Monthly Archives: May 2011

May 16-18, 1911 Confederate Veterans Reunion in Little Rock Pictures and story (Part 6)

The American Civil War Part 1 The Union

I really enjoyed the article “REBEL GRAY’S GOLDEN DAYS: In 1911, LR filled to the brim with Confederate veterans,” by Jake Sandlin that ran in the Arkansas Democrat-Gazette on May 15, 2011. It took 81 years before more people to gather in Little Rock for another event (Bill Clinton’s election to president)  I will be sharing portions of it the next few days and here is the sixth part: 

Participants included veterans, dignitaries, bands, and Reunion Queen Kathleen Barkman and her maids of honor in a float drawn by four gray horses. Parade estimates were of 12,000-15,000 participants, with up to 150,000 onlookers. Veterans of Gen. Nathan Bedford Forrest’s cavalry were among those in the parade on horseback.

“Here and there was a veteran with a leg missing, or with an empty coat sleeve pinned to his breast,” the Arkansas Gazette reported. Many veterans carried “tattered Southern flags … worn and shot riddled.”

One of the parade’s famed participants was known only as a Civil War drummer from Georgia. The one-time “drummer boy” marched and beat his drum until almost collapsing from the heat on the parade’s countermarch, the Gazette reported. He insisted on continuing until the end, where he was seen by a physician and was reported to have recovered.

Fourteen bands from across the South played Southern favorites while marching. “There was no telling how many times ‘Dixie’ was played,” one newspaper account said, “but it could have been played a thousand times and still would have been greeted with great enthusiasm.”

From all accounts, the 1911 Confederate reunion earned Little Rock great praise.

“From a tourist perspective, it was a huge success,” McAteer said. “There was to be no one who would not have a place to sleep or not be fed. The community got together and took care of them while they were here.”

Little Rock again hosted the United Confederate Veterans Reunion in 1928 and in 1949, the latter being attended by only four veterans. The oldest among them was 103 years old.

Photographs for these articles were provided by the Butler Center for Arkansas Studies and the MacArthur Museum of Arkansas Military History, both in Little Rock. Other art elements were obtained from the archives of the Arkansas Democrat, the Arkansas Gazette and The News and Courier of Charleston, S.C.

Benjamin H. Crowley, delegate to the 1911 United Confederate Veterans Reunion. Crowley was the grandson of Benjamin Crowley, who helped found Greene County and after whom Crowley’s Ridge is named.

Will Maria Shriver’s marriage survive Arnold Schwarzenegger’s admission of infidelity? I hope so (Part 10)

File photo of Maria Shriver and husband California ...

California First Lady Maria Shriver

(L-R) California First Lady Maria Shriver, niece of U.S. Senator Edward Kennedy, her son Patrick Arnold Shriver Schwarzenegger and her husband CaliforniaGovernor Arnold Schwarzenegger attend funeral services for Senator Kennedy at the Basilica of Our Lady of Perpetual Help in Boston, Massachusetts in this August 29, 2009 file photo. Former California Governor Arnold Schwarzenegger has acknowledged that he fathered a child more than ten years ago with a member of his household staff, the Los Angeles Times reported on May 17, 2011. REUTERS/Brian Snyder/Files

Maria Shriver Asks – How Do You Handle Transitions in Your Life?

Arnold Schwarzenegger admitted to his wife several months ago that he had fathered a child about 10 years ago with a member of their household staff. Maria moved out, but has not filed for divorce. In the you tube clip above she comments:

“Like a lot of you I’m in transition: people come up to me all the time, asking, what are you doing next?” she said, adding: “It’s so stressful to not know what you are doing next when people ask what you are doing and they can’t believe you don’t know what you are doing.”

“I’d like to hear from other people who are in transition,” she said. “How did you find your transition: Personal, professional, emotional, spiritual, financial? How did you get through it?”

Mrs. Shriver has asked for spiritual input and I personally think that unless she gets the spiritual help that she needs then she will end up in the divorce court. I am starting a series on how a marriage can survive an infidelity. My first suggestion would be to attend a “Weekend to Remember” put on by the organization “Family Life” out of Little Rock, Arkansas. I actually posted this as a response to Mrs. Shriver’s request on you tube.

I wanted to share in two parts the article, “She Hated Her Husband: Brian and Julie Moreau thought there was no hope for their family,” by Mary May Larmoyeux. Here is the last portion:
A ray of hope

In the fall of 2004, a friend handed Julie a brochure about a marriage getaway called Weekend to Remember®. She suggested that Julie and Brian try it before they divorced. Julie almost threw the brochure away.

Brian came home for lunch that day, and Julie handed him the Weekend to Remember brochure. He returned to work, and about two hours later the phone rang. It was Brian. He told Julie that he had registered for the conference, had booked a hotel room, and that she needed to be sure her parents could watch the kids. For the first time in years, she felt a little optimistic.

Julie had an appointment with her family doctor on the Friday morning of the marriage conference. He shared Scriptures with her in his office and prayed for Brian and her.

On Friday night at the conference, the Moreaus heard about threats to marriage. They broke down in tears when they realized that they had been doing marriage wrong—they had been destroying themselves and their family.

On Saturday morning, when the speakers told about God’s plan for marriage, Brian and Julie knew there was hope.

Brian remembers seeing an illustration of the cross … and understanding the gospel much differently than he had before. When the speaker explained that a personal relationship with Jesus Christ is needed to make a life and a marriage whole, Julie and Brian each asked Him to be Savior and Lord of their lives.

Julie learned the meaning of true forgiveness at the Weekend to Remember. She also realized for the first time that Brian was God’s gift to her.

When Brian and Julie left the getaway they were changed people. “The bottom line was,” Brian says, “we both accepted Jesus and we now had that Helper to help us.”

Two happy parents

Today, the word divorce never comes up in either Brian’s or Julie’s vocabulary. “It never will,” Brian says. “We have a different type of commitment.”

The Moreaus now counsel couples, lead marriage classes at their new church, and usually attend at least one Weekend to Remember getaway every year.

Brian says that their marriage has taken a 180-degree turn. He and Julie read the Bible together and understand how God has designed their roles in marriage. “She is a different wife, a completely different wife.”

“Even when I didn’t believe in my marriage,” Julie says, “it didn’t matter, because God did.”

Madissen is now 12 years old and Branden is 14. They both vividly recall how their parents used to yell incessantly at one another. Madissen says that she was terrified when she thought her parents were getting a divorce. “I remember sitting in the closet or under my bed with my brother, and we would cry.”

“All my parents ever did back then was fight,” Branden says, “… I was tired of having to stay up really late some nights just listening to them arguing.”

Today Madissen describes Brian and Julie as her “two happy parents.”  Branden says, “I know that God will keep my parents together, and they will never get a divorce. I thank God for that every day.”

Mary May Larmoyeux is a writer and editor for FamilyLife. She is the author of My Heart’s at Home: Encouragement for Working Moms, Help for Busy Moms: Purposeful Living to Simplify Life, co-author of There’s No Place Like Home: Steps to Becoming a Stay-at-Home Mom, and co-author of the Resurrection Eggs® Activity Book.

Benefits of Attending a Weekend to Remember

Is the Bible historically accurate? (part 22)

 The Authenticity of the Bible – The New Evidence That Demands A Verdict – Josh McDowell Part 4

In the next few days I will be sharing portions of the article “Archaeology and the new Atheism:The Plausibility of the Biblical Record,” Apologetic Press. Dewayne Bryant is the author and in the first portion he notes:

Archaeology demonstrates solid connections between the biblical record and ancient history, in contrast to Christopher Hitchens’ assertion that it is an implausible record. Consider the following:

The Patriarchs

Critics often malign the patriarchs without just cause. They insist that camels were not domesticated during the patriarchal age, thus constituting an anachronism in the biblical text. Yet evidence of camel domestication appears as early as 2000 B.C. in several places in Mesopotamia, concurrent with Abraham—if not slightly preceding him (Kitchen, 2003, p. 339). Another point of confidence is the names of the patriarchs. While God selected Jacob’s name, they all highlight the Mesopotamian roots of Abraham since the names of Isaac, Jacob, Ishmael, and Joseph are all of Amorite origin (pp. 341-342). These names were at the height of their popularity when the patriarchs lived in the early second millennium and quickly fell into disuse in subsequent centuries.

A vital piece of evidence is the structure of covenants in the Bible. Covenants made in antiquity evolved over time, and each period has a distinct structure for the covenants made at various times and particular locations. Kenneth Kitchen has surveyed a wide range of covenants used from the third millennium through the first millennium B.C. (Kitchen, 2003, pp. 283-289). He found the Abrahamic covenant made in Genesis 15-17 fits securely in the early second millennium, while the covenants in Exodus, Deuteronomy, and Joshua 24 fit only in a late second millennium context.

After the evidence is surveyed, it is apparent that much of the criticism of the Bible arises—not from intense scrutiny of the evidence—but from ignorance of it. The overwhelming weight of the archaeological and historical evidence firmly places the Bible in the sphere of reality rather than myth.

REFERENCES

Hitchens, Christopher (2007), God is Not Great: How Religion Poisons Everything(New York: Hachette).

Hoffmeier, James K. (1996), Israel in Egypt: The Evidence for the Authenticity of the Exodus Tradition (Oxford: Oxford University Press).

Kitchen, Kenneth A., trans. (2000) “The Battle of Kadesh—The Poem, or Literary Record,” The Context of Scripture, Volume Two: Monumental Inscriptions Form the Biblical World (Leiden: Brill).

Kitchen, Kenneth A. (2003), On the Reliability of the Old Testament (Grand Rapids: Eerdmans).

 

EDITOR’S NOTES: The original article can be found at: http://www.apologeticspress.org/apPubPage.aspx?pub=1&issue=968

As of April 8, 2011, Dewayne Bryant holds two Masters degrees, and is completing Masters study in Ancient Near Eastern Archaeology and Languages at Trinity Evangelical Divinity School, while pursuing doctoral studies at Amridge University. He has participated in an archaeological dig at Tell El-Borg in Egypt and holds professional membership in the American Schools of Oriental Research, the Society of Biblical Literature, and the Archaeological Institute of America.

I will be sharing portions of the article “How Do We Know that the Bible Is True?,” by Dr. Jason Lisle, Answers in Genesis, March 22, 2011. Here is the first part:

The Bible is an extraordinary work of literature, and it makes some astonishing claims. It records the details of the creation of the universe, the origin of life, the moral law of God, the history of man’s rebellion against God, and the historical details of God’s work of redemption for all who trust in His Son. Moreover, the Bible claims to be God’s revelation to mankind. If true, this has implications for all aspects of life: how we should live, why we exist, what happens when we die, and what our meaning and purpose is. But how do we know if the claims of the Bible are true?

 

Some Typical Answers

A number of Christians have tried to answer this question. Unfortunately, not all of those answers have been as cogent as we might hope. Some answers make very little sense at all. Others have some merit but fall short of proving the truth of the Bible with certainty. Let’s consider some of the arguments that have been put forth by Christians.

A Subjective Standard

Some Christians have argued for the truth of the Scriptures by pointing to the changes in their own lives that belief in the God who inspired the Bible has induced. Receiving Jesus as Lord is a life-changing experience that brings great joy. A believer is a “new creation” (2 Corinthians 5:17). However, this change does not in and of itself prove the Bible is true. People might experience positive feelings and changes by believing in a position that happens to be false.

At best, a changed life shows consistency with the Scriptures. We would expect a difference in attitudes and actions given that the Bible is true. Although giving a testimony is certainly acceptable, a changed life does not (by itself) demonstrate the truth of the Scriptures. Even an atheist might argue that his belief in atheism produces feelings of inner peace or satisfaction. This does not mean that his position is true.

The truth of the Bible is obvious to anyone willing to fairly investigate it. The Bible is uniquely self-consistent and extraordinarily authentic. It has changed the lives of millions of people who have placed their faith in Christ. It has been confirmed countless times by archaeology and other sciences. It possesses divine insight into the nature of the universe and has made correct predictions about distant future events with perfect accuracy. When Christians read the Bible, they cannot help but recognize the voice of their Creator. The Bible claims to be the Word of God, and it demonstrates this claim by making knowledge possible. It is the standard of standards. The proof of the Bible is that unless its truth is presupposed, we couldn’t prove anything at all.8

  • Footnote #8 This fact has been recognized and elaborated upon by Christian scholars such as Dr. Cornelius Van Til and Dr. Greg Bahnsen.
 
I grew up listening to sermons by Adrian Rogers who was the longtime pastor of Bellevue Church in Memphis.  
 

Francis Schaeffer predicted people like Jack Kevorkian would come

 
photo

Mark Heard in his article in March of 1997 in Christianity Today sums up Francis Schaeffer’s view of the world and how it held true 13 years after Schaeffer’s 1984 death:

some critics have recently allowed that his big picture has proven durable. The conceptual centerpiece of Schaeffer’s historical view is the triumph of relativism in the modern post-Christian world: “Modern men, in the absence of absolutes, have polluted all aspects of morality, making standards completely hedonistic and relativistic.” He would not have been surprised by the advent of “postmodern” thought, which has built countless altars to relativism across the intellectual landscape. Nor would he have been surprised by the resultant moral vacuum that characterizes much contemporary academic thinking. In a recent issue of the Chronicle of Higher Education, anthropologist Carolyn Fluehr-Lobban agonized over the fact that her discipline’s prime directive—cultural relativism—left her with no rationale for opposing rape or racial genocide in other cultures. One can almost hear Francis Schaeffer saying, “I told you so.”

In particular, he appears to have been prescient on the issue of human life. In 1976 he observed that “in regard to the fetus, the courts have arbitrarily separated ‘aliveness’ from ‘personhood,’ and if this is so, why not arbitrarily do the same with the aged? So the steps move along, and euthanasia may well become increasingly acceptable. And if so, why not keep alive the bodies of … persons in whom the brain wave is flat to harvest from them body parts and blood?” Schaeffer’s bleak vision is now daily news. “Cadaver Jack” Kevorkian has already killed more people than Ted Bundy, but the state of Michigan cannot muster the political will to stop him. A federal court has forbidden the state of Washington to pass laws preventing doctors from killing their patients, while the University of Washington is permitted to scavenge and sell the body parts of thousands of aborted children every year.

Al Mohler wrote the article ,”FIRST-PERSON: They indeed were prophetic,” Jan 29, 2004, and in this great article he noted:   .

“We stand today on the edge of a great abyss,” they wrote. “At this crucial moment choices are being made and thrust on us that will for many years to come affect the way people are treated. We want to try to help tip the scales on the side of those who believe that individuals are unique and special and have great dignity.”

This year marks the 25th anniversary of “Whatever Happened to the Human Race?” by Francis Schaeffer and C. Everett Koop. The anniversary serves to remind us just how unaware and unawake most evangelicals really were 25 years ago — and how prophetic the voices of Schaeffer and Koop were.

Whatever Happened to the Human Race? was both a book project and a film series, the fruit of an unusual collaboration between Francis Schaeffer, one of the truly significant figures of 20th-century evangelicalism, and C. Everett Koop, one of the nation’s most illustrious pediatric surgeons. They were an odd couple of sorts, but on the crucial issues of human dignity and the threat of what would later be called the “Culture of Death,” they were absolutely united.

Francis Schaeffer, who died in 1984, was nothing less than a 20th-century prophet. He was a genuine eccentric, given to wearing leather breeches and sporting a goatee — then quite unusual for anyone in the evangelical establishment. Then again, Schaeffer was never really a member of any establishment, and that is partly why a generation of questioning young people made their way to his Swiss study center known as L’Abri.

Big ideas were Schaeffer’s business — and the Christian worldview was his consistent framework. Long before most evangelicals even knew they had a worldview, Schaeffer was taking alternative worldviews apart and inculcating in his students a love for the architecture of Christian truth and the dignity of ideas.

Key figures on the evangelical left wrote Schaeffer off as a crank, and he returned the favor by denying that they were evangelicals at all. They complained that he did not follow their rules for scholarly publication. He pointed out that people actually read his books — and young people frustrated with cultural Christianity read his books by the thousands. They were looking for someone with ideas big enough for the age, relevant for the questions of the times, and based without compromise in Christian truth. Francis Schaeffer — knee pants and all — became a prophet for the age.

_____________________________________

Philosopher and Theologian, Francis A. Schaeffer has argued, “If there are no absolutes by which to judge society, then society is absolute.” Francis Schaeffer, How Shall We Then Live? (Old Tappan NJ: Fleming H Revell Company, 1976), p. 224.

____________________________________

Dr. C. Everett Koop, on the other hand, is a paragon of the American establishment — a former surgeon-in-chief at the Children’s Hospital in Philadelphia and later surgeon general of the United States under President Reagan. In 1974 Koop catapulted to international attention by performing the first successful surgical separation of conjoined twins. A Presbyterian layman, Koop lives in quasi-retirement in Pennsylvania. His surgical procedures remain textbook cases for medical students today.

Whatever Happened to the Human Race? awakened American evangelicals to the anti-human technologies and ideologies that then threatened human dignity. Most urgently, the project put abortion unquestionably on the front burner of evangelical concern. The tenor of the times is seen in the fact that Schaeffer and Koop had to argue to evangelicals in the late 1970s that abortion was not just a “Catholic” issue. They taught many evangelicals a new and urgently needed vocabulary about embryo ethics, euthanasia and infanticide. They knew they were running out of time.

“Each era faces its own unique blend of problems,” they argued. “Our time is no exception. Those who regard individuals as expendable raw material — to be molded, exploited, and then discarded — do battle on many fronts with those who see each person as unique and special, worthwhile, and irreplaceable.”

Every age is marked by both the “thinkable” and the “unthinkable,” they asserted — and the “thinkable” of late-20th-century Western cultures was dangerously anti-human. The lessons of the century — with the Holocaust at its center — should be sufficient to drive the point home. The problem, as illustrated by those who worked in Hitler’s death camps, was the inevitable result of a loss of conscience and moral truth. They were “people just like all of us,” Koop and Schaeffer reminded. “We seem to be in danger of forgetting our seemingly unlimited capacities for evil, once boundaries to certain behavior are removed.”

By the last quarter of the century, life and death were treated as mere matters of choice. “The schizophrenic nature of our society became further evident as it became common practice for pediatricians to provide the maximum of resuscitative and supportive care in newborn intensive-care nurseries where premature infants were under their care — while obstetricians in the same medical centers were routinely destroying enormous numbers of unborn babies who were normal and frequently of larger size. Minors who could not legally purchase liquor and cigarettes could have an abortion-on-demand and without parental consent or knowledge.”

Schaeffer and Koop pointed to other examples of moral schizophrenia. Disabled persons were given new access to facilities and services in the name of human rights, while preborn infants diagnosed with the same disabilities were often aborted — with the advice that it would be “wrong” to bring such a baby into the world.

Long before the discovery of stem cells and calls for the use of human embryos for such experimentation, Schaeffer and Koop warned of attacks upon human life at its earliest stage. “Embryos ‘created’ in the biologist’s laboratory raise special questions because they have the potential for growth and development if planted in the womb. The disposal of these live embryos is a cause for ethical and moral concern.”

They also saw the specter of infanticide and euthanasia. Infanticide, including what is now called “partial-birth abortion,” is murder, they argued. “Infanticide is being practiced right now in this country, and the saddest thing about this is that it is being carried on by the very segment of the medical profession which has always stood in the role of advocate for the lives of children.” Long before the formal acceptance of euthanasia in countries like the Netherlands, Koop and Schaeffer saw the rise of a “duty to die” argument used against the old, the very sick and the unproductive. They rejected euthanasia in the case of a “so-called vegetative existence” and warned all humanity that disaster awaited a society that lusted for a “beautiful death.”

“Abortion, infanticide, and euthanasia are not only questions for women and other relatives directly involved — nor are they the prerogatives of a few people who have thought through the wider ramifications,” they declared. “They are life-and-death issues that concern the whole human race equally and should be addressed as such.”

How did this happen? This embrace of an anti-human “humanism” could only be explained by the rejection of the Christian worldview. “Judeo-Christian teaching was never perfectly applied,” they acknowledged, “but it did lay a foundation for a high view of human life in concept and practice.” Through the inculcation of biblical values, “people viewed human life as unique — to be protected and loved — because each individual is made in the image of God.”

Two great enemies of truth were blamed for this loss of biblical truth — modern secularism and theological liberalism. The secularists insist on the imposition of a “humanism” that defines humanity in terms of productivity, arbitrary standards of beauty and health, and an inverted system of value. Theological liberalism, denying the truthfulness of the Bible, robs the church and the society of any solid authority. The biblical concept of humanity made in the image of God is treated as poetry rather than as truth. But, “if people are not made in the image of God, the pessimistic, realistic humanist is right: The human race is indeed an abnormal wart on the smooth face of a silent and meaningless universe.”

Everything else simply follows. “In this setting, abortion, infanticide, and euthanasia … are completely logical. Any person can be obliterated for what society at one moment thinks of as its own social or economic good.” Once human life and human dignity are devalued to this degree, recovery is extremely difficult — if not impossible.

The past 25 years has been a period of even more rapid technological and moral change. We now face threats to human dignity unimaginable just a quarter-century ago. We must now deal with the ethical challenges of embryo research, human cloning, the Human Genome Project and the rise of transhuman technologies. Even with many Christians aware and active on these issues, we are losing ground.

Francis Schaeffer and Everett Koop ended their book with a call for action. “If, in this last part of the twentieth century, the Christian community does not take a prolonged and vocal stand for the dignity of the individual and each person’s right to life — for the right of each person to be treated as created in the image of God, rather than as a collection of molecules with no unique value — we feel that as Christians we have failed the greatest moral test to be put before us in this century.”

In this new century, that warning is even more threatening and more urgent. The challenges of the 21st century are even greater than those faced in the century before. This should make us even more thankful for the prophetic witness of Francis Schaeffer and C. Everett Koop — and even more determined to contend for life. Humanity still stands on the brink of that abyss.
–30–
Adapted from the Crosswalk.com weblog of R. Albert Mohler Jr., president of Southern Baptist Theological Seminary in Louisville, Ky.

What Ever Happened to the Human Race?

Harold Camping’s silly billboards and calculations here

'The Bible guarantees it:' Billboards predict end of the world
I am a Christian and I do believe Jesus is coming back. In fact, at noon today in Little Rock, the skies got dark and it looked like it was midnight. I am sure the Harold Camping followers were expecting something like this. However, it is 2:53pm now and the skies are much brighter.
Harold Camping is wrong to projecti a day that Christ will come back because of what Christ told us  in Matthew 24:36 “But concerning that day and hour no one knows, not even the angels of heaven, nor the Son, but the Father only.”
Gary DeMar wrote the article “Harold Camping Will go Mad on May 11, 2011,” January 5, 2010, and he makes some great points.DeMar goes through Camping’s calculations.  Here is a portion of that article: 

Camping’s prophetic methodology is based on his own strange version of numerology. In John 21:1–14 we learn that Jesus’ disciples were about 200 cubits out from the Sea of Galilee engaged in their trade as fishermen. On this day the disciples catch 153 fish. According to Camping the Bible is teaching that the 200 cubits represent about 2,000 years between the first and second comings of Christ.[7] Since Jesus was born, according to Camping, on October 4, 7 B.C., the interpreter is to add 2,000 years minus one year for the year zero and “presto change-o,” out comes 1994! What about the 153 fish? The number 153 equals 3 times 3 times 17: “The number three signifies the purpose of God whereas the number seventeen signifies heaven. Thus we learn that [the] purpose of God is to bring all believers that are ‘caught’ by the Gospel into heaven.”[8]

Camping reconstructs the genealogies to fit his interpretive model, pinpointing Adam’s creation at 11,013 B.C. While the exact year of creation is important to Camping’s overall system, it is his conclusion that the numbers 13, 130, and 13,000 have date-setting significance. He bases this on the following: Adam was 130 years of age when Eve gave birth to Seth (Gen. 5:3); Jacob was 130 years of age when he came to Egypt (Gen. 47:9); Jehoida was 130 years of age when he died (2 Chron. 24:15). Because of the 11,013 B.C. date for the creation of the world, Camping is stuck with the number 13,000 (11,000 years B.C. + 2000 years A.D. = 13,000 years).

Camping then searches the Bible to find a way to make the number 13 and its multiples significant. He does this by trying to convince his readers that while there are apparently 12 tribes, there are actually 13 tribes. He does the same with the number of apostles. While there seem to be only 12 apostles, there are actually 13 apostles.[9] Camping then moves in for the kill. While there are apparently 12,000 years for the duration of the earth, there are actually 13,000 years.

But we can play the numerology game as well as Camping: There are actually 14 tribes—the ten tribes + Joseph + Ephraim + Manassah + Levi = 14. Fourteen is the result of 2 X 7, the number of the church (2) and perfection (7), according to Camping.[10] Fourteen thousand years becomes the duration of man’s existence on earth. The same can be done with the number of apostles. Using Camping’s math, there are really 15 apostles: “The twelve,” including Judas (Luke 22:3), plus Matthias (Acts 1:26), Paul (1 Cor. 15:9), and Barnabas (Acts 14:14). But this will not do, since neither 14 nor 15 fit with Camping’s belief in the soon return of Jesus and the arbitrary 13,000-year marker.

You might think that I’m making this up, that I’m putting the worst possible spin on Camping’s prophetic system? I assure you that his entire book reads like this. Consider the following:

Likewise, the Bible apparently assures us that there were to be 12,000 years in the duration of the earth. That is, creation occurred 11,000 years (remember 11,000 + 6 years) before Christ [Jesus was born in 7 B.C.]. And Revelation 20:1–3 teaches that Satan was to be bound a thousand years. Since it can be readily shown that Satan was bound at the cross so that Christ would not be frustrated in His program of salvation for the world [!], the duration of the earth should be 11,000 plus 1000 years for a total of 12,000 years. Moreover, you recall that God told Noah in Genesis 6:3: “Then the LORD said, ‘My Spirit shall not strive with man forever, because he also is flesh; nevertheless his days shall be one hundred and twenty years.’” While this 120 years could be the 120 years during which Noah constructed the ark, it apparently could also be a reference to the fullness of time for all mankind. The number twelve does signify the fullness of whatever God has in view. Then the 120 years could also signify 1200 years or 12,000 years or 120,000 years for the duration of man’s existence on earth. Given all the other information in the Bible, we know that 12,000 years is the only number that can relate.[11]

Of course, Camping has a problem. He is one thousand years short. He must now figure out a way of stretching 12,000 to 13,000. It is at this point that he hunts for the mystical 13: 12 tribes become 13 tribes and 12 apostles become 13 apostles. “Now we should broach the question: Where does 13,000 years bring us? This is easily answered. Creation occurred in the year 11,013 B.C. Exactly 13,000 years later brings us to 1988. This was the thirteenth thousandth anniversary of the history of the world.”[12] Camping’s calculations only take us to 1988, the end of the 13,000 years for the duration of the earth. “We see again how 13,000 years or the year 1988 stands out as the end of the world. Does that mean,” Camping argues, “that we could expect the year 1988 to be a candidate for the year of Christ’s return? Surely it must be a very important year, but we know it cannot be the year of the end of the world because we have already passed the year 1988.”[13]

Did you follow any of this? Camping maintains that 12,000 years is the magic number, but this leaves him a thousand years short. The number 13 which becomes 13,000 is the missing component. But this only takes us to 1988. The reason 1988 is not the year Jesus will return is because Jesus did not return in 1988! Camping must now come up with six additional years to make 1994 the year Jesus will return. How does he do it? Camping goes to Daniel 8:14 and finds 2300 days that are to be, according to Camping, “the final tribulation period. . . . Therefore, six years later than 1988 (actually 2300 days), Christ would return and we would be at the end of this world’s existence. That is the year 1994.”[14]

For all his certainty, Camping abandons this numerological scheme for a new one based on numbers related to the flood. Camping contends that the flood occurred in 4990 B.C. Seven days before the beginning of the Flood, God commanded Noah to warn the peoples of the world that they had seven days to get into the safety of the ark. The Bible tells us that on the 17th day of the 2nd month of that year God shut the door of the ark. With these numbers in hand, Camping go to 2 Peter 3:8, the fallback verse of all prophetic speculators: “But do not let this one fact escape your notice, beloved, that with the Lord one day is like a thousand years, and a thousand years like one day.” Here’s how Camping puts all of it together:

Therefore, with the correct understanding that the seven days referred to in Genesis 7:4 can be understood as 7,000 years, we learn that when God told Noah there were seven days to escape worldwide destruction, He was also telling the world there would be exactly 7,000 years (one day is as 1,000 years) to escape the wrath of God that would come when He destroys the world on Judgment Day. . . .

Thus God is showing us by the words of 2 Peter 3:8 that He wants us to know that exactly 7,000 years after He destroyed the world with water in Noah’s day, He plans to destroy the entire world forever. Because the year 2011 A.D. is exactly 7,000 years after 4990 B.C. when the flood began, the Bible has given us absolute proof that the year 2011 is the end of the world during the Day of Judgment, which will come on the last day of the Day of Judgment.

Amazingly, May 21, 2011 is the 17th day of the 2nd month of the Biblical calendar of our day. Remember, the flood waters also began on the 17th day of the 2nd month, in the year 4990 B.C.

There is more substance in the Mayan Calendar than the prophetic works of Harold Camping. I cannot understand why people believe this guy. Camping has zero credibility. He blows the 1994 prediction (of course), and then he has the nerve to make another more definite prediction? Give me a break.

 

Endnotes: [1] Charles H. Spurgeon, The Metropolitan Tabernacle Pulpit (London: Passmore & Alabaster, 1876), 23:644
[2] Harold Camping, Time Has an End: A Biblical History of the World 11,013 B.C.–2011 A.D. (New York: Vantage Press, 2005).
[3]
Justin Berton, “Biblical scholar’s date for rapture: May 21, 2011 (January 1, 2010).

[4] Quoted in Richard Abanes, End-Time Visions: The Road to Armageddon? (New York: Four Walls Eight Windows, 1998), 93. Whisenant made the same claim when I debated him in 1988.
[5]
Abanes, End-Time Visions, 94.

[6] Harold Camping, 1994? (New York: Vantage Press, 1992), 531.
[7] Camping, 1994?, 503.
[8]
Camping, 1994?, 504.
[9]
Using Camping’s math, there are really 15 apostles: “The twelve,” including Judas (Luke 22:3), plus Matthias (Acts 1:26), Paul (1 Cor. 15:9), and Barnabas (Acts 14:14). The New Testament describes the number of apostles as “the twelve” (1 Cor. 15:5).
[10]
Camping, 1994?, 371.

[11] Camping, 1994?, 440–441.
[12]
Camping, 1994?, 441.
[13]
Camping, 1994?, 443.
[14]
Camping, 1994?, 444.

____

I love the Book of Daniel and have spent a lot of time studying it. I hate to see it misinterpreted!

___________________________________

Here are the other posts I had on this same subject:

Harold Camping “flabbergasted” he was wrong

  Yahoo News reported this morning: It’s hard to feel bad for someone whose doomsday predictions caused so much anxiety, but 89-year-old Harold Camping’s recent admission that he’s “flabbergasted” the world didn’t end last weekend sounds somewhat pitiful. “It has been a really tough weekend,” Camping said Sunday, after emerging from his Alameda, California home […]

Southern Baptist leader says that Harold Camping should apologize

(Photo: Reuters/Reuters TV) Harold Camping, 89, the California evangelical broadcaster who predicts that Judgment Day will come on May 21, 2011, is seen in this still image from video during an interview at Family Stations Inc. offices in Oakland, California May 16, 2011. The U.S. evangelical Christian broadcaster predicting that Judgment Day will come on […]

Harold Camping’s silly billboards and calculations here

  I am a Christian and I do believe Jesus is coming back. In fact, at noon today in Little Rock, the skies got dark and it looked like it was midnight. I am sure the Harold Camping followers were expecting something like this. However, it is 2:53pm now and the skies are much brighter. […]

Both Harold Camping and Edgar Whisenant ignored Matthew 24:36

  I love the Book of Daniel and have spent a lot of time studying it. I noticed a gentleman  making a lot of copies of his notes on the Book of Daniel, and I asked what he was studying. That man was Edgar Whisenant and he began to tell me that he knew the […]

I told Edgar Whisenant he was wrong, and now Harold Camping is making the same mistake

By Justin Berton | SFGate.com For about 10 years I knew a man by the name of Edgar C. Whisenant in Little Rock.  He gave me some material to read and I told him that it was wrong to predict the exact date and time of Christ second coming and he got quite mad when I asserted […]

Both Harold Camping and Edgar Whisenant ignored Matthew 24:36

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I love the Book of Daniel and have spent a lot of time studying it. I noticed a gentleman  making a lot of copies of his notes on the Book of Daniel, and I asked what he was studying. That man was Edgar Whisenant and he began to tell me that he knew the exact day that Christ would be coming back.
I responded by quoting Christ’s words in Matthew 24:36 “But concerning that day and hour no one knows, not even the angels of heaven, nor the Son, but the Father only.” That seemed to really frustrate Mr. Whisenant. I told him that I loved the Bible just as much as he did, and because of that I had to pay attention to all  the verses and not just the ones that I personally liked.
Gary DeMar wrote the article “Harold Camping Will go Mad on May 11, 2011,” January 5, 2010, and he makes some great points. Here is a portion of that article: 
"ArtIm:

Harold Camping is at it again. He is predicting that an eschatological “end” will take place in 2011. The San Francisco Chronicle reports that “Camping, 88, has scrutinized the Bible for almost 70 years and says he has developed a mathematical system to interpret prophecies hidden within the Good Book. One night a few years ago, Camping, a civil engineer by trade, crunched the numbers and was stunned at what he’d found: The world will end May 21, 2011.”

Camping sounds a lot like Edgar Whisenant who predicted that the rapture would take place in September 1988, a certainty that he backed up with his booklet 88 Reasons Why the Rapture is in 1988 and the claim “Only if the Bible is in error am I wrong; and I say that to every preacher in town.” When the certainty of his prediction failed with the passing of September 1988, Whisenant, who worked as an engineer with NASA, claimed he had “made a slight miscalculation of one year because of a fluke in the Gregorian calendar. Jesus was actually going to return during Rosh Hashanah of 1989! Whisenant published his discovery in The Final Shout—Rapture Report 1989. ‘The time is short,’ he said. ‘Everything points to it.’ This publication was subsequently retitled The Final Shout—Rapture Report 1990 and has since been re-titled yearly as The Final Shout—Rapture Report 1991, 1992, 1993, 1994 and so on.” In case you don’t know, it’s now 2010.

The failure of Whisenant did not stop Camping from plunging into the prediction game, and it didn’t stop people from following his nonsense. Camping sold tens of thousands of copies of 1994? He followed this book with Are You Ready?: Much More Evidence that 1994 Could be the End of the World.

Recently I read the article “The End is Near? The False Teaching of Harold Camping:The church is not to be arrogantly setting dates, but instead to be eagerly waiting for him. Of that we can be truly certain,”May 16, 2011, by Al Mohler. Here is part of that article:

The Christian church has seen this kind of false teaching before. William Miller and his Adventist followers (known, surely enough, as Millerites) believed that Christ would return on March 21, 1844. In the 1970s, popular Christian preachers and writers predicted that Christ would return on various dates now long in the past. All this is embarrassing enough, but now we have the teachings of Harold Camping to deal with. Given the public controversy, many people are wondering how Christians should think about his claims.

First, Christ specifically admonished his disciples not to claim such knowledge. In Acts 1:7, Jesus said, “It is not for you to know times or seasons that the Father has fixed by his own authority.” In Matthew 24:36, Christ taught similarly: “But concerning that day and hour no one knows, not even the angels of heaven, nor the Son, but the Father only.”

To state the case plainly, these two verses explicitly forbid Christians to claim the knowledge of such dates and times. Jesus clearly taught that the Father has not revealed such dates and timing, but has reserved that knowledge for himself. It is an act of incredible presumptuousness to claim that a human knows such a date, or has determined God’s timing by any means.

Second, the Bible does not contain hidden codes that we are to find and decipher. The Bible has been given to us in order that we might know the truth, and the truth is clearly revealed in its pages. We are not to look for hidden patterns of words, numbers, dates, or anything else. The Bible’s message is plain and requires no mathematical computation for its understanding. The claim that one has found a hidden code or system in the Bible is an insult to the Bible as the Word of God.

Third, Christians are indeed to be looking for Christ to return and seeking to be found faithful when Christ comes. We are not to draw a line in history and set a date, but we are to be about the Father’s business, sharing the Gospel and living faithful Christian lives. We are not to sit on rooftops like the Millerites, waiting for Christ’s return. We are to be busy doing what Christ has commanded us to do.

In Hebrews 9:28, we are taught that Christ will come a second time “to save those who are eagerly waiting for him.” That is the faithful Christian response to the New Testament teachings about Christ’s coming. The church is not to be arrogantly setting dates, but instead to be eagerly waiting for him. Of that we can be truly certain.

_______________________________________

Here are the other posts I had on this same subject:

Harold Camping “flabbergasted” he was wrong

  Yahoo News reported this morning: It’s hard to feel bad for someone whose doomsday predictions caused so much anxiety, but 89-year-old Harold Camping’s recent admission that he’s “flabbergasted” the world didn’t end last weekend sounds somewhat pitiful. “It has been a really tough weekend,” Camping said Sunday, after emerging from his Alameda, California home […]

Southern Baptist leader says that Harold Camping should apologize

(Photo: Reuters/Reuters TV) Harold Camping, 89, the California evangelical broadcaster who predicts that Judgment Day will come on May 21, 2011, is seen in this still image from video during an interview at Family Stations Inc. offices in Oakland, California May 16, 2011. The U.S. evangelical Christian broadcaster predicting that Judgment Day will come on […]

Harold Camping’s silly billboards and calculations here

  I am a Christian and I do believe Jesus is coming back. In fact, at noon today in Little Rock, the skies got dark and it looked like it was midnight. I am sure the Harold Camping followers were expecting something like this. However, it is 2:53pm now and the skies are much brighter. […]

Both Harold Camping and Edgar Whisenant ignored Matthew 24:36

  I love the Book of Daniel and have spent a lot of time studying it. I noticed a gentleman  making a lot of copies of his notes on the Book of Daniel, and I asked what he was studying. That man was Edgar Whisenant and he began to tell me that he knew the […]

I told Edgar Whisenant he was wrong, and now Harold Camping is making the same mistake

By Justin Berton | SFGate.com For about 10 years I knew a man by the name of Edgar C. Whisenant in Little Rock.  He gave me some material to read and I told him that it was wrong to predict the exact date and time of Christ second coming and he got quite mad when I asserted […]

Candidate #8 Michele Bachmann , Republican Presidential Hopefuls (“America has stood with Israel since 1948” ,Part 2)

Michele Bachmann released this statement yesterday:

Washington, May 19 – Congresswoman Michele Bachmann (MN-06) released the following response after President Obama’s speech today on his Middle East policy, which included a dramatic shift away from support of Israel:

“Today President Barack Obama has again indicated that his policy towards Israel is to blame Israel first. In a shocking display of betrayal towards our ally, President Obama is now calling on Israel to give up yet more land and return to its 1967 borders. If there is anything that has been proven, the policy of land-for-peace  has meant that Israel has continually had to give away increasing amounts of its land and decrease its size. In exchange, it still has not known security. President Obama wants to further this policy by putting Israel in a very vulnerable position with borders that would be extremely difficult to defend.

“I am calling on President Obama to reverse course and clearly renounce the position which he spelled out today. This is an insult to Prime Minister Benjamin Netanyahu on the day before the Prime Minister is scheduled to come to the United States. President Obama’s remarks are clearly in opposition to the position that Israel has taken in regards to its own borders. These remarks do not reflect the will of the constituents in my district, nor do I believe that they represent the will of the majority of the American people.

“America has stood with Israel since President Harry Truman recognized Israel a mere 11 minutes after Israel became a state in 1948. But during his tenure as President of the United States, President Obama has initiated a policy which shows contempt for Israel’s concern and safety. In an era dubbed the ‘Arab Spring’ we have seen increased volatility in the Middle East region, and President Obama has only added to the heightened hostility by calling on Israel to return to the 1967 borders. I disagree with President Obama and I stand with our friend Israel 100 percent. I am saddened and disappointed deeply by President Obama’s statement.”

 

Candidate #8 Michele Bachmann , Republican Presidential Hopefuls (“We will do well to…support ..Israel..”,Part 1)

“Drink Your Energy Drink & Away We Go!” Michele Bachmann Federal Spending & Jobs Summit

Michele Bachmann

Wikipedia notes:

She married Marcus Bachmann in 1978.[17] They have five children (Lucas, Harrison, Elisa, Caroline, and Sophia), and have also provided foster care for 23 other children.[18][19]

Bachmann and her husband own a Christian counseling practice in Stillwater, Minnesota.[20][21]

Bachmann also has an ownership stake in a family farm located in Waumandee, Wisconsin.

Since 2007, Bachmann has served Minnesota’s 6th congressional district, which includes the northernmost and eastern suburbs of the Twin Cities and St. Cloud. She is the first Republican woman to be elected to the U.S. House from Minnesota.[34]

In early 2011, the media speculated about a Bachmann bid for the Republican nomination for President of the United States in 2012. The New Republic called her “a serious contender for 2012.”[149] Her visit planned for January 21 to the state of Iowa, which holds the first caucuses of the season, raised suspicions after several aides let slip her intentions to make a bid for the White House.[150][151]

April 29, 2011 C-SPAN

Below is answer to a question at a luncheon on event on Feb 8, 2010 concerning Israel:

I am convinced in my heart and in my mind that if the United States fails to stand with Israel, that is the end of the United States . . . [W]e have to show that we are inextricably entwined, that as a nation we have been blessed because of our relationship with Israel, and if we reject Israel, then there is a curse that comes into play. And my husband and I are both Christians, and we believe very strongly the verse from Genesis [Genesis 12:3], we believe very strongly that nations also receive blessings as they bless Israel. It is a strong and beautiful principle.

Right now in my own private Bible time, I am working through Isaiah . . . and there is continually a coming back to what God gave to Israel initially, which was the Torah and the Ten Commandments, and I have a wonderful quote from John Adams that if you will indulge me [while I find it] . . . [from his February 16, 1809 letter to François Adriaan van der Kemp]:

I will insist that the Hebrews have done more to civilize men than any other nation. If I were an atheist, and believed in blind eternal fate, I should still believe that fate had ordained the Jews to be the most essential instrument for civilizing the nations. If I were an atheist of the other sect, who believe or pretend to believe that all is ordered by chance, I should believe that chance had ordered the Jews to preserve and propagate to all mankind the doctrine of a supreme, intelligent, wise, almighty sovereign of the universe, which I believe to be the great essential principle of all morality, and consequently of all civilization.

. . . So that is a very long way to answer your question, but I believe that an explicit statement from us about our support for Israel as tied to American security, we would do well to do that.

___________________________________-

Tsunami waves approach the TEPCOs Fukushima ...

Tsunami waves approach Tokyo Electric Power Co.’s …

Tsunami waves approach the Tokyo Electric Power Co. (TEPCO)’s Fukushima Daiichi nuclear power plant near its No. 5 reactor in Fukushima Prefecture,in this handout photo taken March 11 and released by TEPCO May 19, 2011. Heavy oil tanks are seen in the bottom of the picture. Japan’s economy shrank much more than expected in the first quarter and slipped into recession after the triple blow of the March earthquake, tsunami and nuclear crisis hit business and consumer spending and tore apart supply chains. Mandatory Credit

Tsunami waves approach the Tokyo Electric Power ...

 

Tsunami waves approach Tokyo Electric Power Co.’s …

Tsunami waves approach the Tokyo Electric Power Co. (TEPCO)’s Fukushima Daiichi nuclear power plant in Fukushima Prefecture, in this handout phototaken from near its No. 5 reactor on March 11 and released by TEPCO on May 19, 2011. Japan’s economy shrank much more than expected in the first quarter and slipped into recession after the triple blow of the March earthquake, tsunami and nuclear crisis hit business and consumer spending and tore apart supply chains. Mandatory Credit

Cars are washed away by a tsunami at Tokyo Electric ...

Cars are washed away by tsunami

Cars are washed away by a tsunami at Tokyo Electric Power Co. (TEPCO)’s Fukushima Daiichi nuclear power plant in Fukushima Prefecture, in this handoutphoto taken from near its No. 5 reactor on March 11 and released by TEPCO on May 19, 2011. Japan’s economy shrank much more than expected in the first quarter and slipped into recession after the triple blow of the March earthquake, tsunami and nuclear crisis hit business and consumer spending and tore apart supply chains. Mandatory Credit

Transcript of President Obama’s speech of May 19, 2011 on Israel

  • President Barack Obama addresses an audience during a campaign fundraising event, in Boston, May 18, 2011.President Barack Obama addresses an audience during a campaign fundraising event, in Boston, May 18, 2011.  (AP Photo/Steven Senne)
     
     

    Secretary of State Hillary Rodham Clinton greets President Obama before his speech at the State Department. Clinton introduced Obama, who joked that she has been accruing quite a few frequent-flier miles.

     

Below is a transcript of an important speech that President Obama gave concerning Israel:

Remarks Of President Barack Obama — “A Moment of Opportunity” Speech

U.S. President Barack Obama speaks at the State Department in Washington on
May 19.
May 19, 2011
The following is a White House transcript of U.S. President Barack Obama’s
speech, as prepared for delivery, at the State Department on May 19:

I want to thank Hillary Clinton, who has traveled so much these last six
months that she is approaching a new landmark — one million frequent flyer
miles. I count on Hillary every day, and I believe that she will go down as
of the finest Secretaries of State in our nation’s history.

The State Department is a fitting venue to mark a new chapter in American
diplomacy. For six months, we have witnessed an extraordinary change take
place in the Middle East and North Africa. Square by square; town by town;
country by country; the people have risen up to demand their basic human
rights. Two leaders have stepped aside. More may follow. And though these
countries may be a great distance from our shores, we know that our own
future is bound to this region by the forces of economics and security;
history and faith.

Today, I would like to talk about this change — the forces that are driving
it, and how we can respond in a way that advances our values and strengthens
our security. Already, we have done much to shift our foreign policy
following a decade defined by two costly conflicts. After years of war in
Iraq, we have removed 100,000 American troops and ended our combat mission
there. In Afghanistan, we have broken the Taliban’s momentum, and this July
we will begin to bring our troops home and continue transition to Afghan
lead. And after years of war against al Qaeda and its affiliates, we have
dealt al Qaeda a huge blow by killing its leader — Osama bin Laden.

Bin Laden was no martyr. He was a mass murderer who offered a message of
hate — an insistence that Muslims had to take up arms against the West, and
that violence against men, women and children was the only path to change.
He rejected democracy and individual rights for Muslims in favor of violent
extremism; his agenda focused on what he could destroy — not what he could
build.

Bin Laden and his murderous vision won some adherents. But even before his
death, al Qaeda was losing its struggle for relevance, as the overwhelming
majority of people saw that the slaughter of innocents did not answer their
cries for a better life. By the time we found bin Laden, al Qaeda’s agenda
had come to be seen by the vast majority of the region as a dead end, and
the people of the Middle East and North Africa had taken their future into
their own hands.

That story of self-determination began six months ago in Tunisia. On
December 17, a young vendor named Mohammed Bouazizi was devastated when a
police officer confiscated his cart. This was not unique. It is the same
kind of humiliation that takes place every day in many parts of the world —
the relentless tyranny of governments that deny their citizens dignity. Only
this time, something different happened. After local officials refused to
hear his complaint, this young man who had never been particularly active in
politics went to the headquarters of the provincial government, doused
himself in fuel, and lit himself on fire.

Sometimes, in the course of history, the actions of ordinary citizens spark
movements for change because they speak to a longing for freedom that has
built up for years. In America, think of the defiance of those patriots in
Boston who refused to pay taxes to a King, or the dignity of Rosa Parks as
she sat courageously in her seat. So it was in Tunisia, as that vendor’s act
of desperation tapped into the frustration felt throughout the country.
Hundreds of protesters took to the streets, then thousands. And in the face
of batons and sometimes bullets, they refused to go home — day after day,
week after week, until a dictator of more than two decades finally left
power.

The story of this Revolution, and the ones that followed, should not have
come as a surprise. The nations of the Middle East and North Africa won
their independence long ago, but in too many places their people did not.
In too many countries, power has been concentrated in the hands of the few.
In too many countries, a citizen like that young vendor had nowhere to turn
— no honest judiciary to hear his case; no independent media to give him
voice; no credible political party to represent his views; no free and fair
election where he could choose his leader.

This lack of self determination — the chance to make of your life what you
will — has applied to the region’s economy as well. Yes, some nations are
blessed with wealth in oil and gas, and that has led to pockets of
prosperity. But in a global economy based on knowledge and innovation, no
development strategy can be based solely upon what comes out of the ground.
Nor can people reach their potential when you cannot start a business
without paying a bribe.

In the face of these challenges, too many leaders in the region tried to
direct their people’s grievances elsewhere. The West was blamed as the
source of all ills, a half century after the end of colonialism. Antagonism
toward Israel became the only acceptable outlet for political expression.
Divisions of tribe, ethnicity and religious sect were manipulated as a means
of holding on to power, or taking it away from somebody else.

But the events of the past six months show us that strategies of repression
and diversion won’t work anymore. Satellite television and the Internet
provide a window into the wider world — a world of astonishing progress in
places like India, Indonesia and Brazil. Cell phones and social networks
allow young people to connect and organize like never before. A new
generation has emerged. And their voices tell us that change cannot be
denied.

In Cairo, we heard the voice of the young mother who said, “It’s like I can
finally breathe fresh air for the first time.”

In Sanaa, we heard the students who chanted, “The night must come to an
end.”

In Benghazi, we heard the engineer who said, “Our words are free now. It’s a
feeling you can’t explain.”

In Damascus, we heard the young man who said, “After the first yelling, the
first shout, you feel dignity.”

Those shouts of human dignity are being heard across the region. And through
the moral force of non-violence, the people of the region have achieved more
change in six months than terrorists have accomplished in decades.

Of course, change of this magnitude does not come easily. In our day and age
— a time of 24 hour news cycles, and constant communication — people
expect the transformation of the region to be resolved in a matter of weeks.
But it will be years before this story reaches its end. Along the way, there
will be good days, and bad days. In some places, change will be swift; in
others, gradual. And as we have seen, calls for change may give way to
fierce contests for power.

The question before us is what role America will play as this story unfolds.
For decades, the United States has pursued a set of core interests in the
region: countering terrorism and stopping the spread of nuclear weapons;
securing the free flow of commerce, and safe-guarding the security of the
region; standing up for Israel’s security and pursuing Arab-Israeli peace.

We will continue to do these things, with the firm belief that America’s
interests are not hostile to peoples’ hopes; they are essential to them. We
believe that no one benefits from a nuclear arms race in the region, or al
Qaeda’s brutal attacks. People everywhere would see their economies crippled
by a cut off in energy supplies. As we did in the Gulf War, we will not
tolerate aggression across borders, and we will keep our commitments to
friends and partners.

Yet we must acknowledge that a strategy based solely upon the narrow pursuit
of these interests will not fill an empty stomach or allow someone to speak
their mind. Moreover, failure to speak to the broader aspirations of
ordinary people will only feed the suspicion that has festered for years
that the United States pursues our own interests at their expense. Given
that this mistrust runs both ways — as Americans have been seared by
hostage taking, violent rhetoric, and terrorist attacks that have killed
thousands of our citizens — a failure to change our approach threatens a
deepening spiral of division between the United States and Muslim
communities.

That’s why, two years ago in Cairo, I began to broaden our engagement based
upon mutual interests and mutual respect. I believed then — and I believe
now — that we have a stake not just in the stability of nations, but in the
self determination of individuals. The status quo is not sustainable.
Societies held together by fear and repression may offer the illusion of
stability for a time, but they are built upon fault lines that will
eventually tear asunder.

So we face an historic opportunity. We have embraced the chance to show that
America values the dignity of the street vendor in Tunisia more than the raw
power of the dictator. There must be no doubt that the United States of
America welcomes change that advances self-determination and opportunity.
Yes, there will be perils that accompany this moment of promise. But after
decades of accepting the world as it is in the region, we have a chance to
pursue the world as it should be.

As we do, we must proceed with a sense of humility. It is not America that
put people into the streets of Tunis and Cairo — it was the people
themselves who launched these movements, and must determine their outcome.
Not every country will follow our particular form of representative
democracy, and there will be times when our short term interests do not
align perfectly with our long term vision of the region. But we can — and
will — speak out for a set of core principles — principles that have
guided our response to the events over the past six months:

The United States opposes the use of violence and repression against the
people of the region.

We support a set of universal rights. Those rights include free speech; the
freedom of peaceful assembly; freedom of religion; equality for men and
women under the rule of law; and the right to choose your own leaders —
whether you live in Baghdad or Damascus; Sanaa or Tehran.

And finally, we support political and economic reform in the Middle East and
North Africa that can meet the legitimate aspirations of ordinary people
throughout the region.

Our support for these principles is not a secondary interest — today I am
making it clear that it is a top priority that must be translated into
concrete actions, and supported by all of the diplomatic, economic and
strategic tools at our disposal.

Let me be specific. First, it will be the policy of the United States to
promote reform across the region, and to support transitions to democracy.

That effort begins in Egypt and Tunisia, where the stakes are high — as
Tunisia was at the vanguard of this democratic wave, and Egypt is both a
longstanding partner and the Arab World’s largest nation. Both nations can
set a strong example through free and fair elections; a vibrant civil
society; accountable and effective democratic institutions; and responsible
regional leadership. But our support must also extend to nations where
transitions have yet to take place.

Unfortunately, in too many countries, calls for change have been answered by
violence. The most extreme example is Libya, where Moammar Gaddafi launched
a war against his people, promising to hunt them down like rats. As I said
when the United States joined an international coalition to intervene, we
cannot prevent every injustice perpetrated by a regime against its people,
and we have learned from our experience in Iraq just how costly and
difficult it is to impose regime change by force — no matter how
well-intended it may be.

But in Libya, we saw the prospect of imminent massacre, had a mandate for
action, and heard the Libyan people’s call for help. Had we not acted along
with our NATO allies and regional coalition partners, thousands would have
been killed. The message would have been clear: keep power by killing as
many people as it takes. Now, time is working against Gaddafi. He does not
have control over his country. The opposition has organized a legitimate and
credible Interim Council. And when Gaddafi inevitably leaves or is forced
from power, decades of provocation will come to an end, and the transition
to a democratic Libya can proceed.

While Libya has faced violence on the greatest scale, it is not the only
place where leaders have turned to repression to remain in power. Most
recently, the Syrian regime has chosen the path of murder and the mass
arrests of its citizens. The United States has condemned these actions, and
working with the international community we have stepped up our sanctions on
the Syrian regime — including sanctions announced yesterday on President
Assad and those around him.

The Syrian people have shown their courage in demanding a transition to
democracy. President Assad now has a choice: he can lead that transition, or
get out of the way. The Syrian government must stop shooting demonstrators
and allow peaceful protests; release political prisoners and stop unjust
arrests; allow human rights monitors to have access to cities like Dara’a;
and start a serious dialogue to advance a democratic transition. Otherwise,
President Assad and his regime will continue to be challenged from within
and isolated abroad

Thus far, Syria has followed its Iranian ally, seeking assistance from
Tehran in the tactics of suppression. This speaks to the hypocrisy of the
Iranian regime, which says it stand for the rights of protesters abroad, yet
suppresses its people at home. Let us remember that the first peaceful
protests were in the streets of Tehran, where the government brutalized
women and men, and threw innocent people into jail. We still hear the chants
echo from the rooftops of Tehran. The image of a young woman dying in the
streets is still seared in our memory. And we will continue to insist that
the Iranian people deserve their universal rights, and a government that
does not smother their aspirations.

Our opposition to Iran’s intolerance — as well as its illicit nuclear
program, and its sponsorship of terror — is well known. But if America is
to be credible, we must acknowledge that our friends in the region have not
all reacted to the demands for change consistent with the principles that I
have outlined today. That is true in Yemen, where President Saleh needs to
follow through on his commitment to transfer power. And that is true, today,
in Bahrain.

Bahrain is a long-standing partner, and we are committed to its security. We
recognize that Iran has tried to take advantage of the turmoil there, and
that the Bahraini government has a legitimate interest in the rule of law.
Nevertheless, we have insisted publically and privately that mass arrests
and brute force are at odds with the universal rights of Bahrain’s citizens,
and will not make legitimate calls for reform go away. The only way forward
is for the government and opposition to engage in a dialogue, and you can’t
have a real dialogue when parts of the peaceful opposition are in jail. The
government must create the conditions for dialogue, and the opposition must
participate to forge a just future for all Bahrainis.

Indeed, one of the broader lessons to be drawn from this period is that
sectarian divides need not lead to conflict. In Iraq, we see the promise of
a multi-ethnic, multi-sectarian democracy. There, the Iraqi people have
rejected the perils of political violence for a democratic process, even as
they have taken full responsibility for their own security. Like all new
democracies, they will face setbacks. But Iraq is poised to play a key role
in the region if it continues its peaceful progress. As they do, we will be
proud to stand with them as a steadfast partner.

So in the months ahead, America must use all our influence to encourage
reform in the region. Even as we acknowledge that each country is different,
we will need to speak honestly about the principles that we believe in, with
friend and foe alike. Our message is simple: if you take the risks that
reform entails, you will have the full support of the United States. We must
also build on our efforts to broaden our engagement beyond elites, so that
we reach the people who will shape the future — particularly young people.

We will continue to make good on the commitments that I made in Cairo — to
build networks of entrepreneurs, and expand exchanges in education; to
foster cooperation in science and technology, and combat disease. Across the
region, we intend to provide assistance to civil society, including those
that may not be officially sanctioned, and who speak uncomfortable truths.
And we will use the technology to connect with — and listen to — the
voices of the people.

In fact, real reform will not come at the ballot box alone. Through our
efforts we must support those basic rights to speak your mind and access
information. We will support open access to the Internet, and the right of
journalists to be heard – whether it’s a big news organization or a blogger.
In the 21st century, information is power; the truth cannot be hidden; and
the legitimacy of governments will ultimately depend on active and informed
citizens.

Such open discourse is important even if what is said does not square with
our worldview. America respects the right of all peaceful and law-abiding
voices to be heard, even if we disagree with them. We look forward to
working with all who embrace genuine and inclusive democracy. What we will
oppose is an attempt by any group to restrict the rights of others, and to
hold power through coercion – not consent. Because democracy depends not
only on elections, but also strong and accountable institutions, and respect
for the rights of minorities.

Such tolerance is particularly important when it comes to religion. In
Tahrir Square, we heard Egyptians from all walks of life chant, “Muslims,
Christians, we are one.” America will work to see that this spirit prevails
— that all faiths are respected, and that bridges are built among them. In
a region that was the birthplace of three world religions, intolerance can
lead only to suffering and stagnation. And for this season of change to
succeed, Coptic Christians must have the right to worship freely in Cairo, just as Shia must never have their mosques destroyed in Bahrain.

What is true for religious minorities is also true when it comes to the
rights of women. History shows that countries are more prosperous and
peaceful when women are empowered. That is why we will continue to insist
that universal rights apply to women as well as men — by focusing
assistance on child and maternal health; by helping women to teach, or start
a business; by standing up for the right of women to have their voices
heard, and to run for office. For the region will never reach its potential
when more than half its population is prevented from achieving their
potential.

Even as we promote political reform and human rights in the region, our
efforts cannot stop there. So the second way that we must support positive
change in the region is through our efforts to advance economic development
for nations that transition to democracy.

After all, politics alone has not put protesters into the streets. The
tipping point for so many people is the more constant concern of putting
food on the table and providing for a family. Too many in the region wake up
with few expectations other than making it through the day, and perhaps the
hope that their luck will change. Throughout the region, many young people
have a solid education, but closed economies leave them unable to find a
job. Entrepreneurs are brimming with ideas, but corruption leaves them
unable to profit from them.

The greatest untapped resource in the Middle East and North Africa is the
talent of its people. In the recent protests, we see that talent on display,
as people harness technology to move the world. It’s no coincidence that one
of the leaders of Tahrir Square was an executive for Google. That energy now
needs to be channeled, in country after country, so that economic growth can
solidify the accomplishments of the street. Just as democratic revolutions
can be triggered by a lack of individual opportunity, successful democratic
transitions depend upon an expansion of growth and broad-based prosperity.

Drawing from what we’ve learned around the world, we think it’s important to
focus on trade, not just aid; and investment, not just assistance. The goal
must be a model in which protectionism gives way to openness; the reigns of
commerce pass from the few to the many, and the economy generates jobs for
the young. America’s support for democracy will therefore be based on
ensuring financial stability; promoting reform; and integrating competitive
markets with each other and the global economy – starting with Tunisia and
Egypt.

First, we have asked the World Bank and the International Monetary Fund to
present a plan at next week’s G-8 summit for what needs to be done to
stabilize and modernize the economies of Tunisia and Egypt. Together, we
must help them recover from the disruption of their democratic upheaval, and
support the governments that will be elected later this year. And we are
urging other countries to help Egypt and Tunisia meet its near-term
financial needs.

Second, we do not want a democratic Egypt to be saddled by the debts of its
past. So we will relieve a democratic Egypt of up to $1 billion in debt, and
work with our Egyptian partners to invest these resources to foster growth
and entrepreneurship. We will help Egypt regain access to markets by
guaranteeing $1 billion in borrowing that is needed to finance
infrastructure and job creation. And we will help newly democratic
governments recover assets that were stolen.

Third, we are working with Congress to create Enterprise Funds to invest in
Tunisia and Egypt. These will be modeled on funds that supported the
transitions in Eastern Europe after the fall of the Berlin Wall. OPIC will
soon launch a $2 billion facility to support private investment across the
region. And we will work with allies to refocus the European Bank for
Reconstruction and Development so that it provides the same support for
democratic transitions and economic modernization in the Middle East and
North Africa as it has in Europe.

Fourth, the United States will launch a comprehensive Trade and Investment
Partnership Initiative in the Middle East and North Africa. If you take out
oil exports, this region of over 400 million people exports roughly the same
amount as Switzerland. So we will work with the EU to facilitate more trade
within the region, build on existing agreements to promote integration with
U.S. and European markets, and open the door for those countries who adopt
high standards of reform and trade liberalization to construct a regional
trade arrangement. Just as EU membership served as an incentive for reform
in Europe, so should the vision of a modern and prosperous economy create a
powerful force for reform in the Middle East and North Africa.

Prosperity also requires tearing down walls that stand in the way of
progress — the corruption of elites who steal from their people; the red
tape that stops an idea from becoming a business; the patronage that
distributes wealth based on tribe or sect. We will help governments meet
international obligations, and invest efforts anti-corruption; by working
with parliamentarians who are developing reforms, and activists who use
technology to hold government accountable.

Let me conclude by talking about another cornerstone of our approach to the
region, and that relates to the pursuit of peace.

For decades, the conflict between Israelis and Arabs has cast a shadow over
the region. For Israelis, it has meant living with the fear that their
children could get blown up on a bus or by rockets fired at their homes, as
well as the pain of knowing that other children in the region are taught to
hate them. For Palestinians, it has meant suffering the humiliation of
occupation, and never living in a nation of their own. Moreover, this
conflict has come with a larger cost the Middle East, as it impedes
partnerships that could bring greater security, prosperity, and empowerment
to ordinary people.

My Administration has worked with the parties and the international
community for over two years to end this conflict, yet expectations have
gone unmet. Israeli settlement activity continues. Palestinians have walked
away from talks. The world looks at a conflict that has grinded on for
decades, and sees a stalemate. Indeed, there are those who argue that with
all the change and uncertainty in the region, it is simply not possible to
move forward.

I disagree. At a time when the people of the Middle East and North Africa
are casting off the burdens of the past, the drive for a lasting peace that
ends the conflict and resolves all claims is more urgent than ever.

For the Palestinians, efforts to delegitimize Israel will end in failure.
Symbolic actions to isolate Israel at the United Nations in September won’t
create an independent state. Palestinian leaders will not achieve peace or
prosperity if Hamas insists on a path of terror and rejection. And
Palestinians will never realize their independence by denying the right of
Israel to exist.

As for Israel, our friendship is rooted deeply in a shared history and
shared values. Our commitment to Israel’s security is unshakeable. And we
will stand against attempts to single it out for criticism in international
forums. But precisely because of our friendship, it is important that we
tell the truth: the status quo is unsustainable, and Israel too must act
boldly to advance a lasting peace.

The fact is, a growing number of Palestinians live west of the Jordan River.
Technology will make it harder for Israel to defend itself. A region
undergoing profound change will lead to populism in which millions of people
— not just a few leaders — must believe peace is possible. The
international community is tired of an endless process that never produces
an outcome. The dream of a Jewish and democratic state cannot be fulfilled
with permanent occupation.

Ultimately, it is up to Israelis and Palestinians to take action. No peace
can be imposed upon them, nor can endless delay make the problem go away.
But what America and the international community can do is state frankly
what everyone knows: a lasting peace will involve two states for two
peoples. Israel as a Jewish state and the homeland for the Jewish people,
and the state of Palestine as the homeland for the Palestinian people; each
state enjoying self-determination, mutual recognition, and peace.

So while the core issues of the conflict must be negotiated, the basis of
those negotiations is clear: a viable Palestine, and a secure Israel. The
United States believes that negotiations should result in two states, with permanent Palestinian borders with Israel, Jordan, and Egypt, and permanent Israeli borders with Palestine. The borders of Israel and Palestine should be based on the 1967 lines with mutually agreed swaps, so that secure and recognized borders are established for both states. The Palestinian people must have the right to govern themselves, and reach their potential, in a sovereign and contiguous state.

As for security, every state has the right to self-defense, and Israel must
be able to defend itself — by itself — against any threat. Provisions
must also be robust enough to prevent a resurgence of terrorism; to stop the
infiltration of weapons; and to provide effective border security. The full
and phased withdrawal of Israeli military forces should be coordinated with
the assumption of Palestinian security responsibility in a sovereign,
non-militarized state. The duration of this transition period must be
agreed, and the effectiveness of security arrangements must be demonstrated.

These principles provide a foundation for negotiations. Palestinians should
know the territorial outlines of their state; Israelis should know that
their basic security concerns will be met. I know that these steps alone
will not resolve this conflict. Two wrenching and emotional issues remain:
the future of Jerusalem, and the fate of Palestinian refugees. But moving
forward now on the basis of territory and security provides a foundation to
resolve those two issues in a way that is just and fair, and that respects
the rights and aspirations of Israelis and Palestinians.

Recognizing that negotiations need to begin with the issues of territory and
security does not mean that it will be easy to come back to the table. In
particular, the recent announcement of an agreement between Fatah and Hamas
raises profound and legitimate questions for Israel — how can one negotiate
with a party that has shown itself unwilling to recognize your right to
exist. In the weeks and months to come, Palestinian leaders will have to
provide a credible answer to that question. Meanwhile, the United States,
our Quartet partners, and the Arab states will need to continue every effort
to get beyond the current impasse.

I recognize how hard this will be. Suspicion and hostility has been passed
on for generations, and at times it has hardened. But I’m convinced that the
majority of Israelis and Palestinians would rather look to the future than
be trapped in the past. We see that spirit in the Israeli father whose son
was killed by Hamas, who helped start an organization that brought together
Israelis and Palestinians who had lost loved ones. He said, “I gradually
realized that the only hope for progress was to recognize the face of the
conflict.” And we see it in the actions of a Palestinian who lost three
daughters to Israeli shells in Gaza. “I have the right to feel angry,” he
said. “So many people were expecting me to hate. My answer to them is I
shall not hate…Let us hope,” he said, “for tomorrow”

That is the choice that must be made — not simply in this conflict, but
across the entire region — a choice between hate and hope; between the
shackles of the past, and the promise of the future. It’s a choice that must
be made by leaders and by people, and it’s a choice that will define the
future of a region that served as the cradle of civilization and a crucible
of strife.

For all the challenges that lie ahead, we see many reasons to be hopeful. In
Egypt, we see it in the efforts of young people who led protests. In Syria,
we see it in the courage of those who brave bullets while chanting,
‘peaceful,’ ‘peaceful.’ In Benghazi, a city threatened with destruction, we
see it in the courthouse square where people gather to celebrate the
freedoms that they had never known. Across the region, those rights that we
take for granted are being claimed with joy by those who are prying lose the
grip of an iron fist.

For the American people, the scenes of upheaval in the region may be
unsettling, but the forces driving it are not unfamiliar. Our own nation was
founded through a rebellion against an empire. Our people fought a painful
civil war that extended freedom and dignity to those who were enslaved. And
I would not be standing here today unless past generations turned to the moral force of non-violence as a way to perfect our union — organizing, marching, and protesting peacefully together to make real those words that declared our nation: “We hold these truths to be self evident, that all men are created equal.”

Those words must guide our response to the change that is transforming the
Middle East and North Africa — words which tell us that repression will
fail, that tyrants will fall, and that every man and woman is endowed with
certain inalienable rights. It will not be easy. There is no straight line
to progress, and hardship always accompanies a season of hope. But the
United States of America was founded on the belief that people should govern
themselves. Now, we cannot hesitate to stand squarely on the side of those
who are reaching for their rights, knowing that their success will bring
about a world that is more peaceful, more stable, and more just.

Who was Milton Friedman and what did he say about Social Security Reform? (Part 4)

Milton Friedman congratulated by President Ronald Reagan. © 2008 Free To Choose Media, courtesy of the Power of Choice press kit

Arnold Schwarzenegger did  the opening introduction to the film series “Free to Choose” by Milton Friedman, but then  Arnold abandoned the principles of Friedman!!!!

Ep. 4 – From Cradle to Grave [4/7]. Milton Friedman’s Free to Choose (1980)

Many people want the government to protect the consumer. A much more urgent problem is to protect the consumer from the government.
Milton Friedman

 

In this series I want to both look  closely at who Milton Friedman was and what his views were about Social Security reform. Here is the fourth portion of an autobiography from Nobelprize.org:

Thanks to Henry Schultz’s friendship with Harold Hotelling, I was offered an attractive fellowship at Columbia for the next year. The year at Columbia widened my horizons still further. Harold Hotelling did for mathematical statistics what Jacob Viner had done for economic theory: revealed it to be an integrated logical whole, not a set of cook-book recipes. He also introduced me to rigorous mathematical economics. Wesley C. Mitchell, John M. Clark and others exposed me to an institutional and empirical approach and a view of economic theory that differed sharply from the Chicago view. Here, too, an exceptional group of fellow students were the most effective teachers.

After the year at Columbia, I returned to Chicago, spending a year as research assistant to Henry Schultz who was then completing his classic, The Theory and Measurement of Demand. Equally important, I formed a lifelong friendship with two fellow students, George J. Stigler and W. Allen Wallis.

Allen went first to New Deal Washington. Largely through his efforts, I followed in the summer of 1935, working at the National Resources Committee on the design of a large consumer budget study then under way. This was one of the two principal components of my later Theory of the Consumption Function.

The other came from my next job – at the National Bureau of Economic Research, where I went in the fall of 1937 to assist Simon Kuznets in his studies of professional income. The end result was our jointly published Incomes from Independent Professional Practice, which also served as my doctoral dissertation at Columbia. That book was finished by 1940, but its publication was delayed until after the war because of controversy among some Bureau directors about our conclusion that the medical profession’s monopoly powers had raised substantially the incomes of physicians relative to that of dentists. More important, scientifically, that book introduced the concepts of permanent and transitory income.

The catalyst in combining my earlier consumption work with the income analysis in professional incomes into the permanent income hypothesis was a series of fireside conversations at our summer cottage in New Hampshire with my wife and two of our friends, Dorothy S. Brady and Margaret Reid, all of whom were at the time working on consumption.

I spent 1941 to 1943 at the U.S. Treasury Department, working on wartime tax policy, and 1943-45 at Columbia University in a group headed by Harold Hotelling and W. Allen Wallis, working as a mathematical statistician on problems of weapon design, military tactics, and metallurgical experiments. My capacity as a mathematical statistician undoubtedly reached its zenith on V. E. Day, 1945.

Ep. 4 – From Cradle to Grave [5/7]. Milton Friedman’s Free to Choose (1980)

Milton Friedman wrote an excellent article, “Speaking the truth about Social Security Reform,” April 12, 1999, Cato Institute and I will posting portions of that article in the next few days.  Milton Friedman, winner of the 1976 Nobel Prize in Economics, was a senior research fellow at the Hoover Institution. Originally published in the New York Times January 11, 1999. Here is the fourth portion:

Should Social Security Be Mandatory?

Should a privatized system be mandatory? The

present system is; it is therefore generally taken

for granted that a privatized system must or

should be as well.

The economist Martin Feldstein, in a 1995

article in the

Public Interest

, argued that contributions

must be mandatory for two reasons. 

“First, some individuals are too shortsighted to  

provide for their own retirement,” he wrote.  

“Second, the alternative of a means-tested program  

for the aged might encourage some lowerincome  

individuals to make no provision for their  

old age deliberately, knowing that they would  

receive the means-tested amount.”  

The paternalism of the first reason and the  

reliance on the extreme cases of the second are 

equally unattractive. More important, Professor  

Feldstein does not even refer to the clear injustice  

of a mandatory plan.  

The most obvious example is a person with a  

terminal disease who has a short life expectancy  

and limited financial means, yet would be  

required to use a significant fraction of his or her  

earnings to accumulate what is almost certain to  

prove a worthless asset.  

More generally, the fraction of a person’s  

income that it is reasonable for him or her to set  

aside for retirement depends on that person’s circumstances  

and values. It makes no more sense  

to specify a minimum fraction for all people than  

to mandate a minimum fraction of income that  

must be spent on housing or transportation. Our  

general presumption is that individuals can best  

judge for themselves how to use their resources.  

Mr. Feldstein simply asserts that in this particular  

case the government knows better.  

In 1964, Barry Goldwater was much reviled  

for suggesting that participation in Social Securi-

ty be voluntary. I thought that was a good idea

then; I still think it is.

 Barry Goldwater’s picture

I find it hard to justify requiring 100 percent of

the people to adopt a government-prescribed

straitjacket to avoid encouraging a few “lowerincome

individuals to make no provision for their

old age deliberately, knowing that they would

receive the means-tested amount.” I suspect that,

in a voluntary system, many fewer elderly people

would qualify for the means-tested amount from

imprudence or deliberation than from misfortune.

_______________________________________

The problem with social security  

David John, a Senior research Fellow at the Heritage Foundation, explains his position on Social Security as it relates to taxes and health care. He suggests it would be a good solution for the government to raise the age of retirement.

____________________________________________

I have no illusions about the political feasibility

of moving to a strictly voluntary system. The

tyranny of the status quo, and the vested interests

that have been created, are too strong. However,

I believe that the ongoing discussion about

privatizing Social Security would benefit from

paying more attention to fundamentals, rather

than dwelling simply on the nuts and bolts of privatization.