Convergence is about traditional Christian faith and the classical liberal (libertarian) political philosophy. The latter is not to be confused with the secular idea of licentiousness.
The tagline, si ergo Filius vos liberaverit vere liberi eritis – state et nolite iterum iugo servitutis contineri, is from the Latin Vulgate, John 8:36 and Galatians 5:1:
If therefore the Son shall make you free, you shall be free indeed. — Stand fast, and be not held again under the yoke of bondage.
According to St. Augustine, man was never without free will, but by the grace of Christ, his will is TRULY released from the bondage of sin. Sin has been described by the fathers and doctors of the Church as the misuse of our energies. It is not only destructive to our fellow man, but is destructive, indeed coercive, to our own souls.
St. John Chrysostom puts it this way:
The temperate man, if he take heed to himself, will not be robbed of his virtue. He who rules himself, cannot become a common man and a subject.
And that this rule is superior to any other, will appear upon examination. For of what advantage, tell me, is it to reign over nations of our fellow-men, and to be the slaves of our own passions? Or what are we the worse for having no one under our rule, if we are superior to the tyranny of the passions? That indeed is Freedom, that is Rule, that is Royalty and Sovereignty. The contrary is slavery, though a man be invested with countless diadems. For when a multitude of masters sway him from within, the love of money [avarice], the love of pleasure, and anger, and other passions, what avails his diadem? The tyranny of those passions is more severe, when not even his crown has power to deliver him from their subjection. As if one who had been a king should be reduced to slavery by barbarians, and they wishing to show their power the more absolutely, should not strip him of his purple robe and his diadem, but oblige him to work in them, and to perform all menial offices, to draw water, and to cook their food, that his disgrace and their honor might be the more apparent: so do our passions domineer over us more barbarously than any barbarians. For he that despises them can despise the barbarians too; but he that submits to them, will suffer more severely than from barbarians. The barbarian, when his power prevails, may afflict the body, but these passions torture the soul, and lacerate it all over. When the barbarian has prevailed, he delivers one to temporal death, but these to that which is to come. So that he alone is the free man, who has his freedom in himself; and he who submits to these unreasonable passions, is the slave.
In light of this view, I see a convergence in the political arena, that is, the realm of public life and policy, and the spiritual life, the personal battleground of the soul.
T. Joseph, a Voluntary Servant of Christ