Personal Writing and Research:
Online Page For Gilchrist, S. 2016. "Taking a Different Path"
Sources A and Notes 210P Citation
Research
Summary
It is shown that previous attempts to develop a
scientific understanding of the early development of personality and
self-identity and the efforts to reconcile it with the theology of the Christian
Church fail, or give inadequate answers, because the presumption is made that,
in some measure, a cognitive continuum guides the processes of learning and
development at all times of life. An extended neurophysiological and
psychological analysis has been conducted. By challenging and refuting that
assumption this investigation offers a radical new approach.
There are two elements to this study. The first
is a neurophysiological and psychological investigation into the development of
personality and self-identity in early life. The second uses the results of the
neurophysiological and psychological analysis to conduct a critique of the
teaching of the Christian Church. From the neurophysiological and psychological
study it is shown that a moral duality must exist, whereby gender and sexually
variant people who express their true attractions and identities in ways that
conform to the highest moral standards of their own societies are to be highly
regarded, while those who misuse these relationships should be severely
condemned for their acts. This conclusion denies the validity of the traditional
teaching of the Christian Church which condemns homosexuality, and by
implication all gender and sexually variant behaviour, as disordered and
invariably sinful lifestyle choices. Therefore a primary focus of this
investigation is to find out how and why this contradiction occurs.
An extended analysis of the attitudes to gender
and sexuality in first century society is conducted. This uses the results of
the neurophysiological and psychological study to examine not just Christianity,
but also the attitudes to these in Jewish, Roman, Greek, and other societies. It
is demonstrated that the teaching of Jesus incorporates the same moral duality
as that predicted by the neurophysiological and psychological study. Therefore
it is concluded that the source of the contradiction must come from changes in
the theology of the Church.
The adaptations which Peter, Paul and the early
Church had to make to survive and to take the Gospel message to the world are
considered.
The approach assumed in
standard theology is that the teaching of the Apostles, Peter and Paul, was
exactly that which Jesus presented, and that the compromises which were
eventually made were those of the later Church. However evidence for the
adaptations that were required is already present in their Epistles and Letters
because of their pursuit of respectability for Christians and the Church. The
nature of this transformation has been the focus of many theological studies:
however the major difficulty has been one of determining how it was managed, and
how the justification for it could be made. By removing the theological
presumptions which have dominated Christianity for the last two thousand years
new insights become available in the understanding of biblical texts and in the
New Testament accounts. That is now addressed in this analysis and it is shown
that the statement by Jesus in Matthew 19:12 where he says. “He who is able to
receive this, let him receive it” allowed Peter and Paul to move forward with
the compromises that were required.
However this was not just a statement of
compromise. It was also the command for the Christian Church to express in full
the radical teaching of Jesus on gender and sex as soon as it had the power to
do so. Instead of returning to the radical teaching which Jesus had presented:
the Church used these opportunities enforce its own power and authority. Today;
that has still not happened. It is now time to follow in full this commandment
of Jesus by restoring the radical teaching of Jesus on gender and sex to the
present day Church.
Great emphasis is also placed by GAFCON and
others on restoring the “Godly Authority” of bible texts. (The “Global Anglican
Future Conference”, representing the conservative elements in the Church).
However the correct understanding depends on the context in which these are
placed. It is demonstrated in this analysis that the traditional teaching on
marriage and family life remains intact; but it also establishes that other
valid loving relationships should not automatically be denied. This study
additionally supports the views held by GAFCON and others that the traditional
Church teaching on gender complementarity, gender and sexuality and on the
silencing of the public ministry of women has Apostolic Authority. However
GAFCON assumes that these doctrines accurately represent the teaching of Jesus,
while this analysis shows that they are the results of the compromises that were
made to ensure the survival of the Church. These attempts at restoration do not
return to the teaching of Jesus, they return instead to the compromised
Christianity which was presented by the 13th Century Church.
The correct restoration can only be made if the
moral duality disclosed in this neurophysiological study and in the teaching of
Jesus is used. This demands that the same criteria of use and abuse are applied
to all aspects of gender and sex. As with Paul’s statement in Galatians 3:28,
this requires that all transgender people, transsexual lesbian, gay,
heterosexual and bisexual people who attempt to live their lives in ways that
fulfil the love of Christ, and who seek to express their own identities in roles
that are true to themselves; must be accepted alike. All sexual behaviour is
governed by the purity of intention. There is no automatic condemnation of any
same-sex act, and there is no toleration of abusive sex.
It is important to note that discrimination
against gender and sexually variant people is a socially led phenomenon and it
would be a mistake to identify its cause with religious belief. The
transformation needed to gain acceptability in the Greco/Roman culture brought
the Church to collude with these secular demands of society rather than to
challenge them. Not only has this consent reinforced the secular prejudices of
such discriminatory societies; it gave and it still gives religious legitimacy
to them, it reinforces the severity of the penalties that are encountered and it
contradicts the results which the neurophysiological and psychological analysis
presents. Instead of recognising the moral duality which is inherent in gender
and sexual behaviour all of these people, without exception, have been made the
scapegoats for abusive sex. Great harm has been done by the medical misdiagnoses
that have been and still are being made. The persecution and slaughter of gender
and sexually variant people, not only in Christianity but in Islam, Judaism and
all other religions, states and cultures which have drawn their teachings from
this has been enormous, and repentance is needed for these acts.
Centuries of criminalisation and condemnation
have prevented any awareness of the moral duality being observed. Little could
happen for as long as that existed, however the changes in society mean that
this is no longer the case. This moral duality is now available for everybody to
see in the love expressed in same-sex marriage and civil partnerships. It has
become easy for an unbiased observer to separate a same-sex relationship given
in faithfulness, love and lifetime commitment from a strong heterosexual
friendship, and to discriminate between loving and illicit same-sex behaviour,
even in the absence of sex. Instead of exploring this new situation many
Christians have taken refuge in the traditional doctrines of the Church. It is
argued in this analysis that this fervent reliance on its disproved traditional
doctrines is destroying not only the credibility of the Church; it is also
destroying the credibility of Christianity itself.
The increased openness to the possibility of
change which has been evident in the discussions during the Church of England
General Synod is welcomed. Many denominations are now allowing same-sex
marriages to be conducted in their Churches. There is a considerable momentum
towards inclusion, but there is also increasing resistance in many parts of the
world. The refusal to accept any possibility of change to its traditional
doctrines is an immovable requirement of the Catholic Church. The result of this
analysis means that the full acceptance the integrity of the Christian beliefs
of gender and sexually variant people, their full involvement in the Christian
Churches and their ability to express their lives in ways that are true to their
own identities within the love of Christ becomes a matter of right. It is no
longer a matter of the toleration of others or the imposition of the traditions
of the Church.
This is a radical analysis which challenges many
preconceptions. For this reason detailed accounts of it are given in the
accompanying papers. A description of the neurophysiological and psychological
investigation is also provided and an introduction to this is contained in
Chapter 10 of the Sibyls book. One of the features of the traditional teaching
of the Christian Church on gender and sexual variation is that it makes
presumptions which can be tested by science, neurophysiology and psychology. No
doubt this analysis will be accepted by some and challenged by others. However
no investigation into Christian attitudes to gender and sexually variant
behaviour can ever be complete unless all of the scientific, social and
theological arguments are heard.
For a summary of the analysis, copy into your browser or click on the
link:
http://www.tgdr.co.uk/documents/223P-SexGenderSummary.pdf
Click on the Links to Download the Documents
Gilchrist, S. (2016): “An Introduction to the Foundations of Science, Sex and Gender Variation in the Christian Church”: http://www.tgdr.co.uk/documents/211P-IntroFoundationsSexGender.pdf
Gilchrist, S. (2016):”A
New Approach to Identity and Personality Formation in Early Life”:
http://www.tgdr.co.uk/documents/218P-InfluencesPersonality.pdf
Gilchrist, S. (2016):“Influences
of Gender and Sexual Variation in the History and Traditions of the Christian
Church”:
http://www.tgdr.co.uk/documents/220P-InfluencesChurch.pdf
Gilchrist, S. (2016): “Foundations
of Science, Sex and Gender Variation in the Christian Church”:
http://www.tgdr.co.uk/documents/217P-FoundationsSexGender.pdf
Gilchrist, S. (2015): “Deuteronomy
22:5
and its Impact on Gender and Sexual Variation in the Christian Church”:
http://www.tgdr.co.uk/documents/022B-Deuteronomy22-5.pdf
Gilchrist, S. (2015): “Personality
Development and Gender: Why We Should Re-think the Process”:
http://www.tgdr.co.uk/documents/209P-RethinkPaperFull.pdf
Summaries and Shorter Articles
Gilchrist, S. (2016):"Scientific and Theological Perspectives on Gender and Sexual Variation, Including the Development of Self- Identity and Personality Using A New Neurophysiological and Psychological Approach": http://www.tgdr.co.uk/documents/200P-ResearchSummary.pdf
Gilchrist, S. (2016):
“Series Abstract for Science, Sex and Gender Variation in the Christian Church”:
http://www.tgdr.co.uk/documents/225P-FoundationsAbstract3.pdf
Gilchrist, S. (2016):
“Foreword to Science, Sex and Gender Variation in the Christian Church”:
http://www.tgdr.co.uk/documents/225P-FoundationsForeword2.pdf
Gilchrist, S. (2016):
“An Overview of Science, Sex and Gender Variation in the Christian Church”:
http://www.tgdr.co.uk/documents/224P-OverviewSexGenderChurch1.pdf
Gilchrist, S. (2016):
“Summary of Science, Sex and Gender Variation in the Christian Church”:
http://www.tgdr.co.uk/documents/223P-SexGenderSummary.pdf
For More Detailed Analyses See:
Gilchrist, S. (2013): “A
Reassessment of the Traditional Christian Teaching on Homosexuality,
Transsexuality and on Gender and Sexual Variation Using a New Neurophysiological
and Psychological Approach”:
http://www.tgdr.co.uk/documents/207P-ReassessmentPsychologyExtended.pdf
Gilchrist, S. (2014): “Controversy
and Challenge: Issues of Gender and Sexuality in the Present Day Christian
Church”:
http://www.tgdr.co.uk/documents/018B-ControversoryAndCrisis.pdf
Gilchrist, S. (2014): “Christianity
and Crisis: An Overview of Gender and Sexual Difference in the Early and Modern
Christian Church”:
http://www.tgdr.co.uk/documents/017B-ChristianityAndCrisisOverview.pdf
Gilchrist, S: (2013):"Gender,
Sexuality and the Christian Church”:
http://www.tgdr.co.uk/documents/015B-GenderSexualityChurch.pdf
Gilchrist, S. (2013): “Reform
and the Christian Church”:
http://www.tgdr.co.uk/documents/008B-ReformChristianChurchArticle.pdf
Gilchrist, S. (2013): “An
Unfinished Reformation”:
http://www.tgdr.co.uk/documents/016B-UnfinishedReformationArticle.pdf
Gilchrist, S. (2012):
“Personal submission to the Church of England House of Bishops Working Party on
Human Sexuality”:
http://www.tgdr.co.uk/documents/004B-SGSubmissionToHoBSexualityReview2012.pdf
Gilchrist, S. (2011): “Issues
on the Sanctity of Same-Sex Relationships”:
http://www.tgdr.co.uk/documents/014B-IssuesOnTheSanctityOfSame-SexRelationships.pdf
For the full Bibliography Click Here
Gilchrist, S. (2016b): “Taking a Different
Path”: Chapter 10 in:
“This Is My Body: Hearing the Theology of
Transgender Christians”,
Ed: Beardsley, T. and O’Brien, M: Darton Longman and Todd. May 2016 ISBN
978-0-232-53206-7 Notes for this chapter are available on:
http://www.tgdr.co.uk/sourcesA/index.htm
Notes for the Chapter:
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Footnote 1 Catechism |
Catechism of the Catholic Church: Paragraph 2357. The Second Edition English Translation of the Catechism of the Catholic Church with corrections promulgated by Pope John Paul II on 8 September 1997: “Homosexuality refers to relations between men or between women who experience an exclusive or predominant sexual attraction toward persons of the same sex. It has taken a great variety of forms through the centuries and in different cultures. Its psychological genesis remains largely unexplained. Basing itself on Sacred Scripture, which presents homosexual acts as acts of grave depravity, Tradition has always declared that "Homosexual acts are intrinsically disordered." They are contrary to the natural law. They choose the sexual act to the gift of life. They do not proceed from a genuine affective and sexual complementarity. Under no circumstances can they be approved.”
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Footnote 2 Development Stages |
Almost any relevant textbook will describe in detail Freud’s psychosexual development stages, and the stages Piaget identified in his social learning approach. Piaget defined the Sensory-Motor stage phase as lasting from birth to about the age of two years. During the Sensory-Motor Stage, knowledge about objects and the ways that they can be manipulated is acquired: what the objects are is irrelevant; more importance is placed on the baby being able to explore the object to see what can be done with it. Through the acquisition of information about self, the world and the people in it, the baby begins to understand how one thing can cause or affect another, by creating schema that develop simple ideas about time and space. Freud defines his oral and anal stages as lasting from birth up to about the age of three years. The ability to move on to the next phase is dependent on having been able to resolve the conflicts that the previous stage has created. The following phase, the phallic phase, is one where a baby has become able to separate an object from its immediate function and relate it to other purposes in the world. Both Freud and Piaget associate all of these early developments with cognitive processing abilities and the possession of some elements of Theory of Mind. However this learning does not require anything more than that which experience can provide. A problem with these theories is that neurophysiological research described in this study indicates that the pre-frontal cortex of the brain does not develop sufficiently to allow cognitive abilities to function effectively much before the age of two years. As a consequence there can be little intellectual development before these cognitive abilities can start to develop. The period of between the ages of two and three years entirely matches the period of development of the cognitive abilities identified in this analysis and Piaget and Feud’s approaches marks the start point and end points of key stages in that process. The first two years is recognised to be a time of seething thoughts and emotions. Vast amounts of neural processing and development takes place during this time, however little cross linking of thought occurs. It is also of note that these psychodynamic and social learning theories predict their results by relying entirely on external stimuli for learning to develop. Therefore, according to these theories babies react passively although in active response to what is provided, instead of driving the processes forward themselves. Although many more modern theories have moved on from this position, the principles still remain. For relationships to the Freudian and Piagetian development stages see: Gilchrist, S. (2013): “Personality Development and LGB&T People: A New Approach”
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Footnote 3 Description of Analysis
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For the detailed Neurophysiological and Psychological Analysis see: Gilchrist, S. (2013): “Personality Development and LGB&T People: A New Approach”. Also Sections 1 2 and 3 of Gilchrist, S. (2015): “Personality Development and Gender: Why We Should Re-think the Process”:
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Footnote 4 Tribal Associations |
Tribal identification follows a similar path. The first period of development up to about the age of two years is categorised as one of acquisition and integration to society where only the components of what can later be used to separate the self from the other are formed. Without any mental means of consciously separating the self from the other the distinction between interpersonal and intrapersonal concepts cannot be made.A corollary of this is that the same principles which are outlined in this investigation can also be used to study the formation of tribal identities among groups of people. Extended use of these principles for the analysis of such conflicts has been made. See McClelland, R (2005) “Victims of the Conflict in and About Northern Ireland- Truth and Justice”, Ed: Gilchrist, I., Proceedings of a conference on “Healing Through Remembering: Dealing with the Past”. St Ethelburga's. London. 12th March 2005.
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Footnote 5 Conflict Types
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Conflict Types. See section 2:2
of Gilchrist, S. (2015): “Personality
Development and Gender: Why We Should Re-think the Process”:also
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Footnote 6 Goddess Cults |
Goddess Cults. See sections 3:1:6 to 3:1:8 of Gilchrist, S. (2013): “An Unfinished Reformation”: and Section 7 of Gilchrist, S. (2014): “Christianity and Crisis: An Overview of Gender and Sexual Difference in the Early and Modern Christian Church”. Attitudes to anal penetration and intercourse are discussed in sections 4:3 and 6:3 of Gilchrist, S. (2011): “Issues on the Sanctity of Same-Sex Relationships”, section 7:7 of Gilchrist, S. (2015): “Personality Development and Gender: Why We Should Re-think the Process”: and Gilchrist 2011b, section 4:5 |
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Footnote 7 Teaching and Respectability
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The teaching of Jesus is discussed in Gilchrist, S. (2016):”Influences of Gender and Sexual Variation on the Life and Teaching of Jesus”. For a discussion on respectability of the Church see section 12 of Gilchrist, S. (2014): “Christianity and Crisis: An Overview of Gender and Sexual Difference in the Early and Modern Christian Church”.
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Footnote 8 Translation Drift |
Translation Drift: Many contemporary translations of the bible incorrectly state that Leviticus 18:22 and 20:13 condemns homosexuality; instead of abusive same-sex acts: (Gilchrist, S. (2013): “An Unfinished Reformation”, section 3:6). Similar concerns relate to the interpretations of agapé: (Gilchrist, S. (2014): “Christianity and Crisis: An Overview of Gender and Sexual Difference in the Early and Modern Christian Church”, section 9; Gilchrist, S. (2011): “Issues on the Sanctity of Same-Sex Relationships”, section 6:2) and pais: (Gilchrist, S. (2015): “Personality Development and Gender: Why We Should Re-think the Process”, sections 7:12 and 8:8). The consequences of turning discipline into doctrine is discussed in Gilchrist, S. (2013): “An Unfinished Reformation”, section 3:5. |
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For The Full Bibliography Click Here
For Poetry Anthologies Click Here
Susan Gilchrist 12 July 2016
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