Daniel Moody #fundie thepublicdiscourse.com

This seem a bit disjointed because it's not the whole article. For the full undenieable proof that contraception causes transgender, follow the link.

John is snuggled up on his sofa watching television. In front of him he can see moving pictures accompanied by matching sound. The presence of the pictures and sound explains why the TV is made of the materials it is, why it is the size it is, why there is a volume button, and so on. Everything about the TV makes sense. Now, let us suppose John places a layer of insulating material between plug and socket. With the flow of electricity thwarted, no pictures can be seen and no sound can be heard.

If John curls up on his sofa again and regards this picture-less version of watching TV to be valid, then we can confront him with some questions: why is the TV constructed from those materials rather than, say, sugar? why is the TV that size rather than the size of a sugar cube? and why is there a volume button?

Will John be able to supply credible answers to our questions? No. Having accepted that the flow of electricity is irrelevant to the television’s nature, he will be powerless to defend the TV’s substance, size, and so on. In short, absent the flow of electricity, nothing about the TV makes sense. John may as well snuggle up in front of a cushion from the sofa.

To transfer the analogy to contraception, we first need to recognize that the human body points in two directions. Firstly, at the level of the individual, each of us as male or female points toward another sex. (That is: independent of what we are thinking or doing, the body itself is being heterosexual.)

But what happens when a layer of insulating material is placed between John and his wife, Joan? Well, if John regards this baby-less version of sexual union to be valid, then we have a couple of questions for him. Why does his wife need to be female? And why does he need to be male? Through a combination of time and the sheer weight of logic, John’s understanding of himself starts to disintegrate. If he thinks his body has nothing to do with the future, he will eventually need to accept that it has nothing to do with the other sex either.
This acceptance comes at an extortionate price. If John believes that his own sex is irrelevant to the sexual act he is performing, then he must embrace a second belief: namely, that his sex is irrelevant in all contexts. If a thing is deemed meaningless within the very context that defines its purpose, then that thing cannot be said to have any purpose at all. We are made of sex, so if the maleness of John has no meaning, then John has no meaning. This is the only logical conclusion available to him. Absent the flow of life, nothing about the body makes sense.

Upon losing sight of the fact that our embodiedness is inextricably tied both to relational identity and generations past and future, we must proceed to lose sight of two more things. Firstly, John needs to turn his back on the idea that there exists any objective reference point for sexual morality. Why? Because, in truth, marriage is the sexual right by which sexual wrongs can be known. If the use of contraception is not wrong, then an openness to new life is not right, and if marriage is not the right context for sex, then there is no right context—and, therefore, no wrong one. (Hence today’s insistence that the presence of consent is the only criterion for making a sexual act morally valid. The desire to do X justifies doing X.)

Secondly, John must abandon all possibility of locating meaningfulness in anything that flows out of the nature of the body. Meaninglessness cannot give birth to meaningfulness any more than starvation can give birth to a full stomach. If we have inwardly hidden the truth about our body, we must then destroy all external evidence of that truth. Our embrace of contraception compels us to hide the consequences of being made male and female. We must hide our babies.

Rice explains the link between contraception and tyranny in terms of the government filling a moral vacuum created by the acceptance of contraception. While I agree with his assessment, a second explanation is available to us if we add a fifth and final component to the mix, which is identity.

As is the case with law, the concept of human identity is a natural monopoly. It cannot have more than one owner, or else we human persons would have nothing in common with one another. If we suppose God no longer owns the patent for law, then—as Rice notes—ownership must have transferred fully to the state. The same must be true of the patent for human identity. Laws govern persons, and persons are subject to laws, so whoever owns either of the patents must in fact own both.

In requiring sex to vanish from law, abortion represents a paradigm shift in human identity: out with the old, given sexual identities of male and female, and in with the new, chosen “gender identities” of “male,” “female,” both, neither, and other. The problem with this claimed state takeover, of course, is that when we close our eyes, the world does not disappear. It just disappears from our view. The state cannot own human identity, since sexual difference is prior to the state—not to mention a precondition for the state’s existence. Yes, law can close its eyes to our embodiedness, but it cannot make our body disappear. The most the state can manage is to order us to mentally uninvent ourselves.

Without doubt, “transgender rights” are the manifestation of the tyranny produced by a claimed transfer of ownership of identity from God to the state; a deal, I submit, silently brokered by the legalization of abortion. The National Director of Priests for Life, Fr. Frank Pavone, famously stated that America will not reject abortion until America sees abortion. What I am trying to illuminate is that we are indeed seeing abortion but are doing so without realizing abortion is what is being seen. Within a legal atmosphere that denies the link between identity and givenness, we see the lawlessness of abortion at work whenever a girl is forced to shower alongside a male, whenever somebody is fined for using the right third-person pronoun, and whenever somebody is permitted to have his or her body mutilated to make it “fit” his or her mind.

Gender identity is a barrier placed between our natural identity and our legal identity. More accurately, it is a filter that prevents the truth of our body from entering law, allowing only our mind to pass through. What is that, if not the legal outworking of contraception?

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Confused?

So were we! You can find all of this, and more, on Fundies Say the Darndest Things!

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