O Clavis David

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The fourth great “O” is: O Clavis David, et sceptrum domus Israel; qui aperis, et nemo claudit; claudis, et nemo aperit: veni, et educ vinctum de domo carceris, sedentem in tenebris, et umbra mortis.

English: O Key of David and sceptre of the House of Israel; you open and no one can shut; you shut and no one can open: Come and lead the prisoners from the prison house, those who dwell in darkness and the shadow of death.

It reflects the following prophecies and Scripture:

O Key of David and sceptre of the House of Israel;

  • sceptre“For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.” Isaiah 9:6 (comp. Isaiah 7:14-16, where the promise of “a child,” “a son,” is first made – a child who was, like this Child, to be “God with us”). The word translated “government” (misrah) occurs only here and in verse 7, it is probably to be connected with sat, “prince,” and Israel. Government was regarded as a burden, to be born on the back or shoulders, and was sometimes symbolized by a key laid upon the shoulder. Vizier means “burdened.” The Latin writers often speak of the civil power as borne on the shoulders of magistrates (Cic., ‘Orat. pro Flacc,’ § 95; Plin., ‘Paneg.,’ § 10).
    “His name shall be called.” It is not important whether we view what follows as one name or several. Isaiah does not mean that the “Child” should bear as a name, or names, any of the expressions, but only that they should be truly applicable to him.
    “Wonderful” The Messiah would be “wonderful” in His nature as God-Man; in His teaching, which “astonished” those who heard it (Matthew 7:28); in His doings (Isaiah 25:1); in the circumstances of His birth and death; in His resurrection, and in His ascension. “Wonder” would be the first sentiment which His manifestation would provoke, and hence this descriptive epithet is placed first.
    “Counsellor” As the Word, as Wisdom itself, as He who says, “Counsel is mine, and sound wisdom: I am Understanding” (Proverbs 8:14), He is well named “Counsellor.” None will ever seek His counsel in vain, much less repent of following it.
    “The mighty God” The term “El”, God, had been previously applied to the Messiah only in Psalm 45:6. It denotes in Isaiah absolute divinity; it is never used hyperbolically or metaphorically.
    “The Everlasting Father”  If the term “Father,” applied to our Lord, sits uncomfortably with us, we must remember that the distinction of three Persons in the Godhead had not yet been revealed (in Scripture). But the reference here is indeed to the Everlasting Father, the one Creator, Preserver, Protector of mankind who is absolutely eternal.
    “The Prince of Peace” A “Prince of Peace” had been long shadowed forth, as in Melchizedek, “King of Salem,” i.e. “of Peace;” and again in Solomon, “the peaceful one;” and Isaiah himself had already prophesied the peacefulness of the Messiah’s kingdom (Isaiah 2:4). Compare the song of the angels at our Lord’s birth (Luke 2:14). If the peacefulness has not vet very clearly shown itself, our Lord’s kingdom has yet to come into the hearts of most men. Christ is a Prince, often so called, Ezekiel 34:24 He is so by birth, being the King’s Son, the Son of God, and by office, power, and authority; He is so a Prince as that He is a King; He is exalted to be a Prince and a Saviour; and He is a Prince superior to kings, being the Prince of the kings of the earth, Acts 5:31 and He is called the “Prince of peace”, because he is the author of peace; just as He is said to be the “Prince of life”, Acts 3:15 for the same reason: He is the author of peace between Jew and Gentile, by abrogating the ceremonial law, the enmity between them, and by sending the Gospel to both, and making it the power of God to salvation to some of each of them, and by bringing them into the same Gospel church state, and making them partakers of the same privileges and blessings, internal and external, Ephesians 2:14 and He is the author of peace between God and sinners; He has made it by the blood of the cross, having the chastisement of their peace laid upon Him, in consequence of a covenant of peace He made with his Father, who was in Him reconciling the world to Himself.
  • “His authority shall grow continually, and there shall be endless peace for the throne of David and his kingdom. He will establish and uphold it with justice and with righteousness from this time onwards and for evermore.” Isaiah 9:7 The Messiah’s kingdom shall ever increase more and more; there shall be no limits to it; ultimately it shall fill the world (comp. Matthew 28:18, 19). The continual spread of Christianity tends to the accomplishment of this prophecy. That the Messiah is to sit on the throne of David, suggests, but does not absolutely imply, His Davidic descent. That descent is, however, announced with sufficient clearness in Isaiah 11:1, 10 (see O Radix Jesse). A gradual establishment of the kingdom would seem to be implied, such as is taught also in the parables of the mustard seed and the leaven. The kingdom is to be both universal in respect of extent and in respect of duration eternal. God’s jealousy of his own honour, which is bound up with the prosperity and final triumph of his people over all their enemies, will assure the performance of all that is here prophesied.
  • Key_David_Bookcover“I will place on his shoulder the key of the house of David; he shall open, and no one shall shut; he shall shut, and no one shall open.” Isaiah 22:22 The first mention of the key of the house of David is found in the book of Isaiah, in a description of the duties of Eliakim, the royal chamberlain of King Hezekiah of Judah: And it shall come to pass in that day, that I will call my servant Eliakim the son of Hilkiah: And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. (Isaiah 22:20-22) The key of the house of David is symbolic for the government of Eliakim in Isaiah 22 (v.21), which is a type or symbol of the government of Jesus Christ as described in Isaiah 9. Note also that according to Isaiah, the government or kingdom of Jesus Christ is established, or founded, on a work of judgement (Isa 9:7). This is an important aspect of the key of the house of David.The key of the house of David, possessed by Christ, opens two important doors. In the travelling Tabernacle of Moses, there were two “doors”. Through the first door was the Holy Place, the first apartment. This is the door opened first chronologically in Revelation 4:1, in the heavenly Tabernacle, with the key of David. “After this I looked, and, behold, a door was opened in heaven: and the first voice which I heard was as it were of a trumpet talking with me; which said, Come up hither, and I will show thee things which must be hereafter. And immediately I was in the spirit; and, behold, a throne was set in heaven, and one sat on the throne.” Rev 4:1-2 The scene that John sees in heaven after the first door is opened, is a throne room (Rev 5:6-11).  In this scene, the one on the throne is God the Father, and the Lamb as it had been slain is Jesus, returning to His Father from His crucifixion. There is a book or scroll with seven seals which only Jesus as the slain Lamb can open, and the seals are opened in sequence from Rev. 6:1 to 8:1. Christ as the sacrificed Lamb is the only one qualified to receive the title deed to the Kingdom, containing the names of all the saved, the Lamb’s book of life. The type of this in the Old Testament is the kinsman redeemer Boaz, who by purchasing the land of Naomi, also took Ruth as his wife. Jesus is our kinsman redeemer, who by His sacrifice bought back ownership of the earth, which Adam had forfeited to Satan at the fall. By this, Jesus also takes those faithful believer’s He has redeemed as His bride, restoring to them their inheritance. “For such as be blessed of him shall inherit the earth; and they that be cursed of him shall be cut off.” Psalm 37:22
    The second door opened the veil or door from the Holy Place into the Most Holy. On the Day of Atonement the high priest entered the Most Holy apartment of the Sanctuary or Temple, which was symbolic of the judgement of God’s people. In the Most Holy was the Ark of the Covenant, containing the standard of judgement the Ten Commandments of God (Exodus 20:2-17). The last of the seven churches is called Laodicea “a people judged” because they are living in the time of the judgement. This event is also described in Daniel: “I beheld till the thrones were cast down [set in place], and the Ancient of days [God the Father] did sit, whose garment was white as snow, and the hair of his head like the pure wool: his throne was like the fiery flame, and his wheels as burning fire. A fiery stream issued and came forth from before him: thousand thousands ministered unto him, and ten thousand times ten thousand stood before him: the judgement was set, and the books were opened.” Dan 7:9-10 The books being opened in the judgement are the evidence, to include the Lamb’s book of life (Rev. 3:5), which is Christ’s last will and testament: “And for this cause he [Christ] is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance. For where a testament is, there must also of necessity be the death of the testator. For a testament is of force after men are dead: otherwise it is of no strength at all while the testator liveth.” Hebrews 9:15-17 Those being judged are the professed people of God, those who claim to be the heirs of Christ, the rightful inheritors of eternal life: “For the time is come that judgement must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God?” 1 Peter 4:17 And every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my name’s sake, shall receive an hundredfold, and shall inherit everlasting life.” Matthew 19:29 

you open and no one can shut; you shut and no one can open:

  • heaven...

    “Then Jesus came to them and said, “All authority in heaven and on earth has been given to me.” 

    Matthew 28:18 Jesus here asserts that He, as Son of man, has received from the Father supreme authority in heaven and earth, over the whole kingdom of God in its fullest extent. This is not given to Him as Son of God; for, as God, naught can be added to Him or taken from Him; it is a power which He has merited by His incarnation, death, and Passion (Philippians 2:8-10), which was foretold in the Old Testament (Psalm 2:8; Psalm 8:5-8 & Daniel 7:13, 14), and with which he was imbued on the day that He rose victorious from the grave. The power is exercised in His mediatorial kingdom, and will continue to be exercised till He has put all enemies under His feet, and destroyed death itself (1 Corinthians 15:24-27); but His absolute kingdom is everlasting; as God and Man He reigns forever and ever. This mediatorial authority extends not only over men, so that He governs and protects the Church, disposes bureau events, controls hearts and opinions; but the forces of heaven also are at his command, the Holy Spirit is bestowed by Him, the angels are in His employ as ministering to the members of His body. It is with this authority that He imbues His apostles and their successors in the Church

    “And I will give to thee the keys of the kingdom of heaven. And whatsoever thou shalt bind upon earth, it shall be bound also in heaven: and whatsoever thou shalt loose on earth, it shall be loosed also in heaven.”  Matthew 6:19,

  • And to the angel of the church of Philadelphia write: These things saith the Holy One and the true one, he that hath the key of David, he that openeth and no man shutteth, shutteth and no man openeth: I know thy works. Behold, I have given before thee a door opened, which no man can shut: because thou hast a little strength and hast kept my word and hast not denied my name. Revelation 3:7-8 Like the Philadelphians in Revelation 3 (see above ref the key of David), we must never deny the Lord, nor be overly proud of our attempts at holiness, remembering always from Whom our strength is supplied. “The keys of the kingdom of heaven” (Matthew 16:19) are not to be confounded with “the key of knowledge” in Christ’s rebuke to the hypocritical Pharisees “Woe unto you, lawyers! for ye have taken away the key of knowledge: ye entered not in yourselves, and them that were entering in ye hindered.” Luke 11:52. The keys belong to Christ, but have been committed to His Church, but not unreservedly. If the Church errs in binding or loosing, He cancels the judgement. Binding and loosing, in the common language of the Jews, signified to forbid and to allow, or to teach what is lawful or unlawful. The Church may open where Christ will shut, and shut where Christ will open. He alone openeth so that none shall shut, and shutteth so that none can open.

Come and lead the prisoners from the prison house, those who dwell in darkness and the shadow of death.

  • “…To open the blind eyes, to bring out the prisoners from the prison, and them that sit in darkness out of the prison house.” Isaiah 42:7. Though in Christ, the Messiah has the power to heal both physical as well as spiritual blindness, it is the latter we should interpret here.
    “Come and lead the prisoners” we might understand as those Jews shut up under the law, i.e. entrapped by ignorance and hypocrisy, tied to the “letter and not the spirit” of the law (cf 2 Corinthians 3:6); “from the prison house” we may understand as those entrapped and enslaved by sin and Satan; “those who dwell in darkness” i.e. the Gentiles, destitute of all divine knowledge, having not known the prophets and the law as had the Jews.

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Lumen Gentium IV: Advent study conferences

A repeat series of conferences by His Grace for Advent exploring the Sunday liturgies, the themes, Scripture lessons, Propers and customs of the Traditional Latin Rite. Titled “Lumen gentium” (light to the nations) the series will continue after Advent into the New Year through Christmas and Epiphany to Candlemas.

What is it Holy Mother Church wants us to experience, to believe, to live from the worship she has developed and offered over two thousand years to adore and glorify God? What is she asking us to believe about God, about ourselves in relationship with Him and what does this mean for our lives and how and why we should worship Him and manifest this belief in our lives?

Taking the Proper (Latin: proprium) of the Mass i.e. those variable parts of the liturgy reflecting the liturgical season, or of a particular saint or significant event; the Archbishop will explain the Scriptural derivation, context and thus relevance to the theme of the liturgy. From the Introit through to the Communion Antiphon, the Archbishop will explain the origins of the verses and the “anamnesis” i.e. what we are supposed to remember or recall of God’s saving deeds.

His Grace will also take us through the lections i.e. the readings of the Mass, using exegesis to explain the context and thus the relevance of the reading to the theme of the liturgy. Part bible-study and part spiritual reflection, the Archbishop will draw out the themes Holy Church wishes us to understand from the Scriptures.

Finally, His Grace will explain how all this information may be relevant to our lives as Christians; what it means for worship, what it means for our understanding and knowledge, what it means for our lives and the application of these lessons to our living out of the Faith. If there’s time… His Grace will take questions live from viewers in the comments!

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O Radix Jesse

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The third great “O” is: O Radix Jesse, qui stas in signum populorum, super quem continebunt reges os suum, quem Gentes deprecabuntur: veni ad liberandum nos, jam noli tardare.

English: O Root of Jesse, standing as a sign among the peoples; before you kings will shut their mouths, to you the nations will make their prayer: Come and deliver us, and delay no longer.

It reflects the following prophecies and Scripture:

O Root of Jesse…

  • root2bof2bjesse“A shoot shall come out from the stock of Jesse, and a branch shall grow out of his roots.” Isaiah 11:1 Jesse was the father of King David (1 Sam. 16:10–13). David inaugurated a great kingdom, but the greater “David” (Ezek. 34:23–25; Zech. 12:7–10), now only a tender plant (53:2), will rule an incomparably greater kingdom. All that is left of the Davidic dynasty is a stump. The privileged sons of David no less than Assyria are like trees that have been chopped down (Is 10:33, 34). But in spite of this judgement on Judah, the Lord will raise up new leadership from the dynasty of David (Matt. 1:1). Micah had prophesied that the Messiah would be of the house and lineage of David and be born in David’s city, Bethlehem (Micah 5:2). see O Adonai
  • “A record of the origin of Jesus Christ, the son of David, the son of Abraham: Abraham begot Isaac…” Matthew 1:1–17 and continues on until …and Jacob begot Joseph, the husband of Mary, of whom was born Jesus, who is called Christ. Thus there were fourteen generations in all from Abraham to David, fourteen from David to the exile to Babylon, and fourteen from the exile to the Christ. Matthew emphasizes, right from the beginning, Jesus’ title Christ—the Greek rendering of the Hebrew title Messiah—meaning anointed, in the sense of an anointed king. Jesus is presented first and foremost as the long-awaited Messiah, who was expected to be a descendant and heir of King David, so the genealogy serves the essential purpose of demonstrating this line of descent. Thus, Matthew begins by calling Jesus son of David, indicating his royal origin, and also son of Abraham, indicating that he was a Jew; both are stock phrases, in which son means descendant, calling to mind the promises God made to David and to Abraham.
  • “And Jesus himself began to be about thirty years of age, being (as was supposed) the son of Joseph, which was the son of Heli…” Luke 3:23-38 Luke places his genealogy at the beginning of the public life of Jesus (Luke 3:23-38) and his account ascends from Joseph to Adam or and to God. This genealogy descends from the Davidic line through Nathan, who is an otherwise little-known son of David, mentioned briefly in the Old Testament (1 Chronicles 3:5; but also see Zechariah 12:12). The prophecy of Nathan (2 Samuel 7:12–16) understood as foretelling a son of God who would inherit the throne of his ancestor David and reign forever is quoted in Hebrews (Hebrews 1:5) and strongly alluded to in Luke’s account of the Annunciation (Luke 1:32–35). Likewise, the Psalms (Psalms 89:3-4; Psalms 132:11) record God’s promise to establish the seed of David on his throne forever, while Isaiah (Isaiah 16:5) and Jeremiah (Jeremiah 23:5-6) speak of the coming reign of a righteous king of the house of David. David’s ancestors are also understood as progenitors of the Messiah in several prophecies. Isaiah’s description of the branch or root of Jesse (Isaiah 11:1–10) is cited twice by Paul as a promise of the Christ (Acts 13:23; Romans 15:12). 
  • O-Radix-Jesse-1Concerning the genealogies… God promised to establish the throne of King Solomon over Israel forever, (1 Chronicles 22:9–10) but the promise was contingent upon obeying God’s commandments (1 Chronicles 28:6–7; 2 Chronicles 7:17–18; 1 Kings 9:4–5). Solomon’s failure to do so is explicitly cited as a reason for the subsequent division of his kingdom (1 Kings 11:4–11). Against King Jehoiakim, Jeremiah prophesied, “He shall have no one to sit on the throne of David,” (Jeremiah 36:30–31) and against his son King Jeconiah, “Write this man childless, a man who will not prosper in his days; for no man of his seed will prosper, sitting on the throne of David or ruling again in Judah.”  (Jeremiah 22:24–30) Some see this prophecy as permanently disqualifying Jeconiah from the ancestry of the Messiah (though not necessarily of Joseph) [e.g, Irenaeus, Adversus haereses (“Against Heresies”), p. 3.21.9j].

    To Zerubbabel, God declares through Haggai, “I will make you like my signet ring,” in clear reversal of the prophecy against his grandfather Jeconiah, “though you were a signet ring on my right hand, yet I would pull you off.” (Haggai 2:23 (cf. Jeremiah 22:24) Zerubbabel ruled as governor though not as king, and has been regarded by many as a suitable and likely progenitor of the Messiah. Clearly Matthew said that the blood father (begot) of Joseph was Jacob. Matthew had satisfied the Mosaic Law by showing the male ancestry of Jesus by going through Joseph instead of Mary. Keep in mind that this genealogy shows the legal, or royal, or public record, of descent and not the human descent, hence the inclusion of Jeconiah of Solomon. Luke shows the human descent of Christ through David to be Nathan, and not Solomon; thus avoiding the curse of Jeconiah. This alludes to the possibility that Luke’s genealogy is for a different person other than Joseph i.e. but of Mary. For Mary as the birth-giver of Jesus and a Jewess – it would be through her that the genetic Davidic bloodline would be inherited by Christ. Luke as a physician and writing for Gentiles might wish to emphasise this point, as Matthew would want to emphasise the legal point for the Jews following the Mosaic Law; both concur that Christ was born of Mary, a virgin, betrothed to Joseph.

standing as a sign among the peoples;

  • “On that day the root of Jesse shall stand as a signal to the peoples; the nations shall inquire of him, and his dwelling shall be glorious.” Isaiah 11:10 The prophet makes a further reference to the days of the Messiah and the accession of the Gentiles to His kingdom, which the apostle Paul follows, Rom. 15:12; There shall be a root of Jesse; and he that shall rise to reign over the Gentiles, in him shall the Gentiles trust. Here is the crux of this prophecy, speaking of Christ as the root of Jesse, or a branch out of his roots (Isa. 11:1), and also, a root out of a dry ground, Isa. 53:2. He is the root of David (Rev. 5:5), the root and offspring of David Rev. 22:16.
    crucifixion-silhouette-kent-sorensenHe shall stand, or be set up, for an ensign of the people. When Christ was crucified he was lifted up from the earth, that, as an ensign or a beacon, He might draw the eyes and the hearts of all men upon him, John 12:32. His preaching of the everlasting gospel and the salvation He brings, in which the apostles and their successors as standard-bearers likewise by their ministry display the banner of His love, to allure us to Him (Song 1:4), the banner of His truth, under which we engage in the war against sin and Satan. Christ is the ensign to which the faithful children of God scattered abroad are gathered together (John 11:51), and in Him they meet as the centre of their unity. To him shall the Gentiles seek. We read of Greeks that did so (John 12:21; “We would see Jesus”), when Christ spoke of his being lifted up, to draw all men to Himself.
    His rest shall be glorious. The triumph of the Cross make even His death glorious and His resurrection and His ascension too after which He sits at the right hand of God and in the Church, that Mount Zion of which Christ has said, “This is my rest”, and in which he resides. This, though despised by the world, having upon it the beauty of holiness, is truly glorious, a glorious high throne, Jeremiah 17:12. Both Jews and Gentiles shall be gathered to Him, Isaiah 11:11. As God delivered His people, and gathered them out of all the countries where they were scattered (Ps. 106:47; Jer. 16:15, 16), so He will a second time by the powerful working of the Spirit of grace with the Word. The outcasts of Israel and the dispersed of Judah (Isa. 11:12), the diaspora to whom the apostles’ preached, the twelve tribes that were scattered abroad (Jas. 1:1; 1 Pet. 1:1), shall flock to Christ; and probably more of those scattered Jews were brought into the church, in proportion, than had remained in Israel. Many of the nations, the Gentiles, shall be brought in by the lifting up of the ensign, the Jews were jealous of Christ’s going to the dispersed among the Gentiles and of His teaching the Gentiles, John 7:35.
  • “And again, Esaias saith, There shall be a root of Jesse, and he that shall rise to reign over the Gentiles; in him shall the Gentiles trust.” Romans 15:12. That they should believe in Christ (Rom. 15:12), quoted from Isa. 11:10; where observe, First, The revelation of Christ as the Gentiles’ king. He is here called the root of Jesse, that is, such a branch from the family of David as is the very life and strength of the family: compare Isa. 11:1. Christ was David’s Lord (as God), and yet withal He was the Son of David (Matthew 1:1–17; Luke 3:23-38; Matt. 22:45), for he was the root and offspring of David, Rev. 22:16. Christ, as God, was David’s root; Christ, as man, was David’s offspring.—And he that shall rise to reign over the Gentiles. When Christ rose from the dead, when He ascended on high, it was to reign over the Gentiles. Secondly, The recourse of the Gentiles to Him: In Him shall the Gentiles trust. Faith is the soul’s confidence in Christ and dependence on Him. The method of faith is first to seek Christ for a Saviour; and, finding Him able and willing to save, then to trust in Him.

before you kings will shut their mouths, to you the nations will make their prayer:

  • “Thus saith the Lord, The labour of Egypt, and merchandise of Ethiopia and of the Sabeans, men of stature, shall come over unto thee, and they shall be thine: they shall come after thee; in chains they shall come over, and they shall fall down unto thee, they shall make supplication unto thee, saying, Surely God is in thee; and there is none else, there is no God.” Isaiah 45:14 Sabeans i.e. descendants of Seba (Gen. 10:7); Africans (Isa. 43:3). They were “men of stature,” and engaged in merchandise (Isa. 45:14). Their conversion to the Lord was predicted (Ps. 72:10). The nations will come to worship the one God (Zech. 8:23; Eph. 3:6). Encouragement given to the believing Jews, who trusted in God and continued instant in prayer, assuring them that God would in due time accomplish this work by the hand of Cyrus, Isa. 45:11-15. A challenge given to the worshippers of idols and their doom read, and satisfaction given to the worshippers of the true God and their comfort secured, with an eye to the Mediator, who is made of God to us both righteousness and sanctification, Isa. 45:16-25. And here, as in many other parts of this prophecy, there is much of Christ and of gospel grace.
  • 9732976“So shall he sprinkle many nations; the kings shall shut their mouths at him: for that which had not been told them shall they see; and that which they had not heard shall they consider.” Isaiah 52:15 Many nations shall be the better for Him, for he shall sprinkle them, and not the Jews only; the blood of sprinkling shall be applied to their consciences, to purify them. He suffered, and died, and so sprinkled many nations; for in His death there was a fountain opened, Zech. 13:1. He shall sprinkle many nations by his heavenly doctrine, which shall drop as the rain and distil as the dew Isaiah 45:8 Drop down dew, you heavens, from above, and let the clouds rain the just: let the earth be opened and bud forth a Saviour.” Moses’s did so only on one nation (Deut. 32:2), but Christ’s on many nations. He shall do it by baptism, which is the washing of the body with pure water, Heb. 10:22. So that this promise had its accomplishment when Christ sent His apostles to disciple all nations, by baptizing or sprinkling them. As conceived by Christ, the Great Commission linked the missionary activity of the Church with that of Christ Himself (John 14:12). As the first and greatest missionary (Heb 3:1), He came to seek and to save the lost (Luke 19:10). The church’s mission was to be patterned after His (John 20:21). As His ministry included teaching, preaching and healing (Matt 4:23), so would theirs (Acts 4:2; 5:12-16).
    The great ones of the nation shall show Him respect: they shall with great humility and reverence receive His oracles and laws, as those who, when they heard Job’s wisdom, after his speech spoke not again, Job 29:9, 22. Kings shall see and arise, Isa. 49:7.
    The mystery which was kept secret from the beginning of the world shall by Him be made known to all nations as the apostle writes, “Now to Him who is able to establish you according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery which has been kept secret for long ages past, but now is manifested, and by the Scriptures of the prophets, according to the commandment of the eternal God, has been made known to all the nations, leading to obedience of faith” Romans 16:25, 26. The Gospel brings to light things new and unheard of, which will awaken the attention and engage the reverence of kings and kingdoms. This is applied to the preaching of the Gospel in the Gentile world, Romans 15:21. Much had been said in the Old Testament concerning the Messiah; much had been told them, and they had heard it and rejected it (Nehemiah 9:20, 30; Micah 3:8; Zechariah 7:12; Matthew 23:34); Christ disappointed the expectations of those who looked for a Messiah according to their fancies, but outdid theirs who looked for such a Messiah as was promised (Isaiah 44:24-28; Isaiah 46:8-11).

Come and deliver us, and delay no longer.

  • The prayer of the Church, of those who through obedience have received faith from God, echoing the cry of God’s faithful people throughout the centuries, imploring the Messiah “to come” as the prophets foretold and as He revealed Himself to be. That, beholding the Cross, His ensign, as many as may be saved in this world, may be through baptism and share eternity with Him when He comes again at the end of all ages.

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O Adonai

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The second great “O” is: O Adonai, et Dux domus Israel, qui Moysi in igne flammae rubi apparuisti, et ei in Sina legem dedisti: veni ad redimendum nos in brachio extento.

English: O Adonai, and leader of the House of Israel, who appeared to Moses in the fire of the burning bush and gave him the law on Sinai: Come and redeem us with an outstretched arm.

It reflects the following prophecies and Scripture:

O Adonai…

  • christ-in-glory07“For the Lord is our judge, the Lord is our ruler, the Lord is our king; he will save us.” Isaiah 33:22 “Adonai” means “Lord” and was the Hebrew word used to replace God’s name YHWH held to be too sacred to pronounce aloud; the repetition of “Adonai” three times is common in the Scriptures, here preceding judge, ruler and king. These attributes summarise the ideal theocracy, to be realised by the Messiah alone; the judicial, legislative, and administrative functions as king to be exercised by Him in person (Isa 11:4; 32:1; Jas 4:12). Jesus came to inaugurate the reign of God on earth “The kingdom of God has come near; repent and believe in the good news” (Mark 1:15), primarily by His rule in the hearts of men (Luke 17:20-21) through His saving redemptive sacrifice on the Cross (Hebrews 9:28). Ultimately we will live with Him in the fullness of the kingdom of God (John 6:40; 1 Corinthians 15) when it comes to earth “Your kingdom come. Your will be done, on earth as it is in heaven” (Matt 6:10). For as was revealed to St John the Beloved concerning the kingdom of God at the end of the ages, when Christ shall reign “Look what I have done,” Christ says from His throne “I have made all things new.” (Revelation 21:5)
  • “[…] but with righteousness he shall judge the poor, and decide with equity for the meek of the earth; he shall strike the earth with the rod of his mouth, and with the breath of his lips he shall kill the wicked. Righteousness shall be the belt around his waist, and faithfulness the belt around his loins.” Isaiah 11:4-5 This refers to the kingship of Christ as “Adonai”. Only Our Lord Jesus Christ could possess all these properties, for only He as the Son of God could possess the divine judgement: for He it is who touches the hearts of the faithful and mortifies their concupiscence: and to those who will not repent, He alone can pass sentence, so that all the world will be smitten with His rod, which is His Word, He who is life itself [cf O Sapientia].

and leader of the House of Israel…

  • But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting. Micah 5:2 echoed in St Matthew’s Gospel “And thou Bethlehem, in the land of Juda, art not the least among the princes of Juda: for out of thee shall come a Governor, that shall rule my people Israel.” Matthew 2:6 Both Christian and Jewish scholars have long held this prophecy referred to the birth-place of the Messiah. Bethlehem is called by Micah, Bethlehem Ephratah, and by Matthew, Bethlehem in the land of Judah, both are one and the same place. Bethlehem Ephratah was in the land of Juda, as appears from the prophecy of Micah itself, from Ruth 1:2 and the Septuagint version of Joshua 15:60 and is described in this manner by Matthew, partly to distinguish it from another Bethlehem in the land of Zebulun, Joshua 19:15 and partly because its other name Ephratah was now disused. This prophecy is relevant regarding “leader of the House of Israel” in the antiphon (above) for the Messiah would be “born of David’s line” and Bethlehem Ephrathah is the town and clan from which king David was born (1 Samuel 16:18-23). Luke 2:11 For unto you is born this day in the city of David a Saviour, which is Christ the Lord.

who appeared to Moses in the fire of the burning bush…

  • Bourdon,_Sébastien_-_Burning_bushAnd the angel of the Lord appeared unto him in a flame of fire out of the midst of a bush: and he looked, and, behold, the bush burned with fire, and the bush was not consumed. Exodus 3:2 This was no ordinary angel, no created being but in fact “the Angel of the Covenant”, the Second Person of the Trinity Himself, the eternal Word and Son of God i.e. Christ! If we read on we find the “angel” describes Himself as YHWH, and calls himself the God of Abraham, Isaac, and Jacob, a created angel would never do that! Some scholars believe this was a prefigurement of the Incarnation, for certain the Divine Presence is indicated by Moses taking off his sandals. This would seem to tie-in with the proto-martyr Stephen’s own preaching to the Sanhedrin concerning Christ (cf Acts 7:30-53) and the Old Covenant. Consider too these words of the prophet, Isaiah 63:9 “In all their distress he too was distressed, and the angel of his presence saved them. In his love and mercy he redeemed them; he lifted them up and carried them all the days of old.” Consider also the “angel of the Covenant” referred to in the Canon of the Mass, “…We most humbly beseech Thee, Almighty God to command these things be carried by the hands of Thy holy angel to Thy altar on high, in the sight of Thy divine majesty; that as many as partake of the most sacred Body and Blood of Thy Son at this altar, may be filled with every heavenly grace and blessing. Through…”

and gave him the law on Sinai:

  • 10246And the Lord said unto Moses, Come up to me into the mount, and be there: and I will give thee tables of stone, and a law, and commandments which I have written; that thou mayest teach them. Exodus 24:12 Jesus said, “Everything must be fulfilled that is written about me in the Law of Moses, the Prophets and the Psalms” (Luke 25:44). In the Exodus God gives Israel new life; they are redeemed not only from the physical oppression of Egyptian slavery but the spiritual bondage and deceit involved in worship of the Egyptian gods. God commands them to worship Himself alone as their true life (Exod. 20:2-3). Accordingly, the law in its total scope sets forth the way of life. True life comes from God and involves fellowship with Him. If the Israelites obey the commandments, they will live (Lev. 18:5; Deut. 28:1-14), and if they disobey they will die (Exod. 19:21-22; 32:9-10; Deut. 6:15; 28:15-68). The ten commandments embody the core of this life. They express what true life is like in our relations directly to God (primarily commandments 1-4) and in our relations to fellow human beings (primarily commands 5-10). Christ then who “is Wisdom” i.e. “life” (see O Sapientia) is “the way of life” encapsulated in the ten commandments.

Come and redeem us with an outstretched arm.

  • “He himself bore our sins in his body on the tree, so that we might die to sins and live for righteousness; by his wounds you have been healed. For you were like sheep going astray, but now you have returned to the Shepherd and Overseer of your souls” (1 Pet. 2:24-25) “ ‘Now is the judgement of this world. Now shall the prince of this world be cast out. And if I be lifted up from the earth, I will draw all to Myself.’ But He said this to signify by what death He was about to die” (John 12:31-33). “Dogs have surrounded Me; a band of evildoers have encircled me; they have pierced My hands and My feet…” (Psalm. 22:16)“And they crucified Him” (Mark 15:25). 

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O Sapientia

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Today marks the beginning of the great “O Antiphons” marking the passing of the “Golden Nights” as the Church prepares herself for the final octave (eight days) towards the Feast of the Nativity. They are recited at Vespers as the Magnificat antiphons and each emphasises a title of the Messiah. They express the hope of the prophets of Israel and the expectation of the Church.

The first great “O” is of Wisdom. O Sapientia, quae ex ore Altissimi prodiisti, attingens a fine usque ad finem, fortiter suaviter disponens que omnia: veni ad docendum nos viam prudentiae.

English: O Wisdom, coming forth from the mouth of the Most High, reaching from one end to the other, mightily and sweetly ordering all things: Come and teach us the way of prudence.

It reflects the following prophecies and Scripture:

O Wisdom, coming forth from the mouth of the Most High,

  • “I came out of the mouth of the most High, and covered the earth as a cloud.” Sirach 24:3 explicates the meaning of St John’s opening verses of his Gospel John 1:1, In the beginning was the Word, and the Word was with God, and the Word was God.” It also reflects the nature of “Wisdom” that IS Christ, who as the “logos” (Greek: Word) is the “ruach Elohim” (Hebrew: spirit of God) referring to the creative activity of God (Genesis 1:2), and active power (Isaiah 40:13), in providence (Job 33:4, Psalm 104:30), in redemption (Ezekiel 11:19 & 36:26-27 ), in upholding and guiding the chosen ones (Nehemiah 9:20, Psalm 143:10, Haggai 2:5), and the empowerment of the Messiah (Isaiah 11:2; 42:1 & 61:1);

reaching from one end to the other, mightily and sweetly ordering all things:

  • “Wisdom reacheth from one end to another mightily: and sweetly doth she order all things.” Wisdom of Solomon 8:1 The most basic knowledge of Biblical symbolism reveals that any reference to the female gender in scripture points us to the head of that gender. The head of the woman is the man (Gen 2:23 And Adam said, This is now bone of my bones, and flesh of my flesh: she shall be called Woman, because she was taken out of Man), the head of the man is Christ (1 Corinthians 11:3 But I would have you know, that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God.) , and “the head of Christ is God”. Now which of these is ‘wisdom’? ‘Wisdom’ certainly is not the woman, because her head is the man. Wisdom is certainly not the man because his head is Christ. But since God “by wisdom founded the earth” (Prov. 3:19), and since wisdom “is a tree of life unto them that lay hold upon her” (Prov. 3:18), and since “the head of Christ is God” (1 Cor 11:3), then it only follows that it was by Christ that the earth was founded, and it is Christ who is a tree of life (cf  Isaiah 11:2) to those who lay hold on Him, and it is Christ, who was with God “from the beginning” (John 1:1-2; Prov. 3:19). It is only Christ that can be this ‘wisdom’, because it is Christ who we are told, was used of God to create all things, “For by him [Christ, wisdom] were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him: And he is before all things, and by him all things consist.” Colossians 1:16-17

Come and teach us the way of prudence.

  • “The spirit of the Lord shall rest on him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and the fear of the Lord. His delight shall be in the fear of the Lord.” Isaiah 11:2-3 At His baptism by St John the Baptist, the heavens opened and the Spirit of God descended like a dove upon Jesus (Matthew 3:13–17; Mark 1:9–11; Luke 3:21–23); here the human nature of our Lord required, and received abundantly, the sanctifying and enlightening influences of the Holy Ghost; “Wisdom and understanding,” or intellectual and moral apprehension (εὐσυνεσία) the ability to perceive moral and abstract truth; “counsel and might,” or the power at once to scheme and originate, and also to carry out thought into act; “The knowledge and the fear of the Lord,” or acquaintance with the true will of God, combined with the determination to carry out that will to the full (John 4:34; Luke 22:42; Hebrews 10:7).
  • “[…] he is wonderful in counsel, and excellent in wisdom.” Isaiah 28:29 Christ is the “husbandman” described in this chapter of Isaiah, the wonderful Counsellor, qualified to give suitable and proper advice to the sons of men; and of “might” or “power”, to preach the Gospel with authority; in giving counsel to man, both with respect to things temporal and spiritual; and whose counsel is always wise and good, and for the best; he is “wonderful” in forming wise plans and schemes of operation; the wise plan of his works of creation and providence was formed in his vast and infinite mind from eternity; the wise scheme of our redemption and salvation by Christ was concerted by him, wherein he has abounded towards us in all wisdom and prudence; and the manner, means, time, and place, of his gathering and the effectual calling of his people, are all wisely fixed by him; and he does all things after “the counsel of his will”, Ephesians 1:11; Proverbs 3:19 “The Lord by wisdom hath founded the earth; by understanding hath he established the heavens.”

Nota Bene. Sometimes the character of “Wisdom” is mis-attributed to the Blessed Virgin Mary, largely because of an assumption concerning the use of the feminine gender and perhaps because the Church often uses readings from the books of Proverbs and Sirach (Ecclesiasticus) on Marian festivals in the liturgy. It’s important to appreciate that it is about the Messiah, her son, that the allusion to “Wisdom” is ever made in connection with Our Lady; Our Lady certainly employed “wisdom” and chose “wisely” in accepting and applying herself to the Will of God for her, but it is her son, Christ, who is “Wisdom”.


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Surge qui dormis – a conference on wokeism

“The Domestic Church” ✠Jerome Lloyd OSJV resumes his reflections and suggestions for orthodox Catholics on how to respond to the challenges of the 21stC in the world and in the Church.

In this episode… “Awake O sleeper” on woke orthodoxy……

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Previous episodes

  1. Beate mundo corde – blest are the pure in heart: God is love and we are created from His love to be His love; with His love in our hearts we should live our lives for Him and His Word;
  2. Sal terrae – salt of the earth: we must not lose our savour for the sake of Our Saviour; we are not called to judge but to mercy;
  3. Vos estis lux mundi – you are the light of the world: we should radiate the light of Christ’s truth through the living of our lives; shedding light on the darkness of confusion and ignorance;
  4. Verbum reconciliationis – the word of reconciliation: we are called to be ambassadors of Christ, proclaiming the word of reconciliation with God, not condemnation;
  5. Cogito ergo sum – I think therefore I am: true perception and appreciation of this world and life is possible only through seeing with the eyes of faith;
  6. Puritas cordis – a pure heart: only by living purer i.e. chaste lives can we experience and demonstrate the benefit of living God’s law of sacrificial love for the sake and in the hope of humanity’s redemption;
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Transcript

Episode 7 Surge qui dormis – awake O sleeper

Propter quod dicit: Surge qui dormis, et exsurge a mortuis, et illuminabit te Christus.

Wherefore he saith: Rise thou that sleepest, and arise from the dead: and Christ shall enlighten thee.

[Ephesians 5:14]

The same sentiment is presented to us in Ephesians 5:14 that we hear on the first Sunday of Advent when we are bid by the apostle in the epistle from Romans 13:11-14 “Brethren: Understand, for it is now the hour for us to rise from sleep, because now our salvation is nearer than when we came to believe.” In the current socio-political climate, it is a prescient admonition, as it speaks to the urgency of the moment and the need to be vigilant in the face of a growing threat to traditional Catholic values.

That threat is “Woke Orthodoxy”, an ideology that has its roots in the “Cancel Culture” movement. Woke Orthodoxy seeks to impose a set of beliefs and values on all people, regardless of their faith or background. It promotes an extreme form of political correctness, and seeks to silence those who disagree with its views. This ideology is often presented as being in line with Catholic teaching, but in reality it is a radical departure from traditional Catholic beliefs.

Woke Orthodoxy is a pseudo-religious ideology that has gradually been gaining traction in the Catholic Church. It is a blend of progressive and conservative values which seeks to make the Church more inclusive, tolerant and understanding of modern issues and worldviews. In essence, it seeks to bridge the gap between Catholicism and modern society. While this may sound appealing on the surface, there are some dangers associated with Woke Orthodoxy that must be addressed.

First and foremost, Woke Orthodoxy can be seen as an attack on traditional Catholic beliefs. It often seeks to reinterpret the teachings of the Church to make them applicable to modern life, while disregarding or even contradicting long-held beliefs or doctrines. This type of “reinterpretation” can lead to confusion and division within the Church as it undermines its authority and its ability to effectively communicate its teachings.

Traditional Catholics can counter Woke Orthodoxy by emphasizing the importance of truth and reason over ideological dictates. They must also be willing to stand up for their beliefs, even when they are unpopular or seen as politically incorrect. Furthermore, they must strive to cultivate an atmosphere of respect and dialogue with those who hold different views, while at the same time vigorously defending the truth of their faith.

The emergence of what is known as “woke orthodoxy,” is a set of beliefs and ideologies that are rooted in social justice and a desire to combat injustice. This “wokeness,” as it’s often called, has its opponents, but it has also gained a lot of traction in certain circles. But what is woke orthodoxy and how can traditional Catholics counter it? Here, I’ll explore what woke orthodoxy is and discuss strategies for traditional Catholics to counter it.

Introduction to Woke Orthodoxy

At its core, woke orthodoxy is a set of beliefs and ideologies that are rooted in social justice and a desire to combat injustice. It is a movement that has gained traction among the younger generations, and it is a set of ideas that holds that the current power structures are oppressive and must be broken down and replaced with systems of equity and justice. It is a belief system that seeks to challenge the status quo and to bring about a more equitable and inclusive society.

The rise of woke orthodoxy has been met with a wide variety of reactions. Some reject it outright, those who embrace it, and those who simply don’t understand it. But regardless of one’s opinion, it is clear that woke orthodoxy has become a powerful force in today’s society. This blog will explore what woke orthodoxy is and how traditional Catholics can counter it.

What is Woke Orthodoxy?

Woke orthodoxy is a set of beliefs and ideologies that are rooted in social justice and a desire to combat injustice. It is a movement that has gained traction among the younger generations, and it is a set of ideas that holds that the current power structures are oppressive and must be broken down and replaced with systems of equity and justice. Woke orthodoxy is a belief system that seeks to challenge the status quo and bring about a more equitable and inclusive society.

Though perhaps based upon essentially well-intentioned and appreciable motives, the woke narrative is becoming increasingly destructive in its outcomes. It is a narrative that is often divisive and exclusive, and one which pits people against each other, rather than uniting them. This has had a particularly damaging effect on the Catholic Church, as many of its members have been caught in the crossfire of the woke movement.

The “Synodal Weg” in Germany is a prime example of the woke narrative impacting and confusing the minds of Catholics. Begun actually as a discussion on how to tackle clerical sexual abuse in the German Catholic Church, it became quickly a platform for the discussion of issues that had nothing to do with the original aim. The Woke narrative was imposed upon the synodal way, leading to discussions about gender roles, same-sex marriage and other topics that have no place in Catholic doctrine.

This has subsequently impacted the “synod on synodality” with ideas from the “synodal way” influencing and directing the discussions. This has led to confusion and division within the Church, and a lack of clarity about what it means to be Catholic. The woke narrative has also caused a rift between those who support the “synodal way” and those who oppose it, creating an atmosphere of division and mistrust amongst Catholics.

The woke narrative is not only causing division in the Catholic Church but in society at large as well. The tendency for woke activists to label anyone who does not agree with their views as “bigots” or “haters” has created an atmosphere of animosity and intolerance towards those who disagree with their views. This has had a damaging effect on our society, as it leads to people becoming increasingly polarised in their views, leading to further division and conflict.

Ultimately, if we are to tackle the issues that face our society today, we must move away from divisive narratives such as the woke narrative. We must instead strive for unity and understanding so that all people can come together to work towards solutions that benefit us all. This is something that the Catholic Church can be at the forefront of achieving if it chooses to reject the harmful effects of the woke narrative.

The Catholic Church needs to remain true to its teachings and not be influenced by the woke narrative if it is to remain a beacon of faith and hope in a world that is becoming increasingly hostile to its beliefs and growing in nihilism. Ultimately, if Catholics are to remain true to their faith, they must remember that it is not a political movement but rather a set of beliefs based on love, mercy and grace and divine revelation. We must strive for justice and equality in our society, but we must also be careful not to allow divisive ideologies like Woke Orthodoxy to overtake our faith.

How Can Traditional Catholics Counter Woke Orthodoxy?

Traditional Catholics can counter woke orthodoxy by standing firm in their belief in truth and reason. They can take part in civil discourse and debate with those who disagree with them, while always remaining respectful. They can also continue to uphold traditional Catholic values such as charity, humility, and mercy. Finally, they can continue to work for justice within the Church by working to ensure that all members are treated with respect and dignity.

Origins of Woke Orthodoxy

The origins of woke orthodoxy can be traced back to the civil rights movement of the 1960s. During this era, activists and intellectuals began to challenge the status quo and call for a re-examination of the existing power structures. They argued that the existing power structures were oppressive and needed to be dismantled to create a more equitable society. In the Church this set of ideas began to be known as “liberation theology,” and it was during this period that the term “woke” began to emerge.

All these theories derive from relatively recent developments in socialist and communist thought, largely based not on the experience of these ideologies in practice, like Soviet Russia or Communist China, but from the idealism of academics largely removed from the experience of those they claim are oppressed or require liberation. It began as a late 19C academic exercise in theoretical criticism, especially literary criticism, but developed into schools of thought like Cultural Marxism.  

It is not a political movement in the traditional sense, but rather a loose coalition of academics and intellectuals who critique Western society from a Marxist perspective. It is a branch of what is called Critical Theory. There are several tenets of Cultural Marxism that are common to all of its various schools of thought. Many of these were first stated by Karl Marx in the 19th century, and have been expanded on by academics and intellectuals who have picked up on these ideas.

It is important to note that these theories were largely not acted upon or put into practice. They were thought experiments, a way of examining the world and society and probing the limits of what had come before. However, as with all thought experiments, there was a danger that one day someone would try to put them into practice. And this is what happened in the late 20C with the growth of Cultural Marxism as an academic exercise.

Cultural Marxism is a school of thought that has had a strong influence on woke orthodoxy. This ideology argues that society is structured by oppressive power structures, such as capitalism and patriarchy, which must be dismantled to achieve true liberation. This has led to an emphasis on identity politics and the idea that the oppressed must be liberated first before any progress can be made.

Other schools of thought include critical race theory, intersectionality, and post-colonialism. These theories focus on how power structures are oppressive and how they affect people of colour and other marginalized groups. However, these theories lack substantial objective evidence to prove their claims and have been criticized for their lack of nuance and their tendency to oversimplify complex social issues.

Finally, woke orthodoxy has been heavily influenced by social media culture. On platforms such as Twitter, activists have used the term “woke” to refer to a state of awareness and understanding of social injustice and the need to fight it. The rise of the internet and social media platforms in the 2010s helped to spread these ideas and influenced young people to connect with like-minded individuals around the world. This gave rise to a new generation of activists who were committed to challenging the status quo and advocating for social change.

In the present era, the notion of woke orthodoxy is a crucial element of many social justice movements and serves as a method to indicate support for those who are disadvantaged or oppressed. It is also seen as a strategy to confront the pre-existing structures of authority and privilege that are part of our culture. Woke orthodoxy urges people to take steps and be involved in making a more just world. However, it is worth noting that the vast majority of woke activists have lifestyles that contrast immensely with the people they are supposedly advocating for, typically being from middle-class upbringings and more fortunate backgrounds than those they are attempting to liberate.

Woke Ideologies

At its core, woke orthodoxy is a set of beliefs and ideologies that are rooted in social justice and a desire to combat injustice. It is a belief system that seeks to challenge the status quo and bring about a more equitable and inclusive society. The ideologies of woke orthodoxy can be divided into two main categories: political ideologies and social ideologies.

On the political side, woke orthodoxy believes in the need to dismantle oppressive systems and structures, such as racism, sexism, homophobia, transphobia, and classism. It also believes in the need to create systems of equity and justice that promote the rights of all people. On the social side, woke orthodoxy emphasizes the importance of understanding and respecting different cultures, identities, and experiences. It also stresses the need to create a more inclusive and equitable society.

Critical Race Theory is a key component of woke orthodoxy. This theory holds that racism is embedded in the fabric of society and is perpetuated through systemic structures and social norms. Critical Race Theory seeks to challenge these oppressive systems and ideologies in order to create a more equitable and just society. Woke orthodoxy also believes in the need for intersectionality, which recognizes how multiple identities intersect with one another to create unique experiences of oppression.

Intersectionality is especially important when it comes to understanding perceived forms of oppression. For example, a Black woman may experience both racial discrimination and sexism simultaneously. Similarly, a transgender person may experience both transphobia and homophobia. Woke orthodoxy believes intersectionality is key to countering injustice and inequity in our society.

Post Colonialism is the theory that examines the effects of colonization on the colonized and how it has shaped our current world. This theory looks at how colonialism has created structural inequalities and power imbalances between the colonizers and the colonized. Postcolonialism also examines how colonialism has impacted cultural identities, languages, and traditions.

Social Justice is an interdisciplinary field of study that examines how inequality and injustice are created and maintained in society. Social justice focuses on understanding the systems of power, privilege, and oppression in our society. It is concerned with creating a more equitable and just society through policy changes, advocacy, and activism.

Queer Theory is an academic field of study that examines the complexities of gender identity and sexuality. Queer theory looks at how traditional ideas about gender roles can be challenged or re-examined. It also studies how heteronormative expectations have shaped our current understanding of gender and sexuality.

Cancel Culture is the practice of calling out and criticizing people or organizations that are perceived to be perpetuating oppressive or discriminatory behaviour. This includes boycotting their products and services, publicly shaming them, and pressuring them to apologize. Cancel culture is often seen as a way to hold people accountable for their words and actions.

However, woke orthodoxy also rather contradictorily, advocates the supremacy of the individual, subjectivism and relativism, and a belief in the power of personal identity and experience as the ultimate source of knowledge and truth. This can lead to a lack of regard for objective facts, evidence, or reasoning. It also can lead to an over-emphasis on subjective emotions and feelings, which can be used to override or ignore facts or evidence.

It is fast becoming a destructive force in contemporary society, leading to an environment of division and polarization, where facts and evidence are ignored in favour of subjective feelings and emotions. This can lead to an atmosphere of intolerance, where individuals are judged based on their identity rather than their ideas or beliefs. It also can lead to a lack of discourse and dialogue, as individuals are not open to engaging with other perspectives or opinions. Ultimately, this can create a hostile environment that is not conducive to growth or progress.

In conclusion, woke orthodoxy is a set of beliefs and ideologies that claim to be rooted in social justice and a desire to combat injustice, yet are not against realising these by using negative and polarising tactics. It can lead to an atmosphere of intolerance and a lack of discourse, which can hinder or even prevent informed reasoned and rational dialogue.

In the rarefied environment of western academies – and note it is largely a western phenomenon, far removed from the lived experience of say, a peasant member of the underground church in China enduring oppression from the Community Party regime, or peasant-farmer in the Central African Republic facing the predations of warlords, woke orthodoxy can lead to a kind of myopia and moral paralysis.

If the woke activists in our universities rolled up their sleeves to help the poor and disadvantaged in our society, they might actually make a positive difference to the lives of those they claim to be concerned about. Instead, they pontificate from their ivory towers waxing lyrical about the woes of others, while not actually doing anything. In contrast, the Church, for example, has a long history of fighting injustice and poverty through practical action.

The woke movement also lacks humility, often failing to recognise the complexity of the issues they seek to address. They are quick to assign blame and judge those who don’t agree with them. Furthermore, their criticism of those who disagree with them is often vitriolic and even abusive. This kind of attitude only serves to further polarise opinion and does nothing to foster an atmosphere of dialogue and understanding.

In a 1976 homily before he was appointed Archbishop of San Salvador, Oscar Romero railed against what he saw as an overly militant liberation movement: “The liberation of Christ and of his church is not reduced to the dimension of a purely temporal project,” he said. “It does not reduce its objectives to an anthropocentric perspective: to a material well-being or to initiatives of a political or social, economic or cultural order, only. Much less can it be a liberation that supports or is supported by violence.”

Ultimately, we must strive for social justice in our society, but this must be done through reasoned discourse and respectful dialogue so that we can come together to find solutions that benefit everyone. Woke orthodoxy can lead us away from this goal as it fails to take into account the nuances of the issue at hand or consider different perspectives.

How Traditional Catholics Can Counter Woke Orthodoxy

Given the influence of woke orthodoxy in today’s social discourse, from elementary to higher education, employment practices to political policies, traditional Catholics should seek to counter this ideology by emphasizing the importance of traditional Catholic Social Teachings, which are based on the principles of solidarity and subsidiarity. These teach that all people have inherent dignity and should be respected regardless of race, gender, or creed; that all people are called to love their neighbour as themselves; and that social and economic justice can only be achieved through meaningful dialogue and collaboration.

Traditional Catholics can also emphasize the need for a balanced approach to social justice, one that takes into account both personal responsibility as well as systemic injustice. Finally, traditional Catholics should reject any form of violence or oppression in seeking justice. They should instead focus on promoting dialogue and peaceful resolution of conflicts.

Traditional Catholics have the opportunity to provide an alternative to the woke narrative and to educate people about the importance of upholding traditional Catholic values. Ultimately traditional Catholics by putting their faith in action and leading by example can counter the influence of woke orthodoxy.

Strategies for Countering Woke Orthodoxy

Once traditional Catholics have a clear understanding of what woke orthodoxy is and how it operates, they can begin to develop strategies for countering it. Here are some strategies for traditional Catholics to counter woke orthodoxy:

  • Educate Yourself and Others: Traditional Catholics should educate themselves about the issues of woke orthodoxy and then use that knowledge to educate others.
  • Engage in Dialogue: Traditional Catholics should engage in dialogue with those who are espousing woke orthodoxy in order to challenge their false claims and to offer an alternative perspective.
  • Focus on Traditional Values: Traditional Catholics should focus on the traditional values of the Catholic faith and use them to counter the woke narrative.
  • Utilize Social Media: Traditional Catholics should use social media to spread the message of traditional Catholicism and to counter the influence of woke orthodoxy.

The importance and relevance of traditional Catholic catechesis today should not be underestimated. Traditional Catholics should not avoid discussing controversial topics but rather engage with them, in a safe place, in order to know how and why to counter woke orthodoxy’s false narratives. If we don’t learn to discuss these topics in a healthy way and with respect, we will only further the divide in the Church and increase the level of hostility.

For traditional catechesis to be most effective, it must be delivered with love and acceptance of each person, regardless of where they are on their journey. “Anyone who seeks truth seeks God, whether or not he realizes it.” St Teresa Benedicta (Edith Stein) Traditional catechesis is not just about memorizing facts. It is a process of forming our conscience and developing our intellect in accordance with the truth. In the words of Pope Benedict XVI, “The encounter with truth is an encounter with God, the source of all truth.”

Understanding Woke Orthodoxy’s Pseudo-Religious Nature

While it is often described as a political movement, many have argued that woke orthodoxy has a pseudo-religious nature. This is because, like many religious movements, it is rooted in a set of beliefs and ideologies that seek to challenge the status quo and bring about a more equitable and inclusive society. It is also a movement that is highly concerned with identity and has a strong emphasis on social justice.

In addition, woke orthodoxy has its own language, rituals, and symbols. This includes terms such as “woke” and “ally,” as well as symbols such as the raised fist. This is indicative of a pseudo-religious movement that seeks to create an identity and sense of belonging among its adherents.

In contradiction, however, unlike Christ’s true religion, wokeism is not based in reality. Remember we’ve reflected before on the false perspective those without faith can have of the world, who do not “see with the eyes of faith” and this ideological approach is particularly prone to the same pitfalls. It’s a worldview that is not rooted in the truth of divine revelation or even science but instead has been constructed out of the desires and opinions of man, which can be easily manipulated and distorted. Furthermore, many of its tactics are aggressive and divisive, leading to further polarization within society.

Ultimately, while woke orthodoxy may have some pseudo-religious elements, it is ultimately a political movement that lacks the true spiritual foundation of genuine religion. It is a movement that seeks to advance its agenda through often coercive tactics, rather than engaging in thoughtful dialogue or working towards common understanding and consensus. It fundamentally rejects the notion of an absolute and objective truth that can be appreciated by all but instead insists on the very opposite—the idea that truth is subjective and can be constructed to suit the whims of any given individual or group. As such, it is an ideology that is ultimately doomed to fail in its quest to bring about lasting change in our society.

Identifying and Challenging Woke Orthodoxy’s False Claims

As I’ve discussed in previous episodes, there’s no need for us necessarily to engage in polemical arguments with ever-changing terminology and definitions when engaging with interlocutors for wokeism. Rather, we can address the false claims of woke orthodoxy by identifying and challenging their underlying assumptions and ideas. We can point out the logical fallacies and inconsistencies in their arguments, as well as demonstrate how some of their core beliefs are not supported by evidence or reason.

At the same time, we should also be aware of the fact that many people who adhere to woke orthodoxy do so out of a genuine desire to make the world a better place. As such, it is important to recognize that this is not necessarily a malicious or nefarious movement, but rather one based on a sincere belief in equality and justice for all. With this in mind, we should strive to engage with our interlocutors respectfully and civilly, while still challenging their ideas and beliefs to arrive at a more nuanced understanding of our shared reality.

However, it is important to be aware of the false claims and arguments being made by woke orthodoxy and challenge them when necessary. This can include recognizing the oversimplification of complex social issues and recognizing when evidence or facts are being used selectively to support a particular point of view. It can also include challenging the assumption that one particular perspective is “the only” correct way of viewing a given issue.

“May Christ be heard in our language, may Christ be seen in our life, may he be perceived in our hearts.” – St. Peter Damian

As Catholics, we often find ourselves in a difficult position when it comes to defending our traditional values in the face of the increasingly popular “woke” narrative. Whether it’s lifestyle, chastity, traditional marriage, contraception, homosexuality or gender identity, the messages we hear every day are often in stark contrast with what we’ve been taught.

So how do we counter these arguments in a way that’s both effective and faithful to our tradition? Well, I’d like to suggest a classic approach – the style of dialogue made famous by the great Catholic theologian St. Thomas Aquinas.

When it comes to lifestyle, chastity, traditional marriage, contraception, homosexuality and gender identity, the classic dialogue style of St. Thomas Aquinas is an incredibly effective way to counter the woke narrative. Aquinas was an expert in the field of natural law and his arguments were based on reason rather than emotion. Aquinas’s approach to moral reasoning is based on four key principles: the importance of the human person, the need for justice, the value of charity, and the centrality of faith. He developed a four-step process for engaging in dialogue with those who disagreed with him.

Keep in mind that you don’t have to agree with everything a person says to respect their opinion. Respecting another person’s viewpoint doesn’t require you to do anything. To truly respect another person, you must first respect yourself. The best way to do this is by accepting that you have flaws just like everyone else. Once you’re able to acknowledge your imperfections, it’s easier to respect and accept the flaws of others. It’s also easier to have sympathy for someone else too. Being objective does not mean being insensitive or ignoring the subjective experience of another.

The first step is to simply listen to your opponent’s arguments. Aquinas taught that understanding the other person’s point of view is the most important part of the process. Just listening to someone’s perspective can help you better understand their argument and how to effectively counter it. Remember we’ve reflected previously about compassionating, especially with those whose lives are affected by sinful attitudes and experiences.

Taking the time to just listen to someone without interrupting them or jumping to conclusions about their feelings or intentions can often be enough to help ease any tension that might be surrounding a conversation and make it more likely that the person speaking will feel comfortable enough to express themselves again in the future. Active listening doesn’t just mean hearing the words that come out of someone’s mouth, but actively taking in their non-verbal communication to better understand where they’re coming from. 

Talking with a person in a state of anxiety or stress often has a different cadence to it. Be aware of any words or topics that seem to cause an increase in tension and try to avoid those as best you can. Try to focus on their facial expressions and tone in addition to what they’re saying to help you better understand their feelings and where they’re coming from.

Once you understand the other person’s point of view, it’s time to move on to the second step – presenting your arguments against their claims. Aquinas argued that this should be done with charity and respect. Again, remember we are charged to bring “light” into others’ darkness, we should aim to do so, however, “with all the patience of a teacher”, as the apostle admonishes. “Charity is that with which no man is lost, and without which no man is saved.” – St Robert Bellarmine

The second step is to provide a logical response. Aquinas believed that reason should be used to counter any arguments that go against the teachings of the Church. By using logic and evidence, you can present your opponent with an effective rebuttal. Aquinas taught that it’s important to use clear and rational arguments that are based on natural law and the teachings of the Church.

Remember that the Church’s teaching and sacred Scripture apply to all people, in all places, of all time and generally irrespective of their situation, condition or state in life. That said, the Church has always had an open and responsive approach to its pastoral application. Consider the overarching principle of the application of canon law, “Salus animarum suprema lex” the whole point is the salvation of souls. Keeping this perspective in mind should help to depersonalise your contribution to the discussion and avoid distractions from the subjective perspective and personal lives of those you are engaging with.

When presenting your arguments, it is important to be respectful and charitable. Listen to the other person’s point of view, and be willing to hear them out. Don’t let the discussion become heated or personalised, as this will only further cloud the issue at hand. Be sure to keep an open mind and avoid getting defensive or attacking the other person’s beliefs. Ultimately, focus on finding common ground and understanding one another’s perspectives.

According to Aquinas, it is essential to be mindful of refraining from attacking someone’s character or veering into ad hominem arguments. You should also be aware of not referring to any of your opponent’s past actions or behaviours in the argument. This is because people don’t want to be reminded of their past failures or errors while they are in the middle of a discussion. To this end, one should strive to keep the conversation at an impersonal level, concentrating on the facts and using logic to challenge the other’s statements.

Avoid unnecessary confrontation and try to maintain a level of respect for each other’s position. Using ad hominem arguments or insulting your opponent may make you feel better, but it does nothing to prove your point. Remember to present your arguments objectively and without personal bias. This will help you to maintain a respectful and civil tone throughout the discussion, which will make it easier for your opponent to listen and consider your point of view.

Once you’ve presented your arguments, it’s time to move on to the third step – engaging in a dialogue. This is the most important part of the process. Aquinas believed that it’s important to listen to the other person’s arguments and try to find common ground.

Demonstrate respect for your opponent by referring to points they’ve made, this shows the sincerity of your interest, and that you’ve listened to them. Another great way to demonstrate that you’ve listened is to ask questions. Asking questions lets them know you’re interested in what they have to say and clarifies their position in the discussion.

Humility is also crucial in dialogue, not interrupting and allowing the other to speak will leave a positive impression on your interlocutor; whilst enabling you to identify any possible flaws or points of contention in their argument, as well as give you time to formulate your response. Try to be concise in your replies and as objective as possible, and try to avoid speaking from your own subjective perspective, except where doing so may help to illustrate a point.

Aquinas believed that dialogue can lead to a more accurate understanding of the truth. Therefore, it’s important to appreciate alternative perspectives. Convincing others doesn’t have to be a negative experience. With the right approach, it can be a very positive experience!

Finally, the fourth step is to consider the consequences. Aquinas believed that it’s important to think about the long-term implications of any decision or action. Think critically about the possible consequences and look for ways to minimize any negative outcomes.

We should be careful to not alienate anyone, but rather focus on what we have in common and what we can discover about each other. We should be careful not to assume the motives of others, but rather give them the benefit of the doubt. We should be careful not to shame others, but rather lift them up and encourage them to join our cause.

As Catholics, we should be careful to not demonize non-Catholics or those of different faiths, but rather show them the best of our faith. We should be careful not to be elitist, but rather be humble and allow ourselves to be challenged and changed by others. We should be careful not to be ideological, but rather have an open mind and be willing to consider all sides of an issue. We should be careful not to be confrontational, but rather be collaborative and work together.

By following the classic dialogue style of St. Thomas Aquinas, we can effectively counter the woke narrative against traditional Catholic arguments. By listening to and understanding our opponents’ arguments, presenting our counterarguments rationally and logically, engaging in a dialogue, and considering the consequences of our actions, we can effectively defend our values and beliefs.

Reforming Traditional Catholic Education

Finally, traditional Catholics should focus on reforming traditional Catholic education so that it is more accessible and relevant to young people today. This will help to counter the influence of woke orthodoxy and ensure that young people are exposed to traditional Catholic values and teachings.

Traditional Catholic schools should focus on providing a holistic education that is rooted in the perennial teachings of the Catholic Church and that emphasizes the importance of justice, human dignity, and respect for all. They should create an environment that is welcoming and inclusive to all students, regardless of their beliefs or backgrounds. This will help to create an atmosphere of dialogue and understanding and will help to counter the influence of woke orthodoxy.

Home-schooling, a preferred and appreciable option for many traditional Catholic parents today, should likewise be careful not to so isolate children from the world that they are unprepared to deal with it and its ideologies later in life. Careful and considered introduction to and rational understanding of contemporary controversial topics should be included. These may include but are not limited to, exploring the facts and consequences of religious diversity, the dangers of materialism and consumerism, the truths and consequences of climate change, and the facts about the fall of communism and the evils of socialism.

All of these topics have significant implications for Catholic identity and action. Helping children to understand these implications, and to know how to respond appropriately to them, is an important part of their education. A natural by-product of home-schooling is that children will be largely responsible for their own education. This places even greater importance on the wisdom and discernment of parents in the materials and curriculum that they select.

Finally, traditional Catholic education should emphasize the importance of critical thinking and help young people develop the skills to think critically about the world around them. This will help them to evaluate the information they encounter in a thoughtful and nuanced way, rather than simply accepting it at face value or dismissing it without proper regard and due consideration.

Conclusion

In conclusion, woke orthodoxy is a set of beliefs and ideologies that are rooted in social justice and a desire to combat injustice. It is a belief system that seeks to challenge the status quo and bring about a more equitable and inclusive society. But it seeks to do this by any means and often the most destructive, consider the BLM so-called protests.

Traditional Catholic education, on the other hand, provides a holistic approach to learning that emphasizes critical thinking, wisdom, and discernment. It also seeks to equip young people with the skills and knowledge needed to live a life of virtue and to become productive members of society. Ultimately, traditional Catholic education provides an invaluable foundation for children that will serve them well in their future lives.

Instead of perceiving wokeism in a negative light, a more suitable pastoral response could be to embrace the connotation of being “woke”, which aligns with the Christian doctrine that instructs us to “arise from the dead, and Christ will shine on you” (Ep 5:14). Therefore, the Church should put forth the “wokeism” of the gospel, encouraging us to stay alert since the Lord will return like “a thief in the night” (Mt 24.43). We must not be like the sleeping disciples when Jesus was in pain, or else he might say to us “Could ye not watch with me one hour?” (Mt 26:40). Christ is still suffering at present, and so we must be attentive to this anguish.

Traditional Catholics can counter woke orthodoxy by understanding the woke narrative, rejecting false claims, embracing traditional values, reforming traditional Catholic education, and engaging in dialogue with those who espouse woke orthodoxy. Counter the woke narrative today!


Lumen Gentium III: Advent study conferences

A repeat series of conferences by His Grace for Advent exploring the Sunday liturgies, the themes, Scripture lessons, Propers and customs of the Traditional Latin Rite. Titled “Lumen gentium” (light to the nations) the series will continue after Advent into the New Year through Christmas and Epiphany to Candlemas.

What is it Holy Mother Church wants us to experience, to believe, to live from the worship she has developed and offered over two thousand years to adore and glorify God? What is she asking us to believe about God, about ourselves in relationship with Him and what does this mean for our lives and how and why we should worship Him and manifest this belief in our lives?

Taking the Proper (Latin: proprium) of the Mass i.e. those variable parts of the liturgy reflecting the liturgical season, or of a particular saint or significant event; the Archbishop will explain the Scriptural derivation, context and thus relevance to the theme of the liturgy. From the Introit through to the Communion Antiphon, the Archbishop will explain the origins of the verses and the “anamnesis” i.e. what we are supposed to remember or recall of God’s saving deeds.

His Grace will also take us through the lections i.e. the readings of the Mass, using exegesis to explain the context and thus the relevance of the reading to the theme of the liturgy. Part bible-study and part spiritual reflection, the Archbishop will draw out the themes Holy Church wishes us to understand from the Scriptures.

Finally, His Grace will explain how all this information may be relevant to our lives as Christians; what it means for worship, what it means for our understanding and knowledge, what it means for our lives and the application of these lessons to our living out of the Faith. If there’s time… His Grace will take questions live from viewers in the comments!

Watch the series every Sunday 18:05 GMT/UTC
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EPISODE I The first week of Advent

  • Background and history to the development and observance of the season of Advent.
  • The context of the Mass liturgy within the structure of the liturgical office i.e. the connection between the Mass and the Breviary.
  • The First Sunday of Advent liturgy.

Puritas Cordis – a conference on chastity and community

“The Domestic Church” ✠Jerome Lloyd OSJV resumes his reflections and suggestions for orthodox Catholics on how to respond to the challenges of the 21stC in the world and in the Church.

In this episode… “Purity of heart” communion as witness……

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So, lets recap briefly…

Episode 1 Beate mundo corde blest are the pure in heart

God is love and that love which binds the Trinity in Unity is made manifest in Creation

Thus, we are extensions of God’s love – created in His love, to share in His love and to become His love

His love should reside in our hearts, influence our minds, and direct our behavior

Episode 2 Sal terrae salt of the earth

That rather than judging others in sin we are to have compassion for them, loving them to righteousness

Just as Jesus, having compassion for our human condition, loved us to death on the Cross for our redemption – not losing our “savor” for the sake of our Savior!

So then should we love one another as Jesus loves us

Episode 3 Vos estis lux mundi you are the light of the world

By radiating the brightness of Christ’s Truth into our world of confusion and ignorance

Living CHRISTIAN lives bearing testimony to the restoration to perfection begun in our salvation

Proving that CHANGE – even radical change – IS possible and true happiness

Episode 4 verbum reconciliationis the word of reconciliation 2 Cor 5:17-20

We reflected on what it means to be an ambassador of Christ – that as Christians we have a mission to speak words of reconciliation to the world – to speak the truth of the Gospel which is the objective truth, the reality of things – seeing through the eyes of Faith we can perceive the reality of the state and condition of the world around us.

[17] If then any be in Christ a new creature, the old things are passed away, behold all things are made new. Si qua ergo in Christo nova creatura, vetera transierunt: ecce facta sunt omnia nova.

[18] But all things are of God, who hath reconciled us to himself by Christ; and hath given to us the ministry of reconciliation. Omnia autem ex Deo, qui nos reconciliavit sibi per Christum: et dedit nobis ministerium reconciliationis,

[19] For God indeed was in Christ, reconciling the world to himself, not imputing to them their sins; and he hath placed in us the word of reconciliation. quoniam quidem Deus erat in Christo mundum reconcilians sibi, non reputans illis delicta ipsorum, et posuit in nobis verbum reconciliationis.

[20] For Christ therefore we are ambassadors, God as it were exhorting by us. For Christ, we beseech you, be reconciled to God. Pro Christo ergo legatione fungimur, tamquam Deo exhortante per nos. Obsecramus pro Christo, reconciliamini Deo.

EPISODE 5 Cogito, ergo sum – I think therefore I am

St Paul prayed a powerful prayer for the Ephesian Christians — a prayer I encourage you to pray for yourself and your loved ones:

[18] illuminatos oculos cordis vestri, ut sciatis quae sit spes vocationis ejus, et quae divitiae gloriae haereditatis ejus in sanctis, [19] et quae sit supereminens magnitudo virtutis ejus in nos, qui credimus secundum operationem potentiae virtutis ejus,

[Ephesians 1:18-19]

[18] The eyes of your heart enlightened, that you may know what the hope is of the glory of His inheritance in the saints. [19] And what is the exceeding greatness of His power towards us, who believe according to the operation of the might of His power, [Ephesians 1:18-19]

There’s an important principle here, for in order for faith to rise in your life, you need to have the eyes of your heart enlightened to God’s calling and “the surpassing greatness of His power.” When you see things through the eyes of faith, God always is bigger than your problems. Fear, anxiety, and hopelessness melt away in the light of His glory.

Episode 6 Puritas Cordis – a pure heart

Reclaiming Chastity: Why Traditional Christian Values Are More Relevant Than Ever!

As I’ve discussed in previous episodes, there’s no need for us necessarily to engage in polemical arguments with ever-changing terminology and definitions when engaged with Christian, traditional Catholic apologetics. The fact remains, there are timeless principles that can be applied to our lives today, and the concept of chastity is a prime example.

Chastity is defined by Merriam-Webster as “the quality or state of being chaste; especially: abstention from unlawful sexual intercourse.” It’s a virtue that has been taught and practiced by many religions, including Christianity, for centuries. In traditional Christian teaching, chastity is seen as an act of self-control that helps us to honour God and respect ourselves and others.

Despite its historical and religious roots, chastity has become increasingly unpopular in today’s culture. We live in a world where premarital sex is not only accepted but expected; where abstinence is often seen as outdated and prudish; and where casual sex has become the norm. Even within the Church, some argue that chastity is no longer relevant or necessary in our modern age.

However, I was raised in a traditional Christian home, where chastity was an important value. We were taught that abstaining from sexual activity outside of marriage was the only way to lead a truly fulfilled life. As I grew older I began to question this value. I wondered why it was so important to the church, and why it seemed to be on the decline in modern society. As I studied more about the idea of chastity and the teachings of the Catholic Church, I began to realize that my upbringing was right.

Traditional Christian values of chastity are more relevant than ever, and I believe it is time for us to reclaim this important value.

Especially in the present time, when it seems like anything goes, we should take the time to re-evaluate our values and make sure that they still align with our beliefs. Chastity is a fundamental part of the Christian faith, and it has been for centuries. By abstaining from sexual activity outside of marriage, we are honouring God’s commandment that sex is reserved for marriage. This helps us to protect ourselves and our partners from potential physical, emotional, and spiritual harm.

In addition to protecting ourselves from harm, living chastely also allows us to focus on other important aspects of life such as developing healthy relationships and pursuing meaningful work. When we are not distracted by sexual temptations or activities, we can focus on our goals and dreams without worrying about the consequences of engaging in promiscuous behaviour. This can lead to greater fulfilment in life as well as better relationships with those around us.

Living a chaste lifestyle helps us to develop a closer relationship with God. The desire to have some experience with God is widespread. Many persons of all ages have a genuine yearning for communion with the spiritual world.  Some people read religious texts to gain a greater understanding of spiritual things, while others take courses in meditation or to obtain a deeper insight into their own emotions.

Some people believe that living a chaste life is the best way to approach God. It may be the best way to protect oneself from harm, from the consequences of promiscuous behaviour, and from any amount of harm that may be caused by social media. It may be the best way to approach themselves and build a closer relationship with God.

Puritas Cordis – purity of heart – to live in allegiance to Jesus Christ and embrace his Gospel is the supreme norm of our lives. Christians understand their lives to be influenced by the power of his Spirit, enabling each to discover the call of the divine to live together in mutual service of one another and of all people. The Christian’s entire life should be characterized by an intense search for God with total adherence to the teachings of Christ. This requires one to be transformed in Christ – a continual process of conversion. Living with this ideal at the forefront, the Christian cooperates in God’s plan and, each utilizing his or her own gifts, finds expression in fraternal life and apostolic zeal. This process of detachment or emptying leads to union with God – the ultimate goal of all human growth. We use expressions such as “purity of heart” (puritas cordis) or “total availability to God” (vacare Deo) and realise them in the physical, conceptual and moral aspects of our lives.

What is Chastity?

Chastity is the practice of refraining from sexual activity outside of the confines of marriage. It is a virtue that has been emphasized in the Christian tradition for centuries. Chastity is seen as a moral obligation and a necessary part of living a fulfilled and meaningful life. It is seen as a necessary practice for those who wish to live a life of holiness and devotion to God. Many people in modern society view chastity as an outdated and rigid moral code, but I believe this is a misunderstanding of its true purpose. Chastity is not about repression or denial; it is about self-control and discipline. It is a practice that can bring incredible spiritual and physical benefits.

As we’ve reflected previously in this series, by our baptism we are “made holy” – blessed, sanctified and set apart by and for God. Holiness is not a state of being, but being in the presence of “Him Who is all holy” God. At the moment of our baptism we were the closest to God it’s possible to be this side of death! likewise, it should be our hope that at the moment of Holy Communion we are likewise in a similar state of grace, and hence the need for us to prepare ourselves properly for Mass, that we are not condemned by receiving the Body and Blood of the Lord unworthily.

Far too many Christians sadly are ignorant of the dimension of grace and its outpouring and outworking in our lives. It is a gift from God, yes, and it is freely given, but only to those who actively seek, ask and are receptive to it. It’s simply not enough to assume that our baptism is enough – every time we sin we put ourselves out of the presence of God, and so we need to be reconciled to Him for us to receive the fullness of His grace.

The practice of fasting is one way that we can prepare ourselves for Communion. Fasting is a means by which we can “empty ourselves” – removing all worldly desires and distractions – and make room for God in our lives. It’s not just about abstaining from food, but also external influences such as television, the internet, gaming etc. We should also take time each day to reflect upon the Lord’s Word and pray for strength, guidance and mercy.

When we fast, it is important to remember that our fast does not have to be long or arduous – it simply needs to be done with a spirit of humility and reverence towards God. We should also be mindful that fasting isn’t just about depriving ourselves of something; rather it is about focusing on the Lord and allowing Him to fill us with His love, with His grace. In this season of Advent, like Lent, fasting is about preparing ourselves to feast! So our deprivation is not forever, only a relatively short time, but done well can be extremely effective for our spiritual lives and our personal lives generally.

The Catholic Church’s Teachings on Chastity

The Catholic Church has long emphasized the importance of chastity. The Catechism of the Catholic Church states, “Chastity means the successful integration of sexuality within the person and thus the inner unity of man in his bodily and spiritual being” (CCC 2337). The Church teaches that sexual activity outside of marriage is a grave sin and that individuals must practice self-control and moderation to lead a truly fulfilled life. The Church also emphasizes the importance of consent in sexual relationships. The Catechism states that “consent to sexual activity must be freely given” (CCC 2351). The Church condemns sexual assault, rape, and any form of sexual coercion. In addition, the Catholic Church emphasizes the importance of using natural methods of family planning rather than artificial contraception. This is in keeping with the Church’s belief that every sexual act must be open to the possibility of procreation.

As St Bernard said of chastity, “Chastity is the safeguard of honour. It is the blossom of purity, the observance of temperance, and the bond of love.” Chastity is a virtue that should be cultivated in all aspects of life, and it requires both self-control and respect for others to be practised effectively. As St Augustine said, “Chastity is the lily of virtues, it adorns all others.” And as St Thomas Aquinas says, “Virtue is the habit of doing good” (ST II-II, Q. 65, A. 2). The practice of virtue is not just about our good then, but also about our ability to love and serve others. For our faith is about incarnating communion with God, and that means with each other too!

The practice of chastity is not just about ourselves – for sure, we are the ones who must manifest it – but the effect is not just for ourselves, not just for our good. If everyone unmarried, practised chastity our society would be, far from fraught and repressed like most people think, respectful and honouring of the other. For chastity as a virtue inclining us to the good, our motivations would be rightly ordered, not focused on the instinct of our base passions towards the other’s superficial and physical attractiveness, but instead seeing them first and foremost as a person created by God, loved by Him and called into relationship with Him.

For we should relate to each other in terms of our respective relational aspects with God; first recognising that every person brought into this world is purposed by God; second that He desires their ultimate good, which is defined by His commandments and Christ’s teachings; and thirdly that He desires them to know Him in this life and be with Him in the next. This should be our first thought when regarding another person! What we want or desire from them should be less than even a secondary consideration – the first is God’s! This is why the first commandment of the decalogue and of the summary of the law, places God first in our mindset – for everything is about His Will, not ours.

The Benefits of Chastity

Chastity is a practice that can bring incredible spiritual, physical, and mental benefits. First and foremost, it can bring a sense of peace and joy to those who practice it. Imagine a calm mind, a quieted conscience, unburdened with the preoccupations of finding love and satisfying base passions from using and abusing others! Consider how such a freed mind would be able to energetically engage with charitable and honourable pursuits in virtue, seeking the good of others!

Let’s be frank, the vast majority of people, trained by the world with romantic notions of love and physical interaction, are obsessed with thoughts of possession and abuse of each other. Chastity, however, encourages us to look beyond the physical and to seek out a deeper connection with other people. We can learn to appreciate beauty in its many forms without succumbing to the temptation of exploiting it for our selfish desires.

Abstaining from sexual activity outside of marriage can help individuals to focus on their relationship with God, and can bring a sense of spiritual fulfilment. After all, seeing and appreciating others as God sees them, should change our whole approach, attitude and regard for them, this is how Jesus saw those He interacted with in His incarnation. Though He had the added perspective Divinity brings i.e. He could see their hearts, which is why He admonishes us not to judge others, because we can’t! Chastity is Christ-like and that is the purpose of our lives as Christians, to become more like Jesus!

In addition, practising chastity can bring physical benefits. Studies have shown that those who abstain from sexual activity outside of marriage are much less likely to contract sexually transmitted diseases. Furthermore, practising chastity can reduce the risk of pregnancy and can help individuals to avoid the risks associated with unprotected sex. By refraining from sexual activity, we can conserve energy and focus our efforts on other pursuits – such as exercise, education or even just relaxation!

Finally, chastity can bring mental health benefits. Studies have shown that those who practice chastity are less likely to experience feelings of guilt or shame associated with sexual activity outside of marriage. By abstaining from sexual activity we can reduce stress levels and maintain a clearer focus on our goals in life. We can also gain greater self-control over our impulses and desires – allowing us to make more rational decisions in difficult situations. Furthermore, those who practice chastity are more likely to have healthier relationships and avoid the emotional turmoil that can arise from sexual relationships outside of marriage.

Reclaiming Chastity in the 21st Century

In an increasingly secular society, the practice of chastity is often seen as outdated and irrelevant. However, I believe that it is more important than ever for Christians to reclaim this important value. By embracing chastity, we can find true fulfilment and joy in our lives and can avoid the physical, mental, and spiritual risks associated with sexual activity outside of marriage.

This is especially important for our young people who more and more are being deliberately targeted through indoctrination in our schools by activist proponents of the contemporary zeitgeist. We need to provide our children with a strong moral foundation, and by teaching them the value of chastity we can help them develop healthier attitudes towards sex and relationships to counter what they are being invited to explore and experiment by contemporary pedagogical practice.

Innocence – which does not mean ignorance – is under attack, the childhood of our young is being destroyed by the introduction of ideas and concepts that are just not suitable for their age. Manipulating their natural curiosity to encourage dangerous practices that can affect their bodies and harmful concepts that will affect their souls. As we’ve reflected previously, the impressionability of young minds is such that, they are extremely vulnerable to suggestion – most abuse of minors occurs because of the emotional manipulation of the young person’s mind and emotions, playing on the fact that they are unfamiliar with the concept of sexual deviancy and thus of what is right or wrong.

Perversely, justification of the new approach to informing children about sex and sexuality claims it’s “for their protection” so that they can know what’s right and wrong… but all this does is introduce knowledge to them they can’t properly process and may distress or worse, disturb them. Research among addicts shows that the average age of introduction to pornography and subsequently addiction or compulsive behaviour is just 8 years old. Resulting in a marked dissociation of sex from friendship, affection, caring and other normal healthy emotions and traits which help marital relationships. Introducing the concept of sex and sexual imagery and intimacy in immaturity leads to an inability to mature into healthy attitudes in later adult life.

We’ve seen an exponential rise in divorce, unwanted pregnancies and broken homes since the 1960s and the “sexual revolution” and it’s not difficult to see why. The attitudes of the time have been passed down to the next generations and there is now a culture of casual sex, promiscuity and a lack of respect for marriage and intimate relationships, all of which are linked to the early introduction of sexual knowledge.

It’s time to take responsibility for our youth and to ensure that they are protected from being exposed too early to the concept of sex. We must ensure that they are allowed to grow into adulthood with healthy attitudes towards sex, marriage and relationships by keeping them in a safe environment where they can mature at their own pace.

That’s not to say there isn’t a need to educate children about physical intimacy at an appropriate level of maturity, the proper appreciation, regard and respect for other people, and indeed the nature of committed relationships, especially marriage. It would serve our children better to teach them the complementarity of the sexes, the benefits of monogamy and emotional stability and the importance of communication and intimacy in relationships. But of course, this would go against the zeitgeist of social experimentation and promiscuity.

In conclusion, it is important to remember that sex education should not equal the promotion of promiscuity or the encouragement of casual sex. Rather, it is about providing young people with the knowledge and tools they need to make informed decisions about their sexual health and relationships.

Ultimately, the choice to practice chastity is an individual one – but by embracing this ancient virtue we can benefit greatly in our physical, mental, and spiritual lives.

Examples of Chaste Living in the 21st Century

Though it may seem old-fashioned, there are many examples of people living chaste lifestyles in the 21st century. Many Christians choose to abstain from sexual activity outside of marriage and to use natural methods of family planning. Many individuals choose to remain celibate and devote their lives to God and service. These individuals are an example of the power of chastity, and how it can bring true fulfilment and joy to our lives.

These individuals are not just avowed celibate sacred ministers, monks, nuns and religious brothers and sisters. More people are embracing the concept of “private vows” i.e. choosing to promise themselves to chastity or celibacy in the world rather than away from it.

For all the Christian faithful, life in union with God is lived out by receiving His grace through the sacraments and striving to fulfil His primary precept, “Thou shalt love the Lord thy God with thy whole heart, and with thy whole soul, and with thy whole strength, and with thy whole mind; and thy neighbour as thyself.” (Luke 10:27). The secondary precepts, the ten commandments, are the necessary means to fulfil the primary one. However, ordinarily, a person cannot fulfil the primary precept by these means only. While it is possible to remain in grace by refraining from mortal sin and observing common justice, which are the minimum requirements of the spiritual life, additional means are required if one would want to advance towards perfection, striving to fulfil our Lord’s command “to be perfect, even as your heavenly Father is perfect.” (Matt 5:48) Therefore, those desiring greater union with God strive to imitate His Son’s life more closely. They commit themselves by sacred bonds, such as vows or promises, to practice a greater detachment from earthly goods, to remain celibate, and to be obedient to the Father in all aspects of their life. Jesus Himself counselled all to imitate Him in this manner. Traditionally known as the evangelical counsels of poverty, chastity, and obedience, they are typically adhered to in institutes of consecrated life.

In the holy Gospels, Jesus teaches us about these counsels and their universal nature. “What I say to you, I say to all” (Mk 13:37). He invites all to a greater detachment from earthly goods when He says, “If you wish to be perfect, go, sell what you have and give to the poor, and you will have treasure in heaven.” (Mt. 19:21)

For the sake of perfect chastity, He invites all to follow Him in living a celibate life, “there are eunuchs who have made themselves eunuchs for the sake of the kingdom of heaven. Let anyone accept this who can.” (Matt 19:12)

St. Paul also counselled celibacy when he said, “ I want you to be free from anxieties. The unmarried man is anxious about the affairs of the Lord, how to please the Lord; but the married man is anxious about … how to please his wife, and his interests are divided. . . .I say this for your own benefit, not to put any restraint upon you, but to promote good order and unhindered devotion to the Lord. (I Cor. 7: 32-35)

In being chaste and detached, one can now more easily respond to Jesus’ challenge to follow Him in being perfectly obedient to God the Father. “Come, follow me.” (Mt. 19:21)

A vow indicates a binding to do or omit some particular thing. It firmly fixes one’s will in a deep resolve to carry out an action or to live one’s entire life in a certain way. It gives strength to one’s will in forming virtuous habits. Thus, for those who come to understand that there is no greater good than God, it’s reasonable that one would want to make use of all the means available, including vows, in order to possess Him always, with an undivided heart.

To follow the counsels through vows obliges one to give himself to God. Therefore, unfaithfulness to one’s vows would be an injustice towards God. Faithfulness towards one’s vows is known as practising the virtue of religion, giving to God what is due to Him.

The evangelical counsels are not commandments of God. Ordinarily, one is free to follow them or not. To follow them by means of a vow is to form habits that are better for personal sanctification. All those, therefore, who have received and accepted the grace to follow our Lord’s counsels, but who have remained in the world, are known as consecrated laity. But such is a vocation not necessarily meant for, let alone given to, all unmarried Christians.

How to Reclaim Chastity in Your Own Life

If you are looking to reclaim chastity in your own life, the first step is to commit to abstaining from sexual activity outside of marriage. This can be a difficult step, but it is an important one. It is also important to commit to using natural methods of family planning rather than artificial contraception. Finally, it is important to practice self-control and moderation in all areas of life, and to practice the virtues of temperance, purity, and holiness.

All Christians are called to live a chaste life who are not married. Because of their baptism, all Christians are called to live a life in the pursuit of holiness i.e. in the pursuit of experiencing communion with God, living in His presence in this life – not just in the next! The fellowship of the Church, the communion of the people of God, reflecting the charity that binds the Trinity in unity, are to manifest that same charity with each other here on earth. In this charity is communion realised with God and each other.

Remember that in the Mass we always begin with a communal confession, harking back to the time when the Early Christians would confess to each other before the assembly their faults and failings, why? Because when we Christians sin, we offend not only God but all those who are of Him and in Him, through Our Lord Jesus Christ in Whose mystical body we were incorporated by our baptism. Again, as we’ve reflected before in this series, the Christian life is not and can never be lived “alone” – for even the stylites and hermits enjoy the constant company of their guardian angels and the company of God, living in His Presence.

So the same is true for us all, we experience the Christian life communally – it is impossible to experience it truly in any other way – and we live then for each other, charity i.e. the love of God, which is by its very nature sacrificial, self-emptying as exampled ultimately by Christ on the Cross. So we are all called as Christians to live sacrificially not just for God, but for each other. Realising God’s will for each other i.e. the ultimate good of the other. This is humanity rightly ordered, i.e. restored as God had originally intended it to be experienced. This is why as a species we humans are socially orientated, to live in social groups; the family, the neighbour, the local community, the wider society, the nation, etc. All this is truly “natural” and why the Church herself is understood and realised in communion – fellowship.

This is the very antithesis of the worldly zeitgeist, particularly today, that places consideration of the self over and above anyone and anything else. This has corrupted humanity to think in and so to act in selfish ways – this is where wars, conflict, racism and xenophobia come from – a corruption of the notion of communion, of community – pitting one nation over another. But also of course too, in the way people regard others today – no longer differentiated just by borders, but by cultures, by ethnicity, by language, by lifestyle, by the pursuit of selfish interests over others. It’s so bad today that we no longer just war with other nations but among ourselves – no longer just between tribes but between persons, fighting over identity itself!

As Christians, we should have no sense of identity other than in Christ! To become like Jesus IS the whole point of our faith.  It is not to be like any other person, group, nation or culture – but to be like Jesus. To think like Jesus and to act like Jesus. To love as Jesus loves and to serve as Jesus serves. It’s all about communion – fellowship – it’s all about relationship – it’s all about being in harmony with God, with one another and with creation itself!

Identity politics is a damning indictment of our modern age, preventing people from exploring and discovering their true selves as children of God, by focusing only on “what” they are rather than “who” they are.  To truly experience the freedom and peace that comes with being in the right relationship with God, we must reject identity politics and instead embrace a Kingdom Identity in Christ. It doesn’t matter whether we have same-sex attraction, are born even with innate predispositions, different physical attributes or different abilities, or whether we are rich or poor, male or female, black or white. What matters is that we are all loved by God and accepted in Christ.  This is our true identity – the only one that matters.

So let us reject the spirit of the age and embrace instead the spirit of God which is found in communion; fellowship; relationship; love; service; unity; peace; justice and joy! Let us make sure that our identity is found solely in Christ, for then we will truly live in harmony with God and with one another.

All the worldly behaviour and attitudes so many Christians live are the opposite of charity and thus also of chastity, properly understood to mean the sacrifice of self for the ultimate good of the other and thus of God. So to be chaste is to manifest communion, to manifest community – to protect and preserve the special communion that is marriage, that itself is not just between the couple concerned, but between them with God – and by extension to preserve and protect the family, another communion – and then by extension the whole community – sacrificing individual selfishness for the peace of all. This is the principle underlying the Ten Commandments – the preservation of communion with God and with each other – which of course Our Lord summarised as “love God and love neighbour”.

The Role of the Church in Promoting Chastity

The Church has an important role to play in promoting chastity in modern society. The Church must teach its members about the importance of chastity and provide guidance and support to those who are struggling to live a chaste life. The Church should also work to combat the culture of sexual promiscuity that is so prevalent in our society today.

It is a responsibility that we share in communion – communally, together – not just those who are “official” representatives of the Church e.g. clergy and religious, but ALL who claim to live not for themselves but for Christ in them. Just because we are unmarried, just because we don’t have children, does not negate us from sharing in the burden of responsibility to seek the common and ultimate good of all. We should take our cooperation and participation in society seriously, not as citizens enjoying liberty – but as children of God desiring the ultimate good for everyone.

This means, yes, engaging with the world around us – not succumbing to it, not adopting worldly values and ideologies – but challenging them when necessary to shape a society that reflects God’s kingdom and His values. We no longer live in Christendom – we live in a post-modern, post-Christian society – yes, we are citizens as the world understands liberty, we who are fortunate to live in democracies – so we should use that liberty and so-called “rights” to refashion and reshape our societies to once again reflect Judaeo-Christian values. Remember that the liberty of today’s politics is not the principle of freedom granted to those who live in and for God, rather it is a corruption of that principle moulded to look like a society of and for the common good – but there is no good without God! Look at the so-called socialist states – not one of them operates for the good of its citizens whatever its constitution says!

So we should engage in politics, public debate, and difficult conversations with colleagues, friends and family. Remembering that we desire their ultimate good – God – to realise that restoration in Christ is the good news of the Gospel. It doesn’t matter that such may never be realised in our lifetimes, nor our children’s lifetimes – if ever – what we should be concerned with is realising here on earth the kingdom that ultimately will be established by Christ. And we do this by living it, manifesting it in our interactions with others, and displaying the behaviours appropriate for citizens of heaven, for children of God.

We must protect the institutions i.e. communions of marriage and the family, we must protect the vulnerable, the elderly, the disabled and most especially our children, the future of our society.

We must work within our legal and political systems to ensure that the laws of God are upheld, that justice is done, that mercy is shown and that grace is given. We must strive for a society where the rights of all are respected and protected, where everyone can have an equal opportunity to succeed and contribute positively to their community.

We must also be aware of the spiritual forces at work in our world – forces of darkness which seek to destroy all that is good, right and just. We must stand firm against these forces with prayer, fasting and intercession. We must remember that we are engaged in spiritual warfare – a battle for souls – and we cannot afford to be complacent or apathetic towards this struggle for the good.

We must remember too that ultimately our hope lies not in politics or policies but in God alone – He alone can bring about true restoration, true justice, true peace and true freedom.

That is why the way we experience Church should be as a family, a community of believers united in love, faith and hope. A communion of faith, a community of encouragement and support, realising in common the true vocation of humanity as a society. We must be committed to working together to bring about the Kingdom of God on earth, and to do so in a way that reflects the values of Jesus Christ.

Responding to Challenges to Traditional Christian Values of Chastity

In an increasingly secular society, traditional Christian values of chastity can be seen as outdated and oppressive. Christians need to respond to these challenges thoughtfully and respectfully. We should be mindful of the hurt and pain that many have experienced as a result of unrealistic expectations about sex and relationships. We should also be open to dialogue and discussion about the importance of chastity, and how it can bring fulfilment and joy to our lives.

We can talk frankly about how we all have experienced hurt, disappointment, and suffering ourselves – for sadly there are few today unaffected by the corruption of sin in contemporary society. We can talk personally about our own lived experiences – have we not all felt awkwardness compared to fashionableness, shame for poverty, guilt for the hurt inflicted on others, witnessed or experienced cruelty at the hands of others or ourselves, broken-hearted and broken hearts, suffered frustration, depression, loneliness, hate and greed, jealousy and regret? Have we not all done things we should not have done? And yet, our hope of redemption, of forgiveness and ultimately of heaven, enables us to strive to live better, to improve – not just for our sakes but for all those around us.

We know that others who have sinned and were trusted hurt others in unconscionable ways, but often as victims themselves perpetuating a cycle of despair, and that others have felt rejection when they should’ve experienced love. Think back to the true communion of humanity I described earlier – it is rarely experienced in the so-called fellowship of our churches. But whose fault is that? OURS! Because we have collectively bought into the secularist – selfish – mindset, we abnegated our responsibility for each other – we absented ourselves from realising the ultimate good of and for each other. If this is to change, WE must change! Acquiescing through a misperceived sense of supposed collective shame to worldly regard, however, is not the way to redeem the world!

We are NOT responsible for the sins of others, it is not our place to take on the guilt of others of which we are innocent. But it IS our place to be the light of hope, the example of love, and to strive for and live better ourselves – for the benefit of all.

We must rise above our failings, which we can never fully escape, and strive for a higher good – for ourselves and those around us. We must have faith that through our collective effort we can create a better world where love prevails, where truth is respected and where mercy triumphs over judgement. This is the ultimate good that we should all strive for – together.

All too often we hear voices infantilising humanity – claiming that freedom means the right to choose self and selfishness over others and even God!  But true freedom is the ability to choose and act for the greater good – to choose what is right and just, and to act in a way that benefits, not just ourselves but also those around us. We must be brave in our choices, understanding that this is not only a way of life that God desires for us but also the path to true freedom.

It means to break free from our supposed “natural” desires and impulses, from compulsions and behaviours, and recognise the reality of our condition – we don’t live in the Garden of Eden! We live in a fallen and corrupt world, where things are not as God had intended them to be, where humanity is not as God had conceived us to be, where things are not fair, nor equitable and our experience of this life may be a “valley of tears”  – a place of suffering, pain and injustice.

But this is not the end of the story – God commands us to love one another and to actively seek justice and equity for all, despite the brokenness of our world. To exercise true freedom means to rise above ourselves, our judgement and prejudice and instead strive to understand one another – to sympathise with those who suffer, be kind to those who are different, forgive those who have wronged us, help those in need, and ultimately seek a world where everyone is treated equally and with respect.

One of the saddest aspects of the contemporary mindset is the want to adopt extreme positions and condemn and reject those who disagree with them. We need to learn to accept that we are all imperfect, “for all have sinned”. We must also remember that God’s love for us is greater than our failings, and His grace is always available if we are willing to humble ourselves before Him.

We should recognise that the world needs redemption – redemption from sin, hurtful behaviour, selfishness and greed, from pride and arrogance. The only way this can be achieved is through a collective effort of showing love, acceptance and understanding – not just towards our fellow humans but also towards God Himself. We must strive together to create a culture of love, forgiveness and grace – a culture where it is safe to make mistakes without fear of judgement or condemnation. This is the only way in which we can truly hope to effect change.

We don’t do this, however, by failing to acknowledge what sin is and what it does to us. We must recognise that God’s Word is true, and that sin has consequences in this life and the next. We must also learn to extend grace to others, understanding that none of us is perfect and we all need God’s help along the way. By doing this, we can create a culture of love, acceptance and understanding – one that will ultimately lead to true redemption for all.

What is truth? It is God! What is life? It is God! What is love? It is God. Experienced subjectively and realised collectively. It is not about “the individual” but about “us”. It is about communion, community, and commonality. This is the redemption of humanity. This is how it’s realised.

Conclusion: How Reclaiming Chastity Can Lead to Fulfilment and Vocation

an increasingly secular society, the practice of chastity is often seen as outdated and irrelevant. Obsessed with the self, contemporary society fails to see that it is only in the proper regard of the other through selflessness, that true happiness can be realised between people. If everyone in society were truly concerned for the good of the other, if all our messaging and instruction to our young were not about the pursuit of self-happiness, but the happiness of others – imagine what a difference that would make to the world we live in!

I believe that it is more important than ever for Christians to reclaim this important virtue, chastity. Communion. Community. Commonality. Living not for ourselves but for each other. We all know how it feels to have done a good and righteous thing, to have genuinely served another sacrificially with no expectation of reward. That feeling of warmth and satisfaction – that is what is truly fulfilling, that is how God wants us to live.

By embracing chastity, we can find true fulfilment and joy in our lives and can avoid the physical, mental, and spiritual risks associated with sexual activity outside of marriage. Remembering that chastity means the foregoing of self for the ultimate good of all, the pursuit not of one’s happiness but that of others. The realisation of communion with God with each other.

St Alphonsus Liguori writes, Whenever, therefore, God calls us to a more perfect state, he who does not wish to expose his eternal salvation to great risk must then obey, and obey promptly. Otherwise he will hear from Jesus Christ the reproach of that young man who, when invited to follow Him, said: I will follow thee, Lord, but let me first take my leave of them that are at my house (Luke ix. 61). Upon which, Jesus told him he was not fit for Paradise: No man putting his hand to the plough and looking back is fit for the kingdom of God (Ib. 62). The lights which God gives are transient, not permanent gifts. Hence St. Thomas Aquinas says that the call of God to a more perfect state must be obeyed as quickly as possible — quanto citius. He proposes in his Summa the question whether it would be praiseworthy to enter Religion without having asked the counsel of many and without long deliberation. He answers in the affirmative, saying that counsel and deliberation are necessary in doubtful matters, but not in this, which is certainly good, because Jesus Christ has counselled it in the Gospel, and the Religious State embraces most of the Counsels of Jesus Christ.

Chastity is not only a way to escape from the world and its foolish ways but also a way to enter into the fold of God. It is a way of life that leads to deeper understanding and connection with Him, as well as better perfecting ourselves in the cause of love.

Chastity can lead to a deeper understanding of our vocation and can bring us closer to God. Without the distraction of the pursuit of worldly pleasure that only leads to disappointment and resentment, we can better discern God’s Will, better listen and concentrate on His Word, and be more focused on prayer and living His commandments. This will enable us to reach true fulfilment in this life, discover His purpose for us and come closer to Him in the next.

Whether we are called to the religious life, the sacred ministry, the honourable state of marriage, to consecrated life or even none of the above, chastity is the key to unlocking our true potential realised through sacrificial love in service of God and others.  Through living a chaste life, we strive to live a life of virtue and holiness, faithfully following the teachings of Christ.

Chastity is not an easy path to take, but it is a road that leads us closer to God and His purposes for us. In a world filled with temptations and distractions, it can be difficult to remain faithful in our commitment. We must ask for the grace of God, the assistance of the Blessed Virgin Mary and all the saints who have followed this path before us so that we may be strengthened in our resolve to remain pure in mind, body and soul.

The Christian life is about taking control of one’s life and mastering self-control over our bodies, our minds and our sense of self.  It is about mastering our passions and desires and using them to serve God’s purpose. By practising chastity, we can learn to better control our bodily appetites and be more open to the will of God in our lives. We can become more aware of the movements of our hearts and better discern what is right and wrong.

Chastity also helps us develop a greater sense of respect for others since it requires us to act with modesty, self-control and respect for ourselves as well as for others. It helps us become more charitable towards others, less judgmental and more understanding of their needs. This also helps foster a deeper sense of unity within the Church as we strive for holiness together.

Finally, practising chastity allows us to grow closer to God by being obedient to His commandments. It is an act of love that demonstrates our willingness to follow His will in all aspects of life, even when it may be difficult or uncomfortable. Ultimately, it shows God that we are willing to put Him first in our lives and to live in a way that glorifies Him.

So, far from being oppressive, chastity sets us free from the constraints and limitations of our wayward will and enables us to realise true freedom and fulfilment following the precepts of God’s way of love, life and truth in Christ.

So, if you are looking to reclaim chastity in your own life, take the first step today! Encourage yourself and others to live a life of chastity and joy. Live with intention and be mindful of your actions. Pray for guidance and strength, and always strive to live in the presence of God.


Lumen Gentium II: Advent study conferences

A repeat series of conferences by His Grace for Advent exploring the Sunday liturgies, the themes, Scripture lessons, Propers and customs of the Traditional Latin Rite. Titled “Lumen gentium” (light to the nations) the series will continue after Advent into the New Year through Christmas and Epiphany to Candlemas.

What is it Holy Mother Church wants us to experience, to believe, to live from the worship she has developed and offered over two thousand years to adore and glorify God? What is she asking us to believe about God, about ourselves in relationship with Him and what does this mean for our lives and how and why we should worship Him and manifest this belief in our lives?

Taking the Proper (Latin: proprium) of the Mass i.e. those variable parts of the liturgy reflecting the liturgical season, or of a particular saint or significant event; the Archbishop will explain the Scriptural derivation, context and thus relevance to the theme of the liturgy. From the Introit through to the Communion Antiphon, the Archbishop will explain the origins of the verses and the “anamnesis” i.e. what we are supposed to remember or recall of God’s saving deeds.

His Grace will also take us through the lections i.e. the readings of the Mass, using exegesis to explain the context and thus the relevance of the reading to the theme of the liturgy. Part bible-study and part spiritual reflection, the Archbishop will draw out the themes Holy Church wishes us to understand from the Scriptures.

Finally, His Grace will explain how all this information may be relevant to our lives as Christians; what it means for worship, what it means for our understanding and knowledge, what it means for our lives and the application of these lessons to our living out of the Faith. If there’s time… His Grace will take questions live from viewers in the comments!

Watch the series every Sunday 18:05 GMT/UTC
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EPISODE I The first week of Advent

  • Background and history to the development and observance of the season of Advent.
  • The context of the Mass liturgy within the structure of the liturgical office i.e. the connection between the Mass and the Breviary.
  • The First Sunday of Advent liturgy.

Cogito, ergo sum – a conference on perspective and reality

Transcript of the Domestic Church conference broadcast LIVE on Tuesday November 29 2022 on the Old Roman TV YouTube channel.

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So, lets recap briefly…

Beate mundo corde blest are the pure in heart

God is love and that love which binds the Trinity in Unity is made manifest in Creation

Thus, we are extensions of God’s love – created in His love, to share in His love and to become His love

His love should reside in our hearts, influence our minds, and direct our behavior

Sal terrae salt of the earth

That rather than judging others in sin we are to have compassion for them, loving them to righteousness

Just as Jesus, having compassion for our human condition, loved us to death on the Cross for our redemption – not losing our “savor” for the sake of our Savior!

So then should we love one another as Jesus loves us

Vos estis lux mundi you are the light of the world

By radiating the brightness of Christ’s Truth into our world of confusion and ignorance

Living CHRISTIAN lives bearing testimony to the restoration to perfection begun in our salvation

Proving that CHANGE – even radical change – IS possible and true happiness

verbum reconciliationis the word of reconciliation 2 Cor 5:17-20

[17] If then any be in Christ a new creature, the old things are passed away, behold all things are made new. Si qua ergo in Christo nova creatura, vetera transierunt: ecce facta sunt omnia nova.

[18] But all things are of God, who hath reconciled us to himself by Christ; and hath given to us the ministry of reconciliation. Omnia autem ex Deo, qui nos reconciliavit sibi per Christum: et dedit nobis ministerium reconciliationis,

[19] For God indeed was in Christ, reconciling the world to himself, not imputing to them their sins; and he hath placed in us the word of reconciliation. quoniam quidem Deus erat in Christo mundum reconcilians sibi, non reputans illis delicta ipsorum, et posuit in nobis verbum reconciliationis.

[20] For Christ therefore we are ambassadors, God as it were exhorting by us. For Christ, we beseech you, be reconciled to God. Pro Christo ergo legatione fungimur, tamquam Deo exhortante per nos. Obsecramus pro Christo, reconciliamini Deo.

Cogito, ergo sum – I think therefore I am

We reflected last week on what it means to be an ambassador of Christ – that as Christians we have a mission to speak words of reconciliation to the world – to speak the truth of the Gospel which is the objective truth, the reality of things – seeing through the eyes of Faith we can perceive the reality of the state and condition of the world around us.

St Paul prayed a powerful prayer for the Ephesian Christians — a prayer I encourage you to pray for yourself and your loved ones:

[18] illuminatos oculos cordis vestri, ut sciatis quae sit spes vocationis ejus, et quae divitiae gloriae haereditatis ejus in sanctis, [19] et quae sit supereminens magnitudo virtutis ejus in nos, qui credimus secundum operationem potentiae virtutis ejus,

[Ephesians 1:18-19]

[18] The eyes of your heart enlightened, that you may know what the hope is of the glory of His inheritance in the saints. [19] And what is the exceeding greatness of His power towards us, who believe according to the operation of the might of His power, [Ephesians 1:18-19]

There’s an important principle here, for in order for faith to rise in your life, you need to have the eyes of your heart enlightened to God’s calling and “the surpassing greatness of His power.” When you see things through the eyes of faith, God always is bigger than your problems. Fear, anxiety, and hopelessness melt away in the light of His glory.

The reason why so many fall despairingly into sin, is that without Faith – without the knowledge of God and without the understanding of life, the universe and everything – that God’s Word enables together with God’s grace – people are unable to cope with the cruel and harsh reality that is living in a fallen world. If you have no idea about The Fall, if you have no concept of Redemption, if you have no knowledge of God’s love and the Saviour He gave us in Jesus – then you have no actual hope – you cannot conceive of possibilities beyond the limitation of your mind, experience and existence.  Most of the people we know are experiencing life in this way.

So many seemingly turn to science because they think science explains the limitations of their mind, experience and existence – after all, science only deals with observable facts – things are limited to cause and effect. Yet any true scientist knows, science is not limited by subjective appreciations of limitations and observability – quite the opposite – science works on a system of logic that yes, observes facts, the cause and effect of things, but is certainly not limited nor constrained by them – experimentation for example, deliberately pushes the boundaries of “what’s what” in order to discover more – this is sometimes the problem with science – as much as it has discovered good things, its also discovered not so good things – Small Pox vaccines are great – atom bombs not so much. Science is not of itself “objectively moral” – how it is applied determines whether it is ethical or not.   

But this faux appreciation for science – the limited appreciation – is how the majority of people perceive it – and this is the cause of the pseudo-scientific attitudes so prevalent in our society today. Because we generally benefit from the inventions and discoveries of science, most people think it something “good” for society – but of course, this isn’t always the case. Few know that the advances in genetic science today were founded upon knowledge gleaned from Nazi experiments.

To say that identity politics are dangerous for perspectives on reality is an understatement. Identity politics have long been a tool of oppression, and they’re not going away any time soon. In fact, they’re coming for you—and your children.

This is what history tells us.

The Nazi party used genetics as part of their plan to create a “master race.” They started with the idea that Jews were inferior, but then they went further: they wanted to make sure that Jews couldn’t reproduce by sterilizing their women and killing off their men.

This was called “racial hygiene,” and it wasn’t just limited to Jews: it also included people with mental illness, people with disabilities, and other groups deemed “undesirable.” Genocide was a way of life for the Nazi regime until they were defeated in World War II by Allied forces. But the legacy of their work lives on today in our society’s attitudes toward gender identity. The Nazis were not the only ones who believed in the idea of a “master race.” Many other countries have attempted to create their own. The United States had its own eugenics movement, which was popular in the early 20th century. Eugenics is a social philosophy that encourages people to select mates based on their genetic traits. It also supports sterilization and abortion for people with disabilities or mental illnesses.

In the 1920s to ’40s, the Nazi Party launches the racial hygiene movement to try and ensure they cleanse the human race of genetic infirmaries. They try to identify anyone who has a suspected hereditary infirmity: the deaf, the blind, or those with congenital illnesses of various sorts. There’s a whole series of propaganda films, in which they try to describe how horrible the lives of these people can be, in order to justify that the right thing to do is to exterminate them. This forms the training ground for the much wider extermination program of the Holocaust. By the 1930s, Jewish men and women are already disproportionately being targeted as part of this racial hygiene movement.

The pseudoscience of eugenics reached its apotheosis in Nazi Germany. But much of the groundwork was actually done in America. Carrie Buck was one of the first women in the U.S. to be sterilized by court mandate. She was suspected of having hereditary mental illness and, in the 1920s, in order to cleanse the population of her genes, was confined to a place called the Virginia State Colony. One of the superintendents of the colony was a man named Albert Priddy, who was one of the great proponents of eugenics through selective sterilization. Priddy applied to the Supreme Court, and Oliver Wendell Homes’ very important judgment said, “Three generations of imbeciles are enough,” and thereby mandated the sterilization of Carrie Buck. We now know that the chances of Carrie Buck having the kind of hereditary mental illness Priddy was trying to eradicate by sterilization were actually pretty slim.

More and more, we are sequencing the genome of eggs and embryos and beginning to use technology that will potentially allow us to alter the human genome. The potential benefit might be to eliminate diseases with strong genetic components, like Huntington’s disease.

The dangers are that there will be unintended consequences. All of a sudden we may find ourselves making decisions about which human genes are more preferable than others. In doing so, we risk making wrong decisions about what variations are and are not allowed to exist. Though human genome technologies are highly regulated, it is unlikely that there’s going to be a government mandate that says, “You are only allowed to have this kind of baby.” And when individuals make that decision it is still, ultimately, a eugenic decision.

We’ve seen the danger of such applied science as this before. Take the founder of Planned Parenthood, the eugenicist Margaret Sanger, who – though many deny she was a racist – developed Planned Parenthood and deliberately placed her “clinics” (which later became abortuaries) in inner-city areas populated mainly by non-white populations.

In promoting birth control, she advanced a controversial “Negro Project,” and wrote in her autobiography about speaking to a Ku Klux Klan group and advocated for a eugenics approach to breeding for “the gradual suppression, elimination and eventual extinction, of defective stocks — those human weeds which threaten the blooming of the finest flowers of American civilization.”

In an article titled “A Better Race Through Birth Control,” she wrote, “Given Birth Control, the unfit will voluntarily eliminate their kind.”

“Birth Control does not mean contraception indiscriminately practised,” Sanger wrote. “It means the release and cultivation of the better elements in our society.”

In the 1970s, when the Supreme Court’s Roe V. Wade decision legalized abortion, polling showed that Blacks were “significantly less likely to favor abortion” than whites. Yet in New York City, more black babies are aborted than born alive each year. And the abortion industry think tank, the Guttmacher Institute, notes that “the abortion rate for black women is almost five times that for white women.”

Like everything in this life – it’s the decisions we as people make about our use of knowledge rather than things – that determines whether something is right or wrong – not necessarily the knowledge itself… Nazi scientists, Margaret Sanger and the scientists who used their knowledge to explore and develop the science that now allows the manipulation of the human genome, DNA and prevention and the termination of life inside the womb – it is the application of such knowledge that is potentially evil. Likewise, an inanimate object e.g. a gun, is not of itself “evil” its just metal fashioned into a weapon – it takes the knowledge a human may possess to create it, use it and apply it as a killing instrument that will create “evil”.

Few people know that it was an Augustinian monk in the 19C who the acknowledged “father” of genetics is – Gregor Mendel discovered gene traits in peas! By experimenting with pea plant breeding, Mendel developed three principles of inheritance that described the transmission of genetic traits, before anyone knew genes existed. But see how this knowledge was subverted and manipulated in the ways just described…

Now, if those who possess actual knowledge, effective knowledge, can do incredibly evil things with it, what about those with only a little knowledge… Consider the pseudo-science behind so many trends in contemporary society that has and is altering the way people think and perceive truth. For example, how often have you heard reference to a “gay gene” or that there are differences in brains between “normal” people and trans people?

Siddhartha Mukherjee is a professor of medicine at Columbia University who wrote the Pulitzer Prize-winning The Emperor of All Maladies about cancer and The Gene: An Intimate History. He says, “We know that genetics has a powerful influence on sexual identity. We also know that there is no single gene that determines most sexual identity. Much remains undiscovered about the exact genes that influence sexual identity but we know that there is an influence, based on twin studies. There is no such thing as a “gay gene,” though. There may be multiple genes that interact with environment to produce different variants in human sexual identity. But no single gene has been identified as the “gay gene.”

Nearly half a million genomes reveal five DNA markers associated with sexual behaviour — but none with the power to predict the sexuality of an individual. The findings, which are published on 29 August 2019 in Science and based on the genomes of nearly 500,000 people, shore up the results of earlier, smaller studies and confirm the suspicions of many scientists: while sexual preferences have a genetic component, no single gene has a large effect on sexual behaviours.

“There is no ‘gay gene’,” says lead study author Andrea Ganna, a geneticist at the Broad Institute of MIT and Harvard in Cambridge, Massachusetts. “This is a solid study,” says Melinda Mills, a sociologist at the University of Oxford, UK, who studies the genetic basis of reproductive behaviours.

The idea that children are born with an innate ‘gender identity’ which develops pre-natally and is impervious to environmental influence is not supported by any credible science either.

Body and brain are interconnected; scientists have found no separate innate ‘gender’ area of the brain which is fixed at birth. Children’s brains are very plastic; they develop through interaction with people and the environment and they are constantly absorbing information and influences which shape them.

Research in neuroscience consistently confirms that although sex-based differences exist in regions of the brain, there is no 100% ‘male’ or ‘female’ brain and that all children are born with the potential to develop their own unique characteristics of behaviour, interests, talents and personality, regardless of their biological sex.

Although we often hear that transgender people are trapped in the wrong body this is a myth and not based on any credible scientific evidence. There is virtually no clear or reliable difference between male and female brains structurally, let alone evidence that transgender people have a brain that does not match up with their natal sex. It is currently unknown whether there is a biological basis to the transgender phenomenon.

You’ve probably heard the phrase, “A little knowledge can be a dangerous thing” and that is precisely the situation today with the pseudo-science prevalent in contemporary ideologies politicized to affect change in the way society appreciates those living alternative lifestyles.

In Biblical theology two terms, “exegesis” and “eisegesis” refer to how you read the Bible. At the most basic level, exegesis relies on the original context of a biblical passage to determine that passage’s meaning, while eisegesis uses things other than the original context of a biblical passage to determine that passage’s meaning. Exegesis tries to listen to the text and let meaning come from the text itself in its original, historical context. Eisegesis brings meaning to the text and does not concern itself with the original historical context of a biblical passage. Likewise, this subjective proof reading of information is prevalent among those seeking to justify progressive societal attitudes – bringing subjective meaning to data and research that will suit their theory, like progressive theologians do with the Scriptures.

This of course distorts and obfuscates the truth – indeed, it relativizes it – so that we hear the phrase “well that’s your truth” as if anyone is the final arbiter themselves of what is or isn’t true – and this leads of course to confusion. We all subjectively respond or react to things we’re told or things we read, etc, even when reading Scripture, there will be insights and appreciations that differ between anyone of us – but those subjective appreciations aren’t necessarily true simply because they are own responses – its not until we study the Scriptures through the lens of 2’000 years of scholarly study and collective appreciation – that we may come to know the actual truth. That’s why for centuries theologians have studied Biblical languages, and indeed Latin, to read the commentaries and explanations of the earliest Christians who may themselves have received knowledge from the Apostles and those who immediately followed them, so that we can get to the objective truth and meaning of a passage or teaching.

Cogito, ergo sum – I think therefore I am

Descartes’s statement became a fundamental element of Western philosophy, as it purported to provide a certain foundation for knowledge in the face of radical doubt. While other knowledge could be a figment of imagination, deception, or mistake, Descartes asserted that the very act of doubting one’s own existence served—at minimum—as proof of the reality of one’s own mind; there must be a thinking entity—in this case the self—for there to be a thought.

Today of course, for certain ideologists, the meaning of these words has been altered to mean “anything I think is true” – and by thought is meant the subjective appreciation – what I perceive, what I see, what I conceive, what I believe – held together with the pseudo-scientific approach we’ve already discussed – this brings about the very dangerous situation in which we find our society today.

Consider transgenderism – because somebody feels, thinks, believes they are the opposite gender to their biology and physiology – they are supposed now to be considered and accepted by everyone else as they identify themselves – so a man, as a woman, and vice versa, etc. Whereas social convention generally is that for everyone to believe or accept something is a fact – it has to be objectively verifiable and proved to be – on the balance of probability – true. Now remember we reflected before how humanity is a social species. That we experience life collectively – no man is an island etc? The issue then here is about TRUTH held collectively not personally.

A way to understand transgenderism is to look at detransitioning testimonies: the stories of people who have transitioned from one gender to another but then changed their minds. It’s easy for us to forget about these people because we hear about celebrities who transition from male to female, but we rarely hear about people who transition from female to male. This trend makes it easy for us to assume that transgenderism is a one-way street: transgender people can only transition from male to female or vice versa but never back again. But this is not true. In fact, many transgender people do detransition and then transition back again. And these people have a lot to teach us about the way we understand gender identity. But these testimonies reveal that this assumption is false. More and more people are detransitioning from one gender to another because they realize that transitioning was a mistake. For example, in August 2018, the Australian journalist Patrick Strudwick published an article titled “I thought I was transgender but now I know it was all just a phase” (Strudwick). This article features interviews with seven detransitioners who transitioned from female to male and then back again. The detransitioning testimonies are very important for several reasons:

1. They provide a counter-narrative to the stories of celebrities who transition from one gender to another and then publish books about it. This can make it easier for us to see transgenderism as something that is not inevitable, but rather a choice that people make based upon their own life experiences. But detransitioners are a real phenomenon and their testimonies should be taken seriously. They challenge our assumptions about transgenderism, and they provide a powerful counterpoint to the rhetoric that surrounds the topic.

2. Their stories can provide hope for those who are currently struggling with gender dysphoria or are considering transitioning. They show that people can have their dysphoria alleviated through other means, like therapy and medication. They help us to see that gender dysphoria is a real phenomenon and should be taken seriously. This can be especially helpful for parents whose children are experiencing it, as well as those who are being pressured by trans activists to affirm the feelings of children with gender dysphoria (even though there is no evidence that doing so helps these kids).

3. Their stories can help us understand the factors that lead to transgenderism. The accounts of detransitioners provide a window into what is going on inside the mind of someone who has gender dysphoria and is considering transitioning. They can give us insight into why these people have this condition, as well as how it affects them emotionally and mentally. These stories also show that not everyone who has dysphoria will transition. Some people find ways to cope with it and still lead happy, fulfilling lives. 

4. Detransitioners can provide a voice for those who are currently being excluded from the conversation about transgenderism and its effects on our society. In many cases, detransitioners have been silenced by the trans community, which doesn’t want them to provide any information that might challenge the idea that transitioning is always an appropriate response to gender dysphoria. Their stories can also provide hope for those who are currently struggling with gender dysphoria or are considering transitioning. They show that people can have their dysphoria alleviated through other means, like therapy and medication.

5. Detransitioners challenge us to consider the role of socialization in determining our identities. It’s more than just hormones: it’s also about how we learn from parents, teachers, peers and others how to behave as boys or girls from a very young age. They also offer reassurance that it’s possible to live a happy, healthy life without taking drastic measures like hormone therapy or gender reassignment surgery.

Finally, detransitioners can help us understand what actually causes transgenderism in the first place so that we can better serve those who are experiencing dysphoria. They also show that gender dysphoria can be alleviated without transitioning, which is an important point for those who are considering making this difficult decision. After all, studies show that 60-90% of young people suffering with gender dysphoria change their minds before they reach adulthood.

Detransitioners also provide a different perspective on the issue of gender identity. Instead of being told that trans people have always existed and have always been persecuted, they show us that this is simply not true. In fact, there is no scientific evidence that anyone has ever existed who was born male but identified as female from birth (or vice versa).

The detransitioners’ stories show us that we need to be careful when using the label “trans.” We need to recognize that there are a number of different ways people can experience gender dysphoria, and not all of them involve transitioning from one gender identity to another. There are many people in the world who have been diagnosed with gender dysphoria and who believe that they need to transition. These people deserve our compassion and support, but detransitioners can help us understand why so many people struggle with their gender identity. They also show us that there are ways to alleviate this painful condition without making permanent changes to one’s body.

In short, detransitioners offer hope for those suffering from dysphoria while also helping prevent others from making a decision that may cause more harm than good. The fact that detransitioners exist is powerful evidence that transgenderism is not a one-way street. It shows us that gender dysphoria can be alleviated without transitioning, which is an important point for those who are considering making this difficult decision.

It is also worth noting that detransitioners are often demonized by the transgender movement and their stories are often ignored or dismissed as lies. Some of them even receive death threats for speaking out about their experiences. This is because the transgender ideology has become so powerful in today’s culture that it can silence anyone who challenges its narrative.

Detransitioners are also important because they show us that the transgender narrative is incomplete. It’s one thing to talk about how difficult it can be for a person to come out as transgender, but it’s another thing entirely to acknowledge that there are people who regret their decision. This reality flies in the face of those who insist that transitioning is always the best course of action for someone suffering from gender dysphoria.

It is also important to note that detransitioners are not at all a new phenomenon. In fact, there have been many detransition stories throughout history, including one of the first transgender people ever written about in literature. This was Thomas Jakob, who lived from 1812-1882 and was born as Charlotte Doberman. Detransitioners also help us understand why transitioning may not be the best option for everyone. While some detransitioners are happy with their decision to transition in the first place, others regret it. It’s important that we listen to these people and learn from them so we can better serve those struggling with gender dysphoria.

Let’s face it: identity politics are dangerous.

They’re dangerous because they don’t take into account the fact that reality is objective and constant, and that what we perceive as “real” is simply our perception of it.

And they’re dangerous because they encourage us to accept a world that is constantly changing, rather than to see the world as it really is—and then change ourselves accordingly.

I think a lot of people don’t realize how much power they give up by adopting this approach to life. If you believe that your ideas are inherently right just because they’re yours, then you’ve surrendered all responsibility for making sure they match up with reality. You’ve given up your ability to critically evaluate your own thoughts and beliefs in order to make sure they’re consistent with one another and with outside sources of information. And so when something comes along that challenges those beliefs—like detransitioning testimonies or Nazi experiments in genetics—you have no way to respond other than by denying those testimonies or dismissing those experiments.

You can’t say, “Oh, my gosh! My beliefs don’t match up with reality after all! I need to change my mind.” You’re stuck defending an idea that doesn’t work anymore because it’s your idea. And so you twist and distort the evidence until it fits this new version of reality that you’ve constructed. If you’re not willing to examine your own beliefs and see whether or not they are consistent with reality, then you will never be able to effectively argue against the damaging pseudoscience that’s currently making its way into mainstream politics. You’ll just end up doing what most people do when they hear a new idea that contradicts their current worldview: feeling threatened by it and attacking it instead of trying to understand it.

What makes something true is that it can be recognized collectively; if enough people agree to it, then it must be true.

When I look at the world around me, I see that there are many things that are not true but are widely accepted as true. For example, when a person says something, they have no way of knowing whether or not they’re telling the truth, because they cannot read minds. The only reason why we would believe someone when they say something is because we know them and trust them—and even then we might be wrong!

So how can we tell whether someone is lying or not? We don’t know for sure until we find out who else said the same thing and whether or not their story matches up with our own personal experiences. That’s why it’s so important to listen to other people’s stories: if we listen carefully enough and empathize with what they’re saying, then maybe—just maybe—we’ll start finding commonalities between our own experiences and theirs. And then maybe—just maybe—those commonalities will lead us closer towards discovering what’s actually going on in this crazy world of ours.

It’s easy for me to see this type of recognition happening all around me. For example, I know that if I ask my friend “Should we go out tonight?” and they respond with “Yes” then we will go out together. We have shared values and goals which cause us to make similar decisions. These decisions are just two examples of how we can come together as a collective group and create an understanding of what truth is in our lives.

But when these types of decisions are not being made collectively they become dangerous because they allow people’s personal perspectives on reality take hold instead of what is actually happening in the world around them. This can lead people down paths where they believe things about themselves or others that aren’t true because those beliefs don’t match up with what other people think about themselves or others either.

I think that contemporary identity politics are dangerous for perspectives on reality. If we look at things from a perspective of the collective, then we can see that our current system doesn’t work. Our society is built on the idea that individualism is the way to go. But what if we were all more connected? What if we could recognize each other as equals and treat each other with kindness and respect? It might sound like a dream, but I believe that it’s possible.

We live in a world where people are separated by race, gender, sexual orientation and many other factors. We see these divisions everywhere: in our workplaces, our schools, even our families! But how do these divisions help us? I don’t think they do anything positive at all—they just make people feel like they don’t belong because of something they can’t control. In fact, I think this feeling of not belonging can actually cause some pretty serious mental health issues—like depression or anxiety—for some people who feel like they don’t fit into this system at all (even though there are plenty of people who do).

I am a person who is constantly aware of the reality that I live in. My sense of reality is shaped by my relationships with my friends and family, my work, and the media. I am also a person who is constantly aware of the fact that I live in a society that is shaped by its relationship to power. My sense of reality is shaped by my relationships with my friends and family, my work, and the media. This awareness causes me to question whether or not my reality is real—because it’s not possible for me to see everything that exists in this world at once (a very basic concept).

So I am constantly aware that my perception of reality is not the same as reality itself. This means that when I interact with others, there is always a chance for me to be wrong about what they are saying or doing.

The reality that I live in is constantly evolving. It changes from day-to-day and year-to-year based on the decisions that I make and the actions of those around me. My relationships with other people are fluid—they change depending on who I’m talking with and what’s happening in our lives at any given moment.

The Gospel helps us to recognize this dilemma seeing with the eyes of faith – to understand ourselves within the context of lived experience and collectively as the human race – by showing to us why the world is confused, chaotic, unpredictable, etc, because of The Fall and by helping us to rely not on our own intuition and judgement, but on God’s. For sure the Gospel can’t explain every minute of why I feel the way that I do – nor even why I think the way that I think – but it can tell me how I should think, what I should feel from the larger perspective of God’s plan for the universe and me in it.

My perception of reality is constrained by myself – the Gospel enables me to perceive, through the gift of Faith that assures me of God’s love for me and for others – that there is an objective standard, an objective morality, an objective way of being – outside of myself, that if I follow it, trust in it, allow myself to be guided by it, will enable me to cope with this crazy world we live in. From this perspective I can have compassion, begin to understand the prison others are experiencing trapped within themselves and their self-perspective.

Descartes’ dictum was not to prove his own existence but God’s – realizing that he had existence helped him to realise that God must exist objectively – because existence is better than non-existence – it necessarily follows that God must exist – and if God exists, so must Descartes because he has consciousness, perception. The Cogito was not about his own existence being dependent upon himself – he had deconstructed his own perception of his existence by stripping away all that he knew about himself – he knew he hadn’t created himself, or had the knowledge to create himself, let alone the ability – in doing so he effectively deconstructed the universe to come to the singular point that God must have created it all and therefore must exist.

Now the rights or wrongs of Descartes ontological argument for the existence of God aside – the point here in contrast to contemporary concepts of perception of reality – is that our existence is ultimately dependent on external forces from ourselves – so it follows our perception of reality then is only “real” if it is held by others too who can objectively verify what we perceive.

Whether we think or feel that we are attracted to the same sex, or that we are the opposite sex to our biology and physiology – we see in the Scriptures that the reality of our existence is dependent upon a pattern for living that God has revealed that desires what is ultimately good for us. As we said last week, just because something appears “natural” doesn’t mean that it’s inherently good – much that is “natural” in our fallen world is not good but disordered, chaotic, confusing. We can’t appreciate from our self-perspective the bigger and wider picture of existence – and we shouldn’t dictate the situation of our existence to others from our own self-perspective.

The Gospel then is itself something that cannot be limited nor constrained by our own subjective perspective – it is something instead that must be appreciated and understood from a collective experience. Yes, we are individually saved, redeemed, just as we are in one sense uniquely created as individuals by God to exist – but our existence is dependent not on ourselves, our salvation is dependent not on ourselves. We receive Faith and salvation from the Church collectively – we don’t baptize ourselves, we don’t instruct ourselves – we receive these from the Church and ultimately of course from God. We exist not because we think we do – but because objectively the world around us affirms that we do – our perception of the world around us should influence the way we think – not the other way around!

With regard to those suffering from exclusionary self-perception – unable to comprehend reality – we need to be patient, kind, forbearing, gentle, even long-suffering and definitely compassionate – if we are to make a positive impact on their realization and self-acceptance of reality. We need to ensure “the eyes of our hearts are enlightened” allowing God’s mercy and kindness to work through us, enabling our perception on reality to be worked on theirs that they may come to “know what the hope is of the glory of His inheritance in the saints” – meaning us, the mystical body of Christ, who “though we are many, we are one body” by virtue of our confession in the “one Lord, one Faith and one baptism” that enables us to live “the way, the truth and the life” God desires for all those He has created and calls into true knowledge through relationship with Him.



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