Social Justice with Guest Dr. Anthony Silvestro

This is Apologetics Live. To answer your questions, your host of Striving for Eternity, Andrew Rappaport.

Opening the Show and Introducing Dr. Anthony Silvestro

Alright, we are live, Apologetics Live. This is a ministry of Striving for Eternity. This is a podcast you can listen to on Apologetics Live, is the podcast name it is, on the Christian podcast community.

And I have with us, as if you looked in the title, we have a guest apologist, the unshaven, trying to grow his beard, Dr. Anthony Silvestro.

It's about as much as I can get away with as everybody knows.

Your wife will be calling soon saying, dear, shave that if you want to kiss. Although she has a better voice than that, I'm sure. Yeah, just a little. Alright, well, so what we're going to do tonight, folks want to join and ask questions.

We will do a live Q &A for folks who are familiar with Dr. Silvestro. His background is going to deal more in the creation science and things like that. So if you want to ask, he's, by the way, you're, are you a real doctor?

No. That's what the atheists always say on the street. What kind of doctor are you? I'm a dentist.

Doctor of dental surgery is DDS.

So technically you have a doctorate degree, right? Right. Because I noticed that when atheists get guys with PhDs, they call them doctor, but they're not medical doctors. Yeah, that's correct. But everyone jokes and says you're a fake doctor.

You're not a real doctor. Doctoral degree just doesn't count. But your background is, is math and chemistry undergrad. So those are areas you're knowledgeable on for folks when we get to open Q &A. What we're going to do to start is we'll be discussing an issue that both of us think is quite important for the church.

And that is the issue of social justice. And so we could put some comments up here that we see. Billy says, runs away. Now he's a dentist. People do run away from their, their dentist. Yeah. See, this is a nice thing about this.

We can read some comments. Although for some reason on Facebook, I'm not seeing some of the pictures, but it says, but Danny says, hey, brother, Andrew Rappaport and brother, Anthony Silvestro. Throw me and my girls a shout out, please.

Their names are Addison and Abigail. So there you go. You got Addison and Abigail. All right. But Danny, you can actually join us better than that. You can join us. So how do they join? Well, you do what Anthony did.

You go to Apologize Live dot com. There's a link there for to participate using StreamYard. If you need the instructions, they are there. I'll mention this throughout the show. And so actually, we could just put up the ticker.

There we go. So now you have that throughout the show. Little thing to remind you to go to Apologize Live dot com to ask any questions. So we should start off, Anthony. We weren't around last week. We were going to try to do a show last week, but you were like, kept me so busy.

It was all you. It was all me. I'm blaming you. We were somewhere. Yeah. We were at the G3 conference. And I think we kind of were passing each other a lot. We didn't really talk very much, even though we stayed in the same Airbnb.

So let's start off with a report from G3. How did you enjoy it? The question I was asking folks that I was interviewing, what was the session you liked the most? And outside of the sessions, what did you enjoy the most from the conference?

Well, okay. So I'm always biased, but Vodhi Bhakham is. I know that was coming. My favorite preacher to listen to. And you're going to go with Vodhi. Yeah. So, of course, that's going to be my favorite session.

Well, you know, sadly, you know, when we are in ministry, you can't go to G3 and see every session or you can't do a lot of the ministry. You want to do in making contacts and seeing people and fellowshipping and that kind of stuff.

So I saw only about a third of the sessions. So Vodhi is the winner in the third that I saw. Now, people tell me Tim Challies was really good. I heard Tim's was very good. Yeah. And a few others, too.

So I'll enjoy going back and seeing. I think that they're already online. Oh, really? Not the edited versions, but I think the original ones are up.

All right. So outside of the talks, what was it that you enjoyed the most?

Well, I'm going to say two things. One is a really cool thing. The other one was a very disturbing thing to me. The cool thing was the fellowshipping, you know, getting a chance to see people that you only see on Facebook all year and to get a chance to see them live for a few days is a lot of fun.

Getting a chance to meet people and see people for the first time that you knew from Facebook. My favorite picture, if you go to my Facebook page, is meeting a female who had a she had her own T-shirt made that said Proud Sammich Maker.

And I'm like, I don't know you, but I need a picture with you. Turns out she knows Bud Allheim and a lot of other guys that we're friends with. So I was enthused to see that.

The part that I was there, actually, when you when you saw that and you grabbed your wife, you're like, give me a picture.

Yeah, so that was that was funny. But the other one, I'm a little more serious than something I was pretty disturbed on. And I don't even know if you know this, Andrew. But so my wife, when she found out that there was a cheap cruise that she could go on, she's like, oh, sign me up.

And she well, she didn't even tell me first. She ran over to the Sovereign Nations booth who is hosting this cruise for next year. So G3 is breaking up. We'll give a plug to G3.

Wait, wait, wait. It's not breaking up. It's breaking up. Beatles or something. They all had to go their separate ways. All right. Don't start creating a rumor. That's it. We're going to be hearing from folks.

You know, Anthony Svester says G3 is breaking up. Then we got to get the band back together again. Well, they kind of are.

So what they're doing next year is no longer is the conference going to be in January because the weather is so suspect in Atlanta. So now they're doing a cruise that same week every year for four to five days, four nights or four days, three nights or the other.

And now Donny Jacks, good to see you here. And he says we have to keep this civil. Yeah, we'll try to put him on. We should bring Donny on. So so G3 is doing that and then they're going to move their conference to October.

So the next official G3 won't be until October 2021. And then the part of the breakup that they're doing is they want to start doing these mini workshops around the country, expository workshops. And so different guys will be leading those around the country.

Many workshops on expository preaching. So it'll be neat for some of the changes that they do. I have to be honest, I'll be more excited being in Atlanta in October than I would be in January. So, OK, having said all that.

My wife drags me over to this. Wait, wait, wait, wait. Yeah. So they're going to go. You're going on the cruise, right? Yeah. OK, so here's here's what I'm thinking. I'm thinking of going. I've already I've already thrown it out there that, you know, we're going to we're going to get to see James Watkins role.

With Votie Bauckham, you know, just just that'd be fun to see James get choked out by Votie Bauckham in like seconds.

That would be interesting for sure.

I said I'll bring my my G so that I can. I can. I'll roll with John Evans. I don't. I'm not rolling with Votie, no. OK, so you wanted to talk about some sad news with the cruise. OK, no, not with the cruise.

It was when we went over signing up for the cruise. So ended up talking to to who's Michael Fallon. Now, look, I don't care about Christian celebrity whatsoever. Apparently he's a celebrity. He himself told me that he is the only guy who has been allowed to moderate every one of James White's debates since 1999.

I didn't know that. Oh, well. So anyways, we got to talking to social justice for a few minutes and he had a guy next to him. Who you may recognize from some of the videos. I've never watched one of the videos through and through.

I've seen bits and pieces. And his name is James Lindsay. And he was he was there at the G3 conference. So us three were talking. My wife was filling out the paperwork for this G3 cruise. And within a few minutes, I'm like, something doesn't sound right as they're talking.

And so I asked the guy, James, I said, are you Christian? And he goes, no, I'm an agnostic atheist. Like, oh, so I just want you to understand something, James. Enjoy your conversation. But I'm going to shift gears now towards evangelism instead.

And so we actually had a chance, my wife and I, to evangelize to him for, oh, 20, 25 minutes and talk through some things. And had a great time doing it. I found out some interesting stuff. So, Andrew, we noticed when we were at the Reason Rally almost four years ago now.

It used to be the atheists did a Reason Rally every four years this summer of a presidential election year. And they did this for the purposes of wanting to inject what they would consider reason and science into politics.

And they were pretty upset, weren't they, Andrew? Four years ago. So much so that they're not even doing one this year. So they canceled this Reason Rally. And one of the things that they were really upset about was...

You're saying that. I was just looking up Reason Rally 2020 to see if they were doing it. So the first year they did this, and the first one they did, they said no one showed up because of the rain. Expected huge crowds.

Last time that they did it, because we brought a thousand Christians to evangelize, and they said we scared away all the atheists. And that's why they only had 4 ,000 people. So we made up 20 of their attendance.

Yeah, no, that's right. We did. We were everywhere. 30 ,000 people. We were everywhere. But you know, there was something that was undermining them. And this is kind of the subject we're talking about today is social justice.

The atheist agnostics were undermined by the LGBTQ crowd. And so, as you remember, atheists are there, and they were trying to promote their agenda. The gay lesbian crowd came in to promote their agenda.

And those two thought that they could link arms and join sides, so to speak. And it turned out to be a disaster for both groups. I remember walking through the atheist convention, whatever you call it, and doing witnessing.

One time I was actually walking around with Josh Smith and Matt Sleck. Another time I went through with another guy who I never met before and haven't seen since. And another time I went through by myself.

But each time you saw the groups actually fighting among one another, because literally the atheists were being overrun. And I didn't think a whole lot of this, other than just kind of being silly. You know, we're here to evangelize to all of them.

So I didn't really care. I bring all this up because when we were talking with this James Lindsay guy, who's part of the Sovereign Nations group, who is speaking out against social justice. Turns out he's an agnostic atheist, or atheist agnostic, or whatever he calls himself.

But he's not happy with the direction of the country being overrun by cultural Marxism. And specifically what's going on with the LGBTQ movement as part of the cultural Marxism and what they're doing in society.

They literally have all the power. And I think the atheist agnostics are upset and probably jealous that they have had some of their power diminished for the agenda of these guys instead. And so this guy and one other one, I can't remember his name off the top of my head, have joined with Sovereign Nations to speak out against social justice.

So I say this because I find it interesting that they are willing to join up with Christians who obviously they don't like. They fundamentally disagree with. They would stomp us out in any chance that they would have.

And yet they're willing to, at least some of them, link arms with us because they see a greater poison to them, which is the LGBTQ movement. But the sad part to me is I don't understand why Sovereign Nations is using atheists to be part of a group.

I don't understand why I go to G3 conference where I'm expecting this to be Christians. I'm expecting to talk to Christian ministries. I was shocked to find out that they have brought in what they would call field experts to be part of their ministry.

I don't know how they're contracted with them or anything, but to be part of them in order to combat social justice. And the only thing I could get from Michael Fallon is that, well, you know, these guys are really intelligent.

He has a Ph .D. in something I don't even know. James Lindsay does. All I can think about is there's tons of Christians, including us, who have studied this, who understand social justice issues that could easily speak about this.

And I couldn't help but feel that the Sovereign Nations guys believe the only way that they could look good in the eyes of people is by having outsiders, so to speak, being part of their intelligence committee.

So I was disappointed that it depends on what they're doing.

And this is the thing that I would be curious to know what role these guys have. I mean, if they're if they're being hired because of their work with organizing cruises or something like that, that might be different than if they're being hired to.

I mean, they were in the one video, granted. Several videos. Yeah. Yeah. So so let's let's get to the issue that you and I would like to discuss, because there is a lot of people that may not understand what social justice is.

There's a lot of even believing Christians who would they'd see the social justice issues and think, well, as Christians, we should support social justice. It sounds like a Christian thing. So we should, as we get into this, we need to define terms and lay some groundwork.

And because you and I both agree that the issue of social justice is very detrimental to the church. Both of us have signed the statement on social justice in the gospel, which we encourage folks to go do.

Actually, Ethan Tanner just posted that exact comment just just as I was saying it. And so that's the thing that we would be saying to do. I encourage everyone to go. I'm trying to remember the Web site offhand right now, but I can look it up quick enough.

It's the Dallas statements.

Yes. Social justice is what it's called. And you can go to that Web page and sign the statement right there.

Yeah. But the Web site for it is statement on social justice dot com. So I encourage you to go out there. And right now, as of now, there's what? Twelve thousand signers, because I do think that this is something that we end up seeing is going to have an effect.

And so so go go. You can check out all the affirmations and denials at statement on social justice dot com. So with that, let's let's get into some of this stuff, Anthony. Let's let's start with the fact that social justice is not justice.

Social Justice, Marxism, and the Church

All right. There's a difference when we talk about justice and social justice. So justice, we as Christians would agree with. Christians should be about promoting what's just and right. We get and we know what's right and what's just from the nature of God.

So the more we know about God, the more we're going to understand justice because that's part of his nature. I should have said earlier we had Danny asking for a shout out to his daughter. He was in here, but then he disappeared.

So I don't know where he went. But OK, so justice is about the issue of. You know, writing wrongs. Now, social justice is a little bit different because this is writing wrongs that may not be wrongs you've done when it comes to things like critical race theory and some of this intersectionality.

I'm going to throw these terms out and I'm going to end up having getting you to define some of these things so that I'm not doing all the talking. But so when we hear these terms, we have to understand that these terms have a history to them.

This idea is grounded in social Marxism and you can't remove this from that. So you have to understand that this is got an underpinning that's anti biblical, anti Christian. Now, you're going to hear people that will say, well, we should.

I'll give a for instance, James Cone, who is very well known for black liberation theology, critical race theory. He is the guy that everyone goes to when it comes to critical race theory. And in in his book, he actually argues that.

It is it's acceptable, it should be acceptable that Jewish people would be upset with the Germans. Here's a quote that he's got. It is interesting that most people understand why Jews can hate Germans.

Why can they not understand why blacks who've been who've been deliberately and systematically dehumanized or murdered by the structure of this society hate white people? And now here's the thing I want you to think about when he's writing this James Cone in the 60s.

It is true that many Jewish people hated Germans because of what they did. That's not the case today. See, Jewish people don't go on continuing to hate Germans for what their ancestors did. But that's exactly what he's arguing should be.

He argues that because a group of people that died long ago dehumanized people, then all whites always in America will dehumanize all blacks. And that's just not the case. So let's let's start off with some definitions.

Let me get you to define social justice, critical race theory, intersectionality.

Yes. So let's let's let's do some background here. And this is where we want to make sure we understand the background of this terminology. So we got Karl Marx, who wrote his book back in, I think, 1848 and promoted something called Marxism.

And in in his book, he says that he believes that the best system of government is an equal distribution of wealth. He doesn't believe in private property. And so he looked at at people sold their sold their labor, that labor became a commodity.

And and that translates into a surplus value, not for the person who works, but for the business owner, the capitalist. And so he Karl Marx believed that there is a conflict between what he calls the proletariat, the working class and the bourgeoisie, which is the ownership class.

So he looked at this when he believed to be an internal conflict. And he said it's not fair that the workers are not making the type of money. They're not getting their fair share according to what the owner is getting.

And and obviously we understand with capitalism, there are reasons for why this happens. Right. People who own businesses, of which I had for years, you take risk. It's your own money. It's much more work.

I mean, there's a whole lot more to it than just being somebody who is an owner of a business.

Wait, you don't own a business anymore?

No, we sold the dental practice like a year, a year and a couple of months ago now.

Not only are you not a real doctor, you're like not even a dentist then.

Right. I'm like a nobody now. I think I somehow went from the bourgeoisie to the proletariat now. So and so, you know, what Marx was teaching is he believed that because there's an inherent conflict, it wasn't fair that the that the ownership class were making much more money.

He believed that the wealth should actually be shared among everybody. And he believed then the way to do this was to not have private entities or private people owning businesses that things should be owned literally by the government or that it should be owned across the board.

So all the workers are essentially pro are part owners of the business. And so that's what he was was teaching. This equitable distribution. He wanted everything what he would call equal. Now, it's that Marxism that has found its way into literally every facet of society today.

And so if you think about the word rights that's constantly used, like people constantly say, well, it's my right to choose. It's my right to, you know, fill in the blank. Rights are interjected into things because they believe that this is the way to get what they would consider equity or equality throughout whatever arena they are talking about.

So the background is called cultural Marxism. And so the background is Marxism with Karl Marx. Now, it turned into cultural Marxism years later. And so this is what's interesting as we as we trace through the history of some of this stuff is we get into.

We get into this foundation in the early 1900s. So you're talking 50 to 60 years later. You have people who are picking up on Marxism as an idea and people who are promoting this idea in the background.

And so it finally came to head in 1905, where it was called the Upper Room Meeting. It was in Lower Manhattan. And there were a number of people who were part of this meeting. So you had guys like John Dewey and there was a millionaire financer.

This is a guy who a millionaire at the time who would have been worth tens of millions, hundreds of millions today, all inherited wealth from his parents. So these these guys and many others who were philosophers, socialists and whatnot at the time had come up with some ideas and they literally wanted to change America, make it Marxist.

And this would be the progressive movement, the birth of the progressive movement. So this is their purpose, stated purpose is to calculate changing America into a socialist nation and the overthrow of the Christian worldview and replace it with the ideas of Karl Marx.

So this was not just an affront against the capitalism, which is a biblical thing, but it was really on Christianity altogether. Karl Marx was was an atheist and was a vehement hater of Christianity. So so it shouldn't surprise us in terms of his ideas on Marxism in the economic realm because of that.

So this is this is this meeting that started. That meeting turned into these people becoming what's called the intercollegiate society. So this society was born many years later, about 10 years later or so.

And this is the society that determines how they were going to change America. And their goal was to get into the colleges and universities. They wanted to get in there and get teachers trained into those universities in socialism and then now train the younger generation.

And so they theorize that within within not too many decades, they would be able to turn the tide of America. Now, one other interesting thing is that during the same time you had the progressive party, an actual like Republicans, Democrats, a progressive party that rose during this time.

And they supposedly went away in 1921. But it looks like they had just wrapped themselves into the Democrats back in the day. Well, the interesting thing is, is that the millionaire financier guy who is the behind intercollegiate society, his wife was a major player in the progressive party.

So so they had connections throughout in this. Now, by 1917, when this intercollegiate society was really getting their their feet in the door and getting some things moving, they were active on 61 campuses already.

So from 1905 to 1917, active on 61 college campuses and 12 graduate schools. Many of those were Ivy League schools at the time. And so as that's going on, this is one more piece of background information happening is there is a Baptist pastor who whose name is Rauschenbusch.

And he wrote a book in 1917 that's called A Theology for the Social Gospel. And so this is what he was teaching. He was a full on Marxist. So he had socialistic ideas. And for those of you who understand these terms, Marxism is the philosophy of what was taught.

Socialism is getting those actually into laws in society. So you're changing society through socialistic agendas. But the philosophy is the Marxism that promotes that. And so you have the philosophy here by Rauschenbusch is that Jesus' death on the cross was not about atoning sacrifice.

Instead, he said his death on the cross was about social justice being Jesus dying for social justice causes or social justice issues, the perceived inequalities throughout society. And so Rauschenbusch was the first major pastor that put this into writing and was teaching it.

Incidentally enough, when you look at the trail all the way up to Obama, and I find this fascinating. People like Votie Bauckham and others were warning people about Obama because at first it sounded like Obama was a Christian going to Christian church.

I mean, most of us knew he wasn't. But for the vast majority of people, they would say, well, he's going to Christian church. Well, Obama's pastor is Jeremiah Wright, who is a complete cultural Marxist.

Jeremiah Wright, one of the guys he studied from, is Martin Luther King Jr., who is a serial flagger, who didn't believe in the atonement on the cross. I wonder where he got that from, as well as many other things.

I mean, he wasn't an Orthodox Christian. Unless he repented on his deathbed, Martin Luther King Jr. isn't burning in hell today, unfortunately. But Martin Luther King Jr., guess who one of his major influences was?

You guessed it, Rauschenbusch from 1917. That was the connection between all of these guys. Now, granted, there's a lot more connections in all this, but it's interesting to see where all that comes from.

Because, mind you, even though the progressive movement has been here for a long time, when is the first time that we actually heard in public people calling it a progressive movement? It was not until the second term of Obama that you started to hear him say this.

You started to hear Hillary Clinton say this, and she started to run for president. This is when the coming out party, so to speak, was. But yet the groundwork was being laid for the last hundred years.

So that's kind of the background in social justice. Now, where things changed was you had this Rauschenbusch pastor in 1917 writing his book and promoting these ideas. This is multiplying on college campuses and just among sociologists and philosophers.

We get to the civil rights time where, granted, look, there were a host of atrocities against people of color and things need to be made right. There's no doubt about it. The problem is in the colleges and the seminaries, especially African-American colleges and seminaries, they weren't just giving a balanced view on how to make things right from a biblical perspective, which we'll talk about a little bit later.

Instead, what happened was we saw the literal creation of black liberation theology and critical race theory where where these guys literally it was it was it was trying to be racist from the other aspect of it all.

And believe it or not, this is the background as well of the Hebrew Israelites, the black Hebrew Israelites. They're born out of this type of stuff where it was it was all about getting vengeance on the white man.

And so when we look at this black liberation theology and the social justice issues, they really got promoted in the 1950s and 1960s in the classrooms. And that's what kind of bore what we see today. And there's one thing I left out that I just hinted at right now.

And it's and it's this when when Karl Marx and other philosophers after him talked about the fabric of society, the issue of social justice is this is that it is believed that the white man, specifically the white man, European, middle aged, middle class and above type guy.

Is the one who created the fabric of society to hold everybody else down and oppress in their terminology, oppress everybody. And so the social justice movement is seeking to, in their minds, correct the issue.

So destroy the fabric of society and to to correct past wrongs or perceived wrongs. And it's I don't know if it's helpful. And right now, before we or if you want to say anything else before we get to some of this terminology now, because this is where our terms of intersectionality are determined, especially comes into play.

Yeah, well, and I'm starting to hear a little digitizing on your voice. I don't know if the if your Internet's I don't know, maybe someone's like watching a movie on the Internet. But not that I'm loading huge, huge games or something.

But the but but there is this is the thing when you brought up the black Hebrew Israelites and this is the thing that you end up seeing is when we talk black liberation theology, we hear a lot in the news right now.

It's an election year. So anytime there's an election year, you don't have to be a prophet to realize that they're going to bring up racial issues. Everything's racist. And we're going to hear that all Republicans are racist.

It's every four years we hear it. But when you hear this, what's going on now and like you mentioned, the black Hebrew Israelites, we hear about white supremacy quite a bit and how wrong it is and how bad it is.

And they're right. I mean, they're right.

And they're right. But here's the problem. What they're promoting with black Hebrew Israelites, which are here in Brooklyn, you're seeing black Hebrew Israelites who are going into grocery stores and other places and killing Jewish people.

And, you know, they they are now no longer acknowledging that they're black Hebrew Israelites doing it. But these are black supremacists, the Black Panthers, black Hebrew Israelites, James Cone with the black liberation theology.

When you read what they're saying, if you read through what James Cone says, there is no way to fix this. It's impossible to fix without, like you're saying, breaking down the society and recreating a society that is based completely on black values, which you and I.

Being creationists, being biblicists, we don't see race when there's one race, the human race. So we don't see this as a black and white issue, that there's black values and white values. There's biblical values or Satanist values.

They're either biblical or they're anti-biblical. They're either godly values or they're ungodly values. That's the breakup. And this is a system that is a for those who can recognize as we can recognize white supremacy is bad, but so is black supremacy.

And that's what critical race theory is and black liberation theology. It is black supremacy.

The Biblical Doctrine of One Blood and One Race

Yeah, absolutely. And so, you know, you touch on race and for those who might be listening now or will be listening, this is worth talking about here. Racism is not a Christian idea. Racism does not have its have its foundations in the Bible, because according to the Bible, it's one blood, one race.

For those of us who understand creation properly, who understand the Bible properly, we have every single person that has ever lived on this planet is a progeny of Adam and Eve. And so we are literally one blood, one race.

So the Bible clearly speaks of one blood, one race. At the same time, though, it does speak on, as we see next, I think, a 1726 Genesis 11. There are people groups. There are nations that God has established the boundaries of.

So so we do see that there are people groups and but yet one blood, one race. And so when we talk about these subjects, the thing that disheartens me most is this pitting of white against black or white against.

I mean, really, it's everybody. And and this is what we have to fix. This is what bugs me most about churches when they when they speak to racial issues, is that they first need to talk biblically. Look, I get the fact that there has been some wrongs.

I understand the fact that there are still people that are racist in the church today. I get that. I mean, look, it's sin. There is sin out there. So I get those issues. The problem is, is that if churches don't start with truth and they don't establish truth.

Then anything goes, essentially. So we've got we've got to correctly speak about race before we do anything. Now, this is this be a good segue now into one of our terms here. And one of those terms is intersectionality.

And so this is one I wish I had a slide to put up for everybody to watch. But this is this is what's really alarming to me is people in this social justice movement believe that the more oppressed you appear to be.

Or the more oppressed groups you belong to, the more voice you should have in speaking out. And the less oppressed groups that you are part of, the less voice you should have. And so the five big ones in intersectionality are these categories.

Disability, sexuality, racial identity, gender and nationality. So when we look at nationality, if you are European. You're at the bottom of the barrel. If you're male and gender, you're at the bottom of the barrel.

If you are in what they would call racial identity, if you are Caucasian, you are bottom of the barrel. If you are heterosexual and homosexual or whatever else they have now, you're bottom of the barrel.

And if you're not disabled, bottom of the barrel. So what I often do in church is when I teach on the subject is for anybody who is a white male European background, heterosexual and not disabled. And, you know, we can throw another one in there, middle to upper class.

You are not only not belonging to any oppressed group, but you are actually the oppressor yourself. And it's your fault that society is the way it is today. And you're the one that we need to punish and hopefully steal from in order to make things right.

That's that's what they teach with this intersectionality. So in the intersectionality now, if you are a let's change one thing on this. Let's say instead of a male, you're female. So you are a female, white, European, middle to upper class, heterosexual, who's not disabled.

You are now somebody who has a point. You have your blood, one oppressed group. And so you have an ability to speak a little bit and people should hear you a little bit. You want to know why Elizabeth Warren was so adamant that she was Native American?