Latest / Chris Thrall's Bought the T-Shirt Podcast / Weaponised Empathy - The Psyop DESTROYING Western Culture | Dr Joe Rigney

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Weaponised Empathy - The Psyop DESTROYING Western Culture | Dr Joe Rigney · Chris Thrall's Bought the T-Shirt Podcast

0:01
Speaker 1: Hello friends, I'm your host, Chris Throw I'm a former
0:05
Speaker 1: Ruleries commando. I've adventured for better and sometimes worse, across
0:11
Speaker 1: eighty countries on all seven continents. Welcome to the Port
0:16
Speaker 1: the t Shirt Podcast.
0:26
Speaker 2: Doctor Joe. How are you?
0:28
Speaker 3: I'm doing very well?
0:29
Speaker 2: Thanks super Are they real books? Behind you? Is a
0:35
Speaker 2: green screen?
0:36
Speaker 3: Those are those are real books? This is this is
0:38
Speaker 3: my office here at the church.
0:41
Speaker 2: Oh wow, yes, I always have to ask, because believe
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Speaker 2: it or not, this this is this is my real office.
0:51
Speaker 2: So your your colleague sorry his name escapes me, very Isaac. Yes,
0:57
Speaker 2: of course. He approached me and said, Chris, would you
1:02
Speaker 2: be interested in having the doctor on your show? And
1:06
Speaker 2: I watched I watched the clip of is it jd
1:11
Speaker 2: Vance was socking it, socking it to some journalist who was,
1:16
Speaker 2: you know, I call it doing her bit for the Satanists,
1:24
Speaker 2: and he was. She was saying like, you don't know
1:27
Speaker 2: where this immigrant got got radicalized. Advanced says, I don't
1:33
Speaker 2: care where he's radalized, radicalized. I don't want him in
1:36
Speaker 2: my country. So I thought that it could be a
1:40
Speaker 2: good chat.
1:41
Speaker 3: Yeah, yes, yes, and.
1:45
Speaker 2: Sorry friends at home. Doctor Joe Rigney a man with
1:51
Speaker 2: very many hats. Fellow of Theology at New Saint Andrew's College,
2:01
Speaker 2: Apologies dot show, I've got to read off the screen.
2:03
Speaker 2: I've got a brain like a scrambled egg, author of
2:08
Speaker 2: seven books, and also a teacher at Desiring God, professor
2:17
Speaker 2: and president of Bethlehem College.
2:23
Speaker 3: Those were the things before I moved here to to do.
2:26
Speaker 3: Now I'm a fellow theology. I used to be a
2:28
Speaker 3: professor at another school, and now I'm I'm here, And yeah,
2:31
Speaker 3: so I I I so this this new book, Set
2:35
Speaker 3: of Empathy is is a little bit of a provocative one.
2:38
Speaker 3: I think you know so, But but I think Isaac
2:40
Speaker 3: Isaac got it right to see some of the applications
2:43
Speaker 3: that we can see in the political realm, for sure,
2:46
Speaker 3: in the way that our leaders often try to weaponize
2:51
Speaker 3: our compassion in order to in order to do things
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Speaker 3: that otherwise would not get done. And that's that's it.
2:57
Speaker 3: The immigration one is actually a really great example of
3:00
Speaker 3: the sort of thing that I have in mind in
3:03
Speaker 3: speaking about the sin of empathy.
3:06
Speaker 2: Yes, Roger, Roger, so, I guess maybe a quote I
3:13
Speaker 2: heard once is kind of relevant in this scenario, is
3:17
Speaker 2: how do you help a sick person, don't be sick, right,
3:23
Speaker 2: you know, how do you help an impoverished person? Don't
3:27
Speaker 2: be impoverished? You know, how do you help your country? Uh,
3:32
Speaker 2: don't trash it into an undeveloped third world state? Just
3:40
Speaker 2: you know, is that relevant?
3:43
Speaker 3: You're you're in the ballpark. So yeah. One of the
3:45
Speaker 3: one of the illustrations I like to use is if
3:48
Speaker 3: you see someone drowning, there's sort of three basic responses
3:53
Speaker 3: that you could have to their they're in suffering, their
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Speaker 3: in distress. The first is what we typically call indifference
4:00
Speaker 3: or apathy, where they're drowning and you're on the side
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Speaker 3: and you don't care at all. You just turn your
4:05
Speaker 3: back and you walk on. The second, which is the
4:08
Speaker 3: response that we ought to have, is we want to
4:12
Speaker 3: get in and help them. We want to help them
4:13
Speaker 3: get out. So if they're drowning in a river, we
4:15
Speaker 3: might grab a life preserver, dive in, you know, take
4:19
Speaker 3: swim it to them, and then help swim them back.
4:21
Speaker 3: But we're going to have that life preserver and it's
4:24
Speaker 3: going to be tethered to something on the shore. The
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Speaker 3: last response is we could just jump in and drown ourselves.
4:30
Speaker 3: And in the modern world, I think that the term
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Speaker 3: empathy often refers to that third response. It's a demand
4:38
Speaker 3: that you sort of totally immerse yourself in the suffering
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Speaker 3: of others to the point that you lose touch with
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Speaker 3: what is true and with what is good, with what
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Speaker 3: is wise, you lose touch with reality. And so if
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Speaker 3: the first, if the first bad response on one side
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Speaker 3: is apathy and the other one is empathy, the response
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Speaker 3: that I'm asking for, the that I think we should have,
5:01
Speaker 3: as I'm a Christian pastor, the thing we should have
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Speaker 3: is sympathy or compassion. That's the proper faithful response and
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Speaker 3: one that will actually help others rather than simply being
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Speaker 3: swept along by their emotions, by their feelings, and being
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Speaker 3: swept off our feet into all kinds of folly and destruction.
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Speaker 2: Where where do you think it will lead? Then if
5:27
Speaker 2: we continue down this road, well, you know, so.
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Speaker 3: You mentioned that jd vance about the immigration and I
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Speaker 3: know this is an issue both in both of our countries.
5:36
Speaker 3: We have a substantial immigration problem. And I actually saw
5:40
Speaker 3: a really good illustration of this the other day. A
5:42
Speaker 3: friend sent me an image from the southern border of
5:47
Speaker 3: the United States of the wall, the border wall, and
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Speaker 3: on the border wall was written on the Mexico side
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Speaker 3: of it was written the word empathy as sort of
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Speaker 3: an attack on the idea that you should have a border.
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Speaker 3: And I think that's a really actually good illustration of
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Speaker 3: the sort of thing that I'm I'm after in that
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Speaker 3: if you if you get swept away by kind of
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Speaker 3: untethered empathy, empathy that's not anchored to anything, then you're
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Speaker 3: not allowed to have borders. You're not allowed to have boundaries.
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Speaker 3: You simply have to be open to anything and everything
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Speaker 3: and everyone, because that's what compassion supposedly demands, that's what
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Speaker 3: empathy demands. And so the end result is, you know,
6:31
Speaker 3: depending on certain situation, you're gonna have all sorts of dysfunction, destruction.
6:36
Speaker 3: It's going to be toxic, it's going to be suicidal.
6:39
Speaker 3: So these days you hear a lot of folks beginning
6:42
Speaker 3: to recognize, I think, the dangers of feelings untethered from
6:48
Speaker 3: reality and the way that they're weaponized by opportunists. So
6:52
Speaker 3: there are people who have realized that in a in
6:54
Speaker 3: a in a post Christian society, a society that had
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Speaker 3: some dantial foundations in the Christian scriptures and in the
7:04
Speaker 3: Gospel of Jesus, that the Bible tells us that we're
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Speaker 3: to be kind and compassionate, we're to be like Christ.
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Speaker 3: We're supposed to imitate him, and he was compassionate, and
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Speaker 3: that this compassion is what led him to come to
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Speaker 3: earth and die and across for the sins of the world.
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Speaker 3: But Chesterton once said that the modern world is full
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Speaker 3: of the is full of the old Christian virtues gone mad,
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Speaker 3: because they've become separated and so pity, sympathy, compassion, whatever
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Speaker 3: you want to call it, becomes very untruthful. It's willing
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Speaker 3: to lie, it's willing to blaspheme, it's willing to do
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Speaker 3: all sorts of things. It becomes untethered from justice and
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Speaker 3: from truth, and therefore becomes highly destructive. It becomes a weed,
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Speaker 3: a man eating weed that devours everything in its path.
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Speaker 3: Because we don't have the kind of boundaries, we don't
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Speaker 3: have the clear headedness, we're not able to be sober
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Speaker 3: minded and assess what's actually good and right in this
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Speaker 3: situation because we're so fixated on the immediate feelings of
8:04
Speaker 3: whatever suffering person or group is being put before us.
8:09
Speaker 2: Gosh, yes, at our own at the expense of our
8:15
Speaker 2: mental health and our communities. Correct, Yes, kind of crazy
8:22
Speaker 2: when you think about it. Yes, I'm just going to
8:24
Speaker 2: play this clip. I hope I don't get into trouble
8:27
Speaker 2: with YouTube, but you know, hey, ho, this is definitely
8:33
Speaker 2: a clip, folks for I think it's titled President Trump
8:40
Speaker 2: attends National Prayer Service, and this is what's her correct title? Doctor?
8:49
Speaker 3: She's a bishop, you know, she's a lady bishop from
8:53
Speaker 3: of the National Cathedral. Yeah, yeah, Washington, DC.
8:57
Speaker 2: Yeah, we get it, we get it. And I really
8:59
Speaker 2: think think she's delivering this speech to the wrong the
9:03
Speaker 2: wrong I'm not a you know, I'm not a vote
9:05
Speaker 2: of folks. I think is all nonsense. But I think
9:11
Speaker 2: I really think she's delivering this speech to the wrong person.
9:16
Speaker 2: I'm not going to play all of it. I just
9:19
Speaker 2: I'll play the second half of it.
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Speaker 4: There are gay, lesbian, and transgender children in Democratic, Republican
9:28
Speaker 4: and independent families, some who fear for their lives. And
9:35
Speaker 4: the people, the people who pick our crops and clean
9:40
Speaker 4: our office buildings, who labor in poultry farms and meatpacking plants,
9:45
Speaker 4: who wash the dishes after we eat in restaurants, and
9:48
Speaker 4: work the night shifts in hospitals. They they may not
9:51
Speaker 4: be citizens or have the proper documentation, but the vast
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Speaker 4: majority of immigrants are not from not they pay tax.
10:02
Speaker 2: Just going to stop it there, Joe, The vast majority
10:09
Speaker 2: of illegal immigrants are not criminals. I think the clue
10:12
Speaker 2: there is in the word illegal. Yeah, folks, I'm not
10:17
Speaker 2: laughing at the you know, I don't blame anyone who
10:20
Speaker 2: wants a better life for themselves. You know, I've had
10:23
Speaker 2: a passport to travel the whole world several times. I'm
10:27
Speaker 2: just laughing at the you know, the notion here that
10:31
Speaker 2: as your country is literally being destroyed the USA, the
10:36
Speaker 2: United Kingdom or England, whichever you favor, England, Ireland, Scotland
10:42
Speaker 2: and Wales. I should say Sweden has already I think
10:46
Speaker 2: damaged beyond repair, with Malmu now having no go areas
10:51
Speaker 2: for the and being branded the rape capital of Europe.
10:59
Speaker 2: It's it's fascical how everyone buys into this agenda, Joe.
11:10
Speaker 2: Should we talk about that?
11:11
Speaker 3: Why?
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Speaker 2: One last thing? When I was at university, I studied
11:17
Speaker 2: five and a half years at university. I started with
11:22
Speaker 2: youth work. I did a degree in youth and community work,
11:26
Speaker 2: and you get all this kind of I just call
11:30
Speaker 2: it indoctrination. And I was working in immigration. I had
11:36
Speaker 2: to do a placement with asylum seekers and some of
11:38
Speaker 2: them were very genuine. They'd come across countries in the
11:41
Speaker 2: back of a truck with just you know, a liter
11:44
Speaker 2: of water and this horror stories. But one guy I
11:48
Speaker 2: took him for his new job. I dropped him off
11:52
Speaker 2: and he turned around. He said, I'm going to make
11:53
Speaker 2: this much money this week. Chris. I said, oh, no,
11:56
Speaker 2: you're not, because you've got to report what you earn
11:59
Speaker 2: to the employment people, the benefits office, and they're going
12:04
Speaker 2: to take the money that you earn't out of your benefits.
12:07
Speaker 2: He looked at me, said, I hate this country, and
12:12
Speaker 2: you've got all your I'm just going to use word
12:14
Speaker 2: lefty liberal. I don't even really know what that means
12:18
Speaker 2: if I was honest, But you've got all these like,
12:19
Speaker 2: you know, liberal students go you know, oh, you've got
12:23
Speaker 2: to welcome all these people into your country, and you
12:26
Speaker 2: cannot question a single thing or that makes you a
12:29
Speaker 2: you know, a racist, bigot sort of sort of thing.
12:32
Speaker 2: So yeah, what why what? Why?
12:37
Speaker 3: What?
12:37
Speaker 2: Why humans subject to fighting this cause even though they
12:42
Speaker 2: clearly have no idea the dangers of where it could
12:47
Speaker 2: lead for them and their communities.
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Speaker 3: Yeah, so I think I think a big part of
12:52
Speaker 3: it is that that compassion and kindness are obviously good things.
12:56
Speaker 3: And uh so there are things that you knowing the
13:00
Speaker 3: sufferings of others or seeing someone in distress and being
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Speaker 3: moved with pity or compassion for them is a very
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Speaker 3: natural human response. It's one that God commends. He designed
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Speaker 3: us this way to be able to the Bible, for example,
13:13
Speaker 3: tells us that we're to weep with those who weep,
13:15
Speaker 3: and rejoice with those who rejoice. But because it's such
13:20
Speaker 3: a good thing, because it's the sort of thing that
13:23
Speaker 3: is a really noble virtue, when it goes wrong, it
13:27
Speaker 3: goes really wrong. One of the things I learned from
13:30
Speaker 3: a brit from C. S. Lewis, is that the best things,
13:34
Speaker 3: when they go wrong, become demonic. That Lewis actually has
13:36
Speaker 3: a whole book devoted to this phenomenon called The Four Loves,
13:39
Speaker 3: in which he takes things like the natural love for
13:42
Speaker 3: your family, or your love for your friends, or romantic
13:46
Speaker 3: love and he said, and he says, basically, these are
13:48
Speaker 3: all good natural things, but if they don't have God's
13:52
Speaker 3: love on the reins. If divine love does not govern it,
13:56
Speaker 3: all of these will become demonic. All of these will
13:59
Speaker 3: become devouting monsters, which will destroy your life. And we
14:03
Speaker 3: can think about that. You know, Lewis loved to show
14:05
Speaker 3: a picture of what he called the maternal vampire, which
14:08
Speaker 3: he said it was the sort of woman who lived
14:10
Speaker 3: for others. And you could always tell the others by
14:13
Speaker 3: their hunted expression, right, you know, where is she? She's
14:15
Speaker 3: she's after us. And and so there's this notion that
14:19
Speaker 3: good things, when they become unmoored or untethered or unanchored
14:23
Speaker 3: from reality, become very highly destructive. And I think that's
14:26
Speaker 3: what we see with things like mercy and compassion. So
14:29
Speaker 3: that bishop is appealing to President Trump and Vice President
14:34
Speaker 3: Vance and saying, you know, have mercy on all of
14:37
Speaker 3: these groups of people. But if we actually drill into
14:39
Speaker 3: what does she mean by that, what what mercy is
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Speaker 3: she offering to them, we actually discover that it's not
14:45
Speaker 3: actually very merciful. So the idea is or it's selectively merciful,
14:49
Speaker 3: it's selectively kind. So we need to say, welcome all
14:54
Speaker 3: of the all of the immigrants from everywhere, but we're
14:56
Speaker 3: not going to give any thought to the destruction and
14:58
Speaker 3: the and the disorder or that that might cause on
15:01
Speaker 3: the people who are already here. Right, So you see
15:05
Speaker 3: the kind of the failure of kind of leftist compassion
15:10
Speaker 3: when you see the breakdown of the family. You know,
15:12
Speaker 3: you go to areas that have been run for many
15:14
Speaker 3: years by liberals and progressives, and what will you find.
15:17
Speaker 3: You'll find the breakdown of the family. You'll find failing schools,
15:20
Speaker 3: You'll find rampant crime and drug use. You'll find enfeebling
15:24
Speaker 3: dependence on government aid, and all of this in the
15:28
Speaker 3: name covered over by this idea of empathy or compassion.
15:32
Speaker 3: And if you go in beyond that right, I know
15:34
Speaker 3: that in our country at least, we've had a major
15:36
Speaker 3: challenge with this. I'm not sure as much how it's
15:38
Speaker 3: going in the UK, But in the name of compassion,
15:41
Speaker 3: we were told that what we must do to children
15:43
Speaker 3: who are confused about their so called gender identity, we
15:46
Speaker 3: must give them puberty blockers and castrate them in the
15:49
Speaker 3: name of compassion. Compassion demands that we cut off healthy organs,
15:54
Speaker 3: healthy sexual organs, in service of insane ideologies, and all
15:59
Speaker 3: of it covered by compassion or you know again, in
16:03
Speaker 3: the name of compassion, we we have to, uh, you know,
16:07
Speaker 3: let in as many migrants as possible and destroy social
16:12
Speaker 3: order and cohesion in the name of compassion. And so
16:15
Speaker 3: all of these, all of these are things that are
16:17
Speaker 3: done in the name of something that is really good.
16:19
Speaker 3: So I don't I don't want people to misunderstand I'm
16:22
Speaker 3: actually in favor of real compassion. But I think real
16:25
Speaker 3: compassion actually looks at what's good for people, what's good
16:28
Speaker 3: for society, what's good for the individual, what's good for
16:31
Speaker 3: the community, and it takes all of that into account
16:34
Speaker 3: as it tries to do as much good as possible.
16:36
Speaker 3: The modern virtue, so called virtue of empathy, is really
16:41
Speaker 3: often a tool of emotional manipulation, uh and emotional blackmail.
16:47
Speaker 3: Like you said, if it either do what we say,
16:50
Speaker 3: enact this social policy, or you're a bigot, you're a racist,
16:53
Speaker 3: you're a hater, you're a misogynist, pick your term, and
16:56
Speaker 3: those terms become kind of like steering wheels on our
16:59
Speaker 3: back because what the what the progressives have learned is
17:02
Speaker 3: people don't like to be called names. They don't you
17:05
Speaker 3: will do it, You'll go, You'll jump through a lot
17:07
Speaker 3: of hoops to prove I'm not a bad person according
17:11
Speaker 3: to this new modern definition of goodness. And so I
17:14
Speaker 3: think that's that's that's the play that's been run, uh
17:17
Speaker 3: and it's very it's been very effective, and I think
17:20
Speaker 3: part of what's needed is for people of common sense,
17:24
Speaker 3: especially Christians, should be willing to be called bad names,
17:30
Speaker 3: be actually compassionate to to love your neighbor, including including
17:35
Speaker 3: a neighbor who's who's lived here their whole lives and
17:37
Speaker 3: whose community is being destroyed. Love your neighbor and grow
17:40
Speaker 3: a backbone.
17:42
Speaker 2: Yes, I'm I'm just writing a couple of notes down here,
17:50
Speaker 2: so I don't forget sorry, doctor. I think we should
17:55
Speaker 2: come up with some examples just so people out there
17:58
Speaker 2: that might be a bit on the fringe of we're
18:00
Speaker 2: talking about can can get get it. And I just
18:04
Speaker 2: want to chuck one in there because they saw on
18:06
Speaker 2: Twitter what ex is it now?
18:09
Speaker 3: Is?
18:10
Speaker 2: I saw Elon actually was socking it to this journalist
18:14
Speaker 2: who was he was like what have you you you know, like,
18:21
Speaker 2: what have you got against sending another eight trillion dollars
18:25
Speaker 2: to Ukraine or whatever the astronomical figure that's been sent.
18:30
Speaker 2: That could be used like fractual peace, you know, the
18:34
Speaker 2: thing that Jesus preached. And and Elon just turned around
18:41
Speaker 2: and he you know, he does come out of some classics,
18:43
Speaker 2: and he said something like, because I don't believe in
18:47
Speaker 2: in prolonging the slaughter of you know, and this was
18:51
Speaker 2: his words, and I'm paraphrasing as well, but it was like,
18:54
Speaker 2: you know, thousands upon thousands of young men and children
18:58
Speaker 2: and and in the name of in the name of virtue.
19:06
Speaker 3: Signally right, No, that's and that's and virtue signaling actually
19:10
Speaker 3: is a really interesting way to look at this because
19:14
Speaker 3: often what what happens when when this sort of fake
19:18
Speaker 3: virtue takes root, it becomes very easy to signal your virtue.
19:23
Speaker 3: You just put up a flag in your in your biography.
19:28
Speaker 3: You you make the right post, and you check the
19:31
Speaker 3: box of I'm a good person, as opposed to actually
19:34
Speaker 3: doing the difficult work of airing for real people. And
19:38
Speaker 3: oftentimes what we find in these situations is when empathy
19:42
Speaker 3: goes wrong, it becomes very myopic. Certain people are worthy
19:47
Speaker 3: objects of empathy and certain other groups are are not. Uh,
19:52
Speaker 3: it becomes very selective. So I you asked for, you know, examples,
19:56
Speaker 3: I think what I think one of the more interesting
19:58
Speaker 3: ones is uh, this is a major issue in the
20:01
Speaker 3: United States in our rhetoric around abortion, because oftentimes the
20:06
Speaker 3: way that abortion is justified is in the name of
20:10
Speaker 3: compassion for desperate women, women who are pregnant and in
20:18
Speaker 3: desperate circumstances, either financially or in the worst case scenarios.
20:22
Speaker 3: Often the heartstrings that get tugged the most is this
20:25
Speaker 3: woman is the victim of rape, and she's pregnant with
20:28
Speaker 3: her rapist child. And obviously that's a great moral evil,
20:31
Speaker 3: and the man who perpetrated it ought to be thrown
20:33
Speaker 3: and thrown in jail and perhaps more. But what gets
20:38
Speaker 3: lost in the discussion is the unborn child. No compassion
20:43
Speaker 3: is reserved for the unborn child. Instead, all of the
20:46
Speaker 3: compassion is directed at one person, and in the name
20:49
Speaker 3: of compassion for that pregnant woman, we can do great
20:52
Speaker 3: evils to this unseen, unborn but real human being in
20:57
Speaker 3: the womb, who can now be dismembered at will in
21:01
Speaker 3: the name of compassion, and so it becomes highly selective.
21:06
Speaker 3: It's again we go back to immigration, and you're going
21:09
Speaker 3: to get if at this point in our country, at
21:11
Speaker 3: least as as the Trump administration actually is attempting to
21:16
Speaker 3: do something about the millions and millions of illegal migrants
21:20
Speaker 3: who have been allowed to flood into our country, and
21:23
Speaker 3: they're now beginning to deport them. And they're starting with
21:25
Speaker 3: the worst of the worst, the gang members, the rapists,
21:28
Speaker 3: those who have committed additional crimes to illegally crossing the border.
21:32
Speaker 3: They're deporting them. And what's the response from the media.
21:35
Speaker 3: It's going to be sob stories. It's going to be
21:38
Speaker 3: look at these poor people that we're sending back to
21:42
Speaker 3: other countries. And it's and again it's selective. We're we're
21:45
Speaker 3: supposed to feel compassion for the migrant, but what about
21:48
Speaker 3: the victim of that migrant's crime. What about the women
21:52
Speaker 3: who have been raped in our country or the women
21:54
Speaker 3: who have been raped in your country? What about the
21:57
Speaker 3: people who've been murdered by illegal immigrants? About those who
22:00
Speaker 3: have you know, legal limits, have have committed a number
22:03
Speaker 3: of vehicular challenges, they haven't driven well and as a result,
22:07
Speaker 3: people have died. Where's the compassion for those? And so
22:10
Speaker 3: it becomes highly selective, in myopic, and it fixates on
22:14
Speaker 3: certain groups to the exclusion of others. And that's how
22:17
Speaker 3: you know, it's become untethered and unmoored from reality, because
22:20
Speaker 3: true compassion is going to take into account all of
22:23
Speaker 3: those factors. It's going to say, yes, there are places
22:26
Speaker 3: in the world that are really, really hard to live in,
22:29
Speaker 3: but there's also really big problems here at home, and
22:33
Speaker 3: can we continue to afford to send all of this
22:36
Speaker 3: money to other places while we have massive issues in
22:40
Speaker 3: our own countries and our own nations, in our own
22:42
Speaker 3: communities that are going unaddressed. Those are the kinds of
22:46
Speaker 3: questions that are that are short circuited. We can't even
22:49
Speaker 3: have that conversation because to object to some of these
22:52
Speaker 3: social policies is to be heartless and cruel and callous,
22:57
Speaker 3: and nobody wants to be called those names.
23:00
Speaker 2: Yes, it's funny, Joe. On that note, I've just remembered
23:04
Speaker 2: this is the chat that we're not allowed to have
23:06
Speaker 2: on the platform that we're talking about, so and we
23:12
Speaker 2: are going to have it. But I just want to
23:14
Speaker 2: say that to to anybody watching, We're not stereotype in
23:19
Speaker 2: every immigrant, whether they be legal or illegal, not at all.
23:24
Speaker 2: We know the vast majority of people that enter a
23:27
Speaker 2: country without a passport are probably bloody, lovely people that
23:31
Speaker 2: you you'd absolutely, you know, get on well with We're
23:35
Speaker 2: focusing on the crime that does take place. We're focusing
23:41
Speaker 2: on the strain it's putting on our services and our
23:45
Speaker 2: you know, our our economy, et cetera, et cetera. And
23:48
Speaker 2: I think that's a you know, valid conversation to have.
23:53
Speaker 2: I'm going to come up with another example, doctor. You know,
23:58
Speaker 2: at what point did we not only let I don't
24:05
Speaker 2: even know the terminology, but transgender people into sport, but
24:15
Speaker 2: not just into sport, but biological men into women's sport
24:24
Speaker 2: where they obviously are going to win. When did we
24:28
Speaker 2: get so so dumb? How did we get so so
24:33
Speaker 2: so so We're not not we obviously, but society.
24:39
Speaker 3: Yeah, I think this is a that's a This is
24:42
Speaker 3: the the end result of this kind of abandonment of reason,
24:46
Speaker 3: abandonment of reality, and the elevation of a person's feelings
24:53
Speaker 3: that trump every other consideration. They trump trump's by feelings
24:58
Speaker 3: trump biolized reality. And so in this case, a person
25:04
Speaker 3: feels in their heart that they are in the wrong body,
25:09
Speaker 3: and what we have now demanded that is that compassion.
25:11
Speaker 3: And they're very distressed about this. This is very hard
25:14
Speaker 3: for them, and so now, in the name of compassion,
25:17
Speaker 3: we are going to reorganize our entire society to cater
25:23
Speaker 3: to these I would say, mentally unwell, mentally deranged people.
25:30
Speaker 3: And in some cases I do think that they're that
25:32
Speaker 3: the response ought to be just compassion. It must be
25:35
Speaker 3: a very difficult thing. But another case is what what
25:37
Speaker 3: I think people have done is they've sinced opportunity. They've
25:41
Speaker 3: sensed that if they adopt certain if they adopt this ideology,
25:50
Speaker 3: they can get their way. Society will cater to them.
25:53
Speaker 3: In fact, this is one of the main destructive elements
25:56
Speaker 3: of this untethered empathy is you begin orienting society around
26:02
Speaker 3: the most reactive, immature, and insane members of society. They
26:07
Speaker 3: set the agenda for everybody else, and everybody else has
26:11
Speaker 3: to cater to them. And so they if this man
26:14
Speaker 3: wants to compete in women's sports, and he wants to
26:16
Speaker 3: wear a dress or something like that, then society says, well,
26:19
Speaker 3: we have to let him do it. And it is
26:21
Speaker 3: it is absolutely insane. I do think that some of
26:25
Speaker 3: the roots that I appreciate that some feminists even have
26:30
Speaker 3: recognized the end result of this that they and they've
26:34
Speaker 3: begun to resist. But I do think that feminism as
26:37
Speaker 3: an ideology is the roots of some of these these moves.
26:42
Speaker 3: Is if you begin to if you begin to say
26:44
Speaker 3: that men and women are interchangeable, which was the feminist proposition,
26:48
Speaker 3: was to say that men and women, there are no differences,
26:50
Speaker 3: meaningful differences between men and women. Eventually someone says, we
26:54
Speaker 3: believe you, and so now there's no meaningful differences between
26:57
Speaker 3: men and women in sports, in shall in restrooms, all
27:03
Speaker 3: of those places or places where there is no difference.
27:06
Speaker 3: But in order if we're going to reject the transgender insanity,
27:10
Speaker 3: we have to go deeper and say men and women
27:12
Speaker 3: actually are different, and they're different in really great ways
27:15
Speaker 3: that complement one another. Men set the perimeter. Men are
27:20
Speaker 3: like to draw clear lines. They're oriented towards things and
27:24
Speaker 3: ideas and in particular ways. And women are life givers
27:27
Speaker 3: and nurturers. And that's why menat make fathers and women
27:32
Speaker 3: make mothers, and both are important. You need both. But
27:35
Speaker 3: they are very different, and they need to work together,
27:39
Speaker 3: accenting their own particular strengths and compensating for their particular
27:43
Speaker 3: weaknesses together in order to have a healthy society. And
27:46
Speaker 3: what feminism did is it said we're not allowed to
27:49
Speaker 3: do that, We're not allowed to make distinctions between men
27:51
Speaker 3: and women. And then the end they've showed those seeds
27:55
Speaker 3: of interchangeability and said men and women are interchangeable, and
27:59
Speaker 3: then they don't like the fruit that they're now reaping
28:02
Speaker 3: from those seats. The fruit that's coming up is Bruno
28:06
Speaker 3: in the girl's locker room. The fruit that's coming up
28:09
Speaker 3: is a man winning all of the gold medals in
28:12
Speaker 3: the women's sports. That's the fruit of that lie. And
28:16
Speaker 3: if we're going to if we're going to resist it,
28:19
Speaker 3: we have to go all the way down to the roots.
28:21
Speaker 3: It's not going to be enough to try to trim
28:23
Speaker 3: around the edges.
28:25
Speaker 2: Yes, it's also, Joe, it's a crime against women because
28:33
Speaker 2: if you take a mother, you know, out of motherhood
28:36
Speaker 2: and put her in work and the baby goes to
28:39
Speaker 2: a you know what, do you call it a nanny
28:43
Speaker 2: or daycare or we know that that psychologically traumatizes an
28:48
Speaker 2: infant and it separates this all important bond. And the
28:52
Speaker 2: same goes with the father. I mean, the most important
28:56
Speaker 2: person I would say, certainly going on my own, you know,
29:00
Speaker 2: manhood is you is your father, and all kinds of crap.
29:05
Speaker 2: When you disrupt that relationship, you you know, it's it
29:09
Speaker 2: doesn't end well. And so yeah, all these young girls
29:16
Speaker 2: who've been traumatized since birth through this this. I think
29:21
Speaker 2: Jordan Peterson actually summed this one up well when he
29:24
Speaker 2: was battling that journalist and he said, no, I'm not
29:27
Speaker 2: I'm saying that, you know, men and women are equal,
29:33
Speaker 2: but there's some things that menage just better at, some
29:37
Speaker 2: things women are better at, and some things that both
29:39
Speaker 2: of them they just want to do. You know, not
29:43
Speaker 2: a lot of women really want to dig the roads,
29:45
Speaker 2: whereas guys are like, eh, well it's work, you know,
29:47
Speaker 2: it's it's man's work, and and and so on and
29:51
Speaker 2: so forth. So yes, and can we talk. I noticed
30:01
Speaker 2: in some of your write up you mentioned Babylon and Rome,
30:07
Speaker 2: and is this a case of should we learn from history?
30:13
Speaker 2: Do you think?
30:15
Speaker 3: Yeah? Absolutely absolutely, And I think that one of the
30:17
Speaker 3: things you see in the great you know, empires to
30:21
Speaker 3: tyrannical empires of the past is the way that they
30:24
Speaker 3: typically are, the way they collapse is not is not
30:28
Speaker 3: first by foreign invasion, but by lack of lack of
30:34
Speaker 3: self will. They sort they commit suicide. They're not murdered,
30:37
Speaker 3: they commit suicide. Now in the end result is the
30:40
Speaker 3: barbarians overwhelmed them. That's actually what happens but there but
30:43
Speaker 3: it's because they've grown sick, and what what the different
30:46
Speaker 3: The sickness might be different, but oftentimes it's their virtues
30:51
Speaker 3: that were their downfall. The virtues that they had that
30:55
Speaker 3: began to then be corrupted and twisted that then led
30:59
Speaker 3: to their great fall. So Rome had great ambitions and
31:03
Speaker 3: therefore over extended itself and then needed more taxes and
31:06
Speaker 3: so started conferring citizenship on all sorts of people that then,
31:11
Speaker 3: you know, in order to boost the tax revenues, and
31:16
Speaker 3: as a result, weakened themselves to the point where they
31:19
Speaker 3: didn't have they didn't know who they were. And I
31:21
Speaker 3: think you see a similar thing in the West today
31:23
Speaker 3: where I think that there is a real identity crisis.
31:25
Speaker 3: What does it mean to be an American? This is
31:28
Speaker 3: a major This was the major debate I think underneath
31:31
Speaker 3: a lot of our political debates in our last election,
31:33
Speaker 3: But underneath it is what does it mean to be
31:35
Speaker 3: an American? Is there such a thing as an American?
31:38
Speaker 3: I think you see a similar thing in Europe. What
31:41
Speaker 3: does it mean to be British, What does it mean
31:43
Speaker 3: to be English? What does it mean to be French?
31:44
Speaker 3: What are these identities? Is it simply a matter of
31:47
Speaker 3: being in a particular geographic location and that's it? And
31:53
Speaker 3: maybe in our case, maybe holding to certain ideas or
31:57
Speaker 3: can you simply again, it's this interchangeability idea that you
32:00
Speaker 3: can simply substitute a person from one place for a
32:03
Speaker 3: person another and there be no difference. And this is
32:05
Speaker 3: a great this is the great modern folly of it's
32:09
Speaker 3: a perversion of that equality idea that you mentioned. Right, So, yes,
32:14
Speaker 3: all human beings are made in God's image, They have dignity,
32:17
Speaker 3: they have worth, they have value, and therefore are equal
32:20
Speaker 3: in one sense. But they are very different. Cultures are different,
32:24
Speaker 3: nations are different, peoples are different, and you can't simply
32:27
Speaker 3: sub one for the other and expect everything to stay
32:30
Speaker 3: the same. It won't work. And eventually the bill will
32:33
Speaker 3: come do and we'll discover that you can't import, say,
32:37
Speaker 3: millions of North Africans or millions of Asians, millions of
32:44
Speaker 3: South Americans, or what have you, and have the same
32:47
Speaker 3: country you had before. It won't work that way. The
32:51
Speaker 3: old word for that was an invasion. It was colonization.
32:55
Speaker 3: If we were reading history, that's what we would call
32:59
Speaker 3: what we're looking at now. Now it may be voluntary colonization, right,
33:05
Speaker 3: We're we're inviting people in to colonize us. But it
33:09
Speaker 3: is the same.
33:10
Speaker 2: Nevertheless, yes, I don't think anyone watching my show believes
33:16
Speaker 2: this is all by accident. I'll come on to that.
33:22
Speaker 2: Do you think there's conversations here doctor that are like humans?
33:29
Speaker 2: Just it's not even that we're not ready to have them.
33:33
Speaker 2: It's just like we're not capable of having them because
33:38
Speaker 2: they pose it, if that's the right word, really tough scenarios.
33:50
Speaker 3: To clarify, you tell me more about what they're always listening.
33:57
Speaker 2: Yeah, that's it. I've just been messing around with AI
34:02
Speaker 2: in the last sort of month. That's it's you know,
34:07
Speaker 2: it's an interesting arena, but it is. It is funny
34:10
Speaker 2: when Gemini comes on. We had she came on in
34:15
Speaker 2: the car. The other them as out my family. We
34:17
Speaker 2: absolutely creased up. But yeah, I mean, for example, and guys,
34:24
Speaker 2: you can hate me as much as you like. It's
34:27
Speaker 2: it's it's irrelevant. I don't actually exist, but the disabled
34:38
Speaker 2: and this is not like my suggestion I'm I'm raising
34:43
Speaker 2: the situation as in, you know, is it a healthy
34:56
Speaker 2: society that caters too every single person's wishes? God, this
35:07
Speaker 2: is a tough, tough, tough one. This is a tough,
35:10
Speaker 2: tough cookie. And what I mean by that is, let's
35:12
Speaker 2: just say you have someone with Down syndrome, they want
35:18
Speaker 2: to get married yet absolutely fine, obviously, and then the
35:24
Speaker 2: modern take is, well, if they wish to have children,
35:28
Speaker 2: that's their right. And I guess you could say, yep, absolutely.
35:37
Speaker 2: You could also say, like, would that really be a
35:39
Speaker 2: reality if we were in a society that was hell
35:43
Speaker 2: bent on, you know, preserving ourselves, Because that child then
35:52
Speaker 2: has to be looked after by in all likelihood will
35:56
Speaker 2: be looked after by the state. That's your taxpayer's mind.
36:00
Speaker 2: And it's not just about the money. It's about then
36:03
Speaker 2: that person needs a home. That home is built from
36:06
Speaker 2: materials that probably aren't sustainable, to dirt, to dirt, a dirt,
36:10
Speaker 2: and suddenly you've got this whole you know, I'm just
36:16
Speaker 2: wondering if we're coming back to the Roman Babylon thing
36:19
Speaker 2: where if you and I know, this sounds like eugenics argument.
36:25
Speaker 2: For eugenics folks, it's not that at all. I'm just
36:29
Speaker 2: saying this is the way that we're going. What would
36:35
Speaker 2: your thoughts be on that?
36:37
Speaker 3: Joe? Yeah, So I think, well, I think in a
36:40
Speaker 3: in a normal, healthy functioning society, especially one that's been
36:46
Speaker 3: influenced by and grounded in the Christian scriptures, it has
36:52
Speaker 3: the room and the capacity to address things like disability
36:58
Speaker 3: and and and sort of what you might call normal hardships.
37:03
Speaker 3: That's one sort of issue. But I think the question
37:06
Speaker 3: that so, what I would put back in that scenario is,
37:09
Speaker 3: I do think that society is able in certain respects
37:12
Speaker 3: to care very well for the week that disabled, those
37:16
Speaker 3: who have no way to provide for themselves. But it
37:18
Speaker 3: can't do that if it's not healthy. Right, Like, it's
37:23
Speaker 3: sort of like a healthy if you put it in
37:26
Speaker 3: the terms of a household. If a household, if a
37:31
Speaker 3: mother and father are have a great relationship, they're able
37:36
Speaker 3: to care well for three, four, five, six, whatever kids
37:40
Speaker 3: that get that God gives, they're able to provide for them.
37:44
Speaker 3: But what they wouldn't be able to do is if
37:45
Speaker 3: you said, hey, you've had here's four healthy kids, and
37:49
Speaker 3: then now you have a child with a disability. Can
37:51
Speaker 3: you manage that a healthy society says, healthy family says, sure,
37:54
Speaker 3: we can do that. It'll be hard, but life is hard,
37:57
Speaker 3: and we'll trust the grace of God to do it.
37:59
Speaker 3: But now, I'll imagine if you had four healthy kids
38:01
Speaker 3: and then you added the disabled child, and then you said, oh,
38:04
Speaker 3: in addition to that, we need you to look after
38:06
Speaker 3: twenty five foster kids as well. In that scenario, it
38:12
Speaker 3: doesn't matter how healthy or how good the parental relationship is,
38:16
Speaker 3: it's just not going to get done. And I think
38:18
Speaker 3: that's what is actually happening in this present in our
38:22
Speaker 3: present situation, is that the problems and the hardships that
38:26
Speaker 3: a normal, healthy nation would be able to address, the
38:29
Speaker 3: things that we would be able to provide for those
38:31
Speaker 3: who couldn't provide for themselves are actually being limited because
38:35
Speaker 3: we are creating more problems. We're saying we need to
38:39
Speaker 3: import everybody else's problems in addition to our own, rather
38:43
Speaker 3: than if we were healthy and we took care of
38:45
Speaker 3: our business, then we might be able to export that
38:49
Speaker 3: health to other places. We might be able to be
38:51
Speaker 3: a kind of model to commend these are healthy, normal
38:55
Speaker 3: ways of operating, these are godly ways of operating to
38:59
Speaker 3: other society it is to other nations which could then
39:02
Speaker 3: imitate and learn from it. But instead, what we've chosen
39:05
Speaker 3: to do, as we've said, all of the dysfunction elsewhere,
39:09
Speaker 3: we're going to import it here and then hope it
39:12
Speaker 3: goes well. And what we're discovering is it doesn't go well.
39:17
Speaker 2: Yes, sorry, folks, I meant no disrespect to anybody out there,
39:21
Speaker 2: and I don't mean any offense. Like I say, there's
39:25
Speaker 2: tough conversations that I think that have almost become taboo,
39:29
Speaker 2: and we haven't even kind of had those conversations. Okay, doctor,
39:36
Speaker 2: are you familiar with biological leninism um?
39:42
Speaker 3: Describe it? And maybe I might be familiar with it.
39:44
Speaker 3: It doesn't ring a bell, but I'm curious to hear
39:46
Speaker 3: what it is.
39:47
Speaker 2: Well. One of those sort of bug bears is when
39:50
Speaker 2: it comes to the nature of the topics we've been
39:52
Speaker 2: talking about, for example, the rampant illegal immigration. You know,
39:57
Speaker 2: people think it stops with the government, Like you know,
40:00
Speaker 2: I think our Prime minister is called Keir Starmer. People
40:04
Speaker 2: think like it it's because of him, Like if we
40:06
Speaker 2: could just get rid of him, all of this would stop,
40:09
Speaker 2: you know, et cetera. And I'm I'm sort of more
40:14
Speaker 2: of the opinion that this is an agenda. I think
40:22
Speaker 2: when you play a game, and in this case the
40:24
Speaker 2: game is life, there's always someone that wants to win.
40:27
Speaker 2: Or in this case of group, I think whereas you
40:32
Speaker 2: doctor favor the the wispy, white haired, bearded chap on
40:36
Speaker 2: on the cloud, I think they favor the the the
40:41
Speaker 2: point he horned one. And I think biological Leninism is
40:47
Speaker 2: what we're seeing and or sorry, the the the implementation
40:54
Speaker 2: of it. I'm not saying it's a continuing continuation of
40:58
Speaker 2: the Soviet ere or anything like that. So you had
41:04
Speaker 2: you had Lenin came to power and he was the
41:06
Speaker 2: workers guy, wasn't he. He was to get the impoverished up,
41:09
Speaker 2: get the margin, you know, the the the proletariat, you know,
41:15
Speaker 2: the people, get them to uh, to sort of rise up.
41:25
Speaker 2: And always traditionally the power structure had been people came
41:31
Speaker 2: to power because they kind of wanted to do a
41:34
Speaker 2: good job for their country. They had, you know, they
41:39
Speaker 2: usually were financially self sufficient, so that wasn't you know,
41:43
Speaker 2: they weren't subject to things like blackmail and bribery, the
41:47
Speaker 2: dead Da Dada dad, and they would you know, they
41:51
Speaker 2: had to do the job of looking after their people.
41:55
Speaker 2: And what Leninism did was kind of it it put
42:04
Speaker 2: the it took it took that kind of power from
42:07
Speaker 2: this structure and it put it into the people. And
42:11
Speaker 2: then what biological leninism does, which is this modern thing
42:17
Speaker 2: that we're seeing, is it puts the power in the
42:21
Speaker 2: in the hands of disenfranchised people. So, you know, sexuality, gender,
42:28
Speaker 2: skin color, black lives, black lives matter, that all the
42:33
Speaker 2: stuff that we're seeing and the idea, you know, I
42:39
Speaker 2: mean one of the ideas and the reason why it's
42:43
Speaker 2: so dangerous is if you get accepted, let's say by
42:48
Speaker 2: a political party the left. They love you know, gay Rastafarians,
42:55
Speaker 2: and they're they're going to get protected status, and well,
43:00
Speaker 2: you might be a gay Rastafarian. And when the come
43:03
Speaker 2: the the you know, when you get a white paper
43:07
Speaker 2: put in your hand and you've got to sign up
43:09
Speaker 2: for the next war and we're going to go and
43:10
Speaker 2: bomb this country that's never done anything to us, you'll
43:14
Speaker 2: conveniently overlook that and you sign it because you've you've
43:19
Speaker 2: kind of found a family. If if is this is
43:23
Speaker 2: this making much sense?
43:24
Speaker 3: Yeah? So I think yeah, we in our in our
43:26
Speaker 3: context we typically it's a similar idea. People will talking
43:30
Speaker 3: about cultural Marxism, which I think is the same sort
43:32
Speaker 3: of phenomenon, where basically what what Marx and Lenin saw
43:37
Speaker 3: in terms of economic classes, the proletariat versus the capitalists,
43:42
Speaker 3: those who had had the power, you've seen an expansion
43:45
Speaker 3: of this into various other aggrieved groups, and the result
43:50
Speaker 3: is what I've what I've affectionately called the victimhood Olympics,
43:54
Speaker 3: where what we've basically done is arranged society in such
43:57
Speaker 3: a way that the greatest victim wins. The person who
44:00
Speaker 3: can establish themselves as the greatest victim of oppression becomes
44:05
Speaker 3: gets to be put in charge of everything else everybody
44:08
Speaker 3: will orient to them. And I actually think this is
44:10
Speaker 3: part of what's behind the transgender phenomenon, is that, especially
44:14
Speaker 3: for women, the rise in the way that the social
44:18
Speaker 3: contagion of transgenderism just flooded through young girls was especially
44:24
Speaker 3: young white girls who had been told and catechized that
44:30
Speaker 3: you're the oppressor, right, all of the peoples of the
44:32
Speaker 3: world have been pressed by you, as a white person,
44:35
Speaker 3: and this was very hard to deal with emotionally. No
44:38
Speaker 3: one wanted to think of themselves this way. But then
44:40
Speaker 3: all of a sudden, this out was created. Whereas if
44:44
Speaker 3: all of a sudden, you're no longer just a white girl,
44:47
Speaker 3: but if you realize that in fact, you are a man,
44:52
Speaker 3: then you go from being the oppressor in the hierarchy
44:55
Speaker 3: to immediately you're one of the most oppressed because you're
44:57
Speaker 3: now a transgendered quote unquote man. And I think that
45:02
Speaker 3: there was a perverse incentive structure created that really appealed
45:07
Speaker 3: to people. If you don't like feeling guilty for being
45:10
Speaker 3: the oppressor, there's a way out. Now. One of the
45:12
Speaker 3: ways out might be just support all of the victim classes,
45:15
Speaker 3: do whatever they say, or you could actually try to
45:18
Speaker 3: become one of the victim classes, become transgender, adopt different ideologies,
45:24
Speaker 3: and all of a sudden you are at the top
45:27
Speaker 3: of the pyramid rather than the bottom. Now you are
45:29
Speaker 3: the one who's in the seat to call the shots.
45:31
Speaker 3: And I think that's that inverted hierarchy is a very
45:36
Speaker 3: it's a very similar idea to what you were what
45:39
Speaker 3: you were just describing, and is how we got to
45:42
Speaker 3: where we are. That was the ideology that worked its
45:45
Speaker 3: way deep into the system of the West, and that
45:50
Speaker 3: we've seen play out over the last ten to twenty years.
45:54
Speaker 2: Absolutely so. Also that if someone is confused about their gender,
46:03
Speaker 2: or their or their orientation, then if Jesus was here,
46:09
Speaker 2: he'd be encouraging them to love themselves, to to realize
46:14
Speaker 2: that we're all born different, we all have some you know,
46:17
Speaker 2: every person on this planet has a quirk about their
46:20
Speaker 2: body that they probably wish they didn't have, etc. Or
46:25
Speaker 2: confused thoughts at some time in their life, or maybe
46:30
Speaker 2: not even confused. But before we get you know, youngsters,
46:34
Speaker 2: and by youngster I mean anyone under the age of forty,
46:38
Speaker 2: because I'm fifty five now and I'm still you know,
46:42
Speaker 2: totally irresponsible when it comes to, you know, thinking. But
46:47
Speaker 2: before we encourage youngsters to go chopping bits off their
46:50
Speaker 2: body for Christ's sake, that you can never you can
46:53
Speaker 2: never reverse that, we should first be you know, saying
46:59
Speaker 2: you love yourself for who you are. Yes, you are,
47:03
Speaker 2: you are unique. But that's the beauty of it. And
47:08
Speaker 2: one of the traps that going back to the biological
47:12
Speaker 2: leninism is is that we're encouraging people to live in
47:17
Speaker 2: their ego, aren't we that? Oh my god, I'm so important,
47:20
Speaker 2: this is all about me and dirt, dirt, dirt, whereas
47:25
Speaker 2: you know, achriustic take or a spiritual take would be,
47:31
Speaker 2: you know, leave your ego behind and you've got to
47:34
Speaker 2: you know, transcend that to access spirit.
47:38
Speaker 3: Yeah, yeah, no, it's absolutely right. So I think the
47:42
Speaker 3: biological Lemninism cultural Marxism is in some ways a false gospel.
47:47
Speaker 3: It says that the problem is all of your circumstances.
47:49
Speaker 3: The problem is society is oppressing you, and it offers
47:53
Speaker 3: hope and restoration through the reorganization of society and in
47:57
Speaker 3: this case the transformation of your of your body through surgeries.
48:02
Speaker 3: That's the hope of salvation. And in contrast to that,
48:05
Speaker 3: the Christian gospel comes and says, you have great dignity
48:08
Speaker 3: and worth because God made you. You were made by God,
48:11
Speaker 3: your unique and God made you. At the same time,
48:14
Speaker 3: you are broken. You're a sinner. You've violated the law
48:19
Speaker 3: of God. You've put yourself at the center of your life.
48:23
Speaker 3: You are a deeply selfish person. That's who you are.
48:26
Speaker 3: So you're good in the sense that God made you,
48:30
Speaker 3: and you're broken. You're sinful because you've put yourself with
48:33
Speaker 3: the center. And then what Christ comes and says is
48:35
Speaker 3: I've died to take care of all of that sin stuff.
48:37
Speaker 3: I've paid the penalty for it. And now I'm inviting
48:41
Speaker 3: you to die to yourself, put your ego to death,
48:45
Speaker 3: put yourself to death, and come to me, and I
48:47
Speaker 3: will satisfy your soul. I will be the bread of life.
48:50
Speaker 3: I am the way, the truth in the life. Christ
48:53
Speaker 3: offers himself to us out of his compassion and great
48:57
Speaker 3: mercy and says, I will fill you up. I will
48:59
Speaker 3: make you more than you ever dreamed possible. In fact,
49:03
Speaker 3: he even promises I will raise you from the dead.
49:05
Speaker 3: Death will not be the last word for you if
49:08
Speaker 3: you trust me. Just simple faith, simple trust, simple crying
49:12
Speaker 3: out to Christ. That's the hope of the Christian Gospel.
49:15
Speaker 3: It's a salvation from outside of ourselves, not from within,
49:18
Speaker 3: and it's one that actually owns up to the way
49:21
Speaker 3: that we have contributed to many of our own problems.
49:24
Speaker 3: We are the biggest problem that we face. I love it. G. K.
49:27
Speaker 3: Chesterton was once asked to contribute to an essay series
49:30
Speaker 3: where the prompt was what's wrong with the world? What's
49:34
Speaker 3: wrong with the world, and they invited a number of
49:35
Speaker 3: different contributors to write essays on What's Wrong with the World?
49:39
Speaker 2: And GK.
49:39
Speaker 3: Chesterton wrote back a very simple essay and he said,
49:42
Speaker 3: dear sir, I am GK. Chesterton, and I think that
49:46
Speaker 3: that more people have to recognize that the biggest problem
49:49
Speaker 3: in your life is you, and that the Gospel offers
49:52
Speaker 3: the hope that Christ will fix it. He will change you,
49:55
Speaker 3: he will transform you. That's the great hope of the
49:58
Speaker 3: Christian Gospel. And it's a thousand times different and better
50:01
Speaker 3: than whatever the world has to offer. So maybe that's
50:05
Speaker 3: a maybe that's a good place that we could we
50:07
Speaker 3: can end it.
50:09
Speaker 2: Yes, doctor, fascinating to have you on the show. Thanks
50:13
Speaker 2: very much for joining me. Yes, Yes, that's it. I
50:19
Speaker 2: I I was going to ask you where do we
50:24
Speaker 2: go from here? But I think you covered it. Let
50:27
Speaker 2: me just give your book a shout out. Get the
50:30
Speaker 2: screen up. There we go, folks. That's one of the
50:34
Speaker 2: good doctors books, The Sin of Empathy, This one Leadership
50:42
Speaker 2: and Emotional Sabotage, plus all the others. Joe, Which is
50:46
Speaker 2: the best place to grab copies of your books?
50:51
Speaker 3: Yeah, if you want to go, you can buy them
50:53
Speaker 3: on Amazon, so they're available there, or you could go
50:55
Speaker 3: to Sinethempathy dot com, and you can also purchase them
50:58
Speaker 3: directly from the publisher, so you pick. And I hope
51:02
Speaker 3: that the book is an encouragement.
51:04
Speaker 2: Yes, brilliant Joe, stayn the line just so I can
51:09
Speaker 2: thank you properly when I've clicked off the record, I'm
51:13
Speaker 2: just going to play us out before I do that.
51:16
Speaker 2: Friends at home, I hope you've got as much out
51:19
Speaker 2: of this conversation as I have. If you could like
51:24
Speaker 2: and subscribe and click the notification bell massive love to
51:28
Speaker 2: all of you, and I just want to give a
51:31
Speaker 2: shout out to the crew of the Sea Shepherd and
51:36
Speaker 2: say thank you ever so much for my t shirt
51:41
Speaker 2: Chow Chow.
51:43
Speaker 1: Friends, thank you.
51:44
Speaker 2: For listening to the Bought the t Shirt podcast.
51:47
Speaker 1: Please like, subscribe, and share, and don't get to follow
51:51
Speaker 1: me on social media. Use the name Chris Throll Instagram,
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Speaker 1: Chris dot Thrall.
52:00
Speaker 2: Thank you.