Spanish bishop presents 9 keys to understand and combat gender ideology

The Bishop of Orihuela-Alicante (Spain), Msgr. José Ignacio Munilla, held a meeting with YouTuber Marcel García in which he explained some key aspects of gender ideology from its genesis to its multiple threats.

Bishop Munilla bases his explanations on the document of the Spanish Episcopal Conference (CEE) entitled “The truth of human love. Guidelines on conjugal love, gender ideology and family legislation” published in 2012.

The Prelate acknowledges that, despite being a pioneering document among the episcopal conferences of the world, it has not been widely disseminated even “among the clerical establishment.”

“The Catholic Church is not the one that communicates the best, but it is the one that communicates the best”, recognizes Bishop Munilla, who adds: “We have to make a self-criticism because we often fail to popularize our message”.

1. Redesign anthropology

gender ideology it is “a metastasis of Marxism in which Marxism and liberalism unfortunately converge”, Mons. Munilla denounces and that “seeks to redesign anthropology.”

In the Prelate’s opinion, despite the fact that the temptations to distort love have always existed, “the onslaught of the so-called gender ideology is a qualitative leap” since it seeks to “theorize in order to completely blur the vocation for which we were created” which is “surrender in love”.

In this sense, he gives the example of how the abortion multinational Planned Parenthood instructs on its website about gender ideology because “it wants to redesign anthropology at the service of its project of death.”

2. Love and truth

The Bishop of Orihuela-Alicante underlines that the contrast between truth and love advocated by gender ideology “it is one of the heresies of our time.”

“Love not only has to be authentic, it has to be true,” he explains, because “authenticity is not enough in the sense that I am sincere with my feelings, but we have to see if they respond to a truth or not.” ”.

Bishop Munilla warns that “when you break that indissoluble yoke of truth and love, it is not that you are left without truth, it is that you are also left without love”. This happens “because the two are either united or false. A truth without love is not true and a love without truth is pure emotionalism”, explains the Prelate.

3. Love and procreation

Paraphrasing Descartes, Mons. Munlla affirms: “I am loved, therefore I exist” because “Love is what has given me life”.

In this sense and entering fully into the bioethical debate on the generation of human life, the Prelate states that “God has wanted that for us to come to this world we do not come in a clinic, in a test tube” where “we are manufactured”. “He wanted man to come into the world from an act of love of his parents.”

3. Sexuality

The Bishop of Orihuela-Alicante explains that the Church uses three criteria to discern morality in relation to sexuality.

The first is that “God has wanted sexuality to configure my personality”, in such a way that it is a way of being that affects the four dimensions of the person: biological, psychological, sociological and spiritual.

Second, “God has created sexuality as a vehicle for the expression of love as a way of saying with the body what my soul expresses.” Consequently, it transcends the mere physical dimension.

Thirdly, there is the criterion of sexuality open to the transmission of life, whereby “God, the creator of life, can make this act of love fruitful”.

Bishop Munilla denounces that “gender ideology has killed all three”, eliminating the integrating component of sexuality, reducing it as an expression and limiting its procreative potential.

4. Language Battle

Monsignor Munilla states that “behind the gender ideology there is a battle of language”, which is expressed in some key concepts, among them.

Thus, the word marriage was used by gender ideology “only to introduce gay ‘equal marriage'”, but apart from that, we speak of “couples”. In short, “the word marriage was interesting to confuse her.”

On the other hand, procreation has been replaced by reproduction. Bishop Munilla clarifies that reproduction is typical of animals, but not of human beings.

“The word procreation refers to Creation. Man is created by God. Every time the human being is begotten, God infuses the human soul there where the human body is being begotten by the union of the sperm and the ovum”, he details.

Another concept distorted by gender ideology is that of family, which usually speaks of “families”, in such a way that “it seems that we are being more pluralistic, more open”, the Prelate ironically, when “what we are trying to do is simply manipulate the most sacred thing that exists”.

Mons. Munilla also points out another less specific concept of gender ideology, but which is also part of the battle of language. This is the substitution ofcommon benefit” for the so-called “general interest”.

The Bishop of Orihuela-Alicante stresses in this sense that “the common good is what is good for everyone” because “there is an objective good that has to be good for everyone, because the truth cannot be bad for anyone” . However, adds the Prelate, “as we do not want the truth, we speak of general interest.”

5. From relativism to the dictatorship of relativism

For Monsignor Munilla, one of the keys to the spread of gender ideology is the “clear interference of the public authorities who have placed themselves at its service.” This process is considered by the Prelate as a qualitative change that has consisted of “the leap from relativism to the dictatorship of relativism”.

The Bishop of Orihuela-Alicante denounces in this regard that “there is a thought that is now imposed on everyone” that even entails “heavy fines” and that claims that such ideology is considered mandatory.

“This crisis could not be getting to where it is without the very serious complicity of public institutions”, underlines the Prelate.

6. Secularization

However, the advancement of gender ideology is not just a matter of public institutions. The secularization of Western societies has allowed “a void that these types of ideologies easily fill.”

“Gender ideology would hardly have gained so much space in such a short time if it had not found a secularized society”, laments the Prelate because “the secularized, disconnected, uprooted man is much more easily manipulated”.

Bishop Munilla emphasizes that “it would be impossible for this crisis of thought to have occurred if it had not been for the progressive secularization of a society that has found itself without defenses” in the face of what he considers “a lot of barbarities” derived from gender ideology.

7. Educational intrusion

Mons. Munilla warns that the imposition of gender ideology has a particularly relevant expression in education where there is “a tremendous intrusiveness in which the right of parents over the education of their children is being violated.”

8. Lack of social mobilization

Despite being configured as such an obvious threat, the Bishop of Orihuela-Alicante denounces that “one of our dramas is the little social resistance” in such a way that actions based on gender ideology “are happening little by little” while “we are swallowing, swallowing and swallowing”.

“Gender ideology is not a spontaneous social trend, it is not being very artificially generated,” she adds on this issue.

In his opinion, “there should be more mobilization among us because there comes a time when to mobilize ourselves I don’t know what has to happen. We already swallowed everything. It seems that our resistance capacity is already very limited.”

9. Church, denunciation and announcement

On the role of the Church with respect to gender ideology, Mons Munilla assures that it cannot be limited to denouncing, “it must be done”, but that it must also “be prophetic”.

Specifically, the Prelate recognizes that “we should be braver” without forgetting that “our word has to be accompanied by show the true face of love”.

Finally, the Bishop of Orihuela-Alicante considers that the Church must “ask the rulers not to submit to international pressure groups.” In this regard, he also points out that “also the right to a large extent in Europe submits” to these pressures.