Fron the Blog "Smash Cultural Marxism"
Slutwalk in Brazil degenerates into the usual feminist/gay activist filth.
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Christian Vitalism.
3 months ago
Showing posts with label Catholics. Show all posts
Showing posts with label Catholics. Show all posts
19 September 2013
Slutwalk in Brazil
Slutwalk in Brazil degenerates into the usual feminist/gay activist filth.
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23 April 2012
Obama uniting Christians . . . against him.
ITTSBURGH, PENNSYLVANIA, April 20, 2012, (LifeSiteNews.com) – An organization representing one million Christians in southwestern Pennsylvania has pledged its support for the Roman Catholic bishop and asked the Obama administration to change the law requiring religious institutions to provide contraception and abortion-inducing drugs in their health care plans.
The Christian Associates of Southwest Pennsylvania, a group representing 2,000 congregations and 26 denominations in ten counties in the region, released a statement last Friday expressing anxiety about the HHS mandate.
The diverse body said its opposition did not spring from theological opposition to birth control but out of respect for American traditions enshrined in her founding document.
“Our deep concern overt his mandate does not arise from the varying convictions we have about the moral content of the mandate, but from our common commitment to the right of religious freedom that all people of faith expect to enjoy in this country,” the statement reads. “The Constitution of the United States guarantees every religious institution and its affiliated bodies the inalienable right to define its own identity and ministries and to practice its own beliefs, not just freedom of worship.” (Emphasis in original.)
The ObamaCare regulation puts faithful employers “in the untenable position of a) violating their consciences, b) ceasing health insurance and paying ruinous fines, or c) withdrawing entirely from providing social services to the wider community that have long been a hallmark of their social justice ministry.”
“Creating gaping holes in the public welfare safety net is in and of itself an immense injustice,” it says.
It concludes by asking the Obama administration “to alter the ‘Preventative Services Mandate’ to broaden the religious exemption within it so that both the constitution right to the free exercise of religion…may not be impaired.”
The two-page document was signed by 18 prominent clergy, including Roman Catholic Bishop Lawrence Brandt of Greenburg, Bishop Kenneth Price of The Episcopal Church, and Archbishop Melchizedek of the Orthodox Church in America (OCA).
Other signatories represented the African Methodist Episcopal (AME), American Baptist, Disciples of Christ, Lutheran (ELCA), Presbyterian Church-USA, United Church of Christ (UCC), Byzantine Catholic, and Orthodox Church.
At a press conference last week Anglican Archbishop Robert Duncan of Pittsburgh, Roman Catholic Bishop David A. Zubik of Pittsburgh, and CASP executive director Rev. Donald Green explained that some churches declined to sign the statement because their church requires unanimous consent. The local United Methodist bishop refused to sign the statement because he believed it violated his denomination’s social teachings.
They also clarified that, while their statement affirms “the moral imperative of providing healthcare for all,” it does not endorse a national health care system – especially one that threatens to put Catholic Charities out of business. They said providing health care is a command God gave the Church.
The joint press conference signals growing ecumenical opposition to the HHS mandate.
On Tuesday, nearly 1,400 members of the Lutheran Church-Missouri Synod sent letters to the Roman Catholic bishop of the diocese of Fort Wayne-South Bend saying they stand with him on his fight against the mandate.
The full CASP press conference may be viewed here.
19 April 2012
The Books Were a Front for the Porn - The Truth About the Homosexual Rights Movement
Source
By Ronald G. Lee
New Oxford Review
February 2006
There was a "gay" bookstore called Lobo's in Austin, Texas, when I was living there as a grad student. The layout was interesting. Looking inside from the street all you saw were books. It looked like any other bookstore. There was a section devoted to classic "gay" fiction by writers such as Oscar Wilde, Gertrude Stein, and W.H. Auden. There were biographies of prominent "gay" icons, some of whom, like Walt Whitman, would probably have accepted the homosexual label, but many of whom, like Whitman's idol, President Lincoln, had been commandeered for the cause on the basis of evidence no stronger than a bad marriage or an intense same-sex friendship. There were impassioned modern "gay" memoirs, and historical accounts of the origins and development of the "gay rights" movement. It all looked so innocuous and disarmingly bourgeois. But if you went inside to browse, before long you noticed another section, behind the books, a section not visible from the street.
The pornography section.
Hundreds and hundreds of pornographic videos, all involving men, but otherwise catering to every conceivable sexual taste or fantasy. And you would notice something else too. There were no customers in the front. All the customers were in the back, rooting through the videos. As far as I know, I am the only person who ever actually purchased a book at Lobo's. The books were, in every sense of the word, a front for the porn.
So why waste thousands of dollars on books that no one was going to buy? It was clear from the large "on sale" section that only a pitifully small number of books were ever purchased at their original price. The owners of Lobo's were apparently wasting a lot of money on gay novels and works of gay history, when all the real money was in pornography. But the money spent on books wasn't wasted. It was used to purchase a commodity that is more precious than gold to the gay rights establishment. Respectability. Respectability and the appearance of normalcy. Without that investment, we would not now be engaged in a serious debate about the legalization of same-sex "marriage." By the time I lived in Austin, I had been thinking of myself as a gay man for almost 20 years. Based on the experience acquired during those years, I recognized in Lobo's a metaphor for the strategy used to sell gay rights to the American people, and for the sordid reality that strategy concealed.
This is how I "deconstruct" Lobo's. There are two kinds of people who are going to be looking in through the window: those who are tempted to engage in homosexual acts, and those who aren't. To those who aren't, the shelves of books transmit the message that gay people are no different from anyone else, that homosexuality is not wrong, just different. Since most of them will never know more about homosexuality than what they learned looking in the window, that impression is of the greatest political and cultural importance, because on that basis they will react without alarm, or even with active support, to the progress of gay rights. There are millions of well-meaning Americans who support gay rights because they believe that what they see looking in at Lobo's is what is really there. It does not occur to them that they are seeing a carefully stage-managed effort to manipulate them, to distract them from a truth they would never condone.
For those who are tempted to engage in homosexual acts, the view from the street is also consoling. It makes life as a homosexual look safe and unthreatening. Normal, in other words. Sooner or later, many of these people will stop looking in through the window and go inside. Unlike the first sort of window-shopper, they won't be distracted by the books for long. They will soon discover the existence of the porn section. And no matter how distasteful they might find the idea at first (if indeed they do find it distasteful), they will also notice that the porn section is where all the customers are. And they will feel sort of silly standing alone among the books. Eventually, they will find their way back to the porn, with the rest of the customers. And like them, they will start rooting through the videos. And, gentle reader, that is where most of them will spend the rest of their lives, until God or AIDS, drugs or alcohol, suicide or a lonely old age, intervenes.
Ralph McInerny once offered a brilliant definition of the gay rights movement: self-deception as a group effort. Nevertheless, deception of the general public is also vital to the success of the cause. And nowhere are the forms of deception more egregious, or more startlingly successful, than in the campaign to persuade Christians that, to paraphrase the title of a recent book, Jesus Was Queer, and churches should open their doors to same-sex lovers. The gay Christian movement relies on a stratagem that is as daring as it is dishonest. I know, because I was taken in by it for a long time. Like the owners of Lobo's, success depends on camouflaging the truth, which is hidden in plain view the whole time. It is no wonder The Wizard of Oz is so resonant among homosexuals. "Pay no attention to that man behind the curtain" could be the motto and the mantra of the whole movement.
No single book was as influential in my own coming out as the now ex-Father John McNeill's 1976 "classic" The Church and the Homosexual. That book is to Dignity what "The Communist Manifesto" was to Soviet Russia. Most of the book is devoted to offering alternative interpretations of the biblical passages condemning homosexuality, and to putting the anti-homosexual writings of the Church Fathers and scholastics into historical context in a way that renders them irrelevant and even offensive to modern readers. The first impression of a naïve and sexually conflicted young reader such as myself was that McNeill had offered a plausible alternative to traditional teaching. It made me feel justified in deciding to come out of the closet. Were his arguments persuasive? Frankly, I didn't care, and I don't believe most of McNeill's readers do either. They were couched in the language of scholarship, and they sounded plausible. That was all that mattered.
McNeill, like most of the members of his camp, treated the debate over homosexuality as first and foremost a debate about the proper interpretation of texts, texts such as the Sodom story in the Bible and the relevant articles of the Summa. The implication was that once those were reinterpreted, or rendered irrelevant, the gay rights apologists had prevailed, and the door was open for practicing homosexuals to hold their heads up high in church. And there is a certain sense in which that has proved to be true. To the extent that the debate has focused on interpreting texts, the gay apologists have won for themselves a remarkable degree of legitimacy. But that is because, as anyone familiar with the history of Protestantism should be aware, the interpretation of texts is an interminable process. The efforts of people such as McNeill don't need to be persuasive. They only need to be useful.
This is how it works. McNeill reinterprets the story of Sodom, claiming that it does not condemn homosexuality, but gang rape. Orthodox theologians respond, in a commendable but naïve attempt to rebut him, naïve because these theologians presume that McNeill believes his own arguments, and is writing as a scholar, not as a propagandist. McNeill ignores the arguments of his critics, dismissing their objections as based on homophobia, and repeats his original position. The orthodox respond again as if they were really dealing with a theologian. And back and forth for a few more rounds. Until finally McNeill or someone like him stands up and announces, "You know, this is getting us nowhere. We have our exegesis and our theology. You have yours. Why can't we just agree to disagree?" That sounds so reasonable, so ecumenical. And if the orthodox buy into it, they have lost, because the gay rights apologists have earned a place at the table from which they will never be dislodged. Getting at the truth about Sodom and Gomorrah, or correctly parsing the sexual ethics of St. Thomas, was never really the issue. Winning admittance to Holy Communion was the issue.
Even as a naïve young man, one aspect of The Church and the Homosexual struck me as odd. Given that McNeill was suggesting a radical revision of the traditional Catholic sexual ethic, there was almost nothing in it about sexual ethics. The Catholic sexual ethic is quite specific about the ends of human sexuality, and about the forms of behavior that are consistent with those ends. McNeill's criticism of the traditional ethic occupied most of his book, but he left the reader with only the vaguest idea about what he proposed to put in its place. For that matter, there was almost nothing in it about the real lives of real homosexuals. Homosexuality was treated throughout the book as a kind of intellectual abstraction. But I was desperate to get some idea of what was waiting for me on the other side of the closet door. And with no one but Fr. McNeill for a guide, I was reduced to reading between the lines. There was a single passage that I interpreted as a clue. It was almost an aside, really. At one point, he commented that monogamous same-sex unions were consistent with the Church's teaching, or at least consistent with the spirit of the renewed and renovated post-Vatican II Church. With nothing else to go on, I interpreted this in a prescriptive sense. I interpreted McNeill to be arguing that homogenital acts were only moral when performed in the context of a monogamous relationship. And furthermore, I leapt to what seemed like the reasonable conclusion that the author was aware of such relationships, and that I had a reasonable expectation of finding such a relationship myself. Otherwise, for whose benefit was he writing? I was not so naïve (although I was pretty naïve) as not to be aware of the existence of promiscuous homosexual men. But McNeill's aside, which, I repeat, contained virtually his only stab at offering a gay sexual ethic, led me to believe that in addition to the promiscuous, there existed a contingent of gay men who were committed to living in monogamy. Otherwise, Fr. McNeill was implicitly defending promiscuity. And the very idea of a priest defending promiscuity was inconceivable to me. (Yes, that naïve.)
Several years ago, McNeill published an autobiography. In it, he makes no bones about his experiences as a sexually active Catholic priest -- a promiscuous, sexually active, homosexual Catholic priest. He writes in an almost nostalgic fashion about his time spent hunting for sex in bars. Although he eventually did find a stable partner (while he was still a priest), he never apologizes for his years of promiscuity, or even so much as alludes to the disparity between his own life and the passage in The Church and the Homosexual that meant so much to me. It is possible that he doesn't even remember suggesting that homosexuals were supposed to remain celibate until finding monogamous relationships. It is obvious that he never meant that passage to be taken seriously, except by those who would never do more than look in the window -- in others words, gullible, well-meaning, non-homosexual Catholics, preferably those in positions of authority. Or, equally naïve and gullible young men such as me who werelooking for a reason to act on their sexual desires, preferably one that did not do too much violence to their consciences, at least not at first. The latter, the writer presumed, would eventually find their way back to the porn section, where their complicity in the scam would render them indistinguishable from the rest of the regular customers. Clearly, there was a reason that in the earlier book he wrote so little about the real lives of real homosexuals, such as himself.
I don't see how the contradiction between The Church and the Homosexual and the autobiography could be accidental. Why would McNeill pretend to believe that homosexuals should restrict themselves to sex within the context of monogamous relationships when his life demonstrates that he did not? I can think of only one reason. Because he knew that if he told the truth, his cause would be dead in the water. Although to this day McNeill, like all gay Christian propagandists, avoids the subject of sexual ethics as if it were some sort of plague, his life makes his real beliefs clear. He believes in unrestricted sexual freedom. He believes that men and women should have the right to couple, with whomever they want, whenever they want, however they want, and as often as they want. He would probably add some sort of meaningless bromide about no one getting hurt and both parties being treated with respect, but anyone familiar with the snake pit of modern sexual culture (both heterosexual and homosexual) willknow how seriously to take that. And he knew perfectly well that if he were honest about his real aims, there would be no Dignity, there would be no gay Christian movement, at least not one with a snowball's chance in Hell of succeeding. That would be like getting rid of the books and letting the casual window-shoppers see the porn. And we can't have that now, can we? In other words, the ex-Fr. McNeill is a bad priest and a con man. And given the often lethal consequences of engaging in homosexual sex, a con man with blood on his hands.
Let me be clear. I believe that McNeill's real beliefs, as deduced from his actual behavior, and distinguished from the arguments he puts forward for the benefit of the naïve and gullible, represent the real aims and objectives of the homosexual rights movement. They are the porn that the books are meant to conceal. In other words, if you support what is now described in euphemistic terms as "the blessing of same-sex unions," in practice you are supporting the abolition of the entire Christian sexual ethic, and its substitution with an unrestricted, laissez faire, free sexual market. The reason that the homosexual rights movement has managed to pick up such a large contingent of heterosexual fellow-travelers is simple: Because once that taboo is abrogated, no taboos are left. I once heard a heterosexual Episcopalian put it this way: If I don't want the church poking its nose into my bedroom, how can I condone it when it limits the sexual freedom of homosexuals? That might sound outrageous, but if you still believe that the debate is over the religious status of monogamous same-sex relationships, please be prepared to point out one church somewhere in the U.S. that has opened its doors to active homosexuals without also opening them to every other form of sexual coupling imaginable. I am too old to be taken in by "Father" McNeill and his abstractions anymore. Show me.
A few years ago, I subscribed to the Dignity Yahoo group on the Internet. There were at that time several hundred subscribers. At one point, a confused and troubled young man posted a question to the group: Did any of the subscribers attach any value to monogamy? I immediately wrote back that I did. A couple of days later the young man wrote back to me. He had received dozens of responses, some of them quite hostile and demeaning, and all but one -- mine -- telling him to go out and get laid because that was what being gay was all about. (This was a gay "Catholic" group.) He did not know what to make of it because none of the propaganda to which he was exposed before coming out prepared him for what was really on the other side of the closet door. I had no idea what to tell him, because at the time I was still caught up in the lie myself. Now, the solution seems obvious. What I should have written back to him was, "You have been lied to. Ask God for forgiveness and get back to Kansas as fast as you can. Auntie Em is waiting."
In light of all the legitimate concern about Internet pornography, it might seem ironic to assert that the Internet helped rescue me from homosexuality. For twenty years, I thought there was something wrong with me. Dozens of well-meaning people assured me that there was a whole, different world of homosexual men out there, a world that for some reason I could never find, a world of God-fearing, straight-acting, monogamy-believing, and fidelity-practicing homosexuals. They assured me that they themselves knew personally (for a fact and for real) that such men existed. They themselves knew such men (or at least had heard tell of them from those who did). And I believed it, although as the years passed it got harder and harder. Then I got a personal computer and a subscription to AOL. "O.K.," I reasoned, "morally conservative homosexuals are obviously shy and skittish and fearful of sudden movements. They don't like bars and bathhouses. Neither do I. They don't attend Dignity meetings or Metropolitan Community Church services because the gay 'churches' are really bathhouses masquerading as houses of worship. But there is no reason a morally conservative homosexual cannot subscribe to AOL and submit a profile. If I can do it, anyone can do it." So I did it. I wrote a profile describing myself as a conservative Catholic (comme ci, comme ça) who loved classical music and theater and good books and scintillating conversation about all of the above. I said I wanted very much to meet other like-minded homosexuals for the purposes of friendship and romance. I tried to be as clear as I knew how. I was not interested in one night stands. And within minutes of placing the profile, I got my first response. It consisted of three words: "How many inches?" My experience of looking for love on AOL went downhill rapidly from there.
When I first came out in the 1980s, it was common for gay rights apologists to blame the promiscuity among gay men on "internalized homophobia." Gay men, like African Americans, internalized and acted out the lies about themselves learned from mainstream American culture. Furthermore, homosexuals were forced to look for love in dimly lit bars, bathhouses, and public parks for fear of harassment at the hands of a homophobic mainstream. The solution to this problem, we were told, was permitting homosexuals to come out into the open, without fear of retribution. A variant of this argument is still put forward by activists such as Andrew Sullivan, in order to legitimate same-sex marriage. And it seemed reasonable enough twenty years ago. But thirty-five years have passed since the infamous Stonewall riots of 1969 in New York, the Lexington and Concord of the gay liberation movement. During that time, homosexuals have carved out for themselves public spaces in every major American city, and many of the minor ones as well. They have had the chance to create whatever they wanted in those spaces, and what have they created? New spaces for locating sexual partners.
There is another reason, apart from the propaganda value, that bookstores like Lobo's peddle porn as well as poetry. Because without the porn, they would soon go out of business. And, in fact, most gay bookstores have gone out of business, despite the porn. Following an initial burst of enthusiasm in the 1970s and 80s, gay publishing went into steep decline, and shows no signs of coming out of it. Once the novelty wore off, gay men soon bored of reading about men having sex with one another, preferring to devote their time and disposable income to pursuing the real thing. Gay and lesbian community centers struggle to keep their doors open. Gay churches survive as places where worshippers can go to sleep it off and cleanse their soiled consciences after a Saturday night spent cruising for sex at the bars. And there is no danger of ever hearing a word from the pulpit suggesting that bar-hopping is inconsistent with believing in the Bible. When I lived in the United Kingdom, I was struck by the extent to which gay culture in London replicated gay culture in the U.S. The same was true in Paris, Amsterdam, and Berlin. Homosexuality is one of America's most successful cultural exports. And the focus on gay social spaces in Europe is identical to their focus in America: sex. Cyberspace is now the latest conquest of that amazing modern Magellan: the male homosexual in pursuit of new sexual conquests.
But at this point, how is it possible to blame the promiscuity among homosexual men on homophobia, internalized or otherwise? On the basis of evidence no stronger than wishful thinking, Andrew Sullivan wants us to believe that legalizing same-sex "marriage" will domesticate gay men, that all that energy now devoted to building bars and bathhouses will be dedicated to erecting picket fences and two-car garages. What Sullivan refuses to face is that male homosexuals are not promiscuous because of "internalized homophobia," or laws banning same-sex "marriage." Homosexuals are promiscuous because when given the choice, homosexuals overwhelmingly choose to be promiscuous. And wrecking the fundamental social building block of our civilization, the family, is not going to change that.
I once read a disarmingly honest essay in which Sullivan as much as admitted his real reason for promoting the cause of same-sex "marriage." He faced up to the sometimes sordid nature of his sexual life, which is more than most gay activists are prepared to do, and he regretted it. He wished he had led a different sort of life, and he apparently believes that if marriage were a legal option, he might have been able to do so. I have a lot more respect for Andrew Sullivan than I do for most gay activists. I believe that he would seriously like to reconcile his sexual desires with the demands of his conscience. But with all due respect, are the rest of us prepared to sacrifice the institution of the family in the unsubstantiated hope that doing so will make it easier for Sullivan to keep his trousers zipped?
But isn't it theoretically possible that homosexuals could restrict themselves to something resembling the traditional Catholic sexual ethic, except for the part about procreation -- in other words, monogamous lifelong relationships? Of course it is theoretically possible. It was also theoretically possible in 1968 that the use of contraceptives could be restricted to married couples, that the revolting downward slide into moral anarchy we have lived through could have been avoided. It is theoretically possible, but it is practically impossible. It is impossible because the whole notion of stable sexual orientation on which the gay rights movement is founded has no basis in fact.
René Girard, the French literary critic and sociologist of religion, argues that all human civilization is founded on desire. All civilizations have surrounded the objects of desire (including sexual desire) with an elaborate and unbreachable wall of taboos and restrictions. Until now. What we are seeing in the modern West is not the long overdue legitimization of hitherto despised but honorable forms of human love. What we are witnessing is the reduction of civilization to its lowest common denominator: unbridled and unrestricted desire. To assert that we have opened a Pandora's Box would be a stunning understatement. Fasten your seatbelts, ladies and gentlemen, it looks to be a bumpy millennium.
When I was growing up, we were all presumed to be heterosexual. Then homosexuality was introduced as an alternative. That did not at first seem like a major revision because, apart from procreation, homosexuality, at least in theory, left the rest of the traditional sexual ethic in tact. Two people of the same gender could (in theory) fall in love and live a life of monogamous commitment. Then bisexuality was introduced, and the real implications of the sexual revolution became clear. Monogamy was out the window. Moral norms were out the window. Do-it-yourself sexuality became the norm. Anyone who wants to know what that looks like can do no better than go online. The Internet offers front row seats to the circus of a disintegrating civilization.
Take Yahoo, for example. Yahoo makes it possible for people sharing a common interest to create groups for the purpose of making contacts and sharing information. If that conjures up images of genealogists and stamp collectors, think again. There are now thousands of Yahoo groups catering to every kind of sexual perversion imaginable. Many of them would defy the imagination of the Marquis de Sade himself. People who until a few years ago could do nothing but fantasize now entertain serious hopes of acting out their fantasies. I met a man online whose fondest wish was to be spanked with a leather wallet. It had to be leather. And it had to be a wallet. And he needed to be spanked with it. Old-fashioned genital friction was optional. This man wanted a Gucci label tattooed across his backside. He could imagine no loftier pinnacle of passion. And he insisted that this desire was as fundamental to his sexual nature as the desire to go to bed with a man was for me. Furthermore, he had formed a Yahoo group that had more than three hundred members, all of whom shared the same passion. There is no object in the universe, no human or animal body part, that cannot be eroticized. So, is the desire to be spanked with a leather wallet a "sexual orientation"? If not, how is it different?
There was a time when I would have snorted, "Of course it is different. You can't share a life with a leather wallet. You can't love a leather wallet. What you are talking about is a fetish, not a sexual orientation. The two are completely different." But the truth is that all the gay men I encountered had a fetish for naked male skin, with all the objectification and depersonalization that implies, that I now consider the distinction sophistical. Leather is skin too, after all. The only real difference between the fellow on the Internet and the average gay man is that he preferred his skin Italian, bovine, and tanned.
Over the years, I have attended various gay and gay-friendly church services. All of them shared one characteristic in common: a tacit agreement never to say a word from the pulpit -- or from any other location for that matter -- suggesting that there ought to be any restrictions on human sexual behavior. If anyone reading this is familiar with Dignity or Integrity or the Metropolitan Community churches or, for that matter, mainline Protestantism and most of post-Vatican II Catholicism, let me ask you one question: When was the last time you heard a sermon on sexual ethics? Have you ever heard a sermon on sexual ethics? I take it for granted that the answer is negative. Do our priests and pastors honestly believe that Christians in America are not in need of sermons on sexual ethics?
Here is the terrifying fact: If we as a nation and as a Church allow ourselves to be taken in by the scam of monogamous same-sex couples, we will be welcoming to our Communion rails (presuming that we still have Communion rails) not just the statistically insignificant number of same-sex couples who have lived together for more than a few years (most of whom purchased stability by jettisoning monogamy); we will also be legitimizing every kind of sexual taste, from old-fashioned masturbation and adultery to the most outlandish forms of sexual fetishism. We will, in other words, be giving our blessing to the suicide of Western civilization.
But what about all those images of loving same-sex couples dying to get hitched with which the media are awash these days? That used to confuse me too. It seems that The New York Times has no trouble finding successful same-sex partners to photograph and interview. But despite my best efforts, I was never able to meet the sorts of couples who show up regularly on Oprah. The media are biased and have no interest in telling the truth about homosexuality.
I met Wyatt (not his real name) online. For five years he was in a disastrous same-sex relationship. His partner was unfaithful, and an alcoholic with drug problems. The relationship was something that would give Strindberg nightmares. When Vermont legalized same-sex "marriage," Wyatt saw it as one last chance to make their relationship work. He and his partner would fly to Vermont to get "married." This came to the attention of the local newspaper in his area, which did a story with photos of the wedding reception. In it, Wyatt and his partner were depicted as a loving couple who finally had a chance to celebrate their commitment publicly. Nothing was said about the drugs or the alcoholism or the infidelity. But the marriage was a failure and ended in flames a few months later. And the newspaper did not do a follow-up. In other words, the leading daily of one of America's largest cities printed a misleading story about a bad relationship, a story that probably persuaded more than one young man that someday he could be just as happy as Wyatt and his "partner." And that is the sad part.
But one very seldom reads about people like my friend Harry. Harry (not his real name) was a balding, middle-aged man with a potbelly. He was married, and had a couple of grown daughters. And he was unhappy. Harry persuaded himself that he was unhappy because he was gay. He divorced his wife, who is now married to someone else, his daughters are not speaking to him, and he is discovering that pudgy, bald, middle-aged men are not all that popular in gay bars. Somehow, Oprah forgot to mention that. Now Harry is taking anti-depressants in order to keep from killing himself.
Then there was another acquaintance, who also happened to have the same name as the previous guy. Harry (not his real name) was about 30 (but could easily pass for 20), and from a Mormon background, with all the naïveté that suggests. Unlike the first Harry, he had no difficulty getting dates. Or relationships for that matter. The problem was that the relationships never lasted more than a couple of weeks. Harry was also rapidly developing a serious drinking problem. (So much for the Mormon words of wisdom.) If you happened to be at the bar around two in the morning, you could probably have Harry for the night if you were interested. He was so drunk he wouldn't remember you the next day, and all he really wanted at that point was for someone to hold him.
Gay culture is a paradox. Most homosexuals tend to be liberal Democrats, or in the U.K., supporters of the Labour Party. They gravitate toward those Parties on the grounds that their policies are more compassionate and sensitive to the needs of the downtrodden and oppressed. But there is nothing compassionate about a gay bar. It represents a laissez faire free sexual market of the most Darwinian sort. There is no place in it for those who are not prepared to compete, and the rules of the game are ruthless and unforgiving. I remember once being in a gay pub in central London. Most of the men there were buff and toned and in their 20s or early 30s. An older gentleman walked in, who looked to be in his 70s. It was as if the Angel of Death himself had made an entrance. In that crowded bar, a space opened up around him that no one wanted to enter. His shadow transmitted contagion. It was obvious that his presence made the other customers nervous. He stood quietly at the bar and ordered a drink. He spoke to no one and no one spoke to him. When he eventually finished his drink and left, the sigh of relief from all those buff, toned pub crawlers was almost audible. Now all of them could go back to pretending that gay men were all young and beautiful forever. Gentle reader, do you know what a "bug chaser" is? A bug chaser is a young gay man who wants to contract HIV so that he will never grow old. And that is the world that Harry left his wife, and the other Harry his Church, to find happiness in.
I have known a lot of people like the two Harrys. But I have met precious few who bore more than a superficial resemblance to the idealized images we see in Oscar-winning movies such as Philadelphia, or in the magazine section of The New York Times. What I find suspicious is that the media ignore the existence of people like the two Harrys. The unhappiness so common among homosexuals is swept under the carpet, while fanciful and unrealistic "role models" are offered up for public consumption. There is at the very least grounds for a serious debate about the proposition that "gay is good," but no such debate is taking place, because most of the mainstream media have already made up their (and our) minds.
But it is hard to hide the porn forever. When I was living in London, I had a wonderful friend named Maggie. Maggie (not her real name) was a liberal. Her big heart bled for the oppressed. Like most liberals, she was proud of her open-mindedness and wore it like a badge of honor. Maggie lived in a house as big as her heart and all of her children were grown up and had moved out. She had a couple of rooms to rent. It just so happened that both the young men who became her tenants were gay. Maggie's first reaction was enthusiastic. She had never known many gay people, and thought the experience of renting to two homosexuals would confirm her in her open-mindedness. She believed it would be a learning experience. It was, but not the sort she had in mind. One day Maggie told me her troubles and confessed her doubts. She talked about what it was like to stumble each morning down to the breakfast table, finding two strangers seated there, the two strangers her tenants brought home the night before. It was seldom the same two strangers two mornings running. One of her tenants was in a long-distance relationship but, in the absence of his partner, felt at liberty to seek consolation elsewhere. She talked about what it was like to have to deal on a daily basis with the emotional turmoil of her tenants' tumultuous lives. She told me what it was like to open the door one afternoon and find a policeman standing there, a policeman who was looking for one of her tenants, who was accused of trying to sell drugs to school children. That same tenant was also involved in prostitution. Maggie didn't know what to make of it all. She desperately wanted to remain open-minded, to keep believing that gay men were no worse than anyone else, just different. But she couldn't reconcile her experience with that "tolerant" assumption. The truth was that when the two finally moved out, an event to which she was looking forward with some enthusiasm, and it was time to place a new ad for rooms to let, she wanted to include the following proviso: Fags need not apply. I didn't know what to tell Maggie because I was just as confused as she was. I wanted to hold on to my illusions too, in spite of all the evidence.
I am convinced that many, if not most, people who are familiar with the lives of homosexuals know the truth, but refuse to face it. My best friend got involved in the gay rights movement as a graduate student. He and a lesbian colleague sometimes counseled young men who were struggling with their sexuality. Once, the two of them met a young man who was seriously overweight and suffered from terrible acne. The young man waxed eloquent about the happiness he expected to find when he came out of the closet. He was going to find a partner, and the two of them would live happily ever after. The whole time my friend was thinking that if someone looking like this fat, pustulent young man ever walked into a bar, he would be folded, spindled, and mutilated before even taking a seat. Afterwards, the lesbian turned to him and said, "You know, sometimes it is better to stay in the closet." My friend told me that for him this represented a decisive moment. This lesbian claimed to love and admire gay men. She never stopped praising their kindness and compassion and creativity. But with that one comment she in effect told my friend that she really knew what gay life was all about. It was about meat, and unless you were a good cut, don't bother coming to the supermarket.
On another occasion, I was complaining to a lesbian about my disillusionment. She made a remarkable admission to me. She had a teenage son, who so far had not displayed signs of sexual interest in either gender. She knew as a lesbian she should not care which road he took. But she confessed to me that she did care. Based on the lives of the gay men she knew, she found herself secretly praying that her son would turn out to be straight. As a mother, she did not want to see her son living that life.
A popular definition of insanity is to keep doing the same thing, while expecting a different result. That was me, the whole time I was laboring to become a happy homosexual. I was a lunatic. Several times I turned for advice to gay men who seemed better adjusted to their lot in life than I was. First, I wanted confirmation that my perceptions were accurate, that life as a male homosexual really was as awful as it seemed to be. And then I wanted to know what I was supposed to do about it. When was it going to get better? What could I do to make it better? I got two sorts of reactions to these questions, both of which left me feeling hurt and confused. The first sort of reaction was denial, often bitter denial, of what I was suggesting. I was told that there was something wrong with me, that most gay men were having a wonderful time, that I was generalizing on the basis of my own experience (whose experience was I supposed to generalize from?), and that I should shut up and stop bothering others with my "internalized homophobia."
I began seeing a counselor when I was a graduate student. Matt (not his real name) was a happily married man with college-age children. All he knew about homosexuality he learned from the other members of his profession, who assured him that homosexuality was not a mental illness and that there were no good reasons that homosexuals could not lead happy, productive lives. When I first unloaded my tale of woe, Matt told me I had never really come out of the closet. (I still have no idea what he meant, but suspect it is like the "once saved, always saved" Baptist who responds to the lapsed by telling him that he was never really saved in the first place.) I needed to go back, he told me, try again, and continue to look for the positive experiences he was sure were available for me, on the basis of no other evidence than the rulings of the American Psychiatric Association. He had almost no personal experience of homosexuals, but his peers assured him that the book section at Lobo's offered a true picture of homosexual life. I knew Matt was clueless, but I still wanted to believe he was right.
Matt and I developed a therapeutic relationship. During the year we spent together, he learned far more from me than I did from him. I tried to take his advice. I was sharing a house that year with another grad student who was in the process of coming out and experiencing his own disillusionment. Because I had been his only gay friend, and had encouraged him to come out, his bitterness came to be directed at me, and our relationship suffered for it. Meanwhile, I developed a close friendship with a member of the faculty who was openly gay. When I first informed Matt, he was ecstatic. He thought I was finally come out properly. The faculty member was just the sort of friend I needed. But the faculty member, as it turned out, despite his immaculate professional facade, was a deeply disturbed man who put all of his friends through emotional hell, which I of course shared with a shocked and silenced Matt. (I tried to date but, as usual, experienced the same pattern that characterized all my homosexual relationships. The friendship lasted as long as the sexual heat. Once that cooled, my partner's interest in me as a person dissipated with it.) It was not a good year. At the end of it, I remember Matt staring at me, with glazed eyes and a shell-shocked look on his face, and admitting, "You know, being gay is a lot harder than I realized."
Not everyone I spoke to over the years rejected what I had to say out of hand. I once corresponded with an English ex-Dominican. I was ecstatic to learn that he was gay, and was eventually kicked out of his order for refusing to remain in the closet. He included an e-mail address in one of his books, and I wrote him, wanting to know if his experience of life as a homosexual was significantly different from mine. I presumed it must be, since he had written a couple of books, passionately defending the right of homosexuals to a place in the Church. His response to me was one of the last nails in the coffin of my life as a gay man. To my astonishment, he admitted that his experiences were not unlike mine. All he could suggest was that I keep trying, and eventually everything would work out. In other words, this brilliant man, whose books had meant so much to me, had nothing to suggest except that I keep doing the same thing, while expecting a different result. There was only one reasonable conclusion. I would be nuts if I took his advice. It took me twenty years, but I finally reached the conclusion that I did not want to be insane.
So where am I now? I am attending a militantly orthodox parish in Houston that is one of God's most spectacular gifts to me. My best friend Mark (not his real name) is, like me, a refugee from the homosexual insane asylum. He is also a devout believer, though a Presbyterian (no one is perfect). From Mark I have learned that two men can love each other profoundly while remaining clothed the entire time.
We are told that the Church opposes same-sex love. Not true. The Church opposes homogenital sex, which in my experience is not about love, but about obsession, addiction, and compensation for a compromised masculinity.
I am not proud of the life I have lived. In fact, I am profoundly ashamed of it. But if reading this prevents one naïve, gullible man from making the same mistakes, then perhaps with the assistance of Our Lady of Guadalupe; of St. Joseph, her chaste spouse; of my patron saint, Edmund Campion; of St. JosemarÃa Escrivá; of the blessed Carmelite martyrs of Compiégne; and, last but not least, of my special supernatural guide and mentor, the Venerable John Henry Newman, I can at least hope for a reprieve from some of the many centuries in Purgatory I have coming to me.
So, what do we as a Church and a culture need to do? Tear down the respectable façade and expose the pornography beneath. Start pressuring homosexuals to tell the truth about their lives. Stop debating the correct interpretation of Genesis 19. Leave the men of Sodom and Gomorrah buried in the brimstone where they belong. Sodom is hidden in plain view from us, here and now, today. Once, when preparing a lecture on Cardinal Newman, I summarized his classic Essay on the Development of Christian Doctrine in this fashion: Truth ripens, error rots. The homosexual rights movement is rotten to the core. It has no future. There is no life in it. Sooner or later, those who are caught up in it are going to wake up from the dream of unbridled desire or else die. It is just a matter of time. The question is: how long? How many children are going to be sacrificed to this Moloch?
Until several months ago, there was a Lobo's in Houston too. Not accidentally, I'm sure, its layout was identical to the one in Austin. It was just a few blocks from the gas station where I take my car for service. Recently, I was taking a walk through the neighborhood while my tires were being rotated. And I noticed something. There was a padlock on the door at Lobo's. A sign on the door read, "The previous tenant was evicted for nonpayment of rent." The books and the porn, the façade and what it conceals, are gone now. Praise God.
The New Oxford Review is a Catholic monthly magazine. February 2006, Volume LXXIII, Number 2. Copyright 2006 New Oxford Review. All Rights Reserved. Reprinted with permission. http://www.newoxfordreview.org/
--Ronald G. Lee is a librarian in Houston, Texas.
By Ronald G. Lee
New Oxford Review
February 2006
There was a "gay" bookstore called Lobo's in Austin, Texas, when I was living there as a grad student. The layout was interesting. Looking inside from the street all you saw were books. It looked like any other bookstore. There was a section devoted to classic "gay" fiction by writers such as Oscar Wilde, Gertrude Stein, and W.H. Auden. There were biographies of prominent "gay" icons, some of whom, like Walt Whitman, would probably have accepted the homosexual label, but many of whom, like Whitman's idol, President Lincoln, had been commandeered for the cause on the basis of evidence no stronger than a bad marriage or an intense same-sex friendship. There were impassioned modern "gay" memoirs, and historical accounts of the origins and development of the "gay rights" movement. It all looked so innocuous and disarmingly bourgeois. But if you went inside to browse, before long you noticed another section, behind the books, a section not visible from the street.
The pornography section.
Hundreds and hundreds of pornographic videos, all involving men, but otherwise catering to every conceivable sexual taste or fantasy. And you would notice something else too. There were no customers in the front. All the customers were in the back, rooting through the videos. As far as I know, I am the only person who ever actually purchased a book at Lobo's. The books were, in every sense of the word, a front for the porn.
So why waste thousands of dollars on books that no one was going to buy? It was clear from the large "on sale" section that only a pitifully small number of books were ever purchased at their original price. The owners of Lobo's were apparently wasting a lot of money on gay novels and works of gay history, when all the real money was in pornography. But the money spent on books wasn't wasted. It was used to purchase a commodity that is more precious than gold to the gay rights establishment. Respectability. Respectability and the appearance of normalcy. Without that investment, we would not now be engaged in a serious debate about the legalization of same-sex "marriage." By the time I lived in Austin, I had been thinking of myself as a gay man for almost 20 years. Based on the experience acquired during those years, I recognized in Lobo's a metaphor for the strategy used to sell gay rights to the American people, and for the sordid reality that strategy concealed.
This is how I "deconstruct" Lobo's. There are two kinds of people who are going to be looking in through the window: those who are tempted to engage in homosexual acts, and those who aren't. To those who aren't, the shelves of books transmit the message that gay people are no different from anyone else, that homosexuality is not wrong, just different. Since most of them will never know more about homosexuality than what they learned looking in the window, that impression is of the greatest political and cultural importance, because on that basis they will react without alarm, or even with active support, to the progress of gay rights. There are millions of well-meaning Americans who support gay rights because they believe that what they see looking in at Lobo's is what is really there. It does not occur to them that they are seeing a carefully stage-managed effort to manipulate them, to distract them from a truth they would never condone.
For those who are tempted to engage in homosexual acts, the view from the street is also consoling. It makes life as a homosexual look safe and unthreatening. Normal, in other words. Sooner or later, many of these people will stop looking in through the window and go inside. Unlike the first sort of window-shopper, they won't be distracted by the books for long. They will soon discover the existence of the porn section. And no matter how distasteful they might find the idea at first (if indeed they do find it distasteful), they will also notice that the porn section is where all the customers are. And they will feel sort of silly standing alone among the books. Eventually, they will find their way back to the porn, with the rest of the customers. And like them, they will start rooting through the videos. And, gentle reader, that is where most of them will spend the rest of their lives, until God or AIDS, drugs or alcohol, suicide or a lonely old age, intervenes.
Ralph McInerny once offered a brilliant definition of the gay rights movement: self-deception as a group effort. Nevertheless, deception of the general public is also vital to the success of the cause. And nowhere are the forms of deception more egregious, or more startlingly successful, than in the campaign to persuade Christians that, to paraphrase the title of a recent book, Jesus Was Queer, and churches should open their doors to same-sex lovers. The gay Christian movement relies on a stratagem that is as daring as it is dishonest. I know, because I was taken in by it for a long time. Like the owners of Lobo's, success depends on camouflaging the truth, which is hidden in plain view the whole time. It is no wonder The Wizard of Oz is so resonant among homosexuals. "Pay no attention to that man behind the curtain" could be the motto and the mantra of the whole movement.
No single book was as influential in my own coming out as the now ex-Father John McNeill's 1976 "classic" The Church and the Homosexual. That book is to Dignity what "The Communist Manifesto" was to Soviet Russia. Most of the book is devoted to offering alternative interpretations of the biblical passages condemning homosexuality, and to putting the anti-homosexual writings of the Church Fathers and scholastics into historical context in a way that renders them irrelevant and even offensive to modern readers. The first impression of a naïve and sexually conflicted young reader such as myself was that McNeill had offered a plausible alternative to traditional teaching. It made me feel justified in deciding to come out of the closet. Were his arguments persuasive? Frankly, I didn't care, and I don't believe most of McNeill's readers do either. They were couched in the language of scholarship, and they sounded plausible. That was all that mattered.
McNeill, like most of the members of his camp, treated the debate over homosexuality as first and foremost a debate about the proper interpretation of texts, texts such as the Sodom story in the Bible and the relevant articles of the Summa. The implication was that once those were reinterpreted, or rendered irrelevant, the gay rights apologists had prevailed, and the door was open for practicing homosexuals to hold their heads up high in church. And there is a certain sense in which that has proved to be true. To the extent that the debate has focused on interpreting texts, the gay apologists have won for themselves a remarkable degree of legitimacy. But that is because, as anyone familiar with the history of Protestantism should be aware, the interpretation of texts is an interminable process. The efforts of people such as McNeill don't need to be persuasive. They only need to be useful.
This is how it works. McNeill reinterprets the story of Sodom, claiming that it does not condemn homosexuality, but gang rape. Orthodox theologians respond, in a commendable but naïve attempt to rebut him, naïve because these theologians presume that McNeill believes his own arguments, and is writing as a scholar, not as a propagandist. McNeill ignores the arguments of his critics, dismissing their objections as based on homophobia, and repeats his original position. The orthodox respond again as if they were really dealing with a theologian. And back and forth for a few more rounds. Until finally McNeill or someone like him stands up and announces, "You know, this is getting us nowhere. We have our exegesis and our theology. You have yours. Why can't we just agree to disagree?" That sounds so reasonable, so ecumenical. And if the orthodox buy into it, they have lost, because the gay rights apologists have earned a place at the table from which they will never be dislodged. Getting at the truth about Sodom and Gomorrah, or correctly parsing the sexual ethics of St. Thomas, was never really the issue. Winning admittance to Holy Communion was the issue.
Even as a naïve young man, one aspect of The Church and the Homosexual struck me as odd. Given that McNeill was suggesting a radical revision of the traditional Catholic sexual ethic, there was almost nothing in it about sexual ethics. The Catholic sexual ethic is quite specific about the ends of human sexuality, and about the forms of behavior that are consistent with those ends. McNeill's criticism of the traditional ethic occupied most of his book, but he left the reader with only the vaguest idea about what he proposed to put in its place. For that matter, there was almost nothing in it about the real lives of real homosexuals. Homosexuality was treated throughout the book as a kind of intellectual abstraction. But I was desperate to get some idea of what was waiting for me on the other side of the closet door. And with no one but Fr. McNeill for a guide, I was reduced to reading between the lines. There was a single passage that I interpreted as a clue. It was almost an aside, really. At one point, he commented that monogamous same-sex unions were consistent with the Church's teaching, or at least consistent with the spirit of the renewed and renovated post-Vatican II Church. With nothing else to go on, I interpreted this in a prescriptive sense. I interpreted McNeill to be arguing that homogenital acts were only moral when performed in the context of a monogamous relationship. And furthermore, I leapt to what seemed like the reasonable conclusion that the author was aware of such relationships, and that I had a reasonable expectation of finding such a relationship myself. Otherwise, for whose benefit was he writing? I was not so naïve (although I was pretty naïve) as not to be aware of the existence of promiscuous homosexual men. But McNeill's aside, which, I repeat, contained virtually his only stab at offering a gay sexual ethic, led me to believe that in addition to the promiscuous, there existed a contingent of gay men who were committed to living in monogamy. Otherwise, Fr. McNeill was implicitly defending promiscuity. And the very idea of a priest defending promiscuity was inconceivable to me. (Yes, that naïve.)
Several years ago, McNeill published an autobiography. In it, he makes no bones about his experiences as a sexually active Catholic priest -- a promiscuous, sexually active, homosexual Catholic priest. He writes in an almost nostalgic fashion about his time spent hunting for sex in bars. Although he eventually did find a stable partner (while he was still a priest), he never apologizes for his years of promiscuity, or even so much as alludes to the disparity between his own life and the passage in The Church and the Homosexual that meant so much to me. It is possible that he doesn't even remember suggesting that homosexuals were supposed to remain celibate until finding monogamous relationships. It is obvious that he never meant that passage to be taken seriously, except by those who would never do more than look in the window -- in others words, gullible, well-meaning, non-homosexual Catholics, preferably those in positions of authority. Or, equally naïve and gullible young men such as me who werelooking for a reason to act on their sexual desires, preferably one that did not do too much violence to their consciences, at least not at first. The latter, the writer presumed, would eventually find their way back to the porn section, where their complicity in the scam would render them indistinguishable from the rest of the regular customers. Clearly, there was a reason that in the earlier book he wrote so little about the real lives of real homosexuals, such as himself.
I don't see how the contradiction between The Church and the Homosexual and the autobiography could be accidental. Why would McNeill pretend to believe that homosexuals should restrict themselves to sex within the context of monogamous relationships when his life demonstrates that he did not? I can think of only one reason. Because he knew that if he told the truth, his cause would be dead in the water. Although to this day McNeill, like all gay Christian propagandists, avoids the subject of sexual ethics as if it were some sort of plague, his life makes his real beliefs clear. He believes in unrestricted sexual freedom. He believes that men and women should have the right to couple, with whomever they want, whenever they want, however they want, and as often as they want. He would probably add some sort of meaningless bromide about no one getting hurt and both parties being treated with respect, but anyone familiar with the snake pit of modern sexual culture (both heterosexual and homosexual) willknow how seriously to take that. And he knew perfectly well that if he were honest about his real aims, there would be no Dignity, there would be no gay Christian movement, at least not one with a snowball's chance in Hell of succeeding. That would be like getting rid of the books and letting the casual window-shoppers see the porn. And we can't have that now, can we? In other words, the ex-Fr. McNeill is a bad priest and a con man. And given the often lethal consequences of engaging in homosexual sex, a con man with blood on his hands.
Let me be clear. I believe that McNeill's real beliefs, as deduced from his actual behavior, and distinguished from the arguments he puts forward for the benefit of the naïve and gullible, represent the real aims and objectives of the homosexual rights movement. They are the porn that the books are meant to conceal. In other words, if you support what is now described in euphemistic terms as "the blessing of same-sex unions," in practice you are supporting the abolition of the entire Christian sexual ethic, and its substitution with an unrestricted, laissez faire, free sexual market. The reason that the homosexual rights movement has managed to pick up such a large contingent of heterosexual fellow-travelers is simple: Because once that taboo is abrogated, no taboos are left. I once heard a heterosexual Episcopalian put it this way: If I don't want the church poking its nose into my bedroom, how can I condone it when it limits the sexual freedom of homosexuals? That might sound outrageous, but if you still believe that the debate is over the religious status of monogamous same-sex relationships, please be prepared to point out one church somewhere in the U.S. that has opened its doors to active homosexuals without also opening them to every other form of sexual coupling imaginable. I am too old to be taken in by "Father" McNeill and his abstractions anymore. Show me.
A few years ago, I subscribed to the Dignity Yahoo group on the Internet. There were at that time several hundred subscribers. At one point, a confused and troubled young man posted a question to the group: Did any of the subscribers attach any value to monogamy? I immediately wrote back that I did. A couple of days later the young man wrote back to me. He had received dozens of responses, some of them quite hostile and demeaning, and all but one -- mine -- telling him to go out and get laid because that was what being gay was all about. (This was a gay "Catholic" group.) He did not know what to make of it because none of the propaganda to which he was exposed before coming out prepared him for what was really on the other side of the closet door. I had no idea what to tell him, because at the time I was still caught up in the lie myself. Now, the solution seems obvious. What I should have written back to him was, "You have been lied to. Ask God for forgiveness and get back to Kansas as fast as you can. Auntie Em is waiting."
In light of all the legitimate concern about Internet pornography, it might seem ironic to assert that the Internet helped rescue me from homosexuality. For twenty years, I thought there was something wrong with me. Dozens of well-meaning people assured me that there was a whole, different world of homosexual men out there, a world that for some reason I could never find, a world of God-fearing, straight-acting, monogamy-believing, and fidelity-practicing homosexuals. They assured me that they themselves knew personally (for a fact and for real) that such men existed. They themselves knew such men (or at least had heard tell of them from those who did). And I believed it, although as the years passed it got harder and harder. Then I got a personal computer and a subscription to AOL. "O.K.," I reasoned, "morally conservative homosexuals are obviously shy and skittish and fearful of sudden movements. They don't like bars and bathhouses. Neither do I. They don't attend Dignity meetings or Metropolitan Community Church services because the gay 'churches' are really bathhouses masquerading as houses of worship. But there is no reason a morally conservative homosexual cannot subscribe to AOL and submit a profile. If I can do it, anyone can do it." So I did it. I wrote a profile describing myself as a conservative Catholic (comme ci, comme ça) who loved classical music and theater and good books and scintillating conversation about all of the above. I said I wanted very much to meet other like-minded homosexuals for the purposes of friendship and romance. I tried to be as clear as I knew how. I was not interested in one night stands. And within minutes of placing the profile, I got my first response. It consisted of three words: "How many inches?" My experience of looking for love on AOL went downhill rapidly from there.
When I first came out in the 1980s, it was common for gay rights apologists to blame the promiscuity among gay men on "internalized homophobia." Gay men, like African Americans, internalized and acted out the lies about themselves learned from mainstream American culture. Furthermore, homosexuals were forced to look for love in dimly lit bars, bathhouses, and public parks for fear of harassment at the hands of a homophobic mainstream. The solution to this problem, we were told, was permitting homosexuals to come out into the open, without fear of retribution. A variant of this argument is still put forward by activists such as Andrew Sullivan, in order to legitimate same-sex marriage. And it seemed reasonable enough twenty years ago. But thirty-five years have passed since the infamous Stonewall riots of 1969 in New York, the Lexington and Concord of the gay liberation movement. During that time, homosexuals have carved out for themselves public spaces in every major American city, and many of the minor ones as well. They have had the chance to create whatever they wanted in those spaces, and what have they created? New spaces for locating sexual partners.
There is another reason, apart from the propaganda value, that bookstores like Lobo's peddle porn as well as poetry. Because without the porn, they would soon go out of business. And, in fact, most gay bookstores have gone out of business, despite the porn. Following an initial burst of enthusiasm in the 1970s and 80s, gay publishing went into steep decline, and shows no signs of coming out of it. Once the novelty wore off, gay men soon bored of reading about men having sex with one another, preferring to devote their time and disposable income to pursuing the real thing. Gay and lesbian community centers struggle to keep their doors open. Gay churches survive as places where worshippers can go to sleep it off and cleanse their soiled consciences after a Saturday night spent cruising for sex at the bars. And there is no danger of ever hearing a word from the pulpit suggesting that bar-hopping is inconsistent with believing in the Bible. When I lived in the United Kingdom, I was struck by the extent to which gay culture in London replicated gay culture in the U.S. The same was true in Paris, Amsterdam, and Berlin. Homosexuality is one of America's most successful cultural exports. And the focus on gay social spaces in Europe is identical to their focus in America: sex. Cyberspace is now the latest conquest of that amazing modern Magellan: the male homosexual in pursuit of new sexual conquests.
But at this point, how is it possible to blame the promiscuity among homosexual men on homophobia, internalized or otherwise? On the basis of evidence no stronger than wishful thinking, Andrew Sullivan wants us to believe that legalizing same-sex "marriage" will domesticate gay men, that all that energy now devoted to building bars and bathhouses will be dedicated to erecting picket fences and two-car garages. What Sullivan refuses to face is that male homosexuals are not promiscuous because of "internalized homophobia," or laws banning same-sex "marriage." Homosexuals are promiscuous because when given the choice, homosexuals overwhelmingly choose to be promiscuous. And wrecking the fundamental social building block of our civilization, the family, is not going to change that.
I once read a disarmingly honest essay in which Sullivan as much as admitted his real reason for promoting the cause of same-sex "marriage." He faced up to the sometimes sordid nature of his sexual life, which is more than most gay activists are prepared to do, and he regretted it. He wished he had led a different sort of life, and he apparently believes that if marriage were a legal option, he might have been able to do so. I have a lot more respect for Andrew Sullivan than I do for most gay activists. I believe that he would seriously like to reconcile his sexual desires with the demands of his conscience. But with all due respect, are the rest of us prepared to sacrifice the institution of the family in the unsubstantiated hope that doing so will make it easier for Sullivan to keep his trousers zipped?
But isn't it theoretically possible that homosexuals could restrict themselves to something resembling the traditional Catholic sexual ethic, except for the part about procreation -- in other words, monogamous lifelong relationships? Of course it is theoretically possible. It was also theoretically possible in 1968 that the use of contraceptives could be restricted to married couples, that the revolting downward slide into moral anarchy we have lived through could have been avoided. It is theoretically possible, but it is practically impossible. It is impossible because the whole notion of stable sexual orientation on which the gay rights movement is founded has no basis in fact.
René Girard, the French literary critic and sociologist of religion, argues that all human civilization is founded on desire. All civilizations have surrounded the objects of desire (including sexual desire) with an elaborate and unbreachable wall of taboos and restrictions. Until now. What we are seeing in the modern West is not the long overdue legitimization of hitherto despised but honorable forms of human love. What we are witnessing is the reduction of civilization to its lowest common denominator: unbridled and unrestricted desire. To assert that we have opened a Pandora's Box would be a stunning understatement. Fasten your seatbelts, ladies and gentlemen, it looks to be a bumpy millennium.
When I was growing up, we were all presumed to be heterosexual. Then homosexuality was introduced as an alternative. That did not at first seem like a major revision because, apart from procreation, homosexuality, at least in theory, left the rest of the traditional sexual ethic in tact. Two people of the same gender could (in theory) fall in love and live a life of monogamous commitment. Then bisexuality was introduced, and the real implications of the sexual revolution became clear. Monogamy was out the window. Moral norms were out the window. Do-it-yourself sexuality became the norm. Anyone who wants to know what that looks like can do no better than go online. The Internet offers front row seats to the circus of a disintegrating civilization.
Take Yahoo, for example. Yahoo makes it possible for people sharing a common interest to create groups for the purpose of making contacts and sharing information. If that conjures up images of genealogists and stamp collectors, think again. There are now thousands of Yahoo groups catering to every kind of sexual perversion imaginable. Many of them would defy the imagination of the Marquis de Sade himself. People who until a few years ago could do nothing but fantasize now entertain serious hopes of acting out their fantasies. I met a man online whose fondest wish was to be spanked with a leather wallet. It had to be leather. And it had to be a wallet. And he needed to be spanked with it. Old-fashioned genital friction was optional. This man wanted a Gucci label tattooed across his backside. He could imagine no loftier pinnacle of passion. And he insisted that this desire was as fundamental to his sexual nature as the desire to go to bed with a man was for me. Furthermore, he had formed a Yahoo group that had more than three hundred members, all of whom shared the same passion. There is no object in the universe, no human or animal body part, that cannot be eroticized. So, is the desire to be spanked with a leather wallet a "sexual orientation"? If not, how is it different?
There was a time when I would have snorted, "Of course it is different. You can't share a life with a leather wallet. You can't love a leather wallet. What you are talking about is a fetish, not a sexual orientation. The two are completely different." But the truth is that all the gay men I encountered had a fetish for naked male skin, with all the objectification and depersonalization that implies, that I now consider the distinction sophistical. Leather is skin too, after all. The only real difference between the fellow on the Internet and the average gay man is that he preferred his skin Italian, bovine, and tanned.
Over the years, I have attended various gay and gay-friendly church services. All of them shared one characteristic in common: a tacit agreement never to say a word from the pulpit -- or from any other location for that matter -- suggesting that there ought to be any restrictions on human sexual behavior. If anyone reading this is familiar with Dignity or Integrity or the Metropolitan Community churches or, for that matter, mainline Protestantism and most of post-Vatican II Catholicism, let me ask you one question: When was the last time you heard a sermon on sexual ethics? Have you ever heard a sermon on sexual ethics? I take it for granted that the answer is negative. Do our priests and pastors honestly believe that Christians in America are not in need of sermons on sexual ethics?
Here is the terrifying fact: If we as a nation and as a Church allow ourselves to be taken in by the scam of monogamous same-sex couples, we will be welcoming to our Communion rails (presuming that we still have Communion rails) not just the statistically insignificant number of same-sex couples who have lived together for more than a few years (most of whom purchased stability by jettisoning monogamy); we will also be legitimizing every kind of sexual taste, from old-fashioned masturbation and adultery to the most outlandish forms of sexual fetishism. We will, in other words, be giving our blessing to the suicide of Western civilization.
But what about all those images of loving same-sex couples dying to get hitched with which the media are awash these days? That used to confuse me too. It seems that The New York Times has no trouble finding successful same-sex partners to photograph and interview. But despite my best efforts, I was never able to meet the sorts of couples who show up regularly on Oprah. The media are biased and have no interest in telling the truth about homosexuality.
I met Wyatt (not his real name) online. For five years he was in a disastrous same-sex relationship. His partner was unfaithful, and an alcoholic with drug problems. The relationship was something that would give Strindberg nightmares. When Vermont legalized same-sex "marriage," Wyatt saw it as one last chance to make their relationship work. He and his partner would fly to Vermont to get "married." This came to the attention of the local newspaper in his area, which did a story with photos of the wedding reception. In it, Wyatt and his partner were depicted as a loving couple who finally had a chance to celebrate their commitment publicly. Nothing was said about the drugs or the alcoholism or the infidelity. But the marriage was a failure and ended in flames a few months later. And the newspaper did not do a follow-up. In other words, the leading daily of one of America's largest cities printed a misleading story about a bad relationship, a story that probably persuaded more than one young man that someday he could be just as happy as Wyatt and his "partner." And that is the sad part.
But one very seldom reads about people like my friend Harry. Harry (not his real name) was a balding, middle-aged man with a potbelly. He was married, and had a couple of grown daughters. And he was unhappy. Harry persuaded himself that he was unhappy because he was gay. He divorced his wife, who is now married to someone else, his daughters are not speaking to him, and he is discovering that pudgy, bald, middle-aged men are not all that popular in gay bars. Somehow, Oprah forgot to mention that. Now Harry is taking anti-depressants in order to keep from killing himself.
Then there was another acquaintance, who also happened to have the same name as the previous guy. Harry (not his real name) was about 30 (but could easily pass for 20), and from a Mormon background, with all the naïveté that suggests. Unlike the first Harry, he had no difficulty getting dates. Or relationships for that matter. The problem was that the relationships never lasted more than a couple of weeks. Harry was also rapidly developing a serious drinking problem. (So much for the Mormon words of wisdom.) If you happened to be at the bar around two in the morning, you could probably have Harry for the night if you were interested. He was so drunk he wouldn't remember you the next day, and all he really wanted at that point was for someone to hold him.
Gay culture is a paradox. Most homosexuals tend to be liberal Democrats, or in the U.K., supporters of the Labour Party. They gravitate toward those Parties on the grounds that their policies are more compassionate and sensitive to the needs of the downtrodden and oppressed. But there is nothing compassionate about a gay bar. It represents a laissez faire free sexual market of the most Darwinian sort. There is no place in it for those who are not prepared to compete, and the rules of the game are ruthless and unforgiving. I remember once being in a gay pub in central London. Most of the men there were buff and toned and in their 20s or early 30s. An older gentleman walked in, who looked to be in his 70s. It was as if the Angel of Death himself had made an entrance. In that crowded bar, a space opened up around him that no one wanted to enter. His shadow transmitted contagion. It was obvious that his presence made the other customers nervous. He stood quietly at the bar and ordered a drink. He spoke to no one and no one spoke to him. When he eventually finished his drink and left, the sigh of relief from all those buff, toned pub crawlers was almost audible. Now all of them could go back to pretending that gay men were all young and beautiful forever. Gentle reader, do you know what a "bug chaser" is? A bug chaser is a young gay man who wants to contract HIV so that he will never grow old. And that is the world that Harry left his wife, and the other Harry his Church, to find happiness in.
I have known a lot of people like the two Harrys. But I have met precious few who bore more than a superficial resemblance to the idealized images we see in Oscar-winning movies such as Philadelphia, or in the magazine section of The New York Times. What I find suspicious is that the media ignore the existence of people like the two Harrys. The unhappiness so common among homosexuals is swept under the carpet, while fanciful and unrealistic "role models" are offered up for public consumption. There is at the very least grounds for a serious debate about the proposition that "gay is good," but no such debate is taking place, because most of the mainstream media have already made up their (and our) minds.
But it is hard to hide the porn forever. When I was living in London, I had a wonderful friend named Maggie. Maggie (not her real name) was a liberal. Her big heart bled for the oppressed. Like most liberals, she was proud of her open-mindedness and wore it like a badge of honor. Maggie lived in a house as big as her heart and all of her children were grown up and had moved out. She had a couple of rooms to rent. It just so happened that both the young men who became her tenants were gay. Maggie's first reaction was enthusiastic. She had never known many gay people, and thought the experience of renting to two homosexuals would confirm her in her open-mindedness. She believed it would be a learning experience. It was, but not the sort she had in mind. One day Maggie told me her troubles and confessed her doubts. She talked about what it was like to stumble each morning down to the breakfast table, finding two strangers seated there, the two strangers her tenants brought home the night before. It was seldom the same two strangers two mornings running. One of her tenants was in a long-distance relationship but, in the absence of his partner, felt at liberty to seek consolation elsewhere. She talked about what it was like to have to deal on a daily basis with the emotional turmoil of her tenants' tumultuous lives. She told me what it was like to open the door one afternoon and find a policeman standing there, a policeman who was looking for one of her tenants, who was accused of trying to sell drugs to school children. That same tenant was also involved in prostitution. Maggie didn't know what to make of it all. She desperately wanted to remain open-minded, to keep believing that gay men were no worse than anyone else, just different. But she couldn't reconcile her experience with that "tolerant" assumption. The truth was that when the two finally moved out, an event to which she was looking forward with some enthusiasm, and it was time to place a new ad for rooms to let, she wanted to include the following proviso: Fags need not apply. I didn't know what to tell Maggie because I was just as confused as she was. I wanted to hold on to my illusions too, in spite of all the evidence.
I am convinced that many, if not most, people who are familiar with the lives of homosexuals know the truth, but refuse to face it. My best friend got involved in the gay rights movement as a graduate student. He and a lesbian colleague sometimes counseled young men who were struggling with their sexuality. Once, the two of them met a young man who was seriously overweight and suffered from terrible acne. The young man waxed eloquent about the happiness he expected to find when he came out of the closet. He was going to find a partner, and the two of them would live happily ever after. The whole time my friend was thinking that if someone looking like this fat, pustulent young man ever walked into a bar, he would be folded, spindled, and mutilated before even taking a seat. Afterwards, the lesbian turned to him and said, "You know, sometimes it is better to stay in the closet." My friend told me that for him this represented a decisive moment. This lesbian claimed to love and admire gay men. She never stopped praising their kindness and compassion and creativity. But with that one comment she in effect told my friend that she really knew what gay life was all about. It was about meat, and unless you were a good cut, don't bother coming to the supermarket.
On another occasion, I was complaining to a lesbian about my disillusionment. She made a remarkable admission to me. She had a teenage son, who so far had not displayed signs of sexual interest in either gender. She knew as a lesbian she should not care which road he took. But she confessed to me that she did care. Based on the lives of the gay men she knew, she found herself secretly praying that her son would turn out to be straight. As a mother, she did not want to see her son living that life.
A popular definition of insanity is to keep doing the same thing, while expecting a different result. That was me, the whole time I was laboring to become a happy homosexual. I was a lunatic. Several times I turned for advice to gay men who seemed better adjusted to their lot in life than I was. First, I wanted confirmation that my perceptions were accurate, that life as a male homosexual really was as awful as it seemed to be. And then I wanted to know what I was supposed to do about it. When was it going to get better? What could I do to make it better? I got two sorts of reactions to these questions, both of which left me feeling hurt and confused. The first sort of reaction was denial, often bitter denial, of what I was suggesting. I was told that there was something wrong with me, that most gay men were having a wonderful time, that I was generalizing on the basis of my own experience (whose experience was I supposed to generalize from?), and that I should shut up and stop bothering others with my "internalized homophobia."
I began seeing a counselor when I was a graduate student. Matt (not his real name) was a happily married man with college-age children. All he knew about homosexuality he learned from the other members of his profession, who assured him that homosexuality was not a mental illness and that there were no good reasons that homosexuals could not lead happy, productive lives. When I first unloaded my tale of woe, Matt told me I had never really come out of the closet. (I still have no idea what he meant, but suspect it is like the "once saved, always saved" Baptist who responds to the lapsed by telling him that he was never really saved in the first place.) I needed to go back, he told me, try again, and continue to look for the positive experiences he was sure were available for me, on the basis of no other evidence than the rulings of the American Psychiatric Association. He had almost no personal experience of homosexuals, but his peers assured him that the book section at Lobo's offered a true picture of homosexual life. I knew Matt was clueless, but I still wanted to believe he was right.
Matt and I developed a therapeutic relationship. During the year we spent together, he learned far more from me than I did from him. I tried to take his advice. I was sharing a house that year with another grad student who was in the process of coming out and experiencing his own disillusionment. Because I had been his only gay friend, and had encouraged him to come out, his bitterness came to be directed at me, and our relationship suffered for it. Meanwhile, I developed a close friendship with a member of the faculty who was openly gay. When I first informed Matt, he was ecstatic. He thought I was finally come out properly. The faculty member was just the sort of friend I needed. But the faculty member, as it turned out, despite his immaculate professional facade, was a deeply disturbed man who put all of his friends through emotional hell, which I of course shared with a shocked and silenced Matt. (I tried to date but, as usual, experienced the same pattern that characterized all my homosexual relationships. The friendship lasted as long as the sexual heat. Once that cooled, my partner's interest in me as a person dissipated with it.) It was not a good year. At the end of it, I remember Matt staring at me, with glazed eyes and a shell-shocked look on his face, and admitting, "You know, being gay is a lot harder than I realized."
Not everyone I spoke to over the years rejected what I had to say out of hand. I once corresponded with an English ex-Dominican. I was ecstatic to learn that he was gay, and was eventually kicked out of his order for refusing to remain in the closet. He included an e-mail address in one of his books, and I wrote him, wanting to know if his experience of life as a homosexual was significantly different from mine. I presumed it must be, since he had written a couple of books, passionately defending the right of homosexuals to a place in the Church. His response to me was one of the last nails in the coffin of my life as a gay man. To my astonishment, he admitted that his experiences were not unlike mine. All he could suggest was that I keep trying, and eventually everything would work out. In other words, this brilliant man, whose books had meant so much to me, had nothing to suggest except that I keep doing the same thing, while expecting a different result. There was only one reasonable conclusion. I would be nuts if I took his advice. It took me twenty years, but I finally reached the conclusion that I did not want to be insane.
So where am I now? I am attending a militantly orthodox parish in Houston that is one of God's most spectacular gifts to me. My best friend Mark (not his real name) is, like me, a refugee from the homosexual insane asylum. He is also a devout believer, though a Presbyterian (no one is perfect). From Mark I have learned that two men can love each other profoundly while remaining clothed the entire time.
We are told that the Church opposes same-sex love. Not true. The Church opposes homogenital sex, which in my experience is not about love, but about obsession, addiction, and compensation for a compromised masculinity.
I am not proud of the life I have lived. In fact, I am profoundly ashamed of it. But if reading this prevents one naïve, gullible man from making the same mistakes, then perhaps with the assistance of Our Lady of Guadalupe; of St. Joseph, her chaste spouse; of my patron saint, Edmund Campion; of St. JosemarÃa Escrivá; of the blessed Carmelite martyrs of Compiégne; and, last but not least, of my special supernatural guide and mentor, the Venerable John Henry Newman, I can at least hope for a reprieve from some of the many centuries in Purgatory I have coming to me.
So, what do we as a Church and a culture need to do? Tear down the respectable façade and expose the pornography beneath. Start pressuring homosexuals to tell the truth about their lives. Stop debating the correct interpretation of Genesis 19. Leave the men of Sodom and Gomorrah buried in the brimstone where they belong. Sodom is hidden in plain view from us, here and now, today. Once, when preparing a lecture on Cardinal Newman, I summarized his classic Essay on the Development of Christian Doctrine in this fashion: Truth ripens, error rots. The homosexual rights movement is rotten to the core. It has no future. There is no life in it. Sooner or later, those who are caught up in it are going to wake up from the dream of unbridled desire or else die. It is just a matter of time. The question is: how long? How many children are going to be sacrificed to this Moloch?
Until several months ago, there was a Lobo's in Houston too. Not accidentally, I'm sure, its layout was identical to the one in Austin. It was just a few blocks from the gas station where I take my car for service. Recently, I was taking a walk through the neighborhood while my tires were being rotated. And I noticed something. There was a padlock on the door at Lobo's. A sign on the door read, "The previous tenant was evicted for nonpayment of rent." The books and the porn, the façade and what it conceals, are gone now. Praise God.
The New Oxford Review is a Catholic monthly magazine. February 2006, Volume LXXIII, Number 2. Copyright 2006 New Oxford Review. All Rights Reserved. Reprinted with permission. http://www.newoxfordreview.org/
--Ronald G. Lee is a librarian in Houston, Texas.
16 March 2012
Glenn Beck talks with Vatican officials, warns Catholics to prepare for battle
Glenn Beck was in Rome for the Consistory of Bishops I went to a last month. Sorry to have missed him! However, he’s come back after meeting with Vatican officials (we of course did the same) with a powerful warning for Catholics.
He discusses the appointments by Pope Benedict of conservative ‘men to head up the future of the Catholic Church’.
The Pope he says, “knows exactly what he’s fighting against, and it’s evil.”
“The Pope is going to turn 85 next month and is not exactly the picture of health … He’s packing the court to make sure his successor is not going to throw the religion away…”
“I believe the Vatican is engaged in a very different kind of battle … They are in a spiritual battle, but it will be physical as well …Gearing up for a battle like nothing we’ve ever seen.”
“Catholics you have to understand… you have to put on your spiritual armour, you are not battling man, you are battling evil.”
“The world now is being reshaped by evil… what the Vatican does is absolutely critical.”
And to non-Catholics Beck said:
“You cannot stand alone. You cannot sit this one out. We are all Catholics now.”WOW!
15 March 2012
26 February 2012
Laws of the Culture War
From time out of mind, the idea that marriage constitutes the union between one man and one woman has been the unquestioned standard in our civilization. Same-sex marriage has only been on the national radar since 1993, when a Hawaii court ruled that the state had to demonstrate just cause for why marriage ought to be denied to same-sex couples.
That was fewer than 20 years ago, and in that time, support for same-sex marriage has increased at a pace that is nothing short of revolutionary. According the the trajectory of polling, at some point in the next few years, what had been the settled view of the nature of marriage for millennia will have been rejected by a majority of the American people. Whether this is a good or a bad thing, all must agree that it is a revolutionary thing.
This stunning victory has been achieved by mounting an all-out assault on tradition. It wouldn’t have succeeded had the tradition not been hollowed out by the (hetero)sexual revolution, of course, but that’s an argument for another thread. The point is, the marriage innovators assaulted the settled tradition — and have just about won.
But here’s the thing: they won in part by framing their own assault on tradition as self-defense. This is what it means when same-sex marriage advocates talk about attempts by marriage trads to attack their families and their rights. It’s brilliant propaganda, because it paints people who preferred the status quo into culture-war aggressors, rather than those who are actually aggressing against the settled tradition.
The point is not that the pro-SSM folks are wrong, or that they’re right. The point here is that they are by any rational measure the culture-war aggressors, but paint themselves as the victims of a right-wing assault. It’s brilliant propaganda.
Rich Lowry shows again how this thing works, in the case of Obama’s HHS rule. Excerpt:
Three Democratic women senators, Jeanne Shaheen (New Hampshire), Barbara Boxer (California) and Patty Murray (Washington), wrote in The Wall Street Journal that critics of the mandate “are trying to force their politics on women’s personal health-care decisions.”
How are they proposing to do that exactly? The Catholic bishops are merely fighting to keep institutions affiliated with their church from getting coerced into participating in what they consider a moral wrong.
They are the agents of a status quo that the day before yesterday wasn’t considered objectionable, let alone an assault on women’s health. [Emphasis mine -- RD]
… If the mandate were only about extending contraception coverage, exempting religious institutions would be obvious. But it’s more than that. It is about bringing institutions thought to be retrograde to heel, and discrediting their morality. It is kulturkampf disguised as public health.
Rich is absolutely right. Note well the principles that follow. It will help you make sense of events, especially media coverage of them:
The First Law of the Culture War: Conservatives are always and everywhere the aggressors.
The Second Law of the Culture War: The existence of conservative values, traditions, and institutions constitute acts of aggression.
19 February 2012
It's About Sex
In the conflict between the Obama administration and the Catholic church over mandated contraceptive coverage in health insurance policies, it’s easy to understand the motivations of the church. Catholics object to artificial contraception—and to abortifacients and sterilization, reimbursement for which is also mandated—as a matter of doctrine, owing to their beliefs about the dignity of the human person.
The church’s allies—evangelical Christians, Tea Partiers, and other non-Catholic conservatives—are motivated by a conviction that, theology aside, the Obamacare edict forcing the church to pay for procedures it finds morally objectionable is an unconstitutional trespass on the free exercise of religion.
But what is it that motivates those on the left? Why do they care so deeply about the kind of insurance coverage Catholic employers provide? It’s not as if NARAL and Planned Parenthood devotees are heavily represented in the workforce of Catholic institutions. And you don’t see petitions from leftwing pressure groups calling on the church to provide better dental and vision coverage, or mental health benefits.
The church’s allies—evangelical Christians, Tea Partiers, and other non-Catholic conservatives—are motivated by a conviction that, theology aside, the Obamacare edict forcing the church to pay for procedures it finds morally objectionable is an unconstitutional trespass on the free exercise of religion.
But what is it that motivates those on the left? Why do they care so deeply about the kind of insurance coverage Catholic employers provide? It’s not as if NARAL and Planned Parenthood devotees are heavily represented in the workforce of Catholic institutions. And you don’t see petitions from leftwing pressure groups calling on the church to provide better dental and vision coverage, or mental health benefits.
Which would, as a pragmatic matter, be much more helpful for more of the workforce than the contraceptive mandate. No, for the left, the fight isn’t about social justice or the proper scope of the state. It’s about the contraceptives. It’s about sex.
14 February 2012
Catholic Democrat Stands up to Obama
Rep. Dan Lipinski, a Catholic Democrat from Illinois, has come out against the so-called Obama "compromise."
This is good news because like it or not we needed some cover on this. Because as left leaning as some of the bishops are, they, as a group, are often slammed as right wing nutjobs. Our talking heads can point to Lipinski as proof that this isn't just a right wing witch hunt.
Lipinski nails it with his statement:
"I am enormously disappointed by today's announcement. All the facts indicate that the 'new' mandate is the same as the 'old' mandate. New words, same policy.Lipinski, you might remember, voted against Obamacare.
"Our understanding of the new policy is now limited to a Fact Sheet put out by the White House. This document says 'Religious organizations will not have to provide contraceptive coverage or refer their employees to organizations that provide contraception.'But the health care law says that all employers must provide health insurance for their employees or pay a penalty. And according to the White House these same insurance plans that employers must provide 'will be required to provide contraception coverage to these women free of charge.' So religious organizations have to provide health care coverage from insurance companies that are required to provide abortion drugs, sterilization, and contraception. What changed? This is the same policy.
"We need a rule that protects religious liberty by allowing employers to provide health insurance coverage that does not include abortion drugs and other services that violate their conscience and religious doctrine. Instead we got a so-called compromise that is no compromise at all and provides no options for those with profound religious and moral objections to providing these services.To say that the insurer and not the employer is required to provide the coverage is a fiction. There is no accommodation for religious liberty. The rule remains coercive and still violates the long-standing tradition of protection for conscience rights in federal law."
I'm glad to see this. We need all the voices we can in this country speaking out for religious liberty. And make no mistake about it, I'm sure Lipinski's hearing it from his party right now.
Pennsylvania Democrat Senator Bob Casey laughably released a statement Friday saying he was thinking about it. I'm thinking he's running a poll to see what is expedient for him right now.
13 February 2012
Catholic bishops to Obama: Good try but no cigar
When it comes to mandatory contraception coverage under the Affordable Care Act, the nation's Catholic bishops won't budge an inch.
New York Archbishop Timothy Dolan, president of the U.S. Conference of Catholic Bishops, initially said he would study President Obama's newest variation of the requirement. That didn't last long. Now, it's no sale unless the mandate is lifted from any person of faith who objects to facilitating contraception coverage for employees.
The bishops' position is essentially unchanged from what they said in August through their general counsel Anthony Picarello when they blasted the requirement that private insurance plans cover contraception, calling the mandate "unprecedented in federal law and more radical than any state contraceptive mandate."
They criticized the narrow "religious employer" exception to the mandate, explaining that it provides "no protection at all for individuals or insurers with a moral or religious objection to contraceptives or sterilization," instead covering only "a very small subset of religious employers."
The bishops called the plan "nationwide government coercion of religious people and groups to sell, broker or purchase 'services' to which they have a moral or religious objection." They said the plan represents "an unprecedented attack on religious liberty."
More HERE
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New York Archbishop Timothy Dolan, president of the U.S. Conference of Catholic Bishops, initially said he would study President Obama's newest variation of the requirement. That didn't last long. Now, it's no sale unless the mandate is lifted from any person of faith who objects to facilitating contraception coverage for employees.
The bishops' position is essentially unchanged from what they said in August through their general counsel Anthony Picarello when they blasted the requirement that private insurance plans cover contraception, calling the mandate "unprecedented in federal law and more radical than any state contraceptive mandate."
They criticized the narrow "religious employer" exception to the mandate, explaining that it provides "no protection at all for individuals or insurers with a moral or religious objection to contraceptives or sterilization," instead covering only "a very small subset of religious employers."
The bishops called the plan "nationwide government coercion of religious people and groups to sell, broker or purchase 'services' to which they have a moral or religious objection." They said the plan represents "an unprecedented attack on religious liberty."
More HERE
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11 February 2012
10 February 2012
Democrat Calls Obama’s Contraception Mandate “Bone-headed”
Yeah, about that "mandate" thing...
“At least five Senate Democrats have expressed serious concerns over the new regulation, many of them being of Catholic faith. One Senator, Ben Nelson (D-Neb.) called the decision by the administration and the Health and Human Services “bone-headed.”
West Virginia Senator, Joe Manchin, introduced a bill to the Senate today which calls for blocking the federal mandate.”
09 January 2012
The liturgical impact of homosexuality in the priesthood
As debate surrounding the recently published John Jay Report (Causes and Context of Sexual Abuse of Minors by Catholic Priests in the United States, 1950-2010) continues, more and more Catholics are coming to the unavoidable conclusion (contrary to “official findings”) that the overwhelming majority of abuse cases were directly related to homosexuality.
One may further deduce that the historical spike in such incidents also likely coincided with an increase in the relative number of homosexual men in the priesthood - a proposition too unsavory (not to mention too politically incorrect) for many to acknowledge.
Those who are willing to look at the situation with eyes opened wide are left to ponder, not just the aforementioned abuse crisis, but also the broader implications of homosexuality in the priesthood.
I would submit that the impact of homosexual priests has perhaps been brought to bear in a particularly profound way in the liturgical life of the Church, and I would ask the reader to keep in mind as we proceed the warning issued by St. Paul, “Know you not that a little leaven corrupteth the whole lump?” (1 Cor. 5:6)
Let’s begin by considering that the priest who celebrates Holy Mass does so in persona Christi – in the person of Christ – such that he “does nothing of his own power” when he carries out his liturgical duties; rather, it is the Lord Himself who is present and active in offering the Holy Sacrifice (cf St. John Chrysostom – Homily on the Holy Pentecost).
Jesus Christ, the Eternal High Priest, is uniquely present and made visible to the faithful in the person of the ordained minister at Holy Mass (cf Sacrosanctum Concilium - 7) – a reality that compels the celebrating priest to personally surrender to Christ after the example of St. John the Baptist who said, “He must increase, but I must decrease” (John 3:30).
The cleric who suffers with homosexuality, however, will necessarily find this liturgical submission-of-self a most challenging proposition.
Psychiatrist Dr. Richard Fitzgibbons, a consultant to the Vatican Congregation for Clergy and a leading expert with more than 35 years of clinical experience treating priests and others who suffer with Same Sex Attraction (SSA), said in a recent interview with regard to homosexuality in the priesthood, “Narcissism – a personality disorder in which an insatiable need for admiration often leads to attention-seeking behavior – is prevalent among men who struggle with homosexuality. This conflict results in a need to draw attention to his own personality in the liturgy rather than to surrender his personal identity in favor of Christ.”
While narcissistic behavior certainly isn’t the exclusive franchise of homosexuals, Dr. Fitzgibbons’ insights speak directly to the reason why homosexual men are ill-suited for the priesthood – a truth that comes into ever sharper focus when viewed through the lens of the sacred liturgy.
“The male who suffers with deep-seated homosexuality has difficulty in being Christ visible in the Holy Sacrifice of the Mass for a number of reasons,” Dr. Fitzgibbons continued. “For instance, a number of well-designed studies have documented that the homosexual man struggles with weaknesses in male confidence, which in turn makes it difficult for him to give of himself fully in the ministerial roles as a spouse to the Church and as a spiritual father to Her children as the priest is called to carry them out in persona Christi at Mass.”
The Council Fathers tell us that Christ is the ultimate expression of the human person; He reveals to mankind who he really is (cf Gaudium et Spes - 22).
This, of course, is true for both men and women, but we must not fail to recognize that Christ also reveals in a uniquely profound way what it means to be “male,” and the reality of Christ’s maleness is made expressly manifest in the Mass where the Sacrifice willingly offered by Jesus in love for His Bride and their beloved children is re-presented. (The reader may also wish to consider how this factors into the Church’s inability to confer Holy Orders upon women.)
The priest at Holy Mass is called to visibly model, in willing cooperation with grace, the quintessential father and husband who protects, provides and sustains those who depend on him for their very survival. This presupposes in the ordained a healthy appreciation for his own God-given maleness, but whenever this requisite level of self-awareness is deficient, the priest is ill-prepared to render such service to his spiritual family.
According to Dr. Fitzgibbons, “The insecurity inherent to SSA could also predispose the homosexual cleric to seek the approval of the laity by treating the liturgy as performance or by otherwise calling attention to himself. Furthermore, the underlying anger and disdain for authority that is also endemic to homosexuality could lead to rebelliousness and a determination to ‘do his own thing’ with the liturgy.”
To view this from a more spiritual perspective, consider that when the ordained minister who is called to serve as “father” chooses instead to use the Mass (and by extension the assembly) as an occasion to meet his own needs (e.g., a need for approval and adulation), he is guilty not just of liturgical abuse, but in a certain sense of no less than spiritual child abuse.
A quest for self-fulfillment on the part of the priest is the antithesis of the spirit of the liturgy, but according to Dr. Fitzgibbons, homosexuals often tend “to see and to treat their own pleasure as the highest end.”
This being the case, a substantial degree of tension can exist between the homosexual cleric and the liturgy properly celebrated, one that is overcome only with resolute determination to engage in intensive therapy and prayer, and even then with great difficulty.
Setting aside “chicken and egg” arguments for the time being, it would seem that the apparent increase in homosexual orientation among the priestly population, coupled with the liturgical crisis that emerged in the decades after the Council, has created a perfect storm.
Prior to Vatican II, Holy Mass was commonly celebrated in Latin in the ad oreintem posture in which both priest and people faced east, even if only a “liturgical east.” As such, the personality (and underlying emotional health) of the priest was of little consequence in the celebration, and so “losing himself” in order to make room for Christ in the liturgy was far more easily accomplished by the priest than it is today.
In the Novus Ordo, however, the priest most commonly offers Holy Mass in the vernacular versus populum (facing the people) wherein his personality (and at times his emotional health) is unavoidably on display.
Aware of the impact that his liturgical persona can have on the experience of the assembled faithful, the priest often feels tremendous pressure to draw upon his personal resources to “perform” his duties in a compelling way.
Even in the best of circumstances, it is quite natural for the priest to feel moved to so meet the expectant eyes and ears of the faithful such as they are ever cast upon him in the newly configured rite.
For the priest who also struggles with an underlying inclination toward narcissism, the temptation to use the liturgy as a venue for seeking attention and personal gratification can be all but overwhelming.
Given the fact that the Council Fathers encouraged neither the dramatic change in the priest’s posture toward the people nor the construction of free-standing altars to accommodate the practice, it is reasonable to wonder what sorts of influences and pressures within the priestly population itself may have allowed for such a radical liturgical innovation to take hold so quickly.
Now, I don’t propose to offer an exhaustive treatment here, but I would suggest that at least one contributing factor among many may be suggested in the data found in the John Jay Report.
In a graph that plots “Incidents of Sexual Abuse by Year of Occurrence” (on pg. 8) one finds a steep increase in cases of abuse (which again, are overwhelmingly homosexual in nature) taking shape just as liturgical experimentation was gathering worldwide momentum in the mid-1950s
From there we see cases of abuse spiking to unforeseen levels that are then roughly maintained over a 10+ year period beginning in the late 1960s - the very point in time during which the push to create a liturgy celebrated versus populum reached critical mass and found favor in so many places.
Coincidence? Perhaps, but then again maybe not.
As the percentage of homosexuals within the ranks of the presbyterate rose, one may reasonably argue based upon Dr. Fitzgibbons clinical insights that so too did the group’s overall receptiveness to a versus populum liturgy featuring the priest-as-centerpiece.
In other words, it would seem naïve to discount the role that clerical homosexuality (like leaven) may have played in promoting a liturgical agenda that dovetails so comfortably with the emotional neediness that comes with the territory.
Let me be clear - I am not suggesting in any way that priests who favor the versus populum orientation today are necessarily struggling with narcissism, much less homosexuality. Many such priests, I presume, are simply caught up in the current liturgical “lump” as we know it, albeit some more willingly than others.
The John Jay Report also gives us reason for hope as it indicates a steep decrease in the incidence of homosexual abuse beginning in the early 1980s, continuing downwardly right up to this very day when the numbers are below that of 1950.
One might see in the current trend, along with the elevation of Cardinal Joseph Ratzinger to the Chair of St. Peter, the makings of a potentially new perfect storm - one that will eventually usher in at long last the Council Fathers’ authentic vision of a liturgy renewed.
Perhaps this will one day include a large scale return to ad orientem worship at Holy Mass; a posture that Cardinal Ratzinger described as a “fundamental expression” of the liturgy’s true nature (Spirit of the Liturgy – Ignatius Press – 2000).
While certainly not an ecclesial cure-all, it could go a very long way toward curing much of what ails our perception and experience of the sacred liturgy, “The font from which all of the Church’s power flows” (SC 10).
It could also go a long way toward curing much of what ails the priesthood in our day by reaffirming its true nature - both for the benefit of the laity (some of whom are being called to a priestly vocation) and for the ordained minister himself - as the ad orientem posture gives bodily, visible expression to the sacramental reality of the priest as that Perfect Male who lays down His life on behalf of His family - Provider, Protector, Sustainer, and ultimately, Husband and Father.
It might even serve to strengthen those clerics who are currently struggling against homosexuality, aiding them in taking the difficult steps necessary in order to address their inner conflicts; to make room for the Divine Physician who alone can heal all wounds.
Author and speaker Louie Verrecchio has been a columnist for Catholic News Agency since April 2009. He recently launched “Preparing the Way for the Roman Missal – Where the New Translation meets the New EvangelizationTM” available at www.MissalPrep.com
Mr. Verrecchio’s work, which includes the internationally acclaimed Harvesting the Fruit of Vatican II Faith Formation Series, has been endorsed by Cardinal George Pell of Sydney, Australia; Bishop Emeritus Patrick O’Donoghue of Lancaster, England, Bishop R. Walker Nickless of Sioux City, IA, USA and others. For more information please visit: www.harvestingthefruit.com
23 December 2011
“We are really before a monster that is destroying everything we hold dear”
SAO PAULO, Brazil, December 21, 2011 (LifeSiteNews.com) - Although Marxism appears to have died with the fall of the Soviet Union, it has only metamorphosed, and is now threatening culture in many nations at every level, according to one of Brazil’s best known priests.
In an exclusive video interview with LifeSiteNews, Fr. Azevedo tells LifeSiteNews that Marxists have moved into the cultural sphere following the discrediting of their economic views, and are now seeking to subvert all of the institutions of society from within.
“They have to have control of everything that produces culture. So first of all, the Church is important. But also universities, and schools, newspapers, the media and such. And of course in that battle they are in, they have everything in their hands right now,” Azevedo told LifeSiteNews. However, he added, we must realize that “God is with us.”
According to Azevedo, cultural Marxism not only incorporates the premises of Marx, but also Nietzsche and Freud. The goal is nothing less than the destruction of western civilization at its roots. Out of this destruction, we are assured, a utopia will emerge.
Among the institutions targeted for termination, said Azevedo, is the family.
“They think that the family is oppression, so once you have a family, that means you have a man, the male is oppressing the woman, and oppressing the kids, because he is imposing on them,” Azevedo said.
“So once you have a traditional family, you have a the man as ruler of the family and they think they have to break that down, and to have an equal society, you have to have people grow up in a different environment.”
In Brazil, the country with the largest Catholic population in the world, Marxists have targeted the Church, and large numbers of priests and bishops have embraced an ideology that replaces the spiritual teachings of Christ with a Marxist imitation known as “liberation theology.”
“Now what they are trying to do is to get to Christianity and change it from the inside,” said Azevedo. “So they keep the religious words, but they change the concept inside of the word.”
“When they talk about the kingdom of God, we as Christians, when we talk about the kingdom of God, we believe that you are talking about the kingdom of heaven, so you are talking about something that is not here in this world.”
“Well, they start saying that we are working here for the kingdom of God, and we want to bring about the kingdom here in this world. So in reality what they are talking about is the socialist society that they dream, the utopia that they think is going tho happen, is the kingdom of God.”
“They use the same words. It sounds like something Catholic, like something Christian, but at the same time you realize there is something strange about it, because there is something missing, and what is missing is everything that relates to the transcendental, to heaven, to life after death. Everything they do is they apply here on Earth.”
This rejection of spiritual realities is coupled with the exaltation of man as Nietzsche’s “superman,” who can determine good and evil for himself, as the serpent promised in the Garden of Eden, Azevedo said.
Citizens of Brazil and the United States are disarmed in the face of cultural Marxism, said Azevedo, because they naively believe that Marxism died with the fall of the Soviet Union.
“We are really before a monster that is destroying everything we hold dear, everything that we hold precious and sacred,” he said.
Fr. Azevedo is well-known in Brazil for his clear explanations and firm defense of the Catholic faith, which he presents in his television show for the New Song (Cancao Nova) network, as well as his blog, Christo Nihil Praeponere (Placing Nothing Before Christ)
13 November 2011
Prediction: Over the next 20 years, Lutherans and Episcopelians will be flooded with child abuse accusations
"with the embrace of homosexuality in its clergy, the Episcopalian and Lutheran churches will produce the major church-related child abuse scandals over the next twenty years."
Some atheists appear to view homosexuals as comrades in the great struggle against Christianity. In light of this, MD wonders if Christians can be similarly considered to harbor disproportionate inclinations towards pedophilia on the basis of the Catholic priest abuse scandal:
Hmmm. Wonder what proportion of Christian clergy molest children cf general population? . . . Conclusion: Christians more likely to molest children?To some extent, the answer depends upon your definition of clergy. But in the end, the inescapable conclusion by MD's metric is not only that Christians are less likly to molest children than the general population, but that gays should not be permitted in the clergy. Now, there are three significant caveats here which I will point out afterwards, but consider:
Clerical abuse
- 4,392 priests and deacons were accused of engaging in sexual abuse of a minor between 1950 and 2002.
- The Jay Report stated there were 10,667 reported victims of clergy sexual abuse younger than 18 years during this period. The RCC victims per abuser rate was 2.43
- The 4,351 priests who were accused amount to 3.97% of the 109,694 priests in active ministry during that time.
- There were 28,700 active priests in 2005. The historical/current rate is 3.72.
Teacher abuse
- It is reported that 290,000 students experienced some sort of physical sexual abuse by a school employee from 1991-2000.
- This indicates an estimated 1,508,000 cases of school children being abused by school employees between 1950 and 2002.
- There were 3.8 million school teachers in 2010. Multiplied by the 3.72 historical/current rate, we estimate 14.1 million teachers active from 1950.
Dividing the 14.1 million historical teachers by the 1.51 million victims, then dividing by the 2.43 victim/abuser rate, this means school children have a 4.4% abuse per teacher rate compared to 4.0% per Catholic priest.
Now, the three problems. The first is that this includes the abuse by school employees who are not teachers without including the non-teachers.
Currently, teachers only make up half of the PUBLIC school employees in the country, but that number was historically much lower. Nevertheless, we can safely assume that teachers historically made up about three-quarters of the school employee total, which would lower the teacher abuse rate to 3.3 percent. However, we don't know if teachers have a higher rate or a lower rate of abuse than janitors, counselors, and administrators. I suspect it is higher, due to low average teacher IQ and the larger amount of contact with children intrinsic to the job, but I simply have no information on this.
Second, the RCC abuse numbers include the victims of priests and deacons, but don't include the number of permanent deacons. This is because there were only 41 deacons accused of the 12,500 ordained during the period concerned. This gives a total of 122,194 clergy and reduces the RCC abuse rate to 3.6 percent.
And the third problem. 81 percent of the RCC victims were male. All of the abusers were male. This is an astonishing statistical outlier, since in the general population, girls are sexually abused three times more often than boys. The heterosexual abuse rate was therefore 0.7 percent for the clergy compared to 2.5 percent for the teachers.
The conclusion, therefore, is that Christian clergy are 3.6 times less likely to abuse children than the general population unless they are homosexual.
The larger part of the clerical problem is not the Church, but Teh Gay. In fact, four-fifths of the sexual abuse committed by Catholic priests could have been avoided simply by barring homosexuals from the clergy, just as Christian doctrine has always deemed necessary. And the increasing restrictions on homosexual seminarians is the obvious reason why the rate of clergy abuse has been significantly dropping since the 1980s.
However, due to the increased embrace of homosexual clergy by the Episcopalian and Lutheran churches, we can safely conclude that the chickenhawks will be gravitating to these organizations as well as to other gay-friendly institutions that are actively involved with children.
It should therefore be no surprise that the Sandusky scandal took place on a college campus and concerned a children's organization; twenty years before, Sandusky might well have decided he was "called" to the priesthood instead of setting up a "children's charity".
23 October 2011
Young Hispanic Catholics Continue to Shift to Evangelical Churches
Perhaps hungry to assimilate into American culture, more second and third generation Hispanics raised as Catholics are finding the worship style of evangelical churches in the U.S. more to their liking and leaving the centuries old religion.
Although the trend has been reported in the past, a recent National Public Radio (NPR) article points to the shift led by young Latinos as the major reason for the increasing numbers of U.S. Hispanics leaving the Catholic church.
Even more specifically, a movement toward Pentecostal churches may be where the influx of Hispanics from the Catholic faith is seen most, according to NPR.
Reverend Wilfredo de Jesus of New Life Covenant Church in Chicago believes the Christian Church in the U.S. is hugely impacted by the country's Hispanics.
"No doubt, every denomination would have decreased in membership if it had not been for Hispanic growth, including our fellowship, the Assemblies of God,” De Jesus said as reported by NPR.
In a 2009 study reported on by The Christian Post, the trend was already quite visible and not only toward Pentecostal.
“You cannot help but notice the changing relationship between Hispanics and the Catholic Church,” said George Barna, whose Barna Group published the research. “While many Hispanic immigrants come to the United States with ties to Catholicism, the research shows that many of them eventually connect with a Protestant church.”
Isabel Monje, founder of the Christian outreach ministry called Transformacion Mundial, told CP on Friday that she has seen a revival among Hispanics who were formerly Catholic worldwide during the last three decades.
“This revival (of U.S. Catholics) started in South America,” she said.
Monje said a big reason young Hispanics gravitate to evangelical and Pentecostal churches is because of the Latinos’ love for music.
The shift amongst Hispanics began in the 1980s’ with Marcos Witt, she said. Witt is the son of a missionary couple who lived in Mexico. He is a four-time Latin Grammy Award-winning Christian singer and pastor who has sold more than 10 million records in México, Latin America, and the United States.
“Marcos Witt started in Mexico and then he came to the U.S. and he helped start a revival,” Monje said. “Because of him so many other worship leaders started copying him and followed in his footsteps.
“As Latinos, we are into music. It’s in our blood. Those (in the Catholic community) were not exposed to churches doing concerts. The second generation wants to be more Americanized and they know that American Christians do concerts and seminars,” she explained.
However, Monje said she believes it is something more that worship music that is stirring the Hispanic community.
“Christians are evangelizing more aggressively in the streets, as well as through concerts and such,” she said. “Also, it’s more about the word of God, as we can see, as they say in the last days that the Holy Spirit will be pouring through everybody.
"Christians are [currently more] into missions and into helping the community so all the [Catholics] see that Christians working in the community make a difference. They want to know more about why Christians are doing what they are doing,” she said.
Contact: alex.murashko@christianpost.com
Alex Murashko
Christian Post Reporter
10 October 2011
Catholic Bishops Target Obama on Religious Freedom in the US
Catholic bishops across the U.S. want the Obama administration to take notice that it is destroying religious freedom and the rights of believers in America.
US Catholic bishops recently formed an ad hoc committee specifically aimed at addressing religious freedom in the U.S. The decision to challenge the president this way is a historic one, as this is the first time bishops in America have formed such a widespread group to address religious freedom in the country.
Among the religious liberty issues the group is unhappy with the Obama administration include: county clerks facing legal action for refusing to participate in same-sex unions; the administration's attack on the Defense of Marriage Act (DOMA); and the attack on the “ministerial exception,” which protects the right of religious institutions to choose their own spiritual leaders and teachers regardless of anti-discrimination laws.
In a letter obtained by The Christian Post, the Rev. Timothy M. Dolan, Archbishop of New York, wrote to the American bishops after the September’s meeting of the United States Conference of Catholic Bishops.
He writes: “We are now committed regarding the urgent need we face to safeguard religious liberty inherent in the dignity of the human person.”
“I wrote to President Obama to object to the continuing threats to religious liberty in the context of the effort to redefine legal marriage promoted by his Administration. …If we do not act now, the consequences will be grave.”
“In its many and varied applications for Christians and people of faith, is now increasingly and in unprecedented ways under assault in America. This is most particularly so in an increasing number of federal government programs or policies that would infringe upon the right of conscience of people of faith or otherwise harm the foundational principle of religious liberty,” he said in the letter.
Bishop William Lori, who was selected to chair the new committee, says the bishops are serious about the new campaign and will seek the help of lawyers, added staff, lobbyist and experts in the area of religious freedom.
“This ad hoc committee aims to address the increasing threats to religious liberty in our society so that the Church’s mission may advance unimpeded and the rights of believers of any religious persuasion or none may be respected,” Lori said.
Archbishop Dolan also stressed in his letter that "...as shepherds of over 70 million U.S. citizens we share a common and compelling responsibility to proclaim the truth of religious freedom for all, and so to protect our people from this assault which now appears to grow at an ever accelerating pace in ways most of us could never have imagined.”
Dolan also said the committee will work closely with national organizations, charities, ecumenical and interreligious partners and scholars “to form a united and forceful front in defense of religious freedom in our nation. And its work will begin immediately.”
He said that there have been multiple private letters sent to President Obama about his administration’s violations against religious liberty, but none of those letters received a response.
Time Magazine reports that despite the heated rhetoric, legal observers think the uproar about religious liberty could be politically motivated.
“To a certain extent, we are seeing a reply of the Freedom of Choice Act here,” Richard Doerflinger, who heads up pro-life activities, told Time.
“There is a lot of political ground to be made by having a campaign even if you are expecting a different outcome. But Health and Human Services must think the Catholics and other religious groups are fools.”
He says many of these issues really are a “great imposition on religious freedom and the right of conscience by the government that he has seen in years.”
