Sacraments ought to be given and taken in good faith. By accepting, even tacitly, the loaded word transgender as an identity, the Church opens the door to infiltration on many levels.
The most important issue about the Dicastery for the Doctrine of the Faith’s recent response regarding “transgender” baptism is the use of the word “transgender.” A quick “so-called” is not enough of a qualifier. No real answer to the various problems it involves can be given before we have a free and frank conversation about what this word signifies and why it is used as an identity.
Accepting the word “transgender” and using it in an official document represents a capitulation to an ideology that is completely contrary to, and the enemy of, the Catholic faith and indeed reality itself. This is not the first time, either. For years now, bishops have used this word in, for instance, statements on bills before legislatures on bathrooms and pronouns. They lose the argument before it begins, for defining terms is everything in seeking the truth and helping others find it.
The late Fr. Paul Mankowski, in his First Things review of Fr. James Martin SJ’s book, Building a Bridge, pinpointed the word “gay” as, above all, political:
One does not find among lesbian, gay, bisexual, and transgender people – taken as a collectivity – distinctive commonalities of religion, nativity, culture, recreation, or fellowship. Their shared interests are political; they are aggregated not as a true community but as something like a caucus.
The forces of gender ideology well know how to shape public perception. They offer pictures of clean-cut men holding hands to embed the idea of anodyne “gayness”; they censor anyone using the word sodomy. They sanitize “queerness” as a wacky, boa-wrapped library outing. When it comes to “transgender,” they hold speech hostage by insisting that any dissenter from the current craze simply wants young people dead.
This slick campaign works: its perpetrators are emboldened by its triumph. Having won the so-called same-sex marriage question, they quickly pivoted to an even more primal one: the nature of man himself.
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