple that's significant because God in union with Christ dwells in you and God will not just stand idly by that's like a way for us to think man I need to be considered about how I'm using my life how I'm using my body God dwells in me in first Corinthians chapter three verses sixteen seventeen is you there singular or plural I don't know because I'm reading in well kind of reading in Spanish and it's using vosotros like a plural yeah like a plural oh amen alright well let's go to the next section any other questions there okay let's go to sexual immorality in the church first Corinthians six and I'll start at verse twelve and read to twenty all things are lawful for me but not all things are helpful all things are lawful for me but I'll not be brought under the power of any foods are for the stomach and the stomach for foods but God will destroy both it and them now the body is not for sexual morality but for the Lord and the Lord for the body and God both raised up the Lord and will also raise us up by His power do you not know take your bodies are members of Christ shall I then take the members of Christ and make them members of a harlot certainly not or do you not know that he who is joined to a harlot is one body with her for the two he says shall become one flesh but he who is joined to the Lord is one spirit with him flee sexual immorality every sin that a man does is outside the body but he who commits sexual immorality sins against his own body or do you not know that your body is the temple of the Holy Spirit who is in you whom you have from God and you are not your own for you were bought at a price therefore glorify God in your body and in your spirit which are God's so the Corinthians were practicing at some level some members were involved in sexual immorality first Corinthians chapter 5 there was some incest happening here he's just says sexual immorality and one of their ways of thinking about their bodies that in their mind justified sexual immorality was all things are lawful for me God made food to feed my stomachs appetites and in the same way Paul God God made sexually available people to fulfill my sexual desires that was their thinking foods are for the stomach stomach for foods is just the natural desire that I have that God gave me and he gave me the people to fulfill it with that's and look at how Paul's addressing it like if you're going to counsel somebody in sexual immorality do you think like this we need to we need to grow and think and meditate and have a mind like Christ and what is Paul saying well all things are not helpful so you're all things are lawful for me he's got to stop somewhere and you know what it's not helpful first of all and all things are lawful for me he says but I'll not be brought under the power of any so you're in bondage foods are for the stomach the stomach for foods but God's going to destroy both head and them now the body is not for sexual immorality but for the Lord so and the body and the Lord for the body and he's talking about not the body of Christ he's talking about the flesh and blood body bones and blood and heart and lungs and brain this body my physical body is for the Lord and the Lord is for the body and what he does through it God both raised up the Lord and he will also raise us up so if we're if our souls and bodies are redeemed why would we think that we can categorically separate spirit and body and say my spirit's pure but my body is doing all this other stuff it's going to die and decay well Paul saying Jesus is going to be resurrected I mean he has been resurrected you're going to be resurrected your body in other words Jesus Christ has redeemed not only your soul but your body is the Lord's so in this text here we need to in union with Christ remember that our bodies are members of Christ so in our doctrine of union with Christ it's not nearly spiritual it's physical look at our own confession or no it's a Catechism question verse 40 what benefits do believers receive from Christ at their death so this is when a believer dies today the souls of believers are at their death made perfect in holiness and do not immediate and do immediately pass into glory and their bodies being still united to Christ do rest in their graves till the resurrection so in our theology of union with Christ we need to remember my body is united to Christ what I do with my body is what God paid for in the blood of his son and I need to consider what I'm doing with my body and then he gives that analogy of the harlot so if I'm in union with Christ the two shall become one and then I go and use my body in sexual morality what am I implicating upon the Lord that's Paul's argument he says do you not know that he who was joined to a harlot is one body with her but he who was joined to the Lord is one spirit with him shall I take then the members of Christ and make them members of a harlot so you can see how he's got a wealth of understanding giving to him by God and applicable doctrine to call people not only to flee sexual morality and stop committing the sin but do so on this basis and that's very important let's go to the resurrection if we get done with the resurrection in time we'll go back up to one of the former ones yes I just wanted to make a comment and he doesn't do that for no reason call them to purity on this basis that is really the real efficacious means of purity anybody who's walked with the Lord for any time if you try to mortify the deeds of the flesh by carnal means you will do so to no avail and really it is union with Christ the power of the spirit every spiritual blessing in the heavenly places reckoning yourself as being dead to sin and united to Christ alive in Christ Jesus is really the effectual means that will help us to be pure amen the last point so I'm skipping Christian liberty and also spiritual gifts the Christian liberty there is when Paul goes into partaking of the food at the altar partaking in the worship of demons and how we need to be considerate or be warned that what we do with false worship is a partaking with worship of demons and not partaking it because we partake of the Lord's table and we are in communion with him spiritual gifts and there's a really good text on how we're one body in Christ but we're made up of a lot of members Christ is the head we're a bunch of members and why would you ever mistreat various members even in our own physical bodies the more modest members of our body the party parts that we don't use as much what we cover up we still care for and we even care for often more than we care for this I might not care a lot with my hands that's hitting around everything but the other things that I don't really use that I care a lot about you know what I'm saying about that and Paul gives that analogy in there he says if you start to think about union with Christ there are members of one body and there are some that have more showy gifts than others remember that even in the way you treat your own body you take care of those more modest members you actually give them more esteem why would you not do that in the church why would you mistreat one another and I'll be fighting for the showy gifts first Corinthians 15, 16 15, 16 is the idea and teaching having an effect upon them that there is no resurrection and then Paul's addressing that and he says for if in verse 16 if the dead do not rise then Christ is not risen and so in his mind okay if it's true that the dead don't rise because of union with Christ that means Christ is not risen and if Christ is not risen your faith is futile or futile and you are still in your sins then also those who have fallen asleep in Christ that means fallen asleep means died so you know those people in the church that died he says if there is no resurrection then they've actually perished eternally if in this life only we have hope in Christ we are of all men most pitiable so he's just doing the counter argument to say okay if there's no resurrection then everything we believe is reveals us to be the most pitiable people in the world and then he says in verse 20 but now Christ is risen from the dead and he's become the first fruits of those who have fallen asleep those who have died so Christ's resurrection isn't just evidence of the satisfactory work that he did it is that God declared him to be the son of God with power by the spirit from the resurrection but it's also our first fruit he's our head it's our first fruits we're of the same crop and what he went through and has done we're gonna go through so there's great hope that we ought to be encouraged by the resurrection of Christ but there what I just wanted you to see in verse 18 he says those who have fallen asleep in Christ have perished so in his mind in that whole counter argument he's saying well if Christ hasn't risen those who died in Christ they've eternally perished so you can see how what the head goes through and acquires so to speak is what those in union with him will acquire it's inseparable if Christ hasn't risen then they don't rise if Christ has risen they will rise that's because they're in Christ and then verse 21 to 23 I'm gonna start at 20 but now Christ is risen from the dead and has become the first fruits of those who have fallen asleep for since by man came death and by man also came the resurrection of the dead for as in Adam all die even so in Christ all shall be made alive I'll stop there for time's sake wanted you to see how we heard a sermon by Michael Reeves and it was a very good sermon he's just showing how all of God sums up all of humanity in just two identities in Christ and Adam in Adam in Christ whichever way you want to start it out but it's just two you're either in Adam or you're in Christ and if you're identified in Adam you will undergo what Adam earned if you're in Christ you will undergo what Christ earned it doesn't matter what you do when you're in Adam you can work but you will go through you will die he says in Adam all die even so in Christ all shall be made alive so you can see how that union with Christ is juxtaposed to union with Adam so when we have a theology of union with Christ we need to be thinking about what that union with Adam was like and how Adam was patterned after the true man or the perfect man Jesus Christ the God man and learn of the union with Christ from this union with Adam and there's a lot to be learned from what the way God dealt with Adam and of course the consequences aren't what we get with Christ but the relationship of Adam to the people and Adam in the covenant we can understand more about what this means with Christ fulfilling the terms of the covenant and our union with him in it receiving life so those are some aspects of union with Christ if you will as we go along these next week will be 2nd Corinthians feel free to do these studies but just know that right now we're just trying to sponge up by God's grace what we can get from each book as we get there we're not taking the big view and trying to understand it all right now we're just wanting to grasp what's key in each book and then there will come a time to give a more systematic definition any questions? okay well let's pray Father in heaven I pray that you would help us Lord to grow in our belief this faith you've given us of the reality that we are in union with Christ and that the doctrine coming from your word would inform our understanding and that we would grow in wisdom and apply it in our lives thank you for giving us the book of 1 Corinthians and helping us to see the truth of the new covenant and our union with Christ and how that applies to our life I pray that our worship also would be pleasing in your sight today by faith Amen


By the way, I made some apple sauce this morning. I made some apple sauce this morning. Really good apple sauce. Super delicious. And we have a friend that just had a kid.  Like one of the best gifts you can give anyone that has children that has newborns they just had kids is make them apple sauce or any type of baby food, make it, make sure it's good food.  Right? Like organic king sugar, organic lemons. And I believe the apples were organic, but I'm not 100% sure on that. Right? It should have been organic, water from a farm, but local farm. But fresh, homemade apple sauce for someone that has like a newborn baby. Right? And the baby is eating apple sauce for now. They're not just breastfeeding, so they'll love it. They'll love it.


85 Chinese class I occlusions had similar odontometric measurements to white population, except for larger upper lateral incisors and smaller upper central incisors in Chinese. Sex differences in tooth sizes were seen only in canines, not antimheres. Bolton ratio of combined mesiodistal widths of mandibular anterior teeth was 77.89 ± 1.62 compared to maxillary anterior teeth. And compared favorably with original Bolton ratios despite statistically different interfacial angles, overbite and overjet. Relationships This article was authored by Luke KKK and Kung S.B.


Pat O'Brien, John Leslie, Leo Penn, star on Family Theater. The mutual broadcasting system in cooperation with Family Theater Incorporated presents Round Trip, starring John Leslie and Leo Penn. Brief portions are transcribed. Pat O'Brien is your host. This week's Family Theater story is one that's been told about 10,000 times, I guess. Part of it anyway. The part about a boy and a girl who meet and fall in love and begin to dream of the happy ending, which should be the outcome of any romance, at least according to the movies and best sellers. Everybody has these dreams, and often they come true. But not by dreaming alone. Marriage is too real a thing, too serious, too much made up of the thousand and one details of daily life to be built solidly on the Gozamer webs of youthful dreams. Marriage is living with a person morning, noon, and night, sharing every trouble and joy, accepting the bad qualities and balancing them against the good. Marriage and romance are two mighty different things. Romance only needs a moon in June. A marriage that endures needs work and sacrifice and prayer. It needs God with His help and guidance. It needs two people who realize that more things are wrought by prayer than this world dreams of. Well, we're getting away from our story, though. Roundtrip, it's called, and I hope you like it. Pat O'Brien returns after our story which stars Joan Leslie and Leo Penn. It's Monday morning, and as the Long Island train slows for its scheduled stop at West Hampton, Elizabeth Brownlee looks idly out the window at the crowded platform. These are commuters, the working people whose lives are built around the arrival and departure of the train that carries them to that job in the city and home again. And usually on a Monday morning among the regular passengers, you can spot at the Telltale Suitcase of a city dweller, returning from a weekend in the country, like the man had just got on. His suitcase not only identifies him as a returning vacationist, but as an ex-service man as well, for it's an old beat-up flight bag. Elizabeth continues to stare out the window as the man spots the empty seat beside her, makes a dash for it, drops the flight bag at his feet, and sinks weirdly into the red plush. I made it. I beg your pardon. I said, like, hey, I must be going crazy. My check! Yeah, it's true. It's really true. How come your way out? What are you doing? Sorry, there's ladies first. I guess I'm just sort of surprised to see you. I know what you mean. How are you, Liz? Fine. Just fine. You look fine. Just as pretty as ever. You look awful good yourself. I'll be dying. Yeah, me too. I guess this is the spot where I'm supposed to say it's a small world. Yes, I guess it is. You'll have to forgive me if I seem to stare at you, Liz. It's been a long time, Liz. It has been. A very long time. Yeah. Well, this is swell. I had visions of a dog trip, and here I am with a beautiful gal to talk to. She's not saying anything, huh? Oh, I'm sorry. Uh, you don't live in West Hampton? Oh, no, no. Just out with some friends. Weekend in the country. Oh. One more of those, and I'm finished. It's really rough. I didn't think you'd ever take to the country. You never did seem to like the wide open spaces. Right lights. Yeah, right lights. Can't get over it, Liz. Running into you like this. What are you doing?  No, I've been staying with some friends out in Montauk. Uh-huh. Weekend in the country. Like you said, it's really rough.  That was one thing we'd both agree on. Yeah. Nobody ever loved the dirty old city the way we did. Nobody ever loved the dirty old city the way we did. And nobody ever loved each other the way we did. I remember the first time we met. New Year's Eve in Times Square. Everything was crazy with us right from the start. It was noisy and bright and wonderful. And you were out with a girl named Mary, and I was with a boy named Clay. And somehow, in the crowd, I lost Clay, and you lost Mary. The next thing I knew, we were together. Close together. And in all the thousands of screaming, shoving people, we were alone.  I know. I've been wanting to do that all night. Let's get out of this mob. What about Mary and Clay? I hope they'll be very happy together. You're crazy. So are you. Come on. We walked around the city for the rest of the night, and watched the morning come to town. You like this town the way I do, don't you, Liz? I guess I do. If you want it, I'll give it to you. We'd better find Clay and Mary. Forget about Clay and Mary. It's a new day and a new year, and I'm giving you the greatest city in the world for a Happy New Year present. Do you want it or don't you? Yes, Jack. Sure I do. Well, it's yours. All the bridges and the noise and the high buildings and the subways and the lights and the automatic. Me.  No. Let's go get something to eat. I'm hungry. That's the way it was right from the start. Crazy and wonderful. We thought we had the world by the tail. And in a way, we did. Our part of the world. What did you say, Liz? Nothing. I didn't say anything. I was just thinking. Sure it seems funny running into you like this. Somehow I had an idea that I would never see you again. That's funny, all right. The last I heard of you, you were flying a B-17 over Foggia. Who told you that? A fellow named Clay. Don't know if you remember him, but he remembered you, all right. You don't mean Clay. What's his name? The kid that took you out that New Year's Eve? That's the one. Oh, that was quite a night. And so long, you've probably forgotten it. Want a cigarette? No thanks. I don't smoke. You never learned how, huh? Remember the day I tried to teach you?  It's funny how you remember a little thing like that. It's funny how I remember everything about you. Looking at you now, sitting there beside me. If you only knew all the things I remember. The way it was fun to just walk down the street with you. Even in the rain, we used to stomp around. And that one night, it was really pouring. We'd taken the Staten Island ferry just for the ride. Because where else can you take a cruise for five cents? I've got more water in my pockets than this old scowl's got to float on. You want to go inside? No. Do you? No. Of course you realize that we're out of our mind. I don't think so. Look, look straight ahead. What do you see? The Statue of Liberty.  Hey, that was quite a speech. I liked it.  I love you. Come here, Liz. You look like a puppy that's fell in the rain down. You're the most beautiful girl in the world. We're going to get married. Get married? You want to marry me, don't you? Yeah. Yes, I do, but... What? Well, gee, I don't know. I guess I just didn't think about it. I haven't had time to think about it. I've only known you two weeks and three days and... And what? In 26 minutes. But I guess I couldn't love you anymore if I'd known you for 300 years. I haven't got any money, Liz. I haven't got anything except a room with a view and a shaky job with a second-rate publishing house. We've got each other. That's the important thing. Yeah, that's the important thing. That was the important thing. Then it was. And I held you close and the sky fell apart and the rain came down. I haven't forgotten Liz. I haven't forgotten the thing. It's raining. Huh? I said it's raining. It was raining then, too. It was what? Nothing, Liz. Wish they served food on these trains. I'm hungry. Well, you always were. Crazy and wonderful and hungry. You asked me to marry you and we were on a ferry boat in the pouring rain. And I said yes. Did you say something, Liz? I thought you said something. I haven't said anything since I said it was raining. It's still raining. Hey, it is beginning to come down, isn't it? I hope someone's meeting you at the station. Someone meeting you? No. Huh. What do you do, Liz? I mean... Oh, I'm a working girl. Work at SWC&B, advertising agency, pounding a typewriter. Did you marry anyone I know? No. I didn't marry anyone. Would you like a cigarette? I'm sorry I asked you that before, didn't I? Looks like a real storm out there, doesn't it? Uh-huh. Not married. How'd a pretty girl like you keep from getting married? I haven't had a bit of trouble. Not a bit. All you have to do is run. Run hard and fast. Wonder if you're thinking about the same thing I am right now. You'd almost have to be. Being on a train with me, talking about being married. But maybe you've forgotten. It's been a long time ago. I wish I could forget. But I never will. That night on the Staten Island ferry, you said... We're gonna get married. We're...get married. You want to marry me, don't you? Oh, yes. Yes, I do, but... But what? See, I don't know. I guess I just didn't think about it. I haven't had time to think about it. I've only known you two weeks and three days and... And what? 26 minutes. I guess I couldn't love you anymore if I'd known you for 300 years. I haven't got any money, but it is. I haven't got anything except a room with a view and a shaky job with a second-right publishing house. But we've got each other. That's the important thing. The important thing. We had each other. And we got off the ferry boat and ran through the rain. She'll look in the window at Tiffany's. What do you have, Liz? Oh, you see now. What shall I choose? A circle of diamonds or a plain but also smart gold band? Hey, Liz. What? One day I'll buy you the whole window full. I know you will. It doesn't matter about that shaky job in one room with a view, huh? Maybe you better show me the view. Are you with me? I'm right behind you. Only one more flyer. Liz, it's not much of a room. How's the view? Well, on a clear day, you can see Macy's basement. It was a beautiful view. Right smack into a brick wall. But that didn't matter. Nothing mattered except that we loved each other and we were going to get married. The sooner the better. What about it, Liz? Don't you think you ought to tell your folks? No. They'd try to talk me out of it. I know they would. I don't want to be talked out of it. I want everything to stay just as it is. Nobody else in the world. Just you and me. I don't want you to be sorry. I'd go crazy if I made you unhappy. Hey, you're not changing your mind. I'll never change my mind about you. The next thing I remember, we were at Penn Station waiting for the train. And it was raining. And we were running away to get married and live happily ever after. You scared, Liz? No. Your hands are like ice. You are scared. You sure you want to go? You don't want to change your mind, do you? Of course I don't. Do you? What made you ask that? I don't know. You're so quiet and I've never seen you act so serious. Getting married is serious. Yeah. I can't believe we're really doing it. I mean, now that we really are. What do you mean? Nothing. What time is it? You just asked me two minutes ago. I wonder if mom's got my letter by now. She's probably crying her eyes out. Oh, quit it, will you? I'm sorry. We've been through that a hundred times. I'm beginning to feel like a criminal. I know, and I'm sorry. She'll get over it. I know she will. Train leaving on track nine for Trenton, Philadelphia, Baltimore and Washington. This is it, Liz. Yeah, this is it. Liz? Yes, Jack. You're laughing. Come on, let's do it. It's not raining. You're shaking. I know. I guess I am, too. Come here. Jack. You don't have to marry me. You know that, don't you? Jack, I... What were you going to say? You don't want to go through with it, do you? You don't want to marry me. What isn't that? You've got to understand that it isn't that. Then what is it? I guess I'm just scared. I keep thinking about so many things. About what if you lost your job? Or we got sick? Or maybe you'd be different, or I'd be different, and we wouldn't have fun anymore. I keep thinking about my mom. I can't help it, and you can't blame me for it. I keep wondering if I can be happy, knowing that I've broken her heart. But, Liz... Do you, Jack? It just seems like everything's happening so fast. Too fast and crazy. I'm scared. Because I love you. Come on, Liz. I'll take you home. Oh, Jack. Don't cry. I can't stand to see you cry. But I couldn't stop crying. And it started raining again, and you took me home. I wanted to talk to you, but I couldn't. I wanted to tell you that it wasn't because I didn't love you. But all of a sudden I realized that marriage isn't built on a ferry boat ride. It needs thought and understanding. It needs wisdom. A kind of wisdom I didn't have then. And I knew it. I've learned a lot since then. And with it all I've kept on loving you. If only... Did you say something? No. I was thinking again. I seem to be doing a lot of that all of a sudden. Don't let me disturb your thoughts. You'd laugh if you knew what I was thinking about. I would? I guess you're asking me if I was married made me think about it. About the night we tried to elope. Almost ran off to Maryland to get married and didn't, remember? Yeah, I remember. I wonder how many other kids have done the same thing. Got scared at the last minute. You cried all the way home. I'd never seen you cry before. I didn't know what to say to you. You didn't say anything. And I don't blame you. I was pretty silly. Gee, I wish I could tell you this. I wish I could tell you that you weren't silly. We just weren't ready for what happened to us. I know that now. Somewhere the timing had all mixed up. I was scared too, but I wouldn't admit it. I was scared because I started thinking ahead for the first time. Thinking about the responsibilities I'd have. Wondering if I could handle them. What if I couldn't? What would happen to us? After that night everything seemed to fall apart. Maybe it was because we both felt guilty that we let each other down. I don't know why, but we couldn't talk anymore. But I've never stopped loving you, not for a minute. I remember the last time I saw you. Kind of funny. It was New Year's Eve again, 1941. The crowd in Times Square wasn't quite so gay. I was so surprised when I called to you. Liz, how are you, Liz? Hi. Just wanted to wish you a Happy New Year. Well, thanks, Jack. Same to you. I called you the other day. I know. I've been meaning to call you back, but I've got a job now. Sure, sure, I know. Look, Clay's waiting and I... Yeah, I don't want to keep Clay waiting. I better run. I'll see you, Jack. Liz, wait a minute. I called you, but you disappeared in the crowd. I wanted to tell you that I was going away. That I'd enlisted in the Air Corps. I never saw you again. Now you're sitting here beside me in a train. At the station. At, uh, Hent-Sulvania Station. Hent-Sulvania Station. Here, I'll carry that bag for you. Whoa. Watch your step. I guess this is... Well, it certainly wasn't nice seeing you, Jack. Yeah. I guess I'd better get going. I'll carry your bag out for you. Get your cab. Would you? Sure. Come on. The old Penn Station hasn't changed much, has it? Same old station. Will your wife be meeting you? Oh, no. I didn't get married either. The cabs are over here.  Where you living? Same place. No kidding? How about you? Oh, I've got a room with a little better view than I used to have. Special car for Santa Fe Chief. Now boarding on track two. Train loading on track nine for Trenton, Philadelphia, Baltimore and Washington. Liz? Yeah? Nothing. Train loading on track nine for Trenton, Philadelphia, Baltimore and Washington. Jack. Yeah? Go on. What were you going to say? I was just going to say that sometimes, don't you think people are confused and frightened because they are faced with something so important they're afraid they can't live up to it? You mean marriage, Liz? Is that what you mean? Yeah, that's what I mean. I know a guy that was scared to death of it once. But he's changed. So is she. Train leaving on track nine for Trenton, Philadelphia, Baltimore and Washington. That train on track nine. It goes to Baltimore. That's in Maryland. Uh-huh. You want to get on that train? Yeah. Do you? Then let's. But not now. Those trains leave every hour, every day of the week. Liz, let's us pick a special one. After we get to know each other again, after we're sure. We'll be sure this time. Come here.  I know. Now come on. I'll take you home. We've got a lot of things to talk about. Okay. But Jack. Get a couple of candy bars first, will you? I'm hungry. How about a brine again? A sort of sarcastic question you'll hear asked every once in a while. It goes like this. Why don't you grow up? It's a good question, I think. One that we should keep asking ourselves every day of our lives. Because the moment we stop growing, stop seeing things more clearly and acting more rationally, well, then we really stop living. Now there are a lot of husbands and wives and parents who have never quite grown up. I don't know that they've married too young. I mean that they've failed to grow up to the responsibilities that come with marriage and a family. For instance, some parents don't see the necessity of telling their children about God and instilling in them a faith that will support and guide them in later life. Some parents don't understand that children will never see the value of prayer unless they see their father and mother actually praying. Praying together with them as a family. Only grown-up people can really raise a family as it should be. Only the grown-ups realize that the family that prays together stays together. Thank you for being with us and God bless you. Our grateful thanks to Pat O'Brien, John Leslie and Leo Penn for their appearances and to Martha Wilkerson for writing our play. Original music was scored and conducted by Max Tehr. This production of Family Theatre Incorporated was directed by David Young. Brief portions were transcribed. Next week our Family Theatre stars will be Joan Caulfield and Richard Widmark in 2 for 1. Your host will be James A. Farley. This series of the Family Theatre broadcasts is made possible by the thousands of you who felt the need for this kind of program and by the mutual broadcasting system which has responded to this need. Be with us next week at the same time when Richard Widmark, Joan Caulfield and James A. Farley will star on Family Theatre. Your announcer Merle Ross. This is the Mutual Broadcasting System.


Okay, we're back. We're live. This is Think Tech here on A Given Thursday. Welcome to a show we call Bigotry in America on Think Tech. I'm your host, Jay Fidel. Our show today, it's an important show, and we call it The Incident in Davis, California. We're going to talk about apologies and acceptance across communities and our American community and how it needs to change and how we must all participate in dealing with hate in this country. If you want to ask a question, make a comment. You can tweet us at Think Tech H.I. or call us at<PHONE_NUMBER>. Our guests for the show are Gail Rubin, a retired attorney, and Shireen Kudosi. I pronounced that right. She's director of Muslim Matters with America Matters. They're both joining us by Skype from California. Welcome to the show, Gail and Shireen. Thank you very much. So there was an incident in Davis, California and in other places, and it was statements made by an Imam in a sermon or a speech in his mosque. And we want to talk about what he said, what motivated him to say it, whether he was alone or with others in this statement, how the communities that is the Jewish community and the Muslim community reacted to his comment and the apology he made and the acceptance of that apology by the Jewish community. We want to hear about what this means in terms of those communities and the views of those communities and how they are likely to deal with it going forward. So Gail and Shireen, thank you for being here. Let me ask you first, Shireen, if you could tell us what happened in the mosque with Imam Shaheen. Yeah, so this summer, Imam Shaheen from the Islamic Center of Davis gave a one hour sermon on calling for the apocalypse against the Jews. And this is not just in Davis. This is elsewhere. This has happened at least two other times around the same time frame in California. He gave a one hour speech. The mosque defended him. They put out a statement in defense of him. And after one week of pressure, including launching a petition, including support, getting the support of local elected officials like Brad Sherman, getting a bit of media coverage, the community finally came forward and he apologized for his statement. But when he apologized, he had the entire interfaith community used as props behind him. And the apology, which I use very generously in quotes, was pretty much a statement about how he's been a model for the community. But his one hour speech is really indicative of where he stands in the interfaith community and where he stands as a Muslim and where he stands as an American Muslim right now in the landscape, which is very charged politically and on racial lines and religious lines. So this is unacceptable in my eyes. Yes. Well, what did he say? What are the words? What are the thoughts that he expressed in that speech? The general language that these that these individuals have in all that gale attitude to have covered this with other imams that have toured in Europe that these imams travel from country to country. And we have them homegrown here. Their language and their rhetoric is very apocalyptic. And I use that full knowledge of what that means. That means that there will never be peace for Muslims until Muslims fight with the Jews that the last day will call on Muslims fighting with the Jews. And that until we get to that point, there will be no resolution, whether it's in Palestine, which is the issue that kicked off his sermons, whether it is Muslims living abroad and elsewhere in other parts of the world. And so it's very violent. It's very hateful. It's it's completely anti-Semitic. But I would say I would go further than anti-Semitism. I would say it's full out. Jew hatred. Yeah. And he said something about annihilate all the Jews one by one. And in your article that you wrote on talk about that, you called it a statement of genocide. Yeah. Yeah, it's absolutely genocide. And so these people, someone like Amar Shaheen, he's not a man of faith in the sense that we would envision someone of faith to be these are propagandists who have access to the pulpit and they use theology to to prosecute the faith that they say that they're from. So this is this is a serious problem in my eyes in California and elsewhere. So how did it come to your attention, Shireen? And what did you do about it? Well, so what happened is it made the headlines and of course it didn't make enough of the headlines as much as it should have. And I was speaking with a colleague of mine who who informed me what was going on. So the minute I heard his sermon, which again was up for a week and now memory is the only organization that really still has parts of it up. I was really enraged for when I worked with counter G had I covered or I am a bull who's another hate preacher and his sermon hour long again, calling for the annihilation of all Jews saying that there will be no peace until we kill every every Jew and we fight with them. It's it is so deeply offensive to me as an American and more importantly as a human being as a person of faith that we we are calling for genocide against the entire people under the banner of God, and that is unacceptable. So what I did is I launched a petition with change.org to call for his removal and call for the pressure on the mosque board. Ultimately, and a mom is not going to step down without community reinforcing him and the people who really have control over whether an mom comes or goes is the mosque board. And so I don't expect him to be taken down because these communities are far too insulated. There are other solutions that we can talk about, but it is important for Muslims to stand up and what we can from within our own faith. So the takeaway from your article is that the article you wrote is that he needs to be removed from his position. He needs to be fired, terminated, what have you?  And a lot of people who wrote comments on your article said the same thing that you're pretty courageous. Did you get any any feedback from the Muslim community, from extremists in the Muslim community? You know, I'm really glad you asked me that because the people who message me are the Muslims who want to who wants to stand with me publicly, but they can't because the in a post Trump era, for example, Muslims aren't afraid of a travel ban, quote unquote, against Muslims. We're not afraid of Trump.  We're afraid first and foremost about what our own community will do against us if we speak out. So I had a good ton of Muslims message me privately supporting it. They weren't always able to sign on board because of the backlash they would receive in their own community and how it affects their income and their business and and their their own sort of standing the community. But they are supportive of it. They they're tired of this as well. Jay, can I jump in here? I think perhaps it's important for your listeners to actually hear verbatim the words that were spoken by Imam Shaheen. May I quote them now is now a good time? Yes. Thank you. So he spoke to Fridays in a row Friday, July 14 and again on the 21st, and he repeated essentially from the same hadid. And before I quote it, it's important to know that this hadid is also incorporated into the Hamas Charter. Hamas, as we know, is a designated terrorist organization that seeks the utter destruction and annihilation of the Jewish state. So this these are the same words. And I quote, he quoted O Allah, he's invoking the name of God to liberate us from the filth of the Jews. O Allah, show us the wonders of your ability that you inflict upon them. Show us the black day and count them one by one and destroy them down to the very last one. Do not spare any of them. Do destroy them and do not spare their young or their elderly. O Allah, turn Jerusalem and Palestine into a graveyard for the Jews. Now I think all people of good faith and good will would would agree that the this kind of language does not belong in any civilized society. And most not in a house of worship. And the fact that he is has misappropriated a house of worship to utter these despicable murderous words, we should all be outraged. And I am a Jew, an American Jew, and I live a mile away from this mosque. And this mosque is also located directly across the street from the University of California at Davis. And a large percentage of students at UC Davis attend this mosque. That should be of concern to everybody. Why? Because now, if students are inclined to become radicalized, of course, we know the internet is a large source. All they have to do is walk across the street and listen to Imam Shaheen. Well, you caused to be made a movie of this. And I'm interested in seeing that movie. Well, if you don't mind Gail and Shireen, I'd like to play that movie now and see what you revealed in that movie and what kind of reaction you had from the local community. So let's play the movie now. The Prophet says that the time will come, the last hour would not take place till the Muslims fight the Jews. And we don't say if it's in Palestine or other, till they fight. And when that war breaks, that they would run and hide behind every rock and house and wall and trees. The house and the wall and the trees will call upon the Muslims.  It has no place in America.  So this happened in July and in August we had the reaction and this protest that we're seeing now in the movie, right? Yes, that video was held at our local park on a day where there's a lot of people attending the local farmers market. We just as a group of concerned citizens felt compelled to speak out why. We felt that our elected officials and self-appointed leaders did not do the right thing to protect us. Within a week after the video went viral, and by the way it was the mosque itself that posted its videos, its pattern and practices that every week post its sermons. And so for one, one should be concerned that they are so out there and unabashedly posted this on their own website. That's important for people to understand. So what initially happened is representatives from the mosque and care, the Council on American Islamic Relations, doubled down and tried to blame the victim, saying memory, the outfit that translated the Arabic portions, misconstrued or misquoted and then no, they were called to task. And then the mosque began its apologia process with its handler care and that's another issue. Council American Islamic Relations operates throughout the US and poses as a civil rights organization protecting the rights of Muslims in America. But in fact, they themselves have radical ideology and tendencies. Within a week after this sermon was revealed, there was a closed, carefully controlled press conference where the Imam was told to read an apology. He apologized for hurt feelings but he never took back the ideology. He never said he was wrong to have that ideology and he knows exactly what he was saying. He's very schooled and learned in this particular form of radical Wahhabi Salafist ideology. You know, I remember that his apology was based, that's the end of the movie, that his apology was based on his passion. He said he was driven by his passion, which I thought was a very interesting justification for the statements he made because he didn't apologize for his passion, you can't change passion and I guess his passion is the anti-Semitic passion. So this was an apology, at least in my view, that really didn't go anywhere. What was the reaction of the Jewish community? Well, that's also been a very interesting issue, which really there is a crisis in the American Jewish community that's been going on for so time because in the last 10 to 15 years as Jew Hatred has ramped up, there has been quite a crisis on how to deal with it. So we have what's called the Jewish Federation in Sacramento, which represents essentially our region and they wanted to quickly show harmony and good faith with the interfaith community and work with care and the EMA to massage and create this apology. But I will tell you the average Jewish citizen on the street doesn't buy it and is very concerned as am I. How about you, Sherene, do you buy it? I mean was this a legitimate apology? It sounds like it was done behind closed doors. It sounds like it was negotiated and in any event it deferred the issue about whether to terminate him. How do you feel about this apology, the negotiated apology? The apology was a joke. It was not apology whatsoever. I wish we had the opportunity to engage that apology and I'm actually really embarrassed for every single person in that community within the interfaith community and within the sort of civic community who stood behind this EMA and listened to this apology and allowed themselves to be treated as props in this apology, which it was not. It was shameless. It was scripted. It was very intentionally crafted in order to appease whatever sort of backlash they were getting but the right approach to this would be to remove that EMA 100 percent and that hasn't happened. I don't think that's going to happen because there isn't enough pressure. Jay, what I found really shocking is I tried Gail and I and a few others. We tried so hard to bring media attention onto this, including I'm going to ask them Californian conservatives who championed the issue of being against Islamism but when it's at their doorstep I had hardly anyone do anything. They have the opportunity in our own backyard and nobody cared. Two weeks later I wake up on the Saturday and I see the Charlottesville rally and I see all this media attention go towards the KKK and the BLM movement but this entire larger issue of apocalypse and calling for Armageddon within houses of worship was largely ignored and it is a failure of the Muslim community. It is a failure of the media and and I thank you for giving us the opportunity and I thank Gail for what she did but it is just we're so outnumbered and out-resourced here. One other thing before we go to our break, Shireen, you created a petition and you circulated the petition online. You got as much extension on it as you could and as I recall right now you have about five thousand signatures on the petition. What does it say and what does it mean? It calls out the Imam for what he's done. It says that he he doesn't have no place in a place of worship. He is a propagandist. He is a prostitution of faith. So the other thing is it's not a matter of assigning blame to every single Muslim who walked to the mosque doors because they're there to listen to a sermon and so not only did he give this sermon, not only is the mosque board responsible for what he said but he also took advantage of every single worshiper who walked with those doors and so for the three reasons outlined in the change.org document he has really no place as a leadership role within the house of worship. How can I sign the petition? Where do I go? Yeah, if you can go to change.org and actually if we can share the link after the show that would be fantastic. If you go to change.org look up Amr Shaheen and or my name and it should pop up in the search bar. Okay, we're going to take a short break you guys. We come back. I want to talk about how this is repeated in other places in California and the country. The effect of the Trump administration on this kind of bigotry and I want to ask you what can be done both from the Muslim side, the moderate Muslim side and from the Jewish side and from the beside all other sides in order to deal with this kind of bigotry and hatred. We'll take a short break. We'll be right back. This is Think Tech Hawaii raising public awareness. She's signed. All the better to see you with my dear. What are you doing? Okay. Research says reading from birth accelerates the baby's brain development. And you're doing that now? Oh yeah, this is the starting line. Push! This is over. You're dead! Read aloud 15 minutes. Every child. Every parent. Every day. Nothing is making sense. We're back. This is Bigotry in America on Think Tech here on a given Thursday.  A retired attorney in California and Davis. And Sherene Kudosi who is the director of the of Muslim matters with America matters and she's a Muslim person and they both written articles about the incident in Davis and during our during our break Gail was talking about you know a very ironic situation where the Jewish community was was helping this particular mosque and I like to like to talk about that but then I like to go forward to a discussion of what's happening in California and the country in general. So what happened in January? So in January this very same mosque was vandalized by a woman a disturbed woman. Obviously a hate crime. Obviously despicable. We don't do that to our houses of worship. Windows were broken and some bacon was wrapped around a door you know that's forbidden under Islam and hundreds hundreds within after this incident came to the park the interfaith community came together showed support for the mosque did fundraising to help prepare the damage etc. So now come forward six months later and their very same mosque and leader in clergy calls for utter annihilation of the Jewish people and we didn't see that reaction. We did not see support in the park. We did not see the interfaith community come and and rally behind us. Instead they colluded to do a hush touch apology and let's move forward and that includes the mayor of Davis and the city council and the board of supervisors. And we all know that words can't kill. We all know the words that started under Hitler. We all know the words that started from Mao's little red book and how many millions were murdered and so the irony which is the bitter pill to swallow is there's a clear double standard as professor Ellen Dershowitz writes about often when it comes to due hatred.  And the other issue just real quickly is we have to look why is this imam there because there have been issues that there is no real board in control or anyone to go to and that's because this mosque was built funded and the imam placed under the aegis of North American Islamic trust. I encourage your listeners to Google North American Islamic Trust. They are an endowment with ties to the Muslim Brotherhood with ties to Hamas and they purposely build and install radical imams like Imam Shaheen in communities to test the waters. And what's most alarming is you see Davis has the ignoble distinction of being rated among the top 10 anti-submitted campuses in our country. And now we have Imam Shaheen right across the street. Yeah and servicing a lot of kids a lot of students out of that campus. Well you know there are other by the way I want to offer you the opportunity to make comment on that Shireen because you were talking about that during the break. Yeah you know I my sympathy goes out to all the different sides who are who are affected here the worshipers and then the interfaith community in the civic community such as the mayor of Davis and the larger interfaith groups and the question is these are groups that want to engage Muslims and they don't know where to go to so they make the mistake of thinking well the mosque is the representation of the Muslim community and the fact is that they're a fantastic Muslim civic and business engagement opportunities with with rising Muslim leaders with rising Muslim spiritual gurus guides speakers organizations that are progressive and even just Muslim businessmen and business women. So going to the mosque is not always not your representation of the Muslim community as a faith group or even as a voting block. There are other places that they can go to and to do that all they need to do is I mean anybody is welcome to call me up I can give them access to a few other people and have a conversation about what are your goals what are you trying to do is this mosque or is the mosque in your area the best place to go to in order to outreach with Muslims and and if you feel it is then maybe there needs to be some sort of middleman so let's take a look at San Diego for example San Diego's Republican mayor Kevin Faulkner recently partnered with care which should be so obvious that you don't partner with care solely on a on a one-to-one basis to launch a Muslim appreciation week and so rather than reach out to myself or Muslims for Progressive Values or or Anila Ali or Saraya Dean who are all in California in Southern California the default they go to is either care or it's the mosque and so this like this sort of loop in the cycle of Islamism continues which is which is really ironic because on the one hand we put up memes and and and prayers when you know when we're attacked by terrorists but when those the terrorists in suits when the ideologies carried through a different channel through a different door we sit there and we partner with them and these people are not they're not on our side they're not going to work with us in the way that we need them to work with us now you mentioned earlier Shireen that there were other similar incidents there have been recently this year other similar incidents in California where other Imams have made similar statements can you talk about that and you can you talk about what was done over it yeah absolutely nothing really so if you go to gatestone.org and you just Google my name in Gatestone there is an article that comes up and that article mentions one other individual and that individual was in Riverside so there's one there and there was one in LA so both of these Imams have the same rhetoric and again this was the issue in response to the situation that kicked off in in Israel on Temple Mount between whether Muslims had access to Temple Town which they absolutely did and so rather than look at the larger context of what happened the security was clamped down in Israel because of attacks and and more killings the the default Muslim position has been well they're not giving us access to a holy site which is a whole other issue which in my opinion as a Muslim Muslims and Jews both need to have access to that so what we do back at home as we take those issues rather than look at the number of atrocities that are happening in the Muslim world at the hands of Muslim dictators and Muslim tyrants we hyper focus on Israel and Israel is sort of the boogeyman and which is which is the issue that comes back at home we take it into the mosques and we we politicize our own houses of worship and so and then we complain when when the the administration looks at Muslims and looks at the Muslim community as a political or as a racial sort of a unit when groups like care come in when groups like you know interfaith communities that come in that are not interested in the genuine well-being of the Muslim community which means being the tough parent which means challenging our community from within this is a sort of a cycle that just perpetuates itself whether it's the Islamists whether it's civic leaders whether it's the interfaith community whether it's the media and and I don't see meant to this the only way I really see it is people like Gail people like yourself people you know who are doing the individual work so that we can challenge this on some level and create some ways Gail you know I can't remember this kind of thing happening before maybe it has happened but I can't remember it I haven't seen it in the media and and I am thinking that there's there's a lot of bad stuff going on and I wonder if you feel that that bigotry and anti-Semitism along these lines is more now than it was before and I'm interested also when you thought about whether the things the Trump administration has done and not done makes makes anti-Semitism and bigotry worse than it was before what what's your sense of the the direction the arc of all this so I've been active very intimately active in working to push back against Jew hatred which manifests in code language such as anti-Zionism anti-Israelism boycott divestment sanction movement basically against all things Jewish which you know is rather ironic we don't even rank as a full one percent of the world's population and the sovereign nation of Israel is about the size of New Jersey and about 19 Israel's would fit into all of California so be that as it may as context there has been growing Jew hatred in the form of Israel bashing on our college campuses that spill into our communities almost for the last 15 to 20 years and it has been ratcheting up campus officials have been failing to deal with it I have been directly involved in trying to defeat several BDS actions in my region and in my community and it has been growing and growing and growing so from my personal experience it's a false narrative and a false equivalency to say it's because of Trump and I make no judgment pro or con about who is our president or or not I'm just stating a fact that that's a false equivalency as we see this ratcheting up definitely because you know what if you call out white supremacy and violence you're brave but if you call out Islamist supremacy and violence and genocide then you become a racist and that has been going on for quite some time yeah this is a great concern Gail great concern and we will follow it in here in this show bigotry in America on think tech but I wanted to get suggestions from you and Cherine both about what your respective communities could do to deal with this to ameliorate it in some way to clarify how people think and deal with other communities so let me start with you Gail what's your suggestion to the Jewish community how does the Jewish community that includes me how do we deal with this kind of anti-Semitism which might otherwise just be growing on us right education education is the key to so many matters people seem to not want to become educated even if you steer them to the sources and that's disturbing because we know education is the road to peace truly if you see suspicious activity report it right that's what we're told to do go to Homeland Security go to the FBI but most importantly and I'm going to speak from a legal standpoint we and others we know congressman Brett Sherman and our local congressman John Garamendi who spoke out against it did make requests as did the Simon Wiesenthal Center as did the Zionist Organization of America ZOA for the FBI to investigate because on its face this is a pattern and practice issue which is an important jurisdictionally that it's not a one-off thing that Imam Shaheen did and so we have state civil rights laws under both the Ralph and Bain Civil Rights Act and we have federal laws with regard to incitement to genocides or coercion or harassment of a protected class or a minority group now the question is and that's why we went to our city council on August 9 we said city your first task is to see keep us safe your task is to maintain the public trust of safety we want you to take this matter to the U.S. Attorney's Office to the district attorney to the FBI and have an investigation because we know one thing at least this mosque in Imam has used the resources of the internet to incite genocide now that is definitely subject to prosecution under federal law so why are we so soft in complacent yeah well I think the important thing is you're talking about it Gail you're here on this program and other programs you're writing about it I compliment and admire both of you for having done that but let's let's close with Shireen now Shireen what's your advice to the Muslim community what would you suggest to them in order to ameliorate what is it really an awful problem well first I'd want to I really want to thank Gail for what she just contributed I think that's so smart and it's so stewed and it's a lot of work that's gone in on her part to do the work that our own community should be doing and when it comes to the Muslim community you know we are trying really hard there is an entire subculture of Muslims of progressive Muslims who are trying to create a niche it's mostly online we're now trying to move that niche and that online subculture of progressive values towards some sort of physical space whether it's meeting in public or whether it's coming together in some sort of real time but to the civic community to the politicians who are looking for the Muslim vote to the interfaith councils I urge you stop working with people who are not working in your interest start reaching out to different people who different Muslims there are Muslims in every city you can reach out to me I will help you find someone who is truly progressive empower them work with them and that's the next generation of leadership that we need that that's my goal right now is to multiply some version of myself or better so that tomorrow there are thousands of us and we're not just some one candle in the dark and so that's what we have to do whether it's the Muslim community or whether it's the non-Muslim American community is empower new leaders because the ones you're working with aren't working in our interests thank you Shareen Shareen Godosi and Gail Rubin I admire you in respect and thank you both for appearing on our show and this is Bigotry in America on ThinkTech and it's really been a very important discussion Aloha to you both thank you for having us we appreciate it thank you bye