The Miracle of Pregnancy and God’s Redeeming Love

It was not an easy Christmas that year. Several of us had experienced trauma in our families: divorce, estrangement, abandonment. I was grateful to be included in a small circle at my friend’s house for Christmas dinner, knowing it was a safe place to feel that not all was merry and bright.

Yet as we gathered around the table, there was a quiet joy. My friend’s mother prayed to bless the feast, closing with great thanksgiving for the baby growing inside her youngest (and unmarried) daughter, a sign of God’s favor and love for this hurting family.

Praise God for new life, she said.

I have another friend who, in similar circumstances, was told by her mother that her pregnancy itself was a sin. God help us, but there are many in the church who have a problem celebrating children outside of marriage, offering censure and shame instead.

Children are not sin. Every child, regardless of the circumstances of its birth, is a miracle orchestrated by God in His goodness.

When I think of both women in this story who faced unplanned pregnancies, and I see them now with their children, I am in awe of God’s goodness. Both would say that their children are gifts from the Father above, and both are thankful for the way He redeemed their broken hearts through miracles of new life. But it breaks my heart that only one birth was celebrated.

The church, especially, should be a place where unwed mothers are loved and welcome. As Christmas approaches and we remember Mary and Joseph being turned away from place after place, may we pray to welcome the pregnant and stranded in our families, churches and communities.

This is the very work that women like Amy Ford are championing. If you want to learn more, you should listen to this week’s episode of UpNext, where Gabrielle interviews Amy about her work with Embrace Grace, a ministry that helps churches connect with single pregnant women to support and love them. Amy’s mission is to see the church become “the first place a girl runs to with a pro-love movement.”

Amen. Listen below to learn more, and visit embracegrace.com for resources for your church.

(For more from the author of “The Miracle of Pregnancy and God’s Redeeming Love” please click HERE)

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Why Can’t I Marry the Robot I Love? The Rise of Robosexuals

Do people have the right to marry the one they love, even if the one they love is a robot? If not, why not? After all, in the words of Lilly from France, who has fallen in love with her robot, “We don’t hurt anybody, we are just happy.”

Isn’t that what matters in the end, that people are happy?

Lilly calls herself a “proud robosexual,” and she fully plans on marrying her robot, whom she named InMoovator.

As explained in the Daily Mail, “Lilly is reportedly engaged to the robot and says they will marry when human-robot marriage is legalised in France.”

But why should this surprise us? People have not only married their same-sex spouses (which has the merit of joining together fellow-humans, albeit completely opposite to the God-ordained male-female pattern), but they have married animals and inanimate objects and, with increasing frequency, married themselves.

Indeed, it was just a few days ago that Good Housekeeping — not some radical, far-out, tabloid — ran the story, “WHY I MARRIED MYSELF. Self-marriage is a small but growing movement around the world.”

The article speaks at length (and with seriousness) about “solo weddings” and references people like Dominique, who“is a self-marriage counselor and minister, offering services including consulting sessions and private ceremonies through her website, Self Marriage Ceremonies, which she runs from her home in northern California.”

The article also include self-marriage vows like these: “I will never leave myself.” “I promise to ask for help when I’m suffering.” “I promise to look in the mirror every day and be grateful.” “I promise to give you the incredible life that you long for.”

If, then, you can “marry” yourself — I ask again, why not, since you’re not hurting anyone, which has been one of the loudest arguments used by advocates of same-sex “marriage” — why can’t you marry a robot? At least the robot can provide both companionship and unflinching loyalty, also helping to lighten your daily load by performing some menial chores. And now, in ever increasing measure, robots can provide sex as well.

Just yesterday, the BBC ran a story in its Technology section called “Sex robots: Experts debate the rise of the love droids.”

The article begins with these words: “Would you have sex with a robot? Would you marry one? Would a robot have the right to say no to such a union?

“These were just a few of the questions being asked at the second Love and Sex with Robots conference hastily rearranged at Goldsmiths University in London after the government in Malaysia — the original location — banned it.”

Yes, this was a subject of a conference at a London university, and it ended with a speech by Dr. David Levy, who said, “We have companion robots and a partner robot is the logical continuation of the trend.

“In the next 10 years it is perfectly achievable in software to create a robot companion that is everything that people might want in a spouse — patient, kind, loving, trusting, respectful and uncomplaining,” he said.

“[However] some enjoy the friction of a relationship and may want to marry an aggressive robot, some people would find that exciting.”

In light of these arguments, not to mention the personal story of Lilly (among others of like mind), I can think of only reason anyone would oppose robot marriage: robophobia. (Please forgive the sarcasm.) After all, robot marriage harms no one, robot marriage makes people happy, and perhaps robot marriage will even help bring sexual release to people who might otherwise show their aggression in socially harmful ways. And surely, in an increasingly robophilic world, I do not want to be categorized as robophobic. I’m no robophobe!

In all seriousness, I do understand that some people are very lonely and that, just like they can build deep bonds with their pets, they can build deep bonds with their (increasingly animated) robot companions. And I certainly make a clear distinction between gay “marriage” (which I recognize as potentially loving and committed, even while I reject it as real marriage) and robot “marriage.”

But all this simply underscores the point that marriage advocates like myself have made over and again for years: Once you redefine marriage you render it meaningless. As further evidence I now present to you robot marriage.

And if you say in protest, “But marriage is the union of two people,” I reply, “Who said that it’s limited to two people or that it even requires two people?”

The fact is that once you move marriage away from its divinely intended, one man-one woman union for life, you open the door to virtually anything, including robot marriage.

Why not? (For more from the author of “Why Can’t I Marry the Robot I Love? The Rise of Robosexuals” please click HERE)

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The Christmas Story Retold in Light of the Ghoulish Practices of Planned Parenthood

At this time of the year, in churches around the world, the opening chapters of Matthew and Luke will be read afresh, describing the miraculous births of Jesus and His forerunner John. In light of a recent 500-page Senate report, detailing some of the barbaric practices of Planned Parenthood, I thought it good to retell the story, but with a striking new twist.

There was an old woman named Elizabeth, a godly, devoted woman, blessed by God in so many ways except one: She was unable to have a child. But now, a miracle had taken place, and this saintly woman found herself pregnant, to her delight and the delight of her husband Zechariah. It was even revealed to them that they were having a boy, a boy with a very special destiny. His name would be John.

But there’s more. Elizabeth had a young cousin named Miriam (Mary), just a young teenager and still a virgin, although she was betrothed to be married to a fine man named Joseph. To her absolute shock, she found herself pregnant out of wedlock but claimed — get this — that an angel appeared to her and told her that she was pregnant by the Holy Spirit and was going to give birth to the Messiah. Either this was the most miraculous story in history or it was a tall tale worthy of legend.

About six months later, the two pregnant women met, so many years apart in age but so united by their shared experiences, and when Miriam walked into the room, the baby in Elizabeth’s womb seemed to jump, as if he realized that the other baby in the room was really the Messiah.

Could it be true?

Well, as incredible as the story sounds, reality soon set in, and when Zechariah and Elizabeth realized the very strong chance that their child would be born with Down syndrome (or some other debilitating condition) they did the compassionate thing, found a Planned Parenthood clinic, and aborted the one who was destined to be the forerunner of the Messiah, popularly known as John the Baptist.

And in a further act of compassion, rather than let John’s little body go to waste, it was meticulously divided up and sold off – in the name of science, Zechariah and Elizabeth were told – with detailed records of all the transactions carefully preserved: His brain was sold to one customer for $325 in today’s dollars; both of his eyes for $325 each ($650 total); a portion of his liver for $325; his thymus for $325, along with another portion of his liver; and his lung for $325, all to different customers, allowing John to touch so many more lives. (These figures are based on actual Planned Parenthood transactions, as detailed in the Senate report.)

Reality also set in for Miriam.

Although her husband claimed to believe her story, it was obvious that their marriage would be challenged in the days ahead. Worse still, their child would be tainted — they had given him a name too, Yeshua (Jesus) — always known as the kid born out of wedlock. Why bring someone into the world with a lifelong cloud hanging over his head?

So Miriam and Joseph also found a local Planned Parenthood (thank God there were so many available, especially in the poor neighborhoods) and aborted their little boy, sparing him from an uncertain future. And did I mention that Joseph was also concerned about Miriam’s physical and emotional health? After all, she was so young and the whole experience was so traumatic. Surely, this was best way to go.

The little body of Jesus was also cut up into little pieces — tiny eyes, ears, heart, liver, limbs — each one sold for a good purpose.

And that is the end of the Christmas story — no salvation for the lost, no joy to the world, no hope for the human race — or, I should say, that would have been the end of the story had Planned Parenthood been operating in first century Judea.

I, along with billions of other people, am everlastingly grateful that was not the case.

The Savior has come and hope reigns eternal.

Thanks be to God! (For more from the author of “The Christmas Story Retold in Light of the Ghoulish Practices of Planned Parenthood” please click HERE)

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Moana Is a Classic Disney Film, With a Surprising Pro-Life Message

If you’re seeking a Christmas weekend movie that every member of your family will enjoy, look no further than Moana. It’s exciting, funny, and moving, with great songs and memorable characters — all the elements you’d expect from Disney films of past decades.

One of its stars, Nicole Scherzinger, brings a special bonus: On top of her fine acting and beautiful singing, Scherzinger is an outspokenly pro-life actor. That’s rare enough in Hollywood, but Scherzinger takes real career risks for her convictions: On the eve of Moana’s release, she spoke out passionately on the subject of abortion. She told the Daily Mail (U.K.) that she herself was the product of a crisis pregnancy, conceived when her mom was only 18. To women in situations like her mother’s, she said: “I just want to … encourage everybody to keep your babies.” Let us encourage you to go see Moana, which deserves to succeed — and drop Disney a line about your support for Nicole Scherzinger, who is doubtless catching heat for her outspoken stand.

The Polynesian Garden of Eden

The film itself is a beautiful retelling of a classic Polynesian folktale that explores the origin of evil — and traces it, poignantly, to parents’ rejecting the life of their child.

In this myth, the world of islands and ocean that Polynesians knew — and explored in heroic journeys across thousands of miles of uncharted seas — was once a tranquil, Edenic place full of harmony and abundance, the gift of a nature goddess called Te Fiti. It was from her heart, a gleaming pounamu stone, that she drew the power to give life and raise new islands in the ocean where people might live.

But a demi-god named Maui craved this power, and to gain it he stole her heart. So far it sounds a lot like the story of the Serpent tempting Adam and Eve in the Garden. But Maui isn’t Satan. He isn’t evil and envious, but lonely and insecure — because, we find out in the course of the story, his own human parents rejected him at birth, and threw him in the ocean to drown. Saved by the gods (“Though my parents threw me away, the gods thought I was worthy of protection,” he says), he spends his life doing good deeds for men — sometimes misguided ones.

It turns out that Maui had planned to share Te Fiti’s power with mortal men, to gain the love he desperately craves, which his parents denied him. What happens instead is ugly: Having robbed nature of a gift that is rightly divine, Maui finds that he brought down a wave of destruction, want and pestilence. Te Fiti no longer gives life, and the islands are dying one by one. So Maui is less like the Serpent in Genesis than like Adam: foolish, rebellious and finally penitent.

The story begins when the young Moana learns that her beloved island is next. The wave of death that Maui set loose in the world washes up on its shores. The coconut trees start to wither, and the sea is emptied of fish. Moana learns, through a series of entertaining plot twists, that she must sail alone to hunt down Maui, and force him to return the godlike gift that man was never meant to have.

A Teaching Moment for Kids on the Sanctity of Life

While we don’t want to shoehorn this traditional Polynesian tale into a modern or Western frame, there is enormous resonance here for us in our times. If we think of the gift God gave us of taking part in the creation of new human beings, we can see how man’s attempt to impose his own control over this solemn, sacred process has distorted and poisoned our culture. Birth rates have plummeted all around the world, and philosophers actually question whether it is moral or not to have children. Radical environmentalists look at the precious feet of newborns and think of their “carbon footprints.” What they miss, of course, is that the only real reason people care about the environment is to leave a decent world for their offspring. Take that away, and people live only for the moment.

Couples who have missed the chance to have families when they are young turn to artificial techniques like IVF — which leave behind thousands of tiny, frozen babies in labs all around the world, which scientists want to harvest for spare parts and experiments. Add to that the global tragedy of abortion, and you’ll see that this Polynesian story isn’t exotic or quaint. It is potently relevant to Americans today, and Christians who care about the sanctity of life. See it with your kids, and use the story as a teaching moment to let them know about how too many modern people are grasping at godlike power — at the price of precious innocents whose lives God really has entrusted to our power and our protection. (For more from the author of “Moana Is a Classic Disney Film, With a Surprising Pro-Life Message” please click HERE)

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Georgia Student Sues After His Public School Censored Him From Sharing His Faith on Campus

A student in Georgia has sued his school after he claims the public college prohibited him from sharing his Christian faith on campus.

Lawyers for Georgia Gwinnett College student Chike Uzuegbunam filed a lawsuit against the school on Monday.

Uzuegbunam “believes it is his duty to inform others” of his evangelical Christian beliefs and “for their own benefit, that they have sinned and need salvation through Jesus Christ,” the lawsuit says.

“Today’s college students will be tomorrow’s legislators, judges, commissioners, and voters,” Casey Mattox, senior counsel with Alliance Defending Freedom, said in a statement.“That’s why it’s so important that public universities model the First Amendment values they are supposed to be teaching to students, and why it should disturb everyone that [Georgia Gwinnett College] and many other colleges are communicating to a generation that the Constitution doesn’t matter.”

Alliance Defending Freedom, a Christian nonprofit legal organization representing Uzuegbunam, says the university cannot censor Uzuegbunam because it would be a violation of his First Amendment rights.

“The First Amendment guarantees every student’s freedom of speech and religion,” Travis Barham, Alliance Defending Freedom legal counsel, said in a statement. “Every public school—and especially a state college that is supposed to be the ‘marketplace of ideas’—has the duty to protect and promote those freedoms.”

The student says officials at his college restricted his ability to share his faith with other students, limiting him to free speech in a small zone and requested he ask permission in advance to use the space.

The lawsuit claims the college “burdens his free speech because he is prohibited from saying anything that might offend, disturb, or discomfort anyone who happens to hear him lest he be punished for ‘disorderly conduct.’”

All students must submit a free speech zone request three days prior to using the two small speech zones on campus, the lawsuit says. The college has a “Freedom of Expression Policy” that requires students to submit a free speech area request form, along with all publicity materials, for all activities in the designated free speech area.

“Georgia Gwinnett College (GGC) is committed to providing a forum for free and open expression of divergent points of view by students, student organizations, faculty, staff, and visitors,” the college’s student handbook says. “GGC also recognizes its responsibility to provide a secure learning environment which allows members of the community to express their views in ways which do not disrupt the operation of the college.”

The Freedom of Expression Policy says:

Reasonable limitations may be placed on time, place, and manner of speeches, gatherings, distribution of written materials, and marches in order to serve the interests of health and safety, prevent disruption of the educational process, and protect against the invasion of the rights of others as deemed necessary by Georgia Gwinnett College.

The college defines the free speech zones as “the concrete area/walkway between Student Housing and the Student Center or the concrete in front of the Food Court area, Building A.”

The areas are “generally available from 11:00 a.m. to 1:00 p.m. and 5:30 p.m. to 7:30 p.m., Monday through Thursday, and 11:00 a.m. to 1:00 p.m. on Friday,” the handbook says.

“On occasion upon written request, other areas and other times may be authorized, and the college reserves the right to modify the free speech areas based on the operational needs of the institution,” the policy adds.

Alliance Defending Freedom calls the zones “ridiculously” small and says they take up less than 0.0015 percent of the campus.

The school stopped the student named in the lawsuit from handing out religious literature and talking to students about his religion this past summer even after he followed the protocol set by the college, Alliance Defending Freedom claims.

The student claims that in August, he was allegedly following school rules while “preaching the love of Christ.” Campus police stopped him after about 20 minutes because of “some calls” complaining about him, according to the lawsuit.

“If students want to speak—whether through oral or written communication—anywhere else on campus, then they must obtain a permit from college officials,” the lawsuit says. “Thus, students may not speak spontaneously anywhere on campus. If students violate this policy, they violate the college’s Student Code of Conduct and expose themselves to a variety of sanctions, including expulsion.”

A spokeswoman for the college told The Daily Signal that Georgia Gwinnett College is unable to comment on the lawsuit.

“Officials at Georgia Gwinnett College were not notified of the lawsuit and cannot comment on pending litigation,” the spokeswoman told The Daily Signal in an email.

“When Mr. Uzuegbunam tried to share his religious views in one of the speech zones after reserving it for this purpose, defendants required him to stop because his speech had generated complaints [and] informed him that his speech constituted ‘disorderly conduct’ because it had generated complaints,” the lawsuit goes on to say.

The lawsuit requests that the school suspend its policy on free speech zones. (For more from the author of “Georgia Student Sues After His Public School Censored Him From Sharing His Faith on Campus” please click HERE)

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Catholic Woman Fights Back Against Health Center for Firing Her for Not Teaching Contraception

A Catholic health educator has filed a complaint with the federal government accusing a Houston health center of violating her religious freedom. Alexia Palma claims that Legacy Community Health, an inner city clinic in Houston, fired her for refusing to teach contraception.

According to a complaint filed with the U.S. Equal Employment Opportunity Commission by First Liberty on December 21, Palma had negotiated an agreement with her superiors to show a video to low-income area students rather than provide her endorsement by teaching how to use contraceptives. Approximately 18 months later, in June 2016, new management required Palma to teach about contraception use.

According to the complaint, Palma reminded the Vice President of the Public Health Department, Amy Leonard, of the agreement. She noted that teaching contraception took up less than two percent of her job. She also said another educator had volunteered to teach that portion of the program.

However, according to e-mails and verbal conversations cited in the complaint, Palma was ordered to “put aside” her “personal beliefs.” The company refused to let her show the video or to let other teachers take the class, though several had volunteered. When she refused, she was fired, after one of her superiors disparaged her Catholic beliefs about contraception.

A spokesperson for Legacy disputed Palma’s claims in a statement provided to The Stream and other press outlets.

“Legacy’s mission is to serve the health care needs of our community, regardless of a patient’s ability to pay and without judgment,” said Senior Director of Communications Kevin Nix. “We also respect and value diversity in our staff, which extends to matters of faith. We dispute the allegations made in the EEOC filing by Karen Palma and are reviewing her personnel file.”

Legacy provides the full range of contraceptives, but according to Nix in an e-mail to The Stream, “does not provide abortions.” Women are referred to Planned Parenthood, which according to Palma’s complaint partnered with Legacy for a class on contraceptives.

Her Faith Came First

“Since I grew up in an unstable home, the only real home I’ve ever had is the church,” Palma told The Stream. “It helped me learn the God created me with a purpose and that he loves me. I will always put Him first. How could I do anything less?”

Palma’s attorney, First Liberty senior counsel Jeremy Dys, told The Stream that Legacy Community acted both illegally and irrationally. “When a good employee asks for her employer to accommodate her religious beliefs at work, that employer shouldn’t fire her. They should follow the law and accommodate her.”

Dys called Legacy Community Health’s action “a violation of federal law” and “blatant religious discrimination.”

“Working at this job, where I could serve those in my community, didn’t feel like a job,” Palma said, according to First Liberty’s site. “It felt like I was working in ministry helping those in need. I felt like I was making a difference in this world and serving Christ at the same time.”

Explaining why she was willing to lose her job rather than teach contraception, she said, “I really loved my job and my patients, but I couldn’t do what the company was asking. Through my difficult childhood of abuse and abandonment, God has always been faithful to me, so I must be faithful to him. My faith comes first.” (For more from the author of “Catholic Woman Fights Back Against Health Center for Firing Her for Not Teaching Contraception” please click HERE)

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Sorry, Michelle, but I Won’t Be Riding Your Hopeless Train Into the Future

Thanks for the reminder, Michelle.

Your dramatic woe-fest with Oprah the other day is a very timely lesson on the value and necessity of hope. More importantly, it should make us stop and reconsider the source from whence comes our hope. You seem convinced that hope flew into town on your husband’s wings in 2008, and has spent the last eight years floating gracefully around the country, spreading its glow and relief on all the loyal souls below. Now that Barack Obama’s reign is at an end and the appointed replacement has failed to ascend to the throne, you are equally convinced that all hope is gone, since it will have to depart with your husband when he takes his leave of 1600 Pennsylvania Avenue.

Your crestfallen face and the earnestness in your voice clearly communicate your sense of despair and fear for the future. What do we have now, after all, if we no longer have hope?

No doubt there are millions of Americans right now who will climb on board your hopeless train and ride it with you and Barack, wailing all the way. I wish you well, but I won’t be joining you.

Examining Our Hope

You’ve given all of us a real opportunity to examine our hope, the source of our hope, and where we are perhaps grasping at false hopes, or grasping at hope from the wrong places. What better time than right now to take stock of such important inventory, as we celebrate the very birth of Hope into a dark and desperate world.

I’ll lead off — if the worst had happened in November, and we were set to inaugurate Hillary Clinton as the next President, I have no problem admitting I would be troubled, profoundly disappointed, and gravely concerned for the future of the nation. I remain firmly convinced that Hillary Clinton was a disaster of epic proportion for our country and the world, and we have inexplicably, mercifully been spared her horrible reign. Deo Gratias.

That said, shame on me if I ever proceed into life with the sort of doom and gloom that oozed forth from your mouth during that interview with Oprah. Shame on me if I ever believe that my hope or the lack thereof rests with any political leader, or any government.

To quote the popular hymn, my hope is built on nothing less than Jesus’ blood and righteousness. Nothing less. If it is built on anything less, then my disappointment is guaranteed.

It’s natural for us to feel a sense of hope when a promising leader takes the helm, and good changes are on the horizon, and the times seem poised to take an upswing. There’s nothing wrong with that. By the same token, it’s understandable that we feel distress, sadness, even alarm when a terrible leader takes control and we look down the road to the trouble quickly approaching. Good leaders bring with them a renewed optimism, energy and security; bad rulers take all that away and leave us feeling fearful and powerless.

Obviously you and many people around the country have decided that President-elect Trump belongs in that latter category, and thus you are angry, downcast and without hope. I’m sorry you feel that way, but the truth is, many of us have spent eight years now waiting for this January 20th when your husband will finally leave office. Not a moment too soon!

What Hope Is and Is Not

You see, hope doesn’t drag Catholic nuns who serve the poor to court to force them to pay for other women’s contraception against their religious beliefs. Hope doesn’t tell young girls it’s just too bad if they’re uncomfortable sharing the bathroom and locker room with boys. Hope doesn’t stoke the fires of antagonism toward law enforcement and fan the flames of racial division, and hope sure doesn’t go around slyly talking about the “freedom of worship” rather than the freedom of religion and expect no one to notice or object.

Most of all, hope does not promote and celebrate unrestricted abortion the way that you and your husband have. Hope does not pour obscene millions of dollars down the macabre hole that is Planned Parenthood and label everyone who objects as an “extremist.”

If you suspect that I’m now placing my hopes in Trump’s administration and presidency, then let me say, not quite. I am optimistic that Donald Trump will govern in a very different way than your husband (which is to say, I’m optimistic he will actually govern, rather than hand down mandates from on-high). I am optimistic that he will put good, qualified people in positions where needed course corrections can take place, and perhaps we can yet stop our nation from becoming a godless, tyrannical, socialist state. (Talk about hopeless!)

I am optimistic that our freedoms will be appropriately understood and protected once again. I’m optimistic that we can make real progress toward rebuilding a culture of Life again in America, and that we can begin to repair the family unit. I’m optimistic that our military can be restored to what it should be, and the absurd and dangerous social experimentation will cease. I’m optimistic that more and more people will come to their senses, find their courage, and reject the lunacy and depravity of the new sexual and gender revolution in America before generations of our children are unspeakably damaged by it.

I am enormously relieved, it’s true. At least we have a chance now.

But my hope? That is somewhere else entirely, placed in Someone else. My hope lies in the straw in Bethlehem. My hope hangs on the Cross at Calvary. My hope abides in an empty tomb.

Neither your husband, nor Donald Trump, nor any other politician or public figure can take away my hope. There is no mortal man or woman upon whom hope rises or falls. Our hope as a nation depends entirely on one thing only: whether or not we will turn back to God with humble hearts and hear Him and obey Him. If we do, then our hearts will never be without hope, whatever comes.

Cheer up, Michelle. The real Messiah still sits on His throne, and all is well. (For more from the author of “Sorry, Michelle, but I Won’t Be Riding Your Hopeless Train Into the Future” please click HERE)

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Campus Disinvitations Hit Record Number in 2016, Report Says

The number of speakers who faced opposition or disinvitation this year reached a record high, according to a report from the Foundation for Individual Rights in Education.

FIRE, which has been tracking the number of incidents involving campus speakers since 2000, found that in 2016, at least 42 separate incidents occurred—double the number that occurred in 2015. That represents a 24 percent increase in the number of incidents compared to 2013, the last record-setting year. In 2013, there were 34 incidents.

Eleven of the 42 incidents pertained to a single speaker: Breitbart’s Milo Yiannopoulos. Yiannopoulos has been the target of protests and has had to cancel some talks due to security concerns. Other conservative speakers, such as The Daily Wire’s Ben Shapiro, also faced dangerous protests.

FIRE noted that commencement speakers used to make up the bulk of incidents. This year, former House Speaker John Boehner and Vice President Joe Biden each faced backlash at the University of Notre Dame. Former Secretary of State Madeleine Albright ran into trouble at Scripps College.

One of the highest-profile disinvitations in 2016 was journalist Jason Riley, who was disinvited from Virginia Tech. But the oddest disinvitation was John Derbyshire, who was disinvited by Williams College President Adam Falk due to fears his speech would be offensive to black students.

Ironically, Derbyshire was invited by a black student, Zach Wood, who heads up the “Uncomfortable Learning” series that brings controversial speakers to campus.

Ari Cohn, FIRE’s director of the Individual Rights Defense Program, posted a statement to the website about this year’s disinvitations.

“The resurgence of disinvitation attempts following a year of decline in their prevalence is a disturbing development,” he wrote.

“The increasing unwillingness to allow anyone on campus to hear ideas with which one disagrees poses a grave risk to students’ intellectual development. Rather than seeking to banish controversial or offensive ideas from campus, students would be far better off if they confronted, grappled with, and rigorously debated the views that they find disagreeable.”

Right-leaning speakers made up the majority of disinvitations and incidents, with 35 of the incidents caused by left-leaning students. The activity follows a recent pattern of leftist students calling for “safe spaces” and “trigger warnings” while attempting to shut down anyone they disagree with by calling them racists or sexists. (For more from the author of “Campus Disinvitations Hit Record Number in 2016, Report Says” please click HERE)

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6th Circuit: Transgenderism Is Settled Law!

How could you take the most irrevocable law of nature — a man being a man and a woman being a woman — and twist it so the exact opposite becomes settled law? Leave it to the courts.

A constitutional right to force transgenderism on the states

In September, a federal district judge ordered Highland Local School District, a school district outside of Akron, Ohio, to treat a boy “as the girl she is” for all official school business. One cannot possibly conjure up a more radical manifestation of judicial tyranny than forcing school districts to violate the most immutable laws of nature. In any other generation, a judge like this would be impeached, the states would ignore the ruling, and Congress would immediately use Art. III Sec. 2 of the Constitution to remove such cases from the jurisdiction of federal court. Unfortunately, none of that happened and nobody in politics even knows or cares about this case.

Instead, plaintiffs were left with no choice but to appeal to the Sixth Circuit for a stay on the district judge’s ruling. Yet, late last week, in a 2-1 decision, the appeals court denied the request. Worse, they tipped their hand on the merits of the case, asserting the notion that “sex stereotyping based on a person’s gender non-conforming behavior is impermissible discrimination” is, in fact, settled law. Referring to the boy as “Jane Doe,” the court’s majority opined that the status quo in this case is transgenderism and that the plaintiffs didn’t even raise “serious questions on the merits.”

First, to the extent we should even engage in a debate with such metal illness and judicial lawlessness, the court’s argument that maintaining separate bathrooms for the sexes is discriminatory, is in itself, internally contradictory. As Ed Whelan explains:

The panel majority fails to recognize the elementary reality that a policy that requires a boy who identifies as female use the boys’ restroom does not involve sex stereotyping at all. On the contrary, that policy treats boys as boys, irrespective whether they engage in gender-conforming behavior. Likewise, that policy does not discriminate on the basis of gender identity: boys can’t use the girls’ restroom, whether or not they identify as female.

More foundationally, how have we stooped to a point in judicial supremacy that the court can not only rewrite legislation, constitutions, history, and traditions, but can alter the most immutable laws of nature and coerce their social transformation agenda on the states and the other branches of government? What’s worse, this comes from the Sixth Circuit, which is supposedly one of the “better circuits” with more Republican appointees. Yet, this decision comes on the heels of some other bad opinions from that circuit, such as the one in the Michigan recount and Ohio’s effort to clean its voter rolls.

Are we as a society going to continue peddling this myth of judicial supremacy even to the point which we allow them to declare the exact opposite of laws of nature as settled law?

Republicans cannot run away from the cultural Marxists on this issue. Within the next two months the Supreme Court will likely render a decision on transgenderism in Grimm v. Gloucester County School Board. Given that we already know where Anthony Kennedy stands on this issue, Grimm will serve as the transgender-version of Obergefell and have far-reaching and disruptive consequences for our society, culture, system of government, and religious freedom.

It’s time for the other branches to get in the constitutional arena?

The solution to this problem is very simple.

As a first step, Congress should pass and Trump should sign into law a judicial reform bill, removing from the federal judiciary jurisdiction to adjudicate any case forcing states or local school districts to redefine sexuality. It’s sad that we’ve reached a point when we even recognize that courts would have jurisdiction in the first place, but this step is unfortunately necessary. This move would redirect any litigation to state courts, whose judges are elected in most states. According to a recent analysis conducted by a sexual identity legal group, state courts that are elected are much less likely to issue rulings tendentious to its movement.

However, in order to act immediately and get around the legislative grind and the filibuster, Congress and the Department of Justice (under the helm of Jeff Sessions) must work to immediately block implementation and enforcement of judicial transgenderism.

The very source from which liberals draw upon to promote a powerful judiciary is also a repudiation of the notion that the courts have exclusive and final jurisdiction over constitutional interpretation. In fact, an honest understanding of judicial review requires that members of the other branches of government also act on their conscience to properly interpret the Constitution as it relates to the interaction of the particular issue with their powers.

The Truth About Marbury v. Madison

To begin with, the notion that a federal court could grant standing to a plaintiff to directly overturn a state or federal law on a broadly political/social issue, based on constitutional interpretation, is very dubious. Everyone agrees that the main job, if not the exclusive job of the federal courts, is to interpret the application of the statute, not to serve as a veto. That power was given to a governor or president.

The legal profession draws upon Chief Justice John Marshall’s opinion in Marbury v. Madison as the foundation for judicial supremacy and the power to veto statutes. Using Marbury, which did not involve a social issue of broad political consequence, as a source for judicial tyranny, is tenuous from the get-go. The opinion in which Marshall established judicial review was merely non-binding dicta because he already ruled that plaintiffs lacked standing to even consider the case. Moreover, he clearly misread the role of Congress and the court’s scope of original jurisdiction and should have recused himself because he was directly involved in the outcome of the case.

Putting Marshall’s political motivations aside, Marbury is actually a refutation of judicial supremacy, especially as it relates to those who interpret the Constitution as a living and breathing document. All Marshall meant by declaring that “it is emphatically the province and duty of the Judicial Department to say what the law is” was that, although the main job of the court is to interpret the statute, the Constitution is ultimately the supreme law of the land. Given that every judge swears an oath to uphold the ultimate law of the land — the Constitution — the court has a duty to grant relief to a plaintiff with legitimate standing against a law that manifestly violates the plain meaning of the Constitution as it was adopted. His main rationale was that for a judge to rule in an individual case against the Constitution, it would violate his oath of office.

Freeze frame: for that very reason, it is a violation of the oath of office for any member of the legislative branch, the executive, or the state governments to exercise their powers in contravention to the Constitution as they understand it because they take the same oath to defend the same Constitution as judges do.

Marshall never intended for the courts to be the sole and final arbiter of constitutional interpretation. He meant that even the courts, the weakest branch — that is unelected and wields “neither force nor will” over public policy — has a responsibility to uphold the Constitution because its members also swore an oath to do so. How much more so the executive branch with the power to enforce the laws and Congress with the powers to legislative and appropriate funds must work to uphold the Constitution as they understand it.

Now let’s returns to the contemporary courts whose members offer not a scintilla of original constitutional interpretation and blatantly seek social transformation on broadly political issues. Does anyone think for a moment that Marshall would have said to follow such nonsense?

Accordingly, in the case of transgenderism, here is what the other two branches can do. The courts were deliberately denied any mechanism to enforce or fund their decisions, which in itself should prove conclusively that they were not intended to have the final say on political issues. When the Supreme Court inevitably rules in Grimm in favor of mandating transgenderism on school districts, Attorney General Jeff Sessions should immediately write an opinion for the executive branch of government (on behalf of the president) saying that his version of the Fourteenth Amendment (and Title IX) actually doesn’t mention anything about a boy thinking he’s a girl. As such, for the purposes of executive powers, they will not enforce this decision. Therefore, if the ACLU sues a principle or school superintendent for not allowing a boy in a girl’s bathroom and they get a lower court to apply Grimm as precedent and issue a bench warrant to arrest that individual, Sessions can refuse to send out the U.S. Marshals to execute the warrant. This is how we avoid Kim Davis situations.

Likewise, members of the House and Senate Judiciary committees should write their own opinions stating that for the purposes of the legislative branch of government, their oath of office dictates that they must defund any federal action taken against a school board on account of the transgender agenda.

Similarly, state executive officers can then say that for their purposes of applying the Constitution, they will not send out state troopers to execute the warrant.

Perforce, the courts can “apply” the Constitution in the most dyslexic way imaginable to their hearts content as it relates to their job of adjudicating individual cases and controversies. But their ruling will be mere “judgment” and will have “neither force nor will” on public policy.

The point is just like there is judicial review, there is also executive review and legislative review (as well as state review). And those branches have a lot more force and will behind their “review” of the Constitution. Thus, the judiciary is not supreme in our system; the Constitution is supreme. And all the branches have a responsibility to uphold it. The entire reason why Marshall said courts can also get in on the business of constitutional interpretation is because if they were to ignore the Constitution as written and just focus on applying a patently unconstitutional law, it “would subvert the very foundation of all written constitutions.” By the same token if we allow only the courts to interpret the Constitution — to the point that they now mandate transgenderism on the states — what is the purpose of a written Constitution?

It’s time we finally right the ship on judicial supremacy. There is no better place to start than with their most egregious contortion of natural law. (For more from the author of “6th Circuit: Transgenderism Is Settled Law!” please click HERE)

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Texas Looks to Bury Aborted Babies Despite Legal Objections from Abortion Groups

A new set of rules in Texas requiring aborted babies to be cremated or buried has prompted a legal battle in the Lone Star State. Pro-abortion groups are attempting to halt the law with a lawsuit, and its implementation has now been delayed by a court order.

The abortion burial measure, which would also apply to miscarriages that happen at hospitals, abortion centers, and other health clinics, was set to go into effect Dec. 19.

The state department of health approved the measure, but it has been delayed until Jan. 6 by a court order.

Advocates for the new law say it is necessary to protect the dignity of life and also public health.

“All human beings deserve to be treated with respect after death,” Marc Rylander, a spokesperson for Texas Attorney General Ken Paxton, said in a statement before the court hearing delaying the measure on baby tissue remains. “To that end, Texas will continue to defend the safety and dignity of the unborn up to and as far as Supreme Court precedent will allow.”

Rylander added:

These new rules simply provide for the humane disposal of fetal tissue instead of sending it to landfills like unwanted trash, as is the abortion industry’s current practice. They do not, in any way, interfere with a woman’s access to abortion. Our office looks forward to proudly defending these commonsense rules in court.

The Center for Reproductive Rights filed a lawsuit last week, challenging the required burial for aborted babies.

“The politically-motivated rules are designed to restrict a woman’s right to access safe and legal abortion by increasing both the cost of reproductive health care services and the shame and stigma surrounding abortion and pregnancy loss,” the organization said in a press release.

After the Center for Reproductive Rights sued John Hellerstedt, in his official capacity as commissioner of the Texas Department of State Health Services, U.S. District Judge Sam Sparks temporarily delayed the implementation of the new rule, ABC News reported. Sparks is expected to decide, after a preliminary hearing on Jan. 3, if the burial rules will go into effect.

“Texas has chosen to dignify the life of the unborn by requiring the humane disposition of fetal tissue,” Paxton, a Republican, said in a statement following the hearing last week. “I am confident in the constitutionality of these rules and look forward to the court upholding their validity by Jan. 6.”

“Medical facilities will be required to either cremate or bury the unborn babies they kill, not contingent on the period of gestation—as opposed to sending the baby’s remains to be incinerated or dumped into a landfill, as most facilities currently do,” The Daily Wire reported on Nov. 29.

The Texas Health and Human Services Commission proposed the law in July. Texas Gov. Greg Abbott, a Republican, supported the rule change.

“I believe it is imperative to establish higher standards that reflect our respect for the sanctity of life,” Abbott said in a fundraising email in July, reported The Texas Tribune.

“Gov. Abbott believes human and fetal remains should not be treated like medical waste, and the proposed rule changes affirms the value and dignity of all life,” Ciara Matthews, Abbott’s deputy communications director, said in an emailed statement to The Daily Signal. “For the unborn, the mothers, and the hospital and clinic staff, the governor believes it is imperative to establish higher standards that reflect our respect for the sanctity of life.”

“Further, it is Gov. Abbott’s hope that the Legislature will consider legislation next session to enshrine the new rules into state law,” Matthews added.

The Texas department of health said that the measure could also be effective in stopping the spread of disease.

“While the methods described in the new rules may have a cost, that cost is expected to be offset by costs currently being spent by facilities on disposition for transportation, storage, incineration, steam disinfection, and/or landfill disposal,” Carrie Williams, Texas health department spokesperson, told LifeNews.

Pro-abortion activists are unhappy that the rules could “create more obstacles for people obtaining abortions,” The Dallas Morning News reported.

Critics of the law say burial and cremation costs could get in the way of access to abortion.

Nancy Northup, president and CEO of the Center for Reproductive Rights, said in a statement that the law is an “insult to Texas women” and a “new low.”

“This restriction, just like the many before it, all across our nation, does not create any health benefit for women and is strictly designed to limit access to safe, quality abortion care,” Amy Hagstrom Miller, CEO of Whole Woman’s Health, said in a statement.

Whole Woman’s Health is part of the lawsuit filed by the Center for Reproductive Rights on behalf of multiple health clinics.

The Texas Catholic Conference of Bishops, in a press release last week, said the Catholic Church would pay for the burial costs at Catholic cemeteries.

“Catholic cemeteries estimate that their costs will range from $1,500 to $13,000 annually to inter children who die from abortions,” the press release said. “There are more than 50 Catholic cemeteries in the state; the [Texas Catholic Conference of Bishops] also hopes to collaborate with other cemeteries, funeral homes, and mortuaries.”

Abortions and miscarriages that take place at home are exempt from the rules.

Pro-life advocates point out the “humanity” that comes with burying a dead baby.

“It’s no surprise the abortion industry is adamantly opposed to this law. They would rather sell those body parts for money or find some other nonhumanitarian way to dispose of the remains,” Kristan Hawkins, president of Students for Life of America, told LifeSiteNews.

“We hope that this law helps our nation to see the humanity of the child in the womb and also helps women who are contemplating abortion to understand more fully the unique gift of a child.”

“What we’re saying is, it needs to be humane, and the mother needs to be given the opportunity to have a say and be informed with what’s happening,” Kristi Hamrick of Americans United for Life says, according to NPR. (For more from the author of “Texas Looks to Bury Aborted Babies Despite Legal Objections from Abortion Groups” please click HERE)

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