In today’s socio-political landscape, disagreements about fundamental values often lead to misunderstandings and even accusations. Those who uphold traditional Christian teachings on topics such as marriage, sexuality, and the sanctity of life are often labeled as "homophobic," "transphobic," or otherwise bigoted. Such accusations, while perhaps rooted in genuine pain and frustration, fail to account for the rational and compassionate foundations of these beliefs. Drawing from the Thomistic tradition, which emphasizes truth, human flourishing, and love, this essay seeks to explain why these labels are unjust and how compassionate dialogue can bridge these divides.
Shared Values: Compassion and Justice
As a starting point, it is essential to recognize the shared values between traditional Christians and progressives. Both groups desire a society that affirms human dignity and protects the vulnerable. St. Thomas Aquinas emphasized that every human being is created in the image of God and therefore deserves respect and compassion. Similarly, progressive ideologies often advocate for the marginalized and promote equality. This shared commitment to justice can serve as common ground for meaningful dialogue.
For instance, the Catechism of the Catholic Church explicitly states that individuals with same-sex attractions must be “accepted with respect, compassion, and sensitivity” (CCC 2358). Far from endorsing hatred or discrimination, the Church upholds the dignity of every person while calling all to live in accordance with the truth about human nature and purpose.
Traditional Values as Rooted in Reason, Not Fear
One of the most common misconceptions about traditional Christian values is that they are driven by fear or hatred. However, from a Thomistic perspective, these values are rooted in natural law—a rational understanding of human nature and its purposes.
Take marriage, for example. Aquinas understood marriage as a union ordered toward the complementary partnership of man and woman, oriented to procreation and mutual support (Summa Theologica, II-II, Q. 154, Art. 2). This view is not based on animosity toward other relationships but on a reasoned reflection on biology, sociology, and theology. Similarly, the Church’s opposition to abortion stems not from a disregard for women’s autonomy but from a recognition of the intrinsic dignity of the unborn child, grounded in scientific and philosophical principles.
This rational foundation challenges the notion that holding traditional beliefs equates to harboring phobia or hatred. Instead, it invites others to consider that these positions are reasoned conclusions about what promotes the common good.
Love and Truth: Inseparable Foundations
From a Thomistic standpoint, love and truth are inseparable. True love seeks the good of the other, even when it involves difficult conversations or unpopular stances. Aquinas defined love as “willing the good of the other” (Summa Theologica, I-II, Q. 26, Art. 4). This means that affirming what one sincerely believes to be harmful—whether in behavior, ideology, or policy—is not an act of hatred but of love.
For example, opposing gender ideology or same-sex marriage does not mean rejecting the dignity of individuals who identify as LGBTQ+. Rather, it reflects a belief that certain practices or ideologies are not conducive to human flourishing as understood through the lens of natural law. This distinction is crucial: loving someone does not necessitate affirming all of their choices or beliefs.
The Dangers of Mislabeling Disagreement as Hatred
Equating disagreement with hatred or phobia undermines the possibility of genuine dialogue. When those who hold traditional views are dismissed as "phobic," their voices are silenced, and opportunities for understanding are lost.
Aquinas valued reasoned discourse and sought to engage differing perspectives with respect and clarity. In De Veritate (On Truth), he argued that all people, regardless of their beliefs, possess the capacity for truth and are deserving of rational engagement (De Veritate, Q. 1, Art. 1). Labeling dissent as hatred not only shuts down conversation but also contradicts the principles of diversity and tolerance that progressives often champion.
Building Bridges Through Compassionate Dialogue
To foster understanding, it is essential to approach these conversations with humility, compassion, and a willingness to listen. While traditional Christians must remain steadfast in their convictions, they must also recognize the deep pain and personal stakes involved for many who disagree with them. This dual commitment to truth and love can pave the way for respectful and constructive dialogue.
In the words of Pope Francis, “We are called to love everyone, even our enemies, and this is the most difficult task for Christians. Love without truth is not love; truth without love is not truth” (Evangelii Gaudium, 2013). These words remind us that the Christian call is not to win arguments but to witness to a love that seeks the ultimate good of all people.
Conclusion
In a world increasingly divided by ideological lines, it is more important than ever to engage in compassionate dialogue that respects both truth and human dignity. Traditional Christian beliefs, far from being rooted in fear or hatred, arise from a reasoned understanding of human nature and a desire for human flourishing. By emphasizing shared values and approaching disagreements with humility and love, we can begin to build bridges of understanding, even in the most contentious areas.
References
- Aquinas, Thomas. Summa Theologica. Translated by Fathers of the English Dominican Province. New Advent, 1920.
- Catechism of the Catholic Church. 2nd ed. Vatican City: Libreria Editrice Vaticana, 1997.
- Pope Francis. Evangelii Gaudium (The Joy of the Gospel). Vatican City, 2013.
- Barron, Robert. Catholicism: A Journey to the Heart of the Faith. New York: Image Books, 2011.
- John Paul II. Veritatis Splendor. Vatican City: Libreria Editrice Vaticana, 1993.
- MacIntyre, Alasdair. After Virtue: A Study in Moral Theory. University of Notre Dame Press, 1981.