The Collapse of the Gay Gene Hypothesis

Genes

Last week, a study of genome markers of homosexuals was published in the August edition of Science. It hit media headlines around the world.

Normally, genetic research is not front page news but this research went viral in the news media across the planet.

SCIENCE THAT GENUFLECTS TO IDEOLOGY

This article deals with what the researchers Ganna et al (2019) discovered. But it’s first worthwhile considering the political influences that now exert a gravitational pull on science. Especially science that addresses identity shibboleths.

Ganna et al’s (2019) genetic research into human sexuality seems to have unleashed all kinds of political and moral anxieties. Some responses have almost verged on panic. Other responses sound like a Trotskyist call to revolution.

Such anxieties exist because the field of human sexuality is now ideological. It is less rooted in science or medical observation than ever. As such, it is a live grenade issue that can quickly blow up should the “wrong” thing be said. This is especially true within academia which is home to a large number of academics and students with a hair trigger response for the slightest suggestion that their orthodoxy is being challenged.

This means that even a scientific investigation of human sexuality cannot survive today unless it adopts as its premises the nostrums, attitudes, virtues, conclusions, platitudes, and even language of what has become cultural orthodoxy. As we shall see, Ganna et al (2019) play by the gender rules. To violate these rules would jeopardise any scientist’s career, or virtually guarantee that their work would die a scholarly death of endless rejection from journal publication.

Business Corruption Problem

Therefore, in one sense, all current scientific research into human sexuality is now dishonest. Honest scientific research never excludes the possibility of a conclusion because it would upset people, and it does not grasp for a particular virtue in order to remain on favourable terms with a crowd. To the contrary, the scientific method requires the researcher to follow the hard evidence even if it leads to uncomfortable revelations or ridicule.

It is bitterly ironic that one of the icons of scientific inquiry – the much-lionised Galileo – is reverenced precisely because he “followed the evidence” even though it landed him in hot water with church authorities. He saw the planets move. His evidence overturned the prevalent Aristotelian philosophy that said they did not.

Such an approach today is no longer possible for an academic who wants to be reputable and conduct study into human sexuality. Or at least, it is very dangerous. There are conclusions that the scientist must not reach and so must be removed from the table a priori. Any finding that threatens the political certainties upon which an identity group claims its legitimacy is automatically assumed to be wrong.

Ideological academics will quickly disparage any research that hits too close to home.

This was highlighted by the comments of Dr Haire, a gay bioethicist at the University of New South Wales who was asked for her view about the research. From her comments recorded by the media, she seemed less concerned about the reliability of the findings and more concerned that the research had taken place at all. Her response is a model of irrational argumentation that makes no sense, yet no doubt would resonate among many of the graduates of higher education.

She said: “I think that there are many very, very good reasons to be highly concerned about studies that look into a genetic basis of same sex-sexual attraction. Currently there are more than 70 countries in the world that criminalise same-sex sexual practices. And in about 12 of them laws can be used to put people to death for their sexuality.”

Dr Haire went on to say that she believes this sort of genetic study presents “dangers” and therefore should not be carried out.

Nevertheless, Dr Haire offered no explanation to justify her claim that any causal relationship exists between investigating genetic markers and the criminalisation of homosexuality in 70 countries. The closest she came was when she told the media that she was worried about some kind of “genetic key” that could be used against homosexual people in these benighted countries at some point in the future. But this seems extremely far-fetched. To argue that research is “dangerous” because some country somewhere might develop an illiberal future technology is a clear exercise at grasping at straws. On that basis all research would have ruled out. Such an extreme application of the cautionary principle would literally shut down scientific inquiry.

For instance, is a genetic study of child misbehaviour dangerous because some countries still use corporal discipline in schools? After all, who knows if they might invent some machine that detects the gene and gives the child shock therapy! What about a genetic study of the digestive biology of different ethnic peoples? Is this dangerous because some countries have racial tensions?

Dr Haire further argues that there’s lots of other things to research, and there is no great demand for this sort of genetic research. It is obvious that this argument is hollow. It could be made about any scientific study, many of which are extremely expensive, extremely esoteric and utterly irrelevant to people outside of academia. Genetic studies of human sexuality at least have the virtue of being relevant to many people and offer meaningful input into moral and political debates. But, one suspects that is precisely why Dr Haire is so obviously keen to delegitimise this material.

Contrary to her empty claims, one suspects her true objections lie not in the principle that the research is dangerous to people on some harebrained notion that it could create a dystopian future, but rather because such research is dangerous to ideology. It says a great deal when ideologues are worried about science.

Fortunately, the researchers Ganna et al (2019) have bent over backwards to forestall the sorts of concerns Dr Haire sketched out. At the very beginning of their published findings, they eagerly establish that they are allied and sympathetic to the LGBTQ movement. For example, they include an insert that discusses something called “othering” and a lengthy exculpatory paragraph on the term “non-heterosexual”. They use this term, the paper explains, to aid only in readability. They do not wish anyone to imagine that they are involved in “othering”.

In a later insert, the researchers state that they engaged with “LGBTQ advocacy groups” in order to explain the limitations of their study. They also go out of their way to strongly affirm contemporary sexual philosophy by explaining that their results point to the “richness and diversity of human sexuality” and that this study cannot possibly be used for “discrimination on the basis of sexual identity of attraction”.

It is a strange thing to find in a scientific paper that the authors have felt it necessary to contact political and social advocacy groups prior to publication. Not only that, but to do so with the express purpose of explaining how limited their study was. Perhaps this was a shrewd political move by the researchers so they did not end up pilloried by those groups for being anti-LGBTQ, or it was motivated by a careerist concern that no taint should mark their political standing within academia.

The researchers further mention that their work “potentially has civil and political ramifications for sexual minority groups”, which is surely an odd statement for dispassionate genetic researchers to make insofar as it is completely false. The odds of genetic research having any “political ramifications” in Western nations is absolutely zero. The chances of it having political ramifications outside of the West where social freedom is already at a low ebb, is also very remote. As for “civil ramifications”, one wonders what these might be. Perhaps the possibility that their work might initiate a debate on homosexuality itself.

All these disclaimers show a deep awareness of a political backdrop to their research. The researchers are not exactly dispassionate, impartial parties. The disclaimers are also intended to mollify their readership. It is a way for the researchers to nail their political and social bona fides to the wall. In essence, the researchers are announcing, “We are compassionate and understanding. We are one of you – liberal academics. We are not doing this study with misguided motives like those sorts of people we are all allied against.” It is a peculiar thing to find in a scholarly paper.

Later, the researchers again demonstrate a conscious awareness of their vulnerability to political attack, this time from transgender activists. They seek to head this off at the pass by explaining that they did not include transgender, intersex, or “other important persons and groups within the queer community” in their study, but they do not explain why. Nonetheless, they are keen to affirm the “importance” of these groups and to indicate they want to include them in an upcoming study. It is as close to an apology that you could expect to find in a paper purporting to be scholarly.

THE GAY GENE HYPOTHESIS IN THE EARLY MILLENNIUM

So why does this genetic research matter so much?

Anyone who can remember the same-sex marriage debates in the early 2000’s will recall the importance of the “gay gene” hypothesis in furthering and shaping the discussion around homosexuality. Although genetic science could not (at that time) confirm or deny the existence of a gay gene, a lot of geneticists strongly hinted that it must exist. A lot of discussion flatly assumed a genetic basis for homosexuality.

A typical set-up would involve a glittering talk show host. They would invite a homosexual person onto their show to talk about the struggles of being gay. The homosexual person would arrive to thunderous applause – perhaps even a standing ovation. There would be tears; painful stories; villains in the form of stern religious parents, and then as the emotion reached its climax, the interviewee would sadly observe, “And all because I was born this way”. Sometimes the line would be delivered with anger rather than pathos: “I want to tell Mr X that he should walk a mile in my shoes! Let him be born this way and survive as proudly as I have!”

Future historians will conclude that the gay gene hypothesis helped sway political and social belief of an entire culture. It provided the theoretical basis for the argument that homosexuality is a characteristic as immutable as skin colour. People are “born gay”, activists asserted, just like a person is born with blonde or black hair. A homosexual cannot “become gay” as a result of upbringing or environment. It is not something they (or anyone else) chooses. It is a sexual orientation foisted upon them from the womb.

At a time when even left-wing presidents and political leaders opposed same-sex marriage and when homosexuality was not a widely celebrated attribute, the gay gene hypothesis had utility. It made guilt-stricken parents of homosexuals feel better. It detached choice from sexual behaviour. It helped to galvanise popular anger. After all, why should people be punished for something outside of their control? It even provided a way to tackle religion. Liberal theologians argued that genetics proved that people were created homosexual or heterosexual by God. It also became a pivotal argument for the legitimacy of same- sex marriage.

Since then, the gay gene hypothesis has formed the basis for an emergent architecture of other policies. For example, the push to criminalise “conversion therapies” draws much of its force from the premise that homosexuality is immutable. Because it is an innate characteristic – e.g. one is born homosexual – and equal to any other innate characteristic like eye colour, no amount of therapy will ever be able to change it. In fact, such therapy will always prove to be harmful because it will make the patient repress their true self in favour of a fictitious one. Without the slightest shred of genetic data, the American Psychological Association has led the charge in this area, always with the assumption that homosexuality is an immutable characteristic.

The latest research by Ganna et al (2019) demonstrates that the gay gene hypothesis is false. Indeed, the researchers flatly state that there is no gay gene. After examining a population sample of 500,000 people, they were unable to identify the existence of a special gene that by itself determines whether a person is inclined toward homosexuality. There is no “on” or “off” switch in the genes.

THE DEMOLITION OF THE ICONS: THE KINSEY SCALE

Instead, the researchers found a range of genetic markers that had some correlation to homosexuality. Yet the researchers state that even these genetic markers lack predictive power. In other words, if a scientist had a map of a person’s genetic markers they would not be able to determine from that information alone whether he or she practised homosexual sexual behaviour. To put this more bluntly, a person could possess all of the identified genetic markers and still be heterosexual.

As a result of these findings, the researchers were forced to leave a very wide latitude for environmental and sociocultural inputs into homosexual sexual behaviour. If genetics alone lacks predictive force for a selected sexual behaviour, then the shortfall can only be explained by environmental factors. This indicates that homosexual sexual behaviour within a population can change based on social and cultural elements. This is not exactly a welcome discovery for obvious reasons, and the researchers are quick to say that these sociocultural inputs may simply influence the genes within those populations. (Even though they cannot find genes that can predict homosexual sexual behaviour.)

The researchers identify five genetic markers that have a statistically significant correlation with homosexual sexual behaviour, yet even the five markers accounted for less than 1% of variation in homosexual behaviour. Taken together, all of the markers included in the study could potentially only account for 8 – 25% of variation.

Worse still, from an activist’s point of view, among the significant genetic markers, there are biological implications and parallels that further call into question the framework of gender ideology. In particular, the researchers take a potshot – a small shot, but a significant one – at the celebrated Kinsey Scale. Developed by Alfred Kinsey and used by researchers as a method of measuring homosexuality on a scale of 0 – 6, the Kinsey Scale has been an icon of sexuality research for decades. The researchers explicitly state that the results of this genetic study call such tools “into question”, mainly because in the estimation of Ganna et al (2019) any bipolar continua are too basic.

The Kinsey Scale was always an unsound tool based on questionable data, but it derived from an era where there were just two sexual possibilities: heterosexuality and homosexuality. Sexuality researchers at the time naturally developed bipolar scales that reflected their zeitgeist. On the other hand, we have arrived in a new era with more than 50 genders and people who fluidly move between genders. It is not surprising that sexuality researchers now think the old tools are too simple and are “discovering” that more complex scholarly architecture is now needed.

SEXUAL GENETICS ARE NOT STRONGER THAN CULTURE

Other findings from the genetic study are also politically inconvenient.

For example, in their final published results, Ganna et al (2019) include a graph that shows the number of people reporting a homosexual experience has risen every year since 1938 until 1970. Their data does not extend backwards past 1938 or forward beyond 1970 presumably because their sample population did not include anyone born earlier or later than these years. The graph shows a consistent upward trend over these decades in homosexual sexual experience. There is no reason not to think that the upward trend is not ongoing.

This graph does not show that the number of exclusive homosexuals within the population is increasing. It only shows that the number of people who report any homosexual sexual experience is increasing. This experience could range from penetrative sexual activity, to other homosexual encounters like oral sex.

What this data shows is that people born in 1940 had relatively low levels of homosexual sexual activity. Slightly more than 2% of males and about 0.75% of females. In contrast, nearly 8% of males born in 1970 and just over 6% of females said they had experienced homosexual activity. The data shows that over a 30 year span, there had been a 400% increase in male homosexual encounters and a greater than 600% increase in female homosexual encounters within the sample population.

The researchers rightly point out – albeit weakly – that this suggests a sociocultural dimension to homosexual behaviour. It is difficult to come to any other deduction. For example, it would be highly unlikely that these figures could be replicated in the Middle East where there is a strong cultural and social disapproval of homosexuality.

This data set does great damage to the gay gene hypothesis. For we have long been told by gay activists that genetics is stronger than culture. This is why homosexual behaviour must socially affirmed, for homosexual activity cannot be repressed by sociocultural constraint. The individual will always suffer under a repressive regimen since the gay gene will drive a person onward with inexpressible potency to express his homosexuality in one form or another.

Now it turns out that the prevalence of homosexual sexual behaviour is not fixed at all. It can vary significantly from generation to generation, and in all likelihood, from culture to culture. Moreover, the most likely explanation for this variation has nothing to do with genetics. It is explicable mostly by sociocultural atmosphere. As the three sample societies in the study have grown more liberal and governments have repealed sexuality laws, it has enabled or even emboldened homosexual experimentation.

If there is a genetic basis to homosexual sexual activity there should be no great variation in homosexual activity from generation to generation. To quote Richard Dawkins, we “dance to the music” of our genes. Since genes are stronger than culture, they will express themselves without regard for culture. Thus, if a person is genetically predisposed to be intolerant to dairy foods, this genetic predisposition will express itself regardless of how much dairy food is celebrated by his country. This data set seriously undermines this premise. The study shows that the genetic basis for homosexuality is weak – if not non-existent – and therefore culture may well prove to be the single most predominant input in shaping sexual behaviour.

MENTAL HEALTH AND HOMOSEXUAL SEXUAL BEHAVIOUR

The study strays into territory that activists have traditionally fought against with great ferocity: the association of homosexuality with mental illness. In their opposition, the activists have a powerful ally in the form of the American Psychological Association who have long rejected the idea that homosexuality is a mental disorder. It is important to note that Ganna et al (2019) do not claim that homosexuality is a mental illness. Nonetheless, they do show that it has a statistical correlation with a range of disorders.

As part of their study, Ganna et al (2019) correlated homosexual sexual behaviour with a range of personality traits and disorders. They did this, ostensibly, to evaluate the mental risks among people reporting homosexual sexual activity. They found statistically significant correlations between homosexual sexual activity (whether done exclusively or experimentally) and some of their pre-selected traits.

Smoking – particularly smoking cannabis – presented a significant correlation with homosexual sexual activity, nearly greater than all other correlations. (Interestingly, cannabis use is more strongly linked to female homosexual sexual behaviour than it is to male homosexual behaviour, although both are significant.)

Why smoking drugs should correlate so highly with homosexual sexual behaviour is not explored by the researchers.

Ganna et al (2019) found a negative correlation between “subjective well-being” and homosexual behaviour. In other words, people who report homosexual behaviour also report a lesser sense of well-being than other respondents in the study who never engaged in homosexual sexual behaviour. The researchers also found positive correlations between homosexual behaviour and ADHD, schizophrenia, major depressive disorder, loneliness, and numbers of sexual partners.

Th researchers correlated only a small sampling of pre-selected traits and disorders. Obviously a great many others were not included. The type of correlations provide some insight as to why activists are so reluctant for this kind of study to be performed. It does not show this population as a picture of mental health. Even supposing a hypothetical homosexual respondent had just two of the pre-selected traits, they would not only be less likely to enjoy overall happiness and contentment, but also less likely to be as healthy and well-functioning than the average study respondent.

The researchers are careful to avoid making any conclusions about this data set that would suggest that anything innate in homosexuality itself could be a problem. They certainly do not attempt to ascribe a cause and effect relationship to this data, preferring to let it sit in scholarly silence. Like the shapes of galactic nebulae, this data cannot be explained, it just is. Their studious avoidance of any interpretation of the data is justified by a claim of scientific agnosticism. Ganna et al (2019) forcefully state: “We emphasize that the causal processes underlying these genetic correlations are unclear and could be generated by environmental factors relating to prejudice against individuals engaging in same-sex sexual behavior, among other possibilities”.

The researchers promise more discussion on this in their supplementary materials, (which are far less likely to be read by the media or the public). There, they first preface their remarks with the need for “sensitivity” on the topic and then plunge into a discussion that is unwittingly devastating to contemporary gender theory.

First, they explain that the genetic correlations are real linkages between paired traits. For example, major depressive disorder (trait 1) is positively paired with homosexual behaviour (trait 2). These traits must exist in a relationship with each other since an increase in one trait will also tend to increase the second.

To explain the relationship, Ganna et al (2019) briefly mention the possibility that both traits may be the biological products of another unknown genetic variant. This is known as pleiotropy, in which several apparently unrelated traits are influenced by one gene. They theorise that “antagonistically linked sex hormone and stress hormone systems” may be involved in the development of both homosexual sexual behaviour and psychiatric disorders. This is obviously a deeply troubling conclusion because it suggests a common genetic origin – if one exists – of both homosexual sexual behaviour and psychiatric illness. Disentangling the first from the second would be difficult if true.

As a final possibility, they mention that one trait may actually cause the second. This possibility receives no discussion at all. The researchers immediately speculate that a causal relationship could be “mediated by environmental influences”. They conjecture that homosexual sexual behaviour results in prejudice and discrimination. This, in turn, gives rise to psychiatric disorder. In a genetic study, this could make it seem there was a casual genetic relationship when the true source of the trait was environmental all the time.

This is surely a dishonest conclusion that does not make even a passable effort to engage with their own datum. It seems to draw more from popular politics than logical inference. For among the correlations studied by Ganna et al (2019) were ADHD, bipolar disorder, and schizophrenia. None of these conditions have ever been shown to be caused by environmental factors. To put it bluntly, no amount of environmental prejudice will make someone schizophrenic.

Both explanations are equally problematic from a political standpoint. To deduce that mental deficits may contribute to homosexual sexual behaviour renders the sexuality a product of psychiatric disorder. On the other hand, to theorise that homosexual sexual behaviour could be a pleiotrophic effect alongside of mental disorder suggests that both homosexual sexual behaviour and psychiatric disorder are aberrant. That both are unintended side-effects of a puzzling gene interaction.

The researchers did not apparently consider the possibility that homosexual sexual behaviour may contribute to psychiatric disorder. There is no discussion of this at all in either their paper or the supplementary materials.

Ganna et al’s (2019) suggestion that “environmental factors relating to prejudice against individuals engaging in same-sex behaviour” might explain the relationship between some mental disorders and homosexuality is increasingly difficult to sustain in a culture where homosexual people are affirmed and celebrated (e.g. pride parades), given equal rights, access to family privileges, and are legally protected.

The view that society’s prejudice drives mental disorder among LGBTQ people has long been used as an explanation for the prevalence of mental disorder within this population, and as a rallying cry for greater political protection and privilege. But if mental disorder continues to be correlated with homosexuality at a high rate even within some of the most homosexual-friendly societies in the world – a Swedish sample was used in the study – then this hypothesis quickly loses force.

HOMOSEXUAL BEHAVIOUR AND EVOLUTION

Ganna et al (2019) include a data graphic that shows an inverse relationship between the number of same-sex partners a person has and the number of children they have. The more same-sex partners, the fewer the children.

The average number of children for male homosexuals who never have sex with women is around 0.4%. For exclusively female homosexuals it is around 0.6%. This is not unexpected since homosexual couples who never have sex with the opposite gender cannot produce children without expensive fertility support, a gamete donor, or the involvement of a third, opposite-sex person.

It is oddly naive to find something so obvious given so much time in a scientific paper, as if this were an entirely unforeseen discovery. Ganna et al (2019) write: “individuals who reported same-sex sexual behavior had on average fewer offspring than those of individuals who engaged exclusively in heterosexual behavior, even for individuals reporting only a minority of same-sex partners”. They point out that this reduction in the number of children is equal to, or greater than the reduction in fertility found in other traits that are also linked to lower fertility. It turns out that having sex only with someone of the same gender is very bad for reproduction. Or, put bluntly: homosexuality causes infertility.

Ganna et al (2019) briefly note that the lack of children among homosexuals calls into question the “evolutionary maintenance of the trait”, although they opt against any discussion of this. This may well be a sensible sidestep for geneticists who are engaged in the supremely ridiculous task of trying to find a genetic basis for homosexuality within a population they have discovered does not reproduce.

CONCLUSION

For the past decade the gay gene hypothesis has gradually dwindled in importance.

This is due to two developments.

Firstly, the success of homosexual political aims have made the appeal to genetic science mostly irrelevant. Same-sex marriage laws have been passed by most Western nations and the wholehearted embrace of homosexuality within the mainstream social ecology represents a clear triumph. Everything from Burger King to Harvard supports the LGBTQ movement. Everyone from prime ministers to corporate executives are eager to be seen as allies of the community. The LGBTQ movement has won the culture with or without science.

But secondly, the quiet disappearance of the gay gene hypothesis has coincided with the rise of the extremely disparate transgender movement and the explosion of sexual identities connected with it. The gay gene hypothesis was already ageing when the transgender movement unwittingly laid the axe to it.

They recognised that the hypothesis has spoiled on the shelf like old milk. It arose in a binary era when you were either homosexual or heterosexual. It no longer fits the zeitgeist of times. Worse, not only is the hypothesis no longer useful but it is a potential impediment to the transgender movement.

Since the early 2000’s, gender ideology has gone through a complete rewrite by the transgender movement. Back then, the main concept was a binary sexual identity. Today, the main concept is fluidity.

From the vantage point of 2019, there is something touchingly retrograde about the gay gene hypothesis. It belongs to a different political era, one in which science – even junk science – was grasped at as an evidentiary foundation. But that was then. This is now. The ideology that once demanded from genetics the discovery of a gay gene has been nearly completely displaced by the idea of gender fluidity.

If gender is fluid, and a person’s gender and orientation can be altered by their own fiat without any need for an external measure or authority outside of themselves, then there is no longer any need for a gay gene. Indeed, as Dr Haire noted, such genetic research is actually quite dangerous – terminal, really – to contemporary transgender ideology.

For if sexual identity was a product of genes, people might have to prove that there is an objective biological foundation to their gender identity. It opens questions as to whether a person’s orientation is biological or psychological. This is inimical to the current fashion that insists a person must be accepted for whatever they say they are. Personal autonomy is the stated goal of current gender ideology. To make one’s identity subject to a biological reality would tend to diminish that autonomy. Great academic effort has been invested in elevating the mind over matter and this is directly at odds with the old thinking that suggested matter actually made the mind.

Within the sexual “rainbow”, there are people who claim to switch freely between genders while others claim to reside primarily in one gender but sometimes express the other. Some people want to receive surgical changes so that they become a simulacrum of the opposite sex, while others do not want to be surgically changed but want to dress, behave, and be treated as if they were the other sex.

These flying fragments of gender and sexual identities are the shrapnel that has blown the legs off the gay gene hypothesis and made it the unwelcome, flatulent uncle in academia. It explains why the gay gene hypothesis had quietly slipped off the radar and genetic research into homosexuality had all but stopped. Now it returns in an odorous cloud and no matter how sensitive or progressive its authors, it invariably casts a cloud.

The good news for gender theorists is that most people do not care about having an opinion grounded in science anymore. Ideology and belief has achieved a total ascendancy over objective evidence right across the fields of human endeavour. Indeed, ideology itself is evidence in the minds of many people today.

While this study by Ganna et al (2019) devastates the gay gene hypothesis of the early 2000’s, it has arrived too late to be of any use to conservatives, religious people, or opponents of same-sex marriage. A great edifice has already been built on the gay gene foundation. Science can put cracks and dents in that foundation, and might even explode dynamite on it, but the edifice remains. The ideology has hardened enough to survive a few inconvenient genetic findings, and the culture has been conquered.

FURTHER READING

A welter of articles have recently appeared on the study. They come to a range of conclusions and positions.

Gay Gene theories belong in the past (The Guardian, 30 August 2019)

Retiring the Gay Gene Hypothesis (DNA Science)

No Single Gay Gene (Medscape, 4 September 2019)

The Great Education Crisis: The Collapse of Literacy In Anglophone Nations

righttoliteracy

In the western world, education is in steep decline.

Over the past 20 years, literacy and numeracy attainment has fallen throughout the English-speaking world. Alarm bells have been rung in Australia, the United States, Canada, New Zealand, and the United Kingdom.

In the United States, it is now estimated that nearly 20% of the adult population cannot read. This disturbingly high statistic shows no sign of slowing. According to Concordia University Portland, there is a brewing education crisis in the United States. It cites data from the National Assessment of Educational Progress that shows:

…46 percent of white students scored at or above proficient. Just 17 percent of black students and 25 percent of Latino students scored proficient.

Or, this means that more than half of all white students in the United States do not achieve proficiency in English, and for black students, a staggering 83% are not proficient readers.

Multiple test regimes confirm the steep decline in literacy in the United States, and an even worse decline in numeracy:

In 2013, the U.S. Department of Education’s National Center for Education Statistics released the results from the Program for the International Assessment of Adult Competencies (PIAAC). The PIACC provided an overview of proficiency in adult literacy, numeracy and problem-solving. In literacy, people born after 1980 in the U.S. scored lower than 15 of the 22 participating countries. Overall, U.S. adults aged 15-65 scored below the international average in all three categories— ranking near the very bottom in numeracy.

In some centres – such as Detroit – 93% of students are either illiterate or lag well behind expected literacy achievement. The reappearance of mass illiteracy in the United States has prompted documentary investigations such as Make America Read, that explores some of the reasons children are not learning how to read, and the efforts to help illiterate students as old as 14 to catch up. Despite some success, after-school programs and government interventions seem to make little difference. Metropolitan islands ofilliteracy are getting bigger in the United States.

In the United Kingdom, in 2001, it was shown that illiteracy had exceeded 1912 levels. By 2016 the United Kingdom had been placed last out of 23 OECD countries on international scores that compared the literacy rate for 16-19 year olds. Currently, the United Kingdom is the only OECD country where “the literacy of 16-24 year old people is below that of people aged 55 and over”.

In Canada, things are just as dire. In a manual produced by Canadian police services titled “Literacy and Policing in Canada: Target Crime With Literacy“, the researchers estimated that 42% of the Canadian population would not have the basic reading skills to perform everyday tasks. They concluded that the average literacy score for Canadians is “near the bottom of Level 3”. Level 3 reading is defined as the basic minimum for a person to be employable and able to cope in an information society.

In Australia, the Productivity Commission estimates the average Australian highschooler is now a year behind in mathematics compared to their 2004 counterparts. The trend toward lower and lower literacy attainment in Australia has sped up in recent years, despite the official claim that the overwhelming majority of students achieve national benchmarks. In response, the Australian Federal Government wants to introduce a phonics test for all first year primary school children.

The test consists of real and made up words in order to identify which children can actually sound out words, and which have simply memorised word blocks. When this test was rolled out last year in one Australian state, it found that only 43% of students reached the minimum benchmarks for reading.

Likewise, New Zealand has plunging declines with some surveys indicating that 40% of the population are unable to read at a functional level.

OFFICIAL STATISTICS

These figures stand in stark contrast to officially reported statistics that typically claim a literacy rate of 99%. No official statistical body in any Anglophone nation currently acknowledges that illiteracy – whether outright or functional – is widespread. How could this be possible when it runs counter to the research of academics and the lived experience of so many people?

Official statistics are often compiled from the results of national testing regimes that measure student attainment against “national standards”. These standards are typically set quite low and the vast majority of students are able to pass them. When the standards are raised, however, the number of students able to achieve them plummets drastically. This provides perverse incentives to both bureaucrats and teachers’ unions to not alter existing testing regimens.

Recently, this has been played out publicly in Australia. In an effort to improve literacy, state governments have introduced new, higher standards of achievement. The new standards caused a nearly 30% decline in reported student proficiency:

Just 62.6 per cent of Year 7 students reached the proficiency standard for reading last year, compared with 93 per cent listed as reaching the national minimum standard in the 2017-18 Budget papers. And 64.3 per cent of Year 9 students achieved proficiency in reading, compared with 92 per cent reaching the national minimum.

Since official statistics in Anglophone nations usually indicate that everything is going splendidly, it is left to international testing regimes to blow the lid on the state of education in these countries. These groups use their own achievement standards, which are much more objective. They conduct their testing on behalf of international economic agencies and are not beholden to domestic politics.

Domestic agencies that are not connected to any government or teacher body, almost always find a serious crisis. Book councils, PhD level researchers, local reading groups, surveys, dyslexia foundations, and so on, generally report high levels of illiteracy.

Part of the reason the crisis is overlooked in official statistics is that there is no agreed-upon definition of literacy. The official definition of literacy can range dramatically. In some countries, being able to write your name and understand newspapers is enough to qualify a person as being literate.

All of this has long-term implications for the economic and social future of Anglophone nations. The uncomfortable truth is that mass illiteracy – either outright or functional – is returning to these nations very quickly. This has serious implications for crime rates, civic participation, economic growth, the emergence of class systems, and religious observance. Worse still, governments seem to be able to do very little to stem the decline.

This is because the decline is largely driven by changing cultural values and is not entirely the result of government incompetence. Literacy and intelligence have been routinely ridiculed in youth culture for decades. Doing well at school is valued less than the affirmation of a social circle. Among working and middle-class people, two social groups that have experienced the steepest declines in literacy, entertainment is increasingly more valued than education.

I can remember a visible demonstration of this when I visited a number of houses in a newly-built lower-middle class suburb in a major urban centre near where I lived. While all of the houses featured expensive entertainment instalments – in one house I saw a cinema room with blackout curtains and a wall-mounted video projector – there was no evidence of any serious reading at all. Some houses featured a large television screen in every single room (even when this resulted in people having to squeeze sideways between furniture), but not a single bookshelf or bound book. If I saw mammoth television screens dominating entire walls of a living space, I could predict with a high degree of accuracy the near-absence of any reading culture at all. At best, I saw in one house a few trashy magazines.

Professor Neil Postman wrote the seminal “Amusing Ourselves to Death“. He foresaw the inevitable effects of a screen-based culture as far back as the 1980’s. It is impossible not to question the influence of technologies on illiteracy rates when they are chiefly visual, operated with icons, offer voice-to-text features, and largely replace text with video and pictures.

IMPLICATIONS

Satan hates the Lord and God’s people who bear his name. If he is to step up his assault on the church, part of his attack strategy will be to downgrade literacy in order to cut people off from the life-giving word of God. If people cannot read the scriptures they will not come to Christ. If people will not come to Christ they will remain alienated from God and the church will be weakened here on earth. In a double-assault, the devil seems intent on replacing literacy with an abundance of distracting devices that shut down the mind and drown out the conscience. This not only makes it harder for people to discover the reality of the person of Jesus Christ, but also makes it harder for them to detect error and manipulation.

Highly developed literacy almost always goes hand-in-hand with a developed reasoning ability. People whose lives are characterised by irrationality, thoughtlessness, and susceptibility to deceptive arguments often lack the literacy necessary to discover truth, and God’s wisdom that would empower them to work through it.

Whatever the devil is up to – and we cannot speculate about the mind of evil – within the next decades, the Anglophone world will almost certainly become less educated and literate than it was, with the rise in attendant problems like increased criminality, lower economic development, more ill-health, and multitudes who will give ready belief to “every wind of doctrine” that blows past. We see the outworking of this latter problem already in the astonishing rise of conspiracy theories in the Western world that grip people so tightly they hoard food, build shelters, and prepare for preposterous scenarios.

As Christians we have a duty and obligation bequeathed to us by the privilege of being entrusted with the Bible – the very speaking of God to us through the mouths of his prophets, apostles, and Son – to be concerned about literacy. We ought to cultivate a reading culture in our homes and lives. We must be deeply concerned to impress a high literacy standard upon our children. We must energetically promote reading in the world around us, and to be ever-vigilant in taking care never to lose our connection with the word of God which is sufficient to make us wise to everlasting salvation.

The New Breed of Politician

Huge Tidal wave with man

Alexandria Ocasio-Cortez gets a lot of air time in the media. In the progressive press she is lionised for her authenticity (she speaks to supporters on live stream while preparing dinner in her kitchen), and for the rags-to-riches story that she has made part of her political narrative. She seamlessly markets her personal life as part of her brand so that in addition to lifestyle coffee, we now have the lifestyle politician.

In the conservative press, however, Ocasio-Cortez is routinely disparaged for her ludicrous policy ideas that are unhinged from the real world of economics. When challenged she tries to overturn questions on the financial and technical details of her “Green New Deal” by assuming the costume of moral superiority. Anyone who wants anything more specific than blue sky vision statements has simply failed to grasp the scale of environmental apocalypse.

Predictably, Ocasio-Cortez is often pilloried for her preference of style over substance and her symbolic feel-goodism over nuts and bolts happenings. A classic example of this behaviour was seen her bizarre speech made to an audience of African Americans earlier this year in which she used an accent she does not normally use. With great indignation, she responded to critics that this was “code-switching”. She hinted that her critics did not understand why a person might use a completely different accent because they were not from the Bronx as she is.

The millennial generation is getting older and now starting to ascent to positions of power. Ocasio-Cortez is an example of the kind of politician that is emerging from the 1980’s and 1990’s era. These are reared on amoral TV shows like Friends and Buffy, and their values are shaped by their gender studies professors rather than religion.  So, if we want to get an early snapshot of our future politicians, Ocasio-Cortez is a petri-dish specimen of what is soon to come. This is not a comforting thought for the believer who already has cold shivers from seeing the sheer lack of intellectual engagement that new politicians exhibit.

Nonetheless, for the time being Ocasio-Cortez is easily disregarded by Christians because she is so evidently naive and intellectually ill-suited to leadership. Her petulant outbursts, the abundant self-esteem the gallops heedlessly past her mediocrity, her conviction that no valid criticism of her positions exist, and her regular retreat into the cocoon of identity politics is, if anything, an irritation. For the moment, she seems to pose no threat. She can be dismissed as a hapless cartoon character whose ludicrous schemes always hilariously unravel. She can sprinkle some ACME GO-SLO pellets along roadrunner’s path, or try to excite a roadrunner revolution by planting ACME dynamite at key locations, but in the end her wily schemes will go haywire and she will end up lodged in a cactus. Cue general laughter and merriment.

I think this sentiment is dangerous and misleading. We would be unwise to imagine that the upcoming generation of politicians are just comic relief who can do no lasting damage and do not imperil the Christian Church. The millennial politicians coming down the pipeline combine Ocasio-Cortez’s hostility to the foundation stones of Western civilisation with a ruthless willingness to bully and persecute anyone who dares to dissent.

This brings us to Brian Sims. A homosexual Democrat politician sitting in the Pennsylvania House of Representatives who hectors and abuses old ladies and teenage girls who disagree with him about abortion.

A few weeks ago, Sims spotted an older lady silently praying her rosary near an abortion clinic. Note that well, silently. This lady was not speaking. She was not waving placards. She was not even wearing clothing with slogans or logos. All she did was silently pray. It is about as inoffensive as you can get, and in a healthy pluralistic democracy, she should have been able to do so without being accosted.

Brian Sims could not bear the sight of this. He berated, insulted, and harassed her for about nine minutes:

During the course of Sim’s nearly nine minute video in which he stalks, taunts, harasses and accuses the unnamed woman, the state representative repeatedly attempts to shove his smartphone camera in the woman’s face. She quietly walked up and down the sidewalk during Sim’s outburst, seemingly unperturbed as she prayed a rosary.

By the end of his video, Sims had hurled the words “Shame,” “Shameful,” or “Shame on you!” at the woman at least 18 times; He said what she was doing was “Disgusting,” or “Grotesque” more than a half dozen times; He accused her of being “racist,” and repeatedly attacked Christianity.

Sims then makes a truly bizarre statement:

Sims said to the woman that although she has a Constitutional right to protest, “that doesn’t  mean you have a moral right to be out here.”

Morality is very important to Mr Sims. Or rather, his morality is very important to him because it apparently confers upon him the right to bully, harass, and attempt to intimidate women on the streets whom he has judged have errant religious views. One cannot help but conclude that Brian Sims rather enjoyed bulling this woman. Bullies pick their targets carefully. In this case, the lady was hardly likely to turn around and pop him one, and her apparently meekness served only to galvanise the brave Mr Sims. He captured the whole exchange on camera and personally uploaded the video. He seemed to think that it made him look like a hero.

During his big moment, Sims repeatedly attacked Christianity. It is here that his comments reveal the real issue. Sim cannot stand Christianity and its moral teaching. He does not like Christianity that holds an unbending resolve in the face of hostility; a concern for doing what is right in the sight of God at all costs. It is this sort of muscular, manly Christianity that people like Brian Sims both fear and despise. His reaction to it is exactly what we witness in the New Testament in opposition to our Lord.

As the Western world sinks deeper into a terminal paralysis of sin out of which no person or movement can rescue it, we should expect to see this hated for the Church and for Christians to increasingly manifest in politicians. An unchurched and uncatechised generation will have no regard for Christ and no respect for his teachings. They will do what rebel sinners always do when elevated to power over Christians: they will persecute. The only restraint that prevents these politicians from doing more harm to the Christian community, at least for the present, is the decaying restraint of law.

At one point Sims insists, without the slightest hint of irony:

There’s no faith that tells you ‘you are right’ and everybody else is wrong.  There’s no faith that tells you it’s your job to stand out here and shame people for something they have a right to do.

It’s self-referential satire. Brian Sims is a parody of himself. He is the Spanish inquisitor who sets out to roast other supposed inquisitors for their crime of supposedly roasting inquisitors. He is blithely ignorant of the fact that he is acting in precisely the way he describes this woman of doing.

Although Sims acknowledges that this woman had a right to be on the streets praying her rosary, he still appointed himself to the task of shaming her for it. Apparently in his world, his totalitarian, take-no-prisoners moral code allows him to believe he is right and anyone who disagrees with him is wrong. But nobody else may have such absolutist convictions.

It is amazing how entitled, self-regarding these uber-progressive warriors have. Their self-awareness is minuscule because they are not evidently in the habit of robust scrutinising themselves. Over and over again, they blast away at other people while demonstrating the same poor behaviour they claim to repudiate.

Christians should look carefully at Brian Sims behaving like a goon. We should listen to his sinister ranting on the streets and see in this the face of the coming generation of politicians. It is a generation of politicians that will think nothing of standing on the streets arrogantly haranguing folk about what Christianity supposedly is. They will not hesitate to directly target our faith. For millennial politicians know what Christianity is and woe betide any Christian who prefers the teachings of… well, the actual risen and ascended Christ to their warmed up puree of authoritarian progressivism in faux virtue.

“Iniquity,” the psalmist tells us, “surely abounds when the vilest men are exalted”. We must sadly live in the certainty that more of this sort of politician is on the way.

The Charismatic Movement: The Degraded Cultural By-Product of a Secular Age

charis

The charismatic movement is predicated on the idea that it is the modern outpouring of the Holy Spirit as described in the Acts of the Apostles. Each charismatic person fully expects to be able to perform (or to learn from their numerous “schools”) the same works that were witnessed in the early Church.

Charismatics commonly appeal to a passage that appears early in the Acts of the Apostles. There, St. Peter preaches to a large assembly after the miracle of Pentecost. During his great sermon St. Peter quotes the Prophet Joel and and tells his hearers:

In the last days, God says,
I will pour out my Spirit on all people.
Your sons and daughters will prophesy,
your young men will see visions,
your old men will dream dreams.
Even on my servants, both men and women,
I will pour out my Spirit in those days,
and they will prophesy.(Acts 2:17-18)

Despite St. Peter’s explicit application of this passage only to those who spoke in foreign languages that morning, this is taken by charismatics as a proof text for the claim that these spiritual works will continue as a normative experience for the Church.

They, thus attempt to replicate these works (and others). Not only prophecies, but healing and visions about the future. They believe Holy Spirit manifests himself with ecstatic worship, spontaneous outbursts of emotion, and the speaking of tongues – glossalalia. The charismatic movement is restless and energetic in searching for new manifestations and experiences of the Holy Spirit, and this has caused the movement to spiral into increasing extremes. Today you can find everything within its pale from the fraudulent to the occult; from practices that are bizarre to those that are grotesque.

One of the fountainheads of the movement is Bethel Church in Redding, California. Bethel Church originates and popularises spiritual practises that are frighteningly indistinguishable from the New Age movement. Unfortunately, these ideas tend to spread outward from Bethel since the church operates a “School of Supernatural Ministry”. Here its students learn spiritual arts in something reminiscent of magical arts at Hogwarts.

Bethel claims that the Holy Spirit is active in their institution and people. They go so far as to claim that the tangible presence of God appears during their worship services (as in this official video). This “presence” looks exactly like craft store glitter released from air-vents in the ceiling sometimes with a few feathers swirling around allegedly from the wings of observing angels. As the glitter floats in the air, the pastor Bill Johnson cracks jokes, children point as if they were at a birthday party, and hoots can be heard from the audience.

Like the unbelieving world in our time, charismatics pride themselves on being loud and “messy”. Their services are boisterous and rowdy. Rowdiness is taken as a sure sign of the Holy Spirit’s presence. Quiet, discipline and restraint are typically viewed with suspicion or disdain. Thus, hooting, shouting and whistling, once the preserve of football matches, are ubiquitous in charismatic worship. It is behaviour that is modelled by pastors within the movement. It is not uncommon for a pastor to begin his sermon with a loud roar of excitement.

It demonstrates the extent to which the movement has adopted its norms of behaviour from the sporting and entertainment world. Indeed, popular cultural references are seamlessly interwoven with their preaching. To choose but one example among thousands, Passion Church in Maple Grove, Minnesota gives an annual performance of Jackson’s Thriller. The church looks like an absolute nightmare, with zombies shuffling through green fog in a graveyard and people painted up in the grinning, voodoo visages of the undead.

But Passion Church seems untroubled by the admission of dark, creepy worldly ideas about death into their church. Instead, they claim that people are led to “overcome their fear” and “step into faith” through the performance. Or put another way, you can lead people to Christ through Michael Jackson’s pop music.

Meanwhile, at Bethel Church, Jenn Johnson – the daughter-in-law of its pastor – goes even further with the deification of popular culture. She has given a number of presentations in which she reflects on the Holy Trinity, If you thought that nobody would ever dare to apply pop culture to the Person of God himself you would be greatly mistaken. In her presentations, Jenn Johnson describes the Holy Spirit as being like the “genie from Aladdin”. She says the Holy Spirit is “blue”, “funny”, “sneaky”, “silly”, and “fun”.

As she recites this list of attributes shared by both Disney’s cartoon character and the Third Person of the Blessed Trinity, her voice trembles with a straining-to-be-meaningful emotion. We are to understand from these flutters that turning a cartoon character into an icon of the Holy Spirit is deep wisdom. (See: video compilation).

The movement is so filled with “lying wonders” and gimmicks that one could write a multi-volume encyclopedia and still not exhaust the material. For example, the charismatic movement has developed a practice called “fire tunnels“. During one of these rituals, a person wishing to receive blessing will walk between two lines of congregants. As they do so, people on either side pray over them, lay hands on them, praise their qualities, and infuse them with “fire”. There is usually a great deal of hollering, hooting and whistling, and the recipient of this blessing frequently shakes or falls to the ground overwhelmed with the spiritual energy they have received.

According to the Gospel Coalition, the leaders at Bethel and others within the charismatic movement have also practised “grave soaking” or “grave sucking”. This practice involves touching or laying on the graves of great evangelists or saints in order to absorb the spiritual power (“the mantle”) from their bones. Although there has been some back-peddling from this practice, Pulpit and Pen published an article last year in which they offered photographic evidence of “grave soaking” being conducted.

FOUR POINTS

What are we to make of the movement? I think there are four sensible conclusions orthodox Christians can arrive at.

1. The charismatic movement is immutably anarchistic: Like rebels who take up firearms in the street, and shout to the heavens that they are freemen who will not heed the laws of the king for they have found a deeper truth, so the charismatic movement is also shaped by a deep longing for freedom from the “restrictions” of God’s word and law. To achieve this, the movement has a spaghetti tangle of pathways to follow that enable them to pursue their own inclinations and desires.

Spiritual anarchism is the direct result of legitimising claims of special revelation (“the Holy Spirit told me”). Since every charismatic is potentially a prophet like Jeremiah or Moses, and since their prophetic ramblings are taken seriously by other charismatics, each learns that they have a special authority. Although they claim to subordinate this authority to scripture, history has long taught us that such subordination never in practice occurs.

Imagine a society where citizen was elevated to a Supreme Court judgeship. The resultant discordant crackle of legal interpretations would be impossible to measure against any outside standard, even if every citizen claimed his authority was subject to the constitution. If everyone is a Supreme Court justice, to what degree does the constitution really hold authority?

2. The charismatic movement is functionally relativistic: Relativism is the doctrine that truth is not universal or objective but is individually discerned. Everybody has their own truth because the basis upon which each person discerns “their truth” is different. Truth differs according to person, situation, context, culture, time, and so on.

As philosopher Hillary Putnam correctly identified, the result of the doctrine of relativism is that it becomes impossible to believe that one is in error. For if there is no truth beyond the personal belief that something is true, then one can never hold their own beliefs to be untrue. Relativism, therefore, gives rise to an independent reality that is ungovernable by any facts, claims, authorities outside of the individual.

Charismatic claims of special direct revelation places them in precisely this situation. Few charismatics ever believe they are in error, because it is not possible for them to be so. Their special direct revelation thus forces them to function on the basis of relativism.

Imagine a charismatic walks up to you and announces, “The Holy Spirit told me that you must move to Minnesota“. Consider the tension in this claim.

The charismatic is saying that God the Holy Spirit is issuing you a command. You are being commanded to move interstate. This is a divine revelation from heaven, and since it comes from the Holy Spirit, it logically shares co-equal authority with the scriptures.

But here lies the conundrum. How do we know that this prophecy is actually authentic?

Even charismatics are forced to admit that there are many false prophets, faked prophecies, charlatans, tricksters, and frauds in their movement. They have to admit this because the sheer volume of demonstrable error is overwhelming. They will even accept that sometimes spiritual claims can be inspired by evil spiritual forces. Given this, how is any person to determine whether a revelation is true or just another fraud? For there is no independent authentication.

This results in a long, muddy quagmire over which the carriage of reason cannot travel. Each charismatic person claiming the “mantle” of prophecy believes themselves to be authoritative mouthpieces of God and therefore cannot be subject to correction. But, each charismatic who receives a prophecy must also accept it or interpret it according to their own inner revelation and they likewise cannot be subject to correction. Moreover, one charismatic can countermand another charismatic’s revelation by simply receiving a super-ordinate revelation.

So a charismatic who says, “The Holy Spirit told me you must buy oil stocks by the end of the week“, can be rebutted by another charismatic who says, “Well, the Holy Spirit told me that this prophecy was not for me and I must not listen to it“.

Even when a false prophecy is accidentally believed – like the apocalyptic warnings over Iran or North Korea which never eventuated – those instances are simply dismissed on the basis someone had a lack of faith in the Holy Spirit, or someone muddled the message, or did not have enough spiritual insight to interpret it.

The ultimate result of this complete dispersal of revelatory authority is that nobody is ultimately correctable. Nobody’s claims of truth can be proved or disproved by anyone else. This is why virtually nobody in the charismatic movement ever holds their own dreams, visions, prophecies or voices to be untrue, no matter how violently they disagree with reality, with facts, with scripture, with history, or even with other charismatics.

This leads to a galloping relativism as well as an imperial disposition that allows transparent charlatans and corruption to flourish within the movement. For who is to say that a charismatic pastor imprisoned for taxation fraud did not truly receive a revelation from the Holy Spirit who “told him to guard the Lord’s money from the unbelieving Feds”? If a charismatic believes it is true, his theology teaches him that it must be true. And who is one charismatic to deny the message of the Holy Spirit to another?

I once witnessed the full moral crookedness of this relativism vividly demonstrated in the fallout of a very tragic situation. A charismatic man in our community who was married to a delightful lady, had an affair with another woman. He then abandoned his children and took off with his mistress. Even while he was living in a state of separation pending a divorce, this man still claimed that God was directly giving him messages.

His graphically sinful conduct; his abhorrent lack of self-restraint; the unbelievable pain he inflicted on a very sweet and gentle woman did not give him the slightest hesitation in firmly believing that for all of his wickedness he was still genuinely in touch with the Almighty.

That is relativism to the max.

3. The charismatic movement is deeply materialistic, consumerist, and temporally focused: For all of their spiritual hocus-pocus, the movement itself is fuelled significantly by a thirst for “my best life now”, wealth, health, success, and power.

The website of nearly any charismatic church will contain terms like: “vibrant”, “fulfilling life”, “overcoming fear”, “health”, “relationships” and so on. These websites seem to have compiled every self-help buzzword in existence. They advertise a particular lifestyle characterised by ecstatic worships and “power” over all of their temporal problems. The focus is squarely on the temporal, the here-and-now.

In charismatic belief, the good life starts now. Thus people should experience healing, financial success, and all of the good things of life. Now. In tangible, measurable form.

4. Far from representing the final outpouring of the Holy Spirit, the charismatic movement is the terminal stage of a decayed Christianity. The charismatic movement is the polluted by-product of a toxic, ungodly culture. It does not subvert the world. Quite the reverse. It has been thoroughly subverted by the sinful spiritual debris of the age. It is what you get when you freely pour the acidic sludge of an ungodly, shallow and materialistic culture over the clean marble of Christianity: the acrid, stained fragments left over from this acid bath is only “new” in the sense that most of the original substance was deleted.

Everything about the charismatic movement distorts God. The movement presents God as a kind of granddaddy hipster and shows little regard for God’s supreme holiness and glory. If a person can seriously believe that glittery sparkles in the air is the glory of the Lord, then such a person has no comprehension at all – as much comprehension as the cattle have of the beauties of the stars – as to what the glory and majesty of the Lord really is like. When one has been in the true presence of God, like St. John beholding the exalted Christ, they fall on their faces as dead.

This distortion of God’s Person manifests in the triviality of their worship.

For example, there are few charismatic experiences not accompanied by laughter – sometimes even referred to as “holy laughter”. They laugh during sermons; during prayers; during healings; during fire tunnels. Bill Johnson cracks jokes and the congregation laughs appreciatively even as the “glory cloud” of God’s holy presence supposedly appears. Comedy is next to holiness, as is the nearly ceaseless turbulence of noise, motion, and music that is omnipresent at all charismatic services. People sway, they bob like Hasidic Jews, they shriek, they jitter and fall to the ground. Some wave their hands in the air. During services people run around, or walk or skip, while others stand listening to the sermon, while others sit, or others roll on the ground. There’s hollering and cheering. The band plays a nearly ceaseless sound track.

The concept of worship as a shared experience, orderly and disciplined to reflect the holiness of heaven and its King, has fled. The texts of scripture that say, “Be still and know that I am God“, could never be observed under such conditions. It seems that silence and deep reverence is only for the angels of heaven. Or, perhaps for the dead, cold Christians of the past (and present). But for the children of the fresh outpouring, the approved order is a kindergarten level of restlessness.

The charismatic movement actively feeds the narcissism that is frighteningly prevalent in the culture. The charismatic movement turns each man into an authoritative prophet who is beholden only to his own revelations.

It feeds on the present cultural fascination with supernatural powers by turning everyone into a Harry Potter. This mysticism and solipsism is deeply attractive to the culture, for it grants a hidden significance that none but the enlightened can reach.

Thus the new follower is suddenly swept into a world where they can receive secret messages, can cast healing spells, learn easy answers to all problems, and obtain special powers. It is as though they had stepped through a wardrobe into the land of Narnia. The reason they can enter this magical domain is because they are special. They have hidden discernment and insight. This is the very message that Samuel’s Mantle – a prophetic training school in Canada – gives its would-be students. Unlike other Christians, they have a particular anointing and a special calling.

To such a depth of magical delusion have some in the movement sunk, that charismatic “supernatural students” have even attempted to raise the dead as though it were a skill you could learn like sport or moves in a video game. The Gospel Coalition reports:

People in the Bethel movement believe that raising the dead should be something we aspire to. As a result, some Bethel students formed a Dead Raising Team. They go to the morgue to practice raising the dead. They also listen to the radio and try to beat ambulances to accidents to raise the dead or heal the injured before the ambulance arrives. From all accounts, they have yet to raise their first corpse.

Christianity Today reports that in 2008, two Bethel students were involved in an accident that left a man stricken at the base of a 200-foot cliff. The students believed that the man had died and so they tried to resurrect him by prayer. They waited until the next morning to call emergency services. Thankfully, the man survived but unfortunately, he remains paralysed.

Worst of all, the charismatic movement cheapens everything to do with the Blessed Holy Spirit. The Holy Spirit is presented as a force or a genie who is at the constant beck and call of the summoner. Receiving the Holy Spirit “fire” is as mechanical a process as an engine injecting fuel into a cylinder. Yes, the Holy Spirit is a divine Person, but apparently He functions very much like an impersonal force or energy field.

St. Paul tells us that he “purposed to know nothing” among the Corinthians, “but Christ and him crucified”. As always St. Paul was in perfect harmony with our Inerrant Lord who taught us that he would send the Holy Spirit to exercise a very specific ministry. For the Holy Spirit would not point to Himself; the Holy Spirit would not glorify himself; neither would he be “funny” and “silly” like a blue cartoon genie.

Rather the Lord said of the Spirit: “He will glorify me because it is from me that he will receive what he will make known to you“. The Holy Spirit’s work, says the Lord, would be to convict the world of unrighteousness and unbelief, and teach people about judgement.

When Christ is glorified and righteousness, repentance and judgement are declared, we can be sure that the Holy Spirit is truly at work. For the Spirit does not direct men to himself, but always to the Son. The Son, in turn, points men to the Father via himself.

In charismatic circles, this divine order is entirely turned on its head. For what do charismatics emphasise and preach? They emphasise the Person of the Holy Spirit. Which Person of the Trinity receives the most attention in their gatherings, their literature, prophecies, and activities? The Holy Spirit. Which Person of the Trinity is glorified and exalted, called upon, and attributed power and strength? The Holy Spirit.

You do not end up at charismatic worship when you seek Christ and him crucified above all. You do not end up with charismatic worship when you repent of the world and the values and attitudes that are invisibly infused into it – the narcissism, self-indulgence, self-seeking, desire for prominence and power, the emotionalism that triumphs over many minds.

And you will never end up as a charismatic if you see yourself honestly and without affectation, as an unimportant servant of Christ who is privileged to have any calling at all. If you are desirous to be the smallest in the kingdom of heaven – to be a vessel that is emptier and lowlier so that it might be more at the disposal of Christ – then you will never succumb to the thirst for power and glamour; for razzmatazz and the spiritual sensationalism of the charismatic movement.

St. Paul in the discharge of his ministry teaches us the remedy against all degraded religion that would exalt the self:

“What, after all, is Apollos? And what is Paul? Only servants, through whom you came to believe—as the Lord has assigned to each his task. I planted the seed, Apollos watered it, but God has been making it grow. So neither the one who plants nor the one who waters is anything, but only God, who makes things grow.

For no one can lay any foundation other than the one already laid, which is Jesus Christ.”

Therefore, let us make it our aim to excel in regarding ourselves as “nothing” but servants. Like St. Paul, we ought to strive to be ever more empty of self-regard and increasingly “small in our own eyes” so that we will not fall victim to the devil’s schemes. We know he tempts men with multiple forms of pride, and there is no pride as dangerous and subtle as religious pride.

As servants, let us humbly enthrone Christ on the highest pinnacle of our regard and affections. Let us flee from any desire for spiritual status or prominence. Let us forsake the noisy and revolutionary; the worldly and novel and experimental; and let us set our hearts to follow the Shepherd on the path of righteousness. “My sheep hear my voice,” the Lord said, “and they follow me… they will not follow a stranger for they do not know the voice of strangers“.

Indeed, true Christians do follow the voice of the Good Shepherd. We look to the unchanging Father for our guidance, and we find our strength and hope in the unparalleled majesty of the Son of the Living God “who is the same yesterday, today, and forever“. Follow him.

Could Hitler Get Published in Modern Academia?

MK

INTRODUCTION

Most people assume that Hitler’s theories could never again get a foothold in modern academia. It is a comfortable Western conceit that is built on the idea that humanities departments in universities inoculate the West against totalitarian ideas. It is inconceivable to most people that tyrannical or near-tyrannical nostrums could ever find a home in the humanities departments of modern Western universities.

After all, don’t Antifa activists bravely oppose “fascism”? Aren’t students quick to detect any instance of oppression? Don’t professors build their careers on an effort to create a new world of choice and freedom?

It would be logical to think that the disciplines that focus most on human experience would be the most richly informed by the lessons taught bloodily by the 20th century and thus most immune to any totalitarian, radical ideology that would seek to assert itself with muscular fanaticism upon the world.

But this is not so.

Within the modern academy, humanities departments are Petri dishes that spout radical theories. Ideology has been seamlessly woven into knowledge production such that the latter is now governed by the former (and is thus, not knowledge production at all).

Humanities scholars seldom any longer seek to discover and describe reality. Rather, they attempt to refashion reality as if it were play dough so that it suits their ideas. In the process they have not only dissolved much of the meaning of the study of humanities, but they have fired up their students to control and dominate campus life. Their students learn the fine arts of bullying, intimidation, and harassing others in the name of justice.

For many years, black students at Evergreen State University have held a “Day of Absence” in which they do not attend their campus for a day. They meet to discuss issues relevant to them. Last year, however, minority students and faculty at Evergreen State University decided they would like to invert their strategy. They demanded that white students and staff should stay away from the campus on the “Day of Absence” and that only minority students should attend.

Professor Brett Weinstein (in the hard sciences, naturally) resisted this demand on the entirely reasonable grounds that it constituted an attempt to intimidate  and control the campus environment which is inimical to freedom, but congruent with oppression. He wrote:

There is a huge difference between a group or coalition deciding to voluntarily absent themselves from a shared space in order to highlight their vital and underappreciated roles… and a group encouraging another group to go away. The first is a forceful call to consciousness, which is, of course, crippling to the logic of oppression. The second is a show of force, and an act of oppression in and of itself.

Professor Weinstein said that he would be attending campus on the nominated date and encouraged other white students to do the same.

The firestorm that broke against him and his wife was a demonstration of intimidation that will be familiar to anyone who has seen the dark inner workings of a dictatorship where mobs are enlisted to “do their worst” against any outspoken non-conformist. Brett Weinstein received death threats. Concerted efforts were made to get him fired, including organised marches across the campus, impromptu searches for the professor by vigilante students, and “fire Brett” graffiti which appeared on campus. Efforts were later made to get campus police fired as well.

The campus police advised Weinstein that he should absent himself from work for a few days because they could not guarantee his safety. From the moment he made his stand, Weinstein was accused of racism by students and activists on social media. His effort to explain and defend his were also considered racist. Students drew a line between his stance and the fatal attack of some unrelated men in Portland, Oregon who had tried to break up an anti-Muslim rant. This, they argued, showed how much imminent danger existed for minorities in American society and why Weinstein’s stance was actually dangerous and unreasonable.

Ultimately, Professor Weinstein and his wife left Evergreen State University and successfully sued it. The university president George Bridges said:

We may disagree with each other. However, disagreement is one thing; dehumanization is another. Over the week, a few members of the Evergreen community have used traditional and social media to malign, mock or misrepresent those with whom they disagree. While the majority of students, faculty and staff are fully engaged in the teaching and learning work of the college, a few are on a destructive course of action that hurts themselves and gives a distorted and false impression of our community.

But Brett Weinstein told the media:

The president’s carefully crafted statement is clearly intended to support a false narrative about the present state of our campus, and the extraordinary events of this past week. No one at the college has yet acknowledged that I and my students were specifically followed, harassed and doxed. If it is now safe to return, it is only because the intimidation campaign against us backfired so spectacularly and has now been called off as a matter of PR damage control.

The harassment and intimidation at Evergreen State is a mere demonstration of how frightening universities have become for free thinkers, and how hostage they are held to the shibboleths and grievance theories of their humanities departments. Worse, these students and their professors often believe they have been given the mandate of revolution to try and break down the matrix of imaginary grievances and hurts they claim to see around them. They take their intolerant, blinkered, bulldozer approach into the wider society where it causes real harm.

They thus justify the introduction of new unscientific social ideas into psychology, education, religion, and history. These students rise to positions of influence HR departments, in media newsrooms, in corporations, and in government agencies where they continue their social crusade. Through intimidation these social theories and ideas then become the institutional culture of the broader society. The theories are applied to the real world with often bizarre, expensive, harmful, or unjust results for families, individuals and children. Nonetheless, these radical principles are not permitted to be questioned or dissented from. Those who would do so are often relentlessly bullied and abused in the manner so sadly exemplified by Professor Weinstein.

HOW BAD IS IT?

The rot of humanities in modern universities seriously imperils the future of the academy. Over a year ago three (left-leaning) scholars – James Lindsey, Peter Boghossian, and Helen Pluckrose – decided they were unable to ignore the dysfunction that now plagues the social sciences. They decided to begin a project in which they would visibly and publicly demonstrate how intellectually moribund and bankrupt the humanities had become by writing a series of spoof papers and getting them published in prestigious and reputable peer-reviewed journals.

Publication of a paper in a peer-reviewed journal is the Holy Grail of scholarship. Not only is it a way for an academic to gain notoriety and influence – since scholarly journals are regarded as high-quality source material for citations – but it is also a standard condition of tenure in most universities. To get a paper published in a peer-reviewed journal means that you have made a worthy scholarly contribution that has passed a process of being checked, vetted and approved by peer experts  for accuracy and value.

Publication means that the paper is adding to the specialised knowledge contained within the field and is consistent with the knowledge that already exists. Peer-review is a means by which scholars testify that a methodology is sound and a work is reliable.

Lindsey, Boghossian and Pluckrose successfully published seven spoof papers that ranged from the absurd to the outright dangerous. In one case, they demonstrated they could publish Hitler’s theorems of grievance, modified with a little grease and spanner-work to suit contemporary feminist ideology, with high praise from the reviewers. In the name of a fictitious Ph.D holder, they were able to get a paper published that utilised Hitler’s multi-point plan in Chapter 12 of Mein Kampf as a basic template for feminist struggle.

In another peer-reviewed paper they argued that astrology was a more feminist “science” than astronomy and thus and deserved a role within astronomy. They also successfully published an utterly meaningless paper about “feminist artificial intelligence” which was written in dense, impenetrable prose. Absurder examples included a highly-commended paper in which they argued that dog parks perpetuate a canine rape culture with systematic oppression against “the oppressed dog”.

Perhaps the most ridiculous paper of all was written by James Lindsey featuring poetry derived from an online teenage-angst poetry generator merged with a long, rambling anecdote about an imaginary feminist “moon meeting” at which women rub wooden carvings of their genitals.

Each paper was intended to demonstrate a different ideological defect within the field of humanities. For example, they argue that the publication of their dog park paper showed that, “Journals will accept arguments which should be clearly ludicrous and unethical if they provide (an unfalsifiable) way to perpetuate notions of toxic masculinity, heteronormativity, and implicit bias“.

Certainly, the idea that dogs could be oppressed by rape culture is absurd and it defies belief that anyone could take this seriously. But ideology tends to have the effect of corroding critical faculty in those who fanatically hold to it, until the grotesquely nonsensical is advanced as proof of the ideology. Indeed, the dog park paper has eerie parallels to the story that circulated in German schools in the 1930’s in which students were taught about the discovery of a remarkable talking dog, unlike anything seen before, that had been successfully able to tell scientists that he had undying faith in his Fuhrer, Adolf Hitler.

Another spoof paper argued that heterosexual men rarely anally stimulate themselves with sex toys because of a deep-seated homophobia and bigotry against transgender people. This paper was described as “rich and exciting” by one reviewer who apologised for being so enthused but explained she could not help it because the article was so “marvellous”. The reviewer described the piece as an “interesting contribution to knowledge”. Yet, once again, the premise of the article is blatantly unfair, cannot be proved on the basis of objective data, and is exclusively grounded on the idea that something is innately wrong with heterosexual male sexual desire.

Lindsey, Boghossian and Pluckrose concluded that: “journals will accept ludicrous arguments if they support (unfalsifiable) claims that common (and harmless) sexual choices made by straight men are actually homophobic, transphobic, and anti-feminist.

It is hard to come to any other conclusion given that the article was purposefully written so that it amounted to little more than a sophisticated attack on normal male desire. Yet though its premise is clearly discriminatory and biased, it was sufficiently dressed up in the garb of supposed academic writing to allow it to gain a respectable receptivity within the suffocating ideological confines of humanities scholarship.

Only ideology could explain why such a paper could be deemed a serious academic effort given its unhinged nature. For example, at one point the article strongly hinted that there was something bigoted, defective, or sinister (“transhysteria”) at work when heterosexual men were interviewed and said they did not wish to be anally penetrated by another man or by a transgender woman with a penis. The article posited that this was demonstrable proof of the existence of a masculine construct that opposes and oppresses homosexual and transgender people. In other words, the paper was essentially arguing that heterosexual men must engage in homosexual sex to some degree in order for them to cease participating in an alleged hegemonic oppressive structure.

The conclusions made by this article were, of course, supported by no empirical data. Instead, like many social science articles it used “qualitative data”. It referenced personal anecdotes, interviews conducted with very small numbers of people, and citations from books such as “The Ultimate Guide to Prostate Pleasure“, a text purporting to teach men how to engage in “anal play”. This is the basis, it seems, for making a “serious contribution” to a scientific understanding of human sexuality.

No wonder ideologies of sexuality are among the most intolerant on university campuses – taking no prisoners as they hack their way across the intellectual landscape – for the substance upon which they are based add up to self-affirming fantasy. But this fantasy has such a thin membrane that it is not be able to withstand the most basic questions or elementary scrutiny, just as an over-inflated balloon bursts when it makes contact with anything angular. The only solution, therefore, is to silence the would-be questioners and shout down any effort at dissent or scrutiny.

The Atlantic magazine rightly observed that such papers do not only:

…expose the low standards of the journals that publish this kind of dreck… It also demonstrates the extent to which many of them are willing to license discrimination if it serves ostensibly progressive goals.

This was most vividly seen in a paper arguing that students of “privilege” should be made to give “experiential reparations” by sitting in chains on the floor, being spoken over, and treated with serious inhumanity. This paper was not published by the journal it was submitted to on the basis that the privileged students making the reparations were being treated with too much compassion. Nonetheless the authors were invited to rewrite and resubmit.

Lindsey, Boghossian and Pluckrose comment:

This paper insists that the most privileged students shouldn’t be allowed to speak in class at all and should just listen and learn in silence throughout the term. Even more, it insists that students with high privilege could benefit from adding on “experiential reparations,” such as sitting in the floor, wearing chains, or intentionally being spoken over, as an educational “opportunity” within the class.

The reviewers’ only concerns with these points so far have been that (1) we approach the topic with too much compassion for the students who are being subjected to this, and (2) we risk exploiting underprivileged students by burdening them with an expectation to teach about privilege.

To correct for this, the reviewers urged us to make sure we avoid “recentering the needs of the privileged.” They asked us to incorporate Megan Boler’s approach called “pedagogy of discomfort” and Barbara Applebaum’s insistence that the privileged learn from this discomfort rather than being coddled or having their own experiences (suffering) “recentered.” It also utilizes Robin DiAngelo’s now-famous concept of “white fragility” to explain why students subjected to this treatment will object to it, and uses that to justify the more cruel treatment suggested by the reviewers. The reviewers acknowledged that they believe this “fragility” is the correct interpretation for student pushback against being told to stay silent and sit in the floor, possibly in chains, throughout the semester.

They go on to observe that the enthusiastic reception by reviewers and the invitation to resubmit by the journal demonstrates:

Patently unfair, inhumane, and abusive treatments of students will be acceptable in educational theory if it is framed as an opportunity to teach them about the problems of privilege.

In rebutting left-wing defences of the journals, The Atlantic commented:

…it is nonsensical to insist that nonsense scholarship doesn’t matter because you don’t like the motives of the people who exposed it, or because some other forms of scholarship may also contain nonsense. If certain fields of study cannot reliably differentiate between real scholarship and noxious bloviating, they become deeply suspect. And if they are so invested in overcoming injustice that they are willing to embrace rank cruelty as long as it is presented in the right kind of progressive jargon, they are worsening the problems they purport to address.

It demonstrates how rotten the timbers have become within the field of humanities and perhaps goes some way to explaining why the discipline is so often held in derision. For instead of being a machine to create knowledge about the true human condition, humanities departments – especially those dealing with gender and sexuality – now manufacture a worldview that is largely immune to knowledge or the tools of reason.

The escalating authoritarianism of this no-holds-barred, grievance-detecting, bullying social fascism would make a natural transplant into the fascism of yesteryear. This is what is flowing from politicised humanities departments and journals that are sunk in ideological decay. It embraces a wide swathe of fields like gender studies, anthropology, sociology, psychology, education, and others which are all complicit in packaging such grotesque and preposterous ideas in the name of remedying “oppression”.

WHAT HAS GONE WRONG?

Lindsey and Pluckrose (2018) argue in their essay that the excesses of students and the circus sideshow of radicalism on campuses merely represent the symptoms of a longer-term malaise within the humanities. An intellectual virus is at work. It is characterised by a number of features, including a binary, good-vs-bad mode thinking in which students memorise matrices that purport to show dialectics of oppression; something termed “intersectionality” which is the fashionable theoretical engine driving much of the harm.

Social psychologist Jonathan Haidt of New York University writes:

But what happens when young people study intersectionality? In some majors, it’s woven into many courses. Students memorize diagrams showing matrices of privilege and oppression. It’s not just white privilege causing black oppression, and male privilege causing female oppression; its heterosexual vs. LGBTQ, able-bodied vs. disabled; young vs. old, attractive vs. unattractive, even fertile vs. infertile…. A funny thing happens when you take young human beings, whose minds evolved for tribal warfare and us/them thinking, and you fill those minds full of binary dimensions. You tell them that one side of each binary is good and the other is bad. You turn on their ancient tribal circuits, preparing them for battle. Many students find it thrilling; it floods them with a sense of meaning and purpose.

And here’s the strategically brilliant move made by intersectionality: all of the binary dimensions of oppression are said to be interlocking and overlapping. America is said to be one giant matrix of oppression, and its victims cannot fight their battles separately. They must all come together to fight their common enemy, the group that sits at the top of the pyramid of oppression: the straight, white, cis-gendered, able-bodied Christian or Jewish or possibly atheist male. This is why a perceived slight against one victim group calls forth protest from all victim groups. This is why so many campus groups now align against Israel. Intersectionality is like NATO for social-justice activists.

The intellectual virus is also characterised by low-quality research which suffers from a “replication crisis” – a term coined by Cofnas, Carl, and Woodley (2015) in a paper that questioned the scientific foundations of much of what passes for research within the humanities.

Replication refers to the ability of other researchers to duplicate the results of an experiment or a study. This constitutes a cornerstone of the scientific method. Since the scientific method is concerned with discovering objective truths about how the world works, multiple researchers in different places and contexts performing the same experiments should get the same results if the experiment truly addresses an objective reality. In this way, the results are shown to be independent of the researcher.

For instance, a researcher using an Ohmmeter to gauge the electrical resistance of different metals – perhaps copper, iron, and gold – will get the same results no matter how many times the experiment is repeated. Providing the variables of the experiment remain the same (e.g. amount of metal, the length of the metal pieces, amount of voltage etc.) the results will be identical.

Or, suppose a researcher drops some weights from a fixed height and measures their impact velocity. The results of this experiment will be the same when it is repeated in London, Johannesburg, or Timbuktu. It will be the same because gravitation and its effects are the same. Furthermore, the results of these experiments will be able to be  duplicated by multiple researchers with all kinds of personal beliefs.

It will not matter whether the researcher votes for conservatives or liberals, or is a fanatical vegetarian. It will not matter if the researcher is a Christian or a pagan. It will not matter if they cavort in Bacchanalian parties and slosh enough alcohol down their gullet to stun a whale, or if they adhere to godly morality and self-restraint as revealed in scripture. None of this will matter.

It will not matter because if the researchers follow the same method the experiment’s results will be successfully replicated, thus proving that the experiment is built around an objective principle or law that is true. It further proves that the researcher himself has not brought an uncertain variable or a personal bias to the experiment and has influenced the results.

There has been a breakdown of this principle within the humanities, especially in regards to experiments that utilise “qualitative research” rather than the quantitative research of the hard sciences. Thus, social scientists often perform experiments and treat the results as solid even when those results cannot be replicated by other researchers. This has been a problem for decades and the lack of scrutiny and scientific rigour has allowed the findings of these experiments to become virtually unchallenged lore.

Some of the most celebrated social experiments have been unethical, like the infamous (and unethical) Robbers Cave experiment led by Muzafer Sherif:

Sherif’s cover story was that he was running a summer camp in Middle Grove. His plan was to bring a group of boys together, allow them to make friends, then separate them into two factions to compete for a prize. At this point, he believed, they would forget their friendships and start demonising one another. The pièce de résistance was to come at the end: Sherif planned to set a forest fire in the vicinity of the camp. Facing a shared threat, they would be forced to work as one team again.

….

In 50s Middle Grove, things didn’t go according to plan either, though the surprise was of a different nature. Despite his pretence of leaving the 11-year-olds to their own devices, Sherif and his research staff, posing as camp counsellors and caretakers, interfered to engineer the result they wanted. He believed he could make the two groups, called the Pythons and the Panthers, sworn enemies via a series of well-timed “frustration exercises”. These included his assistants stealing items of clothing from the boys’ tents and cutting the rope that held up the Panthers’ homemade flag, in the hope they would blame the Pythons. One of the researchers crushed the Panthers’ tent, flung their suitcases into the bushes and broke a boy’s beloved ukulele. To Sherif’s dismay, however, the children just couldn’t be persuaded to hate each other.

After losing a tug-of-war, the Pythons declared that the Panthers were in fact the better team and deserved to win. The boys concluded that the missing clothes were the result of a mix-up at the laundry. And, after each of the Pythons swore on a Bible that they didn’t cut down the Panthers’ flag, any conflict “fizzled”. By the time of the incident with the suitcases and the ukulele, the boys had worked out that they were being manipulated. Instead of turning on each other, they helped put the tent back up and eyed their “camp counsellors” with suspicion. “Maybe you just wanted to see what our reactions would be,” one of them said.

The robustness of the boy’s “civilised” values came as a blow to Sherif, making him angry enough to want to punch one of his young academic helpers. It turned out that the strong bonds forged at the beginning of the camp weren’t easily broken. Thankfully, he never did start the forest fire – he aborted the experiment when he realised it wasn’t going to support his hypothesis.

Lindsey and Pluckrose point out that the lack of objectivity in research has allowed quack studies to gain legitimacy. One need not be a fortune teller to see how dangerous this is not only for the mission of the university, but also for wider society.

They write:

The difficulty of measuring the rigor of research in the humanities and the relative ease of producing humanities research (say, as compared to studies in the hard sciences) make it particularly prone to ideological bias and proliferate poor scholarship.

This, unfortunately, is a problem shared by the social sciences. A 2012 study by researchers Yoel Inbar and Joris Lammers, cited in Cofnas et al, found that while conservative and liberal social scientists were equally likely to discriminate against each others’ papers in review, liberals are so over-represented in the field that they face a only a 5% chance of having their paper reviewed by someone who might politically discriminate against them.

Conservatives, by contrast, face an 80% chance of the same. The departments which traffic in fashionable nonsense therefore have natural advantages in producing reams of low-quality or outright bad scholarship: High levels of political motivation to agitate the system in their favor, relative ease of producing scholarship, and a high likelihood of sympathetic reviewers biased in their favor. This has led to administrative architectures that now unjustly support them and prejudicial control over key sectors of the academy — like educational theory, which creates a self-strengthening feedback loop for them — which enable them to push their agenda into the university system. The result is increased legitimacy for certain criticisms of the academy that are not judiciously applied, are being politically weaponized, and are likely to explode into radioactive political warfare.

In other words, the humanities departments of many universities have been turned into think tanks for liberal politics. They produce the theory and churn out the students that are amenable to supporting the assumptions and worldview of the left. It is not that these students are better educated and that their superior education turns them toward the left, as the popular conceit among liberals would have it.

Rather, it is that these students are intellectually docile, cowed by an unchallenged stream of propaganda that sounds sophisticated, and are never exposed to rival ideas or viewpoints. This produces students who cannot defend their views in debate against a knowledgeable opponent, and when challenged may even go so far as to call for the campus police.

These students and their identity ideology – what could be properly termed social fascism – are going to be moving into the wider world. They are intolerant of dissent. They are utterly certain they are correct. And they will bully and intimidate not only people who disagree with them, but will wreck institutions, rewrite laws and processes, and even demand the suppression of objective facts for the sake of their politics of grievance. Even language itself must be forcibly changed. A vivid example of this was seen recently when an LGBTQ activist demanded the removal of a billboard that featured nothing but the dictionary definition of “woman”. This was deemed a “hate campaign” and “transphobic”.

The strategies, techniques, theories, and continuous psychological projection is nearly indistinguishable from those employed by fascists in the 1920’s and 1930’s. In the name of justice they do injustice. They claim to be guardians of victims yet they victimise and terrorise their opponents. Their aim is also the same as those of classical fascists. True, they are not trying to install a fascist government, but they are certainly trying to obtain social power through a framework advocating an inversion of community values. Like the fascists of the past, they seek to force others to submit to the rules they have decided to impose.

The intellectual groundwork behind this movement is a recipe for the decline of democracy and an ever-expanding attack on Christianity. Which brings us back to the question in the title. Could Hitler get published in the modern academy? Most assuredly he could. In fact, thanks to Lindsey, Boghossian and Pluckrose, he already has.

What are the long-term implications for a society in which Hitler’s politics of grievance are indistinguishable from other scholarship within their highest institutions of learning?

The Future of the West: Perverted and Deluded

the end

But mark this: There will be terrible times in the last days…. evil men and impostors will proceed from bad to worse, deceiving and being deceived.” (2 Timothy 3:1, 3:13)

So wrote St. Paul to Timothy regarding the trajectory of human society.

Notice that St. Paul does not write about wars and explosive catastrophes. These epic events are so beloved by the charismatics who see signs of doom in their morning cornflakes, but they are not mentioned here. Indeed, the scripture writers show remarkable disinterest in providing us with a historical timeline of events regarding what will happen in the future. The apostles are not in the business of equipping us to be professional fortune-tellers.

This has not stopped many people – including good and faithful Christians – looking for current events in the word of God. Nuclear Armageddons, world wars, missile strikes by Iran, and imminent biological threats have each, at different times, been “unearthed” in the scriptures. Some claim that certain symbols in the Book of Daniel or The Revelation speak of Hitler. Or the Pope. Or the President of the United States.

This has always been a temptation for Christians. For example, in 14th century Europe amidst the ravages of the Black Death that killed approximately half of the continent’s population, Christians “discovered” that the scriptures predicted disease and the end of the world in their times. “It must be so,” they reasoned, “for if the horsemen of the apocalypse do not refer to times like oursthen what could they possibly refer to?” The same questions have been asked whenever great evil befalls the human race.

But this is not the sort of information the scriptures offer us about the Last Days. We may be thankful God does not paint out the future for us in lurid journalistic detail, for who could bear the weight of it?

Yet this does not mean the Bible offers us no information at all. In this letter, St. Paul provides us with extremely valuable information. But observe where the apostle’s focus lies; take careful note of what is important in the estimation of the apostle.

For St. Paul is chiefly interested in the moral dimension of the Last Days. If you want to know how close the Lord is, says St. Paul, look at the moral fabric around you and compare it to what has gone before, both in degree and intensity. Look at sin’s prevalence and acceptance. To paraphrase Christopher Wren, “if you want to see a monument that shows us how close we are to the end of days, then look around you”.

For it is precisely the moral context of any age or epoch that shows us mankind’s alienation from God and our proximity to Christ’s return.

Some have argued that St. Paul must be describing all time since Christ’s ascension. They argue this on the basis that all of these sins have always been common to mankind in every era. You could always find greedy people. Or disobedient children.

But the Apostle’s own writing here would tend to suggest he was thinking of a definite future point. He clearly says that these terrible times will come. He does not say that terrible times have already come – even against the backdrop of bloody assassinations of emperors in Rome and the deplorable morality of a pagan people. Rather he says terrible times will come and they will come just prior to the Lord’s return.

What will make the last days terrible? St. Paul answers, “The moral quality of the people”.

During the Last Days we will see sins that are not merely on the charts, but are so extreme, so intense, so common that they will exceed the charts of human depravity. St. Paul writes about people loving money and lacking self-control. Being lovers of pleasure more than lovers of God. He speaks of rebellion against parents and ingratitude. He writes about men being conceited and brutal. He paints a compendium of immorality. St. Paul pictures a society in shocking decay, where life becomes precarious, evil becomes the main survival strategy, and goodness carries a great personal cost.

Moral evil, St. Paul points out, will intensify as human society endures. Each succeeding generation will outdo its predecessor in unbelief and in sin.

Thus, what constituted a love of money in the early 1900’s – for example, the Roaring Twenties and the tragic greed for shares that ruined countless lives – may change in form. It may be expressed differently on the surface. Yet the underlying love of money continues and will become all the more severe as time goes on.

If the Global Financial Crisis proved anything it was the existence of epic greed on a scale never witnessed before in human history. Moreover, this was not just limited to a few wealthy fat cats. Large masses of people were so indebted nothing they had was really theirs. And still the lesson has not been learned! Already, so soon after the alleged “recovery,” once again we see large masses of people up to their neck in debt.

roaring twenties

In Australia, the ME Bank issues a bi-annual report on the condition of Australian households. It surveys 1,500 households regarding income, expenditure, saving, and financial stress. The most recent findings show that no moral wisdom has been gained from the global financial downturn. It shows that people no longer even abide by common proverbial wisdom and “save for a rainy day”. Instead, people live close to disaster and ruin. So close, indeed, that it would terrify our frugal forebears:

The report showed that households’ confidence to raise money for an emergency dropped three points below the average since the survey began, and fewer households reported they are saving. The estimated amount that Australians are saving each month decreased by just over 10% during the first half of 2018.

More Australians are also overspending – households who ‘typically spend all of their income and more’ increased 3 points to 11% during the six months to June.

“Clearly, this is a potential tipping point. At the moment, Australians generally can dip into their savings to get by. However, some households may get to a point where there’s no more savings to draw from. Currently, around a quarter of Australian households have less than $1000 in cash savings,” Oughton said.

This is not just an Australian phenomenon. This year it was reported in The Independent that a quarter of British adults have no savings at all:

…the poll of 2,620 respondents in the UK found more than a tenth of the population admit to being ‘terrible’ with money.

Also concerning is the fact one in 10 admitted they typically spend more than they earn.

And 28 per cent sometimes go over budget.

Additionally, the study also found one in 10 adults over the age of 55 don’t have a penny put away for their future – compared to 38 per cent of 25 to 34 year-olds who are already saving.

Of course there are cases where people experience financial disaster due to no fault of their own. Such people are deserving of compassion and support.

But one of the leaders of the financial group that commissioned the report could not help but point to the self-inflicted nature of the situation. It is not that many of these Britons do not earn money. It is simply that they are unable to control themselves.

They cannot govern their own impulses. And so they spend.

“But our results found people are more prone to splurging money on things they don’t need, rather than saving it and it’s this that has the greatest impact.”

And more than one in 10 admit they often spend their money as soon as they get it.

In the last month, fifteen per cent of respondents have spent money on cigarettes, and 58 per cent have bought chocolate or sweets.

Four in 10 have splashed the cash on a takeaway, with 45 per cent opting for one at least once a month.

Lovers of money are frequently impoverished.

selfcontrol

But self-control is evaporating right across the landscape of human experience, not just in the realm of money. St. Paul taught us that as we approach the last days we should expect to see an explosion in the number of people who are unable to control themselves. We should expect to observe a general loss in the ability of people to restrain their appetites; to discipline their desires; to be governed by the mind and not by transient emotions and lusts.

To an unprecedented degree we see this very problem emerging at a galloping pace in Western culture. Self-control is fast diminishing.

A hundred years ago people would have associated drunkenness and violence with a lack of self-control. But a lack of self-control was much less of an issue in a society that used corporal and capital punishments; had high expectations of personal behaviour; and demanded people take full responsibility for their actions. Nobody thought to excuse their bad behaviour on the grounds of a difficult upbringing, or one’s parents, or society at large. Nobody would have taken it seriously. Moreover, overall there were far fewer opportunities for people to truly lose control of themselves. Western society still had a Christian backbone and regarded personal morality as a public matter.

Yes, there were infamous Victorian brothels or gin joints that offered people some scope for their sinful impulses. Morphine addiction might have been enjoyed by wealthier men – as Sherlock Holmes was famously portrayed as using by Arthur Conan Doyle. A person might be able to be violent in the family home and rule it like a malignant tyrant. But the censure of polite society was heavy. Drunks were reviled. Wife-beaters were held in contempt. And sexual impurity was so scandalous it could ruin career and reputation (not to mention body and mind should one contract a sexually transmitted disease).

All such intemperance was held to be shameful and was denounced by top-hatted leaders as evident evils.

V0041979 The dance of death: the dram shop. Coloured aquatint by T. R

But as society has grown more affluent it has also grown more lax in the policing of morality. Opportunities for people to behave without inhibition continue to expand, just as St. Paul predicted. Sin has intensified because it has gained traction, popularity, and social approval. Sin is also aided by technology. Technology can be a great blessing. Discoveries and inventions of all kinds have been ordained by the grace of God so that the human race can expand and truly “fill the earth”. Unfortunately, in the hands of sinful men and women, technology also provides the means for the promotion of sin.

One realm in which we see this vividly is in modern entertainment.

New forms of entertainment now focus deliberately and calculatedly on tacky, sleazy, and childish aspects of uninhibited conduct. Their much-ballyhooed “stars” are encouraged to be aggressive, dirty mouthed, oddball, and blatantly sexualised. Reality television shows like Love Island even try to give promiscuity a certain glamour. Its contestants consist of scantily clad men and women who are thrown together into intimate situations, with the crackle of sexual expectation constantly underpinning conversations, choices, and behaviour.

Love Island displays camera footage of contestants in bed together. Contrary to all notions of moral purity, unmarried contestants sleep together in the same bed. They are filmed as they engage in intimate caressing and stroking. In recent episode a male contestant was shown running his hands over a female contestant’s buttocks, hips and body as they lay in bed together. A day later, the female contestant who had been fondled told the camera team that she needed time to warm up and therefore “nothing risky happened”. She added that the male contestant she was in bed with “was keen”, as if this were a striking flash of insight.

Unmarried sex is portrayed as normal and exciting across entertainment platforms. In movies, television shows, and video games audiences are seldom shown examples of noble self-restraint and honourable conduct because virtue is not the goal. It certainly is not the goal of reality television. This is because moral conduct is insufferably boring to a society that neither fears God nor cares about their personal accountability before him on the Day of Judgement.

God has promised that his wrath is upon the sexually immoral. Yet this is a trivial matter to most people in the Western world who have been successfully deceived into thinking that there is no God (or if there is, he is a liberal, jovial Santa Claus-type figure who will never punish and never condemn). Most people now believe that we are not created beings. They ascribe human beings some place in the world of animals. This downgrade in human dignity supposedly permits behaviour that even the beasts do not engage in. Most of Western society now thinks there is no absolute moral law that is binding on the human conscience. They laugh at the Final Judgement.

It is hard to believe that it was only a hundred and twenty years ago, in 1896, that the first on-screen kiss was filmed and shown as a Vitascope movie aptly titled The Kiss. This short movie, less than 30 seconds long, simply showed a middle-aged man and woman kissing each other. Despite its tame content by 21st century standards, the film resulted in moral disgust both from the media and from churches. Several years later, another short kissing film was actually censored by theatres.

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A hundred and twenty years later the moral quality of entertainment has plummeted to depths the average person could not ever have imagined in the 1890’s. Film now includes nude sex scenes of all kinds; full frontal nakedness; casual sexualised language; not to mention gratuitous violence in which human beings are bloodily hacked apart for horrific effect; and a fascination with dark spirits, demonic activity, and re-animated corpses.

Yet, it will not end here, of course. The development of 3D virtual reality systems opens new frontiers. Entertainment system builders are scrambling over themselves to combine sex with new technology.

For those who do not know virtual reality technology involves a user wearing a headset that contains high-definition projectors or screens that can simulate an alternative world. The user can interact with the simulation to different degrees as he turns his head, or motions with his hands, or walks around. The technology is designed to simulate an “alternative reality” to an extent that traditional screens cannot.

Phone or television screens show images in a defined frame. The frame is the screen itself. A television screen, for example, usually has a black plastic border around it. A mobile phone screen is edged by the shell of the phone casing. In both cases, the screen has a measurable surface; a beginning and an end. These sorts of screens exist within a real environment. For example, the family television in a living room shares the environment with furnishings, ornaments, windows, floors, and people. With little effort, you can lift your eyes from the moving images on the screen and look at something that is real.

Virtual reality headsets, on the other hand, are meant to be fully immersive. They are designed to block out as much of the real environment as possible and replace it with a simulation that is as realistic as possible. The illusion is heightened by allowing the user to interact with the simulated world; by giving him some degree of control over what he sees. The aim is to create a bubble of fantasy that approximates to real life.

An article published in September 2017 in Asia Times documents the eagerness with which sexual content is now combined with new entertainment products:

“Every time a new technology is introduced into the market, adult content always tends to be the new technology’s earliest and most eager adopters,” Hahn said. “This happened in the past [with technologies] like VHS, DVD and Blu-ray, and is now happening on VR.”

According to Google trending analysis, people search for VR porn far more than for VR games and sports. Currently, around 38% of VR headsets are purchased by people who want to enjoy adult content, while 3% of all VR users pay an average of US$35 for adult content.

By 2025, the VR adult-entertainment business will be worth an estimated $1 billion, third-largest in the VR sector after video games ($1.4 billion) and content related to America’s National Football League ($1.23 billion), Hahn said.

The effort and energy that is now being expended to expand the boundaries of sexual sin is staggering. The full pornography experience includes virtual reality headsets, gadgets that produce scents, and devices that are attached to the genitals. It is a grotesque technological monster that aims to give a person the nearest approximation of sexual activity without actually involving another person:

To create lifelike intimate sexual experiences in the virtual world requires a combination of visual, sensual and intellectual components, which is made possible with gadgets such as VR headsets, scents emitted from the device, and synched vibration of intimate parts.

“To fully gear up for VR sex now requires at least US$10,000. That’s a very expensive [sexual experience],” Hahn said.

Michelle Flynn, director and owner of Lightsouthern Cinema, who has more than 10 years of experience in the adult-entertainment industry, expressed excitement at the new technology.

“VR porn provides more realistic experiences and greater immersion,” Flynn said. “Instead of being a spectator, you become a participant. It is so immersive that when the performer leans into the camera when you are watching, you move your head back too.”

What moral “progress” has been wrought by the entertainment industry since the Vitascope kissing film of 1896!

Another measurable demonstration of St. Paul’s principle is seen in the way people eat.

Food requires self-control. This is necessary both in the selection of food that is eaten and in the actual amount consumed. In the past, people could seldom overeat. They could indulge only at certain points in time which were almost always tied to a communal celebration. Harvest festivals, religious days, or wedding ceremonies would be observed with feasts and banqueting. Sometimes these could continue for many days. Yet, outside of these times, people’s eating was limited by several unavoidable forces that acted as restraints.

The first was the imperative to perform daily manual work which was often time-consuming. The second force was the natural limitations on food production and storage in pre-industrial societies that made economy a necessary virtue for survival. In other words, a person could not regularly overeat because too much of their time was spent in work, and food was rationed so that it lasted for the period between harvests.

In the modern Western world no such limits exist anymore and the result has been an explosion in sloth, obesity, and people who destroy their own health with food. Neither is such a lack of self-restraint isolated only to Western nations. Sin is, after all, universal. And if the West has a cultural backbone of Christian virtue, other historically non-Christian nations have no such heritage and are even less resistant to sin.

Thus, food-related diseases are rapidly appearing in the Third World. There are obesity epidemics occurring in places traditionally associated with hunger, like India. In fact, there is now a 5% morbid obesity rate in India and it is rapidly galloping upward. In a country of nearly a billion people, this translates to fifty million overweight people with millions more growing obese by the year. But South Africa leaves them in the shade. In 2015, around 65% of its population were obese.

It was relatively difficult for most people to be obese a hundred years ago, and because of this historical fact, obesity is often explained away as a government problem, or the effect of technological development, or as a by-product of the industrialisation of labour. Like many human problems, obesity is seldom examined as a moral problem. Seldom is obesity even seen to have a moral dimension – for that would require personal responsibility – even though our eating is unquestionably governed by moral choices.

Television shows like TLC’s My 600 lb Life reveals the morality behind eating. It documents the lives of people who have reached gargantuan proportions. These people never deny themselves food. They consume far more than is necessary. In all cases, they will easily eat in one sitting as much food as a family of six might comfortably share between them. Moreover, as the television series investigates their lives, their personalities come to the forefront. Even under the scrutiny of the cameras, what is often revealed is selfishness, laziness, self-pity, and a habit of bullying and blaming others. One of the ways in which these ugly moral lapses work their way out is through gluttony.

600lb

Some of these people reach the point of immobility before they decide to change. The solution they hit upon is surgery. Of course, the assumption behind weight-loss surgery is an absence of self-control for the rest of a person’s life. Since these people cannot control themselves, an artificial constraint must be placed upon them by literally cutting away their stomach or using gastric bands to squeeze it.

The latest development in the loss of self-control is the emergence of movements that seek to redefine what is healthy. Like other forms of identity politics, the basis for doing this is not empirical science but an ideological fantasy.

The “body positivity” or “size acceptance” movement is now at the forefront of enabling people to delude themselves that they can be “healthy at any size”. This is a movement that quite openly aims to overturn the concept that slender bodies are beautiful, and it particularly attacks the idea that some people are more beautiful than others. “Every human body deserves to be celebrated regardless of size,” they say. Thus, fat people should be able to wear what they like. There should be fashion models of different degrees of obesity. Fat people should “feel comfortable in their own skin”. You can have “beauty at any size”. These are the keystone slogans.

The body positivity movement has very quickly morphed itself into a victim group. This demonstrates something of the psychology of identity politics and the complete intellectual anaemia of Western culture that such a thing could be taken seriously. In a world that still knows starvation, the absurdity of overweight people claiming to be victims, or the risible notion that someone is “brave” for being overweight and wearing a bikini in public, demonstrates how bottomless is the pit of irrationality.

Despite the foolishness of their assertions the body positivity movement has learned the lessons of identity politics very well. It understands how to pull the levers of manipulation and the importance of enlisting the liberal media to their cause. Almost lock, stock and barrel, it has copied its strategy from other successful identity movements. This is why it is experiencing unqualified support in the liberal media. It can also command an army of outrage like other identity groups. One need only consider the fury over Netflix’s new series Insatiable to see this in action.

Body positivity advocates have dressed themselves in the garb of oppression. They claim to have been bullied at school for their weight thus demonstrating the systemic discrimination against fat people, no different from the “hate” experienced by other victim groups. They point to slender models in advertising and claim this is dangerous. It is dangerous, they say, because it teaches young women to starve themselves and hate their own bodies. “This kind of advertising,” they assert without evidence, “is harming young women. It is telling every teenage girl, ‘You are not good enough’.

The body positivity movement has invented terms like “body shaming” or “fat shaming”, which are roughly congruent with terms like “victim shaming”. These terms are so construed as to encompass any criticism of obesity or any negative opinion whatsoever about a person’s appearance. This extends even to common and logical associations such as the relationship between obesity and inactivity.

Activists in this movement, many of whom are obese women, will appear on cameras and insist that obesity is merely the normal state of their particular body. They will often claim that they perform extensive physical activity and eat healthily – as was the case of one advocate who weighed over 300 pounds and visibly struggled to fit into the studio chairs. These claims are flatly biologically impossible. Nobody who eats a mostly vegetarian diet and performs extensive daily physical exercise would possibly be able to approach 140 kilograms. Yet the obvious lie – so clearly contradictory of objective reality – is seldom allowed to be challenged without shrieks of “insensitivity” and “body shaming”.

Other key concepts  in the movement include “structural discrimination”. This relates to the alleged oppression inherent in an environment that is not designed for people of their girth. For example, seats in an aircraft are frequently too small for overweight people. Doorways may be too narrow. Aisles in some stores may not be navigated comfortably by mobility scooters. Rides in amusement parks may exclude people over a weight category. Some surfaces may crack or break when walked upon.

None of this is interpreted as a sign that a person has become so overweight that they have exceeded the spectrum of sizes for which the built environment was designed. Rather it is interpreted as a subtle form of discrimination. Builders, designers, architects, and engineers are constructing the world for the slender and thereby marginalising and excluding the obese. This is presented as being similar to the now infamous “microaggressions” that have become sources of tremendous concern to college students.

The ultimate aim for the body positivity movement to enrol these concepts into the pantheon of public virtue. They want to force the world to accommodate them. Aircraft will need to provide them with broader seats for the same price of an airfare as someone who might be given a smaller seat. Stores should be mobility scooter friendly. All clothing lines should come in gargantuan sizes. And “body shaming” should become so politically incorrect and dangerous that eventually it is regarded as “sackable” evil. Some progress has already been made toward the goal with the banning of the “Are you beach body ready?” advertisements in the London Underground. These advertisements showed a fit woman and were decried as unrealistic and exclusionary.

Taken to its logical extension – and given the ever-expanding waistlines of citizens in the Western world – it will eventually become very difficult for any health advice about obesity to be issued to people.

If there is one thing that definitively marks Western culture in the last few decades – and will continue to mark Western culture into the foreseeable future – it is the development of sophisticated frameworks to deflect personal responsibility for the choices and problems in one’s life upon others.  A smoker, for example, will blame tobacco companies for their cancer. Or the government, because it once allowed tobacconists to advertise their products. The liberal press will try to exculpate the poor for quite literally burning up their precious money on cigarettes. And now a whole movement has come into being that not only celebrates overweight people under the guise of “acceptance”, but actually encourages obesity by trying to suppress inconvenient information or bullying people into silence who would appeal to the verdict of medical science.

St. Paul foresaw this many centuries ago. If he were to visit us in the 21st century, none of this would have surprised him, and it should not surprise us that this sort of delusion will continue to increase. Western society is bound to get sicker, fatter, more economically precarious, more sexualised, more obsessed with pornography, more perverted, and ever more thoroughly riddled with other forms of evil.

St. Paul’s warning to Timothy enables us to make predictions about the direction society is heading. Of course, the Lord can – and frequently has – radically altered the course of history to fulfil his plans. Nothing of the future can be known for certain, other than what God himself has chosen to reveal to us. And, as human creatures, we lack our God’s perfect omniscience and must never fancy ourselves wiser than our Maker. Yet thanks to his word, we are able to see something of the future unfolding before us.

As the days grow darker and immorality and vice more omnipresent, we can find our consolation in the certainty that the Lord’s return is growing closer. God will not allow the darkness to long envelope the world, for he is a God of light and justice. It is an exciting thought that our Lord may descend upon the clouds in the very near future.

The hour has already come for you to wake up from your slumber, because our salvation is nearer now than when we first believed.(Romans 13:11)

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The Throne Wobbles: The Political Assassination of Pope Francis

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Once more sexual scandal rocks the Roman Catholic Church. But underneath the surface a vicious civil war is being fought in a deeply divided church. Allegations of cover-up are the daggers. And Pope Francis faces a political assassination.

The Roman Catholic Church has fallen upon hard times of late.

Across the world, sexual scandals are exploding like ACME dynamite in a Looney Tunes skit. Each one rocks the church to the core.

Just in this year alone there have been scandals in Chile, Australia, Pennsylvania, Guam, and Honduras. There are dozens of victims – if not hundreds – going back over decades. Investigators have identified hundreds of perpetrators, which now include some of the highest ranked clergy in the world: bishops and cardinals. Some of these have been convicted in secular courts. A cardinal awaits sentencing in Australia.

And it is not only children who have suffered from clerical abuse, but also seminarians. These young men, some of them scarcely more than teenagers when they began their priestly training, have been abused by men who claimed to be their shepherds. They were harassed, groomed, and coerced into sexual relationships with clergy who were old enough to be their uncles. It has been revealed that rampant homosexuality is virtually the norm in some seminaries around the world.

In July of this year, Lifesite News reported the claims of seminarians in Honduras. They complained:

“We are living and experiencing a time of tension in our house because of gravely immoral situations, above all of an active homosexuality inside the seminary that has been a taboo all this time,” continued the young men’s letter, “and by covering up and penalizing this situation the problem has grown in strength, turning into, as one priest said not so long ago, an ‘epidemic in the seminary.”

An article published by the National Catholic Register, also in July, made the following claim:

In a letter written to the seminary’s formators that was subsequently circulated in June to the country’s Catholic bishops, the seminarians asserted “irrefutable evidence” exists that a homosexual network pervades the institution and is being protected by its rector.

The article goes onto allege that high-placed clergymen had sexual relationships with young seminarians. This is not only a breach of Roman Catholic doctrinal teaching on sexuality and a violation of the vows of celibacy that priests are meant to take in the sight of God, but surely a clear instance of more powerful individuals taking advantage of inexperienced and relatively less powerful young men:

Similar to the charges surrounding Cardinal McCarrick, who reportedly engaged in a long-standing practice of pressuring seminarians into sexual activity with him while he was serving as bishop in two New Jersey dioceses during the 1980s and 1990s, Auxiliary Bishop Jose Juan Pineda Fasquelle of Tegucigalpa has been accused of engaging in homosexual interactions with Tegucigulpa seminarians.

And, just as the revelations regarding Cardinal McCarrick have provoked troubling questions about what his brother U.S. bishops and the Vatican knew about his interactions with seminarians and about why nothing was disclosed publicly for so long, the Honduran allegations call into question the actions of Cardinal Oscar Rodriguez Maradiaga of Tegucigalpa.

While Cardinal Maradiaga — a key confidante of Pope Francis who is coordinator of the “C9” group of cardinals advising him on reforming Church governance and the Roman Curia — is not himself the subject of allegations of sexual misconduct, he is now under fire for appearing to have disregarded a wealth of evidence of homosexual misconduct by Bishop Pineda, whose resignation as auxiliary bishop was accepted by Pope Francis July 20.

The Honduran seminarians’ letter reportedly was not met with praise for having come forward in June; Cardinal Maradiaga instead accused the seminarians of being “gossipers” who wish to portray their fellow seminarians in a bad light, according to sources in Honduras.

The same article reports allegations that more than half of the seminarians in the diocese are homosexuals – something that could never be known if these men were celibate.

These are not victimless sins. This is evil that damages people’s lives forever. Sexual abuse and harassment inflicts terrible wounds on people’s souls and mangles their capacity for trust and faith. Nothing could be more aptly described as the work of Satan than the sexual abuse of children and the sexual coercion of young people since it fundamentally destroys and impairs their human flourishing.

It is not only the horror of the sexual perversion itself that is nauseating. It is also the rank hypocrisy.

The perpetrators and their abettors are the same men who claim for themselves some kind of apostolic authority, and therefore some kind of moral privilege. They even dare to take unto themselves the title alter Christus – that is, “another Christ”. Could there be anything that better qualifies as blasphemy against the Holy Spirit? When a man preys upon the vulnerable like Satan, and at the same time to pretends to be “another Christ”, he has reached a degree of hypocrisy never approached even by the Pharisees.

St. Jude tells us that such men are: “…wild waves of the sea, foaming up their shame; wandering stars, for whom blackest darkness has been reserved forever.” These words surely affix themselves to these grotesque moral and religious mutants. The text also comforts the Christian with the reminder that judgement will most assuredly occur.

THE ASSASSIN’S BLADE

The conclusion is inescapable. Dark cesspits have formed within the Catholic organisation. They steam and bubble and release the fetid odours of sin which until now have remained out of the public eye due to an active effort of concealment.

But a great exposure is taking place. This is not just driven by the findings of courts. It is also being driven by high-ranking clerics effectively spilling their guts to the media. They have sought to “out” each other. They have targeted each other with accusations. They have stamped question marks over each other’s reputation.

It is a vicious political bloodletting that in a previous age would have resulted in piles of bodies, unceremoniously tossed into graves, jewelled daggers firmly inserted into backs.

It is now transparently clear that the Catholic hierarchy is at war with itself. Cardinals are taking potshots at each other. Bishops and priests are weighing in. Both traditionalists and liberals within the church have tried to cast the blame for cover-up and deception upon the other camp. Herein we see the principle that you should never let a good crisis go to waste. Both sides are using it to damn the other.

Some clergy are jockeying for position. They sense that fresh vacancies will soon be open in the upper ranks when senior clerics are purged. Others have battened down the hatches in the hope that the storm will pass and their careers will be unaffected. Still others are spinning their wheels so fast to rewrite history that they have nearly started a small tornado.

Much of the heat has arisen due a former Apostolic Nuncio by the name of Carlo Maria Viganò.  A few weeks ago, Viganò released a lengthy testimony that named prominent and powerful clergy who, Viganò claims, knew of the deplorable behaviour of Cardinal McCarrick but did nothing to stop him.

Most damning of all Viganò has claimed that Pope Francis was told about McCarrick as far back as 2013, and singularly failed to take action. The letter seethes with a spirit of moral retribution. If you want people to resign for their failures, Viganò says, then begin with yourself! Viganò seems to suggest that if Pope Francis wants heads from among the top then he will most certainly get heads: and one of the first to roll will be his own.

It is the first time in living memory that any highly-placed member of the hierarchy has publicly denounced the head of the pyramid: the pope himself. The Roman Catholic Church operates under a strict code of secrecy and silence, which Father Raymond de Souza outlined in the Catholic Herald just a few days ago:

Whatever the truth or falsity of the claims made by Archbishop Carlo Maria Viganò in his “testimony” calling for the resignation of Pope Francis, it is indisputable that he spectacularly violated the pontifical secret he swore an oath to keep.

That is an earthquake for the Vatican diplomatic corps and the Roman Curia. The “pontifical secret” which binds them is not the confessional seal, nor is it as grave as the conclave seal for the cardinal electors, but it is most serious. After Viganò it will never be the same.

Archbishop Viganò justified the revelation of details he learned on the job on the grounds that his conscience did not permit him to keep corruption hidden. He brazenly invoked the mafia term omertà to speak about the code of silence he was breaking.

Curial officials and Vatican diplomats take their oaths very seriously. I have known dozens of them, many as close friends, and the norm is that they quite punctiliously refuse to discuss even routine matters that cross their desks.

For example, 10 days before the papal trip to Ireland, I asked an old friend, a current official in one of the Vatican congregations responsible for bishops, whether in fact there were any tribunals set up to judge bishops foreseen in the motu proprio of Pope Francis, Come una madre amorevole. He would not answer. I had not asked for any particulars, just whether it was even happening. (Pope Francis confirmed that such a case was underway on his return flight from Dublin.)

And the Vatican takes the oath seriously too. The VatiLeaks affair of a few years ago involved stolen and leaked documents by one who violated his oath, the butler of Benedict XVI. He was prosecuted, convicted and sentenced (though eventually pardoned).

Supporters of Pope Francis argue that the accusations have arisen primarily from the traditionalist camp of the church because so many traditionalists loathe the pope. Viganò is sometimes described as a traditionalist.

Indeed, supporters of Pope Francis turned their guns on Viganò very quickly. There are now allegations that he also is tainted. The New York Times reported that Viganò has been accused of hindering a sexual misconduct investigation in Minnesota. If this is true, it marks Viganò out as another hypocrite trying to stiff the pope.

The progressives in the Roman Catholic Church see the traditionalists as people who want to turn the clock back to the medieval period; to go back to Latin, arcane rituals, and a loveless moral legalism. They claim the “trads” feel threatened by Pope Francis because his vision of a humbler, more humane church is a threat to their power and their vision.

A lot of traditionalists made their careers, after all, by being public warriors of a hard Catholic morality. They mouthed the conservative lines of the previous popes with an eye to getting a bishop’s mitre or a cardinal’s hat. With Pope Francis, all that work seems to count for nothing! That’s why they are so happy to torpedo a reigning pope, the progressives say. It is an act of revenge. It is spite.

There is probably quite a bit of truth in this.

On the other hand, the opponents of Pope Francis claim that something shady has been going on. They say that Pope Francis has done little to combat the abuses in the church and his public speeches of contrition and prayers are not enough to deal with the problem. The traditionalists accuse Pope Francis of being a scarcely-Catholic ultra-liberal left-winger, influenced by liberation theology. They claim his theology is scrambled and unclear. They also view him as an ecclesiastical tyrant. The pope is political animal, they claim, who fights with the viciousness of South American cutthroat politics. He stacks the Vatican with his own “yes men” and engages in petty retribution.

Pope Francis is possibly all of these things. It is hard to know for sure, given the crackling hostility within the Vatican. This “Holy City” is a hothouse, steamy and humid with petty grudges and politicking. It is a jungle where senior clerics hate each other venomously.

Father John Zuhlsdorf alluded to this very atmosphere on his blog earlier this week:

When I working in a Curial office I was at first rather taken aback by the style of letters I had to write, with flowery – to American ears – phrases and formulae. Why not just get to the point? What’s with acknowledging receipt of “Your Excellency’s is most esteemed letter under date of…”?

I eventually figured it out. The elaborate courtesy and formulae allowed people to sincerely disliked each other and vehemently disagreed to continue to communicate and get things done.

Francis is certainly in a difficult position because he heads a church that is rapidly becoming ungovernable.

The Council of Trent worked hard to give the See of St. Peter the illusion of a divine mandate and thus the guarantor of unity. But the 16th century polish – although very hard-wearing and long-lasting – can be softened and removed by modernism. Thus the shine is off. The papacy is fast regressing to the murderous intrigues of pre-Reformation skulduggery. The papal office itself is now contested territory.

Up until now, the crackle of gunfire has been muted. The war has been fought behind curtains. Shots in the dark. Whispers and rumours. Political signals and coded snubs.

But now the conflict is in the daylight. There has been a drive-by shooting at high noon. The gunman that pumped the trigger is Viganò.

And his ambush has worked, at least so far. Pope Francis is politically and morally crippled. Discussion about his fitness is omnipresent from the Catholic in the pew, to the secular media, to the clergy themselves. Benedict XVI proved it was possible to resign the job, and he quit due to age. Why couldn’t Francis step down too?

The question now on everyone’s lips, which Pope Francis has so far publicly refused to answer, is: “What did the Pope know and when did he know it?

According to the Spectator, the evidence is mounting that Pope Francis knew about McCarrick. Yet Pope Francis has given no denials. Instead he flatly refused to address the Viganò testimony, telling journalists that they should judge the credibility of the accusations for themselves. He has also preached a homily recently in which he spoke of silence sometimes being the only acceptable response to false accusations.

The implication, with all the subtlety of a sack of hammers, is that the accusations are preposterous and beneath the pope’s dignity.

Now, it is quite possible that Pope Francis is a hapless casualty of the internecine conflict within the Roman Catholic Church. It is also quite possible that Pope Francis is as stained and tarnished as large numbers of senior clergy appear to be. We simply do not know.

All we know for certain is that Pope Francis has plenty of enemies. Many are his religious “brothers and sisters” – what a lovely lot! We know that there are large numbers of conservative Catholics who see Pope Francis as dangerous and heretical. Some have even prayed for his death, as one Polish priest was disciplined for doing recently.

We also know that Francis has plenty of friends who play hardball and show no mercy.

There’s a lot of water left to flow under this bridge.

We must take Solomon’s wisdom to heart and judge the case with balanced scales. This means we must let the situation run its course and sensibly, patiently, and intelligently wait for hard evidence to emerge before arriving at conclusions. For nobody deserves a trial by media, not even a pope, and nobody deserves to be condemned and hanged on the basis of Tweets, rumour, innuendo, and hearsay.