Video: Transfiguring Voluptuous Choice

Transfiguring Voluptuous Choice

Rev’d Deacon Dr. Stephen Muse, Ph.D., L.M.F.T.

This keynote address was given at the 2nd Pastoral Challenges in Marriage Conference hosted by the Center for Family Care on Oneness: Growing and Protecting the Blessed Communion in Santa Ana, CA from January 28-31, 2015.

An article by Deacon Steven by the same title here:  Transfiguring-Voluptuous-Choice-Logos-Vol-541-2-Muse1

BOOKSHELF: Psychology in … the Church

Psychology in Service to the Church

by Rev’d. Dr. Vasileios Thermos
Published by: Sebastian Press

Man, being in the image of God and “an animal in the process of deification” (according to St. Gregory Nazianzen)—whose brain and nervous system are largely shaped by evolution, who is both restricted and boundless through his genes, sealed by his early experiences, moderated by his hormones, and under a great diversity of other influences—can display a wide range of behaviors, some of which are abnormal.

At the beginning of the third millennium, instead of advocating a “soul therapy approach,” Fr. Thermos offers an inter-disciplinary medical-theological study of such a fundamental and fascinating topic. By keeping the focus on modern ways of thinking about these ideas, Professor Thermos facilitates an exchange of views and experiences between the fields of theology, psychology and psychiatry. The ultimate purpose of this exchange is to serve mankind wishing the Church as well as in the context of the medical sciences.

Language: English
ISBN: 978-19367-733-29
Published: 2017
Number of pages: 166
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Resiliency: The Psychological Perspective

Resiliency: Body, Mind, and Spirit – The Psychological Perspective.
Dr. Demetra (Dee) Velisarios Jaquet
(retired in western CO) taught Religious Studies, was a Pastoral Counselor/Spiritual Director, was a Board Certified Chaplain, and a Supervisor of Clinical Pastoral Education (CPE)

Orthodoxy as Therapy

By Protopresbyter George Metallinos
Dean of the Athens University School of Theology


“the patristic tradition is neither a social philosophy,
nor a system of morals,
or a religious dogmatism; it is a therapeutic method…”


george-metallinosIf we wished to conventionally define Christianity, as Orthodoxy, we would say it is the experiencing of the presence of the Uncreated (=of God) throughout history, and the potential of creation (=mankind) becoming God “by Grace”.

Given the perpetual presence of God in Christ, in historical reality, Christianity offers mankind the possibility of theosis, just as Medical Science offers mankind the possibility of preserving or restoring his health through a specific therapeutic procedure and a specific way of life.

The writer is in a position to appreciate the coincidence between the medical and ecclesiastic poemantic sciences, because, as a diabetic and a Christian, he is aware that in both cases, he has to faithfully abide by the rules that have been set out, in order to attain both these two goals.

The unique and absolute goal of life in Christ is theosis, in other words, our union with God, so that man – through his participation in God’s uncreated energy – may become “by the Grace of God” that which God is by nature (=without beginning and without end). This is what “salvation” means, in Christianity. It is not the moral improvement of man, but a re-creation, a re-construction in Christ, of man and of society, through an existing and an existential relationship with Christ, Who is the incarnate manifestation of God in History. This is what the Apostle Paul’s words imply, in Corinthians II 5:17 : “If someone is in Christ, he is a new creation”. Whoever is united with Christ is a new creation.

That is why – Christianically – the incarnation of God-Logos – this redemptory “intrusion” of the Eternal and the Beyond-time God into Historical time – represents the commencement of a new world, of a (literally) “New Age”, which continues throughout the passing centuries, in the persons of authentic Christians: the Saints. The Church exists in this world, both as the “body of Christ” as well as “in Christ”, in order to offer salvation, through one’s embodiment in this regenerative procedure. This redemptory task of the Church is fulfilled by means of a specific therapeutic method, whereby throughout history, the Church essentially acts as a universal Infirmary. “Spiritual Infirmary” (spiritual hospital) is the characterization given to the Church by the blessed Chrysostom (†407).

Further along, we shall examine the answers given to the following questions:

What is the sickness that Christian Orthodoxy cures?

What is the therapeutic method it implements?

What is the identity of authentic Christianity, which radically separates it from all of its heretic deviations, and from every other form of religion?

1. The sickness of human nature is the fallen state of mankind, along with all of creation, which likewise suffers (“sighs and groans together” – Romans 8:22) together with mankind. This diagnosis applies to every single person (regardless whether they are Christian or not, or whether they believe or not), on account of the overall unity of mankind (ref. Acts 17:26). Christian Orthodoxy does not confine itself within the narrow boundaries of one religion – which cares only for its own followers – but, just like God, “wants all people to be saved and to arrive at the realization of the truth” (Timothy I, 2:4), since God is “the Saviour of all persons” (Timothy I, 4:10). Thus, the sickness that Christianity refers to pertains to all of mankind; Romans 5:12: “death has come upon all people, since all of them have sinned (=they have veered from their path towards theosis). Just as the fall (i.e. sickness) is a panhuman issue, so is salvation-therapy directly dependent on the inner functions of each person.

The natural (authentic) state of a person is (patristically) defined by the functioning inside him of three mnemonic systems; two of which are familiar and monitored by medical science, while the third is something handled by poemantic therapeutics. The first system is cellular memory (DNA), which determines everything inside a human organism. The second is the cerebral cellular memory, brain function, which regulates our association with our self and our environment. Both these systems are familiar to medical science, whose work it is to maintain their harmonious operation.

The experience of the Saints is familiar with one other mnemonic system: that of the heart, or ‘noetic’ memory, which functions inside the heart. In Orthodox tradition, the heart does not only have a natural operation, as a mere pump that circulates the blood. Furthermore, according to patristic teaching, neither the brain nor the central nervous system is the center of our self-awareness; again, it is the heart, because, beyond its natural function, it also has a supernatural function. Under certain circumstances, it becomes the place of our communion with God, or, His uncreated energy. This is of course perceived through the experience of the Saints, and not through any logical function or through an intellectual theologizing.

Saint Nicodemus of the Holy Mountain (†1809), in recapitulating the overall patristic tradition in his work “Hortative Manual”, calls the heart a natural and supernatural center, but also a paranormal center, whenever its supernatural faculty becomes idle on account of the heart being dominated by passions. The heart’s supernatural faculty is the ultimate prerequisite for perfection, for man’s fulfillment, in other words, his theosis, for a complete embodiment in the communion in Christ.

In its supernatural faculty, the heart becomes the space where the mind can be activated. In the Orthodox terminology codex, the mind (ΝΟΥΣ – appearing in the New Testament as ‘the spirit of man’ and ‘the eye of the soul’) is an energy of the soul, by means of which man can know God, and can reach the state of ‘seeing’ God. We must of course clarify that ‘knowledge’ of God does not imply knowledge of His incomprehensible and inapproachable divine essence. This distinction between ‘essence’ and ‘energy’ in God is the crucial difference between Orthodoxy and all other versions of Christianity. The energy of the mind inside the heart is called the ‘noetic faculty’ of the heart. We again stress that according to Orthodoxy, the Mind (ΝΟΥΣ) and Logic (ΛΟΓΙΚΗ) are not the same thing, because logic functions within the brain, whereas the mind functions within the heart.

The noetic faculty is manifested as the “incessant prayer” (ref. Thessalonians I, 5:17) of the Holy Spirit inside the heart (ref. Galatians 4:6, Romans 8:26, Thessalonians I 5:19) and is named by our Holy Fathers as “the memory of God”. When man has in his heart the “memory of God”, in other words, when he hears in his heart “the voice” (Corinthians I 14:2, Galatians 4:6, etc.), he can sense God “dwelling” inside him (Romans 8:11). Saint Basil the Great in his 2nd epistle says that the memory of God remains incessant when it is not interrupted by mundane cares, and the mind “departs” towards God; in other words, when it is in communion with God. But this does not mean that the faithful who has been activated by this divine energy withdraws from the needs of everyday life, by remaining motionless or in some kind of ecstasy; it means that his Mind is liberated from these cares, which are items that preoccupy only his Logic. To use an example that we can relate to: A scientist, who has re-acquired his noetic faculty, will use his logic to tackle his problems, while his mind inside his heart will preserve the memory of God incessantly. The person who preserves all three mnemonic systems is the Saint. To Orthodoxy, he is a healthy (normal) person. This is why Orthodoxy’s therapy is linked to man’s course towards holiness.

The non-function or the below-par function of man’s noetic faculty is the essence of his fall. The much-debated “ancestral sin” was precisely man’s mishandling –from that very early moment of his historical presence- of the preservation of God’s memory (=his communion with God) inside his heart. This is the morbid state that all of the ancestral descendants participate in; because it was no moral or personal sin, but a sickness of man’s nature (“Our nature has become ill, of this sin”, observes Saint Cyril of Alexandria – †444), which is transmitted from person to person, exactly like the sickness that a tree transmits to all the other trees that originate from it.

The inactivating of the noetic faculty or the memory of God, and confusing it with the function of the brain (which happens to all of us), subjugates man to stress and to the environment, and to the quest for bliss through individualism and an anti-social stance. While ill because of his fallen state, man uses God and his fellow man to secure his personal security and happiness. Personal use of God is found in “religion” (=the attempt to elicit strength from the divine), which can degenerate into a self-deification of man (“I became a self-idol” says Saint Andrew of Crete, in his ‘Major Canon’). The use of fellow-man -and subsequently creation in general- is achieved by exploiting them in every possible way. This, therefore, is the sickness that man seeks to cure, by becoming fully incorporated in the “spiritual hospital” of the Church.

2. The purpose of the Church’s presence in the world –as a communion in Christ- is man’s cure; the restoration of his heart-centred communion with God; in other words, of his noetic faculty. According to the professor fr. John Romanides, “the patristic tradition is neither a social philosophy, nor a system of morals, or a religious dogmatism; it is a therapeutic method. In this context, it is very similar to Medicine and especially Psychiatry. The noetic energy of the soul that prays mentally and incessantly inside the heart is a natural ‘instrument’, which everyone possesses and is in need of therapy. Neither philosophy, nor any of the known positive or social sciences can cure this ‘instrument’. This is why the incurable cases are not even aware of this instrument’s existence.”

The need for man to be cured is a panhuman issue, related firstly to the restoration of every person to his natural state of existence, through the reactivation of the third mnemonic faculty. However, it also extends to man’s social presence. In order for man to be in communion with his fellow man as a brother, his self-interest (which in the long run acts as self-love) must be transformed into selflessness (ref. Corinthians I, 13:8) “love….does not ask for reciprocation..”). Selfless love exists: it is the love of the Triadic God (Romans 5:8, John I 4:7), which gives everything without seeking anything in exchange. That is why Christian Orthodoxy’s social ideal is not “common possessions”, but the “lack of possessions”, as a willed resignation from any sort of demand. Only then can justice be possible.

The therapeutic method that is offered by the Church is the spiritual life; the life in the Holy Spirit. Spiritual life is experienced as an exercise (Ascesis) and a participation in the Uncreated Grace, through the Sacraments. Ascesis is the violation of our self-ruled and inanimate through sin nature, which is coursing headlong into a spiritual or eternal death, i.e. the eternal separation from the Grace of God. Ascesis aspires to victory over our passions, with the intention of conquering the inner subservience to those pestiferous focal points of man and participating in Christ’s Cross and His Resurrection.

The Christian, who is practicing such restraint under the guidance of his Therapist-Spiritual Father, becomes receptive to Grace, which he receives through his participation in the sacramental life of the ecclesiastic corpus. There cannot be any un-exercising Christian, just as there cannot be a cured person who does not follow the therapeutic advice that the doctor prescribed for him.

3. The above lead us to certain constants, which verify the identity of Christian Orthodoxy:

(a) The Church –as the body of Christ- functions as a therapy Centre-hospital. Otherwise, it would not be a Church, but a “Religion”. The Clergy are initially selected by the cured, in order to function as therapists. The therapeutic function of the Church is preserved today, mostly in Monasteries which, having survived secularism, continue the Church of the Apostolic times.

(b) The scientists of ecclesiastic therapy are the already cured persons. Those who have not had the experience of therapy cannot be therapists. That is the essential difference between the poemantic therapeutic science and medical science. The scientists of ecclesiastic therapy (Fathers and Mothers) bring forth other Therapists, just as the Professors of Medicine bring forth their successors.

(c) The Church’s confining itself to a simple forgiveness of sins so that a place in paradise may be secured constitutes alienation and is tantamount to medical science forgiving the patient, so that he might be healed after death! The Church cannot send someone to Paradise or to Hell. Besides, Paradise and Hell are not places, they are ways of existence. By healing mankind, the Church prepares the person so that he might eternally look upon Christ in His uncreated light as a view of Paradise, and not as a view of Hell, or as “an all-consuming fire” (Hebrews 12:29). And this of course concerns every single person, because ALL people shall look eternally upon Christ, as “the Judge” of the whole world.

(d) The validity of science is verified by the achievement of its goals (i.e., in Medicine, it is the curing of the patient). It is the way that authentic scientific medicine is distinguished from charlatanry. The criterion of poemantic therapy by the Church is also the achievement of spiritual healing, by opening the way towards theosis. Therapy is not transferred to the afterlife; it takes place during man’s lifetime, here, in this world (hinc et nunc). This can be seen in the undeteriorated relics of the Saints that have overcome biological deterioration, such as the relics of the Eptanisos Saints: Spiridon, Gerasimos, Dionysios and Theodora Augusta. Undeteriorated relics are, in our tradition, the indisputable evidence of theosis, or in other words the fulfilment of the Church’s ascetic therapy.

I would like to ask the Medical scientists of our country to pay special attention to the issue of the non-deterioration of holy relics, given that they haven’t been scientifically interfered with, but, in them is manifest the energy of Divine Grace; because it has been observed that, at the moment when the cellular system should begin to disintegrate, it automatically ceases to, and instead of emanating any malodour of decay, the body emanates a distinctive fragrance. I limit this comment to the medical symptoms, and will not venture into the aspect of miraculous phenomena as evidence of theosis, because that aspect belongs to another sphere of discussion.

(e) Lastly, the divine texts of the Church (Holy Bible, Synodic and Patristic texts) do not constitute coding systems of any Christian ideology; they bear a therapeutic character and function in the same way that university dissertations function in medical science. The same applies to the liturgical texts, as for example the Benedictions. The simple reading of a Benediction (prayer), without the combined effort of the faithful in the therapeutic procedure of the Church, would be no different to the instance where a patient resorts to the doctor for his excruciating pains, and, instead of an immediate intervention by the doctor, he is limited to being placed on an operating table, and being read the chapter that pertains to his specific ailment.

This, in a nutshell, is Orthodoxy. It doesn’t matter whether one accepts it or not. However, with regard to scientists, I have tried -as a colleague in science myself- to scientifically respond to the question: “What is Orthodoxy”.

Any other version of Christianity constitutes a counterfeiting and a perversion of it, even if it aspires to presenting itself as something Orthodox.

Bibliographical Notes

Fr. John S. Romanides, “Romans or neoroman Fathers of the Church”, Thessaloniki 1984.
Fr. John S. Romanides, “Religion is a neurobiological ailment, and Orthodoxy is its cure”, from the volume “Orthodoxy, Hellenism… Holy Monastery of Koutloumousion Publications, Volume B,, 1996, pages 66-67.
Fr. John S. Romanides, “Church Synods and Civilization”, from THEOLOGY, vol.63 (1992) pg.421-450 and in Greek vol.66 (1995) pg.646-680.
Fr. Hierotheos Vlachos (presently Metropolitan of Nafpaktos), “Orthodox Psychotherapy”, Edessa 1986.
Fr. Hierotheos Vlachos (presently Metropolitan of Nafpaktos), “Minor Introduction into Orthodox Spirituality”, Athens.
Fr. Hierotheos Vlachos (presently Metropolitan of Nafpaktos), “Existential Psychology and Orthodox Psychotherapy”, Levadia 1995.
Also by the author, the following studies:

Fr. G. Metallinos, “An Orthodox View of Society”, Athens 1986.
Fr. G. Metallinos, “Theological witness of ecclesiastic worship”, Athens 1996. (N. B.: In these books one can find more bibliography)

Notes – Clarifications

1. The Uncreated = Something that has not been manufactured. This applies only to the Triadic God. The Created = Creation in general, with man at its apex. God is not a “universal” power, as designated by New Age terminology (“everything is one, everyone is God!”), because, as the Creator of all, He transcends the entire universe, given that in essence He is “Something” entirely different (Das ganz Andere). There is no analogous association between the created and the Uncreated. That is why the Uncreated makes Himself know, through His self-revelation.
2. A significant Christian text of the 2nd century, “The Poemen (Shepherd) of Hermas”, says that in order for us to become members of the Body of Christ, we must be “squared” stones (=suitable for building) and not rounded ones!

3. According to fr. John Romanides, to whom we essentially owe the return to the “Philokalian” (=therapeutic-ascetic) view of our Faith, and in fact at an academic level; “Religion” implies every kind of “associating” of the uncreated and the created, as is done in idolatry. The “religious” person projects his “predudices” (=thoughts, meanings) into the divine realm, thus “manufacturing” his own God (this can also occur in the non-Patristic facet of “Orthodoxy”). The aim is “atonement”, “placation” of the “divine” and finally, the “utilizing” of God to one’s own advantage (the magic formula: do ut des). In our tradition however, our God does not need to be “placated”, because “He first loved us” (John I’ 4:19) Our God acts as “Love” (John I, 4:16) and selfless love at that. He gives us everything, and never asks for anything in return from His creations. This is why selflessness is the essence of Christian love, which goes far beyond the notion of a transaction.

4. This is expressed by the familiar and oft-repeated liturgical chant: “Ourselves and each other, and our entire life, let us appose unto Christ our Lord”.

Proper incorporation is normally found in Monasteries, wherever they function in the orthodox tradition of course. That is why Monasteries (for example those of the Holy Mountain) continue to be the model “parishes” of this “world”.

Translation by A. N.

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Bookshelf: A Meeting of Minds

Ancient Christian Wisdom and Aaron Beck’s Cognitive Therapy: A Meeting of Minds

by Hieromonk Alexis (Trader) 

BookCover Beck_andTrader [. . .] Father Alexis, holds a doctoral degree in theology from the University of Thessaloniki, brings together in this book the world of psychology and the spiritual teachings of the Church fathers: enriching science, thereby, with a spiritual dimension that it can appreciate without necessarily acknowledging the foundational principles of Christianity; and, at the same time, demonstrating that Orthodox Christians—who after all used, as he notes, the principles of secular architecture and engineering to build what was for centuries the greatest monument of Christendom, the Church of St. Sophia in Constantinople—can enhance the spiritual life with a study and examination of certain psychotherapeutic principles and methods. Between science and spirituality, there can be a fecund meeting of minds.

As the title of the book indicates, Father Alexis draws his comments on spiritual anthropology and psychology from the writings of the Church Fathers (both Greek and Latin). His discussion of the world of psychology he centers on the work of Aaron Beck, popularly known as the “father” of cognitive therapy and widely acclaimed for a number of psychometric instruments for diagnosing anxiety disorders or depression (notably, the BDI, or Beck Depression Inventory). This parallel scheme —juxtaposing the principles and practices of “Patristic psychology” with a secular psychoanalytic school—reminds one of an earlier work of this kind by Metropolitan Hierotheos of Naupaktos, who in his ῾Yπαρξιακὴ Ψυχολογία καὶὈρθόδοξηΨυχοθεραπεία (Existential Psychology and Orthodox Psychotherapy) contrasts and compares Patristic methods for achieving mental wellness with the existential theories and methods of Viktor Frankl’s logotherapy.

Father Alexis’s choice of cognitive therapy as a prism through which to focus his comments on secular psychology was certainly perspicacious. Its focus, not so much on the content and specific nature of stimuli in our sensory and psychic environments as determinants of adaptive and maladaptive behaviors as on the psychic cognitions that we construct and internalize from them, is immediately reminiscent of stoicism and other classical Greek philosophies. As such, since aspects of classical philosophy adumbrated early Christian wisdom, cognitive therapy provides facile access to Patristic teachings on the treatment of psychic valetudinarianism, the cleansing of the mind, and the healing of the νοῦς. The Fathers, too, concentrate on the cognitive world; that is, they seek to control and restrict in πρᾶξις that to which we attend in everyday life, but with the goal of restoring our cognitions about, and view (θεωρία) of, the world around us to a natural state—viz., that of aligning the human will to the Divine Will, a conceptual and ontological counterpart, if you will, of moving from a maladaptive to an adaptive an salutary psychological state.

With regard to the ontological dimension of Patristic therapy, Father Alexis does not touch specifically on the notion of θέωσις and its vision of the total rehabilitation of the human state of being (salvation in union with God through Grace). Admittedly, his book is not concerned with the ontological dimensions of Orthodox psychology, but stresses the existential aspects of the curative regimen of the Fathers. Nonetheless, I would have valued—if simply for the pleasure of seeing him expand his masterful treatment of the Patristic corpus and his skillful scrutiny of cognitive therapy (rare for someone not trained as a psychologist or psychiatrist)—a discussion of Patristic psychology as it reaches beyond existence into being and beyond man into the world of the novus homo, though such an adventure may have perhaps compromised the parallels between the mind of the therapist and the spiritual, noetic sense of the spiritual father which he so beautifully establishes.

I admit that I had to read parts of this book several times, since it covers such a vast amount of material. normally, I would criticize this as a sign of the dispersion that results from an overly ambitious work. In this case, I cannot do so. First, rereading Father Alexis’s excellent prose was a delight in itself. Secondly the book does follow a careful development in four parts, and has a helpful coda that summarizes the text. A splendid, highly recommended book that is not to be missed.

Archbishop +Chrysostomos
Center for Traditionalist Orthodox Studies

OCIC_LogoFrom Orthodox Tradition, Volume XXVIII, Number 2 (June, 2011).

Ancient Christian Wisdom and Aaron Beck’s Cognitive Therapy: A Meeting of Minds is available from

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Dr. Paul R. McHugh, the former psychiatrist-in-chief for Johns Hopkins Hospital and its current Distinguished Service Professor of Psychiatry, said that transgenderism is a “mental disorder” that merits treatment, that sex change is “biologically impossible,” and that people who promote sexual reassignment surgery are collaborating with and promoting a mental disorder.

Dr. McHugh, the author of six books and at least 125 peer-reviewed medical articles, made his remarks in a recent commentary in the Wall Street Journal, where he explained that transgender surgery is not the solution for people who suffer a “disorder of ‘assumption’” – the notion that their maleness or femaleness is different than what nature assigned to them biologically.
He also reported on a new study showing that the suicide rate among transgendered people who had reassignment surgery is 20 times higher than the suicide rate among non-transgender people. Dr. McHugh further noted studies from Vanderbilt University and London’s Portman Clinic of children who had expressed transgender feelings but for whom, over time, 70%-80% “spontaneously lost those feelings.”

While the Obama administration, Hollywood, and major media such as Time magazine promote transgenderism as normal, said Dr. McHugh, these “policy makers and the media are doing no favors either to the public or the transgendered by treating their confusions as a right in need of defending rather than as a mental disorder that deserves understanding, treatment and prevention.”

“This intensely felt sense of being transgendered constitutes a mental disorder in two respects. The first is that the idea of sex misalignment is simply mistaken – it does not correspond with physical reality. The second is that it can lead to grim psychological outcomes.”

The transgendered person’s disorder, said Dr. McHugh, is in the person’s “assumption” that they are different than the physical reality of their body, their maleness or femaleness, as assigned by nature. It is a disorder similar to a “dangerously thin” person suffering anorexia who looks in the mirror and thinks they are “overweight,” said McHugh.

This assumption, that one’s gender is only in the mind regardless of anatomical reality, has led some transgendered people to push for social acceptance and affirmation of their own subjective “personal truth,” said Dr. McHugh. As a result, some states – California, New Jersey, and Massachusetts – have passed laws barring psychiatrists, “even with parental permission, from striving to restore natural gender feelings to a transgender minor,” he said.

The pro-transgender advocates do not want to know, said McHugh, that studies show between 70% and 80% of children who express transgender feelings “spontaneously lose those feelings” over time. Also, for those who had sexual reassignment surgery, most said they were “satisfied” with the operation “but their subsequent psycho-social adjustments were no better than those who didn’t have the surgery.”
“And so at Hopkins we stopped doing sex-reassignment surgery, since producing a ‘satisfied’ but still troubled patient seemed an inadequate reason for surgically amputating normal organs,” said Dr. McHugh.

The former Johns Hopkins chief of psychiatry also warned against enabling or encouraging certain subgroups of the transgendered, such as young people “susceptible to suggestion from ‘everything is normal’ sex education,” and the schools’ “diversity counselors” who, like “cult leaders,” may “encourage these young people to distance themselves from their families and offer advice on rebutting arguments against having transgender surgery.”
Dr. McHugh also reported that there are “misguided doctors” who, working with very young children who seem to imitate the opposite sex, will administer “puberty-delaying hormones to render later sex-change surgeries less onerous – even though the drugs stunt the children’s growth and risk causing sterility.”

Such action comes “close to child abuse,” said Dr. McHugh, given that close to 80% of those kids will “abandon their confusion and grow naturally into adult life if untreated ….”

“’Sex change’ is biologically impossible,” said McHugh. “People who undergo sex-reassignment surgery do not change from men to women or vice versa. Rather, they become feminized men or masculinized women. Claiming that this is civil-rights matter and encouraging surgical intervention is in reality to collaborate with and promote a mental disorder.”
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