Category: Theology

“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;

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!

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“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……

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.

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

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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Transcript of the Domestic Church conference broadcast LIVE on Tuesday November 22 on the Old Roman TV YouTube channel.

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.

You may have noticed, particularly regarding last week’s episode, I have not yet used any of the words or phrases commonly associated with the alternative lifestyles and opinions that orthodox Catholic Christians regard as sinful – why not? Because an individual should not be defined by “what they are” or “by their inclination” or “predilection” or even by necessarily what they do – but rather by “who they are” – which as we covered in the first episode of this series is someone who is either destined to become or – by virtue of having been baptized – IS a “Child of God”. I should add – that these talks are about how we interact as individuals with others – not about political campaigning nor activism – different tactics are required for public debate – but that said, these thoughts should help to frame our participation in those debates.

For us as the “pure in heart” i.e. of God, to be the “salt of the earth” by our way of living and be a “light of the world” radiating God’s Truth about us; it’s necessary that we  remember we have placed in us the “word of reconciliation” and that we have a “ministry of reconciliation” to strive to be “ambassadors of Christ” to the world around us. We have a duty NOT to judge and condemn, but to “reconcile” through sharing true knowledge, those who would be the children of God by bringing them to baptism having shared with them the Truth. In other words, we must enlighten those who dwell in the darkness of ignorance and who are enslaved to sin. Compassion means for us to help those who are unable or incapable of helping themselves out of the misery that is their earthly existence, to rise with us toward that heavenly existence in which we share and are destined to.

So in our dealings with others – the “unchurched” both those who have never known and those who have walked away from the body of Christ – our approach should be one of compassion toward reconciliation – we should in our interactions always be conscious of our responsibility as representative of Christ – to manifest God’s love and example to them the way to know the Truth and so come to have true life. The crisis in the Church has led to an even greater crisis in our world – where once in the west certainly, so influenced by Judaeo-Christian ethics and values – there is now almost complete ignorance – so few today have any knowledge about God as He has revealed Himself in the Scriptures and in Christ – they have snippets, soundbites, “ideas” but not the whole and complete picture of the Gospel. From kindergarten so-called Nativity plays to fundamental concepts of morality – most people today have little or no idea of “why” they exist, “who they are” really and why their lives lack meaning and purpose other than what they think pleases themselves.

For us them to be effective ambassadors of the Gospel, we have to know and understand ourselves what others do not! It is not enough simply to say, “go to church” and think that a) you are saved or b) you are spared from the task the Great Commission challenges us with! We ALL have a responsibility – simply by being Christians by virtue of our baptism – to engage and evangelize with everyone around us. And this should not be the daunting task that everyone likes to make out it is – if we truly believe in God and the Gospel and truly appreciate and understand the difference living as a Child of God should be – we should desire with all our heart for everyone we know to experience and enjoy what we do! And that does mean that WE ALL have a responsibility to know and be able to communicate i.e., to explain that “hope which is in” us.

Much is made in our contemporary politics of “self-identity” so-called “identity politics” which is all about how one’s understanding of oneself should determine how society should perceive, relate and interact with oneself. Though often presented as a “radical” or even “anarchic” concept – supposedly breaking “societal stereotypes” – in fact this ideology relies on both existing societal norms with which to compare itself in radical contrast to – AND it’s about creating a “new normal” ie  establishing new societal norms that will allow these new varieties of self-identification to be accepted or treated in the same way as pre-existing social concepts – ref gender, sex, gender stereotyped behaviors, attitudes, etc. but have the benefit of law. The whole matter is very confused because of course, some of those advocating for this new normal – wish to present themselves as “normal” clearly adopting pre-conceived stereotypes of behavior and identification – for example, those who are physiologically and biologically of one sex, wishing to be regarded and treated as the opposite sex, tend to adopt stereotypical behaviors and attitudes of their elected sex!

But such a heightened understanding of “self” is antithetical to the Gospel – where in fact the denial of self through humility is the suggested “norm” for those who would follow Christ and mirror His incarnation to become that restoration and perfection of humanity that the Cross enables us to realise through salvation i.e., the pursuit of holiness and communion with God. That after all IS the purpose of our existence – to become “children of God” which means to realise through Christ the restoration of humanity to its original state and condition as God had originally conceived and intended before the Fall.

Here too, in this modern phenomenon of “self-identity” and determination – is the heresy of “dualism” implied – the suggestion that “the self” is somehow distinct and separate from “one’s body” or mode of existence. In contemporary and sometimes progressive Christianity this is revealed by those who separate the “spiritual” from the “physical” – forgetting that the restoration of salvation is about achieving once more the balance exampled in the Incarnation of the material WITH the physical – God made man – should be mirrored in us who strive to become “man made god”- i.e. who were conceived and created in His image and destined to be one with Him for eternity.

This dualistic heresy is seen in contemporary identity politics and ideologies, which suggest the “self” is distinct from the body such that the body can and ought to be manipulated to reflect the “self” image that the individual conceives or perceives themselves to be. The whole concept of “gender fluidity” for example, separates the biological self from the conceptual self and tries to create a new physiological self – but which of course is doomed to failure and largely disappointing and doesn’t achieve the sense of “happiness” with oneself that its protagonists would like – hence the higher rates of suicidal ideation in those suffering from gender dysphoria or body dysmorphia.

The Latin word persona was originally used to denote the mask worn by an actor. From this it was applied to the role he assumed, and, finally, to any character on the stage of life, i.e., to any individual. But this individual, this person – who did not will his own existence – is to be properly understood as a creature Divinely willed into existence, for a purpose and will not his own – but which through discernment can become his own – and through that bring about true knowledge of oneself that will best achieve in this life, some real happiness and fulfilment. A person who understands himself in relation to God, who recognizes his skills, talents and abilities came from God to be realized for God’s Will, who applies himself and all that he is and has to the realization of that purpose, will realize in this life something of the next i.e., union with God. One who does not understand himself – who has no appreciation of where he came from or why he exists – is doomed to pursue his own sense of happiness and fulfilment which will ultimately be disappointing and end, probably, with little to show for all his energy and effort and without God, be utterly pointless and end in annihilation.

So, we need to begin first by understanding “who we are” in order that we can tell others “Who they are” in order that they can understand themselves to become truly themselves as they were conceived by God from all eternity to be…

A man’s personality is that of which he has cognizance under the concept of “self”. It is that entity, substantial, permanent, unitary, which is the subject of all the states and acts that constitute his complete life. An appeal to self-consciousness shows us that there is such a subject (entity) – of which thought, will, and feeling are modifications. It is substantial, i.e., not one or all the changing states but the reality underlying them, for our self-consciousness testifies that, besides perceiving the thought, it has immediate perception in the same act of the subject to whom the thought belongs.

Every act of intellectual memory implies a recognition of the fact that I, thinking now, am the “self” as the one who had the experience which is being recalled. My former experiences are referred to as something which has not passed as they have passed, but to my own self or personality. From this permanence springs the consciousness of self as a unitary principle. The one to whom all the variations of state belong is perceived as an entity complete and distinguished from all others. Unity of consciousness does not constitute but manifests unity of being. The physical principle of this permanence and unity is the simple, spiritual, unchanging substance of the rational soul. This does not mean, however, that the soul is identical with the personal self. There are recognized as modifications of the self not merely acts of thought and volition, but also sensations, of which the immediate subject is the animated body. Even in its own peculiar sphere the soul works in conjunction with the body; intellectual reasoning is accompanied and conditioned by sensory images. A man’s personality, then, consists physically of soul and body. Of these the body is what is termed in scholastic language the “matter” the determinable principle, the soul is the “form”, the determining principle. The soul is not merely the seat of the chief functions of man — thought and will; it also determines the nature and functioning of the body. To its permanence is due the abiding unity of the whole personality despite the constant disintegration and rebuilding of the body. Though not therefore the only constituent of personality, the soul is its formal principle.

In other words – our thoughts that we perceive with our consciousness i.e. our mind, – and our sensory experiences which we perceive and experience through our bodies, – make up together our “personality” which relates to our “soul” – meaning that our soul is not something separate from our physiology but intrinsic to it – it is that “self” that has being despite and in spite of – all the various ways in which we may or may not experience “being” i.e. consciousness, sensation, body and mind, will and action, etc.

Now the modern contention – and it is modern in the sense of theories around the makeup of personality – have only been considered since the so-called Enlightenment and formulated through intellectual speculation and observation of abnormal behavior – none of which have proven the existence of actual multiple personalities within one physiology, only abnormal consciousness and unusual behaviors exhibited by individuals. But the speculations of these intellectuals have been taken to form the basis of contemporary ideas about “personality” and “identity” etc. and formed the pseudo-science now prevalent among some practitioners both clinical and psychological that fuel the confusion endured by those suffering from dysmorphia, dysphoria, and severe mental health disorders. The unfortunate development of which has been the influence such ideas have been taken up with by those, even less qualified, seeking to diagnose or understand the predicament of their confusion. That is without reference to the “soul” or only in as much as their ignorance allows them to conceive of their “self” as something separate from themselves!

Now here, it is necessary to explain once again – and as Scripture attests – that no one is “perfect” – we are all laboring under some disorder or another by virtue of the imperfection that creation experiences due to sin and evil. No one is born “normal” – whether by appearance or not – we all of us have some propensity toward sin and evil – whether we call this “original sin” or “ancestral sin” it is an “inclination towards sin, a heritage from the sin of our progenitors”. For in theology, we understand all humanity to derive from Adam and Eve – and thus we are all tainted by the effects of Adam and Eve’s sin – for we are all united to one another by virtue of our created human condition and our spiritual state as having been created and conceived by God to become His children. There is no room here for understanding distinct human persons from the whole of created humanity – except for those Divine Revelation tells us were preserved from the effects of this disorder by God’s grace e.g., the Blessed Virgin Mary and St John the Baptist. Bear in mind, that this concept of humanity as being commonly derived is borne out in biology, genetics, DNA analysis, etc. – we are all – one way or another – irrespective of place, time, and space – and by varying degrees – related to each other!

Now remember in “sal terrae” episode 2, we reflected that “no man is an island” – they are foolish who think that what they think, do or say has little or no effect on another – for sure, by varying degrees of proximity, influence and tangibility – but no one exists without effecting another in some way, shape or form. So, it is then in understanding ourselves – our sense of “self” is not constrained to nor limited to our own appreciation of ourself – but influenced by our perception of the perceptions and interactions of others with us – so that, even those who claim to want to baulk against “the norm” are in fact just as socialized and dependent upon “society” as anyone else. Only God sees us objectively and uniquely for who we are – nobody else is capable of doing so, however well they know us – for only God can know and read our hearts, perceiving that which we can never perceive of each other – which is why Our Lord tells “do not judge” for we cannot judge!

So often people living alternative lifestyles will say “it doesn’t affect anyone else” but truthfully of course, it does. Its impossible for their existence not to affect anyone else. It effects their neighbors, those they meet, the people who see them, their family, friends, anyone in fact with whom they will interact with in the ordinary course of their lives. It effects “society.” Most especially when, such lifestyles require public approbation i.e., legality, legal protections, legal concessions, or advantages, etc. In the present situation for example, the clamor for so-called “civil rights” demanding the protection of the State for all sorts of unconscionable behaviors and life options – unconscionable that is to the authentic Christian.

Now here is the rub – and something we’ve got to appreciate whether we like it or not – such has been the demise of the Church’s witness today – and by the Church I mean us – secularism has been able to control and influence the nature of our society in ways that are – by historical standards in the west and the Gospel – deplorable and tragic for the lives of those who succumb to the prevalent ideologies. But there is no point us raging and as it were “beating against the goad” when all we must do – the simplest solution – is to be more faithful ourselves to Christ, His way, truth and life.

As we noted earlier, most people today have no idea what the Gospel actually teaches and the great shame of it is, that their ignorance is due in large part to the diminished witness of Christians who have themselves succumbed to and adopted worldly values.

I said earlier, I have not and still will not – for the avoidance of the censors – mention using the usual references for all the myriad different alternative lifestyles etc. abounding in the world today. And I would suggest that neither do you in your interactions – in your attempt at compassionating with – those who live them. To do so play into the polemics and polarizing ideologies that plague our public discourses and debates – and achieve nothing. We have no need to mention them by name – if we instead focus on the Gospel and what is righteous.

For example, let us take the concept of Marriage and the family. We do not need to discuss alternative forms of so-called “family” – whilst recognizing that the ideal is not the experience of many, we do not have to concede that therefore alternatives are equitable – we have only to point out that all of creation as well as the Scripture points to the right ordering of our natures and behaviors.

Let me quickly here remind you that not everything that is “natural” is necessarily commendable i.e. we may well have inclinations that appear “natural” to us i.e. that we seem to have a propensity toward certain behaviors with no conscience acquiescence on our part – we haven’t consciously sought them, they just occur to us – but not everything that our mind prompts us to is necessarily right just because its “natural”. Most of us have the capacity for example to murder – to take another life – consider the hundreds of insects you have killed over the years – and sometimes intentionally, willfully even – with not a moment’s consideration of the impact of that action – not thought to the insect’s life, family etc.! Now I am not going to go all Buddhist on you here! But just think for a moment – is it always necessary to kill an insect just because it is in our way? Some insects we kill for a justifiable need e.g., mosquitos that might cause harm to us or another in spreading disease etc., that is “justifiable” – but a little ant crossing our path in the middle of a forest? Do we really need to kill it? So not everything that is seemingly “natural” or that nature would seem to make us capable of – is necessarily right.

Many today argue for the justification of all sorts of activities, behaviors and attitudes using these very arguments – “it’s only natural” or “it’s not effecting anyone else” – consider promiscuity for example especially among the young – just because young adults have the capacity to be physically intimate with each other, does that justify such behavior? Of course not! Just as we do not say because it is an observable “natural” trait in monkeys for them to have more than one mate, so we should copy their behavior! Imagine if we took the example of lions as a model for our family and societal norms – male lions killing the offspring of their predecessors in a pride! Most especially because as humans we have the ability – a much higher ability than most other creatures on the planet – to rationalize and think conceptually outside the limitations of our experience and even knowledge – just as we control the behavior of our pet dogs, so we should control our own.

God in His infinite wisdom – knowing the predicament of our human condition – set for us a pattern for our living, Divine Revelation i.e., the Old and New Testaments – and coming as a man in Christ, He exampled and explained to us further “the way, the truth and the life” so that we might live happier lives.

When we look at marriage – what is better is surely, that biologically suited couples able to procreate, are monogamous in order to protect, provide and nurture their children? The sexes – male and female – compliment each other and as Scripture teaches us – including Our Lord Who references Genesis – the man and the woman becoming one unit, cooperating in the living of their lives and their children. What could be more “natural” but at the same time “ordered” toward the benefit of the couple, their children and by extension, society? For sure, we could just let chaos reign and let everybody do just what they want with whoever they want – but the truth is, such would benefit nobody – we know all too well the result of excessive behaviors that end in tragedy, sadness, loneliness, and isolation – that’s not happiness.

When we think of our young people for example – do we really mean that we would be happy for them to run around sharing intimate experiences, breaking hearts, spreading diseases, causing unwanted pregnancies, increasing abortions, and generally upsetting themselves and everyone else around them? Of course not! And what is good for them of course is generally good for adults too! Imagine then if we as Christians did not then acquiesce to political pressure and held our ground? We have as much right as anyone else to our opinions and preferred lifestyle – to its protection and advantage – as anyone else! The difference is, however, our way – God’s way – is ultimately ordered to the benefit and betterment of everyone in society – if only we’d example it better ourselves!

Another trap to be wary of is the “legal” argument – there are laws enacted in various countries now that are not in sympathy with God’s law – and it’s interesting how many equate morality with legality – after all, those pushing for the societal concessions required for alternative lifestyles, campaign for laws to be changed in order to effect the societal approbation they seek. But just because something is legal does not mean it is ethical – look at Tax laws for example – just because loopholes in the law allow certain ingenious business accounting practices – that doesn’t make them ethically “ok”! Likewise, just because something is legal doesn’t make it right and certainly not if it is ultimately contrary to God’s law.

Hence why it is necessary for us as ambassadors of the Gospel charged with a ministry of reconciling people to their creator God for their ultimate good and the benefit of all – to be ourselves witnesses to the Gospel in our own lives. WE should not only example the ideal in our lives, and in our communities – but with compassion assist those who have – whether by fault or ignorance – fallen along the way – demonstrating compassion, understanding the human condition, knowing no one is perfect – showing them the mercy and love of God that they may be reconciled to Him. There’s no need for condemnation nor judgement – God ultimately will decide all that – but there is a need for us to demonstrate the goodness and rightness of His Will and appeal to the higher reasoning ability of our interlocutors that the truth may set them free!

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In this latest series of The Domestic Church, Archbishop Jerome discusses “how” faithful orthodox Catholics should engage others about the Faith, by compassionating with them to alleviate them from their sin.

In the first three episodes, “Beate mundo corde”, “Sal terrae” and “Lux mundi”, His Grace explains the fundamental principles of this compassionating approach, reminding viewers that it is not our place to judge but to teach by word and by example. From episode four “Verbum reconciliationis” onwards, His Grace will discuss approaches to addressing the ignorance of the world from Divine Revelation and authentic Christian praxis…

Broadcast LIVE weekly every Tuesday from 21:00 UTC/GMT on the Old Roman TV YouTube channel.