Bishop Barron in “Frank Disagreement” with Synod on Synodality’s report on “Development of Moral Teaching”
“To say that this multilayered, philosophically informed, theologically dense system is incapable of handling the subtleties of human sexuality is just absurd,” Barron said.
“But the deeper problem I have is that this manner of argumentation is based upon a category error— namely, that advances in the sciences, as such, require an evolution in moral teaching,” he added.
“Let us take the example of homosexuality. Evolutionary biology, anthropology, and chemistry might give us fresh insight into the etiology and physical dimension of same-sex attraction, but they will not tell us a thing about whether homosexual behavior is right or wrong. The entertaining of that question belongs to another mode of discourse.”
A misperceived “tension between love and truth”
The bishop also noted that during discussions at the October synod assembly, there was a “perceived tension between love and truth,” particularly around the issue of outreach to the LGBT community.
“Practically everyone at the synod held that those whose sexual lives are outside of the norm should be treated with love and respect, and, again, bravo to the synod for making this pastoral point so emphatically. But many synod participants also felt that the truth of the Church’s moral teaching in regard to sexuality ought never to be set aside,” Barron said.
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But Johnny Can’t Spell G-A-Y
The number of trans-identifying students is rising exponentially, leading to majorities in the student bodies of the most progressive schools. This rise is without any historical precedent. It is proof of social contagion, not of a preexisting biological reality.
It has been almost 90 days since Gay Pride month. According to the Los Angeles Unified School District, that is too long a hiatus from the imperative of immersing young children in the arcana of gay and trans identity. So throughout the week of October 9, many elementary school classrooms in Los Angeles will celebrate “National Coming Out Day,” which falls on October 11.
October is itself LGBTQ+ History Month, the Los Angeles Unified School District bureaucracy has reminded what it calls the district’s “fabulous educators.” Other LGBTQ+ programming will take place throughout October, picking up where Gay Pride month left off. The goals for the so-called Week of Action are ambitious: to turn six-year-olds into budding gender and critical race theorists.
An LAUSD teacher forwarded me the district’s “toolkit” for teachers laying out that agenda. Use of the toolkit, decorated with a Black Power Fist superimposed on neon rainbow stripes, is nominally optional, but elementary school teachers who forego LGBTQ programming during the Week of Action will surely risk stigmatization. (The district did not respond to queries regarding expected classroom participation rates.)
At the Week of Action’s start, teachers should engage kindergarten and first-grade students in discussions about identity, aided by an activity called an “Identity Map.” Pupils chart their experiences of discrimination or privilege along 12 axes, including race, gender identity, sexuality, mental health, and body size. This mapping allows seven-year-olds to see themselves through the “lens of intersectionality.” Teachers then post the identity maps on the wall for a class discussion about students’ multiple “identities.”
Each elementary school day during the Week of Action can be devoted to a different LGBTQ+ celebrity, whose identity will be announced in morning assemblies, suggests the toolkit.
Monday is Jazz Jennings Day. Jennings’s fame rests on being one of the youngest children to date to claim a trans identity. “Assigned male at birth,” as Jazz’s publicity materials inevitably put it, Jazz allegedly asserted female identity at age two, and was diagnosed with gender dysphoria at age four. Subsequent surgery tried to cut Jazz’s body into a simulacrum of a female one and resulted in undisclosed “complications.” On Jazz Jennings day, the LAUSD recommends that kindergartners engage in the fabulous activities of “Which Outfit” and “Which Hairdo.” (One day is not enough to acknowledge the fabulousness that is Jazz. January in the LAUSD is devoted to holding Jazz and Friends Reading Events, supplemented by reading inclusive books in every grade.)
Friday is Carl Nassib Day, celebrating the “first openly gay active NFL player.” Kindergarteners on Carl Nassib Day should be encouraged to “Take a Pledge to Be An Ally!” Those who do so will get a diploma from the LAUSD that certifies that [insert pupil’s name] “hereby pledges” to “teach others to be allies” and to “Be an Upstander.”
Wednesday is Elliot Page Day, dedicated to a Canadian transgender actor, the “first openly trans man,” as the LAUSD puts it, to appear on the cover of Time magazine.
Third-graders will engage in an I Am Me activity, which includes guessing the gender identity of Willow Smith, a minor celebrity and daughter of Will Smith.
The National Coming Out Day toolkit links to additional materials from gay and trans advocacy groups.
The Human Rights Campaign Foundation is even more insensate to childhood than the LAUSD. It offers a glossary of “LGBTQ Words for Elementary School Students” such as “cisgender,” “gender binary,” “intersex,” “non-binary,” “sex assigned at birth,” “bisexual,” “gay,” “pansexual,” and “queer.” The definitions are virtually indistinguishable from what a college student might find in his gender studies class. “Transgender or Trans” is “when your gender identity (how you feel) is different than what doctors/midwives assigned to you when you were born (girl/boy or sex assigned at birth).”
In 2022, 61 percent of third-graders in the Los Angeles Unified School District did not meet California’s watered-down, equity-driven standard for English. Children not reading by third grade will fall further and further behind in school, since they will be ill-prepared to absorb ever more complex academic content across a range of fields.
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Songs from Exile
Written by R.C. Sproul |
Wednesday, November 16, 2022
When the church is paganized there is no need for walls or gates in the city of God. Then the church doesn’t need to worry about singing the Lord’s song—it can sing the songs of the pagan culture because there is no longer a strange and foreign land.In exile the people of Israel faced the question: “How do you sing the Lord’s song in a strange and foreign land?” The question is similar to that faced by contemporary American Christians. Ours is a spiritual exile as we confront a culture and government increasingly hostile to Christianity.
We look to Nehemiah for clues to guide our own pilgrimage in difficult times. Nehemiah was grief-stricken by the news of the condition of Jerusalem. The walls were broken down and its gates burned with fire. His first emotion over the sad loss of his heritage was grief. It was not bitterness or anger. Nehemiah wept and mourned as Jesus would later weep over the same city.
In his grief, Nehemiah moved to the next step, prayer and fasting. His prayer was first of all a prayer of adoration for the majestic awe of God and for His faithfulness to His people: “O great and awesome God, You who keep Your covenant and mercy with those who love You and observe Your commandments.”
Even in exile, Nehemiah praised God for His covenant faithfulness. Then the focus of his prayer turned to repentance, pleading with God to forgive the sins of his own people, acknowledging that they had brought exile upon themselves.
Nehemiah was a cup-bearer to the king. He served in a pagan government as a believer in God. His vocation was that of a servant. He was humble and respectful to the king, but proper fear of his king did not stop him from acting to save his people. He prayed to God and made a request of the king, asking for permission to go to Jerusalem to rebuild it. He also asked for letters that he might present to lesser governors for safe conduct and even a grant for building materials.
Not all the pagan governors were sanguine toward Nehemiah and his plans. Indeed, some were fiercely resistant to them. When Sanballat the Horonite and Tobiah the Ammonite official heard of it, they were deeply disturbed that a man had come to seek the well-being of the children of Israel (Neh. 2:10). But there is nothing unusual about this as it is a common pagan reaction to the mission of the church in any age.
When Nehemiah set about the task of rebuilding his enemies laughed at him and despised him. Nehemiah, though, did not let his critics determine his agenda. He was polite but firm in his response to them.
When Nehemiah’s pagan enemies received word that he had rebuilt the walls (but the doors were not yet hung on the gates), they invited him to meet with them in a special “audience.” Nehemiah had no time for this sort of thing, knowing the plans of the enemy were evil. He replied to Sanballat and his cronies, “Why should the work cease while I leave it and go down to you?” Sanballat then sent an open letter accusing Nehemiah of a seditious attempt to become a king and other false charges. Nehemiah sent back a message denying the allegations, noting that the charges were but a thinly veiled form of intimidation.
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The Balm of the Law
Whenever we talk about God’s law we have to keep in mind that the nature of the law has not changed regardless if we consider it under the covenant of works or the covenant of grace. It’s not the law that changes, it is us.
Today in our catechism lesson we’ll be doing something a little different, and you’ll see why in a minute. One of the connections between the Shorter and Larger Catechism is that they both follow a similar pattern of getting to know God, clarifying what God has done for us in redemption, and then helpfully explaining the manner and way of sanctification so that the Believer can place the law in its proper place and duty. If there was any one issue that got the early church excited, and still provides fodder for journal articles, books, and blog posts it is how to deal with the law, especially the moral law, as justified men and women. Are we still to keep it? Do we use it merely as a guide and not as a rule of life? Is the keeping of the law tied into our remaining in the good graces of our Lord or does it really not matter how we observe His commandments?
These and many other questions will hopefully be helpfully answered in the words that follow.
Let’s go ahead and get to the Q/A’s for this morning:
Q. 98: Where is the moral law summarily comprehended?A. The moral law is summarily comprehended in the ten commandments, which were delivered by the voice of God upon Mount Sinai, and written by him in two tables of stone; and are recorded in the twentieth chapter of Exodus. The four first commandments containing our duty to God, and the other six our duty to man.
Q. 100: What special things are we to consider in the ten commandments?A. We are to consider, in the ten commandments, the preface, the substance of the commandments themselves, and several reasons annexed to some of them, the more to enforce themselves.
No, we aren’t skipping #99. We’ll take that one up by itself next week. In the meantime as you meditate on what the Divines are saying at the moment you’ll notice that there are a couple of features of the moral law that are worth exploring first. Whenever we talk about God’s law we have to keep in mind that the nature of the law has not changed regardless if we consider it under the covenant of works or the covenant of grace. It’s not the law that changes, it is us. As it is under the covenant of works it is a taskmaster that requires of us complete and full obedience for our obtaining eternal life. As it is under the covenant of grace it is a blessed tutor helping to learn us up in the school of Christ in and through His marvelous love. Rather than having an antagonistic, almost Sisyphus relationship with the commandments, those bought with a price now read and apply the law as we hear David describe in Psalm 119:1-2:
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