Therapeutic State’s Inherent Evil versus Roman Catholic Faith
Therapeutic State’s Inherent Evil versus Roman Catholic Faith
By Joseph Andrew Settanni
“There is only one tragedy in the end, not to have been a saint.” – Léon Bloy
With its virulent roots deep within the 20th century, the phenomenon known as the Therapeutic State has, unfortunately and logically, arisen in tandem with the Regulatory State, Administrative State, and Bureaucratic State into the 21st century. In brief, it is a world without God, i. e., the secularist Utopia believed to exist in the contemporary world, though rarely and honestly called by that name, if ever.1
Elements of it include: Gestalt Theory, Freudian psychiatry, Jungian psychology, and other such means toward seeking to bring about a therapeutic attitude toward all of human life and allied relationships and interrelations thereof. It has, generation by thoughtless generation, become truly much more than just the medicalization of American and Western life. Now, there is a therapy available for just about any or all human ailments, possibly real or, perhaps, if only merely imagined to be thought real or not.
The “Therapeutic State” is a phrase coined by Dr. Thomas Szasz in 1963. It was the so quite naturally institutional-oriented collaboration between psychiatry and government that has resulted in to what Szasz had called the Therapeutic State. This helped, in turn, lead to the normalization of statism and statist attitudes so generally prevalent in contemporary society and culture, for the ideology of statism favors greatly the often haughtily presumed normalcy of the (usually covert) insanity of the therapeutic attitude and cognate justifications thereof.
Reading may include: The Rise of the Therapeutic State by Andrew J. Polsky and The Therapeutic State: Justifying Government at Century’s End by James L. Nolan Jr., Counseling and the Therapeutic State by James L. Chriss; and, of course, The Therapeutic State by Thomas Szasz. Cognate reading would be: Jeffrey Schaler, ed., Szasz Under Fire: A Psychiatric Abolitionist Faces His Critics.
Philip Rieff, by 1987, called the situation and process “the triumph of the therapeutic” to so indicate its surely quite dominant pervasiveness for many societal and cultural perspectives as such. For Roman Catholics, the theme to be pressed forward concerns the secularization of the State and how the lack of faith, the rise of a broadly based atheist humanism, has then corrupted human life and degraded human existence, though this is too often not recognized, if at all, by any dedicated secularists.
Examination of Glorified Secularism: Myth, Magic, and Superstition Galore
Since this topic is too enormous to be fully taken on here, this discussion will focus mainly upon how modern, urban, industrialized society deals with PTSD, posttraumatic stress disorder. Because millions no longer see their inherent dignity coming from being made in the image of God, the then secularized society and culture deals with effects or symptoms, not real causes of mental and emotional difficulties. Connections between, e. g., the Welfare State and the Therapeutic State are definitely there but beyond the immediately selected scope of this particular discussion.2
Today, any public employee or most private employees would lose their jobs if they dared to denounce or, perhaps, possibly challenge the publicly acknowledged “sacredness” of the Therapeutic State and its dictatorial mandates. Veterans, police officers, fire fighters, emergency care workers, and many other categories of personnel can be diagnosed with PTSD, which now covers even those veterans who may, in fact, not ever have been in combat, which fiercely denotes its incredibly pandemic nature. Veterans and others are, for instance, given therapy dogs as life companions, if felt needed, to deal with such tragedy.
While, say, some 5% to a possible maximum of 10% of people may be that very terribly emotionally or psychologically afflicted; however, the remaining 90% to about 95% do then raise serious questions, to say the least. When, e. g., back in 17th, 18th, and 19th century frontier America, meaning when wild savages could literally strike out of the forests at any moment, was life then much less filled with excessive real anxiety, trauma, danger, fretfulness, distress, strain, etc.? Were there actually less severe and tragic traumas back then? Probably not.
During the early Middle Ages or, say, when being a Christian under the Roman Empire meant more than a mere chance at bloody martyrdom, were these the “good old days” for the common folk having no actual care in the world? Besides such things as the Black Death, in some estimates, having wiped out at least about one third of Europe’s entire population, leaving dead bodies piling up quite discordantly no doubt, and eras of mass starvation in the world, were people then less prone to profound suffering at extreme levels? Probably not.
But, unlike the people fixated by modernity and its secularist attitude, ancient, medieval, and those people not yet influenced by an abundance of modernity up to about the 20th century had, for the most part, a religious sense of life and reality. Death and disaster, certainly more common even in so-called civilized societies of the past, were not without meaning. For Christians, faith, hope, and charity were not wiped off the face of the earth in preference for purely therapeutic notions or, dare one say it (?), modernist superstitions.
In the premodern world and especially within Christendom, all of tragedy was placed, in a more natural manner, into an ever much wider perspective in terms of salvation. Christianity, moreover, offers such means of intimate and profound solace even at the worst of times, and Roman Catholicism has, of course, endured for over 2,000 years of human history and suffering, for the Gates of Hell have not prevailed against it and, moreover, St. Peter is still the Rock of Jesus the Christ.
There were no, back then, grand-scale existentialist, phenomenological, or positivist exercises to rob spiritual meaning from the lives of human beings, unlike the doings related to the advancement of modernity and, now, postmodernity in the world. Secularization has, thus, substituted PTSD as the terrene explanation for what earlier ages would have attributed to spiritual suffering by people unable to reconcile themselves intimately with the deep sorrow and grief, agonizing distress and anguish, due to the human condition. But, they knew that salvation was in, by, and through Christ the Lord.
Fallen creatures living in a fallen world are necessarily subject to the dictates of their having been the existence of Original Sin and the ongoing consequences thereof of sin in this earthly place of suffering, torment, loss, frustration, deprivation, etc. Secularization normally blinds people to the harsh truth and, therefore, compounds human troubles by removing the ground of being from consideration, by seeking to abscond with the Supreme Being of all metaphysical order. When God is removed from reality, the perception of what is real gets related to what is amenable to the therapeutic ideal, as is sanctioned by the secularist-humanist attitude toward life.
For the spiritual disorder of those suffering from PTSD cannot be addressed by secular therapies alone stressing the externalities of outer turmoil, meaning with no substantial regard for the inner reality of that person’s individual soul. Religion gets forcefully discounted and, thus, superstitiously ignored for the most part as a result of the humanist-materialist fixations upon therapeutic values, not the profound spiritual concerns of suffering human beings.3
Secularism made substantial advances by the dividing of Christendom by Protestantism, moreover, and its many baleful and continuing influences that did lead, eventually, to the ending of any real sense of Christendom after World War I. Martin Luther’s obnoxious denigration of human reason, e. g., led to the intensification of emotions and feelings as when guiding of many religious sentiments toward a spiritual individualism, for “the spirit” was felt to supposedly move people, not the disparaged reason of a man’s mind. Emotionalism had largely replaced concern for dogmas, doctrines, and the formalities of institutional religion.
This absurd individualism of private judgment, wherein each man becomes his own pope, encouraged a desacralization of human life into separate compartments, favoring more and more secular societal and cultural attitudes. PTSD has become, therefore, the bold acronym for the enjoyment of the dubious “blessings” of a highly secularized society and, thus, its truly decadent culture. The insanely rabid kind of dreary compartmentalization, rationalization, routinization, and bureaucratization of societal and cultural efforts has, truly, encouraged the cult of victimization; millions, through the therapeutic dispensation, now want to seem special by being victims, including, of course, the victims of PTSD, ADHD, ADD, etc.
There are many severe consequences. They no longer have the good knowledge, capacity or, perhaps, willingness to see their dignity as children of God, made in the image of the Creator, as to their being, by definition, special beings, not random acts of mindless evolution. Millions now see themselves as being the mere victims of evolution, though the Lord Almighty is actually the measure of all things. As a result, various therapies exist to make people feel special, for they are doubly “blessed” in all becoming classed as among the victims that exist and who are, thus, formally recognized as such.
Any special relationship with the Lord God is, therefore, to be cut off through secularization, for the gospels of evolutionism, humanism, pragmatism, positivism, relativism, materialism, hedonism, and naturalism all teach people otherwise. They, these horrid modes of thought, are the highly abusive intellectualist underpinnings of the now rampant Therapeutic State, which is then cognitively armed with its integral rapacious demands made always upon human character and personality.
This is, therefore, to the nth degree of disgusting intolerance and possessiveness, ugly fanaticism and greediness for earthly power over the human heart, mind, and will. The PTSD diagnosis, thus, deals with the mere effects of the suffering and never attempts to try to get to the real inner cause of the effects, which are, in fact, spiritually related. But, it could not be logically otherwise.
Mental crutches are absurdly provided, usually for life, by various kinds of therapists who do thereby invidiously assist in preventing the needed wholeness that human beings seek, as they naturally may reach out for spiritual help for their immortal souls, not just their wounded psyches. The therapeutic comprehension of human tragedy oddly and strangely “celebrates” and “commemorates” the nature of tragedy by trying to superficially cure symptoms, not the cause(s) of the intense suffering and agony.
Thus, the cause of secularization that creates the effects upon lost people thinking that they live in some sort of existentialist or phenomenological vacuum of a world lost to God, of an experiential mode lost to metaphysical order and its realm. What is needed here to be understood? People in past ages, the vast majority, were able to much better cope with misfortunes and terrors because they were close to the Lord, not made increasingly distant from the Almighty due to the ever enervating, so grossly weakening, superstitions, myths, and magical formulations of an arrogant and very aggressive secularism, meaning pragmatism, evolutionism, naturalism, humanism, etc.
It is the secularly intentional deprivation of spiritual sustenance that has wrongly robbed millions of people of the requisite ability to properly seek healing from the divine source of all healing, all mercy, and all compassion, meaning God. There can be no real substitute found in any supposed liberating therapeutics for, say, any PTSD in that the vast majority on average will remain, more or less, mental-psychological cripples their entire lives.
This will be with the growing need for drugs, psychiatric sessions, therapy dogs, and the ever available panoply, exemplary of myth, magic, and superstition, merely distracting them from turning to God for authentic solace and genuine salvation. It is, thus, no real surprise that various forms of neopaganism has arisen among the Western populace, meaning as always much needed faith in the one true God has substantially decreased.
Many people suffer from what may be termed ISSS (invidious secular suffocation syndrome) that keeps them distanced from the Supreme Being, meaning as they pursue different or, sometimes, multiple therapies and/or drug treatments. After all, it is known that, e. g., Sigmund Freud had, eventually, reached the secularist conclusion that all profound human problems could be solved by getting people on to narcotic drugs and, thus, simply maintaining them there during their lives, for he himself became a cocaine addict.
Freud, moreover, had to receive reconstructive surgery for the extreme damage he did to his nose from snorting the stuff, and people are to be amazed at his “virtue” of actually practicing what he preached? It must be rightly and logically concluded, however, that there would be almost no cases of (supposed) PTSD if religion, once again, because the truly central and controlling aspects and reality of the lives of extremely distraught people.
What is needed, from the Christian point of view, is the reconciliation of the wounded hearts and minds with the souls of the people afflicted by seeing their salvation in Jesus Christ by forgiving and loving their enemies. All things, all experiences of human suffering and trauma, are to be seen in, by, and through the reality of Christ for the lives of all people.
Unfortunately, most people do not know the difference between loving and liking; one is not required to like one’s enemy; many of the saints of the Church did not like each other but tried very hard to love each other for the love of God. The often noted severity and presumed profundity of almost all traumas would be greatly minimized or, perhaps, eliminated, for the vast majority of the sufferers, if they would truly see the liberating light of the Lord in their lives.
For instance, Christian soldiers in combat ought to fight with the spirit of chivalry by hating the evil that the enemy represents, while trying to know that the love of God extends also to the enemy; of course, the opponents are to be killed when essential to saving one’s life or those of one’s comrades or civilians; and, this logically requires, at the least, the ability to dislike them reasonably enough to shoot at them to inflict death when needed.
But, with the unfortunate fading away of the beneficent fullness of Christianity and its implications and ramifications, today’s typical secularized soldier, firefighter, police office, etc. facing potential death and destruction is found unable to find the needed peace of Christ that properly enables the ever requisite reconciliation of mind, heart, and soul. The secularization of society and culture mandates that millions will, therefore, necessarily remain with severe mental-psychological wounds making them cognitive and emotional cripples for their entire lives; this is because the therapies, inclusive of therapy dogs, are only equipped to deal merely with the surface effects and not the deep cause of the affliction to be found in the soul.
Secularity, thus, has its ongoing disastrous, surely terrible, and remorseless consequences, for there can then be only the extreme rarity, if ever, of true and final spiritual healing (through the possibly applied therapies), which is what is actually needed for achieving the wanted and loving wholeness within one’s soul. The always greater and surer path toward such spiritual liberation is by rightly seeking Christ and His Kingdom first, not the vainglorious allures or alleged therapies of this world that are, in the end, only distractions. Faith in Christ is primary, not the sorry illusions of the Therapeutic State certainly.
Secularization, though rarely admitted to these days, blinds people to the real need to seek spiritual wholeness; this is by which, in turn, mental and psychological peace and reconcilement can be obtained because the pursuit of holiness, not earthly personal exaltation, is what is properly required for better achieving spiritual wholeness, for overcoming traumas and their effects and affects.
The cure of mind and body from the excessive shock, stress, and strain of significant traumas must be concerned primarily with the condition of the person’s soul, not with value-neutral judgments-attitudes or relativistic opinions. The therapeutic point of view, necessarily oriented toward secular “salvation,” is obsessed with the treating of mere symptoms that do then relate to a quite superficial understanding of and myopic view toward man’s precious humanity.
Therapies that do claim to be humanistic are, in actuality, mechanistic in approach more than would be ever admitted, of course. Man is also a spiritual animal, not just a creature of various appetites. Secular society deals operationally and functionally with the primary manifestations of inward disorder in those pragmatic, positivist, and materialist terms of practical reference appropriate, of course, to a Godless perspective.
Secularity of outlook must ever tend toward a “logical” reductionism in thinking as a direct result. The results, predetermined as it were, then must deal oddly with symptoms, not causes, as when adults, as with war veterans, are bizarrely given the equivalent of a baby’s pacifier by being assigned a therapy dog. What does this ridiculous situation really imply? What is here the reprehensible scandal involved?
Neither spiritual maturity nor mental-emotional maturity are, thus, permitted to be obtained whenever the supplying of, in effect, four-footed pacifiers become poor substitutes for the realization of the need for genuinely seeking that true peace and inner comfort that, in fact, only Christ can give. Until then, only infantile attitudes get professionally encouraged and, moreover, intellectually supported, through these therapeutic gambits of sadly making presumably substantial social science paradigms, out of mere disguised infantility oddly denominated as being helpful therapy.
So, yes, this is what one strangely gets when so relying upon the secularist dictates of a degraded and degrading, decadent and depraved, societal and cultural reality sliding off, ultimately, toward nihilism that must lead, in its turn, to eventual insanity. This is to be perceived in the glorification and attempt at the assumed professionalization of modal cognitive infantility, as codified by certified professionals, who need, one suspects, to find appropriate places for themselves in lunatic asylums. Instead, they have a completely unapologetic and shameless regard for what is being seriously or routinely offered as the modern treatments and therapies.
Of course, speaking of any of the above harsh truths among a congregation of professional therapists, psychiatrists, etc. would bring upon the supposed “heretic” massive amounts of denunciations, scorn, derision, and personal vilification, as being just an ignorant, heartless, vile, and inhumane cynic. It is supposed to be much more humane and caring, humanitarian and considerate, to help keep people as, perhaps, permanently being mental and/or emotional cripples for their entire lives if needed, rather than for them to leave Plato’s Cave to gloriously seek the real world.
And, as for Christians, to find their much needed salvation by achieving spiritual wholeness, ethical and moral completeness, for their souls through, by, and with Christ. Dedicated humanists and atheist-naturalists, however, have only their supposedly sophisticated contempt and definite disdain for such blatant nonsense. This all terribly assists, unfortunately, in maintaining and supporting the prevalent therapeutic mentality that upholds the ugly fanaticism usually so encountered; this is whenever the demands and superstitions of the Therapeutic State are properly and righteously questioned and confronted by an educated, concerned, knowledgeable, and compassionate opposition.
Insane Abolition of the Human Condition
Contrary to the quite worldly ways of the majority, there is a decided difference, markedly so, between vain aspirations to live as a successful, well-adjusted secularist and, on the other hand, striving mightily for the needed holiness of a confirmed Christian life. The two widely different choices are, therefore, both inherently incommensurate and indicatively incompatible goals, to say the least.
Upon critical analysis, what is going on consists of the abnormal desire to normalize insanity through various euphemisms. Pain, suffering, anguish, loss, deprivation, shock, etc. used to be considered parts of just normal human life; Moreover, the reading of history so easily demonstrates that, e. g., war, not peace, is much closer to the true norm of things and reality.
So, what is really going on here in deceitful terms of the Therapeutic State and its often unmentioned intentions? It is, in reiteration, when honestly observed, the quite vainly attempted normalization of insanity to then supposedly remove all social and psychological stigmas attached to it, by this highly absurd effort, to, thus, do the impossible on earth.
Of course, to the now amassed professional armies of ardent defenders of ADHD, PTSD, ADD, etc., these words sound deliberately offensive, harshly impolite, necessarily discordant, and, in all honesty, even very nasty. Yes, the truth hurts. For if it was not the truth, then people could just, perhaps, shrug all their collective shoulders and then say, so what? If what has been asserted were, in fact, not the truth, there would be no negative reaction from social workers, psychiatrists, psychologists, therapists, etc. who do vigorously adhere to the therapeutic creed or faith adamantly affirmed by modernity in thought.
In the very early 13th Century, Pope Innocent III wrote his On the Misery of the Human Condition to so dramatically help highlight the sadness, corruption, sinfulness, and frailties of such mortal creatures. The Therapeutic State, in sharp opposition, wishes emphatically to deny the existence, the reality, of the human condition, which covers fits of insanity, mental/emotional derangement, and plain insanity itself, of course. Any other view, naturally speaking, simply presents an unreal world that would be inhabited by many equally fictional people; but, Catholicism offers an alternative and opposite vision of life.
Supporters of PTSD and related matters seek an exemption or an odd reprieve or, perhaps, a supposed remediation of the human condition, which, this side of death, is still just impossible to ever achieve on earth; the condition of humanity is, therefore, fully coincident and congruent with human nature itself, not foreign to it nor can it become alienable through therapeutic superstition or magic; this is, usually, backed up by the mythic structuralizations of a pseudo-reality conjured into existence by the “priests” of modernity or, now, postmodernity.
Because it really does need to be constantly repeated, as if it is just a mantra, human beings are fallen creatures living in a fallen world; and, consequently, the tremendously idyllic conditions of the Garden of Eden, regardless of all utopian/collectivist attempts made to the contrary, cannot be ever brought back into being in this sorry world. The human condition, in reiteration, is an absolutely definitive and inescapable reality naturally pertaining to what actual human nature is all about on this terrestrial globe; it is, in truth, entirely unavoidable. What are, however, the rather necessary implications involved?
This then means, logically, any effort to fruitlessly, uselessly, try to ever to find any supposed real exemptions from man’s obviously innate humanity becomes, by definition, insane. The final project of modernity, which has been sadly carried now into most of postmodernity, is always the so ludicrous attempt to somehow or other normalize insanity for achieving the reification of human nature against the will of God.
Consequently, the heresy of immanentism, backed by philosophical nominalism, manifestly so resides within the demonic aspiration for achieving Utopia on earth, even when millions of people must be terribly sacrificed on the bloody altar of Moloch (by whatever euphemism). Though unrecognized and, of course, unacknowledged as such, (professional) therapeutic support for PTSD, etc. is, therefore, directly related to this Satanic lust for normalizing insanity for the, thus, cognate degradation of man’s humanity, of course.
Where this architectonic concern for glorified emotionalism and the rather intensive cultivation of sensitivities leads can be perceived right empirically; this is in how the college and university campuses are generously overfilled with too many precious snowflakes, emotionally overcharged and intellectually undereducated students, who wish to overtly manifest symptoms of infantilism. It is really no joke or exaggeration on how such things as coloring books, which have advanced forth for today’s increasing adult use, and play dough have actually gotten distributed to the young adults who wish to escape the urgent demands of mature adulthood, of course.
It is extremely frightening to consider that most of these oh-so-tender snowflakes, graduating from the elite, Ivy League universities no less, are sincerely being groomed prepped become many of the future major leaders and shakers of America and, by extension, the Western world. There is no rational doubt, moreover, that PTSD diagnoses will then inevitably be extended, one knows, to these notable hapless idiots, schooled pantywastes and wastrels, who are seen as functionally incapable of reaching any truly meaningful mental adulthood. Many, of course, have been assigned therapy dogs to sooth their nerves.
And, of course, their highly pathetic protests and enervatively emotive gripes, very childish petulant screaming and obnoxious crying, are simply just expected to be taken both seriously and respectfully. What is needed by them will, unfortunately, never occur: a good, vigorous, and decisive spanking of each and every one of these spoiled-rotten children, most of whom are so certainly children of privilege, taking up academic space, at the Ivy League level. For this is the way it must be, meaning as long as religion and informative traditional theology remains foreign to the actual realities of the secularized campus.
Since the time, generations ago, when William F. Buckley, Jr. wrote his revealing God and Man at Yale, it is so easily known that conditions there and elsewhere have now definitely become, at a bare minimum, many times worse. When Buckley wrote it, there was, at least, the semblance of the veneer or façade of some Christianity that could so, perhaps, plausibly claim still a fair linkage to some broadly Christian aspirations, more or less.
Today, the brutal victory of secularism in academia, minus the yet overtly religious institutions that are in the distinct minority, is readily evident beyond the need to supposedly document the too obvious fact asserted confidently here. Of course, suitable to the bigotry of the enforced conformity to be found, no therapies or counseling sessions are to be found for those assumed miscreants who may object to the secularization. And, further in this specific context and regard, the suspicion arises naturally as to why there is no PTSD diagnosis to be discovered for those who do suffer the agonies of secular society and culture.
In this case, as G. K. Chesterton might have ironically remarked, they won’t even do them the mere assumed courtesy of sending any of them to the canine therapists. What has now happened to human beings? Modernity has sought to increasingly anesthetize and cushion mankind from what used to be the basic reality of people normally experiencing the profoundest depths of suffering, shock, and trauma that do define the sad human condition. It is fundamentally inconceivable, therefore, that, for instance, any of the metromen snowflakes would be eagerly prepared to volunteer themselves for any present or future American wars/foreign conflicts. (God forbid that any military draft be reinstituted!)
Such tremendous hardships and mind-shattering horrors to be found upon typical battlefields are to be kept far away from these pathetic specimens, precious pansies, who do faint at the mere thought of any severe adversity. People who absolutely cannot tolerate any ideological viewpoints contrary to their own are not likely to willingly endure the much greater and graver impacts of life’s so truly deeper and important traumas, which surely bodes ill for America in particular and the Western world in general. They are, no doubt at all, the true children of the Therapeutic State.
Reflecting seriously upon such troubling thoughts does not aid, to put matters here rather mildly, in the encouragement of optimism; appropriately contrary judgments, however, would fairly seem much more realistic and, thus, justifiably applicable for proper rational and reasoned consideration. Academia, in its mainstream reality or plain manifestation, will be usually turning out emotional retardates and psychological misfits basically incapable of any sustained or, perhaps, truly sustainable adult maturation process to be seen in their lives. And, they are mainly people without any theological training and religious hope for their then degenerate and, typically, meaningless lives.
This should be perceived, furthermore, as being both a societal and cultural horror of a definitely serious magnitude, at the least, with so shuddering implications and abominable ramifications for civilization’s merely basic requisite maintenance as such. An at least partial generational disaster is now manifestly looming, on the immediate horizon, as millions of these pitifully wretched creatures get themselves poured out of the institutions of the higher learning and, thence, into the larger society.
Not nearly enough kindergarten cribs, coloring books, and nicely soothing toys are yet available to handle their predetermined disappointment with the many annoying and uncomfortable hardships and sufferings of just normal adult life. Oh, Captain Kangaroo, where are you when we need you?
It is not realized that, contrary to the shallow beliefs of pragmatists, humanists, and positivists, that societal and cultural secularization freely allows for the true weakening of human minds and wills, especially through sinfulness and its operation; for as Chesterton had so sagaciously noted, moreover, once people cease believing in God they are made susceptible to believe in anything, including myth, magic, and superstition galore.
One can come to realize, especially through (orthodox) Roman Catholic theology and its religion, that the epitome of the therapeuticized infantilisation of thought can be vividly seen in the absurd effort to irradiate and extirpate all evil from the world, meaning under the demonic auspices of the secularist Therapeutic State. But, it is definitionally impossible for, in effect, Satan to make war upon Satan, so this version of social-welfare statism can, in fact, never deliver what it supposedly promises to its many “true believers” and “fellow travelers.”
Admittedly, they would completely deny, however, the truth of this aforementioned assertion as to their ultimate but covert goal behind the demonic spreading of their many superstitions, myths, and vainglorious efforts at magical conjuring through skillful usage of psychotherapeutic terminology. The Devil, as with, e. g., the legions of therapists allied to the Therapeutic State, always claims to be doing good, for they do mightily resent being questioned as to the positive intentions ever asseverated.
Meanwhile, among the certainly very best that can be somehow or other “magnanimously” done by the seemingly dedicated secularist society is to just keep handing out more and more trained therapy dogs. And, this is what gets so absurdly and strangely called modern compassion, professional concern, and informed understanding for the nation’s highly honored veterans no less – send them all to the dogs!
The point being that a genuinely good society and a frankly good culture, dedicated forthrightly to the advancement of the sincerely best qualities of humanity, ought to truly do much better and, moreover, as both history and Christianity actually teaches can, in fact, do much better.
By providing the necessary means of spiritual salvation, especially as seen through orthodox Roman Catholicism, Christianity offers the proven and time-tested alternative to the furious fanaticism and mendacious methodologies meanly proffered by the Therapeutic State and its many misdirected minions. In short, the human condition, as was above noted earlier, cannot ever, in fact, be abolished; and, the assigning of doggy companions, for suffering people, is not the same as seeking the genuine spiritual healing of souls.
One ought to correctly and rightly see, therefore, by all that has been carefully discussed previously, that the ever proverbial road to the Infernal Regions is yet notably paved with supposed benevolent intentions on the part of the secularist-humanist therapists and their (too) many naturally allied legions of supporters and believers. For truly, one ought to religiously see that only Jesus Christ is the Way, the Truth, and the Life, not the delusional Therapeutic State.
Athanasius contra mundum!
- Ramifications of the greatly perverse thinking of the Therapeutic State can be easily seen, these days, almost everywhere, inclusive of popular culture, of course, as with many contemporary movies. A movie, e. g., entitled The Blind Side ought, if decent truth be told, to have been much better titled: “The Celebration of the Saga of Self-inflicted Pain.”
The Blind Side is a film that is supremely perfect for depicting the stereotype of bleeding-heart, White Liberals seeking to do Christian “missionary work” among the local “heathen” Black people. It is the poignant true story of a mentally retarded, African-American, high school football player who was so solicitously “redeemed” by a White, upper-class family. All righteous sympathies are directed, by this film, toward the self-inflicted pain of the depicted drug-addict, unmarried mother of the football player; this is by which his family, meaning dysfunctional, lower-class, family life, gets involved in the entire saga centering on his, no doubt, clearly unfortunate early life. But, that is not the point in dispute.
Of course, in fairness, there is no denying that actual human suffering and misfortune has been, in fact, definitely involved in this both admittedly horrendous and presented situation. But, the former ghetto resident, the athlete, is redeemed by being made a part of the missionary family, by which there is seen the triumph of hope against tragedy. But, this is, nonetheless, ultimately all false. As Léon Bloy rightly said, “There is only one tragedy in the end, not to have been a saint.”
The mother had over a dozen children, by a number of indifferent fathers, who left for parts unknown, of which this particular son had been born with mental limitations; it was, however, made a minimal handicap by his having quite substantial athletic prowess to become a remarkable, champion, collegiate football player to his, of course, undeniable credit. This cloying and unctuous cinematic production, however, toward the very end, depicts the telling of the tale of another Black man whose life was cut short, for he had not been as fortunate to have received redemption.
The impression is left with the viewers that if only there existed a much better Welfare State, then these tragedies could be avoided. No thought is given to the rather important fact that it is the Welfare State itself that inherently creates these terrible calamities, by sustaining and enabling a sadly dependent and warped Black subculture, called the inner-city ghetto. Q. E. D.
3. Admittedly, for instance, mental disorder versus actual demonic possession is to be most carefully discerned by knowledgeable, holy, and skilled priests. Some matters that logically and reasonably point toward there being rather definite mental, physiological, and psychological ailments not amenable to religious help and counseling, even to the extent, when needed, of outright exorcism do, in fact, exist.
The directive discussion in this article covers, however, the vast majority of cases that would be properly assisted toward cures, when the spiritual dimension of human beings, the existence of immortal souls, is both freely and openly acknowledged as being, in fact, true. And, this is precisely what, in point of fact, the mainly predominant thrust, justification, and logic of the Therapeutic State denies, categorically and axiomatically, as to such an asseverated veracity. Thus, the Therapeutic State must ever be thoroughly denounced and totally rejected in the name of (orthodox) Roman Catholicism. Why?
The seeming paradox exists of what may be called the cruelty of kindness and the kindness of cruelty. With the exception of the criminally insane, almost no one, these days, really wants to put people into institutions for the mentally ill, mentally disturbed. It is thought to be much more humane for them to, if necessary, wander the streets endlessly until they are found dead someday due to their own neglect, not that due to any institutional harm being possibly inflicted.
Thus, a maggot-filled corpse found in a public gutter is supposed, one guesses, to be greatly preferable and more humane than having any maggot-filled dead body found inside an institution for the insane or mentally impaired. The latter tends to get the added publicity and concern, heartfelt sympathy, and righteous outrage and allied indignation, the former usually gets, in typical comparison, only the shrug of any occasional shoulder. Thus, there is the shocking cruelty of kindness and the kindness of cruelty exhibited by human beings toward their fellow (and suffering) creatures.
Nonetheless, an axiomatically anti-institutional bias normally is quite praised for being so very sophisticated, enlightened, humanitarian, concerned, and, of course, entirely humane in its, thus, public or empirical solicitation and supposedly genuine regard for people qua human beings. But, is it? Is it really so? It would be significantly better, on average, for a new Christendom to have as one of its tasks the care of these unfortunate people, for they are still validly among the children of God.