Definition of the method
The transcendental method, developed by philosopher Bernard Lonergan, is a philosophical approach that explores the conditions of possibility for human knowing. It focuses on self-reflection to identify the universal structures of consciousness—experiencing, understanding, judging, and deciding—that underpin all knowledge and action, aiming to bridge subjective experience with objective truth.
Years ago I wrote a paper with that title for a friend in the Air Force who was a lesbian. It also came in handy when CNN showed up to my small town because of an uproar over the school district stating: “The best environment for a child is a two-parent family consisting of a mother and father.” This caused a Gay and Lesbian group out of Philadelphia to come to our small town and protest. That also brought in CNN. These were the days before the internet. It was also before all the other letters that go along with nonnormative sexual proclivities today. (Who can keep up?)
I submitted my paper to the school board, who expressed their gratitude for my work. CNN even highlighted one of my closing questions in a report. In the paper, I had anticipated the claims made by the Gay and Lesbian rights group, who asserted that their sexual orientation led to significant hardships. They pointed to elevated suicide rates, tense family and workplace dynamics, and increased instances of depression as evidence of their suffering. My analysis supported their observations about these adverse effects, but it led me to a broader point. I concluded with this question: “If we’re committed to educating our kids about steering clear of drugs and alcohol—substances that produce comparable harmful consequences—shouldn’t we, at the very least, refrain from endorsing or advocating for the gay and lesbian lifestyle?” The parallel, I argued, lies in the similarity of the negative outcomes.
One of the points of the paper was to establish homosexuality was much more likely to be psychological rather than biological. Activists and individuals often claim it is biological. As proof, they cited that they knew from the time they were very little that they were gay or lesbian. However, to this day there’s no definitive, conclusive evidence that being gay or lesbian is entirely biological. Research has explored potential genetic, hormonal, and neurological factors—like twin studies showing higher concordance rates for homosexuality among identical twins or prenatal hormone exposure theories—but results remain negative.
My lesbian friend had insisted she knew since childhood that she was a lesbian. First, our memories are often wrong. They can be distorted by time, emotions, suggestion, or new information, making them prone to errors or false recollections. Research, like studies on eyewitness testimony, shows memory is reconstructive, not a perfect record. Second, Young children (pre-puberty) generally lack the cognitive and emotional maturity to think about sex in an adult sense. They may exhibit curiosity about bodies or gender differences, but sexual thoughts, as driven by desire or attraction, typically emerge with puberty due to hormonal and psychological development.
The notion that gay, lesbian, or individuals with nonnormative sexual orientations might prefer their desires to be rooted in biology often stems from a deeper psychological and social motivation. Some argue that by framing their attractions as an innate, unchangeable aspect of their being—something determined by genetics or prenatal factors—they can sidestep accountability for their actions or choices. This perspective suggests that if such desires are biologically hardwired, these individuals can claim they have no control over them, thereby deflecting any moral, cultural, or personal responsibility that society might impose. It’s a defense mechanism, according to this view, against the scrutiny or judgment that comes with deviating from traditional norms, positioning their behavior as a natural outcome rather than a deliberate decision.
In the paper, I pointed out what people find sexually attractive has evolved due to cultural, social, and technological shifts. In ancient times, fertility cues like wide hips were prized (e.g., Venus figurines). In ancient cultures like Greece and Rome, rounded bodies often symbolized prosperity. Medieval Europe valued modesty and status markers like pale skin. In Renaissance Europe (14th–17th centuries), fuller figures, as seen in Rubens’ paintings, were idealized. The 20th century saw media-driven ideals—curvy pin-ups in the 1950s, slim supermodels in the 1990s. Today many people use filters on their phones.
A simple thought experiment clarified the psychological versus biological nature of attraction. If a man or woman were deprived of all sensory input except genital stimulation, would they likely respond? Yes. But what they imagined causing it would be mental, not necessarily tied to reality. If someone’s sensory input is limited to genital stimulation, a biological response (e.g., arousal) is likely due to nerve reflexes—purely physical. However, what they imagine (e.g., a person or scenario) driving that sensation is psychological.
Note about intersex
I also admit there may be rare exceptions to this we did not understand in the 1980s. For example, some people are born with both sexual organs and have variations in chromosomes. People born with both male and female sexual organs or characteristics are often called intersex. This term covers a range of conditions where anatomy or chromosomes (e.g., XXY, XO) don’t align strictly with typical male (XY) or female (XX) patterns. About 1 in 4,500 (0.02%) births involve intersex traits, according to the National Institutes of Health, though other estimates vary.
Of that 0.02%, most intersex people are assigned a sex at birth (male or female) based on medical or parental decisions, often with surgery to align anatomy. Studies suggest many adapt to their assigned sex, but comfort varies. A 2006 review found 60–70% of intersex individuals raised as female were satisfied, though some later identify differently (e.g., 5–10% of those with certain conditions like CAH congenital adrenal hyperplasia). Therefore, the numbers are much smaller when it comes to how intersex people feel 0.002%.
Therefore, we are talking about almost statistically zero.
My lesbian friend conceded the facts in the paper were undeniable but remained unconvinced. I considered that a partial win. My point was to simply plant a seed that might one day produce more reflection. We are never going to convince people of things they do not want to accept. However, it is our job to plant seeds. It does not matter what the Bible says to someone who does not believe. That is not our job. We share the Gospel in love and leave the rest up to God. The good news is we were able to remain friends and have open dialogue.
Within the Christian community, some individuals and groups try to twist the Bible’s language and meaning, molding its teachings to fit their own behaviors or desires. Yet, the true intent of scripture is to act as a roadmap for inner transformation, pushing us to align with its wisdom and principles rather than reworking it to validate our existing beliefs or actions. As a wellspring of divine truth, the Bible demands humility and a willingness to change, calling us to adjust our lives to its standards instead of bending its message to match our comfort or inclinations.