Is This Really “If You’re For It, Then I’m Against It 2.0?”

A collaboration between Lewis McLain & AI

American politics has developed a reflex that is as predictable as it is exhausting: if the other side proposes it, oppose it. Not refine it. Not amend it. Not improve it. Oppose it. Immediately. Categorically. Preferably with a slogan sharp enough to trend by nightfall.

The debate over the SAVE Act — requiring documentary proof of citizenship for federal voter registration — has drifted into that reflexive territory. On one side, it is presented as a simple matter of election integrity. On the other, it is labeled “Jim Crow 2.0.” Between those poles lies a narrow strip of reality that seems to repel both parties.

Let’s speak plainly.

The United States already prohibits noncitizen voting in federal elections. That is settled law. The SAVE Act seeks to tighten how citizenship is verified at the registration stage. That is not, in itself, a fascist manifesto. It is a policy choice about administrative safeguards.

The Democratic objection, stripped of rhetoric, is not absurd. It rests on a specific claim: documentary proof of citizenship — such as a passport or certified birth certificate — is not as universally accessible as everyday photo ID. Roughly half of Americans do not have passports. Birth certificates are sometimes lost. Replacement requires time, money, travel, paperwork. Name changes complicate documentation. Naturalized citizens may need federal records.

That argument has merit. Bureaucratic friction is not imaginary. Even small procedural barriers can suppress participation at the margins. Political scientists have demonstrated that convenience affects turnout. The franchise is sensitive to friction.

But here is where the debate curdles.

Instead of asking, “How do we verify citizenship fairly?” the conversation leaps to moral denunciation. “Jim Crow 2.0.” The phrase lands like a historical grenade. Jim Crow was not a paperwork dispute. It was a deliberate system of racial subjugation enforced by law and violence. To equate documentary verification with segregation-era disenfranchisement is to inflate analogy into accusation.

Is there a structural comparison? Yes — formally neutral rules can produce uneven effects. That is a valid concern. But the historical weight of “Jim Crow” is not a casual rhetorical tool. It is a moral charge of deliberate oppression. When everything becomes Jim Crow, the slogan becomes overkill!

Meanwhile, supporters of strict verification behave as though any objection proves hidden malice. That is equally unserious. It is possible to believe in election integrity and still acknowledge that documentation burdens are unevenly distributed. That is not sabotage. It is governance.

Now consider a simple compromise: delay implementation for two years and have the government do the heavy lifting. If proof of citizenship is required, then the state must actively help citizens obtain it — free of charge, proactively validated, automatically cross-checked across federal and state databases. Replace lost birth certificates at no cost. Integrate passport and naturalization records. Notify voters of discrepancies with time to cure. Bear the administrative burden instead of shifting it onto the citizen.

But here is the crucial element that cannot be ignored: assistance does not mean automatic paternalism. It means accessible help that must be requested and activated by the voter. The system can provide mobile clinics, fee waivers, and validation pathways — but the citizen must still step forward. A constitutional right carries agency. If someone claims that documentation is burdensome, then the state should remove cost and complexity — but the individual must signal the need. That requirement protects against abuse, keeps the system manageable, and preserves personal responsibility.

Such a system preserves verification while removing the strongest equity objection. It does not eliminate citizenship standards. It modernizes them. It says, in effect: if the state raises the evidentiary bar, the state carries the weight — but the citizen meets it halfway by engaging the assistance offered.

What is striking is how little appetite there seems to be for that kind of solution.

Why?

Because too often this debate is not about policy mechanics. It is about tribal alignment.

Democrats benefit electorally from high-turnout environments. Republicans benefit from tighter verification regimes. That demographic math hums quietly beneath the moral language. Each side dresses incentive in principle.

So when one side proposes stricter documentation, the other recoils reflexively. Not because every element is unjust, but because conceding ground feels like empowering the opponent. And vice versa.

Thus the title question: Is this really just “If you’re for it, then I’m against it 2.0?”

There is a hint of disgust in asking it because the answer, uncomfortably, appears to be yes more often than we would like.

A mature democracy should be capable of this sentence:

We agree that only citizens should vote.
We also agree that lawful citizens should not be burdened unnecessarily.
Therefore, let us design a system that verifies citizenship without erecting barriers.

That sentence should not be controversial. It should be obvious.

Instead, we get escalation.

Verification becomes “suppression.”
Objection becomes “open borders.”
Compromise becomes betrayal.

Meanwhile, the public watches two parties behave as though good faith were a finite resource that must be hoarded.

A two-year phased implementation with government-funded documentation assistance — activated upon request and backed by transparent validation — is not radical. It is administrative common sense. It accepts the legitimacy of verification and the legitimacy of access. It addresses proportionality. It reduces the chance of sudden disenfranchisement. It strengthens constitutional footing. It lowers rhetorical temperature.

It also forces both parties to confront something uncomfortable: if your true concern is integrity, assistance should not bother you. If your true concern is access, verification paired with assistance should not terrify you.

When either side resists a balanced design, suspicion grows that the argument is less about principle and more about advantage.

Democracy is not protected by slogans. It is protected by careful engineering — and by adults who can distinguish between friction and oppression, between precaution and paranoia.

“When You Seek Me, You Will Find Me.”

A collaboration between Lewis McLain & AI

— Book of Jeremiah 29:13

“You will seek me and find me when you seek me with all your heart.” (Jeremiah 29:13, NIV)

That sentence is not floating in inspirational air. It lands in the middle of a crisis.

The Setting: A Letter to the Displaced

Jeremiah writes to Israelites who have been carried off to Babylon. Their city is ruined. Their temple—gone. Their identity—shaken. They are not asking, “How do I optimize my quiet time?” They are asking, “Has God abandoned us?”

In chapter 29, Jeremiah sends a letter telling them to build houses, plant gardens, marry, have children. Stay awhile. Seventy years, in fact. This is not a quick fix. It is exile with instructions.

Then comes the promise: You will seek me and find me when you seek me with all your heart.

Notice the sequence.
First: settle down.
Second: endure.
Third: seek.
Then: find.

The finding is not magic. It is relational.

Seeking Is Not Casual Browsing

The Hebrew word for “seek” (darash) carries the sense of inquiry, pursuit, even investigation. It is what a king does when consulting a prophet. It is what a student does when chasing wisdom. It is not a distracted scroll through spiritual headlines.

Seeking “with all your heart” does not mean emotional intensity alone. In Hebrew thought, the “heart” (lev) is the control center—mind, will, desire. God is not asking for enthusiasm; He is asking for integration. No divided loyalties. No half-measures.

That is uncomfortable. Because most of us prefer partial pursuit. We seek solutions, relief, affirmation. God says: seek Me.

There is a difference between wanting answers and wanting presence.

The Strange Certainty of the Promise

The promise is bold: you will find me.

Not “you might.” Not “if you are lucky.” Not “if you decode the spiritual algorithm.” The certainty is startling.

This is not because humans are brilliant spiritual detectives. It is because the One being sought is not hiding maliciously. Scripture consistently portrays God as responsive to pursuit. Across the biblical arc—from Moses at the burning bush to the prodigal son returning home—the pattern holds: earnest seeking meets divine response.

This is not a laboratory guarantee. It is covenant language. It assumes relationship. It assumes humility. It assumes time.

Exile as Spiritual Catalyst

The promise is given in exile, not prosperity.

That matters.

Exile strips illusions. When everything comfortable collapses, people finally ask better questions. Comfort often dulls pursuit; disruption sharpens it.

This theme runs through Scripture. Israel in the wilderness. David in caves. Daniel in Babylon. Seeking intensifies when distractions thin out.

The unsettling thought: sometimes the season we resent becomes the soil where seeking grows.

Finding God: What Does That Mean?

Finding God does not mean physically locating Him like misplaced keys. It means restored awareness. Renewed alignment. Relational nearness.

The exiles would not immediately return home. The temple would not instantly rise from rubble. Yet God promises Himself in the meantime.

Presence before circumstances.

That reorders expectations.

The Danger of Transactional Seeking

There is a counterfeit version of this verse: “If I perform enough spiritual effort, God owes me results.” That is not Jeremiah 29. The broader passage emphasizes repentance, humility, and turning from idols.

Seeking with all the heart implies relinquishing competing loyalties. That is the hard part.

Many want God added to their existing blueprint. Scripture suggests a reversal: seek Him, and let Him redraw the blueprint.

Continuity Across the Canon

The pattern of seeking and finding echoes elsewhere:

  • “Ask and it will be given to you; seek and you will find.” (Matthew 7:7)
  • “Draw near to God, and He will draw near to you.” (James 4:8)

The consistency is striking. The Bible presents God not as an evasive cosmic puzzle, but as a personal being who responds to sincere pursuit.

Philosophically, that makes sense within a relational framework. If God is personal, He is found in relationship, not mere speculation.

A Working Hypothesis for Life

Consider this as a working theory: human restlessness is a compass. It points somewhere. When directed toward possessions, status, or control, it fragments. When directed toward God, it integrates.

The verse suggests a spiritual law: wholehearted pursuit aligns perception with reality.

Partial seeking produces partial clarity.

Wholehearted seeking produces encounter.

The Invitation

This verse is not sentimental. It is demanding.

Seek. Fully.
Persist. Through exile.
Align heart and will.
Expect response.

The promise does not eliminate suffering. It reframes it. Even in displacement, God is discoverable.

The exile eventually ended. Jerusalem was rebuilt. But the deeper rebuilding happened first—in hearts that learned to seek.

The universe is vast and often bewildering. Yet this ancient sentence offers a counterintuitive claim: the ultimate reality is not hidden beyond reach. It is relationally responsive.

Seek—not casually, not transactionally, but wholly—and you will find.

That is either the most hopeful promise ever written or the most audacious one. Either way, it demands to be tested not merely in thought, but in lived pursuit.

25 Questions to Ask Your Sweetheart Before Valentine’s Day

A collaboration between Lewis McLain & AI


  1. What does love look like to you in everyday life? Not the grand gestures — the ordinary Tuesday version. The way the kitchen feels. The tone of voice. The small loyalties.
  2. How do you experience God? Formal faith? Quiet prayer? Wrestling? Doubt? Indifference? If faith matters deeply to one of you and not the other, that isn’t a minor detail.
  3. How do you want faith (or non-faith) to shape our home? Public church life? Private belief? Spiritual exploration? Moral framework? You’re not just marrying a person — you’re marrying their worldview.
  4. What did money mean in your childhood home? Security? Scarcity? Power? Stress? Most financial conflict is emotional archaeology.
  5. What does “financial peace” look like to you? No debt? Aggressive investing? Generosity? Margin? Romance fades quickly under chronic money anxiety.
  6. Who handles money better — and are we honest about that? Ego ruins budgets. Humility builds them.
  7. When life disappoints you, how do you react? Withdraw? Blame? Rebuild? Spiritualize it? Every couple must learn how to walk through disillusionment instead of turning on each other.
  8. What disillusioned you in past relationships? Expectations unspoken become expectations weaponized later.
  9. What would make you feel disillusioned with me? Hard question. Necessary question. Better discussed before resentment hardens.
  10. What does forgiveness mean when something truly hurts? Quick apology? Slow rebuild? Outside counsel? Love survives injury only if both understand repair.
  11. What role should extended family play in our life? Weekly dinners? Holidays only? Healthy distance? You don’t marry a person. You marry a family system.
  12. What boundaries do we need with our families? Kindness and clarity are not enemies. Boundaries protect love; they don’t diminish it.
  13. How do you handle loyalty conflicts between spouse and family? This one decides decades of peace or tension.
  14. What traditions from your family do you want to keep? And which ones should end with you? Every marriage edits history.
  15. What does success as a couple mean? Status? Stability? Impact? Quiet faithfulness? You need a shared definition or you’ll chase different scoreboards.
  16. How important is career ambition? Is work identity? Provision? Calling? Temporary necessity? Misaligned expectations here create silent friction.
  17. When one of us changes — and we will — how do we stay curious instead of critical? Growth is guaranteed. Alignment requires intention.
  18. What makes you feel respected? Respect is oxygen in long-term love.
  19. What do you need when you’re overwhelmed? Solutions? Silence? Prayer? Humor? Physical closeness? Guessing poorly creates unnecessary distance.
  20. How should we handle conflict? Never raise voices? Take breaks? Seek counsel? Pray together? You need a conflict philosophy before conflict arrives.
  21. What does physical intimacy mean emotionally to you? Bonding? Reassurance? Celebration? Obligation? Mismatch here quietly erodes connection.
  22. How do we protect our relationship from resentment? Date nights? Financial transparency? Shared spiritual rhythms? Honest check-ins? Protection requires planning.
  23. If God gives us children, how should faith and discipline shape that home? You are building a worldview laboratory, not just raising humans.
  24. What do you hope we’re laughing about 20 years from now? Joy is predictive. Shared humor is relational glue.
  25. If everything falls apart — finances, health, expectations — what anchors you? Faith? Character? Covenant? Community? This is the foundation question.

Disillusionment is not proof you chose wrong.

It’s the moment fantasy dissolves and reality asks, “Will you build something durable?”

Love that includes God isn’t magically easier — it’s deeper, because it requires humility and forgiveness.

Love that includes money conversations isn’t less romantic — it’s safer.

Love that acknowledges the whole family isn’t less passionate — it’s realistic.

Light the candle.
Eat the chocolate.
But also build the architecture.

The couples who last are not the ones who avoid hard questions.
They are the ones who ask them before the storm hits — and keep asking them long after February ends. 💫

You Do Know You’re Going to Die, Right?

A collaboration between Lewis McLain & AI

That sentence lands with a thud. It always does. We spend enormous energy pretending it isn’t true—organizing calendars, buying planners, saving for retirements that assume tomorrow is guaranteed. And yet death remains the most certain appointment any of us will ever keep. The irony is not that we die, but that we so rarely prepare well for it.

Most people think preparation ends with a will. A lawyer, a signature, a folder tucked away “just in case.” That matters, of course. But a will handles assets. It doesn’t handle meaning. It doesn’t speak to the people who will stand in a quiet room, stunned by absence, trying to understand who you were and what mattered most to you.

What follows are not morbid instructions. They are acts of care—small, humane gifts you can leave behind so that grief is steadied by clarity and love is anchored by memory.


Beyond the Will: Preparing the Human Things

When you die, the people who love you will not ask first about your net worth. They will ask different questions:

  • What did they believe?
  • What did they love?
  • What did they hope we would remember?
  • What words would they want spoken over us now?

You can answer those questions in advance.

A Letter to Be Read—or Not Read

Write a short letter addressed simply: “If you’re reading this, I’m gone.”
It does not need to be profound. It needs to be honest.

Say what you’re proud of.
Say what you regret without defending it.
Say thank you.
Say “I love you” plainly, without metaphor.

You can instruct that the letter be read privately, shared with family, or even excerpted by the minister. What matters is that your voice—your actual voice—doesn’t vanish all at once.


Music: The Soundtrack That Carries Memory

Music has a strange power. Long after names blur, melodies remain intact. Choose them carefully.

Think in layers:

  • One song that reflects your faith or hope
  • One song that reflects your life before faith
  • One song that simply feels like home

Do not choose music because it is “appropriate.” Choose it because it is true. A hymn sung imperfectly by people who loved you will do more work than a polished piece that meant nothing to you.

Write down why you chose each piece. That explanation may matter more than the song itself.


Scripture and Words Worth Hearing Again

If you believe Scripture matters, do not assume others know which passages carried you. Grief makes even familiar words hard to find.

Select:

  • One passage that sustained you in hardship
  • One that shaped your understanding of grace
  • One that you want spoken over those you leave behind

You can also include poems, prayers, or even a paragraph from a book that formed you. Ministers are grateful for guidance. You are not burdening them—you are helping them speak accurately.


Notes for the Minister: Who You Actually Were

Funerals often default to politeness. That’s understandable. But you can help your minister tell the truth kindly.

Leave a page titled: “Things You Should Know About Me.”

Include:

  • What made you laugh harder than you should admit
  • What you feared, and how you dealt with it (or didn’t)
  • What you wanted people to understand about your faith
  • What you would want said to your children, your spouse, your friends

This is not about image control. It’s about honesty. Ministers preach better when they know who they’re talking about.


The Small, Human Instructions

There are quieter things too—the kinds that reduce stress when everything already feels fragile.

  • Where important documents are actually kept
  • What traditions matter and which ones don’t
  • Whether you want a gathering afterward, or quiet instead
  • Whether humor is welcome, or silence preferred

These details are mercies. They spare your loved ones from guessing when guessing feels impossible.


What You Want to Be Remembered For

This may be the hardest question, and the most clarifying.

Not what you achieved.
Not what you owned.
But what kind of person you were becoming.

Were you learning patience?
Were you practicing forgiveness?
Were you growing gentler, even when life made that difficult?

Write a paragraph titled: “If You Remember Me, Remember This.”

You may find, in writing it, that it quietly reshapes how you live now.


Why This Matters While You’re Still Alive

Preparing for death has a strange side effect: it clarifies life.

When you decide what music should be played at the end, you listen differently now.
When you choose Scripture for your funeral, you read it more attentively today.
When you write words for those you love, you speak them more freely while you can.

This is not surrender. It is stewardship.

You are not rehearsing despair.
You are rehearsing love.

We avoid death talk because it feels heavy. In truth, avoidance is heavier. Thoughtful preparation lifts a burden from the people who will one day miss you, and—unexpectedly—lifts something in you as well.

You do know you’re going to die.

The quieter, better question is whether you’re willing to help the living when you do—and whether letting that truth shape your days might be one of the most life-giving acts you ever undertake.

The Best of Both: Today’s Praise Music and Traditional Hymns

A collaboration between Lewis McLain & AI

The church has always sung its theology. Long before statements of faith were printed and sermons were streamed, belief was carried on melody. That simple fact makes the current conversation about today’s praise music versus traditional hymns feel louder than it needs to be. This isn’t a battle between old truth and new sound. It’s a conversation about how truth travels—through time, language, culture, and the human heart.

When we listen carefully, the best of both traditions are not rivals. They are partners, each carrying something the other needs.


What Hymns Give Us: Weight, Memory, and Doctrine

Traditional hymns were forged in eras when literacy was uneven and theology had to be remembered. The result is astonishing density. A single verse can carry Scripture, creed, and lived experience all at once.

Think of Amazing Grace. In four short stanzas it compresses repentance, redemption, perseverance, and hope beyond death. Hymns are often:

  • Doctrinally explicit – sin, grace, atonement, resurrection are named, not implied.
  • Lyrically economical – every word earns its place.
  • Communal by design – written for rooms without amplification, meant to be sung together, not performed.

Hymns teach believers how to speak to God with precision. They train the tongue and the mind. Over time, they build a shared theological vocabulary that survives when emotions fluctuate or circumstances darken.


What Praise Music Brings: Immediacy, Vulnerability, and Presence

Modern praise and worship music emerges from a different pressure point. It speaks to people formed by playlists, microphones, and a culture fluent in emotional expression. Where hymns often declare, praise songs frequently respond.

Contemporary worship—shaped in part by movements like Hillsong—tends to emphasize:

  • Relational language – “You are with me,” “I need You,” “I surrender.”
  • Extended musical space – repetition that allows reflection rather than information transfer.
  • Accessibility – fewer metaphors, more everyday speech.

This music excels at helping people enter worship. It lowers the threshold for those who do not yet speak the older dialect of faith. It meets believers where they are emotionally and invites them forward.


Where the Tension Comes From

The friction is not really about guitars versus organs. It’s about formation.

  • Hymns shape belief over decades.
  • Praise songs shape attention in the moment.

When either is asked to do the other’s job exclusively, the system strains. A church built only on hymns may feel distant to newcomers. A church built only on praise music may struggle to pass on theological depth over generations.

The problem isn’t modern music. The problem is thin worship, whatever its style.

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The Best of Both: A Fuller Ecology of Worship

Healthy worship traditions borrow wisely.

From hymns, contemporary worship can reclaim lyrical rigor—songs that say something true even when the feeling fades. From praise music, hymnody can rediscover emotional honesty—permission to bring weakness, doubt, and longing before God without polish.

Some churches already live in this overlap: a historic hymn reframed with a new arrangement; a modern song that quotes Scripture as carefully as a psalm; a service where declaration and response take turns.

This isn’t compromise. It’s continuity.


A Final Thought: What We Sing Becomes What We Believe

Music lodges belief in places sermons rarely reach. At hospital bedsides. At graves. In moments when words run out. That makes the question of what we sing more important than how we sing it.

The best worship does not choose between old and new. It chooses truth, beauty, and endurance—songs sturdy enough to carry faith forward and tender enough to meet the present moment.

The church has always sung its way through history. The wisest congregations will keep doing so, drawing from the deep wells behind them while still listening for new songs worth carrying into the future.

A Transcript from a Zoom Call (With the Audio On and the Thoughts Unmuted)

A collaboration between Lewis McLain & AI

00:00 — Joining the meeting
You arrive early, which feels suspicious. No one else is there. You stare at yourself. You immediately dislike your face. You adjust the camera upward. Worse. Downward. Now you look guilty. You settle on “resigned.”

00:02 — Someone joins
You nod politely at the screen like it’s a hallway encounter. They do not nod back. You wonder if nodding is still a thing. You stop nodding. It feels rude.

00:04 — “Can everyone hear me?”
Everyone says yes. Someone cannot hear you. Someone else is muted but talking confidently into the void. This is the ancient ritual. It must be honored.

00:07 — The agenda appears
You pretend to read it while scanning faces for emotional weather. One person looks alarmed. One looks like they’ve been here since 2009. One is definitely answering emails. You briefly wonder if you look like you’re answering emails.

00:10 — You speak
You say: “That makes sense.”
What you mean: I am buying time while I locate the thread of the conversation that snapped five minutes ago.

00:12 — Your face freezes
You hold perfectly still, hoping the freeze makes you look thoughtful rather than mid-blink. You fail. You now resemble a man who has just realized something too late.

00:15 — The Unexpected Question
“Joey, what do you think?”
Your brain performs a physical maneuver, like furniture being rearranged in a hurry. You say something measured. You feel proud for exactly four seconds, then remember a better sentence.

00:18 — Someone shares their screen
It is the wrong screen. It contains emails. Or a calendar titled PERSONAL. Or a document named FINAL_v8_REALLY_FINAL_THIS_ONE. No one comments. Everyone comments internally.

00:22 — The Dog / Child / Doorbell Event
A dog appears. A child appears. A doorbell rings like a prophecy. The speaker says, “Sorry about that,” even though this is the most human moment of the meeting.

00:26 — Collective Fatigue Sets In
Everyone leans back simultaneously, like a synchronized swim team trained in exhaustion. Someone asks a question already answered. No one judges them. We are all that person now.

00:29 — “Let’s take this offline”
This is the Zoom equivalent of a gentle burial. The topic is not dead, but it will never fully live again.

00:31 — The Goodbye That Never Ends
“Thanks everyone.”
“Thanks.”
“Appreciate it.”
“Talk soon.”
More thanks. More nodding. Someone waves. The meeting ends but no one leaves. You stare at the screen, unsure who must go first, like polite drivers at a four-way stop.

00:33 — Silence
You are alone again.
You exhale.
You immediately realize what you should have said.


Zoom calls are not meetings. They are small psychological experiments conducted in rectangles, where humans attempt professionalism while quietly negotiating posture, lighting, identity, and the eternal question:

Is this my face now?

EPIC, Sharia-as-governance, hindsight, and Texas’s turn toward prevention

How Did It Get This Far?

A collaboration between Lewis McLain & AI

The current conflict in Texas did not begin with a lawsuit, a school incident, or a campaign speech. It began quietly—years earlier—when the East Plano Islamic Center expanded from a conventional mosque into something far more ambitious: a comprehensive, self-sustaining religious community encompassing worship, education, housing, commerce, and social life.

From within the community, this growth appeared lawful, ordinary, and even responsible. Religious communities in America often expand to meet the needs of their members. From outside, however, the expansion crossed an invisible threshold. The concern was not size alone. It was institutional completeness—the sense that an internal system of life was forming alongside, and potentially insulated from, the surrounding civic order.

That distinction—between religion as belief and religion as governance—explains almost everything that followed.


I. Why EPIC’s expansion triggered concern before it triggered opposition

EPIC did not announce itself as a “city.” It developed incrementally: land acquisition, planning documents, internal fundraising, architectural concepts. Each step complied with zoning and nonprofit rules. No single action demanded statewide attention.

But when the full scope became visible, neighbors asked a different kind of question:

If disputes arise inside this community, what authority ultimately governs—civil law alone, or something more?

That question would not arise with a megachurch or a Catholic school. Not because Christianity lacks doctrine, but because American civic life already assumes that Christian institutions are subordinate to constitutional law.

With Islam, and specifically Sharia, that assumption is not automatically shared.


II. Sharia versus Sunni: the distinction that must be made clearly

This is where public debate often collapses into confusion, and where this essay must be precise.

Sunni Islam is not the concern

Sunni Islam is a theological identity, not a governing program. It encompasses the majority of Muslims worldwide and includes diverse schools of thought, cultures, and practices. Most Sunnis—especially in the United States—publicly oppose violence, reject terrorism, and live comfortably under secular constitutional law.

A Sunni community that:

  • affirms the supremacy of U.S. civil law
  • rejects coercive religious courts
  • condemns violence unequivocally in word and action
  • operates transparently within public institutions

does not trigger the same concern.

That must be stated plainly:
Sunni identity alone is not what alarms Texans.

Sharia-as-governance is the concern

Sharia, in its broad sense, refers to Islamic guidance for personal religious life—prayer, fasting, charity, family rituals. In that sense, most Sunnis support Sharia, just as Jews support halakhah and Catholics follow canon law in personal matters.

But Sharia also exists as a jurisprudential system addressing governance, criminal punishment, civil authority, and relations between believers and non-believers. Within classical Islamic jurisprudence are doctrines—real, documented, historically applied—concerning apostasy, blasphemy, jihad, and the subordination of non-Muslims under certain conditions.

Most modern Muslims reject coercive applications of these doctrines. But the doctrines exist, and history shows that a minority is sufficient to activate them.

This is the fault line.

The concern is not faith. It is governance.
Not belief, but systems.


III. Why Sunni diversity does not, by itself, reassure skeptics

Appealing to the fact that “most Muslims are Sunni” does not resolve the concern—not because Sunnism mandates violence, but because Sunni Islam is not a single moderating authority.

Sunni jurisprudence contains multiple schools of law, ranging from flexible and contextual to literalist and rigid. Modern jihadist movements arise almost entirely from Sunni contexts—not because Sunnism commands violence, but because its interpretive breadth allows extremists to selectively extract, absolutize, and weaponize certain doctrines.

This is not an indictment of Sunnis. It is a structural vulnerability.

Thus, when Texans react to the word “Sharia,” they are not reacting to their Muslim neighbors’ intentions. They are reacting to the worst-case potential embedded in a governing system, filtered through historical experience.


IV. The 9/11 lesson Texans did not forget

This reaction is not abstract. It is shaped by hindsight.

The 9/11 attackers did not announce their intentions. They entered ordinary systems—flight schools, airports—under normal rules, with benign appearances. The danger was invisible until the moment of catastrophe.

That experience permanently altered American risk perception:

Threats are not always visible at the point of entry.
They often look ordinary until they are not.

So when Texans observe:

  • a religious community scaling quietly into permanence
  • a legal-religious system that, in some interpretations, subordinates civil law
  • outreach touching public institutions

they do not ask, “Is this illegal today?”
They ask, “Is this the early stage we would miss again?”

That reaction is not hysteria. It is memory-driven vigilance.


V. Wylie East High School: what happened—and why it mattered anyway

The incident at Wylie East High School illustrates how this vigilance plays out.

An outside Muslim group distributed Qur’ans and offered hijabs and henna during lunch. Participation was voluntary. The problem was procedural: the group had not been properly vetted or approved under district policy.

Wylie Independent School District acknowledged the failure, placed a staff member on administrative leave, apologized publicly, and tightened access rules. Administratively, it was treated as a compliance breakdown.

That explanation is accurate—and still incomplete.

To neighbors already unsettled by EPIC’s expansion, the incident felt like pattern completion:

  • an outside religious organization
  • operating inside a public institution
  • with minimal friction

Not indoctrination.
Not coercion.
But ease of access.

In a climate shaped by Sharia-as-governance anxiety and post-9/11 hindsight, the event did not read as a paperwork error. It read as boundary testing.


VI. Texas turns toward prevention—and why that instinct is rational

When Dan Patrick elevated “preventing Sharia law” as a legislative priority, critics dismissed it as fear-mongering. But politically, it resonated because it named an anxiety others avoided:

What if tolerance today becomes submission tomorrow?

Governor Greg Abbott and Attorney General Ken Paxton then moved from rhetoric to preemptive action—investigations, lawsuits, and nonprofit challenges aimed at Muslim-linked institutions, including Council on American-Islamic Relations.

From their perspective, waiting for overt illegality would be irresponsible. Prevention is the point.

And that instinct is not irrational.


VII. The strategic problem: prevention without predicates

Here is where the effort becomes clumsy—and legally vulnerable.

American law does not punish potential.
It punishes conduct.

Preventative instincts born of intelligence failures do not translate easily into civil litigation. Courts require:

  • specific statutory violations
  • demonstrable unlawful conduct
  • clear nexus between actions and prohibited outcomes

Absent that, the state faces a structural dilemma:

If no law is being broken, prevention becomes punishment for belief, association, or scale.

That is constitutionally untenable.


VIII. What are the chances Texas loses?

If EPIC, CAIR, or related institutions are complying with zoning, nonprofit, and criminal law, the odds of Texas losing in court are high.

Not because judges are naïve.
But because American law is designed to resist preemptive suppression of lawful activity, even when fear feels justified.

This creates a paradox:

  • Texas’s vigilance is shaped by hindsight.
  • That same hindsight has strengthened constitutional protections against overreach.

The result is a strategy that is emotionally coherent but legally fragile.


IX. The harder path Texas is avoiding

The durable preventative strategy is not broad lawsuits or symbolic bans. It is:

  • strict, neutral enforcement of existing law
  • transparency requirements tied to conduct, not creed
  • early public clarification that civil law is supreme
  • federal intelligence cooperation where warranted

This path is slower, quieter, and less satisfying politically—but far more likely to hold up in court.


X. The real balance Texas must strike

Texas is right to be alert. History earned that vigilance.
Texas is wrong to act as though alertness itself is evidence.

The lesson of 9/11 was not “act first.”
It was “see clearly before it’s too late.”

Seeing clearly requires discipline—especially when fear feels earned.

If Texas can distinguish Sunni faith from Sharia-as-governance, belief from systems, and risk assessment from guilt, it can protect both its citizens and its constitutional authority.

If it cannot, it risks losing—not because it worried too much, but because it acted before the law could follow.

The Sound of Exuberance: Words That Cannot Contain Joy

A collaboration between Lewis McLain & AI

Some words do not sit still. They spill. They rise before the speaker has finished choosing them. They widen the chest, quicken the breath, and pull the face into motion before permission is granted. These are not careful words. They are not modest. They arrive carrying more feeling than syntax can hold.

Words of exuberance do not merely describe joy—they enact it.

Unlike calm, which slows the body, or sadness, which deepens it, exuberance expands. It lifts posture, increases breath, and accelerates speech. The nervous system recognizes abundance rather than threat. Energy moves outward. Smiles form reflexively. Laughter often follows close behind.

The sound of exuberance is marked by openness. These words favor wide vowels—ah, oh, ee—and voiced consonants that resonate rather than stop. The mouth opens fully. The voice carries. There is little constriction. Even when consonants are sharp, they are buoyant rather than cutting. The sound signals overflow, not alarm.

Meaning reinforces the effect. Exuberant words often express connection without reservation: love that is declared rather than implied, delight that refuses understatement, joy that does not hedge itself. Where sadness names absence, exuberance names presence—sometimes so fully that it feels uncontainable.

Consider how different love feels when it becomes adore, cherish, or treasure. The sound lengthens. The vowels bloom. The words linger in the mouth. Or take joy, which becomes delight, elation, or ecstasy. Each step adds syllables, motion, and amplitude. Exuberance, linguistically, is joy that has acquired momentum.

Many exuberant words include repetition, rhythm, or internal lift. Hallelujah rises and falls like a song. Glorious rolls forward, then opens wide. Wonderful refuses to stay short. These words feel musical even in prose. They demand air.

Unabashed expressions of love often share the same traits. Beloved, darling, my heart, my joy—these phrases are not efficient. They are extravagant. They spend syllables freely. That extravagance is the point. Joy does not optimize; it overflows.

Culturally, exuberant language is often treated with suspicion. We are taught to temper enthusiasm, to avoid excess, to keep emotion proportional. But exuberant words persist because they serve a real function. They mark moments when restraint would be dishonest. They allow the body to release surplus feeling rather than compress it.

This is why celebrations, worship, reunions, and declarations of love rely on such language. Exuberance synchronizes groups. It spreads. One person’s joy invites another’s. The sound itself becomes contagious.

Placed alongside calm, alarm, revulsion, comedy, and sadness, exuberance completes the spectrum. If sadness slows and deepens, exuberance lifts and widens. Both are honest responses to meaning that matters.

To speak exuberantly is not to abandon intelligence or dignity. It is to acknowledge that some experiences exceed quiet description. Language, at its best, stretches to meet them.


Appendix A: Words That Express Exuberance, Joy, and Unabashed Love

Pure Joy and Celebration

  • joy — deep pleasure or happiness
  • delight — great pleasure or satisfaction
  • elation — joyful excitement
  • ecstasy — overwhelming joy
  • bliss — perfect happiness
  • rapture — intense joy or pleasure
  • jubilation — triumphant happiness

Overflowing Energy and Enthusiasm

  • exuberant — full of energy and joy
  • radiant — visibly glowing with happiness
  • thrilled — filled with excited pleasure
  • overjoyed — extremely happy
  • giddy — lightheartedly excited
  • buoyant — cheerful and resilient

Love, Affection, and Devotion (Unreserved)

  • love — deep affection and attachment
  • adore — love deeply and openly
  • cherish — hold dear with affection
  • treasure — value greatly and lovingly
  • beloved — dearly loved
  • darling — term of deep affection
  • devotion — profound loyalty and love

Awe, Wonder, and Emotional Expansion

  • awe — overwhelming wonder or reverence
  • wonder — amazed admiration
  • marvel — astonishment mixed with pleasure
  • glorious — worthy of admiration and praise
  • magnificent — impressively beautiful or grand
  • splendid — exceptionally good or joyful

Celebratory and Communal Expressions

  • hallelujah — expression of praise or joy
  • hosanna — cry of celebration or gratitude
  • cheers — expression of happiness or approval
  • bravo — expression of praise
  • amen — affirmation or joyful agreement

Tender Joy and Emotional Fullness

  • heartfelt — deeply sincere
  • grateful — thankful and appreciative
  • thankful — conscious of benefit received
  • content — quietly happy and satisfied
  • fulfilled — satisfied in purpose or feeling

Why These Words Work

These words express exuberance because they:

  • require open mouth posture and breath
  • favor long, resonant vowels
  • signal abundance rather than restraint
  • invite connection instead of defense
  • allow emotion to spill outward safely

They do not merely describe joy. They give it room to live.

The Sound of Sadness: Why Some Words Make Us Cry

A collaboration between Lewis McLain & AI

Some words do not strike us. They do not repel or alarm. They arrive quietly, almost gently—and then linger. A single word can suddenly thicken the throat, slow the breath, or blur the eyes. We may not even notice the moment it happens. We only notice the aftermath.

Words like goodbye, alone, miss, or too late carry this power. They do not shout. They do not surprise. They simply open a door the body remembers how to walk through.

Sadness in language works differently than other emotional registers. Alarm sharpens attention. Revulsion rejects. Comedy releases tension. Sadness, by contrast, creates space. It slows time. It invites memory. It draws attention inward rather than outward. The body responds not with action, but with heaviness and reflection.

This effect is not accidental. Many words associated with sadness are acoustically soft. They favor long vowels, gentle consonants, and open endings. The mouth relaxes rather than tightens. Speech slows. These sounds mirror the physical posture of grief itself: lowered shoulders, shallow movement, a quieter presence. The nervous system recognizes the posture and follows it.

Meaning compounds the effect. Sad words often point to absence rather than presence. They name what is no longer here, what cannot be recovered, or what was never fulfilled. Gone, lost, never, before, after—these words position the listener in time rather than space. They orient the mind toward memory and irreversibility, two of the most reliable triggers of sorrow.

Many of the most powerful sad words are ordinary. Home. Mother. Father. Remember. They are not tragic by definition. Their emotional weight comes from what they gather around them: attachment, dependence, love, and time. The sound is simple; the meaning is layered. When spoken, they activate not one idea, but an entire constellation of lived experience.

Sadness also emerges through incompleteness. Words like unfinished, unsaid, unanswered, or waiting imply suspension rather than closure. The mind resists suspension. It wants resolution. When language denies that resolution, the body responds with ache. Tears often follow not because something terrible has happened, but because something has been left open.

Unlike alarm or disgust, sadness does not demand immediate response. It does not push us away or prepare us to act. Instead, it asks us to stay still. Crying itself is not an emergency reaction; it is a regulatory one. Tears slow breathing, soften facial muscles, and release emotional pressure. Sad words often precede tears because they prepare the body for that release.

This is why writers, poets, and speakers often rely on understatement when evoking sorrow. The most devastating lines are rarely loud. They are spare. They trust the reader’s nervous system to do the rest. A single word placed carefully can undo a room.

Understanding the sound of sadness does not make us immune to it—and that is not the goal. Sadness serves an essential human function. It honors loss. It marks significance. It signals that something mattered enough to hurt when it ended. Language that evokes sadness reminds us that feeling deeply is not weakness, but evidence of connection.

Placed alongside calm, alarm, revulsion, and comedy, sadness completes the emotional spectrum of sound. Language does not merely inform or persuade. It moves us—sometimes gently, sometimes sharply, sometimes unbearably softly. To listen closely to sad words is to listen to the way the body remembers what the mind might try to outrun.


Appendix A: Words That Commonly Evoke Sadness or Tears

Loss, Absence, and Finality

  • goodbye — expression of parting
  • farewell — final or permanent goodbye
  • gone — no longer present
  • never — not at any time
  • last — occurring at the end
  • left behind — remaining after others depart
  • final — having no continuation

Grief, Death, and Mourning

  • loss — the state of no longer having
  • grief — deep sorrow, especially after death
  • mourning — expression of grief
  • bereaved — deprived of a loved one by death
  • widow / widower — surviving spouse
  • orphan — child without parents
  • eulogy — speech honoring the dead

Loneliness and Isolation

  • alone — without others
  • lonely — feeling isolated
  • abandoned — left without support
  • forgotten — no longer remembered
  • unnoticed — not seen or acknowledged
  • unanswered — receiving no reply
  • empty — lacking what once was present

Longing, Regret, and the Unrecoverable

  • miss — feel the absence of
  • longing — deep desire for what is absent
  • yearning — persistent longing
  • regret — sorrow over past choices
  • if only — expression of unrealized hope
  • too late — after opportunity has passed
  • what might have been — imagined alternate outcome

Fragility and Weariness

  • broken — damaged beyond wholeness
  • fragile — easily hurt
  • wounded — injured emotionally or physically
  • tired — exhausted beyond rest
  • weary — worn down by time or burden
  • aching — persistent pain

Innocence, Home, and Attachment

  • childhood — early period of life
  • innocence — freedom from harm or guilt
  • home — place of belonging
  • mother — female parent
  • father — male parent
  • lullaby — song used to soothe a child
  • small — young or vulnerable

Time, Memory, and Distance

  • remember — recall the past
  • memory — mental recollection
  • photograph — captured moment
  • before — earlier time now gone
  • after — time following loss
  • years ago — distant past
  • distance — separation

Quiet Emotional States

  • sad — feeling sorrow
  • sorrow — deep distress
  • heartache — emotional pain
  • melancholy — reflective sadness
  • despair — loss of hope
  • resignation — acceptance of pain
  • tender — easily moved

Unspoken and Unfinished

  • unsaid — never spoken
  • unfinished — not completed
  • unresolved — lacking closure
  • waiting — remaining in expectation
  • silence — absence of sound or response

The Sound of Revulsion: Why Certain Medical Words Make Us Cringe

A collaboration between Lewis McLain & AI

Some words repel us instantly. We hear them and recoil—not metaphorically, but physically. The face tightens. The stomach shifts. Attention snaps to the body. Words like pus, phlegm, canker sore, or sty provoke this reaction before we have time to think about what they mean or why they matter. The response feels automatic, involuntary, and strangely universal.

This is not accidental. It is biological.

Just as the nervous system is tuned to detect calm through sound, it is also finely calibrated to detect contamination, decay, and bodily threat. Language that activates those signals does so through a powerful combination of sound, imagery, and evolutionary conditioning. The cringe response is not a failure of composure; it is a survival reflex being triggered by speech.

Many medical terms that provoke disgust cluster around a few themes: bodily fluids, tissue breakdown, infection, and invasion. These are precisely the categories the human brain evolved to treat with caution. Long before microscopes or medicine, avoiding rot, seepage, and visible injury increased survival. The words that describe these phenomena still carry that ancient warning system inside them.

Sound plays a decisive role. Harsh or wet-sounding consonants—p, k, g, t, s, z—combine with short, blunt vowels to produce acoustic “impacts.” Pus ends abruptly, like a stop. Phlegm drags and sticks in the mouth. Cyst snaps shut. These words resist smooth airflow and disrupt breath, which the nervous system interprets as obstruction or threat.

Some words imitate the sensations they describe. Ooze stretches unpleasantly. Slough feels slippery and slow. Phlegm requires throat tension to pronounce, forcing awareness of mucus and swallowing. This is a form of phonetic mimicry: the mouth reenacts the problem while naming it. The body does not appreciate the demonstration.

Imagery compounds the effect. Words like necrosis, gangrene, or putrefaction describe not just illness but loss of boundary—tissue breaking down, form dissolving, order collapsing. Humans are deeply unsettled by the erosion of physical integrity. These terms signal that something meant to be contained is spreading, leaking, or dying. The brain responds with alarm and disgust, emotions specifically designed to prompt avoidance.

Disgust itself is a fascinating emotion. Unlike fear, which prepares the body to flee, disgust prepares it to reject—to pull away, to expel, to close off. Cringing, gagging, and tightening are part of the same reflex family. When a word triggers disgust, it narrows attention to the body and overrides abstract thought. This is why even clinically neutral terms can feel emotionally loaded.

Medical professionals learn to neutralize this response through repetition and context. For patients, however, the words arrive unbuffered. Without training, the body hears the word first and reacts before reason can intervene. This helps explain why bedside language matters so much, and why euphemisms and gentler phrasing persist even in scientific settings. Precision is not the only value at stake; physiological response matters too.

There is also a social dimension. Many of these words violate polite boundaries. They drag private bodily processes into public language. That boundary crossing itself produces discomfort. Language, after all, is not just information—it is a shared space. When a word introduces decay, discharge, or rupture into that space, listeners instinctively recoil.

Yet these words exist for a reason. They are meant to be vivid. They carry urgency. They mark danger. Just as calming words invite the nervous system to rest, cringing words jolt it awake. The problem arises only when such language is used casually, excessively, or without regard for its impact. A word that belongs in a clinical chart can become unnecessarily distressing in conversation.

Understanding why these words disturb us does not require us to sanitize language or deny reality. It gives us awareness. We begin to hear not just what a word communicates, but what it does to the listener. We recognize that revulsion, like calm, can be summoned through sound—and that summoning it has consequences.

In the end, this completes the larger insight your essays have been circling: language is never inert. Words act on the body. Some soothe. Some alarm. Some repel. To speak well is not merely to choose accurate words, but to choose words with an understanding of the nervous system they will inhabit.

Appendix A: Medical and Anatomical Terms That Commonly Provoke Disgust

Fluids, Secretions, and Discharge

  • pus — thick fluid produced by infection, composed of dead cells
  • phlegm — thick mucus produced in the respiratory tract
  • sputum — material expelled from the lungs by coughing
  • mucus — slippery secretion lining and protecting tissues
  • ooze — slow leakage of fluid from tissue
  • discharge — fluid released from a wound or body opening
  • exudate — fluid leaked from blood vessels during inflammation
  • purulent — containing or producing pus
  • bile — digestive fluid produced by the liver
  • vomitus — matter expelled from the stomach
  • fecal matter — solid waste from digestion

Infection, Decay, and Tissue Death

  • necrosis — death of body tissue
  • necrotic — affected by tissue death
  • gangrene — tissue death caused by loss of blood or infection
  • putrefaction — decomposition of organic tissue
  • slough — dead tissue separating from living tissue
  • sepsis — life-threatening response to infection
  • septic — infected with disease-causing organisms
  • putrid — decaying with a foul odor
  • mortification — death and decay of tissue

Lesions, Growths, and Abnormalities

  • lesion — area of damaged or abnormal tissue
  • boil — painful pus-filled skin infection
  • abscess — localized collection of pus
  • cyst — closed sac filled with fluid or semi-solid material
  • pustule — small pus-filled skin elevation
  • carbuncle — cluster of connected boils
  • chancre — ulcer at the site of infection
  • wart — benign skin growth caused by virus
  • tumor — abnormal mass of tissue
  • nodule — small rounded mass or lump

Skin and Surface Damage

  • scab — dried blood forming over a wound
  • erosion — gradual wearing away of tissue
  • ulcer — open sore on skin or mucous membrane
  • fissure — deep crack or split in tissue
  • blister — fluid-filled pocket under skin
  • eschar — dead tissue that falls off from skin
  • excoriation — skin abrasion from scratching

Trauma and Structural Injury

  • laceration — torn or jagged wound
  • contusion — bruise caused by trauma
  • rupture — break or tear in tissue or organ
  • avulsion — forcible tearing away of tissue
  • perforation — hole formed through tissue or organ
  • prolapse — displacement of an organ from its normal position
  • herniation — protrusion of tissue through surrounding structure

Procedures and Interventions

  • debridement — removal of dead or infected tissue
  • incision — surgical cut into tissue
  • drainage — removal of fluid or pus
  • excision — surgical removal of tissue
  • cauterization — burning tissue to stop bleeding or infection
  • amputation — removal of a limb or body part
  • curettage — scraping tissue from a surface

Infestation and Invasion

  • maggot — larval stage of a fly
  • infestation — invasion by parasites
  • larvae — immature forms of insects
  • parasitic — living on or in a host organism
  • colonization — establishment of organisms in tissue
  • biofilm — community of microorganisms attached to a surface

Odor, Texture, and Sensory Descriptors

  • fetid — having an extremely unpleasant odor
  • rancid — spoiled with offensive smell
  • malodorous — emitting a bad odor
  • slimy — slippery and viscous to the touch
  • viscous — thick and sticky in consistency
  • congealed — thickened into a semi-solid state

Inflammation and Bleeding

  • edema — swelling caused by fluid retention
  • hemorrhage — heavy or uncontrolled bleeding
  • hematoma — localized collection of blood outside vessels
  • erythema — redness of the skin
  • engorged — swollen with blood or fluid

Oral, Ocular, and Facial (High Sensitivity)

  • canker sore — painful ulcer inside the mouth
  • sty — infected gland at the eyelid margin
  • conjunctival discharge — fluid from the eye
  • oral lesion — abnormal tissue in the mouth
  • infected socket — contaminated tooth extraction site

Waste and Elimination

  • excrement — bodily waste
  • fecal impaction — hardened stool stuck in intestine
  • incontinence — inability to control elimination
  • diarrhea — frequent loose bowel movements
  • suppuration — process of pus formation

Boundary-Violating Terms

  • open wound — injury with exposed tissue
  • exposed tissue — internal tissue visible externally
  • necrotic margin — boundary between dead and living tissue
  • tissue breakdown — loss of structural integrity