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THOSE TWIN LEVERS THAT MOVE THE WORLD- SEXUAL AND RELIGIOUS BEHAVIOUR.

SUBMITTED FOR PUBLICATION BY A BLOG READER.

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DEFINITION OF NARCISSISTIC DAMAGE / INJURY

Ross Rosenberg

A narcissistic injury occurs when narcissists react negatively to perceived or real criticism or judgment, boundaries placed on them, and/or attempts to hold them accountable for harmful behavior.  It also occurs when a person does not accommodate a narcissist’s insatiable need for admiration, special privileges, praise, etc.  The “injury” also shows up when the narcissist over-amplifies and personalizes benign interpersonal interactions. It can also come out when a person with no malintent does not meet the narcissist’s impossible-to-achieve desires for high levels of praise and admiration.

The “injury” is often followed by the narcissist’s loss of control over his or her emotional equanimity, and a subsequent burst of passive or overtly aggressive vindictive responses.  These bouts of emotional tumult are referred to as emotional dysregulation, as the activated narcissist emotional reaction spikes and often is beyond his or her control.

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The Rev’d Dr Thaddeus Birchard



I was 18 when I first saw St Theresa in Ecstasy. This statue by Giovanni Lorenzo Bernini (1598-1680) is held in Sta Maria della Vittoria,
Rome. Even then, I was aware of its sensual and spiritual ambiguity. It ties together two experiences of ecstasy: the one sexual and the other religious.

Since that time I have, for personal, professional and clinical reasons, sought to explore the interconnection between our religious and sexual spheres of experience. Even before I had read William James (1902), I had already begun to suspect that the ‘snake and the seraph’ came from a common source and shared a common function.

This article, and the presentation that preceded it, given to the Spirituality Special Interest Group of the Royal College of Psychiatrists, is based on four interconnecting platforms of experience.

The first is heuristic, my own experience as a sexual person but also as someone called to ordination and ministry.

There is also my experience as a clinical practitioner with an academic background in theology, psychotherapy and psychosexual
therapy. Further, I run a clinical practice in psychosexual therapy and have developed a specialised treatment programme for those who find themselves troubled by addictive patterns of sexual behaviour. I have also done research
into the aetiology of clergy sexual misconduct (Birchard, 2000).

This paper therefore draws on these sources and brings them to bear on this subject – the
relationship between sexual and religious behaviour. In this paper, my hypothesis is that sexual and religious behaviour can be connected in the following four ways:

• As a common response to narcissistic damage

• As a means of regulating and managing negative affect

• As corresponding parts of oscillating cycles of control and release

• Through the shared function of fantasy

The following sections will explain and summarise these connections.

As a response to narcissistic damage

Addiction, especially sex and love addiction, has been my main clinical interest for over 20 years. I define sexual addiction as a pattern of sexual
behaviour that is distinguished by four subjective criteria: It is experienced as preoccupying and/or out of control, it is hard to stop or predictably stay
stopped, it brings with it real or potential harmful consequences and its function is to anaesthetize negative affect.

To clarify the nature of my clinical practice, here are a few of examples of the types of behaviours that bring people to see us.

A young man comes to us who is spending four to five hours a day searching for sex on the Internet.

A woman comes to us because she continues to bring strangers home from bus stops.

Another man, not far from retirement, has been referred because he has lost a well-paying job accessing ‘barely legal’ material on his work computer.

Although there is disagreement over the use of the language and nomenclature of addiction in such cases, there is wide agreement that the
behaviour itself, so described, exists. I use the term‘addiction’ in clinical practice because it is a grass-roots self-appropriated term that has emerged to describe the felt experience of real people. It comes from the Latin addictare and brings with it the sense of becoming enslaved.

I take the view that sexual addiction, like any addictive substance or process, is a response to the pain and distress of narcissistic damage. All
addictions have a common underlying psychobiological process. I think of narcissistic damage as the outcome of a disturbance in attachment. I use the following definition for narcissistic damage (Goodman, 1998, p298):

‘Enduring affect, cognitive, behavioural and relational patterns laid down in the formation
of the self and carried into adult functioning that are inflexible, maladaptive, and cause either significant impairment or subjective distress’.

The function of an addiction is therefore to anaesthetize the subjective distress created by the narcissistic damage. The components of this ‘inner malaise’ may vary from individual to individual but include core loneliness, grandiosity, boredom, compulsion to control, depression, anger, envy and a pervasive sense of shame (Kernberg, 1986, Miller 1989).

It is my hypothesis that sexual addiction is a response to narcissistic damage and that for some people this is combined with religious behaviour. Religious behaviour also serves to anaesthetize the negative affect states created by narcissistic
damage.

Other writers (Coleman, 1992, Griffin-Shelley, 1991, Goodman, 1998, Jacobs, 1997, Milkman and Harvey, 1987, Pope et al 1993) have observed the similarities between substance-based addictions like alcohol, drugs and food and more behaviourally-based addictive processes like shopping, food, gambling, exercise, love, sex and religion. Carnes (1991) notes of an orthodox Jew that the more orthodox he became the more hypersexual he became.

Booth (1991, p6), an Anglican priest and a recovering alcoholic, writes about his use of religion: ‘today I am able to understand that the drama of church ritual…became my first drug of choice’.

As a means of affect regulation

My second hypothesis is that religious and sexual behaviour can operate to manage and anaesthetize shame and associated states of negative affect. This follows on from the idea that sexuality and religious behaviour are inter-connected responses to narcissistic damage. In my experience of running a treatment programme for men who self-identify as sexually addicted, it has become clear that sexual behaviour can be used to escape the pain and distress of loneliness, abandonment and potential abandonment, stress, and, most of all, shame. In my view, religious rites and rituals have much the same function, albeit among a range of other functions.

Shame reduction is gained through a sense of providential care, selection and election. Prayer, ritual acts, mantras, fasting, singing, repetitious movement and powerful audio-visual processes are employed to alter mood and engender positive feeling states.

It is in the character of an addictive process, whether it is sexual behaviour or religion, that more and more of the behaviour is required and, thus, levels of escalation take place. In some cases, the addiction, which was meant to be a problem-solver becomes instead the problem itself and brings
with it serious additional problems. I have observed this phenomenon with sexual addiction and also with high levels of religiosity.

As oscillating cycles of control and release
Sexual addiction and religious behaviour can often operate in figure￾eight pattern of alternation. This is an alteration between cycles of control and
release similar to anorexic/bulimic patterns of behaviour that will be familiar to practitioners in the care and treatment of eating disorders. In the case of sex and religion, sex operates as the release side of the cycle and religion as the control side. For example, someone acts out sexually and then goes on to confession or to church as part of a process of renewal and control. This process of renewal and control, triggered by neediness or entitlement, gives way to another release cycle of sexual acting out. This process has been confirmed by observations in clinical practice.

Other writers and clinicians have observed the same thing, although stated in different words. For example, Money (1989, p204) describes ‘fugue
states followed by non-fugue states’ and observes accordingly that ‘Rhythmicity, periodicity, cyclicity, and pulsatility are wide spread regulatory
mechanisms in both health and pathology’. This alternating process involving sex and religion is written up more fully in Counselling Psychology Quarterly (Birchard, 2002).

Through the shared function of fantasy I take the view that one of the principal connections between sexual behaviour and religious behaviour is made through the role of fantasy. By religious fantasy I refer to religious narrative and imagery and I only mean that to the mind they are fantasy. In using this language, I am not making a statement about the truth or otherwise of any set of religious beliefs or any component of religious belief and practice. In my view religious and sexual fantasy are interconnected by a common function – the transformation of trauma into triumph.

This is supported by recent research done by Kahr (in press), surveying, in this country, the sexual fantasies of 19,000 people. Kahr has enriched this vast quantitative research project by adding information from over 200 qualitative follow-up interviews. His research bears out my view of
common function. Money (1989) also takes this view.

The late Robert Stoller, Professor of Psychiatry at the University of Southern California wrote (1975, p6) in the same vein: ‘My hypothesis is that a
perversion is the reliving of actual historical sexual trauma aimed precisely at one’s sex…or gender identity…and that in the perverse act the past is rubbed out. This time trauma is turned into pleasure, orgasm, victory.

Stoller goes on to more specifically write that ‘it is no coincidence that the fantasy picks out the greatest trauma for what is its moment of greatest
thrill’. Money (1989, p202) takes a similar view:

‘The pain and humiliation of abuse, discipline and bondage that become incorporated into the lovemap begin with tragedy and metamorphose into the triumph of euphoria’.

The same is true of religious narratives and images. These traditions are filled with stories that begin with tragedy and end with the triumph of
transformation. There are many examples in the Judeo-Christian tradition: Job, David and Goliath, Jonah and the whale and the raising of Lazarus. The story of the Exodus is central to Judaism and echoing that, the centrepiece of Christian tradition, the death and resurrection of Jesus Christ. All of these are about the transformation of trauma into triumph.

The underlying psychological explanation of this process is opponent￾process theory of acquired motivation. This theory (Solomon, 1980) states
that the brain tends to turn pain into pleasure and pleasure into pain. Solomon gives a number of examples of this process, in particular, parachuting. He writes that people begin with great fear and because of opponent process end up addicted to the euphoric rush. Money (1989) also cites this process as the psychological under-pinning to our capacity to transform trauma into triumph
.
This seems to fit into the patterns of behaviour that I have worked with in therapy. For example, the eroticisation of physical punishment has, in my
clinical experience, been associated with the reversal of chastisement and, similarly, bondage with the need to be contained or to contain. I once heard the remark, ‘I am addicted to sex that degrades’. It was clear that this man had, indeed, been degraded as a child. The degradation itself had become eroticised and embedded in acts of coprophilia and coprophagia involving
multiple repetitions and many partners.

Conclusion

Emile Zola’s series of twenty novels The Rougon-Macquarts: the Natural and Social History of a Family under the Second Empire explores all
aspects of addiction but these words about sex and religion, part of which have served as the title of this paper, were written of the Comte Moffat
towards the end of the book ‘Nana’,

He abandoned himself to the power of love and faith, those twin levers which move the world. And in spite of the struggles of his reason, this
bedroom of Nana’s filled him with madness and he would submit shudderingly to the omnipotence of sex, just as he would swoon before the mysterious
power of heaven.

The interconnection of sexual and religious behaviour has long been observed but rarely so clearly and powerfully as in the story of Nana. Zola (Holden, 1972, p11) wrote in his preparatory notes, ‘There is nothing apart from the cunt and religion’.

PAT SAYS

We religious people should always be ready, even eager, to have our beliefs and their underlying premises challenged and questioned.

In Dr Birchard’s paper I recognise things that I experienced, especially before I engaged in extensive psychotherapy in my late 30s and early 40s.

Our minds are unbelievably complicated and there can be explanations in science and psychology for thoughts and experiences we experience.

Many, if not all of us, have suffered emotional damage during our formative years. If that is not recognised and dealt with, we can be locked into a lifetime of inappropriate behaviour that leads to us hurting ourselves and others over and over.

And sexuality and religion are all connected to this.

Thinking in this area may help us to think about all the damage that was done to us by RCC teachings and practice.

It may also help us to understand the behaviour of RCC Hierarchs and clerics?

Is impossible that many RCC bishops and priests are the way they are because they suffered a narcissistic injury in early life and used BAD RELIGION to regulate their damage?

I am recalling a quote:

“The difference between a neurotic and a psychotic is, the neurotic builds castles in the skies but the psychotic lives in them” 

81 replies on “THOSE TWIN LEVERS THAT MOVE THE WORLD- SEXUAL AND RELIGIOUS BEHAVIOUR.”

Pat, you should do a little bit more academic and intellectual research before your “Pat says” commentary. You draw conclusions out of little knowledge but much bias and prejudice. We are all in some way bruised by our past childhood and life’s experiences. We are all prone to being hurt but also quite capable of hurting others too. Psychotherapy is a wonderful experience once you find a good therapist. Self acceptance and self forgiveness are good fruits of therapy. If we are helped through good therapy it should make us more discerning and empathetic towards others….not condemnatory or ignorantly judgmental of them. There is a myriad of factors which contribute to particular behaviours. It’s not all black and white, sex or religion. Sometimes being human is peculiar!!

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The eucharistolatry of JP II and since is a triumphal exaggeration that fits hand in glove with Rene Girard’s pessimistic replication of the victim mentality. The new “orthodoxy” gets us nowhere because it involves no Holy Spirit belief and no knowledge of Scripture.
Ordinary average people acquiring backbone through sheer grit in a hard life is nowhere near melodramatic enough for the propagandists. They have to get all Lemony Snicket (by creating pincer movements through false dichotomies) about our affairs.

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12.23
That’s as may be, if it isn’t already a moot matter among the minions of academic diversity and of inter-disciplinary harmonic hegemony. Still, the rigours of epistemological incongruity demand, it seems to me, a more rudimentary (and for this reason compelling) utilitarian model of secularised interdependency.
Have you any thoughts on this?

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6.52, heavens! What gave me away?
I have the deepest intellectual respect for Saint John Paul the Great. His Theology of the Body series of ruminations on the high water mark of human sexuality had just the right congruence of academic excellence, anthropomorhic resonance, and spiritual and epistemological swagger to appeal to a simple mind like mine.

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Is that the Abbot of Farnborough ? He seems to be mentioned quite often. Strange man ? Strange place Farnborough ? Young men joining, but then lots leaving. Suggestions that Brogan doesn’t like competition, and if anybody looks like they are doing well and could be a challenge to him, he engineers their departure. Dysfunctional man, dysfunctional place.

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An accurate summary at 9:36. Sadie thinks trying to look like Abbot Gueranger will stop people knowing what he’s about.

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I’ve come across a few people – well, three, in fact – who were at Farnborough in the last 15 years or so, and all left to go on to other ministries. Interesting that they didn’t stay at Farnborough, and reading between the lines most of it had to do with Brogan who seems to have engineered ways of moving them on. I suspect he is the problem. Surely the future of the place is in doubt without fresh blood that remains and endures ? Maybe he’s hoping will be the last man standing and sell it off and head off to some grand life somewhere ? With….???

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@11:43 that wouldn’t be on the cards because the place is owned by a trust set up as a sort of chantry chapel for the imperial family of the French second empire.
The Benedictine congregation they belong to have shown themselves complete failures over this, despite there having been talk of closing it at various times. When it hits the papers just bear in mind they have known about it all along to the extent of recommending Cuthbert be dismissed when he was a novice.
Canonically there have always been three in the chapter which is actually all you need for a Benedictine monastery.

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11.43, now I’m no conilngual conniesur, but according to a source or sources, the Abbot has a problem with personal hygeine in a certain, crucial area.
Could that be the issue here?

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SOMEONE

An old friend, pre Maynooth, wants to get in touch with you to offer support. I have his number.

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9.11, nonsense! You don’t know her at all. She personifies the British ‘stiff upper lip’.

Difficulties, setbacks, and other sundry problems roll off her like…like cooking gaffes off teflon.

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We really don’t need to overcomplicated matters. What we end up talking about on this blog, more or less, is the dysfunction of clergy and the consequential abusive behaviour that emerges which harms others and them and the Church as a whole.

Firstly, the quality and character of those who are to be priests (if we decide that we need priests) is important. Proper selection of men (if we decide that they have to be men) should be rigorous so that only those who are suited, emotionally, physically, spiritually and are healthy in every respect, are selected. We cannot do much about a wider consistently that might not be suited, we just need to make sure that those who are not suited are not selected. So proper and decent selection processes should be implemented, as happens in the vast majority of businesses and organisations, most certainly those that are seeking to recruit professionals.

Having selected the correct people, the second issue is formation of these individuals. I think we have worked out already that, by and large, seminaries are places that are not fit for purpose. Even from a cursory observation, it is clear that they fail significantly in their mission – odd behaviours, dysfunction, lacking focus on the right areas for training, lack of retention. unimpressive formation staff etc. If the raw material is to be moulded in to fit for purpose and effective priests, then that system of formation needs to be robust and focussed on the right areas for formation, delivered by the right people.

If we get these two areas right – selection and formation – then we might have a good chance of having priests who are mature and and can function. At the moment, we get a strange mix of oddbods, many of whom bring with them deep inadequacies and dysfunction, which goes unchallenged during formation, and which then emerges in to a hobbled and damaging ministry. Not a happy picture.

Of course, there are some huge presuppositions in what I have said above, namely that priesthood should be imagined as only men and with the requirement of mandatory celibacy. I am not of the view that either of these requirements is correct, but that is a matter for another debate.

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I go back to what I was saying above: Is he suitable ? If not, do not ordain him. Simple. Otherwise, if you are not sure, you will be ordaining a problem for the present and the future. There need to be hard decisions made here.

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And look what happened when + Smith of Southwark finally ordained Littleton after nine years in seminary ! I’m sure there were numerous opportunities there to say that Littleton really shouldn’t have continued, but nobody made the tough decision to move him on. He could have had a career as a chambermaid down on his parents’ farm / holiday homes, or as a milkmaid.

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Milkmaid or chambermaid, they all involve dressing up, which is about what priesthood means to Littleton it seems to me. And please spare me the narrative about him being an angel of mercy in his local hospital. For Littleton it’s all about him, and prancing around in some sort of pantomime Church.

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John Welwood, was a prominent psychotherapist and author in transpersonal-psychology. Among other things, Welwood coined the term “spiritual bypassing.”.

In his classic book, “Toward a Psychology of Awakening”, he defined spiritual bypassing as using “spiritual ideas and practices to sidestep personal, emotional “unfinished business” to shore up a shaky sense of self, or to belittle basic needs, feelings, and developmental tasks.” The goal of such spiritual practices, he claimed, was enlightenment.

The foundation of spiritual bypassing is basically avoidance and repression; and for some individuals, spirituality serves as a way to rise above or handle the shaky ground beneath.

When religion or spiritual practice is used to compensate for challenging traits such as low self-esteem, social isolation, or other emotional issues, Welwood said, they corrupt the actual use of religious or spiritual practice. In other words, using these practices to cover up problems seems like an easy way out, as opposed to working on the actual issues and etiology of the challenges.

http://www.johnwelwood.com

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Would it be fair to express Welwood’s ‘spiritual bypassing’ in the rather more mundane ‘using religion as a crutch’?
Is religion really just a self-avoidance mechanism? A sweet-tasting but temporary respite from the bitter personal realities of life? (Or as Mary Poppins might say ‘a spoonful of sugar (to help) the medicine go down’.)
She knew a thing or two, Mary Poppins.

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good Pat the lines of communication aren open and not suppressed by Mullaney and his underground network.

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Human sexuality is a completely normal and healthy part of our human nature, even the birds and bees do it didn’t you know lol.
However it seems the r church likes to put human sexuality in a box, on a shelf and then not even spoken about it; but on the other hand the r church is obsessed with this part of our human nature in the most unhealthy way I believe possible. Could they possibly be causing damage in this respect? Well I think so, just Google these two words ‘Sex’ and ‘church’ I don’t think I have to say anymore here. As sad and upsetting as it is.
But hello, how did we all get here! Sorry guys and gals, but our mums and dads had to, erm, you know what… lol to bring us into this world, and I am glad they did because it is a beautiful world.
As I have grown into adulthood I have become more attuned to my understanding of human relationships and the world around me including the importance of love and committment in the general sense of the word.
I think when we are younger adults there are a lot of hormones and questions which we are eeger to have answers for, but as we grow and learn the importance of love we truly grow into more balanced human beings and hopefully learn that love is the answer. God created the world, you and I, out of pure love and we are called to respond to this love. Without love we have the potential to become inward looking and this can lead to selfishness.
In my own experience it has been people who are in committed relationships who have responded to my hurts and pains after leaving the seminary system, indeed not one person within the r church even contacted the police or safeguarding. Indeed, CSAS were not made aware of the abuse and the priests were free to abuse at will. Now this is far beyond unhealthy, this is the manifestation of evil in our world. And it is our God given right to protect what is good and to reject evil.
Im not sure whether this makes great sense as I have not had my morning coffee, but I hope it makes some sense.
God bless

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I found the main body of today’s post rang very true both in my experience of self, and in my understanding of the unhealthy sex-religion dynamic expressed in release followed by shame and the need to control ( eg going to confession ), and then back into the loop all over again. There is no personal growth let alone transformation.

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Ach poor auld Fanny Mullaney.
Gaynooth about to fold, her career in tatters and she bullin’ BOOOOLIN’ above in the well-appointed rooms.
The mitres and other insignia of the fullness of the priesthood shall remain, evermore, in the hope chest, midst the lavender sachets.
Tis’ found they will be in 40 years time, in some manky auld boudoir of a damp parochial house, in the Bog Arse of Nowhere, as they sort through her effects for the auctioning.

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“THOSE TWIN LEVERS THAT MOVE THE WORLD- SEXUAL AND RELIGIOUS BEHAVIOUR.”
This is just anecdotal but bare with me…
I remember having a few flying lessons in a beautiful kept Cessna 340 twin-piston. This is one of the smaller twin engined planes which allows for cabin pressurisation (required for comfort and safety… Cabin pressure should be set to gradually rise to 8000 ft from the runway’s altitude).
The rated/310HP max* is the maximum Horse Power the N series 340’s engine is rated at; however she will let you to push her a bit more*, and she will give you feedback, so it is imperative you are attentive to her needs.
Before each flight you perform the walkaround; this is both a visual and physical inspection of the aircraft before flight and it is mandatory by law.
Upon completion of my ‘walkaround’ 1 – 12 O’clock I would enter the aircraft and position myself in the 1st’s seat ensuring my seat was adjusted for both correct operation of controls and to ensure my vision was in line with the window ‘guides’.
Once correctly adjusted and secure in my seat, I would then begin the process of starting the engines and leaving them the idle state; this is a process by which one has to check both oil and fuel pressure, ensure pumps and gauges are working and only then can the process of switching on pumps followed by engines begin. She is all fired up and she is purring like a puma. It is the most indescribable feeling!
Upon the engines’ initiation process, then being placed in the idle position, the process of checking necessary electrical systems begin; this consists of cabin heating, taxi lights, port and starboard beacons and radios and the TCAS (Traffic Collision Avoidance System – a SatNav for the sky if you like), and other safety and back-up systems.
Then I begin inputting specific flight data credentials; these consist of required airspeed, both altitude and attidute/headings as well as ensuring the transponder is set to the correct I.D. and is squawking on the international ‘Ten Niner Zero’ (1090MHz).
Finally, upon taxiing and positioning, and permission for takeoff is obtained…
Then, and only then, do you pan your head from left to right (for safety) as you push forward both left and right throttles in unison (assuming there are no side-winds / windsheer to which you make the necessary adjustments to the throttles to counter). Attentiveness is imperative here, and she WILL let you know.
Once you reach V1: (stopping is NO longer an option); then V2 / Rotate (the point at which you raise her nose and she begins to take flight). You are airborne!
… Once we climb to a safe altitude and attain our desired heading, and clear ATC’s blocks/space, we put her into Auto Pilot. After this a quick safety check and then a thank you and good day to ATC. Change radios to HF /VHF General – both monitor and main.
… Off for a cold shower 😂

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3.10: WTF…has this got to do with the issues for discussion today? Bizarre! You must indeed be flying high – not in a plane but on a pill of some kind!!! Bizarre….

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In a film of not so recent years, Brad Pitt goes into the Temple, he meets one of the Temple Virgins and falls for her….he wants her….but she tells him ” I am keeping myself for the gods.”
He says in reply ” you must find that a very one way romance.”

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There is a nun called Sr Mary who was in Armagh. She was removed last year after making trouble for the clergy there. She basically stalked them. I think she is still on this blog being a big troublemaker.

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Sister Mary…quite contrary, it seems.

And where do the contrary in the Catholic Church end up? That’s the problem: no one knows where. I suppose we could call it ‘benign obscurity’.

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I remember a Sr. Mary on the blog and suddenly she went quiet. Did Aul Doll chastise and scold her? She was very critical of the clergy the aul bitch.

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6.05 isn’t all the known dysfunctionality, sexual and otherwise, in priesthood and in religious life incontestable evidence that these institutions are not God-willed?

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They spend their whole time doing Myers-Briggs, Enneagrams and passively aggressively psycho-analysing one another on the sly, when not planning their next holiday, sorry I meant retreat or course.

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Some nuns are cranks. I know plenty more who weren’t and aren’t cranks. Some of the nuns I know and have known are walking angels. Typical poster on this blog to paint everyone the same colour – jaundice yellow.

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8.34 but there were good Nazis too, like Albert Spier. And the Nazi party pre-war did tremendous good for the morale of the German people, like subsidised holidays abroad, and practically full employment.
Plus, it restored German national pride after the country’s defeat in WWI, and its humiliation at Versailles in 1919.
These all were unquestionably good things, and yet, no one but a deluded fool would describe the Nazis as ‘God-willed’, God-willing.
The clerical and religious institutions of the Catholic Church have, like the Nazis, done ostensibly good things, too…with other people’s money, of course. But, just like the Nazis, they have commited evil so foul it stench is almost perceptible. Shouldn’t we have the opinion of these institutions that we have of the Nazis?
It’s a reasonable question, is it not?

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The ordination of Father Paul Dempsey Bishop elect of the Diocese of Achonry will be 30th August.
So Archbishop D. Martin will not be until later in the year if not next however there could be an announcement soon if not September.

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Why, is there a connection? Achonry is surely in Tuam province so you expect Archbishop Neary to be principal consecrator, rather than either of the Martin archbishops.

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Yes Archbishop Neary will be Principle consecrator and usually another Bishop but maybe + Eamon but usually two.

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Someone once said something about a nun in Monaghan to Fr Des Wilson.

Fr Wilson replied: ” a nun in Monaghan? Nuns are as scare as the corncrake in Monaghan.

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If Rosenberg’s thesis is right, we are surrounded by narcissists, who replicate their own hurt in the vulnerable, who in turn compensate for this through sexual and religious excess/extremism.

Maybe Paul was correct, after all: maybe homosexuality is the result of excessive sexual interest (or ‘gang-banging’, as m’dear, down-to-earth brother would say).

Was Paul a psychologist as well as a Pharisee?

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@6.43pm I didn’t bring God into it – you did. I simply said put a bunch of nuns who are sexually repressed into one space – dynamite! Siimple.

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8.05, no I def didn’t bring the deity into this, because the deity himself was never involved in the origin of anything so utterly seedy.
Siimple.

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Pat you are well in with Dermo. I’ts a well known fact in Dublin and beyond. Some bishops including Meath and Waterford are far from happy.

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Are the rumours true? There is talk in Armagh that wee Brendan Marshall asked Amy Martin to return to Maynooth. Do you support this Pat?

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How to identify a narcissist! Confront him with the truth, over and over again, until he cries out.
“I am am sick of this!”
Expose their self delusion and duplicity and their only response that is left is to lose the rag!
Keep going Pat. Wear down their arrogance and self importance-ie their clericalism.
Opus Dei!

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