However, we're all very busy people with limited attention spans. So I've gone ahead and given it the TL;DR treatment - reducing the text to 1/5 its original size. Here we go:
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Introduction:
The educational world is in the grips of a crisis over ideologies which are collectively called “gender theory”. This theory proposes that men and women are the same, or that the distinction is merely a cultural construct. It further insists that our personal identities and emotions are radically separated from our sexually dimorphic human bodies. As a result, one’s whole identity becomes a matter of choice.
These issues need to be evaluated in the context of a school’s duty to love its students and form them in truth, emotional health, and chastity. We, the Congregation for Catholic Education, began reflecting on this task in a document called Educational Guidance in Human Love: Outlines for Sex Education. Now we desire to offer further reflections on how educators can guide young people by listening, reasoning, and proposing.
Brief Overview:
The 20th century saw the rise of theories about gender which propose one’s sexual identity is more of a social construct than a given natural or biological fact. As they evolved, these ideologies eventually began to deny that there was such a thing as a human nature which shapes our identity.
Later on, “gender theory” enlarged its scope to assert the radical separation of gender and sex, terms which were once synonymous. “Sex” became the biological form of the body as male or female. “Gender” became the subjective mindset of an individual. The latter was said to have priority over the former in defining one’s identity. This culminated in the rejection of any preconceived classifications regarding gender identity. (10,12)
In romantic relationships, they said the only thing which mattered was mutual affection, with no concern given to biological complementarity or procreation. This radical self-determination also entailed the rejection of monogamy and permanence in sexual relationships as outdated. All that matters (in this way of thinking) is the absolute right to free self-determination a person makes over his/her life – a right which activists increasingly want governments to recognize. The result is an ideology which harms the institution of the family. (8,9,13)
Points of Agreement:
Now, we can agree that this same period of time saw an increase recognition of the equality between the sexes – as well as a corresponding rejection of unjust discrimination against women. We can also agree that it is worthwhile to teach children to respect one another, regardless of their differences. Lastly, we can recognize the positive aspects of increased anthropological reflection on femininity, and the desire to understand women’s unique way of viewing the world.
Critique & Reasoning:
Nevertheless, we must offer some criticisms of Gender Theory. First, increasing appeals to the “fluidity of gender” shifts our focus away from the truths of our existence and into the realm of feelings, wants, and momentary pleasures.
Next, this ideology tends to reduce the value of the body to the level of inert matter while it absolutizes the human will. This leads to relativism, and an attitude that genuine freedom is the ability to act arbitrarily as if there are no absolute truths and thus everything is permissible. (20)
By eliminating any differentiation between the sexes, this theory denies the natural reciprocity that exists between men and women. Rather than seek the equality of men and women, it seeks a neuter utopia in which these categories no longer exist. In doing so, it eliminates the anthropological basis for the family. (21)
For the Church to fulfill her role as mother and teacher, she must propose an alternative anthropology. One which recognizes that human nature isn’t something we can manipulate at will.
The Second Vatican Council taught that human beings have both body and soul, and the two are made one in the human person. The Christian understanding of human nature sees sexuality as fundamental to our identities – involving our biological, psychological, and spiritual development. (23, 4)
Reason also shows us the centrality of the body in the human person and in human relationships. Our bodies affect how we integrate into society as men and women. The depth of human sexual dimorphism can be demonstrated in multiple areas of scientific inquiry – genetics, endocrinology, and neurology. (4,24)
[In areas where a person’s biological sex is obscure, medical professionals should see to intervene in the least invasive fashion possible and using objective parameters to establish a person’s identity.] (24)
Ironically, the efforts to normalize transgenderism presuppose the very sexual differences and binaries which they intend to deny. This unnatural concept of the human person does not adequately address the suffering of people in these situations.
In addition, same-sex partnerships must often rely upon artificial means of reproduction to attain a simulacrum of procreation. Either by in-vitro fertilization or surrogacy. These methods commodify the human body and turn the baby into a product of technology. (25, 28)
Christian Anthropology:
In so far as education is concerned, the mission of education must begin with an accurate understanding of human nature. Christian anthropology begins with the words of Genesis, “God created man in his own image, male and female He created them.” This points us to the life-giving union between men and women, and also to the importance of completing our identities in relationship to others. (29, 31)
The attributes of masculinity and femininity, which God tasks us with through our bodies, reveals His wisdom. Therefore, students must be taught to appreciate their sexuality by understanding the masculinity or femininity of their bodies. Educators need to reaffirm the male-female duality of human nature – the denial of which erases the vision of humans as products of God’s creation and eliminates the basis of the natural family. (32, 34)
The Family:
In the family, knowledge of one’s mother and father allows a child to construct his or her own sexual identity. This is the healthiest way for identity to emerge. The family is an anthropological fact which emerges from our nature. In it, we learn to be ourselves in the context of learning about others. It is the ideal place to learn about the reciprocal complementarity of men and women. (27)
The right of the family to be the primary teaching environment for a child must be recognized. The teaching role of parents is irreplaceable. Children have the corresponding right to grow up in a family with a mother and a father. There they will mature in an environment where the correct relationship between masculinity and femininity is represented. This is especially important as the culture continues to diminish the significance of these things. (37, 38)
The School:
The Catholic school thus plays a supplemental role to what occurs in the family. It continues to form boys and girls in light of the Gospel, teaching them to overcome their individualism and discover their role among one another. This is just as true for teachers who work in public schools. They too are called to be witnesses.
Society:
Forming children in their emotional life is a delicate task. Children must be taught to develop the ability to withstand negative influences from the culture which can distort sexuality, such as the prevalence of pornography. Contemporary society waves the flag of freedom, but it has brought spiritual and material devastation on people, especially the poor and vulnerable. We see this in the decline of a culture which values natural marriage, leading to more poverty and other social ills.
Forming Formators:
Therefore, the church and schools must do their part to support families and young people. But they must do so in service to parents and with full transparency to them. We urgently need to treat the formation of young people as a shared project between these aspects of the community. This is especially true in the realm of sexual education.
This task requires educators to be formed not just professionally, but spiritually and culturally, so they serve students in accord with Christian principles. They must be ready to answer the intricate questions which “gender theory” brings up. They must be first be witnesses so they can be educators. Likewise, experts in Catholic education from across the globe should share knowledge in the effort to create new teaching materials formed by the Christian vision of man and woman.
Conclusion:
In conclusion, it is through this path of listening, reasoning, and proposing that we hope to move toward an effective way of educating and forming young people. Catholic educators are called to rise above the ideology of the present day and remain faithful to the Christian vision, giving witness in words and deeds.
By doing this, they will prepare students for meaningful relationships and ultimately for marriage – wherein the sexual union is a sign of total commitment between husband and wife. The Congregation for Catholic Education is aware of the efforts of those who work in schools and encourages them to continue in forming young people. You have our sincere gratitude.
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