Posts Tagged ‘Christian Anthropology’

The Dangerous Falsehood of Transgenderism

Tuesday, April 5th, 2016

Recent news has once again brought to the forefront the issue of “transgenderism”.  This phenomenon is based on something called “gender theory”, and it is a critical issue that far transcends arguments about who can use which bathroom. Society is being pressured to accept something about the very nature of the human person that is fundamentally false and dangerous.

The whole idea of “gender theory” is, in my opinion, so nonsensical that it is hard to believe that anyone actually accepts it. The argument is that “gender” is not determined by one’s biological sex, but is a separate matter that is defined according to the subjective desires of an individual. To these advocates, one’s biological sex is an arbitrary classification that is “assigned” at birth, and has no intrinsic connection with one’s actual sexual identity.

This is a bizarre and dehumanizing idea.  It denies the unity of body, mind and soul, and it rejects the logical and scientifically undeniable understanding that biological sexual difference is essential to human nature.  It treats the body as a mere physical shell that can be used or manipulated as one wishes. People become just raw material, to be fashioned and changed — and mutilated, as happens with “gender reassignment surgery”.

This ideology is contrary to reason and science, much less faith.  Science has proven beyond any reasonable doubt that sexual difference is a significant part of human biochemistry, physical structure (not just our reproductive system, our brains too), behavior, and psychology.  It is also at the heart of an authentic Christian anthropology, which recognizes the inherent complementarity of the sexes, and their dignity as man and woman, made in the image and likeness of God.

Pope Francis directly confronted the danger of gender theory in his encyclical on respect for reation, Laudato Si.  In his typical pithy way, he said:

Learning to accept our body, to care for it and to respect its fullest meaning, is an essential element of any genuine human ecology. Also, valuing one’s own body in its femininity or masculinity is necessary if I am going to be able to recognize myself in an encounter with someone who is different. In this way we can joyfully accept the specific gifts of another man or woman, the work of God the Creator, and find mutual enrichment. It is not a healthy attitude which would seek “to cancel out sexual difference because it no longer knows how to confront it”.

Several years ago, in his annual address to the Curia, Pope Benedict went even deeper and confronted the philosophical flaws in gender theory, and its larger significance (my emphasis is added in bold):

[T]he question of the family is not just about a particular social construct, but about man himself – about what he is and what it takes to be authentically human…

The Chief Rabbi of France, Gilles Bernheim, has shown in a very detailed and profoundly moving study that the attack we are currently experiencing on the true structure of the family, made up of father, mother, and child, goes much deeper. While up to now we regarded a false understanding of the nature of human freedom as one cause of the crisis of the family, it is now becoming clear that the very notion of being – of what being human really means – is being called into question. He quotes the famous saying of Simone de Beauvoir: “one is not born a woman, one becomes so” (on ne naît pas femme, on le devient). These words lay the foundation for what is put forward today under the term “gender” as a new philosophy of sexuality. According to this philosophy, sex is no longer a given element of nature, that man has to accept and personally make sense of: it is a social role that we choose for ourselves, while in the past it was chosen for us by society.

The profound falsehood of this theory and of the anthropological revolution contained within it is obvious. People dispute the idea that they have a nature, given by their bodily identity, that serves as a defining element of the human being. They deny their nature and decide that it is not something previously given to them, but that they make it for themselves. According to the biblical creation account, being created by God as male and female pertains to the essence of the human creature. This duality is an essential aspect of what being human is all about, as ordained by God. This very duality as something previously given is what is now disputed. The words of the creation account: “male and female he created them” (Gen 1:27) no longer apply. No, what applies now is this: it was not God who created them male and female – hitherto society did this, now we decide for ourselves.

Man and woman as created realities, as the nature of the human being, no longer exist. Man calls his nature into question. From now on he is merely spirit and will. The manipulation of nature, which we deplore today where our environment is concerned, now becomes man’s fundamental choice where he himself is concerned. From now on there is only the abstract human being, who chooses for himself what his nature is to be. Man and woman in their created state as complementary versions of what it means to be human are disputed…. When the freedom to be creative becomes the freedom to create oneself, then necessarily the Maker himself is denied and ultimately man too is stripped of his dignity as a creature of God, as the image of God at the core of his being. 

The debate over “gender” is, at its heart, not just about bathroom access and kindness to those who have difficulty accepting their sexual identity.  It is about the nature of the human person and our relationship with the created world and ourselves.  The stakes are very high. We are fifty years into a massive social experiment that has revolutionized the understanding of sexuality based on a distorted view of human nature.  We are living with all its disastrous consequences. Gender theory takes us a bridge too far, to a place where human life loses its meaning.  And those of us who dissent are already facing legal pressures to conform.

A healthy society cannot continue to substitute falsehoods for truth, and expect people to thrive.. We must stand firm on the truth about man, woman and human nature.

A Return to the Original Plan for Creation

Saturday, June 20th, 2015

“From the beginning, it was not so” (Matthew 19:8).  With those words in response to a question about marriage and divorce, Jesus recalled to our attention that the world has not turned out as God originally intended.  But he also held out the possibility that, with the help of grace, we could return to the original plan and live as God created us.

These words immediately came to my mind as I read the Holy Father’s new encyclical, Laudato Si.  The secular media has generally portrayed it as the Pope’s “climate change encyclical”, or more accurately as his “environmental encyclical”.  But this misses the most significant point in the Holy Father’s contribution to the Church’s rich social teaching.

More than any prior Church document, Laudato Si calls us to a personal and social conversion of heart, so that we can return to God’s original plan for humanity and all creation.

This central purpose of the encyclical is evident right at the beginning, when the Holy Father points out that the harms to our material world come from the sin in our hearts.  And he notes that we have forgotten the fundamental truth that we are an intrinsic part of creation, formed from the “dust of the ground” (Gen 2:7), and that our lives depend on the material bounty of the Earth.  This is evident to us, not just from divine revelation, but by a reasoned contemplation of nature itself.

The theme of returning to God’s original plan is then woven throughout the encyclical.  Again and again, Pope Francis comes back to the idea that the troubles of our world are the result of our sinfulness, particularly our loss of a sense of the universal moral law and the abuse of our freedom.  We see this in the underlying causes of environmental and economic exploitation and degradation —  a utilitarian and technocratic way of treating each other and the absence of solidarity between people.

All these problems rest on a faulty understanding of the nature of the human person, which the Holy Father analyzes with great care and detail.  Although he does not use this phrase, Pope Francis sees clearly that our modern world considers humanity to be “homo economicus” — a being whose entire existence is determined by self-interested material needs and pursuits, centered only upon themselves.   In fact, much of the criticism of the encyclical that we have seen from conservatives rests on this very assumption.  The Holy Father calls this an “excessive anthropocentrism”, a failure to understand our true place in this world, particularly our interlocking relationships with creation, or fellow beings, and our Creator.

It is in his discussion of these relationships that we see most clearly the Holy Father’s true Christian anthropology, and his perception that God’s original plan is the antidote to our modern world’s problems.  In Chapter Two of the encyclical, Pope Francis sets forth an extended exegesis of the Scriptural passages that reveal God’s intentions for creation.  The key passage, paragraph 66, is so important that it needs to be quoted in its entirety:

The creation accounts in the book of Genesis contain, in their own symbolic and narrative language, profound teachings about human existence and its historical reality. They suggest that human life is grounded in three fundamental and closely intertwined relationships: with God, with our neighbour and with the earth itself.  According to the Bible, these three vital relationships have been broken, both outwardly and within us. This rupture is sin. The harmony between the Creator, humanity and creation as a whole was disrupted by our presuming to take the place of God and refusing to acknowledge our creaturely limitations. This in turn distorted our mandate to “have dominion” over the earth (cf. Gen 1:28), to “till it and keep it” (Gen 2:15). As a result, the originally harmonious relationship between human beings and nature became conflictual (cf. Gen 3:17-19). It is significant that the harmony which Saint Francis of Assisi experienced with all creatures was seen as a healing of that rupture. Saint Bonaventure held that, through universal reconciliation with every creature, Saint Francis in some way returned to the state of original innocence.[40] This is a far cry from our situation today, where sin is manifest in all its destructive power in wars, the various forms of violence and abuse, the abandonment of the most vulnerable, and attacks on nature.

Later, in a very profound passage, Pope Francis explores how the nature of creation reflects the image of the Trinity itself.  He cites St. Bonaventure, one of St. Francis of Assisi’s greatest followers, saying:

The Franciscan saint teaches us that each creature bears in itself a specifically Trinitarian structure, so real that it could be readily contemplated if only the human gaze were not so partial, dark and fragile. In this way, he points out to us the challenge of trying to read reality in a Trinitarian key….  The human person grows more, matures more and is sanctified more to the extent that he or she enters into relationships, going out from themselves to live in communion with God, with others and with all creatures. In this way, they make their own that trinitarian dynamism which God imprinted in them when they were created. Everything is interconnected, and this invites us to develop a spirituality of that global solidarity which flows from the mystery of the Trinity.

It is certainly important to view Laudato Si as a document intended to address the environmental and social problems of our day.  But I believe that its true significance will only be known when we begin to absorb the Holy Father’s extraordinary treatment of Christian anthropology.  This encyclical is a call to all of us to try to recapture the remnants of God’s original plan for humanity, so that we can live as God intended, in peace and harmony with all creation.

“From the beginning, it was not so”.