COVID Wars: Shoddy Science and Medical Malpractice
We are told to “follow the science”. What we have witnessed far too often over the past four years is “follow the money”. Be it corrupt politicians, Big Pharma, medicos with vested interests, or globalist bodies seeking to control us all, we have seen how quickly and easily science and medicine can be corrupted and hijacked for nefarious ends.
Some of us were quite sceptical of what was being done to us in the name of Covid from very early on in the piece. Things did not seem to add up, and the hysterical media alarmism, coupled with Statist overkill via lockdowns and all the rest certainly made us wonder.
And many of us wondered out loud. We got absolutely hammered and hated on for daring to ask hard questions and query the official narrative. For simply expressing our concerns we were turned into despised pariahs and treated as the scum of the earth.
Yet increasingly we are being vindicated. Barely a day goes by when we do not learn even more about just how wrong so much of the “science” was, how dictatorial and totalitarian our governments were, and how much medical fascism was allowed to take place. Simply considering all the injuries and deaths so far with rushed and improperly tested medicines should wake us up.
All this, coupled with the clearly stated aims of individuals and groups like Schwab, Harari, Gates, the World Economic Forum and the Great Reset mob, makes it clear that we whistle-blowers and questioners were absolutely right to stick our necks out and dare to look closer at what was – and is – happening.
There are now innumerable articles and videos and plenty of books on all this. Last year I offered this list of titles.
Four recent articles that have appeared on these matters are worth drawing your attention to. The first one speaks about slodderwetenschap (the Dutch term for ‘sloppy science’). The authors say this especially occurred during the COVID-19 pandemic:
We had front-row seats to witness the media reporting claims of a breakthrough made one day, then dismissed the next. It’s one of the first occasions the public has been able to clearly see how messy the scientific process can be – when it’s done sloppily.
One of the more public facets in the swirling whirl of COVID-19 misinformation was the continuing role of Dr Anthony Fauci, the Chief Medical Officer to the President of the USA. Fauci insisted that his pronouncements of the moment, such as suggesting it would only take 15 days to slow the spread of the virus or that masks were ‘unnecessary’, were ‘science’ and as such not to be questioned. Yet, the main method of science is to question. Fauci was abusing his claims of expertise and in the process helping to erode the public’s trust in science itself.
The researchers argue that one of the drivers of sloppy science is that people find it hard to accept results that are a work in progress; they much prefer the neatness and superficial completeness that often comes with incorrect work. It can mean that shortcuts are taken – and alternatives are ignored because they cause disruption.
Results that are desired are often declared correct due to political and financial pressures or even fears. This culture involves accepting storylines that are presented without further examination (eg, Fauci’s ‘I am Science’). Naïve acceptance can cause real harm – especially when the initial claims need to be qualified or are disproved. What arose during the COVID-19 pandemic was the increasing proliferation of unsound science, which meant policy leaders – misled by misinformation – made terrible decisions with devastating ramifications. The debate about the longevity of lockdowns as a means of dealing with COVID-19 and the seemingly deliberate suppression of the role of natural immunity post-infection stand out as two prominent examples.
They close their piece by outlining seven critical mistakes where sloppy science can creep into the scientific process:
1. Jumping straight into giving explanations for unexpected observations. The impulse to be the first to obtain results makes shortcuts tempting.
2. Disregarding variables that could be of importance to the research. Selecting suitable variables is critical for good science – it’s a process that should not be rushed.
3. Not correctly considering the context of the experiment. For example, how the research relates to the real world.
4. Inflexible modelling. For example, only using a single model instead of an open-ended model to determine outcomes.
5. Making bad sampling assertions. Like applying statistical functions across populations as a whole – when they may only apply to specific subsets.
6. The overuse of labelling and categorisation.
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The Importance and Power of Setting an Example in Discipleship
We witness the importance and power of example in the lives of faithful Christians who lived before us. We can consider the practice of their faith to inspire and help us to follow Jesus and make other disciples. Knowing the outcome of their way of life, we can imitate their faith (Heb 13:7).
When I began working in construction, my boss neither offered a book to read, nor gave me a lecture about framing a wall. I was assigned to work with an experienced man. By working alongside him, I learned how to drive a nail and frame a wall. Throughout history people have served as apprentices to others, working in their shadow to learn their craft. People watch examples on YouTube to learn to how do a myriad of tasks—from plumbing to working on a car.
We see the power of example in the way many people pray in church. How do most Christians learn to pray? Most learn by listening to the prayers of others. For this reason, we hear commonly repeated phrases in prayer like, “lead, guide, and direct,” or “we lift up . . .” In the church in which I grew up, one faithful saint always ended his prayer by saying, “and let my daily walk be a testimony to others.” I noticed members in the church began using this same phrase in their prayers.
This post is part four of a practical series on making disciples. The task of discipleship requires and emphasizes faithful teaching (Matt 28:20). Biblical discipleship also recognizes the importance and power of setting an example for those we teach.The Apostles Appeal to the Example of Jesus
The Apostles point to the example of Jesus as they teach others to live a faithful Christian life. Peter’s first letter emphasizes the theme of suffering as we follow Christ. He points to the example of Jesus for us to emulate as we face suffering. He writes, “For to this you have been called, because Christ also suffered for you, leaving you an example, so that you might follow in his steps. He committed no sin, neither was deceit found in his mouth. When he was reviled, he did not revile in return; when he suffered, he did not threaten, but continued entrusting himself to him who judges justly” (1 Pet 2:21–23).
Philippians 2:1–5 addresses relationships in the church. Paul calls the Philippians to follow the example of Christ’s humility. He presents the glorious theology of Christ “taking on the form of a servant” (Phil 2:7) as a powerful warrant for Christians to be humble toward one another. He points other Christians to the power and importance of Jesus’s example.The Importance of Example in Paul’s Discipleship of Timothy
Throughout 1 and 2 Timothy, Paul emphasizes the importance of teaching sound doctrine in the church (1 Tim 1:3; 4:6, 13, 16; 6:20; 2 Tim 1:13–14; 2:15; 3:12–4:5). Timothy was to use healthy doctrine to counter poisonous teachings infecting the church (2 Tim 2:17). The Apostle also highlights the necessity of Timothy setting a Godly example for Christians. He writes, “Command and teach these things. Let no one despise you for your youth, but set the believers an example in speech, in conduct, in love, in faith, in purity” (1 Tim 4:11-12).
Let’s consider the five areas Paul specifies for Timothy’s example in the church:Set the Believers an Example in Speech: We use speech as a primary way to communicate and interact with others. Paul consistently addresses problems with the speech/words of the false teachers (1 Tim 4:7; 6:4, 20). “In speech” translates the Greek phrase “ἐν λόγῳ” (logos). This example likely refers to what we say to others—the content of our speech. In our conversations with other Christians, or those we are discipling—what are we saying?
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You Need to Value the Covenant of Grace
David Dickson explains more of the rich blessing of the Covenant of Grace in this updated extract.
1. The Covenant of Grace Runs Through Scripture
Immediately after the breaking of the covenant of works by Adam, it pleased the Lord to lay that new ground of a new covenant of grace in His Son, in that promise in the garden. The seed of the woman shall tread down the serpent (Genesis 3:15). And God renews the promise in form of a formal covenant to Abraham and his seed which is Christ, and all the faithful through Him (Genesis 17:7). The same covenant is repeated in the person of David and his seed (2 Samuel 7:14-15).
This is more fully explained Psalm 89:3-4. Where the Lord swears to the throne and kingdom of Christ who was to come from David unto all generations, and under the type of David and his successors, and his children, that is, all those that believe in Christ:protection and defence against all evil;
provision of strength for every good employment;
freedom from the voluntary slavery of sin;
turning of everything to our good;
fighting for us, against our foes;
giving us all the good things that He promises to us;
to forgive us our sins;
to make us partakers of His eternal kingdom:
faith itself and the spirit of adoption, whereby we may call God, “Abba Father”. And
last of all, which of all is most wonderful, although the devil had so far prevailed as to make them forsake the law of God, and neglect the commandments, and transgress the statutes and ordinances; yet if you return to the Lord your God, and lay hold on the covenant, you may well be plagued with worldly judgments for your correction, but you shall not be excluded from the mercy of God, and His loving kindness. “If his children forsake my law, and walk not in my judgments; If they break my statutes, and keep not my commandments; Then will I visit their transgression with the rod, and their iniquity with stripes.” (Psalm 89:30-32). But observe that which follows: “Nevertheless my lovingkindness will I not utterly take from him, nor suffer my faithfulness to fail. My covenant will I not break, nor alter the thing that is gone out of my lips.” (Psalm 89:33-34), etc. O the wonderful love and goodness of our God in His Son Christ towards poor sinners! who, although we change every moment, He never changes.This is the new covenant which our Lord Jesus Christ Himself did preach, and sealed with His blood, and left in legacy to us, under the broad seal of His own sacrament. For the last cup that ever He drank, He took the cup and giving thanks, He gave it to His disciples, saying, “Drink ye all of it: For this is my blood of the new covenant, or new testament which is shed for many, for the remission of sins” (Matthew 26:27-28). This is the covenant in which all the promises of grace are contained both in the Old and New Testament; for this cause it is called, the New Covenant of promises.
2. The Blessings of the Covenant of Grace
The excellence of it shall appear in considering its properties.(a) It is a new covenant, for that it makes us free from the covenant of works; yea now under the gospel twice, because it makes us free from the ceremonies of Moses’ law, with which the children of God were burdened before the coming of Christ (Hebrews 7:22).
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Biblical Worldview: Parents’ Rights and Responsibilities in Education
Take back the rod. God gave it to you, not to the government. Take back your kids. God gave them to you, not to the government. This will be for God’s glory. And, I would suggest, this would be the first, and most significant step, to taking back our country.
One of the most fundamental and oft-forgotten truths about education in the modern era is this: God gives children to parents, not the government.
In his recent entry on the biblical worldview of school choice, Freedom Center scholar Dr. Tim Yonts explained why this is so important. He writes:
“The basic biblical position is that children, ultimately, belong to the Lord who has given parents the right and responsibility to raise them and teach them.
The biblical view, however, is at odds with modern secularism, which typically adopts a collectivist approach — ‘It takes a village to raise a child’ or ‘Children belong to all of society.’ This view contains a seriously flawed understanding of human nature and the nuclear family, and it has made the battle over education a spiritual one for the minds and hearts of the next generation.”
Yonts is correct to point out how this core Christian commitment places us at odds with “modern secularism.” For decades now, many leading “educational experts” in America (operating out of a secular worldview) pursued an educational philosophy that aims to pull children away from their parents’ authority. Progressive education reformers like John Dewey unapologetically argued that the goal of public education was to “separate children from the prejudices of their parents.”
What did he mean by this? Dr. Albert Mohler explains,
“John Dewey meant first and foremost the religious prejudices of parents. [He] wanted to free children from that context of the local home, as where they would learn citizenship in the common culture, and instead put them under the control and under the influence of a regime of experts. And these experts would help to separate children from the backward worldviews of their parents.”
This goes directly against God’s good commands to parents to raise their children “in the discipline and instruction of the Lord” (Ephesians 6:4). God makes it very clear that he holds parents, and not public schools, primarily responsible for the content and quality of their children’s education.
So when we approach the subject of education from a biblical worldview, we must first reject the modern secular view that raising and educating children is somehow a “group” project that the government should be leading and financing.
Therefore, it’s necessary for Christian parents to understand what their rights and responsibilities are when it comes to educating their children. As I mentioned, their “rights” are nothing less than the sole and total ownership of their children contra the state. That is, of course, provided that parents are loving their children well and caring for them rightly.
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