Sunday, 12 October 2025

'The Lack of Evidence that Hamas Uses Hospitals as Human Shields in the Israel-Hamas Conflicts' by Matt Howie—guest blogger

The claim that Hamas uses hospitals as human shields during conflicts with Israel is a significant and controversial topic, often brought up in the context of warfare ethics and international humanitarian law. However, to argue that there is no substantial evidence supporting this assertion, it is essential to examine the sources, reports and legal standards surrounding such allegations.

One of the main challenges in substantiating the claim that Hamas uses hospitals as human shields is the absence of direct and verifiable evidence. International law, including the Geneva Conventions, prohibits the use of civilian facilities, such as hospitals, for military purposes. Accusations of such actions require clear and incontrovertible proof, often in the form of direct observation, reliable intelligence, or neutral third-party verification. However, much of the evidence presented in this case tends to be circumstantial, based on allegations from conflicting parties rather than impartial investigations.

The reliance on Israel's military or government sources is problematic, as these claims are often made in the context of justifying military strikes on civilian targets. Critics argue that these claims could be part of a broader narrative to deflect international condemnation for attacking protected sites like hospitals, schools and shelters. Without independent verification, these accusations remain unproven and highly contested.

For example, some articles—such as ‘In Their Own Words: Hamas Turns Hospitals into Military Assets with NGO Compliance, published on a website overtly critical of the United Nations and sympathetic to Israeli military narratives—assert that Hamas has militarised hospitals and used them as cover. However, such reports generally rely on Israeli military briefings, selective excerpts from NGOs, and uncorroborated intelligence claims, without the independent verification required by international humanitarian law. Their evidentiary standard is closer to advocacy journalism than to neutral investigation, and the framing is overtly political, designed to reinforce a particular interpretation of events rather than to establish objective fact. While such pieces circulate widely in support of Israel’s wartime justification narratives, they do not constitute impartial or independently verified evidence that would meet legal or humanitarian thresholds for proof.

Various human rights organisations, including Human Rights Watch (HRW) and Amnesty International, have conducted investigations during previous conflicts between Israel and Hamas. While these groups have reported on violations of international law by both sides, including indiscriminate rocket fire from Hamas and disproportionate strikes by Israel, they have not definitively confirmed the systematic use of hospitals as shields by Hamas.

Reports often highlight that Hamas operates within densely populated civilian areas, but this alone does not confirm the use of hospitals or medical facilities for shielding military operations. In war-torn areas like Gaza, almost the entire population lives in densely packed urban centers, making it nearly impossible for any group to operate without proximity to civilians. This does not automatically equate to using civilians or civilian infrastructure as shields.

Under international humanitarian law, hospitals enjoy special protection from attack, but these protections are forfeited if they are used for military purposes. However, accusations of such misuse must meet a high evidentiary standard. Israel, in its past conflicts with Hamas, has repeatedly claimed that military operations near or in hospitals justify strikes on these targets. Yet, many international legal experts argue that this justification is often insufficiently supported by credible evidence, and the risk to civilian lives far outweighs any potential military advantage.

Moreover, the claim that Hamas deliberately places military infrastructure inside hospitals lacks consistency with the group’s broader tactics. While Hamas is undoubtedly engaged in armed resistance, using hospitals as shields would entail significant risks to their local support base. Given the close ties between Hamas and Gaza’s civilian population, it would be counterproductive for the group to endanger the very people whose support they depend on by using hospitals as cover.

Accusations of human shielding in conflicts are often part of a broader information war, where both sides attempt to sway international opinion. Israel frequently accuses Hamas of using civilian sites like hospitals to frame its military actions as necessary and legal, despite the destruction of civilian infrastructure. In contrast, Palestinian groups and their supporters argue that such claims are exaggerated or false, intended to justify disproportionate attacks on Gaza’s population.

Misinformation and propaganda complicate the search for truth, especially when independent media access to conflict zones is severely restricted. This lack of transparency makes it difficult to discern the reality on the ground, allowing competing narratives to flourish. Given this context, the burden of proof rests on those making such serious allegations, and without clear, independently verified evidence, these claims cannot be taken as fact.

Therefore, while the claim that Hamas uses hospitals as human shields during conflicts with Israel is frequently made, there is no substantial or independently verified evidence to support it. Much of the information comes from interested parties with their own narratives to promote, and human rights organisations have not corroborated these specific allegations. As with many aspects of the Israeli-Palestinian conflict, understanding the truth requires careful examination of facts, legal standards and the broader context of urban warfare, where civilians and combatants often find themselves in close proximity by necessity rather than design.

Wednesday, 1 October 2025

‘The Logical Contradictions in Evangelical Views on Sex’ by a former Christian evangelical who wishes to remain anonymous

In the early 1990s, I served as a church leader at a small evangelical congregation in Springfield, Missouri. I left after a few years due to my growing recognition of the logical inconsistencies in evangelical Christianity’s view of sex. This article is a summation of my thoughts on the subject.

Evangelical Christianity has long placed sex at the center of its moral teachings. Sermons, books, youth programs, and purity pledges all stress sexual discipline, usually framed around two big principles: sex is a God-given gift for pleasure and bonding, but it is only permitted within marriage between a man and a woman.

On the surface, this seems straightforward. But when pressed, the evangelical sexual ethic reveals deep contradictions. The rules do not always align with biology, psychology, or even their own theology. Here are the most glaring logical tensions.

Sex is for pleasure, but pleasure outside procreation is suspect 

Most evangelicals today readily admit that God designed sex not only for making babies, but also for pleasure and intimacy. This is why marital sex is celebrated in books, conferences, and even church sermons.

Yet historically, the Christian tradition (especially Catholic and early Protestant teaching) considered non-procreative sex sinful. Evangelicals reject that history, but they still condemn acts like masturbation—even though it provides the same God-given pleasure they affirm in marriage.

The contradiction is: If sexual pleasure is divinely designed, why is it holy in marriage but sinful when experienced alone?

2. Masturbation is “lustful”, but marital desire isn’t 

Evangelical teaching typically condemns masturbation on the grounds that it involves “lust”—usually understood as fantasizing about someone you’re not married to. Jesus’ words in Matthew 5:28 (“whoever looks at a woman with lust has already committed adultery in his heart”) are invoked as proof.

But this standard raises problems: what about desiring one’s spouse? If arousal itself equals lust, then even married sex would be tainted unless it’s purely mechanical for procreation. Evangelicals solve this by redefining desire for one’s spouse as holy passion, while desire for anyone else (or in private) becomes sinful lust.

The contradiction is: The same biological feeling—sexual desire—is called sin in one setting and holiness in another.

3. “Wasting seed” is sinful, except when it isn’t

The story of Onan in Genesis 38 is often misread as a condemnation of masturbation, because Onan “spilled his seed on the ground.” But the passage is about Onan refusing to fulfill his family duty, not masturbation. Still, the idea of “wasting seed” persists in evangelical logic.

If ejaculation outside procreation is wasteful, then:

Sex with contraception is wasteful.
Oral sex is wasteful.

Even most marital sex (which isn’t intended to result in pregnancy) would be wasteful. Yet evangelicals celebrate all of these within marriage.

The contradiction is: They condemn “wasted seed” when it applies to masturbation, but quietly ignore it when applied to marital pleasure.

4. Sex is natural, but must be suppressed until marriage

Evangelicals acknowledge that sexual desire is built into human nature. But instead of accepting this as a normal part of development, they frame pre-marital desire as temptation to be resisted at all costs. This creates cycles of shame, secrecy, and guilt, especially for young people.

The irony is that biology itself provides an outlet: nocturnal emissions (“wet dreams”). The body clearly does not consider ejaculation outside of marriage sinful—it does it automatically.

The contradiction is: If God designed the body to release semen involuntarily, why is deliberate release considered immoral?

5. Purity culture condemns sex, but prizes beauty

In practice, evangelical communities don’t avoid attraction. Many celebrate physical beauty in courtship and marriage. Christian culture produces books and advice about “keeping your wife attractive” or “enjoying your husband’s body,” even while warning constantly about lust and temptation.

The contradiction is: Physical attraction is condemned as lustful in movies or fantasies, but encouraged as holy within marriage.

6. Violence is tolerated, but sex is feared

A final cultural contradiction is visible in evangelical media habits. Many will watch action films full of shooting and killing without objection, but cover their eyes at a single sex scene. Violence, which destroys life, is treated as entertainment. Sex, which creates life, is treated as dangerous.

The contradiction is: Life-taking is normalized as “just a story,” while life-giving intimacy is portrayed as corrupting.

The evangelical view of sex is caught between biology and theology, between inherited Christian suspicion of the body and modern affirmation of marital intimacy. By declaring sex both holy and dangerous, pleasurable and shameful, natural and forbidden, evangelicals live with a constant tension that rarely resolves logically.

These contradictions explain why many raised in purity culture experience deep confusion, guilt, and difficulty integrating sexuality into a healthy sense of self. Biology does not obey theological boundaries, and theology struggles to explain away what the body naturally does. Until evangelicals reconcile these tensions, their teachings on sex will continue to produce more confusion than clarity.