This is an important reminder on the reasons why drafting women will be disastrous:
Unchanging physical differences between the sexes will always render women at a stark disadvantage in offensive kill missions. In the Marines’ testing, women suffered 2-6 times the injuries of their male counterparts. Active-duty women average 2-10 times the injuries compared to men before even attempting to achieve men’s standards or the combat arms’ much more grueling demands. It should go without saying that higher rates of injury are a liability to units that have to endure and withstand the toughest physical demands as they hunt and kill our enemies. Drafting women for this will result in much higher turnover, weakened combat effectiveness and fewer of both men and women coming home alive and victorious against our enemies.
Even when the best women were paired with men in a recent Marine integration study, the results showed that readiness, effectiveness, and success rates plummeted, not to mention the women sustained far greater injuries. One might ponder the real strategy of putting women into combat: the prospect of dead mothers will be a deterrent to any battle; diminished fighting capacity will cause the CIC to reconsider many deployments; and distracted and demoralised troops will discourage many from considering a military career -- which combine to undermine American interests around the world and encourage our enemies.
Which is a win-win for those who disparage all that our civilisation stands for -- check out the standard texts for Gender Study departments nationwide. "Men wage wars" has been their mantra for decades. Stacking the troops with those who will undermine troop effectiveness promotes androgyny as the antidote while simply replacing testosterone with estrogen. Which wages "peace" as a façade for capitulation.
This is an important piece by Stella Morabito, who is an expert in agitprop:
The transgender movement has never been about “gender.” It’s all about sex. Sex is the real target. “Gender” is merely the politicized linguistic vehicle that facilitates a legal ban on sex distinctions. There aren’t a whole lot of dots to connect to uncover the logic of where this leads: if you abolish sex distinctions in law, you can abolish state recognition of biological family ties, and the state can regulate personal relationships and consolidate power as never before.
I had the privilege of meeting Stella last week, and hearing her explain how propaganda works. Its goal is to:
prevent independent thought;
mobilise the masses; and
If anyone has any doubts as to these goals, he simply needs to watch these bright young things (here and here). But - here's the kicker - when the propaganda is light years away from reality, then it will take enormous force to keep the ideology in place. Since gender ideology only exists in the mind (and note that the students filmed above were happy to let the average-height male Caucasian interviewer identify as a 6'5" Chinese woman if he so wished) it is illusory, and one person's illusion may conflict not only with reality but with the competing illusions of their peers. As Stella notes:
What will happen when all of society is sexless in both language and law? If the law does not recognize your body as physically male or female—applying only the word “gender” to your internal, self-reported self-perception—does the law even recognize your body? Every single cell of you has either “male” or “female” written into its DNA, but the law refuses to recognize such categories. Such laws will only recognize an infinite, immeasurable “gender spectrum,” your place on which is determined only by your mind. So what exactly are you after the law has de-sexed you? In what sense is your body a legal entity?
And what happens to your familial relationships after the law has de-sexed you? Are they legally recognized? I don’t see how they could be. Certainly not by default, certainly not by the recognition that each child comes through the union of two opposite-sex parents.
In a society de-sexed by law, would the state recognize your relationship as a husband or a wife? Mother or father? Daughter or son? Those are all sexed terms. A system that does not recognize the existence of male and female would be free to ignore the parentage of any child. You might be recognized as your child’s “legal guardian,” but only if the state agrees to that.
Putting the state in charge of an illusion-based construct is frightening, and what may look liberating today will be the cinderblock tied to our ankles in the very near future. Caveat emptor!
Here is the link to a lovely conversation with Dr Danielle Peters, who is a member of the Secular Institute of the Schoenstatt Sisters of Mary, and a research fellow at the Institute for Church Life at Notre Dame University, IN. She obtained her MA in theology from Sacred Heart Seminary in Wisconsin and her STL and STD from the International Marian Research Institute (IMRI) in Dayton OH. Her former assignments include professor and coordinator of academic programs at the Pontifical International Marian Research Institute (IMRI) in Dayton, OH, the Athenaeum in Cincinnati, OH, and employment at the Congregation for the Doctrine of the Faith in the Vatican.
The Schoenstatt prayer to the Blessed Mother that she recited is as follows:
writings such as the Protoevangelium of St. James are non-canonical writings from the early church. From this piece the Catholic tradition accepts the names of Mary's parents and her Presentation in the Temple (celebrated on November 21). It also includes stories about the person of St. Joseph and of Mary's midwife, Salome, who doubted her virginity after birth (and when she wanted to have a physical examination her right hand withered .... Some of these episodes (including the two step Annunciation at the well and then in Mary's house) made it into iconography. I guess, as with everything we love, we want to know more details and this writing wanted to fill the gap.
That is not a phrase commonly heard when mortal illness strikes, but Ruth Lasseter explains beautifully how her family dealt with the departure of a beloved husband, father, and grandfather. And here is a link to the Catholic Textbook Project on which Ruth and Rollin (and many others) collaborated -- highly recommended!
Just to let you know, I'll be speaking at Bishop Stang high school in Dartmouth, MA on April 9th at a conference sponsored by the Franciscan Friars of the Immaculate. The theme is "A Light in the Darkness" and the link is here; more importantly, the event will support their radio station, Radio Cor Mariae (an EWTN affiliate). The conference fee includes lunch and an opportunity to meet many other Catholics in the area. Should be a great day -- join us!
From today's Office (from the life of Saint Frances of Rome by Mary Magdalene Anguillaria, superior of the Oblates of the Tower of Specchi
Cap 6-7: Acta Sanctorum Martii 2, 188-189):
The patience and charity of Saint Frances
God not only tested the patience of Frances with respect to her material wealth, but, as I have said before and will reiterate, he also tested her own body in a variety of ways, especially through long and serious illnesses which she had to undergo. And yet no one ever observed in her a tendency toward impatience. She never exhibited any displeasure when she complied with an order, no matter how foolish.
Through the premature deaths of her sons whom she loved dearly, Frances proved her constancy. With peace of soul she always reconciled herself to the will of God and gave him thanks for all that happened. With the same constancy she endured the slander of those who abused and reviled her and her way of life. She did not show the least hint of aversion toward them, even though she knew that they judged her rashly and spoke falsely of her way of life. Rather, returning good for evil, she habitually prayed to God for them.
God had not chosen her to be holy merely for her own advantage. Rather, the gifts he conferred upon her were to be for the spiritual and physical advantage of her neighbor. For this reason he made her so lovable that anyone with whom she spoke would immediately feel captivated by love for her and ready to help her in everything she wanted. Divine power was present and working in her words, so that in a few sentences she could bring consolation to the afflicted and the anxious, calm the restless, pacify the angry, reconcile enemies and extinguish long-standing hatreds and animosities. Again and again she would prevent a planned revenge from being carried out. She seemed able to subdue the passions of every type of person with a single word and lead them to do whatever she asked.
For this reason people flocked to Frances from all directions, as to a safe refuge. No one left her without being consoled, although she openly rebuked them for their sins and fearlessly reproved them for what was evil and displeasing to God.
Many different diseases were rampant in Rome. Fatal diseases and plagues were everywhere, but the saint ignored the risk of contagion and displayed the deepest kindness toward the poor and the needy. Here empathy would first bring them to atone for their sins. Then she would help them by her eager care, and urge them lovingly to accept their trials, however difficult, from the hand of God. She would encourage them to endure their sufferings for love of Christ, since he had previously endured so much for them.
Frances was not satisfied with caring for the sick she could bring into her home. She would seek them out in their cottages and in public hospitals, and would refresh their thirst, smooth their beds, and bind their sores. The more disgusting and sickening the stench, the greater was the love and care with which she treated them.
She used to go to the Campo Santo with food and rich delicacies to be distributed to the needy. On her return home she would bring pieces of worn-out clothes and unclean rags which she would wash lovingly and mend carefully, as if they were to be used for God himself. Then she would fold them carefully and perfume them.
For thirty years Frances continued this service to the sick and the stranger. While she was in her husband’s house, she made frequent visits to Saint Mary’s and Saint Cecilia’s hospitals in Trastevere, and to the hospital of the Holy Spirit in Sassia and to a fourth hospital in the Campo Santo. During epidemics like this it was not only difficult to find doctors to care for the body but even priests to provide remedies for the soul. She herself would seek them out and bring them to those who were disposed to receive the sacraments of penance and the Eucharist. In order to have a priest more readily available to assist her in her apostolate, she supported, at her own expense, a priest who would go to the hospitals and visit the sick whom she had designated.