Protecting religion means showing respect, too

 St. Francis de Sales School in Las Vegas. 

Gallup has reported: Roughly 21% of Generation Z Americans who have reached adulthood - those born between 1997 and 2003 - identify as LGBT. That is nearly double the proportion of millennials who do so, while the gap widens even further when compared with older generations. 

With such a mindset gripping young people in the US as well as many other Western countries, it is no wonder that religious schools become embroiled in a conflict with even young students on the matter of recognition of individual sexual preferences.

The right of religious schools to set rules of conduct both for students and for teachers is contentious even while law is relatively settled in some jurisdictions.

Australia is one nation that has tried to clarify the law on this matter, and in the process has highlighted the need for those championing the politically liberal - often referred to as the progressive - stance to allow space for the competition of ideas that John Stuart Mill called for in On Liberty.

Today we hear so much about the "harm" individuals identifying as LGBT feel is being done to them, or about the "micro-aggressions" such individuals perceive themselves to be suffering, and the consequent need to "de-platform" anyone considered unsympathetic to the party that is a "victim".  

But Mill believed that though prohibiting even discourteous conduct in intellectual expression might be a “convenient plan for having peace in the intellectual world”, the “price paid for this sort of intellectual pacification, is the sacrifice of the entire moral courage of the human mind”.

Obviously, a distinction must be made between "hate" conduct and a vigorous presentation of an argument, but latching on to the "hate" concept is a rhetorical tool too readily employed in the exchange of ideas on moral issues of great import to the welfare of society.

Therefore, there have to be safeguards for religious groups. As Frank Brennan, an Australian constitutional lawyer as well as Jesuit priest, has pointed out, in every jurisdiction there should be a law that:

[...] ensured that individuals and groups would not be discriminated against on the basis of their religion and that individuals and groups could be discriminating in preferring the appointment or employment of individuals who supported the religious mission of a religious organisation, in much the same way that a political party or politician could preference the employment of staffers who support their political agenda.

Speaking about the political wrangling surrounding just such legislation before Australia's parliament, Brennan states: 

In recent days, if you were to listen to the media reports, you could be forgiven for thinking that religious educators want to retain a right to exclude children or teachers from their schools on the basis of their gender or sexual orientation.  Nothing could be further from the truth. Or nothing should be further from the truth.  

Three years ago, Archbishop Mark Coleridge, the President of the Australian Catholic Bishops Conference, told the Parliament: ‘Catholic schools do not use the exemptions in the Sex Discrimination Act to expel or otherwise discriminate against students on the grounds of sexual orientation, gender identity or intersex status.’  

Ann Maree Rebgetz, Board Director of  Catholic Secondary Principals Australia told the parliamentary committee: ‘Catholic secondary principals have a strong moral compass in relation to the treatment of secondary students in our schools.  They believe that inclusivity, as a gospel value, must reign supreme in the treatment of their clientele.  This translates into the safeguarding of all students, and particularly those students who are in a minority and may feel marginalised.  Religious schools should not be able to discriminate against students on the basis of their sexual orientation and identity.’ 

Brennan goes into some of the details of the approach of Catholic schools: 

Undoubtedly there are many sensitive and novel issues to consider when looking to the best interests of transgender children and their classmates, especially in single sex schools.  These are challenges for all schools, and not just religious ones.  All school systems need to train teachers and administrators to deal with these issues compassionately and competently.  The guidelines of the Melbourne archdiocese for ‘Pastoral care for students experiencing gender dysphoria’ are an indicator that the Catholic school system is responding appropriately from the top. The challenge is to ensure that teachers in the classroom have a clear understanding of the Church position and community expectations, as well as the training to assist children in these circumstances.

There are some dangers in the aggressive mentality abroad in society, as alluded to above, that is not helpful in dealing with the social problem of massive increases in the West of claims of dysphoria. On this, Brennan offers some insights:

When marking the 50th anniversary of the UN Declaration of Human Rights, Pope John Paul II called for a collective examination of conscience.  He spoke of ‘the tendency of some to choose one or another right at their convenience, while ignoring those which are contrary to their current interests occurs too frequently.  Others do not hesitate to isolate particular rights from their context in order to act as they please, often confusing freedom with licence, or to provide themselves with advantages which take little account of human solidarity.’

Brennan continues:

Whatever happens with the religious discrimination debate [...], we need to ensure that we are not trumpeting one right over another.  Religious schools should retain the freedom to teach their religious doctrine and to choose staff sympathetic to the school’s religious ethos.  We all have the freedom to manifest our religion or beliefs subject to whatever lawful limitations are needed to protect the fundamental rights and freedoms of others.  And we all have the right to equality before the law being entitled without any discrimination to the equal protection of the law.

As to how to handle the matter of the right to not hire an LGBT teacher, Brennan stays with the central idea of a school having the right to protect its religious purpose. It would be incumbent on a school to show that a qualified LGBT teacher could not be hired because that teacher would not be able to undertake their duties in good faith, in accordance with the doctrines, tenets, beliefs or teachings of the particular religion or creed, as long as the educational institution is one whose activities are conducted in accordance with those doctrines, tenets, beliefs or teachings.

Clearly, it's important for society to create the space to deal calmly with such issues as the rights involved in practising one's religion and in being accorded human respect. That these are not mutually exclusive is clear from Brennan's statement: "It behoves us to have a care for those who are most marginalised in our society." The key point is that the effort to find ways to care for the needs - and rights - of all must be linked to collaboration, not the fomenting of conflict. 

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Praying to the dead for help in our lives

Our vibrant community extends from the living to the dead

Emma Green, when at The Atlantic, wrote extensively about the way the younger generations of Western people are experimenting with new forms of religious belief. She finds plenty of evidence that young people tend to hold to a belief in the spiritual even as they reject religion. Among the forms of spirituality that find favour these days are Spiritualism, a religion in its own right, and the unstructured darker realm of necromancy, both of which involve contact with the dead.

Of course, the belief that we can influence life after death goes back to pre-Christian Judaism, whereby we ask God to forgive the sins of the newly dead; the Christian scriptures make reference to those who have gone before us to meet God face-to-face; and, supremely, there is the doctrine of all Christians becoming part of the mystical body of Christ, united in achieving the ongoing abundance of life for all.

Because of abuses within Catholic practices surrounding praying for the dead, and all the better to challenge papal authority, Luther and fellow rebels cut from their list of traditional Christian teachings to carry forward, the powerful doctrines of praying for the dead, and praying to the dead for their intercession before God for the needs of Christians still on earth. The doctrine is referred to as the "communion of saints".

This month, Pope Francis devoted his teaching time at a public audience to the doctrine. He first spoke of some of the misunderstandings surrounding the subject.

[...] our prayer and our devotion as faithful people is not based [...] on trust in a human being, or in an image or an object, even when we know that they are sacred. The prophet Jeremiah reminds us: “Cursed is the man who trusts in man, ... blessed is the man who trusts in the Lord” (17:5, 7). 

Even when we fully rely on the intercession of a saint, or even more so that of the Virgin Mary, our trust only has value in relation to Christ. [It's] as if the path toward this saint or toward Our Lady does not end there, no. It goes there, but in relationship with Christ. Christ is the bond that unites us to him and to each other, and which has a specific name: this bond that unites us all, between ourselves and us with Christ, is the “communion of saints”. 

It is not the saints who work miracles, no! “This saint is so miraculous…” No, stop there. The saints do not work miracles, but only the grace of God that acts through them. Miracles are done by God, by the grace of God acting through a holy person, a righteous person. This must be made clear. There are people who say, “I do not believe in God, but I believe in this saint”. No, this is wrong. The saint is an intercessor, one who prays for us and we pray to him, and he prays for us and the Lord gives us grace: The Lord acts through the saint.

The notion of "saint" has a double aspect. First, the early Church, including Paul, used the term to mean all those saved sinners who had surrendered their will in obedience to the loving God. These "saints" are the living, but also those who had fallen asleep in the Lord - the dead.  The second meaning refers to the dead who have been identified by the Church as clearly rewarded with eternal life in heaven, given their holy life on earth. A recent example of the second grouping of saints is St Teresa of Kolkata - Mother Teresa of Calcutta. 

The community of all Christians is profound:

By virtue of the communion of saints, of this union, every member of the Church is bound to me in a profound way. But I don’t say “to me” because I am the Pope — we are bound reciprocally and in a profound way and this bond is so strong that it cannot be broken even by death.

Indeed, the communion of saints does not concern only the brothers and sisters who are beside me  in this historical moment, but also those who have concluded their earthly pilgrimage and crossed the threshold of death. They too are in communion with us. Let us consider, dear brothers and sisters, that in Christ no one can ever truly separate us from those we love because the bond is an existential bond, a strong bond that is in our very nature; only the manner of being together with  each of them changes, but nothing and no one can break this bond. [...] The communion of saints holds together the community of believers on earth and in heaven.

In this sense, the relationship of friendship that I can build with a brother or sister beside me, I can also establish with a brother or sister who is in heaven. The saints are friends with whom we very often establish friendly relations. What we call devotion to a saint — “I am very devoted to this or that saint” — what we call devotion is actually a way of expressing love from this very bond that unites us. Also, in everyday life one can say, “But this person has such devotion for his elderly parents”: no, it is a manner of love, an expression of love. And we all know that we can always turn to a friend, especially when we are in difficulty and need help.

And we have some friends in heaven. We all need friends; we all need meaningful relationships to help us get through life. Jesus, too, had his friends, and he turned to them at the most decisive moments of his human experience. In the history of the Church there are some constants that accompany the community of believers: first of all, the great affection and the very strong bond that the Church has always felt towards Mary, Mother of God and our Mother. But also the special honour and affection she has bestowed on Saint Joseph. After all, God entrusts to him the most precious things he has: his Son Jesus and the Virgin Mary. 

It is always thanks to the communion of saints that we feel that the men and women saints who are our patrons — because of the name we bear, for example, because of the Church to which we belong, because of the place where we live, and so on, as well as through personal devotion — are close to us. And this is the trust that must always animate us in turning to them at decisive moments in our lives. It is not some kind of magic, it is not superstition, it is devotion to the saints. It is simply talking to a brother, a sister, who is in the presence of God, who has led a righteous life, a holy life, an exemplary life, and is now in the presence of God. And I talk to this brother, to this sister, and ask for their intercession for the needs that I have. 

 As an example of the relationships that can develop within the communion of saints, Pope Francis offered a prayer to St Joseph, an old prayer he said he had recited every day for 40 years:

“Glorious Patriarch Saint Joseph, whose power makes the impossible possible, come to my aid in these times of anguish and difficulty. Take under your protection the serious and troubling situations that I commend to you, that they may have a happy outcome. My beloved father, all my trust is in you. Let it not be said that I invoked you in vain, and since you can do everything with Jesus and Mary, show me that your goodness is as great as your power”.

Just as we are taught to ask fellow Christians to pray for us in our hour of need, so we can call on our brothers and sisters in Christ who have died and are enjoying their reward, a life close to the God who loves us. The mystical body of Christ, that ever-active communion of believers, is as real for us now as it was for St Paul.

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Journey to death should go all the way

From: The Death of the Woman of Darius, 1785, by Louis Jean Francois Lagrenee

Death should complete the full journey of one's life and not come through a premature act, removing the possibility of further growth as a person in what would have been the time available, even when dealing with the difficulties that medical conditions create.

Palliative care of the dying as opposed to the hard-headed "planning" of a person's death are issues taken up below.

Along with the view of death as arriving at the end of a journey, there has to be an attitude of death as a natural event, so that it is not feared but awaited with the calmness of arriving at a welcome destination.

This calmness was clear  in the letter made public this week that retired Pope Benedict XVI had submitted concerning his conduct when leader of the church in Munich. He reflected on his own mortality, writing that "quite soon, I shall find myself before the final judge of my life". He continued:

Even though, as I look back on my long life, I can have great reason for fear and trembling, I am nonetheless of good cheer, for I trust firmly that the Lord is not only the just judge, but also the friend and brother who himself has already suffered for my shortcomings. 

In light of the hour of judgment, the grace of being a Christian becomes all the more clear to me. It grants me knowledge, and indeed friendship, with the judge of my life, and thus allows me to pass confidently through the dark door of death.

The understanding of death as a "dark door" was picked up by Pope Francis in a message later in the week on what a "good death", a "happy death", might mean.

Dear brothers and sisters, perhaps some people think that this language and this theme are only a legacy of the past, but in reality, our relationship with death is never about the past — it is always present. Speaking about himself a few days ago, Pope Benedict said that he “is before the dark door of death”. It is good to thank Pope Benedict, who at 95, has the clarity [of mind] to tell us this. “I am before the obscurity of death, at the dark door of death”. 

 It is good advice that he has given us. The so-called “wellness” culture tries to remove the reality of death, but the coronavirus pandemic has brought it back into focus in a dramatic way. It was terrible: death was everywhere, and many brothers and sisters lost loved ones without being able to be near them, and this made death even harder to accept and process. 

[W]e try in every way to banish the thought of our finite existence, thus deluding ourselves that we can remove its power and dispel fear. But Christian faith is not a way of exorcising the fear of death; rather, it helps us to face it. Sooner or later, we will all pass through that door.

Christians are guided on their way to death by the light of the crucified Christ who rose from the dead and who awaits us "behind that dark door of death", welcoming us into our true home after this time of exile in our present lives, during which we are "aliens in a foreign land" (Acts 7:6). 

Francis goes on to highlight the solitude that surrounds the personal moment of death; also, the emptiness of our hands as we pass to the next life - with a humorous comment about the absence of a removals van following the hearse: 

It is only through faith in resurrection that we can face the abyss of death without being overwhelmed by fear. Not only that: we can restore a positive role to death. Indeed, thinking about death, enlightened by the mystery of Christ, helps us to look at all of life through fresh eyes. I have never seen a removals van behind a hearse! ... We will go alone, with nothing in the pockets of our shroud: nothing. ... This solitude of death: it is true. It makes no sense to accumulate.

[...] What we must accumulate is charity and the ability to share, the ability not to remain indifferent when faced with the needs of others. [W]hat is the point of arguing with a brother or with a sister, with a friend, with a relative, or with a brother or sister in faith, if one day we will die? What is the point in being angry, in getting angry with others? Before death, many issues are put into perspective. It is good to die reconciled, without grudges and without regrets! I would like to say one truth: we are all on our way towards that door, all of us.

The care of those approaching death is taken up in the next part of Francis's message to the weekly audience of visitors:

Two considerations stand out for us Christians. The first: we cannot avoid death, and precisely for this reason, after having done everything that is humanly possible to cure the sick, it is immoral to engage in overzealous treatment (cf. Catechism of the Catholic Church, no. 2278). That phrase of the faithful people of God, of the simple people: “Let him die in peace”, “help him to die in peace”: such wisdom! The second consideration concerns the quality of death itself, the quality of pain, of suffering. Indeed, we must be grateful for all the help that medicine is striving to give, so that through so-called “palliative care”, every person who is preparing to live the last stretch of their life can do so in the most humane way possible.

However, we must be careful not to confuse this help with unacceptable drifts towards killing. We must accompany people towards death, but not provoke death or facilitate any form of suicide. Remember that the right to care and treatment for all must always be prioritised, so that the weakest, particularly the elderly and the sick, are never rejected. Life is a right, not death, which must be welcomed, not administered. And this ethical principle concerns everyone, not just Christians or believers.  

 I would like to underline a real social problem. That “planning” — I don’t know if it is the right word — but accelerating the death of the elderly. Very often we see in a certain social class that the elderly, since they do not have means, are given fewer medicines than they need, and this is inhuman; this is not helping them, it is driving them towards death earlier. This is neither human nor Christian.

The elderly should be cared for as a treasure of humanity: they are our wisdom. Even if they do not speak, or if they do not make sense, they are still the symbol of human wisdom. They are those who went before us and have left us many beautiful things, many memories, much wisdom. Please, do not isolate the elderly, do not accelerate the death of the elderly. To caress an elderly person has the same hope as caressing a child, because the beginning of life and the end are always a mystery, a mystery that should be respected, accompanied, cared for, loved.

In our own life, and in caring for another, we should try to reduce pain and suffering, but to set out, by suicide or assisted suicide or euthanasia, to avoid everything in the way of suffering is to offend against the person by preventing growth through the challenge offered by suffering, even confusion, as alluded to at the start of this post. The main principle is of letting God's plan for the person play out without interference. The Catechism's paragraph 2278 that Francis cites states:

Discontinuing medical procedures that are burdensome, dangerous, extraordinary, or disproportionate to the expected outcome can be legitimate; it is the refusal of "over-zealous" treatment. Here one does not will to cause death; one's inability to impede it is merely accepted. The decisions should be made by the patient if he/she is competent and able or, if not, by those legally entitled to act for the patient, whose reasonable will and legitimate interests must always be respected.

Even if death is thought imminent, the ordinary care owed to a sick person cannot be legitimately interrupted. The use of painkillers to alleviate the sufferings of the dying, even at the risk of shortening their days, can be morally in conformity with human dignity if death is not willed as either an end or a means, but only foreseen and tolerated as inevitable Palliative care is a special form of disinterested charity. As such it should be encouraged. [par 2279]

This element of proportionate care or treatment is to be distinguished from the steps taken in what is known as euthanasia (Catechism par 2277):

Whatever its motives and means, direct euthanasia consists in putting an end to the lives of handicapped, sick, or dying persons. It is morally unacceptable. 

Thus an act or omission which, of itself or by intention, causes death in order to eliminate suffering constitutes a murder gravely contrary to the dignity of the human person and to the respect due to the living God, his/her Creator. The error of judgment into which one can fall in good faith does not change the nature of this murderous act, which must always be forbidden and excluded.

What we have seen in recent years among the general public of Western nations is the diminishing of moral sensitivity, meaning the gradual loss of insight into the way personal predicaments can be part of God's plan for the ultimate benefit of the person and society. As a result we hear the slogan, "the right to die", which is used to cover all cases of personal difficulty, often pressed into use in calling for legislation that enables family or society to slough off responsibility for ongoing care.  

Meanwhile, the Church continues to care for the sick and downtrodden, safeguarding the dignity of the individual and protecting the principles that defend the welfare of all in society. This is how this section of the Catechism is introduced:

Those whose lives are diminished or weakened deserve special respect. Sick or handicapped persons should be helped to lead lives as normal as possible.[par 2276]

Fortunately, some in society are realising that what Francis describes as "unacceptable drifts towards killing" are extreme and hurt us all.  They acknowledge that when a person is disabled, old and weak, handicapped with Down Syndrome, or burdened with a psychological illness, those close to them can share in the conditions promoting growth. We also grow through providing support as a community.

The usual calls for assisted suicide/euthanasia highlight where so much current moral thinking leads: to what is easy, to avoiding inconvenience, to what, in fact, removes the challenge – even adventure – of embarking on a journey that may be difficult. The journey at is final stages may need to employ palliative care but the likelihood is that it will allow magnificent outcomes: for the patient, the personal achievement of calm acceptance, and, for those accompanying the patient, a heightened regard for the welfare of others, through the practice of devotion at the highest level possible for a human, which is the laying down of one's life for the welfare of a friend or family member. Both outcomes are a boon for the whole of society.

Please read the following posts on this topic:  

💢 'Sacredness of ALL life' versus the world - go here

💢 Stories from the grateful and living dead - go here

💢 Mother says Down Syndrome all about love - go here

💢 When "right to die" becomes "duty to die" - go here

💢 How to change our attitude to suffering - go here

💢 Suffering and other acts of growth - go here

💢 Suicide makes losers of us all - go here

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Science as humble service to humanity

A vision of cosmic time: is the universe finite or eternal?

This is not a post of "the God of the gaps" type where the gaps in scientific knowledge are heralded as a confirmation that God is required to solve all the puzzles of the world we live in - and beyond. Rather, this post would encourage scientific endeavour as a humble service to humanity.

That humble service element is often missing in what we hear from scientists who use discoveries to push whatever theories or metaphysical stances infatuate them at the time.

What brings this to the fore is an article by scientists entitled "Observing more disk galaxies than theory allows", published on the phys.org news website. It gets into the subject of how the mode of thinking of scientists governs their methods and their interpretation of observations. The opening line is this:

The Standard Model of Cosmology describes how the universe came into being according to the view of most physicists.

The uncertainty surrounding that "standard model" approach is further seen in Merriam-Webster's  definition of "cosmology" as:

1: a branch of metaphysics that deals with the nature of the universe

   a theory or doctrine describing the natural order of the universe

 2: a branch of astronomy that deals with the origin, structure, and space-time relationships of the universe

    also: a theory dealing with these matters

The authors of the phys.org article explain what is significant about their article:

Researchers at the University of Bonn have now studied the evolution of galaxies within this model, finding considerable discrepancies with actual observations. The University of St. Andrews in Scotland and Charles University in the Czech Republic were also involved in the study. The results have now been published in the Astrophysical Journal. 

They continue:

Most galaxies visible from Earth resemble a flat disk with a thickened center. They are therefore similar to the sports equipment of a discus thrower. According to the Standard Model of Cosmology, however, such disks should form rather rarely. This is because in the model, every galaxy is surrounded by a halo of dark matter. This halo is invisible, but exerts a strong gravitational pull on nearby galaxies due to its mass. "That's why we keep seeing galaxies merging with each other in the model universe," explains Prof. Dr. Pavel Kroupa of the Helmholtz Institute for Radiation and Nuclear Physics at the University of Bonn.

The most striking piece of information is this:

In the current study, Kroupa's doctoral student, Moritz Haslbauer, led an international research group to investigate the evolution of the universe using the latest supercomputer simulations. The calculations are based on the Standard Model of Cosmology; they show which galaxies should have formed by today if this theory were correct. The researchers then compared their results with what is currently probably the most accurate observational data of the real Universe visible from Earth.

"Here we encountered a significant discrepancy between prediction and reality," Haslbauer says: "There are apparently significantly more flat disk galaxies than can be explained by theory." However, the resolution of the simulations is limited even on today's super-computers.

It may therefore be that the number of disk galaxies that would form in the Standard Model of Cosmology has been underestimated. "However, even if we take this effect into account, there remains a serious difference between theory and observation that cannot be remedied", Haslbauer points out. 

As it happens, there is an alternative to the Standard Model, the MOND (MilgrOmiaN Dynamics)  theory. "MOND's predictions are consistent with what we actually see," Kroupa said. So, in this there is a challenge for the Standard Model.

The researchers say:

However, the exact mechanisms of galaxy growth are not yet fully understood, even with MOND. Additionally, in MOND, Newton's laws of gravity do not apply under certain circumstances, but need to be replaced by the correct ones. This would have far-reaching consequences for other areas of physics.

"Nevertheless, the MOND theory solves all known extragalactic cosmological problems despite being originally formulated to address galaxies only," says Dr. Indranil Banik, who was involved in this research.

The outcome of the study would be very satisfying for Kroupa, who has made a big investment in developing the alternative model. He says:

"Our research group in Bonn and Prague has uniquely developed the methods to do calculations in this alternative theory." 

Despite his confidence, Kroupa adds:

"Our study proves that young physicists today still have the opportunity to make significant contributions to fundamental physics."

The rivalry between theories or cosmologies relating to galaxy growth bear similarity to the cosmological theories about the beginning of the universe.

However, to equate a "theoretical 0" moment with the unique act of creation by God would be wrong because scientific cosmologies and that involving belief in God and God's works are distinct. Science cannot provide a sure foundation for religious arguments, "which of themselves, are outside the proper sphere of the natural sciences”, Pope Pius XII said as far back as 1951. 

In his address to the Pontifical Academy of Sciences, Pius remarked that “true science discovers God in an ever-increasing degree—as though God were waiting behind every door opened by science”, thus praising scientists for their work in what can be seen as the wonder of God's handiwork. 

The Catholic Church had already come to terms with evolution but is has been taking note of its implications for philosophical and theological conceptions of human nature. Of course, just as science is still unsure of the mechanisms of gravity, it is clear science still does not fully understand evolution, with environmental factors now being given more consideration over the simplistic Darwinian "survival of the fittest".  

But with regard the distinction between the Church's belief and the scientific cosmology of the origins of the universe I am going to examine the ideas presented in an article titled "Cosmology and Creation" by William E. Carroll, distinguished visiting professor at the School of Philosophy at Zhongnan University of Economics and Law in Wuhan, China.

Carroll surveys the writings of Georges Lemaître, a Belgian priest and astrophysicist, one of the original proponents of what is now called Big Bang cosmology:

By the 1950s, Lemaître had developed a clear understanding of the methodological separation between theological and cosmological levels of discourse, a clarity not always present in his early years. In an essay written after World War II (but left by Lemaître in manuscript), he noted that the initial expansion of the universe from a primeval atom might be referred to as “a beginning”. But he continued:

“I do not say a creation. Physically it is a beginning in that sense that if something has happened before, it has no observable influence on the behavior of our universe, as any feature of matter before this beginning has been completely lost by the extreme contraction at the theoretical zero. A pre-existence of the universe has a metaphysical character. Physically everything happens as if the theoretical zero was really a beginning. The question if it was really a beginning or rather a creation, something starting from nothing, is a philosophical question which cannot be settled by physical or astronomical considerations.”

And so we have today the scientific world molding a cosmology that would have the Big Bang originate from "nothing". 

What is the Church's view? Carroll again quotes Pius, who was referring to a universe expanding from a primordial state:

“[I]t is quite true that the facts established up to the present time are not an absolute proof of creation in time. . . . The pertinent facts of the natural sciences, to which We have referred, are awaiting still further research and confirmation, and the theories founded on them are in need of further development and proof before they can provide a sure foundation for [religious] arguments, which of themselves, are outside the proper sphere of the natural sciences.”

 Carroll comments:

Pius did not claim that the new cosmology provided a scientific proof for the absolute beginning of the universe, nor that it constituted a cosmological confirmation of creation.

We must distinguish between specific arguments about creation based on cosmological theories concerning the beginning of the universe, and broader arguments about the existence of God based on our knowledge of nature and its processes. Further, knowing that God exists is not the same as knowing that God is the Creator.

In a communication to a conference in 1958 Lemaître noted, as Carroll reports:

[...] that his primeval atom hypothesis “remains outside any metaphysical or religious question. It leaves the materialist free to deny any transcendent Being. . . . For a believer, it removes any attempt in familiarity with God . . . [since God remains] hidden even at the beginning of the universe.” 

One of the Church's most prominent thinkers, Thomas Aquinas, in the 13th Century, had already come to a conclusion on this matter, guiding the Church's approach to science in modern times. Thomas wrote, according to Carroll:

“That the world had a beginning . . . is an object of faith, but not a demonstration of science. And we do well to keep this in mind; otherwise, if we presumptuously undertake to demonstrate what is of faith, we may introduce arguments that are not strictly conclusive; and this would furnish infidels with an occasion for scoffing, as they would think that we assent to truths of faith on such grounds.” 

"That with reason alone one can know God exists is traditional Catholic teaching", Carroll states, a stance built on the acknowledgement of the ancients that we perceive a reality that enables our reason to make true statements. 

Further, the way the Church uses scientific findings in its metaphysical pondering is illustrated by matters highlighted by Pius in his 1951 address. Carroll writes:

Pius emphasized two topics: the mutability of things, including their origin and their end, and “the teleological order which stands out in every corner of the cosmos.” He reminded his audience that modern physics had discovered examples of mutability in the universe not dreamt of before, on the level of both the macrocosm and the microcosm: “Thus physics has provided a multiplicity of empirical facts which are of tremendous assistance to philosophical reasoning.” Pius argued that science had broadened and deepened the empirical foundation on which rests the argument from the mutability of the world to “the existence of an Ens a se [a Being that exists of and through itself], immutable by His very nature.” 

The teleological order refers to the apparent purpose and beauty of the order found in the natural sphere, large and small, enabling the functioning of those seeking discoveries that are solid in reality as foundations for further exploration. 

In conclusion, this post posits, firstly, that an assumed conflict between religion and science is a false perception of the Church's position, certainly, and one would hope absent from the thinking of those dedicated to the humble service of humanity, which is the vocation of the scientist. Secondly, we must take to heart the distinction between the cosmologies, that is, the theories or doctrines espoused by parties within the varies scientific communities, and the observations made. An example might be the metaphysical declarations that neuroscientists make about the non-existence of the spiritual "mind" based on their observations of the brain.  

See the following posts for further interesting discussions on these matters:

💢 Gould's principle of Non-Overlapping Magisteria - go here

💢 Dali and the beauty of science - go here

💢 Big Bang Theory - go here

💢 Curious facts about Earth's existence - go here

💢 Four reasons you shouldn't exist - go here

💢 The Cosmos and the 'Theory of Everything' - go here

💢  Christian view of the Big Bang - go here 

💢 Christian view of evolution - go here 

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Sexist woke corporate hypocrisy on display

Karissa and Kristina Shannon, Hefner, and Crystal Harris

The horrendous treatment of women by Hugh Hefner is being made fully public with a streaming documentary series The Secrets of Playboy. His reputation as a sleazeball is being confirmed not only by that investigation but also by women who are taking Hefner's organisation to court for abuse of employees.

The Sexual Revolution and the licentiousness that Hefner and his ilk appealed to in covering up their abuse of women for their own pleasure, and in making money from them, are certainly being identified one more time as a disease that wracked all who were overtaken by the corruptive power of the mis-identification of freedom. This applied during the late 20th Century, and it laid the foundation for today's promiscuous attitude toward sex, even though the extent of such behaviour seems to have ebbed somewhat. 

The reduction of sexual activity among young people recently may be the harbinger of an awareness that shedding a morality that has stood the test of time is stupidity in the extreme. The damage done to individuals and to society by doing so is made clear through the experience I relate now.

At the weekend the UK's Sunday Mirror reported this from twins who lived at the Playboy mansion:

Karissa and Kristina Shannon allege they were first lured to sleep with Hefner on their 19th birthday, then pushed into unprotected group sex and plied with alcohol and drugs. They say the magazine and TV tycoon “had a black soul” and the experience left them suffering from [post trauma syndrome disorder], depression and needing counselling.

When Hefner died in 2017, at 91, the twins were glad – so no other girls could suffer.

Karissa says she fell pregnant at 19 to Hefner when he was 83 – and “if felt like carrying the devil’s child”. She had an abortion without the tycoon ever knowing. 

Kristina tells the Sunday Mirror: “Hef acted like he owned you. If we broke his rules, six guards would drag us to our room and not let us leave. Hef called it ‘HMF arrest’, after his initials. He preyed on vulnerable young girls like us. He would offer you the world, then keep you trapped in his house, which was like a golden prison.

“We were Playmates, employed, and everything happened at the mansion, so we want to go after them. We are speaking out because we want people to know who he truly was and what was going on behind closed doors.”

The newspaper says the TV documentary "will raise more questions about how rich, powerful men could get away with abusing women in full sight". It cites the case of financier Jeffrey Epstein who was able to abuse young women despite previously being convicted of sex trafficking, and who died in jail while facing further charges. 

Film producer Harvey Weinstein is another who combined the belief that women should be made to appreciate the "benefits" of the Sexual Revolution. He was jailed for 23 years in 2020 for rape and sex attacks.

But this exercise of power in the name of freedom and human rights continues with the Playboy organisation, only now it is giving a woke twist to the abuse of women for the pursuit of profit.

Previously it had entered into a bit of virtue-signalling by making a move to not use photographs of naked women in its magazine, not saying so, but in fact bowing to the new dominance of internet pornography. However, it reversed its decision within two years as it shed "readership" at an increasing pace.

Now we see Playboy going with the latest bandwagon:

In an open letter last week [January 22], the organization variously declared itself to be “a brand with sex positivity at its core,” a workforce that is 80 percent female, and a company that continues to “fight harassment and discrimination in all its forms, support healing and education, redefine tired and sexist definitions of beauty and advocate for inclusivity across gender, sexuality, race, age, ability and zip codes.” 

On this basis Playboy should release its women employees, held to titillate the male population, and close the shutters on the whole sordid organisation: "Perhaps more than any other media outlet, it is responsible for the paradoxical equation of 'sex positivity' with a trivialized notion of sex and indeed what it means to be a woman." Amen to that last point, given the the kind of photos young women put on Instagram.

That quoted statement comes from author and academic Carl E Truman who offers further insights into the game Playboy is now playing:

Emily Hill offers a devastating critique of Playboy’s new stance in the Spectator that is blunt and compelling. As she indicates, its executives are merely doing what the executives of so many other companies are doing today, albeit Playboy is having to do so with singularly unpromising raw material: It is reciting the Liturgy of the Woke in a bid to retain its customer base and its profit margins. It remains to be seen, however, to what extent those who buy Playboy do so out of a deep desire to “redefine tired and sexist definitions of beauty and advocate for inclusivity across gender, sexuality, race, age, ability and zip codes”. 

[...] When Hef was cool, his perversions were ignored (even indulged), invitations to his mansion were coveted, and his commercial imprimatur was keenly sought. And of course, conservative critics who dared to point out who he was and what he stood for could expect to be decried as puritanical killjoys, lacking, as they did, “sex positivity”.

This brings us to the true significance of corporate wokeism: It is a sign of the morally vacuous nature of our times. In modern America, morality is nothing more than the sum total of the tastes of the moment. When free love and throwing off the sexual restraints of earlier generations was hip, Hef was a godlike figure who was the public face of a family restaurant chain. Now that the human cost of this revolution has become clear, Hef is a demon, denounced even by those who owe their livelihoods to him and to the capital acquired by his peddling of sleaze.

The fate of Hefner’s reputation, like the success of his career, speaks eloquently about the state of America and perhaps the West as a whole. Self-indulgent to a tee, the only morality it knows is that which chimes with whatever the tastes of the moment happen to be, whatever works, whatever makes money. Promiscuity yesterday, wokeness and inclusivity today.

And the tragedy is that such amoral morality, always driven by market forces rather than a true understanding of what it means to be human, must inevitably come with a hefty price tag, as the documentary on Hefner will no doubt reveal in graphic and painful detail. Still, at least the new woke Playboy will now make sure that its profit margins are built on moral chaos that is inclusive of all, regardless of gender, sexuality, race, age, ability, or zip code. 

💢 Hefner's widow vows to dress with modesty:

Crystal Harris had built a big social media following by putting up nude poses and the like. She said this made her suffer "internally in the process". ⁣

"In short, sex sells. I don’t know whether I felt empowered by dressing scantily clad, showing cleavage,  …or if I just felt it was expected of me or what… but now I can confidently and 100% proudly say, modesty is what empowers me these days, and because it feels so much better internally, it will probably be this way for the rest of my life."

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How gays can build up self-respect

Everyone can do with company on their way.  Photo: Bas Masseus

People who label themselves with "I'm a lesbian", "I'm bisexual", "I'm gay", "I'm transgender", or with the myriad of other terms that are being tossed about now, are doing themselves a disservice. Such labels define the person only by their sexual tendencies, whereas there are more important features of the human person that truly express self-identity.  

My previous post considered the situation of those sexually attracted to the same sex, making reference to the Catholic tradition concerning human anthropology, which notes both the reality of our general experience, and also the revelation from God, as to the binary and complementarity of the sexes, leading to the generation of children, and to the natural family as the basic unit of society, 

This post again uses as a resource a draft document of the bishops of the United States, this time to examine the language factor in this difficult matter. The document warns of the harm that can be done by using labels in personal descriptions that reduce the person to their sexual tendencies. 

The bishops see a role for Church members in such cases - "to accompany persons in coming to recognize that they are more than just their sexual inclinations".

It's suggested that the befriender refer to the other as someone who has a "homosexual inclination" or "same-sex attraction", as someone who self-identifies as..., so modelling "a way of speaking that makes clear that the person is not defined by his or her sexual attractions or conflict about sexual identity". The document states:

The practice of the [bishops] over the last several years has been to use the terms "homosexual inclination" or "same-sex attraction" to denote the experience of a man or woman who is sexually attracted to persons of the same sex. Referring (first) to a person who (second) experiences something distinguishes the inclination or attraction from the person. The term "sexual orientation" has generally been avoided by the [bishops] given its ambiguity; for example, the use of the term in public policy and law has not distinguished between inclination and conduct.

The terms "gender identity" and "transgender" are also problematical "because they include the false assumption that one's gender is fluid or disconnected from one's (natural) sex as male or female. The document goes on:

Avoiding the use of "homosexual" or the like as a noun or as an adjective descriptive of the person can help foster a pastoral [...] precision and sensitivity fully reflective of the truth of the human person. It is best to avoid the pairing of "heterosexual and homosexual" and the use of "heterosexual" (or the newer term "cisgender") in reference to persons. since these terms belie a false anthropology or understanding of the human person.

The current legal and cultural environment has made the use of the term LGBT (with other categories usually added) a cause for pause because in public policies there is often no distinction made between sexual inclination and conduct. In addition, the use of the term LGBT often assumes that the underlying sexual inclination is either a good to be affirmed or celebrated—or neutral, neither of which the Church can accept.

In the gospels, a rich young man came to Jesus and asked, "Teacher, what good thing must I do to get eternal life?" He was told to give his wealth to the poor and then follow Jesus as he went about healing and teaching of the ways of the kingdom of God. This is relevant to those who have a homosexual tendency.

All Christ's followers give up something as they commit themselves to following a God who loves them enough to come among us as Jesus, both man and God, the Way, the Truth and the Life. It's hard for everyone to give up a lifestyle or to abide by a new set of moral guidelines. Of course, this morality is in accord with the way God made us, so it becomes easier the longer we practise that way of life: "Come to me, all you who are weary and burdened, and I will give you rest. [...] For my yoke is easy and my burden is light."

God, speaking through his Church, asks those with a same-sex inclination to live in a new way. Let's take a look at what the bishops say about what might be expected of someone seeking God: 

[...] an individual who is in a same-sex sexual relationship (or likewise in any sexual relationship outside of marriage between man and woman) will necessarily have to confront the implications of the Gospel for his or her everyday life and, in particular, for the sexual relationship with the other person. The minister [...] should make clear to the [person] the Church's teachings, including the call to holiness and the call to chastity." 

The Church's minister may suggest changes that the person can make to amend his or her life, as a proper response to the generous call of the Lord. For example, a person might need to change residence or adjust social habits. Persons cannot receive Baptism, be admitted to the other sacraments of Christian initiation, or be received into the full communion of the Catholic Church until they have brought their sexual relationship into accord with the moral law. Further preparation and pastoral accompaniment would be required for those who are not disposed — or who refuse — to make such an amendment of life.

Similarly, there is the Church's sensitivity to the person who self-identifies as transgender:

The experience of incongruence or discomfort about one's sexual identity, when it does not arise from one's free will, is not sinful, nor is it an obstacle to Christian initiation; however, the deliberately chosen, persistent, and manifest expression and associated behaviors of such would constitute an obstacle to Christian discipleship which would need to be addressed during the formation process. Pastorally, as there is a range of experiences and behaviors related to sexual identity incongruence and "transgender" self-identification, a person's particular circumstances and openness toward an amendment of life would need to be examined and understood. 

As noted above, the Church's minister may suggest changes for conforming one's life to Christ and particularly to the reality of his or her sexual identity as male or female as the proper response to the generous call of the Lord. Here, supportive spiritual direction and professional counseling grounded in or congruent with Catholic teaching, in addition to other specialized assistance where necessary, may be helpful.

Despite the risk of overloading this post with detail on the Church's teaching practice with regards those who have a same-sex attraction, or who self-identify as transgender, I want to provide two more excerpts from the bishops' document, which is titled, In the Image of God. 

First:

God's creation of the person as male or female cannot be undone. For example, although the state allows individuals to change their birth certificate, for a Catholic institution to acquiesce knowingly to the changed birth certificate would be contrary to Christian anthropology. In those rare cases of atypical physical development, the fundamental question is whether the child is male or female. In such cases, we need to rely on those aspects of natural science that can help determine the natural, biological sex of the child, such as DNA testing, where possible. 

The parents should then raise the child as belonging to that sex, with the assistance of medical professionals to help the child live a full life. Particularly rare chromosomal abnormalities can make the identification of the person's natural sex difficult at times and call for continued assistance by the medical community and pastoral accompaniment by the Church, with the understanding that what is sometimes described as an "intersexed" condition cannot be equated with the fundamental sexual difference of male and female.

Second:

Persons who seek or undergo "sex-reassignment surgery" are in particular need of pastoral care. There is recent evidence that people who "transition" from male to appearing female or vice versa through hormones or surgery often do not benefit long-term from these measures. "Mortality from suicide was strikingly high among sex-reassigned persons, also after adjustment for prior psychiatric morbidity" (Cecilia Dhejne et al., "Long-Term  Follow-Up of Transsexual Persons Undergoing Sex Reassignment Surgery: Cohort Study in Sweden," PLoS ONE, 6 [2011]: 1-8). See also Annette Kuhn et al., "Quality of Life 15 Years After Sex Reassignment Surgery for Transsexualism," Fertility and Sterility 92, no. 5 [2009]: 1685-89; Glenn Stanton, "Boys, Girls, Other: Making Sense of the Confusing New World of Gender Identity," Report to Family First New Zealand (2015), 69. 

There are differing approaches by those who cite this data, with some emphasizing more support for those who have undergone such surgeries and others emphasizing that such surgeries should not be carried out. For a recent review of various studies and findings on matters pertaining to sexual identity, see Lawrence Mayer and Paul McHugh, "Sexuality and Gender," The New Atlantis 50 (Fall 2016). See also Paul McHugh, "Transgender Surgery Isn't the  Solution," Wall Street Journal, May 13, 2016; "Transgenderism: A Pathogenic Meme," Public Discourse, June 10, 2015; and American College of Pediatricians, "Gender Ideology Harms Children," updated with clarifications on April 6, 2016. 

To close, I want to offer links to valuable resources in the face of the massive amount of material published uncritically in the mainstream news media on the "rights" and behaviour of those who are pushing the licence gained from the Sexual Revolution to the limits of public welfare. See these:

 Irreversible Damage: The Transgender Craze Seducing Our Daughters, by the journalist Abigail Shrier, who explores what she calls an “epidemic” of young girls coming out as trans. See here.

When Harry Became Sally: Responding to the Transgender Moment, by Ryan T. Anderson. This book is not sold through Amazon. See the author's rebuttal of the corporate giant's claims about the book and here on the implications of its censorship.

 Keira Bell: My Story. As a teen, Keira transitioned to male but came to regret it. Her experience has led to court proceedings in Britain.

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Gays & Church are both pilgrims carrying a cross

Tough love in Catholic teaching is the long term gift for society  

A Muslim football player in Australia has to sit out a series of games because they are tagged as the "Pride Round", highlighting homosexuality as much as the need for inclusivity for homosexuals; a PhD candidate is suing the UK's Bristol University, pointing to how it failed to protect her from bullying and harassment from transgender activists over her feminist views.

It matters little that, as in these cases, people who are sympathetic to those discriminated against are forced to suffer the consequences of the disorientation that has arisen in society where the homosexual and transgender communities exploit the Christian concept of the innate dignity of every human to oppress those who hold views that they object to, namely moral behaviour witnessed in most cultures and reinforced in the revelation provided through the Judaeo-Christian legacy.  

The foundational principle of that legacy is this:

God created humanity in his image; in the image of God he created them; male and female he created them. — Genesis 1:27

The United States Catholic bishops' conference has said in a draft document: 

The Church's doctrine on the human person, created in the image of God and called to communion with him, has remained constant throughout the ages. Today, unprecedented social and legal changes pertaining to sexual identity, marriage, and family undermine this teaching and present a distorted understanding of the human person. These changes have introduced profound pain and brokenness into people's lives, and have given rise to new concerns [...] that demand attention.

The Church is aware that confusion reigns in the public mind about human sexuality and is not looking to crush those who, in response to the zeitgeist of self-creation, of the pursuit of personal pleasure, both physical and emotional, and of the rejection of community restraints on private impulses, are taking a path that is leading to human misery, so that statistics relating to suicide and gender confusion among the young are unprecedented.  

The attitudes that are being promoted generally in Western societies are leaving young people unlinked to reality and adrift from solid comprehension of the behaviour that makes for happiness. Evidence of this is the statistic that only 54 per cent of Generation Z Britons believe they are attracted to only one sex. Generation Z accounts for those born in the mid-to-late 1990s up to the early 2010s. In fact, it has become fashionable to state that one is sexually fluid!

An essential matter to grasp is that the Church does not follow the dictats of any metaphysical innovations introduced by elites or the general social mores of any era, but has as its reference marker the way we are made. That marker also signals the route to our thriving in society.

Therefore, the bishops are conscientious about their responsibilities to all people, wish to be shepherds to all, and are acting in solidarity with all in the community, not limiting their insights to Catholics alone, but seeking the common good in promoting a true understanding of the human person:

In these times, when sexuality, marriage and the family are being redefined, the truth of the human person and his or her high calling needs to be proclaimed all the more. The Church's teaching on the human person reveals the truth about our relationship with our merciful and all-powerful God, as well as the profound role he has in mind for each of us in his wonderful plan. 

The Church's message about the beauty of who we are in Christ, as beloved sons and daughters, affects how we respect our own bodies, recognize our sexual identities as male and female, and live out the virtue of chastity according to our states in life [whether single, married or committed as a servant of God].

What the Church desires for everyone is expressed in this way - referring to priests' ministry, but signifying the approach of all Catholics to those they encounter: They "must treat all with exceptional kindness in imitation of the Lord". 

[They] ... owe it to everybody to share with them the truth of the Gospel (cf. Gal 2:5) in which they rejoice in the Lord.... [I]n every case their role is to teach not their own wisdom but the Word of God and to issue a pressing invitation to all people to conversion and to holiness.

"Every human person, male and female, is created in the image of God and has intrinsic dignity", the bishops say. "The inviolable dignity of the human person must always be respected." They then delve into the nature of the human person, using insights expressed in Church documents. (Use the link to go to the citations in the bishops' document):

• "When the first man exclaims at the sight of the woman, 'she is flesh from my flesh and bone from my bones' (Gn 2:23), he simply affirms the human identity of both." In essence, Adam says, "Look, a body that expresses the 'person '!"

• "The human body shares in the dignity of 'the image of God,'" and the human person is a unity of body and soul — "spirit and matter, in man, are not two natures united, but rather their union forms a single nature." "For this reason a person may not despise their bodily life. Rather each is obliged to regard their body as good and to hold it in honor since God has created it and will raise it up on the last day."

• "The acceptance of our bodies as God's gift is vital. 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. ..."

The obvious sexual difference within the animal world and the complementarity of the sexes leads to a discussion concerning the human family:

• "By creating the human being man and woman, God gives personal dignity equally to the one and the other. Each of them, man and woman, should acknowledge and accept his sexual identity." "[The] importance and the meaning of sexual difference, as a reality deeply inscribed in man and woman, needs to be noted. 'Sexuality characterizes man and woman not only on the physical level, but also on the psychological and spiritual, making its mark on each of their expressions' .... From the first moment of their creation, man and woman are distinct, and will remain so for all eternity."

• "Male and female are thus revealed as belonging ontologically to creation and destined therefore to outlast the present time, evidently in a transfigured form." [The last element refers to our life in heaven as a male or female, our bodies reunited with our souls, for all eternity].

• Marriage is the permanent, faithful, and fruitful union of one man and one woman. God is the author of marriage, which was "willed by God in the very act of creation." No person or institution has the authority to change what God has ordained and what has been inscribed into the fabric of creation. "[Jesus] said in reply, 'Have you not read that from the beginning the Creator "made them male and female" and said, "For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh"?" (Mt 19:4-5).

• "The family—based on marriage between a man and a woman—is the first and fundamental unit of society and is a sanctuary for the creation and nurturing of children. It should be defended and strengthened, not redefined, undermined, or further distorted." 

• Every child is a gift with inviolable dignity. "Every child has a right to receive love from a mother and a father; both are necessary for a child's integral and harmonious development."

•     "Thus the couple, while giving themselves to one another, give not just themselves but also the reality of children, who are a living reflection of their love, a permanent sign of conjugal unity and a living and inseparable synthesis of their being a father and a mother."

The document heaps praise on those single parents, who out of necessity carry the burden of raising children alone, while pointing out the problematic situation where children are raised by same-sex couples. Adoption is spoken of here, but of course same sex couples often turn to a third party to have a child of at least one of them: 

•     "[T]he Church does not support the adoption of children by same-sex couples since homosexual unions are contrary to the divine plan."  "As experience has shown, the absence of sexual complementarity in these unions creates obstacles in the normal development of children who would be placed in the care of such persons. They would be deprived of the experience of either fatherhood or motherhood." It is important to remember that "[t]he best interests of the child should always underlie any decision in adoption and foster care."

But to come to the central elements of the Church's teaching on same-sex attraction: 

• "The Church does not teach that the experience of homosexual attraction is in itself sinful." "While the Church teaches that homosexual acts are immoral, she does distinguish between engaging in homosexual acts and having a homosexual inclination. While the former is always objectively sinful, the latter is not. To the extent that a homosexual tendency or inclination is not subject to one's free will, one is not morally culpable for that tendency. Although one would be morally culpable if one were voluntarily to entertain homosexual temptations or to choose to act on them, simply having the tendency is not a sin."

• The homosexual inclination, because it "predisposes one toward what is truly not good for the human person," is technically understood by the philosophical term "objectively disordered". This term is often misunderstood today. "It is crucially important to understand that saying a person has a particular inclination that is disordered is not to say that the person as a whole is disordered... [T]he person retains his or her intrinsic human dignity and value." Same-sex attraction might best be characterized as a "cross," inasmuch as it is a burden which hinders a person's ability to fulfill the meaning and purpose of his or her sexuality, but which can be united to Christ's Cross and become a means of sanctification.

The document frequently states the importance of recognising that each person's goal in life should be to know and love God, to grow in holiness, which is the state of closeness to God. Our life on earth is always in a secondary condition and so, as with all other natural elements of our life, our sexuality should not be held as being of the great importance to us as we identify what gives us meaning and purpose. We are more than what we feel. 

The document continues:

• "Because of both Original Sin and personal sin, moral disorder is all too common in our world. There are a variety of acts, such as adultery, fornication, masturbation, and contraception, that violate the proper ends of human sexuality. Homosexual acts also violate the true purpose of sexuality. They are sexual acts that cannot be open to life. Nor do they reflect the complementarity of man and woman that is an integral part of God's design for human sexuality. Consequently, the Catholic Church has consistently taught that homosexual acts 'are contrary to the natural law... Under no circumstances can they be approved'."

• Moral choices consistent with human dignity and the Gospel lead to the fulfillment of the human person and his or her ultimate happiness. "Immoral actions, actions that are not in accord with the natural order of things, are incapable of contributing to true human fulfillment and happiness. In fact, immoral actions are destructive of the human person because they degrade and undermine the human dignity given us by God."

While the Church is concerned to uphold "God's plan for marriage and the meaning of human sexuality", it also strives to support those of a homosexual orientation in a way of life that recognises "the full truth of the human person". 

The Church is called to accompany those who feel marginalised: "Sad to say, there are many persons with a homosexual inclination who feel alienated from the Church. The accompaniment called for will enable "each person to recognise and bear this cross in union with Christ".

Therefore, the homosexual is not alone in facing the predicament that life has thrust upon him or her. All people walk the same path in one way or another.

• The call to holiness is a call to the perfection of love. God wants us to say yes to his invitation freely and lovingly. Such a response often takes time; we have to overcome tendencies toward selfishness and self-centeredness: we have to learn how to love truly and authentically. "The  Christian life ... is a life in which one gets out of oneself in order to give oneself to others. It is a gift, it is love – and love does not turn in on itself, it is not selfish, but self-giving." We are all, therefore, people constantly on the journey towards holiness, a pilgrim people.

This overview of the rationale of the Catholic teaching on the homosexual orientation has pointed out  that the Church makes a definite distinction made between, one the one hand, a person having such an orientation, and on the other hand, a person with such an orientation deliberately carrying out sexual activity with a person of the same sex. The first is not immoral, the second is an offense against God.

An associated matter is that all adults, in the normal course of life, struggle with temptations and urges arising from habits or physical inclinations, some slight, others powerful. We know that God has given us the free will, and his grace, to resist. He forgives when we give in. In this way, the homosexual and the straight have to answer the same call.