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    Fr. Joseph Jenkins

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Responding as Catholics to the Trans-gendered

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I do not know what to do or how to think about my sister coming out as trans-gendered. I never suspected her of identifying as a male, given that she was never much of a tomboy.  She always preferred art to sports. My sister will be undergoing hormone treatment.  What will she face now as a Catholic?  Will she still be able to participate in the sacraments?

Since gender within the Catholic Church is considered a gift, I would be most interested in your response. I am very confused, as well as concerned, about any discrimination my sister might face in the future.

Response

First, it is wrong to say as many do that God made a mistake. We live in a broken world wounded by sin. The Church teaches that disharmony, suffering and death entered the world because of the fall. Second, identity should not be utterly defined by disorientation or disabilities. You are much more than your sexual orientation and your physical abilities. Third, it is wrong to equate a disorientation or disability with normalcy or as a value that must be affirmed with the whole person. This third element is often debated because many people with gender confusion and/or same-sex attraction demand affirmation and do not view their status as either a defect or mental illness.

I need to insert that orientation cannot be determined simply by occupations or activities. There are men and women who like art, cooking, sports, music, dancing, camping, science, teaching, etc. I suspect that many activities that we associate with one gender over another are simply the result of social stereotyping. Even playing with dolls finds correlation in both boys and girls, although as a boy my plastic army men were constantly burying my sister’s girlish dolls as the casualties of pretend wars. She would dig them up— zombies!

In all seriousness, what you mention is a dilemma that has only arisen as an issue in recent days. Gender confusion in the past was ether regarded as a perversion or as the subject for comedy. I am unsure as to whether the increased numbers of such disorientations are entirely due to genetic predisposition or whether there are factors in modern culture and society that have precipitated such awareness and the accompanying public revelation.

Frankly, priests and seminarians were never prepared to deal with gender dysphoria. I cannot recall the topic ever coming up in discussions of moral theology. We figured that it was very rare or else just a remote category of the homosexual question. The Church does not accept the transition so a trans-gendered person could worship and pray as a Catholic, but the sacraments become more problematical. I suppose, after the fact, a person might enter the Church and receive Holy Communion and absolution for other sins— however, such a person could not marry in the Church, would have to live a celibate life, and would not be a candidate for the religious life. Despite hormonal treatment and surgery, the Church would regard them as their birth sex. The prohibitions against same-sex intimacy would apply.

The Church values persons but not disorientations. We have a commitment to what we believe is the truth. Just as the Church opposes amputations for those who suffer a disassociation with the body and want legs and arms removed to fit their image of themselves as handicapped; the Church would similarly oppose those who want hormonal treatment and possibly surgery to more closely identify their external physical gender with how they psychologically view themselves.

Answering your question is difficult. We must sometimes make the best of situations that are not ideal. We do not want to needlessly hurt people or make trans-gendered persons feel as if they have been rejected by the Church and orphaned by God. We want them to find Christ in us as well as to witness the Lord in their own lives. The story of Jesus includes sadness, suffering, companionship and joy. Even if disagreement should remain, we should nevertheless listen to the stories of trans-gendered persons. They relate serious struggles with an alternation or lack of correspondence with their natural body gender to their interior sense of sexual identity. Their testimonies are often so powerful that you want to weep with them. When they have pursued hormonal treatment and/or surgery, we might sometimes be too quick to condemn without fully hearing them out. Further, I am told that once synthetic hormones are taken, there is no turning back. Surgical removal of healthy genitalia would traditionally be condemned as mutilation of the body. But I suspect it would be interpreted as final and irreversible. Withholding immediate judgment, believers among trans-gendered persons often speak of this process as a journey of spiritual awakening. They feel that they are embracing a more authentic life for themselves. We might feel just as strongly that it is wrong. We might further believe that they are seeking to flee some measure of the Cross. However, we must grant a certain degree of appreciation or empathy as to how they see themselves within this transition if we desire to make room for them in the Church. Otherwise, we will be showing them to the door. Christ was all about opening doors to conversion, healing and acceptance. He reached out to sinners, the poor, the marginalized, etc. The measure here is love. We might not agree. We might not understand what they are feeling. We might feel hurt and grieving ourselves over the person who was and the person who is emerging. All the same, we have to love them as persons with infinite value— the measure assigned to them by divine love. Life is messy. This is an element to Pope Francis and his notion of accompaniment. There are some matters that cannot be immediately fixed. There are some messes that must even wait for the life-to-come in order to be cleaned up.

Finding Hope & Not Despair in the Synod

I am troubled that otherwise orthodox Catholic critics are suggesting that the Synod on the Family in Rome will signal a fall into apostasy.  While there may be a number of wrong-thinking priests and bishops, I have confidence that nothing of the Church’s doctrinal integrity will be sacrificed to pastoral expediency.

While the deposit of faith is both fixed and develops, there can be no revocation of objective truths.  Those couples living in second marriages or irregular unions cannot be uncritically invited to receive Holy Communion.  They may come up without our invitation; but we cannot encourage people to commit either mortal sin or sacrilege against the Eucharist.  No degree of penance would suffice unless there is genuine repentance and a firm amendment of life.  Any projected change in discipline or a so-called pastoral provision cannot justify regularizing church life for recalcitrant adulterers.

Despite the derision by angry critics that many priests are spineless wimps, most men in ministry are dedicated and courageous in their service.  Priests who seem to turn a blind eye to scandalous behavior are often in the dark or uncertain about the marital status of others.  The opposite may also be true.  Their apparent passivity may consist of knowing too many facts about which they are duty bound to keep within professional secrecy and/or the seal of Confession.  A priest may do nothing by word or gesture or intimation based upon what he learns in the sacrament of Penance.  This is the case even when absolution is withheld.  Such a predicament does not prevent others from condemning faithful priests who are already suffering when they must treat adulterers, active homosexuals and child-murderers as if they are Catholics in perfectly good standing.

Of course, it is no wonder that many of the laity might expect churchmen to invite blasphemy against the Eucharist when ministers are generally forbidden by their bishops to refuse the sacrament to others for fear of negative publicity or scandal.  We have witnessed for many years the tension of various pro-life groups with certain U.S. Bishops demanding that they turn away from the altar pro-abortion politicians and others who enable the murder of the unborn.  This conflict has yet to be resolved and continues to alienate those who should be on the same side and working together.  In any case, there is a vast difference between a general passivity and a universal invitation.

The Holy See and the Church are servants of the Word, not its master.  The words of St. Paul about fornicators, homosexuals and adulterers cannot be stripped from Scripture or from the constant tradition of the Church.  Similarly, the notion of the “closed-table” finds it roots in St. Paul and the censures of the early Church:  “And therefore, if anyone eats this bread or drinks this cup of the Lord unworthily, he will be held to account for the Lord’s body and blood. A man must examine himself first, and then eat of that bread and drink of that cup; he is eating and drinking damnation to himself if he eats and drinks unworthily, not recognizing the Lord’s body for what it is” (1 Cor. 11:27-29).  While there are different theologies in the Church, they must speak to the same doctrinal truths.  Disciplines and pastoral practices are not geared to circumvent doctrine but to help express and realize them.

What can we expect from the Synod on the Family in Rome?  Compromise would precipitate acceleration in the breakdown of marriages.  I foresee a reaffirmation of the timeless faith with suggestions to redouble our efforts to welcome and bring healing into the lives of our people.  Let us trust our bishops.  Let us work with our people and not against them.  Let us put aside the silly sensationalism in the news and give the living Church the opportunity to teach and minister as she should.  There will be discussion and debate in Rome.  But we have confidence in the Holy Spirit and the Magisterium.  The process can be messy but so is life.  The truth will prevail.

Synod of the Family: Revisionist Proposals, part 2

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Cardinal Christoph Schönborn of Vienna echoes a few points that will no doubt be discussed at the upcoming Synod on the Family.  (No disrespect is intended to this brilliant man who was the secretary that helped assemble the universal catechism.)

A stable gay relationship is “an improvement” over temporary relationships.

This position reminds me of what my old professor taught at CUA many years ago. It was wrongly argued that Fr. Charles Curran supported the promiscuous lifestyle that was lived out by so many homosexuals. In fact, he only argued, (while still wrongly), that the Church should support homosexuals who lived out faithful monogamous relationships. The difficulties I saw were the twofold condemnations from both natural law and divine positive law. There is no Scriptural qualification that same-sex behavior is okay if not promiscuous. Today, no matter what label we might impose upon it, we have no authority to change reality or what actually constitutes marriage. How then is a stable relationship better? Is it better concealed? Does it inhibit the transfer of deadly viruses? Is there a value in how it mimics heterosexual bonds? Spiritually, I am concerned about the forgiveness of sins and saving souls. Given that homosexual acts constitute the matter of mortal sin, is one not damned with either one partner or dozens of partners? Jumping from one ledge to another on a mountainside might make an appropriate analogy. One might miss the ledge by five feet or one inch, but the resulting fall is the same. Where is the improvement?

Sharing a life, “they share their joys and sufferings, they help one another. They took an important step for their own good and the good of others, even though it certainly is an “irregular” situation in the Church’s eyes.

The irregularity is not simply in the eyes of the Church. This makes the situation sound like it can be corrected with the quick change of an ecclesial rule or guideline. The problem is too deep for such a shallow response.

A shared life might precipitate a degree of needed solidarity and intimacy, but is that enough? I remember a college reporting to alumni that they had a very loving and supportive community. However, this did not dispel fears that the school had lost its Catholic identity. The ancient pagans had instances of wonderful comradery and unity; however, this affiliation was not Christian. Are we not facing a similar situation here?

I have known homosexuals who struggled with their sexuality and were discrete about their disorientation. They regularly went to Confession and those with partners tried earnestly to make the walk of faith with their special friend. Sometimes they failed. But they respected the teachings of the Church and loved the Lord. I knew men and women who took care of their beloved friend even as he or she was dying from diseases like AIDs or cancer. They lamented militants spitting the host into the face of churchmen like the late Cardinal O’Connor in New York. They retreated with disgust from vulgar exhibitions in rallies and parades. They were faithful to love while knowing that there was something broken in their attractions and genital life. Many joined Fr. John Harvey’s COURAGE and sought to share love in celibate service to others and in prayer to God. I lament that we seem to pamper those who demand approbation while neglecting these heroic men and women.

While a negative verdict from the Church about homosexual acts remains, “the Church should not look in the bedroom first, but in the dining room! It must accompany people.”

The negative verdict arises from the sources of revelation. How should one surmount a consistent teaching from both the Old and New Testaments that later finds confirmation in two thousand years of Christian tradition? Until recently, homosexual acts were criminalized in many places. This assertion about accompanying people sounds nice, but are we all walking in the same direction? I would not want to go to hell with other sinners just to appease the niceties of toleration and good manners.  Would the good Cardinal make the same argument if we were discussing polygamy and mistresses? What about those who promote promiscuity, prostitution and orgies? What about the practitioners of bestiality, pedophilia and pederasty? No, I suspect then he would want to put his foot down. I am left wondering.  Could it be that some churchmen just do not believe that homosexuality is all that serious a sin? Our Lord’s house or mansion has many rooms; what we do matters in all the rooms of his house!  No one should be excused from the need for contrition and repentance. Do we really want to throw away this vital component to heralding the Gospel and transformation in Christ?

Pastoral accompaniment “cannot transform an irregular situation into a regular one, but there do exist paths for healing, for learning.”

This leaves me befuddled. He says the irregular situation remains but there are “paths for healing, for learning.” What does this mean? How will making them comfortable with error bring them to the truth?  Or is he addressing the Church?  Is the Church supposed to learn that we were mistaken about a basic issue of human sexuality? Is it wrong to expect the homosexual or lesbian to embrace a non-genital way of loving? Are not our ears being bombarded by the same deviant sex advocates who are demanding acceptance and approval, not just toleration? When asked about the issue, Pope Francis responded, “Who am I to judge?” What he meant was that only God can judge the individual soul. However, as the Vicar of Christ, he can affirm (as he did recently) what is viewed as right and wrong by our Lord and his Church. As sinners, we all need to grow in the truth and to experience genuine forgiveness and healing.

Synod of the Family: Revisionist Proposals, part 1

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Cardinal Christoph Schönborn of Vienna echoes a few points that will no doubt be discussed at the upcoming Synod on the Family.  (No disrespect is intended to this brilliant man who was the secretary that helped assemble the universal catechism.)  Here is one of the controversial points:

A civil marriage is better than cohabitation because it signifies “a formal public commitment.”

I am not sure about this statement.  Both, in my estimation, are bad.  Might we say that one is worse than the other?  And which is worse?  Cohabitation might leave emotional strings, but after a breakup there would be no civil or ecclesial ties to unravel.  The good cardinal seems to think that people are thrown together chiefly because of financial worries; I suspect he is too quick to dismiss the carnal elements and the attitude that “living together” constitutes either a trial marriage or a viable alternative.  He asserts that civil marriages are better, but for the Catholic, what is it really?  Sure, the state would recognize the bond.  Two Protestants or non-believers married in such a way would be truly married, even if only in terms of a natural bond.  However, the Catholic has turned his back on marriage as a sacrament of the Church.  Indeed, in this age of same-sex marriages, we would not even define marriage as does our secular culture.  The bond is not recognized by the Church and thus has no standing before almighty God.  If the marriage fails, a quick declaration of nullity because of lack of canonical form proves this point.  The bond is not worth the paper it is written upon.  Their sexual congress still constitutes fornication and if there were a prior bond, adultery.  How is this good or better?  Will the Church now seek a demarcation within mortal sin?  If the soul is darkened or dead, the persons are no longer disposed to saving grace.  The role of the Church is not simply to help people feel happy or whole but to give them true mercy and joy in the Spirit.  Our mission is to save souls, not to pamper people who have turned their backs on the Church, her sacraments and basic values.  It may be too harshly said, but where Catholics are involved, civil marriages are to cohabitation what Nevada houses of ill repute are to prostitution.  It might give the profession a certain public recognition and standing, but it is no less damning.

Here is another point listed by the cardinal:

“Instead of talking about everything that is missing, we can draw close to this reality, noting what is positive in this love that is establishing itself.”

The good cardinal applies this, not only to cohabitation and civil unions, but also to second unions and same-sex unions.  I will neglect the last possibility in this reflection because I think there is sufficient cause already to reject the assertion for heterosexuals.  That which is missing is paramount and ignoring or excusing its absence leads to a false analysis of the problem.  The fact remains that sexual activity outside of marriage is immoral and sinful.  Marriage is an institution to foster both spousal fidelity and the propagation of the species.  If you are not married, then you have no right to these goods, even if they are feigned.  What do I mean by feigned?  Pretending to be husband and wife does not make one husband and wife.  Similarly, even in marriages, the marital act is what it is.  If distorted by violence or lust, it becomes a parody.  If couples are made sterile through contraception then the basic meaning of the marital act is short-changed and it no longer signifies the bond or renews the marital covenant.  Let me attempt a silly analogy.  A cowboy facing bandits will be thankful for his gun.  However, he will be intensely disappointed when the fighting starts to find that he has no bullets.  Again, that which is missing can be crucial to any scenario.

This notion of finding the positive in sin or wrongful relationships can lead to a distortion in values.  We can say that such tolerance will not affect doctrine, but this has not yet been proven.  Usually the praxis or discipline is imposed to insure a doctrinal teaching.  Certainly I can appreciate compassion and mercy.  We might also admit that certain relationships will take time to correct and heal.  But the problem that many refuse to acknowledge is that there are some relationships and actions that can never be made right.  If a person is married in truth, a second union is adultery— yes, no matter how satisfying and loving is the irregular union.  Living together and sharing sexual congress outside of marriage is not only wrong, it is the cooperation in another’s sin or a spiritual exploitation.  Many couples acknowledge that they cohabitate because this makes sexual activity more convenient.  Is this the positive element we are seeking?  No!  Civil unions provide little extra in terms of foundational substance, especially when there is “no fault” divorce and half of such unions fail.  Couples might say they grew apart, but increasingly the unstated cause of marital breakup is adultery.  Would not kindness to adulterers be demeaning to spouses who struggle to maintain fidelity?

If we look hard enough, we might imagine something positive in the most tragic of situations.  Indeed, I was asked one time about this in regard to hell.  My response was that it was unlikely the devils would find fulfillment in simply torturing damned souls for all eternity.  I suspect that if there be one positive element it might be the intellectual life.  The demons have incredible intellects, albeit without divine illumination.  As creatures without bodies there would be nothing that corporeal pleasure could offer them.  They would probably seek an escape into their minds.  Of course, no matter how high calipered the debates, hell would still be hell.

The love of fornicators and adulterers might be very tender and gentle.  It might be incredibly affirming and life-giving.  The problem is both what is missing and what is supplied instead.  The sacrament is absent and that which should sanctify them brings scandal and grievous sin.  Their union is built upon a foundation of broken promises and a basic deception.  They give what belongs to another.  They give what they have no right to give.  Like a thief, they steal what does not belong to them.

This proposition collapses entirely with a proper definition of love.  Love is ever so much more than feelings.  Love is sacrificial.  Love is a promise kept.  Love is consecrated by God and such lasts a lifetime.

Increasing numbers cohabitate because of financial insecurity.  The bishops should ask, “Are we here to deplore this phenomenon instead of asking ourselves what has changed?”

It is true that there are financial issues that drive couples to live together, although formerly men and women took housemates of the same gender to share a home. Are they less likely to do so today because others will suppose they are gay when they are really straight? I think too great an emphasis is placed on economics as an excuse or rationale for what is happening. In truth, I think there has been an erosion of the meaning and importance of marriage. Many times I have heard young people, particularly those estranged from the Church, say that marriage is “just a slip of paper.” Boys and girls living together do so largely for what the good cardinal might demote as mere fringe benefits. It makes sexual intimacy easier. When young people start spending time with each other their friends will invariably ask, “When are you going to move in together?” A situation that was once judged as scandalous is now judged as routine or expected.

The good cardinal poses “either-or” questions when there should be a two-fold focus.  We are talking about more than living together or cohabitation, but rather about variations of sexual concubinage. The bishops by necessity should “deplore this phenomenon.” Nothing should deflect their disdain. Too often I hear the complaint that we should not shame the girl or couple, especially if they should conceive an illegitimate child. While the Church is pro-life and the baby is innocent; the parents are not. They should be ashamed of themselves, and this goes back to their living arrangements. These are situations where the rights of children are not properly served and there is a heightened likelihood of abortion. The Church’s moral outrage immediately focuses upon what has changed— a lack of shame and a diminution in the meaning of marriage. Of course, then the Church is attacked as intolerant and mean-spirited. We hear echoed a rhetorical question that emanates from those who have no respect for the Church or her authority, “Who are you to judge?” This repudiation of ecclesial moral assessment is then backed up with a listing of all the latest scandals in the Church, particularly regarding pedophilia and pederasty. By comparison, the Church is imaged as the biggest sinner and a hypocrite as well. Critics say we are looking for splinters while we have planks jabbed in our eyes. Unfortunately, objective truth and genuine moral scrutiny is the victim of this back-and-forth. Right and wrong remain what they are even if the one who cites the misdeed is the greatest reprobate on the planet.

Are we really being helpful?  “There is a risk of easily pointing a finger at hedonism and individualism, when it takes much more effort to observe the realities carefully.”

It may be that the good cardinal is critical of the bishops and the Church for making abstract moral judgments without a regard for how the practical situations of people make difficult any fidelity to the divine moral law.  However, the place for pastoral accommodation is in the Confessional, not in general statements of faith.  There has to be a universal standard.  The Church teaches us what ought to be.  The priest in the trenches deals in a proximate way with what is and the effects of original sin.  Saint John Paul II understood this.  He was concise and clear about questions in the moral order.  His theology of the body was the mastery of his genius.  And yet, this same Pope urged priests to show gentleness and compassion to penitents who struggled with the sin of artificial contraception and the manner of their sexual intimacy.  He urged ministers to take people where they found them.  Jesus ministered similarly.  He brought healing and forgiveness to others but nothing of the Decalogue lost its compelling power.  Indeed, some commands became more intense.  The mere hatred of another makes one guilty of violating, “thou shalt not kill.”  The woman caught in adultery is guilty but he saves her from stoning and opts himself not to condemn her.  Rather he forgives her with a warning to avoid this sin in the future.  The writ of divorce is dismissed and those who do so are charged with adultery.  This sounds harsh but it protected the rights of women who were often abandoned and left destitute.

Each case may have complications that surface.  But one would have to be blind not to see how our society is saturated by hedonism.  The natural desire for happiness and the avoidance of pain is amplified to the level where the pursuit of pleasure becomes everything.  While much of the planet suffers squalor and poverty, Western society is enraptured by self-indulgence.  Alcohol, drugs, sexual promiscuity, pornography, and lurid entertainments saturate our environment.  Keeping the proper custody of the eyes becomes virtually impossible.  Everyone from the elderly to the small child is touched by it.

A stark individualism is often praised in American circles and yet while we delight in freedom, often this can come at the price of another’s rights and the cohesion of duty or obligation for family, for community, and for church.  The slogan for the mentality, at least when it becomes terminal, is the cry, “No one can tell me what to do!”

Father Hans Langendörfer SJ

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Father Hans Langendörfer SJ, secretary of Germany’s bishops’ conference, spearheaded changes to labor laws that would allow Church employees who are homosexual or divorced and civilly remarried to work for ecclesiastical institutions. In other words, the very same morality clause for which American bishops are fighting would be reversed in Germany. The work for this was secret, much like the recent meeting of dissenters seeking to “circumvent” Church teaching at the Synod of the Family. Father Langendörfer SJ was also a mover and shaker at this latter clandestine meeting. Dissenting bishops argue that “there’s no need to scrutinize people’s private lives.” The opposition rightly argues that changes of discipline would “implicitly affirm” sinful lifestyles. He proposed language to dismiss opponents as “too Catholic,” arguing that they are causing a scandalous “negative atmosphere.” He affirmed a 2011 letter from 140 German theologians who demanded changes in doctrine and discipline.

German Bishops to Unveil ‘Hidden Bombshell’

Fr. Eberhard Schockenhoff

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The moral theologian Fr. Eberhard Schockenhoff is said to be the mastermind behind the challenge to Church teachings by the German bishops. He is deeply involved with the Synod on the Family. He is on the record as an opponent to Humanae Vitae and the Church’s prohibition against artificial contraception. He is an apologist for gay clergy and wants an overhaul of Catholic sexual ethics. He has argued that the “permanence” and “solidarity” in same-sex relationships is “ethically valuable” as is its growing public acceptance. He would discard or “liberate” Catholic teaching from an association with natural law, emphasizing the subjective experiences of the faithful. He would also openly readmit remarried divorcees to take Holy Communion, adultery or not. How is such a man counted as an expert? What even makes him a Catholic?

Infiltrated Vatican set to accept Same Sex Unions??

ATHEIST COMMANDMENT 9

“There is no one right way to live.”

Eye-3372-largeAnd what is this supposed to mean? Would the atheist tolerate a radical Islam that covered a woman’s face and body, reducing her to property, denying her an education and life outside the home? Would they turn a blind eye to a pre-civil war south where slavery allowed a genteel life for some and one of brutal servitude for others? This so-called commandment is actually nonsense. The truth is that while there are many different states of life and a certain cultural diversity; nevertheless, there are ways of living that countermand human decency and the laws of God. Keeping harems or same-sex partners would also fall within prohibited acts; however, I suspect the atheist critic wants to make room for deviancy. Once more there is a problem with specificity. Who decides what an appropriate lifestyle is and is not? Failure to make any judgment will lend legitimacy to anything and everything.

The Christian would argue that there is a right way to live and that is to live in right relationship with God and man. Sex outside of heterosexual marriage is a sin. A lifestyle that depends upon the oppression of others is a sin. A life that is addicted to booze and drugs is one that faces imminent destruction. Commercialism and materialism will ultimately fail to satisfy the longing of the soul. We live in such a way, in accordance with our nature, so that we can draw out the best that makes us human. We are social creatures which need to interact with each other in a manner that both preserves human freedom and insures the healthy functioning of society. Putting it bluntly, there are right “ways” of living and there are wrong ways, too.

I am somewhat surprised that that a man who promotes science would suggest this dictum. The Mythbusters devote each episode at dispelling myths and trying to ascertain the truth. There is little truth in this so-called new commandment. As with the proper fuel for a car a protocol before a dangerous experiment or explosion— there is a right way and a wrong or dangerous way to proceed.

This new law is really just an excuse for liberality and unhampered toleration. Not that I think he really means it because I suspect there are elements to the Christian life that he would find personally objectionable. In other words, the rule here is biased with unspoken exceptions. He would stretch the definition of marriage and family. Marriage, itself, might be viewed as an unnecessary human construct. Obviously, the atheist critic would not interpret it as a sacrament configured to give grace.

Man is not the final arbiter of right and wrong. The rejection of this truth is at the heart of many contemporary problems. Everything is politicized, even human behavior. If the law says something is right, many presume that it must be okay. The war against drugs goes badly, so advocates argue for their legalization and taxation. When the prostitution situation resists resolution, there is a lobby that suggests making it legal with defined health or safety standards. Assault against children, even in the womb was reckoned as manslaughter and a war crime but now it is regarded as a right of women to choose. Within living memory homosexuality goes from being criminalized to being protected and promoted as a basic civil right. No matter what the issue or behavior, people no longer turn to ministers or philosophers but to lawyers and politicians.

This process promotes a lie… about human nature, about God and his commandments… and about our sphere of influence. The subjective eclipses the objective. The relative dominates over point of permanence. The end result is that we damage ourselves and all our associations. Not only is there a loss of a sense of sin but also of any concrete definition.