UKIP's by-election literature: be informed #OldhamWest

As you are probably aware, Oldham West & Royton - the constituency in which I live - is in the the throes of a by-election campaign following the recent death of our sitting MP Michael Meacher. And, as is customary during such occasions, party campaign literature is beginning to arrive through the letterbox. Today, I had the pleasure of receiving a circular from UKIP's parliamentary candidate, John Bickley. The leaflet was rather asking for a fisking, so here it is:

Michael Meacher was a conviction politician who worked hard for the voters of Oldham West & Royton. He represented the people of this constituency, for a party that no longer represents anybody.

A bold claim indeed. But Michael Meacher was elected in the 2015 General Election to the Oldham West & Royton seat on a majority of 23,630. That is more votes than the UKIP (8.892), Conservative (8,187), Lib Dem (1,589) and Green (839) candidates combined. Evidently the people of Oldham West & Royton felt Michael Meacher, as part of the Labour Party, represented them pretty happily. Given the man represented the constituency since 1970 (always under the auspices of the Labour Party), the claim seems fatuous.

I used to believe in Labour. Like many in my family before me I thought that the Labour Party believed in representing the hard working people of our country. That was a long time ago. Far from believing in the people of Britain, Corbyn's Labour Party would rather sympathise with the IRA than sing our national anthem to honour our brave armed forces.

It is probably worth pointing out that WWII was fought precisely so that we might have the freedom to decide whether to sing the national anthem or not. It would be rather odd to fight fascism simply to replace it with a rather more British version. As for honouring our "brave armed forces", I am at a loss as to what evidence is being offered to suggest the Labour Party don't? Presumably this is in response to not singing the national anthem which, for the sake of clarity, nowhere honours the armed forces.

Aside from all that, it seems something of a non-sequitur that Labour once supported working people (as Mr Bickley himself ruefully notes) but now doesn't because they (though I suspect this is limited to Mr Corbyn) don't sing the national anthem. I struggle to see the link here.

I'm standing in this by-election to fight for what I believe in. I'm standing to fight for what is best for Britain. I'm standing for the unwritten future of our children and grandchildren. I'm standing for you and I want to tell you my top priorities for this election.

UKIP believes in the NHS and with my party I will fight to keep the NHS free at the point of use. When they were in power, the Labour Party not only supported but encouraged the fat cat privatisation of the NHS with PFI deals.

Equally, we could look at the words of their leader Nigel Farage. He claimed Britian will "have to return" to a debate about funding the NHS through a private insurance system. He has also been caught on record stating the NHS should be "funded through the marketplace of an insurance company".

Again, Paul Nuttall (one time UKIP deputy leader) stated: "I would like to congratulate the coalition government for bringing a whiff of privatisation into the beleaguered National Health Service".

Douglas Carswell, UKIP's only sitting MP, famously wrote in his document Direct Democracy, that his proposals may "see some local health services introduce private health insurance schemes, which if successful, other local health services would then want to emulate in order to satisfy the raised expectations of their own local electorates."

UKIP is opposed to mass, uncontrolled immigration. We are the only party prepared to take on the establishment and regain control of our borders. David Cameron is unwilling, unprepared and incapable of doing it. His Tories can't take on the establishment, they are the establishment.

I want to live in a country where I can feel safe again. How can we possibly combat criminal gangs when we're importing organised crime, unchecked from overseas? Right now we can't even look into the backgrounds of people who come into this country. The Labour Party did that, and the Tories can't fix it.

It is fair to say all the major parties are opposed to "mass, uncontrolled immigration". Were they not, all would dispense with wasting money on any border staff at all. Most waves of mass immigration that have come to this country have been thoroughly controlled and usually in response to a distinct lack of native workers with specialist skills. Presumably, the reference is to our continued membership of the European Union. However, Jeremy Corbyn has made no secret of his position of the EU and the Labour Party have been very clear that they will not be giving David Cameron a complete pass on his EU negotiation.

More concerning, Mr Bickley states he wants to live in a country where he can feel safe again. It does seem that immigration is the basis for his safety concerns and he goes on (without any credible evidence) to link immigration with "criminal gangs" and "organised crime". If such was true, we would find our prisons full of immigrants and foreign nationals. The figures, as of 2012, don't seem to bear this out (see here). The immigrant and foreign national numbers in prison seem to reflect the the national immigrant population.

I think it's time that somebody took a stand and protected our national identity. I'm unashamedly patriotic, I'm proud to be British and proud of all the people in our country.

I refer you to the above. Apparently he is "proud of all the people in our country" except those who have come as immigrants.

As a Mancunian, I believe that the fight to get our country back should start here, in Oldham West & Royton.

"As a Mancunian" is unlikely to go over well with those who are overtly and self-consciously Oldhammers. Indeed, one might almost appear a little like an immigrant.

The need to defend free speech

In light of things like this, but more directly things like this, this, this, this, this and this, and unhelpful and unconscionable consequences like this, this and this I suggest you go here and sign up to this.

Free speech is becoming ever less free. Over the last 15 years, encroachments onto this several hundred year old right have been increasing. It would be remiss to lay the blame at any one government's door. For the start of such interference began with the Blair-era New Labour government and have continued with aplomb under David Cameron's Conservative government. The introduction of such draconian, heavy-handed and ill-considered legislation is therefore neither solely a Conservative nor Labour foible and - with their recent foray into government before their catastrophic implosion - the Liberal Democrats do not escape unscathed either. 

The clampdown on free speech and basic civil liberties is manifestly a centrist obsession. Governments, and parties of government, across the board have played their part in pressing forward such inhibiting laws. The strongest opposition to such measures has unerringly come from those on, and to, the left of the Labour Party (eg Michael Meacher, Diane Abbott, Caroline Lucas, Peter Tatchell, et al) and the right, and those to the right, of the Conservative Party (eg David Davis, Douglas Carswell, Fiona Bruce, et al). Conservative, Labour and Liberal Democrat centrists and moderates appear to be those most keen to implement extreme, draconian and thoroughly immoderate laws that inhibit basic civil liberties.

If you value the right to be able to think and express opinions that may, or may not, accord with the cultural zeitgeist  then consider joining the above campaign. If you find any of these following pronouncements troubling, then consider joining the above campaign.

"Extremism Disruption Orders will go “beyond terrorism” and “eliminate extremism in all its forms”. - George Osbourne, Chancellor of the Exchequer

"If that’s what you think and that’s what you believe and you want to hold that in your head, that is your business and your right but bear in mind that if you speak it out loud you might be breaking the law.” - Polly Harrow (head of safeguarding and Prevent) [in response to being asked if someone was allowed to have a religious opinion against homosexuality]

"For too long, we have been a passively tolerant society, saying to our citizens: as long as you obey the law, we will leave you alone... This Government will conclusively turn the page on this failed approach." - David Cameron, Prime Minister

"There will, I’m sure, be some who say politicians shouldn’t get involved in these matters. But to live in a modern liberal state is not to live in a moral vacuum. We have to stand up for our values as a nation. There will, I know, be some who say that what I describe as extremism is merely social conservatism. But if others described a woman’s intellect as “deficient”, denounced people on the basis of their religious beliefs, or rejected the democratic process, we would quite rightly condemn their bigotry. And there will be others who say I am wrong to link these kinds of beliefs with the violent extremism we agree we must confront. To them I say, yes, not all extremism leads to violence. And not all extremists are violent. But the damage extremists cause to our society is reason enough to act. And there is, undoubtedly, a thread that binds the kind of extremism that promotes intolerance, hatred and a sense of superiority over others to the actions of those who want to impose their values on us through violence." - Theresa May, Home Secretary

Such moves are extremely worrying. They will stop any dissenting opinion and will impact the nature of debate, discussion, free thought and free speech. It will have knock-on effects for academia, education, entertainment, religious institutions and political discourse. Things have moved from the realm of allowing certain ideas to be frowned upon to making certain ideas unsayable and, in the process, is attempting to make certain thoughts unthinkable. It is without question a totalitarian move by an existent oligarchy. Despite what the Prime Minister and Home Secretary have repeatedly tried to claim, this has no place in a free society. It has no place in a liberal democracy. It cannot be squared with the free democratic system that Britain at least claims it wants to remain.

If you are in any way troubled by these moves, I strongly encourage you to make your voice heard here and write to your MP to express your concerns.

Rev Barry Trayhorn forced to resign for quoting Bible in chapel

The salient facts of this case are these:

• HMP Littlehey is a category C men's prison and Young Offender institute in Cambridgeshire. Chapel is entirely voluntary. Nobody is required or forced to attend, sing hymns or listen to scripture.
• Rev Trayhorn is an ordained Pentecostal minister who worked as a gardener at the prison. He has helped out with prison chapel services at the invitation and under the supervision of the coordinating Chaplain, the Rev’d David Kinder, on behalf of the Criminal Justice Forum in the Diocese of Ely.
• Whilst leading worship in chapel in May 2014 Rev Trayhorn quoted the passage 1 Corinthians 6:9-11 (the quoted version is unknown).
• Four days later, a complaint was lodged against Rev Trayhorn. He was immediately suspended from helping with chapel services, and was subsequently told that his comments during the service were ‘homophobic’ and breached national prison policy.
• Rev Trayhorn was informed a disciplinary hearing would follow. He was subsequently signed off work with a stress related illness. During this time, his manager visited him three times at home to discuss work-related issues. On two of those occasions, a senior prison official was present.
• On 4th November 2014, Rev Trayhorn felt that he had no choice but to resign. Two days later, a disciplinary hearing was held in his absence, when he was given a ‘final written warning’.
• Rev Trayhorn, backed by the Christian Legal Centre, is now taking HMP Littlehey to an employment tribunal where he is claiming he was forced out of his main paid job as a gardener at the jail because of the intimidation he suffered as a result of his faith.

Several things are worthy of note and a few comments seem necessary.

First, as the Archbishop Cranmer blog notes, Rev Trayhorn's claim is not entirely unreasonable. For "it was not Barry Trayhorn’s skills as a paid gardener which had been called into question, but his competence to lead worship as an unpaid chaplain’s assistant." By all accounts, Rev Trayhorn's gardening skills have not entered into any discussion and there has been no complaint received over his horticultural prowess. It does, therefore, appear very much as though his quote from the Bible has directly led to the loss of his job as gardener.

Second, Rev Trayhorn received a final written warning at a disciplinary hearing in his absence. Again, as noted by Cranmer, given his gardening skills were not under scrutiny and he had "no previous misdemeanours or complaints recorded against him, it is not unreasonable to conclude that he was disciplined for quoting scriptures about sin which were deemed unpalatable by sinners."

Third, it seems worth pointing out that Rev Trayhorn did not major on sexual sin at the expense of other forms of sin. It does appear his quote includes the sexually immoral (that is the heterosexual immoral as the verse also goes on to mention those who practice homosexuality), idolaters, thieves, the greedy, drunkards, revilers and swindlers. Across the range of those sins, and in line with traditional evangelical thought, the list takes aim at just about all people everywhere. It is a more extensive list of Paul's basic comment in Romans 3:23: "for all have sinned and fall short of the glory of God".

Fourth, Rev Trayhorn was not disciplined for offering a particular interpretive view of the verses quoted. In fact, the man only went on to say "the Christian message [is] that God will forgive those who repent." It is, therefore, highly likely that Rev Trayhorn was disciplined specifically for quoting directly from the Bible.

All of this adds up to the ludicrous position that suggests it is now a felony to state the Bible's ethical teaching to convicted felons. It is equally ridiculous that prisoners, many of whom have been incarcerated for heinous sexual crimes which both the penal system and wider society recognise as ethically wrong, can claim offence at the biblical position (which is in agreement with both the penal system and wider society on this issue) and make a felon out of the man who dared quote it. Truly this is a nonsense.

Aside from all of this, the only conclusion that can be drawn is that significant portions of the Bible are now prohibited for public proclamation. We are censoring the ethical teachings of a book that played a central role in forming the ethical standard by which our own penal system abides. We are deeming a book that was, until very recently, a central part of school daily assemblies and a copy of which was given to every hotel room in the land to be incompatible with nebulous "British values" which, if they even exist at all, have been drawn from the selfsame source.

Most troubling of all, we already know about the government's plans to crack down on "extremism in all its forms" (see here, here and here etc). It seems quite clear that ill-defined "British values" must be pressed into every sphere of British public and private life. Anything that does not accord with them will be clamped down. The Home Secretary has already made it clear that those who speak against orthodox cultural utterances stand to lose charitable status and assets such as privately held buildings and cash funds. Some evangelical preachers who pose no physical threat to anybody - regardless of whether you agree with their position or the way in which they communicate it - have begun to feel the force of these measures (eg here).

And this seems to be yet another case of it happening. The chapel at HMP Littlehey is neither a public space nor a mandatory requirement for all prisoners. It is attended voluntarily and nobody is forced to partake in worship or to listen to God's word against their will. It is, therefore, utterly incredible that the Bible can be censored during a private meeting of Christian worship. Whilst this particular case beggars belief, it is all the more troubling that what is happening in HMP Littlehey and has already reached into some private meeting houses, will increasingly impede the public reading of God's word and the clear proclamation and explanation of what it contains in more and more churches. 

Measures intended to impede acts of terrorism and those propagating such acts are increasingly being used against all manner of political protesters and benign religious groups who pose no physical threat to anybody but who nonetheless do not assent to cultural orthodoxy. The measures are politically obtuse and utterly cowardly. For it seems clear enough that to avoid being seen to target one particular religious group, all people of faith - regardless of what they actually teach and believe or their propensity to call for the death of the infidel - are embroiled in a war against one small group, within one particular strain, of one particular branch of one particular religion. By any measure, it is not fair, it is not equitable, it is not reasonable and it should not stand.

How should Christians respond to Socialism? A response to John Piper

In his latest ask pastor John podcast, John Piper answered a question in relation to the ongoing political campaign of Bernie Sanders. I suppose it was inevitable that a renowned evangelical pastor, in a country noted for its links between evangelicalism and right-wing politics, would eventually be asked a question about a high profile politician, currently in the public spotlight, who identifies as socialist (of one sort or another). 

Socialism has always been something of an uncomfortable political bedfellow for a country close to a rabid phobia of state involvement in anything. So an American evangelical answering the question 'how should Christians think about socialism?' was never likely to end in unmitigated endorsement. And whilst it is true that no political system will ever be perfect, and certainly no political system will ever fully align with scripture (and scripture was never intended to make one do so), let me explain why I disagree with pastor John.

Before I go on, I should point out that I have been here before. In response to a post by John Stevens, National Director of the FIEC, some years ago I outlined why I disagreed with his position on socialism (and, therefore, by extension with Wayne Grudem and Barry Asmus). You can read that article here. I am an FIEC pastor and I really like John. I often read his blog and find his posts quite insightful and helpful. Likewise, I've found much of what Wayne Grudem has written highly valuable and helpful. And, in the same vein, I like John Piper too. I find his writing and preaching usually very helpful, he is theologically excellent and he is a huge asset to the church (as are these other men too).

First, let me highlight where I agree with Piper. His opening salvo regarding the church - "in the church no one should go hungry. In the church no one should be without a place to stay..." etc - is spot on. His closing line in that very same paragraph, that within the church all this should be without compulsion, is absolutely correct. Nobody should be under any doubt that the church ought to be generous and giving without coercion and force. I can also agree that Acts 2:44-45 is not an example of the early church being demanded to give to those in need. There was no compulsion, just a heart changed by God's Spirit. Beyond this, Piper is quite right that "thou shalt not steal" does indeed indicate the ability to keep what is yours and Paul does emphasise cheerfully giving, freely and not under duress (cf. 2 Cor 8-9). I basically agree with Piper's view on funding state churches (if not entirely for the reasons he intimates).

Here, however, is where I think Piper goes astray. He argues that socialism either (1) establishes legal, government or military coercion to establish social ownership at the expense of private ownership; or, (2) uses coercion to establish social control — if not ownership, at least control of the means of production in society. He goes on to state "And thus, through control, you effectively eliminate many of the implications and motivations of private ownership."

Now this errs in presuming that scripture demands private ownership. Yes, scripture presumes the existence of private ownership, but it never suggests that it is inherently good or the fundamental basis of state economics. Equally, Piper errs in presuming that socialism stands against all forms of private ownership. I see no reason to believe either of those presumptions are necessarily true. 

A further problem with Piper's answer is that his application of the above verses rule out taxation and state funding for just about anything. If giving freely is the driving principle then, by definition, all forms of taxation and state intervention are out of the question. This means no governance, no military spending, no forms of revenue. The logical conclusion renders the national coffers the equivalent of a charity living on sporadic handouts at the whim of the people. All giving must be free and not done out of compulsion. Even the right-wing social conservative Peter Hitchens recognises this principle (see here at 4:40 as an example). As he says: "every state has to intervene in something. Once you've decided you must intervene to create a navy, then you've pretty much sold the principle".

Moreover, whilst I agree with Piper's view on the giving in Acts 2:42-43, it is a category error to apply it to politics and economic systems. It is interesting to me that, when the Spirit is at work amongst a true community of believers, things appear very much more socialist than capitalist. However, that is not a basis for arguing these verses represent some sort of socialist manifesto. These verse clearly describe the Spirit at work within a community of believers and we cannot simply apply it to political and economic systems on the world stage. For exactly the same reason I do not think 2 Corinthians 8-9 can be applied to world economic systems, the principle of generous, free giving would be a similar category mistake. Paul is talking about giving within the community of believers. He is talking about what should happen amongst those who have been made regenerate toward other Christian people in need. He is not talking about what should happen at a governmental level or within economic systems.

Piper moves on and takes aim at the economic system of Denmark and others in Europe, arguing that over half those who live in such places live off the state in some way. He simply states this as negative without giving any grounds for why this really represents a problem biblically (save his spurious logic outlined above). By all means make a case - as he goes on to imply - that there are economic problems with socialism (such as you believe them to exist). What seems specious is to suggest that biblical descriptors of what ought to happen within the church should define what happens at a state economic level.

Now, there are some biblical principles and doctrines that ought to be brought to boot on this discussion. First, as I argued here, tax is not inherently unbiblical. It does not amount to state theft and it is not akin to sin. Both Jesus (Mk 12:17) and Paul (Rom 13:6f) make that clear enough. If tax amounts to state theft and/or sin, then Jesus and Paul are clearly encouraging all believers to participate in sin. It is evidently not the case that is what they are doing. To quote Peter Hitchens, if you take Jesus' and Paul's points, "then you've pretty much sold the principle". Ergo, far from being sinful, taxation can indeed be a force for good.

Second, let's refer back to Piper's reference of Acts 2:42-43. It is clear enough that this is what happens when the Spirit is at work in God's people. Free, generous giving without the need for compulsion. The question is, what do we do for those who are not so indwelt by the Holy Spirit? Are we likely to see widespread, free giving without compulsion. Years of Western capitalism, which allows the rich to keep much of their money, rather suggests not. Even in America, where there is more of a culture of charitable giving, even the slightest probing makes clear enough this is to avoid losing more money through taxation! It is not charitable like Acts 2, it is a selfish bid to avoid such charity!

It is theologically and empirically obtuse to presume that making a few people very rich will work for the benefit of all. James 2:6f makes the case clearly enough. The doctrine of total depravity also speaks against the idea that the unregenerate would likely give their money away simply out of the generosity of their own hearts. If James, along with the doctrine of total depravity, suggest individuals may need some encouragement in helping their fellow man, and it be not sinful to implement taxation, it follows that taxation as a means of helping the poor is a thoroughly biblically consistent position. Moreover, if scripture obligates the believer to care for the poor and needy (e.g. here and here) and the above means are not sinful, it strikes me as thoroughly reasonable to campaign for a high tax, redistributive system as an excellent means to care for the less fortunate. The Christians, campaigning for higher taxes on themselves as a means of achieving these ends, seems to be perfectly consistent with these biblical imperatives.

Free market capitalism makes no credible allowance for total depravity and inculcates greed as its very motivating force. It allows the rich to remain rich and does nothing, ultimately or inherently by the very nature of the system, to help the poor. Indeed, untrammelled free market capitalism uses sin to motivate and does nothing to encourage the biblical imperatives to have an eye for the poor, needy and less fortunate. If nothing else, socialism at least attempts to address the very problems the bible considers problems. It, contrary to popular belief, actually takes better account of total depravity than does the capitalist system. It is no coincidence that the Socialism of the British Labour movement was started by a Scottish lay preacher and built on the back of Welsh Methodism. Free market capitalism can hardly be said to have been borne out of any adherence to biblical principles. 

As Piper rightly notes, "every economic and political system will eventually collapse where there are insufficient moral impulses to restrain human selfishness and encourage honesty and good deeds even when no one is watching." It strikes me that capitalism makes no effort to address either of those issue. It rather hopes for a 'trickle down' effect (or a work of the Holy Spirit to give them a heart to share aright). A presumption that the rich will try to hoard their money necessitates a system that redistributes their wealth (total depravity nigh on demands it for the unregenerate). Given that politics cannot instil a work of grace, you tell me, dear reader, how Christians ought to respond to socialism.

It's just a thought but here's how we might fund a response to the asylum seeker crisis

I, along with most of Europe, have watched on as we see increasing numbers of people fleeing their home countries and seeking refuge in the Western World. Up until now I haven't made any comment because there are plenty of others who have offered far better analysis and opinion than I could have done (see here, here, here, here, here and here among others). Frankly, there are a limited number of lines one can take on this issue: either let them all in, let none in or let a proportion in. Each of these views have been presented reasonably forcefully elsewhere.

There has been a lot of talk over whether we refer to this as a migrant or a refugee crisis. For what it's worth, I don't think it is either. It is an asylum seeker crisis. A refugee is somebody who has applied for asylum and been granted leave to stay. A migrant is somebody moving for reasons other than fear of persecution in their home country. All the people coming, detained in camps or seeking to move are trying to claim asylum in Europe. None of them have automatically been granted leave to remain, so they cannot be classed as refugees yet. None of them claim to be coming for reasons other than seeking refugee status, so they cannot be deemed economic migrants yet either. They are uniformly asylum seekers. If we grant them asylum, they will be refugees. The terms migrant and refugee have been bandied around as emotive terms to underscore particular predisposed views. The people in question are, however, undoubtedly and factually asylum seekers.

We are reasonably well acquainted with the issues surrounding asylum in Oldham. The UN Refugee Agency (UNHCR) tells us, at the end of 2014, there were 36,383 pending asylum cases in the UK. Greater Manchester housed around 4,000 of those asylum seekers and Oldham in particular received c. 600. My own church has a significant number of asylum seekers and refugees in attendance and are reaching c. 5% of the Oldham asylum seeker population. So, though I am no expert, I am aware of many of the issues surrounding asylum and refugee status.

Having said all that, I am firmly in the camp that says we should welcome more. The biblical imperative strongly suggests, if not demands, we allow more asylum seekers into this country. Any claims of being "swamped" or too much strain being placed on public services do not hold up to scrutiny. For example, in Oldham we have a population of c. 220,000 people, of which 600 are asylum seekers. That amounts to around quarter of a percent (0.27%) of the local population. This is in line with the national level which stands at 0.24% of pending asylum cases. The Greater Manchester region has c. 2.7m people of which c. 4000 are asylum seekers. This amounts to 0.0015% of the regional population. Though they are disproportionately spread throughout the region (1), the boroughs that house a larger proportion per population are in line with the national average and the region as a whole is well below the national average.

I am sympathetic to the argument that the burden ought to be spread. Just as we are seeking a joined up approach throughout Europe, it doesn't seem unreasonable to look for a joined up approach across the UK. There is a good case to be made for asking each of those in the public eye if they are willing to take refugees into their own local areas or, as some have been suggesting, into their homes. If they agree, they truly mean it whereas a refusal is nothing short of demanding others meet the costs and burdens of doing that which will salve their own consciences from a distance (2). I can see why some are frustrated that Rochdale, which houses 1 in 41 of all asylum seekers in the country, supports more than the whole of the South East of England, covering 8 counties and housing only 441. Nonetheless, even the disproportionate placement of asylum seekers in particular areas amounts to a minuscule proportion of the overall population and can hardly be said to be a huge drain on resources even in the most burdened areas such as Rochdale and Bolton.

One of the central problems is that parts of the asylum system has been farmed out to private companies. G4S and Serco run a number of detention centres and are often involved in the placement of asylum seekers housing. As such, these companies are inclined to place asylum seekers in the cheapest possible housing making the greatest amount of profit on the contacts taken out with the government. It is little wonder that Rochdale and Oldham carry a larger number of asylum seekers than the South East because housing in and around London, with an ever-extending commuter belt, is astronomically expensive. The asylum seeker has no choice in where they are placed and there is a "no choice" policy that means they can be placed anywhere outside of the South East region. Typically this is in places with cheap, or "hard to let", housing.

None of this information is new or different to anything anyone has put out before. The reason I decided to comment was because I saw this on twitter:

Wenger confirms Arsenal will donate £1 for every ticket sold vs Stoke to the refugee crisis http://t.co/sQBiRkndG4 pic.twitter.com/rB7gvcWFGL

— Indy Football (@IndyFootball) September 10, 2015

Whilst on the face of it, this seems very nice it hardly scratches the surface. What is even more interesting is that even if the Emirates Stadium were full to capacity, this would raise a maximum of £60,000. When one considers the millions clubs spend on players each season without any thought whatsoever, this seems pitiful. The Manchester United manager just claimed that £58.8m on a new player very few people know much about was "ridiculous".

This got me to thinking about a more valuable approach. What if, rather than blowing astronomical sums of money on people who kick a piece of leather around a field for 90 minutes, the Premier League enacted a one year transfer embargo? What if each club promised to donate one year's transfer budget to support the refugee crisis? Rather than paying inflated wages and transfer fees for a few economic migrants who do very little work, why don't we apply the transfer budget of all 20 clubs toward the refugee crisis? Just this year that move would have raised £860m. Considering most asylum seekers are given £30 per week plus a small room in an unlettable house with several other asylum seekers, the rent for which couldn't demand more than £50 per week (and that's being generous), think of how many asylum seekers we could support with £860m.

Now this plan would have multiple benefits. It would curb exorbitant transfer fees. It would mean that football clubs necessarily focus on developing youth (at least for one year) rather than buying in foreign talent and would benefit both club and country. But best of all, it would provide nearly £1bn to help address the asylum seeker crisis. If such a plan could be extended across Europe (given that we are supposedly attempting a joined up campaign on this), there would be billions available in aid for those desperately seeking a new beginning. And very few people would lose out in the process. Even the footballers who might have been transferred will still rake in their astronomical wages for another year at the same old club and can push through that iniquitous "big money move" the following year if they so desire.

This is why I thought I would write something. I've got nothing to add to the crisis itself but I think I might have just hit upon a decent way of sharing some of the financial burden.

Notes

1. The Borough of Manchester houses just under 800 asylum seekers, 200 more than the Borough of Oldham, yet Manchester has a population of 515,000, nearly double Oldham's 220,000. Stockport supports only 100 (pop. 287,000) and Trafford 73 (pop. 232,000).
2. Though I don't agree with the whole article, this particular argument is made by Peter Hitchen here.

Jeremy Corbyn's campaign and what it has to say about two-stage separation

I have watched on over recent weeks as Jeremy Corbyn has been associated with "Jew-haters", conspiracy theorists, murderers, Holocaust deniers and other terrorists and extremists. In his most recent interview with Cathy Newman on Channel 4, Corbyn denied sympathising with Holocaust deniers and vociferously rejected such views in no uncertain terms. On today's World at One on Radio 4, Corbyn denied knowing the 'extremist' Dyab Abou Jahjah who has links to Hezbollah. He also denounced the actions of Hamas and Hezbollah in no uncertain terms whilst still maintaining the importance of open dialogue.

I am reasonably happy with such denials. I am rather in agreement with the need to keep lines of communication open for dialogue that leads to peace. I do think it is possible to speak to terrorist organisations and unsavoury characters without endorsing everything they say, do and stand for. I am, nonetheless, much less impressed with his continued refusal to denounce the IRA in the same terms as he has Hezbollah and Hamas (see here). If he can censure Hezbollah and Hamas in the clearest possible terms whilst maintaining the need to talk to them for the purposes of a peace process, there is no reason the same cannot be said to the IRA. I strongly suspect this is down to his ongoing friendship with the Irish Republican top brass compared to his mere supposed general association with those linked to Middle Eastern terror groups.

Leaving aside the glaring exception of the IRA, Corbyn has consistently denied sympathising with the views espoused by those he has been accused of courting. He has publicly rejected the violent means of Hezbollah, Hamas and their respective supporters. Corbyn has also condemned Holocaust denial in the strongest terms stating "Holocaust denial is vile and wrong. The Holocaust was the most vile part of our history. The Jewish people killed by the Nazi Holocaust were the people who suffered the most in the 20th century." Despite pictures emerging of him sitting beside Dyab Abou Jahjah, I think Owen Jones' defence of Corbyn is quite reasonable and eminently likely. Frankly, I believe Corbyn when he says he doesn't remember the man and knew nothing of his views; not least given his brazen, unrepentant willingness to admit to the vast majority of links that many deem questionable.

In short, I don't think Jeremy Corbyn is anti-Semitic, a Holocaust denier nor a "Jew-hater". I do not think he supports Hezbollah and Hamas. I am yet to be convinced he wholeheartedly rejects the actions of the IRA and doesn't seek to justify their means as "necessary".

In Owen Jones' defence of Corbyn, he comments:

If he knew somebody had anti-Semitic views or indulged Holocaust denial, he would find their views utterly repulsive. But having spent his life attending more meetings and protests than virtually any other MP, he will have encountered and met countless people. I can’t remember people I’ve shared platforms with and met (which has led to many embarrassing moments in my case) and the idea an MP like Corbyn juggling his constituency and campaigning work and meeting the number of people he does will remember is pushing human capabilities to an extreme degree.

I am utterly sympathetic to this defence. Christians who advocate a policy of co-belligerence (e.g. here) should understand this. On issues of agreement, we may share a platform with those whom we would otherwise disagree. For example, in the Reform Section 5 campaign, Christian groups found themselves sharing a platform with all sorts of atheistic and secular groups due to agreement on the issue at hand. It seems likely in the Palestinian Solidarity movement one is likely, on that issue, to share a platform with others who hold unsavoury views in other areas. The same is almost certainly true in the pro-zionist camp - agreement on the issue is likely to lead to one sharing a platform with some who hold unsavoury views in other areas.

The issue is one of two-stage separation. If it can be reasonably demonstrated that Jeremy Corbyn himself supports Holocaust denial, sympathises with anti-Semites and supports the violent means of sundry terrorist organisations then we are well within our rights to denounce his campaign on such grounds. If, however, he does not hold or sympathise with such views but happens to support some other issues which those who hold these views also happen to support that is rather different. For example, it is possible to support the maintenance of the Union in Northern Ireland without in any way linking oneself to the terrorist activities of Loyalist paramilitary groups (so Unionism has been arguing for over a century). The same goes for Irish unification without supporting Republican paramilitaries (or so the Nationalists have been arguing to some while). It is, however, wholly unreasonable to denounce Ian Paisley - who has consistently denounced the actions of Loyalist paramilitaries - for having occasionally found himself in the same room as paramilitary men who share his view on the Union. Likewise, to denounce Mark Durkan - who has consistently denounced the tactics of Republican paramilitaries - for having occasionally found himself in the same room as Provisional IRA men is equally unreasonable. This guilt by association two-stage separation is unfair, it is no way to determine the actual views of an individual.

The approach to Jeremy Corbyn's campaign is reminiscent of two-stage separation in churches. It is the view that says A must separate from B, not because of any issue with B, but because B is associated with C who is deemed beyond the pale. Occasionally, it becomes three, four or more stage separation. It is a view that infers guilt by association and can often end up condemning nigh on everybody. If we are working with the sense that it is not possible to even share a platform or be in the same room as those with whom we disagree on unrelated issues, we may as well shut the House of Commons down. We cannot possibly expect people to be so certain of any link they may make that they must background check every individual they meet at any given rally they attend.

This blog has previously commented on the issue of two-stage separation within the Christian world. If our unity is based on gospel truth, it is inevitable that we will ultimately share fellowship with churches who are no exactly like us. That is not to say there are no ministries we ought to denounce in no uncertain terms but there are clearly large areas of theological truth which will be relegated to matters of secondary importance. They are those issues on which there may be a right answer but which do not form a basis of separation. Moreover, there will be issues on which we share a platform without agreeing with those whom we campaign. It is entirely possible, for example, that in the name of co-belligerence a Christian may find themselves on the same platform as a Muslim. It is highly likely that, in so doing, there may be dispensational, pro-Israel, CWI-supporting believers sharing a platform with some Muslim who hold less than salubrious views toward Israel and its citizens.Yet, because we agree on the issue at hand, we share a platform without endorsing all the views of those thereon.

If we want to be able to defend co-belligerence, we must be careful we don't fall into this guilt-by-association trap toward others. If links are symptomatic of views, then we ought to be careful to bring personal views into the light and make sure we are denouncing the actual views of the individual rather than our presumed view based on some of things we may know about their associations. If we want to be able to support gospel unity, we will have to be very careful about precisely those positions we wish to denounce. Are they essentials? Do they undermine the gospel? Are we sure the people we are disassociating with actually hold the views we deem anti-gospel or are we presuming that based on others they know? For the sake of the gospel, let's keep the main things the main things. If we must disassociate with someone, let's make sure we are doing so rightly. Let's determine fellowship based on the actual views of those we know, not based on the presumed views of third-parties with whom they associate.

The problem with protest-free buffers around abortion clinics

There seems to be much news about abortion of late. The blogosphere - and certain mainstream news outlets - have expended much time pouring over recent undercover videos showing the modus operandi of American abortion provider Planned Parenthood (e.g. see here, here and here amongst others). Attention initially focused on PP's callous efforts to abort foetuses in "a less crunchy way" in order to preserve body parts which they can sell on. Things quickly moved on to their "after-birth abortions" which remain virtually impossible to distinguish from the murder of a newly born child (apart from the fact the foetus is not wanted by the mother). 

Many have commented on the glib manner in which PP representatives conversed over lunch about killing infants who have taken their first breath (not just those killed in utero) and noted the cold, detached discussion regarding the resale value of individual body parts. It is the matter-of-factness of it all that seems to have caused the greatest consternation. The details surrounding the reality of abortion clinics have long been in the public domain; the regular goings on are well established. As such, I don't particular want to dig into any of the details surrounding PP here. I rather wanted to look at another story which, though having nothing to do with PP, is linked. 

Today, Yvette Cooper - Labour leadership contender - argued in favour of protest-free buffers around abortion clinics. We are already contending with Extremism Disruption Orders (EDOs) from the incumbent government (see here) which seek to inhibit free speech and, to some degree, free thought. Now, in line with the New Labour tendency to such things, Cooper is mooting curbs on the right to protest against abortion, another of the new cultural orthodoxies that cannot be spoken against.

Why has this been raised as an issue? As The Guardian report, The British Pregnancy Advisory Service (BPAS) has complained confirmed that one of their clinics had to close down as a "direct result of protest activity". In other words, as the protest actually had the desired effect, Cooper wants to limit anything that might have a positive outcome for the protesters. She is happy for folk to protest in ways that are thoroughly ineffectual but, as soon as the action begins to work, curbs on freedom must be introduced to protect cultural orthodoxy.

On such things New Labour have form. It was they who stopped anti-war protesters from camping outside Westminster primarily because they found it a nuisance to be reminded of widespread public displeasure at certain military interventions. It is New Labour who began to introduce limits on free speech because certain words or phrases could be deemed "offensive" or "annoying". It was New Labour who inculcated the culture of offence and victimhood which meant certain words and views could not be expressed without the law being brought to boot. Now, Yvette Cooper - who has been part of the New Labour project - wishes to stop dissent regarding yet another culturally accepted norm. Cultural orthodoxy cannot be challenged, protests can only take the form of ineffective, inoffensive nothingness. Anything that may offend or lead to a questioning of the cultural zeitgeist is verboten.

Is there a legitimate discussion to be had regarding the boundaries of legitimate protest? Of course. Is it wrong to intimidate or harass those against whom you protest? Absolutely. But if intimidation and harassment are subjective measures, that which one person finds meek and mild another will find thoroughly intimidating. Where do the boundaries of such things lie?

Let's consider this: if we were discussing a protest outside the doors of a shop found to be exploiting foreign labour, would a buffer-zone be mooted? Would tears be shed for the shop workers? Would there be an outcry if the shop had to shut down? Or, alternatively, consider animal testing laboratories. Are protesters expected to protest away from the lab in such a way that their protest is rendered totally ineffective? Surely it is simply the nature of the clinic that has caused the concern.

Every reasonable person agrees that threats and intimidation are not appropriate tools of protest. However, being "confronted with images of foetuses" can hardly be said to represent a threat. And a static protest standing outside the doors of a clinic is hardly harassment. Following those seeking to go into the clinic up and down the street may fall into that category but a static protest can hardly be considered within the same bracket. As for intimidation, it is possible for anyone to find anything intimidating. It may be intimidating to walk past a group of protesters but if there is not danger to life or limb, no threat of assault, it seems such is congruent with a free and civil society.

The issue is a troubling one and extends well beyond the presenting issue. If we are prepared to reduce protests outside abortion clinics to ineffective and valueless acts, what is to stop legislation from doing the same to other forms of public assembly? If a static protest outside an abortion clinic amounts to intimidation and harassment, then what of the union picket line? What of animal rights protest? What of anti-hunting campaigns? How about the anti-austerity protests or anti-war marches? If we go down this line, there really is nothing to stop future governments finding anything politically awkward to which this approach could not be taken. There will be no means of protest that might possibly have any effect on the issue at hand. By castrating the power of the protest, they render all protest of no value.

Regardless of our view on the rights and wrongs of abortion, it surely cannot be right to restrict the right of others to disagree. It is also short-sighted to disallow tactics that may cause others to change their mind. It sets a dangerous precedent for all forms of protest and reduces protest to a valueless act. If it is politically expedient to do so, there is no reason such powers couldn't extend to any protest on any issue. The policy is a bad one and the precedent it will set is even worse.

I like Jeremy Corbyn but on this one thing I simply cannot agree

I'm going to go on record - I really like Jeremy Corbyn. He is not some archaic throwback to 1970s Labour politics but a politician who, on a wide number of issues, has proven himself several decades ahead of the curve. He is reconnecting with long lost Labour core voters as well as reaching swathes of young people who have grown tired of bland, centrist politicians who stand for next to nothing. He has achieved this without spin and slickness but rather by speaking his mind based on a set of political principles that he has communicated clearly and held consistently.

Jeremy Corbyn really is my sort of candidate. When I see how in tune he is with public opinion, I am not particularly surprised. He is pro-nationalisation of public services, he is in favour of high tax on the wealthy and considers this a good way to bring down the deficit, he is for rent controls and overhauling the private rental sector, he sees little value in upgrading trident, he backs the living wage, he is against tuition fees and has generally been on the right side of every suggested military intervention over the last few decades. On all these issues, I am in agreement with him. I really do share many of his core convictions and I think his explanation re common misconceptions surrounding his candidacy are spot on.

But there is one area on which I simply cannot agree and which sticks in my craw. There may be more than one such issue but, if there are, his opinions on them are not being widely reported. Nonetheless, there is one particular issue that stands out as something of a blind spot. In fact, I would go as far as to say it is an inconsistency from a man who has been, in almost every other respect, unimpeachably consistent on his guiding political principles. That issue is his unwavering support for the IRA and his staunch refusal to condemn their actions. There are several reasons why I find this a problem. 

First, as a man wedded to the concept of direct democracy, it is apparent he does not apply this principle to the Northern Irish context. It has always been my basic position that so long as the majority wish to remain in the Union, the status quo ought to be maintained. The point at which a 60-70% majority wish to unify with the Republic of Ireland, the province ought to change hands (1). At present, the majority (by a c.10% margin) wish to remain within the Union so thus it ought to be. To continue to publicly support the Republican movement in the region, regardless of the democratic will of the people, is to fly in the face democracy itself. The majority in Northern Ireland do not wish to be united to Ireland and, lest we try to co-opt the Republic of Ireland into the voting majority (and as separate state we shouldn't), the majority in the ROI do not particularly want to be unified with the North either. It is a limited number, a minority within the region of Ulster, who are pressing for Irish unification. To support and press their aims is to ride roughshod over democracy itself. This is a patent inconsistency from a man who so supports the will of the people that he wants to reinstate direct election of the entire Labour cabinet by a vote of the party membership.

Second, as a man committed to CND and (rightly) outraged by various recent military interventions in foreign countries, it seems incredible that he cannot bring himself to condemn the more obviously illegal IRA bombing and murder campaigns that took place on home soil. He would be critical of British Army behaviour during The Troubles, he would see issues with Protestant Loyalist groups such as the UVF and UDA, so why can he not accept the same issues regarding the IRA? Most agree that the British Army did not always act reasonably and responsibly in Northern Ireland. All will agree Loyalist paramilitary men were guilty of heinous acts of murder. But neither of these things justify the murderous IRA campaign. In fact, the Loyalist paramilitaries only formed in response to increased IRA action and the British Army were initially sent to the province to protect the Catholic community from the resultant increase in Loyalist paramilitary action. None of this justifies the behaviour of the British Army nor any Loyalist group (the former often acted questionably and the latter should certainly be condemned by all). Nonetheless, to justify one whilst condemning the others seems to be a clear case of justifying the means because you support the ends. Worse still, it actually undercuts Corbyn's (largely correct) opposition to military interventions in Iraq and Syria. Most people agree with  the intended ends of military intervention but found the means both morally questionable and practically ineffective. However, any moral outrage Corbyn may have regarding military intervention cannot be justifiably maintained whilst he refuses to condemn the means undertaken by the IRA in pursuit of their own agenda.

Third, Corbyn has always maintained that talking to terrorists was an essential part of any peace process. On this we can agree. Without speaking to the parties involved in conflict, one can never expect to reach any sort of solution. In the Northern Irish context, this approach formed the basis of the now (largely) successful peace process and power-sharing agreement.

Nevertheless, it is entirely possible to argue that talking to terrorist organisations is a necessary component of any successful peace process whilst simultaneously condemning their activities. Presumably Corbyn would have seen the importance of including the UVF and UDA in such talks despite clearly disagreeing with their agenda and tactics. It is simply reprehensible to allow certain atrocities to pass simply because we are sympathetic to the aims of those who commit them. The right-wing very often do it with military interventions and dealing with certain dictators whilst the left will often turn a blind eye to those advancing some revolutionary cause or in dealing with other despots closer to their position. It is simply intellectually dishonest to decry violence and murder, and especially to claim pacifism as a cause, and yet make allowances for the acts of murder committed in the name of a cause we rather admire. Either it is morally abhorrent to engage in bombing campaigns, murder and "disappear" your victims or it is not. If it is, we cannot simply tolerate those things because they are done in the name of a cause we rather like. To do so is to disrespect the victims and their families in the most egregious way. It is hard to view Corbyn's refusal to denounce the IRA's activities in any other way.

To hear Jeremy Corbyn refuse, five times no less, to condemn the actions of the IRA is a blot on his campaign and a stain on his character. To refuse to acknowledge their behaviour as repugnant - no matter how much he may sympathise with their aims - is nothing short of disrespectful to all IRA victims and their families. It is the sort of refusal that would (rightly) not be OK if it were directed at victims of Islamic State, those who suffered at the hands of the Nazis in Germany nor even the victims of the Loyalists fighting on the other side of the divide within the same conflict. If it is not OK in all these other cases, we surely can't be OK with this being an exception.

Let me say it again, I really like Jeremy Corbyn. I support vast swathes of his policy. But if I could change one thing about his campaign, if I could get him to apologise for just one thing, I would almost certainly make it this.

Notes

1. This is my basic position on all issues of national self-determination and it applies to Scotland, Wales and any other province that wishes to gain independence or join with another state.

MP claims EDOs should be used against teachers who hold traditional views on marriage

It has been reported in The Telegraph and The Independent that the introduction of Extremism Disruption Orders (EDOs) - the latest government anti-terror legislation - will be used against teachers who hold to a traditional view of marriage. A Tory backbench MP has written to one of his constituents and claimed EDOs should be used in "a situation where a teacher was specifically teaching that gay marriage is wrong". Both the National Secular Society and the Christian Institute have criticised the comments. This blog has already highlighted some of the issues surrounding EDOs here and here. For a reasoned explanation of the problems surrounding these recent troubling developments, you can do much worse than read the Archbishop Cranmer blog.

Mark Spencer, backbench Conservative MP for Sherwood, has this to say in a letter to a constituent:

I believe that everybody in society has a right to free speech and to express their views without fear of persecution. The EDOs will not serve to limit but rather to guarantee it: it is those who seek to stop other people expressing their beliefs who will be targeted. Let me give you an example, one which lots of constituents have been writing about – talking about gay marriage in schools.

The new legislation specifically targets hate speech, so teachers will still be free to express their understanding of the term ‘marriage’, and their moral opposition to its use in some situations without breaking the new laws. The EDOs, in this case, would apply to a situation where a teacher was specifically teaching that gay marriage is wrong.

If this case seems like an (ironically) extreme approach to those holding traditional views on marriage, it is entirely consistent with Theresa May's claim: “I want to see new civil powers to target extremists who stay within the law but still spread poisonous hatred..”; and David Cameron's comment: “For too long, we have been a passively tolerant society, saying to our citizens ‘as long as you obey the law, we will leave you alone'”.

This is dangerous territory for the government. We have moved from a position where dissenting opinion was tolerated, to a place where it was not, to a situation where only the active affirmation of state orthodoxy will do. Not only will the government refuse to tolerate anybody who actively opposes gay marriage but they are now also making it virtually impossible to do anything other than affirm it without question. It is now official policy that certain views - specifically traditional views on marriage - are illegal to express. This is totalitarian control of the very worst order.

Aside from the clear issues related to freedom of speech and freedom of thought, this particular case becomes even more ridiculous when one remembers that there are parts of the UK that still uphold the traditional view of marriage. Northern Ireland has yet to pass a gay marriage act which, bizarrely, makes the entire Stormont government guilty of extremism according to our new prescribed definition. Just as ludicrous is the thought that our own government, up until a few months ago, were themselves guilty of extremism according to this new definition. Every Westminster MP that abstained or voted against gay marriage should, presumably, be subject to EDOs in retrospect. Even if the government aren't concerned about retroactive action, those who have never fully affirmed the new prescribed direction must surely be investigated as extremists as they remain belligerently unreformed.

We are told that we must all actively support, without reserve, nebulous "British values". And what are those values? Apparently the affirmation of whatever the government tells us they are. And if we do not assent? We are extremists and fall foul of EDOs; even if you are non-violent, not inciting violence and are in every respect obeying the current law. That is, we can be prosecuted even when - to all intents and purposes - we are obeying the government. It is utterly ludicrous and terrifyingly dangerous.

Tax, total depravity and why I disagree with R.C. Sproul Jr.

Great piece by @rcsprouljr. A man theologically close to me; politically poles apart. Relevant for left & right alike http://t.co/Qi6DDzE7hr

— Stephen Kneale (@steve_kneale) July 24, 2015

As you will gather from the above embedded tweet, R.C. Sproul Jr is a man with whom I have a lot in common theologically. Yes, we differ on the issue of baptism and we would see things differently regarding polity. Beyond that, we're not far apart theologically. And, as he has helpfully pointed our here, we ought to weigh the views and advice of those from different church cultures and theological backgrounds. Without throwing the baby out with the bath water, we should learn to take the good and leave the bad. In all of that, I am total agreement with him even though, of course, we will differ slightly on what constitutes the good and bad (1).

While we are (broadly) theologically on the same page, politically we are poles apart. No doubt there are areas of agreement (2) but when the man considers Barack Obama as far away from him on the political spectrum as one can get, I dread to think how he would categorise one such as me! Which leads me on to a short conversation I recently had with him on twitter.

@rcsprouljr really? Why not emphasise total depravity, inherent selfishness, and if the system takes that into account by redistribution?

— Stephen Kneale (@steve_kneale) July 24, 2015

@steve_kneale Really and truly. Because systems don't undo depravity and selfishness.

— R.C. Sproul Jr. (@rcsprouljr) July 24, 2015

It was this I wanted to dig into.

As I have previously commented here and here, the doctrine of total depravity tells me that a society built on philanthropy, charitable giving and the economics of 'trickle down' will not work in the interests of most. The capitalist model is predicated on greed as a motivator. Unfortunately, greed being deemed good is entirely antithetical to the teachings of the Bible. Moreover, if greed is the motivating factor in creating wealth - and if greed is deemed good by society as a result - we can hardly be surprised when that greed extends to seeking to keep as much money to myself as I possibly can. A society that functions on 'trickle down' or philanthropy as a principle for helping the poor fails to account for the base desire to hoard wealth. Examples of companies and individuals using tax loopholes and avoidance schemes serve only to underline the point. The rich - who become so by being told their greed is good - merely take that view to its logical conclusion and do all they can to keep their amassed wealth and do very little for the poor.

For some on the left, more often than not the secular left - though I may often (but not always) agree with their outcomes - there is far too much confidence in the inherent good of man. Total depravity tells me their optimism is more than misplaced, speaking against the reality of what we see in the human heart and the world all around us. I do not see a world full of people who naturally help each other at great cost to themselves (3). For those on the right, more often than not the Christian right in America, they see through this optimism in the inherent good of man. However, they then presume, despite man being inherently selfish and sinful, those individuals who generate wealth will be philanthropic and generous. They motivate individuals through greed - recognising that sinful human nature can be harnessed this way - but with a ludicrous sleight of hand simultaneously argue these same sinful people will suddenly become generous and philanthropic despite having been motivated to amass their wealth through greed and monetary motivation. It makes no sense and doesn't speak to the reality of a world in which the very rich do all they can to maintain and hoard their wealth.

It would be my contention that because the human heart is sinful we cannot rely on the generosity of rich and wealthy individuals. It is precisely because I believe in the doctrine of total depravity that I cannot see how a low tax system, that relies on philanthropy and trickle-down economics, can possibly work for the good of all. Rather, it makes more sense to recognise that people are inherently sinful. That sinful nature does not suddenly disappear upon the generation of vast amounts of wealth. Therefore, to have a system that imposes redistribution on wealthy individuals seems a far more sensible approach. This allows people to amass wealth whilst simultaneously recognising they are unlikely to share their money for the benefit others.

This brings me back to my twitter conversation. My response to R.C. Sproul Jr's view of economic systems being beneficent if they let you keep your money was this: why not emphasise total depravity and selfishness and assess an economic system by its redistributive effects? His answer was illuminating: because no system can undo total depravity or selfishness entirely we shouldn't even bother trying to mitigate them.

Now, this was surprising. One could argue, using the same logic, that because no system will ever undo total depravity or murder then we shouldn't bother assessing any system based on its efficacy of limiting and preventing murder. He and I share a view on abortion. We would both support a system that limited the proliferation of abortion on demand. But, by his logic, the system shouldn't interfere because it won't undo total depravity or the desires of some to abort children. Unless we can wipeout total depravity and the sin that underlies each and every outworking of it, we must ignore it and allow it to continue. As we can't undo total depravity, and the sins of greed and selfishness, we shouldn't bother to mitigate them and, in fact, should press on with a system that not only allows them but  actively encourages them to thrive. This is madness. As Martin Luther-King said: "morality may not be legislated but behaviour can be regulated. Judicial decrees may not change the heart, but they can restrain the heartless". To paraphrase another comment by the man: it may be true that the law cannot make a person generous, but it can keep him from the sinful outcome of his selfishness and greed, and I think that's pretty important.

One may seek to argue that it's not the same. One may argue that in allowing selfishness we are allowing state theft with a system that steals from its citizens (4). But this strikes me as a weak argument. Jesus and Paul are both clear enough that taxes do not equate to theft (see Mk 12:17 and Rm 13:6f). They are a legitimate part of governance and cannot be equated with sin - unless of course Jesus and Paul were trying to encourage us into sinful behaviour by telling us to pay them! The selfishness and greed inherent in the capitalist system cannot be deemed anything other than sinful; taxes inherent in almost every system are evidently not forms of state sin.

For me, it is my view of total depravity and sinful human nature that tells me we require a system that does something for the poor and needy. Left to our own devices, there would be no measures in place for them at all. In fact, God himself seemed to recognise this tendency and put such measures into the civil law of Israel. Without such laws, human nature was unlikely to ever come up with any sort of solution (or, dare I say, truly care about it). When the Early Church in Acts 2 were living as they ought under the gospel, we don't see amassed wealth and no giving. We see something much closer to an uneforced version of Socialism. But we must recognise that those who aren't under the gospel, who aren't regenerate and don't have the Spirit of God dwelling in their hearts and changing their desires, aren't going to act like this voluntarily. Hoping that they will is simply pie in the sky. It is for that reason I believe the state is duty-bound to redistribute wealth through a fair system of taxation.

None of this is to turn anyone away from R.C. Sproul Jr - I really do hope this doesn't come across that way. I honestly did mean what I said at the beginning. R.C. Sproul Jr. is a man with whom I agree on so much. I find his blog helpful in many ways. On lots of theological and church issues I think he often gives good counsel. I, frankly, wouldn't engage with him at all were that not the case. I see this as an example of the very principles he outlines here. Only, now, we're not talking specifically about theological and ecclesiastical issues, but political ones. Nonetheless, I suspect if we ever were to meet and become friends, he and I would agree not to "get [our] eschatology from [our] dispensational friends" but I would certainly be the friend from whom he wouldn't get his political or economic insights.

Notes

1. For example, I favour congregational polity, independency and credo-baptism. But on the doctrines of grace, the ordo salutis, soteriology and any number of other theological areas there would almost certainly be a great deal of agreement. I read his blog and often find it very helpful.
2. He and I share a definite and clear view on the issue of abortion, for example. 
3. Whilst there are individuals like this, they are often notable because of their scarcity
4. This is an argument R.C. Sproul Jr. has made before (see here)