Are you a Victim of the Sexual Revolution?

This page helps complete Step 1:
We honestly Face and Embrace the Impact of the Sexual Revolution on our lives.

If you are not familiar with the “7 Steps to Sexual Peace,” go here.

Dear Friend,

We have identified twelve categories of people who have been harmed by the Sexual Revolution. This questionnaire explores Gay Lifestyle Refugees. Use this check list to see if you are a Victim of the Sexual Revolution.

Our goal here is not merely to identify Victims. The goal is to help the Victims become Survivors, and the Survivors to become Activists for positive change.

  • Have you ever been disappointed over a sexual encounter?
  • Have you ever felt cheated by the difference between what you were told to expect and what actually happened in a sexual encounter?
  • Have you ever felt used during or after a sexual encounter?
  • Have you ever felt peer pressure to be sexually active in a situation in which you did not want to have sex?
  • Have you ever felt depressed or sad over a disappointing sexual encounter?
  • Have you ever felt ashamed of hooking up with someone?
  • Have you ever woken up after a sexual encounter and realized you didn’t know the name of the person next to you?
  • Have you ever longed for a deeper connection with a sex partner?
  • Have you ever felt jealous over a sex partner’s involvement with someone else?
  • Have you ever been criticized by peers for being “clingy” or over-attached or over-involved with a sex partner?
  • Do you feel your current relationship has suffered from any of your past relationships or sexual encounters?
  • Have you ever been stalked by a former sex partner?
  • Have you ever been obsessed with or stalked a former sex partner?
  • Have you ever had sex while drunk or high?
  • Have you ever secretly drugged someone so you could have sex with them?
  • Have you ever been accused of sexual harassment or rape when you knew you were innocent?
  • Have you ever been accused of sexual harassment or rape when you weren’t sure whether you were guilty or innocent?
  • Have you ever had a sexual encounter that started as voluntary but which morphed into something you didn’t want?
  • If you have refused to be involved in a sexual encounter or situation, did you feel socially ostracized or criticized?
  • Have you ever wondered whether you need a different group of friends with different values?
  • Did anyone ever tell you that you could keep your orientation, but change your behavior?  
  • Did you ever feel pressured to stay in the gay lifestyle?
  • Do you have religious reasons for wanting to be sexually abstinent?
  • If so, did anyone ridicule your religious views?
  • Did anyone ever tell you that it was impossible for you to change?
  • Were people unclear about whether they meant “impossible to change behavior” or “impossible to change orientation?”
  • Do you feel that your situation as a Gay-lifestyle Refugee is socially invisible?

Links We Like

Courage International - a ministry to men and women who experience same-sex attractions and those who love them.

Help 4 Families - help for the gender-confused and their families


Related Resources

If you are a Gay Lifestyle Refugee, you may benefit from these resources created or compiled by the Ruth Institute.


Correction: Ruth Inst. Responds to Fr. James Martin’s Fuzzy Teaching with Clear Teaching

In the press release issued November 11, 2019, we incorrectly attributed a quotation to Bishop Mark Hegemoen, current bishop of Saskatoon. The statement was actually made by the previous bishop of Saskatoon, Archbishop Donald Bolen, who is currently archbishop of Regina, Canada. The Ruth Institute regrets the error. The statement below is correct. Please discard any previous versions of this press release.

November 11, 2019 corrected on November 13, 2019

For Immediate Release

For more information, contact media@ruthinstitute.org. 

In announcing an upcoming speech by Hudson Byblow, a faithful Catholic who once embraced a gay identity, Ruth Institute President Dr. Jennifer Roback Morse, Ph.D., said, “The best response to fuzzy thinking is clear, unambiguous positive thinking,especially on the Catholic doctrine on sexuality.”

“We are concerned about the confusion spread by people such as Fr. James Martin, who spoke at an Interfaith gathering in Rochester, New York, on November 7,” Morse explained. “A group of loyal Catholics in Rochester asked for the Ruth Institute’s support.”

In collaboration with the Station of the Cross Catholic Radio Network, the Ruth Institute is sponsoring a talk by Hudson Byblow November 23, 7 pm, at St. Pius X Church Parish Center (3010 Chili Avenue, Rochester). The title of his talk is “Something More Beautiful – From LGBTQ to Jesus Christ."


Rochester Bishop Salvatore Matanohas given permission for the event to take place on Catholic property and be advertised in Catholic media. Byblow’s own bishop, The Most Reverend Mark A. Hagemoen of the Canadian Province of Saskatoon, says “Mr. Byblow’s approach is informed by his own journey and ongoing conversion, and by his intellectual, human and spiritual formation. I am confident that Hudson is faithful in presenting the fullness of the Church’s teaching in these areas and that his presentations will be of great benefit to his audiences.”

Archbishop Donald Bolen of Regina, Canada, formerly bishop of Saskatoon, said, “Mr. Byblow’s frank yet tempered approach to some of the most difficult topics facing our youth today is an important part of dialogue and witness so needed by our church on matters including chastity, homosexuality, same-sex marriage, and contemporary gender issues.”

Morse said, “We are honored to work with The Station of the Cross Catholic Radio Network and others to let the full truth and beauty of Catholic teaching shine forth.” She also noted, “The teaching of the universal call to chastity has been a part of the Christian tradition from Apostolic times, stretching back to Judaism. These teachings are often regarded as strictly Catholic, but historically, all branches of Christianity and Judaism taught the same things. Mr. Byblow’s talk is open to anyone who wishes to learn more about the beauty of living a life of self-command.”

Byblow is a teacher and Catholic speaker. He shares his journey from being bullied and abused and thinking he must be gay, to being a free man, living in the freedom of Christ as a Catholic, joyfully striving to live a life of chastity.

For more information on Hudson Byblow, watch this video by Ascension Press or this video by grandinmedia.

Find more on the November 23 speech here.

The Ruth Institute is a global interfaith non-profit organization equipping Christians to defend the family and build a civilization of love. Find out more here.

Dr. Morse is the author of The Sexual State: How Elite Ideologies Are Destroying Lives.

To schedule an interview with Dr. Morse, contact media@ruthinstitute.org. 

 


Ruth Institute Responds to Fr. James Martin’s Fuzzy Teaching with Clear Teaching

In the press release issued November 11, 2019, we incorrectly attributed a quotation to Bishop Mark Hegemoen, current bishop of Saskatoon. The statement was actually made by the previous bishop of Saskatoon, Archbishop Donald Bolen, who is currently archbishop of Regina, Canada. The Ruth Institute regrets the error.

November 11, 2019

For Immediate Release

For more information, contact media@ruthinstitute.org. 

In announcing an upcoming speech by Hudson Byblow, a faithful Catholic who once embraced a gay identity, Ruth Institute President Dr. Jennifer Roback Morse, Ph.D., said, “The best response to fuzzy thinking is clear, unambiguous positive thinking,especially on the Catholic doctrine on sexuality.”

“We are concerned about the confusion spread by people such as Fr. James Martin, who spoke at an Interfaith gathering in Rochester, New York, on November 7,” Morse explained. “A group of loyal Catholics in Rochester asked for the Ruth Institute’s support.”

In collaboration with the Station of the Cross Catholic Radio Network, the Ruth Institute is sponsoring a talk by Hudson Byblow November 23, 7 pm, at St. Pius X Church Parish Center (3010 Chili Avenue, Rochester). The title of his talk is “Something More Beautiful – From LGBT to Jesus Christ.”

Rochester Bishop Salvatore Matanohas given permission for the event to take place on Catholic property and be advertised in Catholic media. Byblow’s own bishop, The Most Reverend Don Bolen of the Canadian Province of Saskatoon, says “Mr. Byblow’s frank yet tempered approach to some of the most difficult topics facing our youth today is an important part of dialogue and witness so needed by our church on matters including chastity, homosexuality, same-sex marriage, and contemporary gender issues.”


Morse said, “We are honored to work with The Station of the Cross Catholic Radio Network and others to let the full truth and beauty of Catholic teaching shine forth.” She also noted, “The teaching of the universal call to chastity has been a part of the Christian tradition from Apostolic times, stretching back to Judaism. These teachings are often regarded as strictly Catholic, but historically, all branches of Christianity and Judaism taught the same things. Mr. Byblow’s talk is open to anyone who wishes to learn more about the beauty of living a life of self-command.”

Byblow is a teacher and Catholic speaker. He shares his journey from being bullied and abused and thinking he must be gay, to being a free man, living in the freedom of Christ as a Catholic, joyfully striving to live a life of chastity.

For more information on Hudson Byblow, watch this video by Ascension Press or this video by grandinmedia.

Find more on the November 23 speech here.

The Ruth Institute is a global interfaith non-profit organization equipping Christians to defend the family and build a civilization of love. Find out more here.

Dr. Morse is the author of The Sexual State: How Elite Ideologies Are Destroying Lives.

To schedule an interview with Dr. Morse, contact media@ruthinstitute.org. 

 



Ruth Institute Responds to Fr. James Martin’s Fuzzy Teaching with Clear Teaching

In announcing an upcoming speech by Hudson Byblow, a faithful Catholic who once embraced a gay identity, Ruth Institute President Dr. Jennifer Roback Morse, Ph.D., said, “The best response to fuzzy thinking is clear, unambiguous positive thinking,especially on the Catholic doctrine on sexuality.”

“We are concerned about the confusion spread by people such as Fr. James Martin, who spoke at an Interfaith gathering in Rochester, New York, on November 7,” Morse explained. “A group of loyal Catholics in Rochester asked for the Ruth Institute’s support.”

In collaboration with the Station of the Cross Catholic Radio Network, the Ruth Institute is sponsoring a talk by Hudson Byblow November 23, 7 pm, at St. Pius X Church Parish Center (3010 Chili Avenue, Rochester). The title of his talk is “Something More Beautiful – From LGBTQ to Jesus Christ.”

Rochester Bishop Salvatore Matanohas given permission for the event to take place on Catholic property and be advertised in Catholic media. Byblow’s own bishop, The Most Reverend Mark A. Hagemoen of the Canadian Province of Saskatoon, says “Mr. Byblow’s approach is informed by his own journey and ongoing conversion, and by his intellectual, human and spiritual formation. I am confident that Hudson is faithful in presenting the fullness of the Church’s teaching in these areas and that his presentations will be of great benefit to his audiences.”


Archbishop Donald Bolen of Regina, Canada, formerly bishop of Saskatoon, said, “Mr. Byblow’s frank yet tempered approach to some of the most difficult topics facing our youth today is an important part of dialogue and witness so needed by our church on matters including chastity, homosexuality, same-sex marriage, and contemporary gender issues.”

Morse said, “We are honored to work with The Station of the Cross Catholic Radio Network and others to let the full truth and beauty of Catholic teaching shine forth.” She also noted, “The teaching of the universal call to chastity has been a part of the Christian tradition from Apostolic times, stretching back to Judaism. These teachings are often regarded as strictly Catholic, but historically, all branches of Christianity and Judaism taught the same things. Mr. Byblow’s talk is open to anyone who wishes to learn more about the beauty of living a life of self-command.”

Byblow is a teacher and Catholic speaker. He shares his journey from being bullied and abused and thinking he must be gay, to being a free man, living in the freedom of Christ as a Catholic, joyfully striving to live a life of chastity.

For more information on Hudson Byblow, watch this video by Ascension Press or this video by grandinmedia.

Find more on the November 23 speech here.

The Ruth Institute is a global interfaith non-profit organization equipping Christians to defend the family and build a civilization of love. Find out more here.

Dr. Morse is the author of The Sexual State: How Elite Ideologies Are Destroying Lives.

To schedule an interview with Dr. Morse, contact media@ruthinstitute.org. 



Florida is Sued Over Reparative Therapy? Robert Vazzo on Dr. J

It's Friday, and this is an audio podcast of our weekly video broadcast of "The Dr J Show." This week's guest is Robert Vazzo, marriage and family therapist and specialist in helping clients to overcome unwanted same-sex attraction. He was recently involved in a lawsuit involving the state of Florida and conversion therapy bans--stay tuned to hear all about that and more on this episode of The Dr J Show.

This is an audio podcast of our newest video project, The Dr J Show. Full video episode is available here.

Listen

 


Florida is Sued Over Reparative Therapy? Robert Vazzo on Dr. J

Dr J interviews Robert L. Vazzo, M.M.F.T. Licensed Marriage & Family Therapist and Professional Clinical Counselor (CA).
The audio-only version of this podcast is available here: Listen

Resources:

Recommended Readings:


Cherished Beliefs of the Sexual Revolution (and How They Protect Sexual Predators)

by Jennifer Roback Morse Nov. 26, 2018 at NCRegister.com

One curious feature of the current clergy sex-abuse scandal is the reticence of the non-Catholic media to go after the predators.

Many journalists in the “Legacy Media” seem to have an “anti-Catholic default” setting. One might think such journalists would leap at the chance to pile on with negative reports about the behavior of the Catholic hierarchy. Yet most secular newsrooms have been quite subdued on this issue.

This situation cries out for an explanation.

I propose that many people in our culture, including the media, subscribe to what I call “Cherished Beliefs of the Sexual Revolution.”

 


These tenets of secularism have been so widely promoted, defended and accepted that they are part of the air we breathe. We don’t even recognize that we believe these ideas.

Some of these ideas have specifically to do with homosexual activity and identity. Others are part of the more general ideological structure of the sexual revolution. Dissecting these ideas and correcting or even discarding them is a crucial step in getting to the bottom of the clergy sex-abuse scandal.

Allow me to assist.

Let me state for the record: Gross generalizations are unfair and unhelpful. I will never say “All gay men are … .” In fact, I once wrote an article called “Fifty Shades of Gay” — so I’m not about to draw rash conclusions about “gay men” from the behavior of a few.

However, the over-representation of homosexual predation certainly casts doubt on what I will call the “Grand Gay Narrative.” The marketing machine for “LGBT” activism and its allies in the sexual revolution have gone to a lot of trouble to create the following impressions in the public mind:

  1. Being gay is a normal variation of healthy human sexuality. “Straight” vs. “gay” is no more significant than left-handed vs. right-handed.
  2. Gay people are “born that way.”
  3. Any problems that gay people might have are the result of “homophobia,” that is, unjust discrimination against them by society, or “internalized homophobia,” that is, self-hatred.

People who hold these ideas might very well object, “That isn’t exactly what we mean.” I will be glad to accept a moderation of their position if they care to walk back these extreme versions.

Let’s see where that would leave us:

In response to each of these points:

  1. Not every person who claims a homosexual identity or engages in homosexual acts is a paragon of mental health. Some of them are out of their minds (including, perhaps, some of the sexually compulsive priest-predators?). Not every person who claims a homosexual identity or engages in homosexual acts is an innocent lamb. Some of them are mean, nasty and selfish (including, perhaps, some of the serial predators?).
  2. Even if people are born with a sexual attraction to people of their own sex, it does not follow that those same people (or anyone at all) is born with an uncontrollable urge toward sexual predation or habitual lying. (Was Theodore McCarrick “born that way”?)
  3. “Homophobia” has nothing to do with the current situation. “If only people were more accepting of homosexual activity and identity, then … .” Then, what exactly? The clergy could behave like Harvey Weinstein and all the other married men who sexually exploit women? Blaming “homophobia” is not a credible response to decades long patterns of abuse.

In short, it should be appropriate to say, “Men of homosexual inclination used the priesthood as a base of operation for preying on teenaged boys.”

Behind these specific beliefs about homosexual practices are also some general cherished beliefs of the sexual revolution. They include:

  1. Sexual activity is an absolute necessity for a healthy life. (News flash: No one has ever died from not having sex.)
  2. Sexual activity is an entitlement. (Only a rapist truly believes he is “entitled” to sex.)
  3. Any problems one might encounter from sexual activity are the result of either lingering “sex-negative” prejudices or not using your “protection” correctly and consistently. (People can have all sorts of problems from having sex at the wrong time, with the wrong person, in the wrong situation, even if their condoms work perfectly.)

This ideological aegis is providing cover for clergy sexual abuse. Journalists, judges, lawmakers and opinion-leaders who subscribe to these ideas are going to squirm when they try to face the evidence. Like the “#MeToo” movement, they are trying to condemn sexual abuse while still embracing the ideologies that made it possible.

Some of my readers no doubt have already figured out from experience that the sexual revolutionaries have been lying to them.

I urge you to examine your conscience in search of lingering traces of these beliefs. Go to confession. You will feel better, I promise you. And you will be a more credible witness in the Church’s current hour of need.

If you are still hanging on to any of these beliefs about same-sex attraction, I beg you to re-examine them. If you have friends who are hanging on to them, share this article with them. You can feel good about yourself without subscribing to superstitions.

In fact, you’ll feel better about yourself and about life in general if you know the truth. Just follow the One who described himself as “the Way, the Truth and the Life.” In this case, as in so many others, the Truth really will set you free. 


Ruth Inst. Senior Research Associate Writes on Study Which Refutes Born-That-Way Theory of Homos*xuality

Writing in Public Discourse, the Journal of the Witherspoon Institute, Fr. Paul Sullins, a Senior Research Associate with the Ruth Institute, analyzed a new study which conclusively refutes the notion that some people are born homosexual. (“Born That Way” No More: The New Science of Sexual Orientation, September 30, 2019.)

Ruth Institute Founder and President Dr. Jennifer Roback Morse, Ph.D. commented: “In this article, Fr. Sullins continues his important work debunking the myths of the Sexual Revolution. Previous highlights include the myth of ‘no difference” between children of same sex parents and mother-father couples and the myth that clergy sex abuse in the Catholic church has nothing to do with homosexuality in the Catholic priesthood. Now Fr. Sullins is among the few who are willing to draw out the conclusions from this latest study: homosexuality cannot be genetically innate. There is no gay gene.”


The study was released last month by a team of scientists at MIT and Harvard. Fr. Sullins writes that they found “that the effect of the genes we inherit from our parents (known as ‘heritability’) on same-sex orientation was very weak.” But “a person’s developmental environment which includes diet, family, friends, neighborhood, religion and a host of other life conditions – is twice as influential on the probability of developing same-sex behavior or orientation as a person’s genes are.”

As Fr. Sullins reports, the study notes, “'There is certainly no single genetic determinant (sometimes referred to as the gay gene in the media)' that causes same-sex sexual behavior.”

Morse adds: “The study, whose conclusions Fr. Sullins describes incisively and with clarity, will have a huge impact in a number of areas, including anti-discrimination cases, and bans on behavior modification therapy.”

More on “Born That Way” No More: The New Science of Sexual Orientation:
thepublicdiscourse.com/2019/09/57342/ and papers.ssrn.com/sol3/papers.cfm?abstract_id=3464342

Fr. Sullins, who was an Episcopalian priest, is now a married Catholic priest; he earned a Ph.D. from Catholic University in 1997.

Besides his work for the Ruth Institute, the Rev. D. Paul Sullins, Ph.D., is a Research Professor of Sociology and Director of the Leo Initiative for Catholic Social Research at the Catholic University of America. He has written four books and over 150 journal articles, book chapters and research reports on issues of faith and culture, including “Is Catholic Clergy Sex Abuse related to Homosexual Priests,” in the National Catholic Bioethics quarterly, Winter 2019.


What are we doing to children? Dr. Cretella talks about gender dysphoria. -Dr. J Show Episode 4

Dr. Cretella is Executive Director of the American College of Pediatricians (ACPeds). Her article Gender Dysphoria in Children and Suppression of Debate was published in the 2016 summer issue of Journal of American Physicians and Surgeons. Following this, she became one of the world's most outspoken critics of gender ideology in pediatrics. She is regularly consulted by many media news outlets.


Dr. Cretella received her medical degree in 1994 from the University Of Connecticut School Of Medicine. She completed training at the Connecticut Children’s Medical Center in Hartford, Connecticut at the University of Virginia.

Dr. Cretella serves on the Advisory Board of the Alliance for Therapeutic Choice and is Chair of the Gender Identity Subcommittee for the Catholic Medical Association. She is a peer reviewer for the journals, “Issues in Law and Medicine,” and the “Journal of American Physicians and Surgeons.”

After 15 years of group practice in rural Connecticut and Rhode Island she left clinical practice to devote more time to family and the ACPeds. Dr. Cretella and her husband are the proud parents of four children.

Resources:


Vatican Offers a Useful Tool for ‘Gender Theory’ Education

COMMENTARY: ‘Male and Female He Created Them’ has great potential for Catholic education. Faithful Catholics should pick up this ball and run with it.

by Jennifer Roback Morse on June 27, 2019, at NCRegister.com.

Catholic commentators from across the spectrum have criticized the Vatican’s new document on gender theory. Some on the so-called left say Pope Francis didn’t approve the document; others on the so-called right say it is too little too late in stopping the spread of gender ideology from influencing the Church. As I read the Congregation for Catholic Education’s document, I can see why both “sides” might react as they do. So I was surprised when the headmaster of an independent Catholic school told me, “This document is a Godsend to us.” This gentleman is not only a dear friend, but a man of deep loyalty to traditional Catholic sexual ethics. I decided to reread the document from his perspective. Does this document help Catholic educators fulfill their mission?

To be clear, what are the critics criticizing? Those who favor the “LGBT” agenda, Catholic and non-Catholic alike, are angry that the Vatican supports the fact that God created only two sexes. Such critics even consider the title of the document, “Male and Female He Created Them” to be inflammatory.


On the other hand, many of those who are loyal to the magisterium and the traditional teachings of the Church are alarmed by the subtitle: “Toward a Path of Dialogue on the Question of Gender Theory in Education.” These critics observe that “dialogue” with sexual radicals does not do well at preserving tradition. All too often, “dialogue” translates into the radicals talking until they wear us down. Or worse, they don’t even pretend to dialogue; they take the opportunity provided by “dialogue” to attack. In Gabriele Kuby’s critique of the new Vatican document, she recounts her personal experience with this sort of “dialogue.”

I fully understand. This amateur video posted to my Facebook page from a speaking engagement at the University of California-Santa Barbara captures one of my experiences with “dialogue” with protesters. Certainly, with activists, “compromise” or negotiation is out of the question. Experience has shown that what one side considers compromise, the other side considers a steppingstone. Permit me to say: I’m not a fan of “dialogue” for its own sake.

But the Congregation for Catholic Education is not writing for people like me and others in the commentariat. The primary audience of the Congregation for Catholic Education is Catholic educators. In the daily life of the principal of a Catholic school, he or she must deal with a wide range of people. The constituency of a Catholic school includes the faculty and staff, the parents of children in the school, prospective parents and, of course, the children themselves. And that is just for independent schools. Diocesan or parish or religious-order schools bring another layer of constituents to the headmaster’s or principal’s office: the bishop, the pastor, the abbot. On top of all that, the principal has accrediting agencies, other government entities, donors, the press and the general public. Among these people will be some who are well catechized and enthusiastic for the faith. Others, not so much.

In fact, in today’s climate, some Catholic school administrators must wonder whether the sophisticated lesbian pair in their office asking for their child’s admission to the school is setting a trap that will lead to a lawsuit.

“Dialogue” happens in the principal’s office every day, whether she likes it or not. Permit me to say: I would not be temperamentally suited to this job. Permit me also to say: I am grateful to those who shoulder this job.

The Congregation for Catholic Education’s new document provides clarity for the administration of the Catholic school. They can build that clear teaching into policies and procedures, student and faculty handbooks and similar documents. “No, there will be no open-access bathrooms or locker rooms.” “No, we cannot have a drag show on campus.” “Yes, we are going to participate in sporting leagues that require all participants to compete only against other students of their birth sex.” “Our new family-life curriculum is going to be based on theology of the body.”

As an added public-relations bonus, “Male and Female He Created Them” is a product of Pope Francis’ Vatican, which many consider “gay-friendly”; not Pope Benedict’s Vatican, which has been labeled homophobic.

My friend the headmaster pointed out that “Male and Female He Created Them” provides a backstop against the pressure he faces on all these questions. He can beef up the school’s governing charters with the authority of Rome. Things like the school’s written handbooks can provide protection in legal actions such as discrimination suits, harassment from accrediting agencies and the like. This is a good time to mention something else I noticed in the congregation’s work. Another office in Vatican City, the Pontifical Council for the Family, produced a widely (and justly) criticized sexual-education curriculum, “The Meeting Point: Project for Affective and Sexual Education,” in 2018. Dr. Richard Fitzgibbons described it as “the most dangerous threat to Catholic youth that I have seen over the past 40 years.” Coming from a man who has counseled thousands of victims and survivors of the sexual revolution, that is quite a criticism.

“The Meeting Point” is completely absent from the references in “Male and Female He Created Them.” Instead, we find numerous references to Pope St. John Paul’s corpus, including Familiaris Consortio, Veritatis Splendor, his “Letter to Women” and his great work from his days as a philosophy professor, Love and Responsibility.

I do not pretend to know what is going on in the various quarters of the Vatican. (Being a Vaticanista is another job I am really not temperamentally suited for!) But it appears to me that “Male and Female He Created Them” is a different kettle of fish from many things that have come out of Rome recently. We were beginning to wonder whether the great teaching pontificate of John Paul II had ever even happened. Bringing his work front and center is a great gift to all the Church, especially to Catholic educators. Critics of “Male and Female He Created Them” might argue that the calls for “dialogue” leave an opening for less-than-entirely-faithful interpretations. People who want their Catholic schools to be nothing but private prep schools with crucifixes might find a way to drive a truck through the seemingly clear statements that there are only two sexes. And, indeed, so-called Catholic progressives just might.

I do know one thing: If those faithful to the magisterium ignore this document, or worse, shun it, very likely the “dialoguers” will interpret it the way they want. Unless the faithful contend for the proper interpretation of this document, the less-than-faithful cohort will win by default.

My advice to faithful Catholic administrators and parents is this: Pick up this ball and run with it. It’s your move.

 


The gay gene myth has been exploded

If the gay gene does not exist, how can LGBT supporters maintain that tolerance of homosexual behaviour requires intolerance of heterosexual behaviour?
 
By Fr. Paul Sullins on September 3, 2019, at Mercatornet.com.

The findings of a study of the genetic basis of homosexuality published last week in the journal Science explode the false narrative that being gay is an innate condition that is controlled or largely compelled by one's genetic makeup.

Rebutting decades of search by LGBT scientists for a "gay gene", the study's first author flatly concludes "it will be basically impossible to predict one’s sexual activity or orientation just from genetics”.


This is putting it gently.

The study found that a person's developmental environment--the influence of diet, family, friends, neighbourhood, religion, and a host of other life conditions--was twice as influential as genetics on the probability of adopting same-sex behaviour or orientation. The genetic influence did not come from one or two strong sources but from dozens of genetic variants that each added a small increased propensity for same-sex behaviour.

A genetic arrangement based on a large number of markers across the genome means that virtually all human beings have this arrangement, or large portions of it. In other words, not only did the study fail to find some controlling gene for gay identity, it also established that gay persons are not genetically distinct from all other human beings in any meaningful sense.

Gay persons, we might say, have a perfectly normal human genome.

Proponents of LGBT normalization, which includes the publishing journal and mainstream media reporters, have tried to put the best face on this result. As if the issue were tolerance of gay people's lifestyle choices, the New York Times quotes one of the authors saying, “I hope that the science can be used to educate people a little bit more about how natural and normal same-sex behaviour is”. LGBT activists declared that the study "provides even more evidence that being gay or lesbian is a natural part of human life".

Indeed, the study found that genetic propensity for same-sex behaviour is not very different from that of 28 other complex traits or behaviours and is related to a propensity for other risk-taking behaviour such as smoking, drug use, number of sex partners or a general openness to new experience.

But the longstanding and emphatic claim of gay activists in law and public policy has not been that same-sex activity reflects upbringing or lifestyle factors, but is an inborn difference that is discovered, not developed; a distinct and fixed element of a person's nature that is unchangeable.

Emotionally and sexually, same-sex orientation is not a matter of who persons choose to become, they have claimed, but who they already are.

A linchpin of the evidential basis for the US Supreme Court decision sanctioning same-sex marriage, for example, was that same-sex orientation reflected an "immutable nature [which] dictate[d] that same-sex marriage is their only real path to this profound commitment." (Obergefell v. Hodges ruling, p. 4).

And the point of conflict for tolerance today is not so much for people who want to identify themselves as gay or lesbian, but for people who want, for themselves personally, to avoid or resist such an identification.

On the grounds that they would be denying their immutable nature, numerous legislative and judicial efforts are currently underway to outlaw voluntary therapy for or deny the legitimacy of adults who experience some level of same-sex attraction but do not want to engage in same-sex relations or identify themselves as gay or lesbian.

In the very jurisdictions where persons with same-sex orientation are now free to identify as gay and to engage in same-sex marriage, LGBT ideologues are working to deny the same persons the freedom to decline to identify as gay and to engage in opposite-sex marriage, on the premise that they would thereby be doing violence to who they really are.

This study pulls the rug out from under such thinking.

If gay and lesbian persons are genetically normal, what basis is there for considering them a distinct, protected class subject to preferential treatment under the law or for prohibiting other genetically normal persons from refusing to engage in same-sex behaviour?

The study finds that most persons with the identical genotype as gay or lesbian persons (by an approximate ratio of 2 to 1) end up, for various reasons of social environment or development or personal principle, not engaging in same-sex relations. Shouldn't such persons have equal freedom and legitimacy to do so?

In a free society that values personal autonomy, it is not an appropriate function of law to penalize personal lifestyle choices, no matter how vehemently some may disagree with them or politically incorrect they may be. If it ever did make sense on the premise that gay persons were born that way, in the absence of such a compelling genetic difference, it is impossible to reasonably maintain that tolerance of homosexual behaviour requires intolerance of heterosexual behaviour.

In light of these implications, some of the scientists involved in the study, who are themselves gay, have publicly opposed its publication. Strikingly unaware of their own bias, they expressed concern that the study findings would be "misconstrued" to "advance agendas of hate".

In less heated language, they are concerned that it might be interpreted in ways with which they disagree. For them, the benefits of increased understanding of human behaviour in this area did not outweigh the perceived negative political implications of the findings for the expression of gay identity.

The lead authors of the study, some of whom are also gay, are to be commended for resisting the impulse to suppress scientific evidence for the sake of political expediency. Although sadly often violated today, the conviction that the dissemination of evidence and ideas should not be censored by political considerations is fundamental to modern science.

While we can dispute, hopefully with mutual respect, who may be being hateful to whom in their interpretation of the results, in the end we will all find our best modus vivendi on the basis of policy and law that reflects solid objective evidence, honestly presented, as this study exemplifies.

Or as a wise man once said, "You will know the truth, and the truth will set you free".

Rev. D. Paul Sullins recently retired as Professor of Sociology at the Catholic University of America, Washington DC. He is a Senior Research Associate of the Ruth Institute. Dr. Sullins is a leader in the field of research on same-sex parenting and its implications for child development. He has written four books and over 100 journal articles, research reports, and essays on issues of family, faith, and culture.



Ruth Institute President Says Teaching LGBT History is Indoctrination, Not Education

Ruth Institute President Dr. Jennifer Roback Morse, Ph.D., called the growing trend in public schools of teaching LGBT history “the institutionalization of the Sexual Revolution.”

“For years, activists have sought to use schools to advance their sexualized worldview,” Morse explained. “They are succeeding beyond their wildest dreams. California, New Jersey, Colorado and now Illinois require exposing children to this ‘instruction.’”

Morse noted an assault on parental rights. “Since most sex education instruction has an opt-out provision, activists have branched out, inserting LGBT instruction into history, foreign language and even art classes.”


Morse urged parents to be vigilant to stop this indoctrination from spreading. “The mandates for these classes are usually based on a vote of the state legislature. Often, legislators hear from only one side – the proponents of these radical measures.”

“You might say eternal vigilance is the price of morality,” Morse concluded.

The Ruth Institute is a global non-profit organization equipping Christians to defend the family and build a civilization of love. On April 26-27, the Institute held a Summit for Survivors of Sexual Revolution http://www.ruthinstitute.org/upcoming-events/survivors-summit

Dr. Morse is the author of, “The Sexual State: How Elite Ideologies Are Destroying Lives.” https://thesexualstate.com/

For more information on The Ruth Institute: http://www.ruthinstitute.org/

To schedule an interview with Dr. Morse, email media@ruthinstitute.org


New York City’s First Lady Chooses Drag Queen Over Saint: Ruth Institute President Appalled

Dr. Jennifer Roback Morse, Ph.D., Founder and President of the Ruth Institute, said replacing a noted humanitarian and America’s first canonized saint with a politically connected drag queen, “makes a mockery of the program’s stated purpose. The city claimed it wanted to erect monuments honoring the women who built New York City. Instead, NY’s First Lady is honoring men who say they are women.”

New York City is planning to erect statues of women to address a perceived gender imbalance among the city’s monuments. Political correctness has come to dominate the process.

The project is known as She Built NYC and is expected to cost $5 million. Saint Frances Xavier Cabrini (popularly known as Mother Cabrini) “fit the stated description of the project perfectly,” Morse observed.


Working in the 1880s, Mother Cabrini founded an upstate orphanage and a school for girls in the Washington Heights section of New York. Altogether, she started 67 institutions dedicated to helping the poor.When the city solicited nominations for the She Built NY project, Mother Cabrini was nominated more frequently than any other person.

The City’s First Lady, Chirlane McCray, ignored the public’s stated wishes and selected drag queens and LGBTQ activists, who adopted the names Sylvia Rivera and Marsha Johnson, in place of Mother Cabrini.

Dr. Morse explained: “Calling yourself ‘transgendered’ doesn’t make you a woman if you have the DNA of a man. Adopting a woman’s name and dressing like a woman won’t work either. Gender is a matter of biology, not belief.”

Morse continued: “Sexual Revolutionaries have found a new way to advance their agenda – publicly-funded monuments honoring individuals who represent gender confusion and whose chief achievement is political activism promoting their cause.”

The Ruth Institute is a global non-profit organization equipping Christians to defend the family and build a civilization of love. On April 26-27, the Institute held a Summit for Survivors of Sexual Revolution http://www.ruthinstitute.org/upcoming-events/survivors-summit

Dr. Morse is the author of, “The Sexual State: How Elite Ideologies Are Destroying Lives.” https://thesexualstate.com/

For more information on The Ruth Institute: http://www.ruthinstitute.org/

To schedule an interview with Dr. Morse, email media@ruthinstitute.org


How the Sexual Revolution Has Corrupted the Professions (and What You Can Do About It!)

by Jennifer Roback Morse July 29, 2019 at ncregister.com.

COMMENTARY: The American Library Association’s promotion of ‘Drag Queen Story Hours’ is just one example.

Performance artist Athena Kills greets young adults and children as he and fellow cross-dressing performance artist Scalene Onixxx arrive for 'Drag Queen Story Hour' at Cellar Door Books in Riverside, California, June 22.
Performance artist Athena Kills greets young adults and children as he and fellow cross-dressing performance artist Scalene Onixxx arrive for 'Drag Queen Story Hour' at Cellar Door Books in Riverside, California, June 22. (FREDERIC J. BROWN/AFP/Getty Images)
 
People sometimes ask me, “Dr. Morse, how in the world do these crazy ideologies and policies keep coming at us? Why are we seeing demands for gender neutral bathrooms in public places, drag queen story hours in our libraries, and a “non-binary” option on birth certificates and driver’s licenses?”

To which I reply, these things didn’t spring up overnight out of nowhere. Many members of the college-educated professional classes are deeply committed to these ideas. Many professional societies have become corrupted by Sexual Revolutionary ideology and captured by committed ideologues. These people have been plowing this ground for a long time.


The American Library Association is a case in point. This is the association for professional librarians, including school librarians and public librarians. The ALA is deeply committed not only to the Drag Queen Story Hour concept, but to a general advocacy of the Sexual Revolution.

Joy Pullman describes the American Library Association’s recent convention. The program included workshops with these titles: “Creating Queer-Inclusive Elementary School Library Programming,” “Developing an Online Face for a Lesbian Pulp Fiction Collection” and, of course, “Telling Stories, Expanding Boundaries: Drag Queen Storytimes in Libraries.”

The ALA annual conference’s workshop selections also included “A Child’s Room to Choose: Encouraging Gender Identity and Expression in School and Public Libraries” and “Are You Going to Tell My Parents?: The Minor’s Right to Privacy in the Library.”

Politically charged talks and workshops like these formed at least one-third of the conference offerings, according to the ALA’s own description and a review of the conference catalog.

Pullman obtained much of her information from a member of the association: “The attendee who gave me her conference catalog and mobile app access has told me of internal conflict between her public library employment and Christian faith due to the saturation of this kind of bias in the interconnected library and book publishing worlds.” The ALA actually trains its members on how to promote the Sexual Revolutionary ideology against the wishes of taxpayers and parents. “Prepare. Prepare. Prepare,” when planning events such as DQST (Drag Queen Story Time) advised deputy director for ALA Communications and Marketing, Macey Morales, at another workshop, titled “Controversial Speaker Planned for Your Library Event? Things to Consider.”

The movement to “queer the library” is not a grassroots movement. Rather, it is a well-funded campaign orchestrated by elites to recreate the world according to the fantasy ideology of the Sexual Revolution.

American Psychological Association

Meanwhile, the Society for the Psychology of Sexual Orientation and Gender Diversity, a division of the American Psychological Association (APA), recently announced that it will set up a task force that promotes awareness and inclusivity about “consensual non-monogamy.” “Non-monogamy” means multiple concurrent sexual partners. In plain English, it’s what your grandma used to call “cheating.”

The task force website’s description of it mission is beyond parody:

“The Task Force on Consensual Non-Monogamy promotes awareness and inclusivity about consensual non-monogamy and diverse expressions of intimate relationships. These include but are not limited to: people who practice polyamory, open relationships, swinging, relationship anarchy and other types of ethical, non-monogamous relationships.

“Finding love and/or sexual intimacy is a central part of most people’s life experience. However, the ability to engage in desired intimacy without social and medical stigmatization is not a liberty for all. This task force seeks to address the needs of people who practice consensual non-monogamy, including their intersecting marginalized identities.”

Please notice: the task force’s mission has absolutely nothing to say about the well-being of any children who might result from these “consensual non-monogamous” unions. Indeed, the underlying, but unspoken presumption is that there will be no children. Ever.

Mental health professionals used to believe that children deserved love and support from their parents. Now the APA is completely ignoring the impact of adult sexual behavior on children.

The APA’s position seems to be that as long as sex is consensual, no one should pass negative judgment. In the #MeToo era, we have learned just how thin a reed “consent” can be. This idea has been a recipe for abuse across many sectors of society. Do we really believe that the more financially or socially powerful person in a relationship will not pressure his partner into accepting other partners? Is the APA planning to collude with him in describing this as “consensual?”

Both the American Library Association and the American Psychological Association have been corrupted by the ideology of the Sexual Revolution. Catholic, Evangelical and Mormon members of these professions often feel marginalized and beleaguered in their vocations. These people invested many years and a lot of money to enter these occupations. Now, they fear for their jobs.

So, what can they do about it? Some professionals are organizing to combat these trends. Small but plucky groups are having an impact. Some, like the American College of Pediatricians, are making a public splash. Others, I have no doubt, are working quietly behind the scenes.

I call on members of the professions to discern what they can do to reclaim the integrity of their vocation. Retired members: You may have an important role to play. After all, they can’t fire you!

All of us can help our friends and colleagues by supporting them when they go into combat, by encouraging them, and maybe even by helping their organizations financially.

The Sexual Revolution appeals to the human desire to have unlimited, child-free, guilt-free sex. Since this desire is intrinsically disordered and cannot ever be fully satisfied, the Sexual Revolution cannot sustain itself. Experience and evidence will inevitably arise to show people that this path is a mistake. Therefore, the Sexual Revolution requires continual artificial support.

We need to stop providing such support.

 



Making the Case for Traditional Catholic Sexual Morality

(July 23, 2019) Dr J is invited to speak at Our Lady of Lourdes Catholic Church in Erath, Louisiana by Fr. Metrejean. Her talk is entitled "Making the Case for Traditional Catholic Sexual Morality."

PowerPoint slides are also available for this presentation.

Listen

 


Ruth Institute: MTV is 'Selling Gender Confusion,' People Can't Change 'Their Sex'

By Michael W. Chapman

This article was first published July 9, 2019, at CNSNews.com.

(YouTube)

(CNSNews.com) -- Dr. Jennifer Roback Morse, Ph.D, an economist and the founder of the pro-family Ruth Institute, said MTV's use of "gender fluid" cast members for its latest season of "Are You the One?" is MTV's way of selling "gender confusion" and a "pathetic attempt to make itself relevant."

She added that an individual "can no more change their sex than they can change their species." Dr. Morse further noted that, according to Forbes, MTV "has lost 50% of its audience in the lucrative 18-49 demographic" since 2011.


(YouTube)

MTV's "Are You the One?" is a dating show whereby matches are determined by an algorithm -- known only to the producers -- and the 16 contestants pair up and swap dates, etc., and try to correctly identify those "perfect matches" for a prize of $1 million.

In Season 8, which launched on June 26, all of the male and female contestants are allegedly "gender fluid," meaning they are open to dates with males, females, homosexuals, transgenders, and whatever else MTV may view as sexually "fluid."

“MTV isn’t promoting tolerance,” said Dr. Morse in a statement. “They’re selling the ideological agenda of the Sexual Revolution."

"An individual can no more change their sex than they can change their species," she said. "Your sex is biologically given at birth. The gender-confused should seek counseling to live with that reality.”

MTV is "selling gender confusion," said Morse.

She also noted that Jamie Shupe, whom an Oregon Court declared America’s first “nonbinary person” three years ago, is now living as a man again. Shupe says his gender change "was all a sham."

"I’m one of the lucky ones," said Shupe in March 2019. "Despite participating in medical transgenderism for six years, my body is still intact. Most people who desist from transgender identities after gender changes can’t say the same."

"But that’s not to say I got off scot-free," he said. "My psyche is eternally scarred, and I’ve got a host of health issues from the grand medical experiment."

(YouTube)
 
"The cable network should be helping those with gender dysphoria, not trying to make their condition attractive,” said Morse.

The Ruth Institute is a global non-profit organization equipping Christians to defend the family and build a civilization of love, according to its website. The organization "provides decades of research and educational tools to support individuals and families harmed by divorce, the hook-up culture, and other forms of family breakdown."

The institute believes that, "Every person has the right to know his or her cultural heritage and genetic identity; and, "Every child has a right to a relationship with their natural mother and father except for an unavoidable tragedy."

Dr. Morse is the author of several books, including The Sexual State: How Elite Ideologies Are Destroying Lives and Why the Church Was Right All Along, Love & Economics: Why the Laissez-Faire Family Doesn't Work and Smart Sex: Finding Life-Long Love in a Hook-Up World.


Ruth Institute President Decries “Gender-Fluid” Dating Show

Dr. Jennifer Roback Morse, Ph.D., accused MTV of “selling gender confusion” with the first “sexually fluid” episode of its dating show “Are You the One?” which airs tonight at 9 pm Eastern.

The episode takes 16 singles to Hawaii where they look for their perfect match and compete for a chance to split a $1 million prize. The contestants have either “changed genders” or said they’re open to dating anyone, regardless of their declared identity.

“MTV isn’t promoting tolerance,” Morse declared. “They’re selling the ideological agenda of the Sexual Revolution. An individual can no more change their sex than they can change their species. Your sex is biologically given at birth. The gender-confused should seek counseling to live with that reality.”


Morse notes that Jamie Shupe, whom an Oregon Court declared America’s first “nonbinary person” three years ago, is now living as a man again.An army veteran, Shupe says that his attempt to change genders “was all a sham.”

Shupe adds: “I’m one of the lucky ones. Despite participating in medical transgenderism for six years, my body is still intact. Most people who desist from transgender identities after gender changes can’t say the same.”

According to Forbes magazine, since 2011 MTV has lost 50% of its audience in the lucrative 18-49 demographic. Morse called tonight’s effort to spread gender-confusion “a pathetic attempt to make itself relevant. The cable network should be helping those with gender dysphoria, not trying to make their condition attractive.”

Dr. Morse’s latest book, “The Sexual State: How Elite Ideologies Are Destroying Lives,” covers transgenderism and other aspects of the Gender Ideology.


Media celebrating ‘Gay Pride Month’ ignore victims of the Sexual Revolution

by Jennifer Roback Morse

Life Site News June 4, 2019

June 4, 2019 (Daily Signal) — June has been declared "Pride Month," and we're supposed to celebrate those "coming out" and living a "gay" life.

June 12 will mark the third anniversary of the Pulse gay nightclub mass shooting in Orlando, Florida, that left 49 dead. Some will no doubt connect those two things to claim America hates people who have same-sex attraction and to make new demands for affirmation of homosexuality.

But that's not the only lesson one could draw from these events. The media will not tell you this, but in the aftermath of the Pulse massacre, some survivors began to give their lives to Jesus Christ.

Pulse survivor Angel Colon offered this account of his experience:


[Lone gunman Omar] Mateen didn't shoot me quick. He gave me a few minutes, and at the moment, I started to do a prayer, and I started asking God for forgiveness. I started asking God, 'Please forgive me for everything I did, please. I'm sorry.'

Suddenly, Colon changed his prayer.

God, You promised me that I have a calling. You promised me that I have a purpose. You're getting me out of here alive.

Besides being active in his church, Colon's "calling" includes speaking out for people who have left the LGBT subculture.

Colon, along with another Pulse survivor, Luis Ruiz, contribute to the Changed project, a compilation of stories from people whose lives have been radically transformed by the love of Jesus Christ.

Elizabeth Woning, one of the organizers of the Changed project, spoke at the Ruth Institute's recent Summit for Survivors of the Sexual Revolution on April 26 and 27 in Lake Charles, Louisiana.

She says that the "born gay" narrative is "largely a gay male narrative." Some women become comfortable with loving other women as a result of being molested by men. The "born gay" narrative most emphatically does not apply to these women's experiences.

Woning states flatly "women are the victims of conversion-therapy bans." At the urging of generously financed advocacy organizations such as the Human Rights Campaign, 16 states and the District of Columbia prohibit mental health professionals from therapy that attempts to change their patients' sexual orientation.

While these bans vary somewhat from state to state, many are so broad that they could outlaw the very sort of therapy these women most need — namely, therapy that confronts the abuse that led them to reject their femininity and embrace a lesbian identity.

But you're not likely to hear about Woning in the news media coverage of Gay Pride Month, nor about Colon, in the coverage of the anniversary of the Pulse nightclub massacre.

That's because their stories do not fit the grand narrative:

Everyone who experiences same-sex attraction was "born gay."

"Sexual minorities" cannot change. They can neither live an abstinent lifestyle, nor a heterosexual one.

Embracing an LGBT identity and a sexually active life is the only "healthy" choice for them.

The experiences of people such as Colon and Woning provide a stark counter-narrative to those claims. That's why you won't see them interviewed on major TV shows or featured in puff pieces in major magazines.

In my book "The Sexual State: How Elite Ideologies Are Destroying Lives and How the Church Was Right All Along," I show how today's LGBT activists have their roots in the Sexual Revolution. The easy-divorce and abortion activists of a half-century ago also rebelled against the natural organic connections between marriage, sex, babies, and the gendered nature of the human body.

Each of those ideas has its own grand narrative.

1. Abortion is harmless, no more traumatic than having a tooth pulled.

This narrative cannot acknowledge the women who are traumatized by their abortions. As a matter of fact, we've known since 1990 that between 10% and 30% of women are deeply upset by their abortions.

The sexual revolutionaries have nothing to say to them.

2. No-fault divorce is good for mature, sensible people who just want to call it quits.

What about the 70% of divorces that have a reluctant spouse, who would like to stay married?

At our summit, we heard testimonies from abandoned spouses who are living faithfully to their marriage vows, in spite of a civil divorce, and in some cases, a Catholic annulment.

They do not care to "move on." Some refer to themselves as "standers," meaning they are "standing" for their marriage.

Theirs is a voice of nobility and commitment — and that's something you will seldom hear in the mainstream media.

3. The kids will be fine as long as their parents are happy.

Leila Miller, the author of "Primal Loss: The Now-Adult Children of Divorce Speak," a compilation of stories from adult children of divorce, begs to differ.

Her stories were bolstered by a number of successful adults who told our audience that their parents' divorce put them through the proverbial wringer.

The kids don't just "get over it," even though they may appear to be doing OK.

The sexual revolutionaries give the same dismissive reply to all these people: You don't exist. Your opinion isn't real. You are a victim of "false consciousness." We will not listen to you. We will not let anyone else listen to you.

That's why the Ruth Institute is creating platforms and opportunities for the victims to tell what the Sexual Revolution really did to them.

We will no doubt be hearing plenty of stories about anti-gay violence and the need for more protections for the LGBT community during "Pride Month." But when you hear those calls, remember there's more to the story than the mainstream media are reporting.

Remember Colon and all the contributors to the Changed project. Think about people you know whose abortion experiences or divorce experience do not match the grand narrative.

They deserve a platform, too.

Published with permission from The Daily Signal.


Participants Praise Ruth Institute’s Survivors of Sexual Revolution Summit

The Ruth Institute’s first annual Summit for Survivors of the Sexual Revolution (April 26-27, in Lake Charles, Louisiana) was highly praised by participants. All agreed that the caliber of speakers and content (which covered Survivors of Divorce and Survivors of the LGBT subculture) were exceptional.

Here are a few of the comments from speakers and participants:

“The Summit revealed to me many different survival stories which involved deep pain. However, their stories all ended in hope because they turned to God. It also gives me hope to see everyone that attended was united to God’s plan for marriage and family.” Al Chlupacek -- Chemical Engineer, Indianapolis


“Thank you all. It was incredible, and a real shot in the arm. Now we all have work to do. But I feel like at least we know our fellow soldiers in this battle! It’s a rough world out there, and sadly, many of our ‘enemies’ are fellow Christians… It’s a battle from within and without. But I’m so pleased at the depth of intelligence and holiness on display this weekend! God bless you all! And thank you, Dr. Morse! You are a true solider for Christ!” Leila Miller – Catholic author, Phoenix

“This was a very meaningful conference. I enjoyed the scholarship, the personal testimonies, and all the informal conversations and relationship-building in between. I look forward to ongoing conversations with many of the wonderful people I met this weekend. The experience was powerful and inspiring.” Matt F. Johnson – humanitarian and disaster relief, Washington, D.C.

“Thank you Mr. And Dr. Morse plus your team for putting together such a conference. I learned a lot. Thanks also to you all that took time to do papers and share with us your stories. It gives me hope as an African to see the good side of America. You people are amazing. Hopefully we do this in Africa, too? God bless you all.” Ann Kioko, CitizenGO Campaigns Manager for Africa, Nairobi

“I just want to tell you all how very honored I am to have had the pleasure to work with all of you this weekend in this critical endeavor! Mr. & Dr. Morse, you are both tireless in your efforts and I have great respect for you both. Thank you - and the Ruth Institute's extremely capable staff and volunteers -- for showing us all such genuine kindness and hospitality. This weekend will go down in my memory as one of great blessings and fellowship. To be gathered with so many others who recognize the beauty, goodness and critical importance of marriage and the traditional family was a such a true honor and pleasure.” Christy Fitzgerald – Registered Nurse, Case Manager, Hickory, N.C.

“This Summit was a bright moment for recovering from a toxic family culture and beginning to build something better. I want to add my thanks to everyone as well, for sharing your stories and journeys and scholarship and standing for marriage, life and children. Patti and I were both deeply touched by the accounts of struggle and overcoming and finding new life and sanctity in the pain of marriage and parental loss. For me, one of the most fruitful times was also breakfast at the hotel, when I was blessed to, and saw others too, encourage one another and build friendships and mutual support and plot ministry strategies in a fellowship free-for-all. There are not many other places something like that could happen.” Fr. D Paul Sullins, Senior Research Associate of the Ruth Institute

“I hope everyone realizes just how innovative this was. For all the many ‘pro-family’ groups out there, almost none of them seriously confronts the divorce system, connected issues, and the government machinery behind it. I also noticed other ways in which the various speakers were ‘pushing the envelope,’ and I for one think that we have nothing to lose, and much to gain, from continuing and even increasing the push.” Stephen K. Baskerville, Purcellville, Virginia

To get the inside scoop on the extraordinary Survivors Summit, be sure to check out the various presentations at the Ruth Institute’s website, and on its Facebook page. Be forewarned that the truth about these problems is not easy to handle. However, the truth shall set you free.” C. Preston Noell, American Society for Tradition, Family and Property, Washington, D.C.

“Don’t sit on the sidelines. Now that you understand the devastation caused by the Sexual Revolution, help us to fight for the family and cultural sanity.” Dr. Jennifer Roback Morse, Ph.D., Founder and President of the Ruth Institute

The entire Summit will be available on podcast and on the Ruth Institute YouTube channel. Some videos of the Summit are currently posted on our Facebook page.


Ruth Institute Wraps Up First Summit for Survivors of the Sexual Revolution

The Ruth Institute’s Summit for Survivors of the Sexual Revolution (April 27) was a success by any measure. The Summit, which took place in Lake Charles, Louisiana, included Survivors of Divorce and Survivors of the LGBT Culture.

The Summit was preceded by an Awards Banquet the evening of April 26. Those honored were Dr. Robert Gagnon, recipient of the Scholarship Award, and Jeff Morgan, who received the Activism Award. Both spoke the next day.

Moira Greyland Peat, who received the Public Witness Award, was the banquet’s keynote speaker. Author of The Dark Side of Avalon, Moira survived years of sexual abuse by her mother, famed science fiction writer Marion Zimmer Bradley. Many commented that while her testimony was emotionally exhausting, it also provided a necessary antidote to the cliched version of the gay lifestyle pushed by the media.


The Saturday Summit included keynote addresses by Dr. Stephen Baskerville (Professor of Government at Patrick Henry College on How No-Fault Divorce Empowers the State), Mrs. Leila Miller (author and Catholic blogger on The Lifelong Impact of Divorce On Children), Dr. Robert Gagnon (Professor of New Testament at Houston Baptist University, on What the Church really teaches about homosexual activity) and Fr. Paul Sullins (Ruth Institute Senior Research Associate, on The Impact of Same-Sex Parenting on children and the impact of the homosexual subculture on clergy s*x abuse).

There were also testimony panels on Abandoned Spouses and Adult Children ofDivorce – and Adult Children and Spouses of gays, lesbians and transgenders, and refugees from the gay lifestyle).

A participant remarked: “These are tragedies the mainstream media, the divorce industry, and the gay-friendly culture do their best to ignore.” Another added: “I’ve been reading about the abandonment, betrayal and trauma of divorce for years. But hearing these speakers made the devastation real in ways that news stories and academic reports can’t.”

Dr. Jennifer Roback Morse, Ruth Institute Founder and President, challenged participants to use the knowledge they acquired to help shape the debate over the Sexual Revolution.

“Don’t sit on the sidelines. Now that you understand the devastation caused by the Sexual Revolution, help us to fight for the family and cultural sanity,” Morse declared.

The entire Summit will be available on podcast and YouTube soon.

To schedule an interview with Dr. Morse, contact media@ruthinstitute.org

The Ruth Institute is a global non-profit organization equipping Christians to defend the family in the public arena and build a Civilization of Love. Click here for more Information on the Ruth Institute.

 



Survivors Summit on Janet Mefferd Today

The Summit is almost here! One last podcast to tease it before we kick off at 5pm Friday: Dr J appeared on Janet Mefferd Today (last week) to give us a rundown of what to expect. Join us in person or on Facebook, where we're livestreaming the events and festivities in partnership with the Family Research Council.

Listen


Ruth Institute Summit Focuses on Victims of the Sexual Revolution

For more information contact: Rachel Golden info@ruthinstitute.org

“Divorce and the LGBT subculture have changed the face of America in ways that cry out for thoughtful examination,” said Dr. Jennifer Roback Morse, Ph.D., founder and president of The Ruth Institute. “Our Summit for Survivors of the Sexual Revolution will do just that, with a unique blend of scholarship and personal stories.” The Summit will take place April 26-27, in Lake Charles, Louisiana.

Testimony on the toxic effects of the LGBT sub-culture will include Moira Greyland, daughter of iconic science fiction writer Marion Zimmer Bradley (author of the Mists of Avalon series). In her autobiography The Last Closet: The Dark Side of Avalon, Greyland exposes how her mother molested her for years. Later, Greyland blew the whistle on her father, who was arrested for abusing an 11-year-old boy. “It’s only been in the last few years that I’ve been able to confront what my parents did to me,” said Greyland, who will receive The Ruth Institute’s “Public Witness of the Year Award,” at a banquet on April 26.

Luis Ruiz is a survivor of the 2016 mass shooting at a gay nightclub in Orlando. Speaking of the Pulse night club attack, Ruiz observed that 49 people were killed, “I was almost 50.” The shock and horror of the tragedy, as well as the knowledge that he was HIV positive, helped Ruiz to turn his life around.

Greyland and Ruiz will share the spotlight with critics and survivors of divorce, including Leila Miller, author of Primal Loss: The Now Adult Children of Divorce Speak and Dr. Stephen Baskerville, professor of government at Patrick Henry College, speaking on “How Does the State Benefit from Your Divorce?”

Other speakers include adult children of divorce and divorce reform advocates, as well as sociologist Fr. D. Paul Sullins, author of The Ruth Institute’s report on clergy sexual abuse in the Roman Catholic Church, and Robert A.J. Gagnon, Professor of New Testament Theology at Houston Baptist University who will receive the Ruth Institute’s “Scholar of the Year Award” at the Awards Dinner Friday evening.

“No one knows more about the history of the sexual revolution than Jennifer Roback Morse, and no organization has shown more compassion toward its many victims than The Ruth Institute,” says Family Research Council Senior Fellow for Policy Studies Peter Sprigg. “We welcome this constructive response to the destructive ideologies that have wrought such havoc.”

“The Sexual Revolution is often praised for how it changed America,” said Morse. “But what are those changes? Broken families and increased misery and loneliness. The all-star panels at The Ruth Institute’s Summit for Survivors of the Sexual Revolution are just the first step in exposing the truth about this destructive ideology.”

To schedule an interview with Dr. Morse, contact Betsy Kerekes at: media@ruthinstitute.org.

More information on the Summit may be found at: ruthinstitute.org/upcoming-events/survivors-summit.

The Ruth Institute is a global non-profit organization equipping Christians to defend the family in the public arena and build a Civilization of Love.


The Current Word on Ruth's Survivors' Summit!

(April 16, 2019) Dr J is once again Kathleen Benfield's guest on her radio show "The Current Word." They're discussing the Ruth Institute's upcoming Survivors Summit! Come join us April 26 and 27th in Lake Charles, Louisiana for our annual conference.

Listen


Survivors' Summit: Drew Mariani Show edition

(April 10, 2019) Dr J is Wendy Wiese's guest on Relevant Radio's "The Drew Mariani Show." They're discussing the Ruth Institute's work with the survivors of the sexual revolution, specifically touching on our upcoming "Survivors' Summit" at the end of April.

Listen


“Once-Gay” Survivor of Pulse Nightclub Shootings to Speak at Historic Summit

For more information contact: Rachel Golden info@ruthinstitute.org

Luis Ruiz lived an active gay lifestyle until a man opened fire in 2016 at the Pulse Nightclub in Orlando, FL, where Luis was celebrating his birthday. The shooter killed 49 people and wounded 53; Luis was among the wounded. 

“After losing many of my friends and being taken to the hospital for wounds sustained during the shooting, I came to learn that I was HIV positive,” Luis writes. “At that moment, I dropped to my knees and wept. I wanted to live a healthier life, one that was not centered around sex and damaging behavior.”

This experience led him to rejoin the church of his childhood, receive pastoral care, and connect with a supportive faith community. “I chose to leave the homosexual lifestyle to pursue my true identity in Jesus,” Ruiz said.

Luis will share his full story at the Ruth Institute’s Summit for Survivors of the Sexual Revolution, April 26-27, in Lake Charles, LA.

Luis will be among others relating their personal experiences with the LGBT subculture at the Summit, including Elizabeth Woning, who describes herself as “once lesbian.”

Ruth Institute Founder and President, Dr. Jennifer Roback Morse, Ph.D., says, “These witnesses testify to the fact that they were not ‘born gay,’ and that change is possible. Many individuals and families need to hear their message.”

The Summit for Survivors of the Sexual Revolution will include experts such as Dr. Robert A.J. Gagnon, professor of New Testament Theology at Houston Baptist University, speaking on “The Bible and Homosexual Practice,” and Fr. D. Paul Sullins, author of The Ruth Institute’s “Clergy Sex Abuse Report.” Other topics explored will be the trauma of divorce, with stories from adult children of divorce, and abandoned spouses.

Click here for more information on the Summit’s program.
Find more stories on the once-gay movement here: changedmovement.com.

The Ruth Institute is a global non-profit organization equipping Christians to defend the family and build a Civilization of Love.


“Once-Gay” Survivor of Pulse Nightclub Shootings to Speak at Historic Summit

Luis Ruiz lived an active gay lifestyle until a man opened fire in 2016 at the Pulse Nightclub in Orlando, FL, where Luis was celebrating his birthday.

“After losing many of my friends and being taken to the hospital for wounds sustained during the shooting, I came to learn that I was HIV positive,” Luis writes. “At that moment, I dropped to my knees and wept. I wanted to live a healthier life, one that was not centered around sex and damaging behavior.”

Luis will share his full story at the Ruth Institute’s Summit for Survivors of the Sexual Revolution, April 26-27, in Lake Charles, LA.



Luis will be among others relating their personal experiences with the LGBT sub-culture at the Summit, including Elizabeth Woning, who describes herself as “once lesbian.”

Ruth Institute Founder and President, Dr. Jennifer Roback Morse, Ph.D., says, “These witnesses testify to the fact that they were not ‘born gay,’ and that change is possible. Many individuals and families need to hear their message.”

The Summit for Survivors of the Sexual Revolution will include experts such as Dr. Robert A.J. Gagnon, professor of New Testament Theology at Houston Baptist University, speaking on “The Bible and Homosexual Practice,” and Fr. D. Paul Sullins, author of The Ruth Institute’s “Clergy Sex Abuse Report.” Other topics explored will be the trauma of divorce, with stories from adult children of divorce and abandoned spouses.

Click here for more information on the Summit’s program.

Find more stories on the once-gay movement here.

The Ruth Institute  is a global non-profit organization equipping Christians to defend the family and build a Civilization of Love.


The Good Fight...against the Sexual Revolution

(March 23, 2019) Dr J is Barbara McGuigan's guest on her radio show "The Good Fight" from EWTN. They're discussing general strategy on how to counter the lies of the sexual revolution, Dr. Morse's newest book, "The Sexual State," and the Ruth Institute's upcoming Survivors' Summit at the end of this month.

Listen


Stop Exploiting Desmond: A Challenge to the ‘LGBTQ’ Community

Put an end to the exploitation of an 11-year-old boy.

Desmond attends an event June 1 in New York City.
Desmond attends an event June 1 in New York City. (Craig Barritt/Getty Images for Teen Vogue)
 
DEC. 28, 2018 at NCRegister.com.
 
by Jennifer Roback Morse

Imagine this scenario: A married mother and father encourage their 11-year-old daughter to dress in sexually provocative clothing. They take her to a strip club and allow her to dance onstage. The patrons throw money at her. No one touches the girl in any way, given the environment. What are we to think of these parents?

Now imagine this scenario: A priest invites an altar boy to spend evenings with him. The priest encourages the boy to dress in women’s clothing. The priest tells the boy how nice he looks and how wonderful it is that he is expressing his true self. The boy and the priest spend time together watching videos of men in drag. He arranges for the 11-year-old boy to perform at a nightclub that caters primarily to a homosexual clientele. The patrons throw money at the boy. No one, including the priest, touches the boy, at the club or elsewhere. What are we to think of the priest?

These completely hypothetical scenarios are based on the real-life events of an 11-year-old boy named Desmond. He wears women’s clothing. His parents say he chooses the clothing and he enjoys wearing it. His choices are not just ordinary women’s clothing, but provocative women’s clothing.


In fact, his choice of clothing is stereotypical drag-queen clothing. His parents have arranged for him to have his own website, “Desmond Is Amazing,” to showcase his talents as a drag performer.

I don’t know if anyone has inappropriately touched him. But his parents did arrange for him to perform at a gay nightclub, where the patrons threw money at him.

If a mother and father did this to a little girl, we would think there was something seriously wrong with them. If a priest did this to a little boy, the whole country would be in an uproar.

We would instantly recognize either of these situations as exploitation and endangerment of an innocent child. We would recognize the nightclub performance as sexual grooming. Any adult who supported this would be regarded as a scoundrel. Some people might call on Child Protective Services to take the child into custody or demand the local authorities confiscate the nightclub’s liquor license.

I bring this up not to remove Desmond from his parents or to shut down the New York nightclub that hosted Desmond’s performance.

Instead, I want to issue a challenge to people who identify themselves as part of the “LGBTQ community”: Please stand up and publicly object to this.

I’ve seen a few individuals who describe themselves as “gay” or “liberal” objecting to this on social media. I am urging more of you to speak up.

The “Gay Establishment” could put a stop to this egregious exploitation of a child. They could speak publicly about boundaries and the innocence of childhood. In addition, it could probably solve this immediate problem without public incident. Someone from the Human Rights Campaign or other advocacy organization could quietly call up Desmond’s parents: “Look, we’ve spent millions of dollars convincing Middle America that transgenderism is harmless, heteronormativity is unnecessary, and that we aren’t interested in sexualizing children. You are creeping people out. Knock off the gay-bar scene with your 11-year-old.” I bet Desmond’s parents could be persuaded.

If those who consider themselves “sexual minorities” or “gender-nonconforming” were to speak up, the Gay Establishment just might listen.

Do these organizations really speak for everyone who identifies as “LGBT” on every issue? How about on this particular issue — of whether an 11-year-old should be performing in a nightclub of this type?

I raise this question from my own experience as a nonconforming, nonfeminist woman. Establishment feminism does not speak for me. Oh, sure, they try to create the impression that they speak for all women all the time. But they don’t speak for me or most of my friends. They have never spoken for me, and I have been a woman my entire life. That is what makes me wonder whether the Gay Establishment really speaks for all the people who identify themselves under its umbrella.

If they really want to contribute to the well-being of this preteen, they should speak out against his sexualization. Urge them to speak up on social media against this sexualization of a child. Urge them to write to the Human Rights Campaign, or any other advocacy group they may support. You can write to these organizations, as well. They will be more likely to listen to you than to me.

Then maybe we can put a stop to the exploitation of this child.


Ex-Gay Rescued by the Power of the Cross

Brother Christopher Sale shares his powerful testimony with ChurchMilitant.com.

ChurchMilitant.com interviewed Br. Christopher Sale, a man who spent decades in the homosexual lifestyle and was rescued from that way of life through the grace of the sacraments and a devotion to Our Lady of Guadalupe, and healed of all disordered attractions. He spoke with ChurchMilitant.com about the harm caused by current Church-run LGBT ministries that give the message that same-sex attracted men have no choice but to suffer from disordered desires the rest of their lives.

CM: How long were you involved in the gay lifestyle?

Br. Christopher Sale: I was in the gay lifestyle for 43 years. I came out as gay when I was 22 years old. I began a relationship that lasted 25 years. After 25 years I decided to become single and venture out to see what I had missed out on in my younger years. By 2008, I ended up with AIDS and a drug addiction. Throughout my years in the gay lifestyle I knew how badly I was offending God, yet I felt I had no control over my behavior. I was totally wrong.

CM: How did you get out of the lifestyle?


 

Br. Christopher Sale: I truly believe that it was contracting Aids and having a drug addiction (that rock-bottom moment) when I knew that without God I would have never been able to leave this sinful lifestyle. Many would find this extremely sadistic, but contracting AIDS turned out to be a gift from God. Had it not been for AIDS I would most likely still be in that deplorable lifestyle. I have said many times that AIDS has been my stigmata. It was God telling me: "It is finished; now you will come back to Me and begin saving souls." I believe God has given me the courage to use my story to save others. I believe that although persecuted for speaking the truth, God has called me to be a victim for souls.

Keep reading and watch the video.



I was a victim of the Sexual Revolution as an LGBT lifestyle refugee.

After decades of yearning for happiness and joy, I came to see that I had been wrong, mistaken and even victimized. I take full responsibility for my choices. Through the media and some of those in academia, I didn’t believe that I had choices. I wanted happiness, enlightenment. I wanted to rise above what my Catholic parents wanted for me: family, children, a loving husband. I rejected all of that as bondage, as slavery to a man, to an old outdated ideal. I wanted nothing to do with having children and was outspoken about pro-choice/abortion issues. My choices included serial lesbian monogamy and the gay bar/nightlife scene. At the same time, I was succeeding in college with many lesbian professors. I honestly believed that my guaranteed happiness and fulfillment would come from academic degrees, occupational power, and the ‘pride’ and enlightenment that the homosexual agenda promised.


I had many monogamous relationships with women. One after the other, sometimes not a month in between. I moved in, tried to make a home, a life, with many, ending shortly thereafter in heartbreak and sadness. I fell into the depth of sadness and despair, contemplating suicide many times. My emotional wounds were almost insurmountable. The cycle of bliss with a new sexual partner that promised love and a future only ended in devastation.

After decades of persisting that this would make me happy, a woman and I bought a home together and adopted children (at her urging).

That’s when GOD took a hold of me. As I looked into the loving eyes of my young children--these beautiful gifts from God--I could not, I would not, bring them to the door of a GODLESS existence of the homosexual agenda.

On the floor of my living room, I screamed, crying to God. I was so lost and confused. Shortly thereafter, I reverted back to my Catholic faith. I repented of my sins and went to confession. I dedicated my life to Christ and to my children. I am nurturing my own soul and theirs as a proud Christian. I am happier than I ever dreamed! I am content as never before. I am not lonely, I am loved deeply. I am happy.

Submitted by AV.


'The Sexual State': How Government and Big Donors Gave Us the Sexual Revolution

By Tyler O'Neil

This article was first published October 4, 2018, at PJ Media.

Cover of "The Sexual State" by Jennifer Roback Morse.

 

In 21st century America, sex is all around us: on television, in movies, in classrooms, in politics, and even in churches. Sex permeates our desires, our expectations for relationships, even our identity. The Sexual Revolution goes far beyond the LGBT movement, and it has fundamentally reshaped American society. But few Americans actually grasp exactly where this revolution came from. An explosive new book reveals that government and wealthy donors, rather than impersonal historical forces or newly liberated women, propelled the Sexual Revolution.


"The State bears the greatest responsibility for the toxic sexual culture in which we live," Jennifer Roback Morse,founder of the Ruth Institute (RI), writes in "The Sexual State: How Elite Ideologues Are Destroying Lives And Why the Church Was Right All Along." She presented five other explanations for the Sexual Revolution, and found each one wanting.

Many have suggested that the Sexual Revolution came about through the inevitable and impersonal "march of history." This view does not work "because it robs us and our forbears of human agency." Even the overhyped birth control pill "is just an inert piece of technology" that people could decide to use or not use, or use in different ways.

Morse also rebuts the feminist narrative, which suggests that "these changes have been one long string of victories for the benefit and advancement of women." Ironically, the very success of women's liberation "undermines the claim that women have been completely powerless and dominated by the patriarchy throughout all of recorded history." Furthermore, the author argues that "the pro-life movement is dominated by women," suggesting that not all women want more of the Sexual Revolution.

Perhaps the most common explanation for the Sexual Revolution is the "liberationist narrative," which posits that everyone is more free thanks to new sexual norms. This view also cannot explain how age-old oppression was immediately dissolved in one generation, Morse argues.

Furthermore, many people "have become less free, in fact actually oppressed, by the very forces that are supposedly liberating us. The breaking of family bonds has increased the size and scope of the State, including the intrusion of the State into the everyday lives of ordinary people." She mentions college sex tribunals, family courts — which even rule on which schools and churches children can attend — and higher taxes to pay for social workers who manage tough divorces and family breakdown.

Morse also rejects the "over-population narrative," which suggests that "too many people create ecological disaster and economic backwardness," so the State needs to control population through birth control and abortion. Interestingly, advocates of this narrative "haven't been able to adapt the narrative to the changing circumstances of population decline, which the Over-Population Narrative itself helped bring about."

Finally, the author turns to a "steal capitalist narrative," explaining the Sexual Revolution by pointing to the many people who benefit financially from family breakdown. Abortionists, pharmaceutical companies, the fertility industry, pornographers, divorce professionals, family court judges and lawyers, medical professionals who specialize in sexually transmitted diseases, and social workers all perversely benefit from family breakdown, contraception, and abortion.

Even higher education and employers benefit from women choosing to get married later, to go to school and to work, rather than raising a family. Morse claims that employers benefit from easy divorce as well, as women are less able to rely on their husbands to financially support them. She suggests that these factors cement the Sexual Revolution, but they do not explain it.

The author boils the Sexual Revolution down to three basic "ideologies:" the Contraceptive Ideology separates sex from childbearing; the Divorce Ideology separates sex and childbearing from marriage; and the Gender Ideology eliminates the distinctions between men and women that individuals do not explicitly embrace.

"The Sexual Revolution needs the State for one major reason: the premises of the Sexual Revolution are false," Morse declares. "Sex does make babies. Children do need their parents, and therefore marriage is the proper and just context for both sex and childbearing. Men and women are different." The Sexual Revolution requires "reconstructing society" around a rejection of these basic truths, so it involves a great deal of propaganda.

"If you can make people believe Bruce Jenner, the 1976 male Olympic decathlon winner, is a woman, you can make them believe 2 + 2 = 5. If you can make people afraid to say, 'Bruce Jenner is a man,' you can make them afraid to say anything," Morse quips. "The Sexual Revolution is a totalitarian ideology with a blind commitment to the implementation of its tenets, regardless of the human costs."

The book begins with a list of victims of the Sexual Revolution, a topic for a future article. Those victims include children of divorce, spouses who did not want to get divorced, women who waited too long to have children, young women who wanted to abstain from sex, and more. Suffice it to say, the Sexual Revolution has harmed many people.

Morse narrates how the state unleashed the Sexual Revolution, beginning with the Supreme Court contraception case Griswold v. Connecticut (1965). The Contraceptive Ideology predated this decision and played a large role in pushing the Court to change the law on contraception.

The author cites liberal attorney Leo Pfeffer and conservative historian Allan Carlson, who agreed that governments will consider contraception necessary once they have established welfare states — in order to prevent the subsidized poor from having children. Tragically, the U.S. government pushed contraception before Griswold, pushing contraception in post-World War II Japan and other foreign countries considered to be U.S. interests.

In the 1960s and 1970s, USAID started pushing contraception and abortion, thinking these "family planning" efforts would help other countries defeat poverty. These policies were also wrapped up with the ugly eugenics movement in America.

In order to downplay the ugly history of eugenics, contraception activists turned to the work of Alfred Kinsey, an academic who claimed that "up to" 67 to 98 percent of American men ha had premarital sex and that 69 percent of American males had at least one experience with a prostitute. His claims were shot down by other researchers, who exposed his shoddy methods. But the Rockefeller Foundation funded his research and sent his crackpot theories mainstream.

Planned Parenthood and its allies enjoyed connections to elites, and helped push the Court in the direction of legalizing contraception for anyone across the country.

Similarly, elite institutions and big donors pushed no-fault divorce, Morse argues. After Ronald Reagan signed the first no-fault divorce law in 1968, the American Law Institute (ALI), founded with support from the Carnegie Foundation, crafted model legislation to insert the state in between husbands and wives — and favor the spouse who wanted a divorce.

The ALI pushed for decriminalizing private sexual acts between consenting adults, a key plank that struck down states' ability to regulate obscene materials and contraception.

By 1974, all but five states had adopted a form of no-fault divorce.

Morse argues that no-fault divorce positions the power of the state on the side of whichever spouse least wants the marriage to continue. This damages spouses who are committed to the marriage, but it also damages children who do not grow up with both of their parents. It also empowers the government, which now mediates between divorced mothers and fathers.

The author argues that the claim "the kids will be all right" is propaganda. She cites the work of Judith Wallerstein, who found that divorce has a long-term impact on children — damaging their prospects for romantic relationships in adulthood. Similarly, the worries about husbands abusing wives are overblown, as studies have shown that women and children are more likely to be abused in cohabiting relationships than in marriage.

Finally, Morse argues that the government and elites pushed the "Gender Ideology" — long before transgender identity went mainstream — in order to encourage women to be "ideal workers:" "a person who never takes time off, is never sick, whose mental and psychological focus is entirely on the job."

"We've built a society around the premise that our educated women must be permitted to time their 1.6 pregnancies right down to the minute when it's most convenient. But convenient for whom? All too often, it means the convenience of the employers, or the interests of the career path, or of those who hold the student debt which the young woman or young couple must pay down," Morse claims.

The author does not lament the fact that women have entered the "managerial class," highly paid professions which do not involve manual labor. She herself is a member of this class. Rather, she suggests that the pressures of work and the benefits of this class enable people to overlook the obvious differences between men and women.

"People who do manual labor aren't deluded for a moment that men and women are interchangeable," Morse quips. For this reason, men are vastly over-represented in the dangerous professions.

Women's involvement in the workforce need not be connected to the Sexual Revolution's Gender Ideology, the author argues. "I claim the right to participate in the labor market as women, not as men in skirts." She suggests that "educated women would be better off if they accepted that their fertility peaks during their twenties and planned their lives around this fact."

Morse lays out a basic life plan: Women should go to college for a liberal education, not a vocational one. They should get married and have kids early, using their higher educations to be involved in educating their kids. "Let your husbands support you. Trust them. Be grateful for them," and when the children are older, go back for an advanced degree and work.

Tragically, activists are pushing on all these issues and more. Morse discusses same-sex marriage in a chapter on the Gender Ideology. She recalls the battle over California's Proposition 8.

"The 'Yes on 8' campaign was arguably the largest grassroots campaign in history," she writes, noting that California's secretary of state website crashed because there were over 5,000 pages of contributors to the campaign. Yet modern "progressives" "took Proposition 8 to court on flimsy pretexts and rich people's money."

After Proposition 8 passed and the people had amended their constitution, California's attorney general refused to defend it. The people's will failed thanks to an effective pocket veto. in the case Hollingsworth v. Perry(2013), the Supreme Court ruled that proponents of ballot initiatives like Proposition 8 could not defend such laws in court, enabling Gov. Jerry Brown (D-Calif.) to resume same-sex marriage in the state. Now-Sen. Kamala Harris (D-Calif.) performed the first same-sex marriage after this ruling.

As with Proposition 8, wealthy liberals continue to push Sexual Revolution issues, particularly abortion and contraception. George Soros and Warren Buffett continue to fund abortion groups, and they use their money to "shape political institutions so they can use the government to recreate the world in their own image and likeness," Morse alleges.

Importantly, the book notes that contraception carries health risks for women, and some studies have shown that hormonal contraception is as likely to cause cancer as smoking. "Smoking has been all but banned, tobacco companies have been sued, and smokers have been socially shunned," Morse writes. "By contrast, the government actively promotes the use of hormonal contraception while the media plays down the risks."

Abortion, often considered an alternative should contraception fail, also carries tremendous health risks to the mother, which medical associations keep secret for political reasons, the author argues. She also notes that wealthy donors funded abortion activists who convinced the Supreme Court to strike down Texas regulations treating abortion clinics like any other medical facility.

"When the people of Texas, acting through their duly elected state legislators, enacted health and safety legislation for abortion clinics, the elites of society knocked it down," Morse declares.

"The Sexual State" makes a compelling case that state power and wealthy elites pushed the Sexual Revolution, and people should fight back. While Morse does address LGBT issues, her book mostly focuses on the negative impacts the Sexual Revolution has had on family life, harming faithful spouses, children of divorce, and many others.

Morse, a Roman Catholic, presents a very Catholic view of these issues and champions the Catholic Church's approach. Her book was ill-fated to release shortly after the sexual abuse scandal broke, but her points still stand.

The book may be too polemical, but it raises important questions about the hidden harms of the Sexual Revolution and who benefits from this humongous social change.

"The Sexual State" is an important book for libertarians to wrestle with, as it presents a compelling case that big government benefits from the Sexual Revolution, and that marriage and family would help weaken the power of the state.


Ruth Institute Delighted to Sign Letter Affirming Biological Nature of Sex

For more information, contact: media@ruthinstitute.org.

Dr. Jennifer Roback Morse, Founder and President of the Ruth Institute, said her organization was delighted to join such colleagues as the American College of Pediatricians, Alliance Defending Freedom, the American Association of Pro-Life Obstetricians and Gynecologists, and Liberty Counsel in applauding the decision of the Trump Administration to uphold the scientific definition of sex in federal law.

In an extraordinary move, the Obama Administration had urged federal agencies to expand the Title IX definition of sex to include so-called “gender identity” – treating those who identify with the opposite sex as if they were members of the opposite sex.


The letter released today supports the Trump Administration’s decision “to uphold the original scientific meaning and legal intent of the term ‘sex’ in federal law.”

Signers of the December 6th letter to the Departments of Justice, Education and Health and Human Services, noted:

  • Human sex is a binary, biologically determined, and immutable trait from conception forward.
  • Sex differences are real and consequential.
  • “Gender identity” is not a material trait found anywhere in the body, brain or DNA.
  • Upholding the scientific definition of sex in law protects everyone’s rights to privacy and equal treatment, especially that of girls and women.
  • As the biological men and women that they are, transgendered-identified individuals possess the same human dignity and right to equal protection of the law as all Americans.

Besides the organizations mentioned above, the letter was also endorsed by the Christian Medical and Dental Association, the National Task Force for Therapy Equality and the Freedom Defense Fund.

Dr. Jennifer Roback Morse is the author of the recently published book, The Sexual State: How Elite Ideologies Are Destroying Lives, which includes a discussion of transgenderism in the chapter "The Gender Revolution."

For more information on The Sexual State: thesexualstate.com.
For more information on The Ruth Institute: ruthinstitute.org.


About those “Gay” Priests Arrested in Miami

by Jennifer Roback Morse

This article was first posted at Crisis Magazine on September 11, 2018.

Miami police arrested two priests for “lewd and lascivious behavior.” One of them was also charged with “indecent exposure.” The two priests were in a parked car in a public place, performing a “sex act.” As the policeman noted, “there were no tints on the windows.” Let’s talk about these two men, and what this incident means for our (non-stop) public conversation about sex.


First off, let me state for the record: I will never say “all gay men are….” I once wrote an article called “Fifty Shades of Gay.” I’m not about to draw rash conclusions about “gay men” from the behavior of a few.

However, this incident certainly casts doubt on what I will call the Grand Gay Narrative. The Gay Marketing Men and their allies who promote the Sexual Revolution have gone to a lot of trouble to create the following impressions in the public mind:

  1. Being gay is a normal variation of healthy human sexuality. “Straight” vs. “gay” is no more significant than left-handed vs. right-handed.
  2. Gay people are “born that way.”
  3. Any problems that gay people might have are the result of “homophobia,” that is, unjust discrimination against them by society, or “internalized homophobia,” that is, self-hatred.

The incident of two priests having oral sex in public undermines the plausibility of the Grand Gay Narrative. Let us consider these points one by one:

  1. The police report states that the two men were performing sex acts on each other “in full view of the public passing by on Ocean Drive and the sidewalk.” Performing oral sex in a car, parked in a public place, is not a “normal variation of healthy human sexuality.”
  2. Nobody is born with an uncontrollable urge to have sex in a public place.
  3. We cannot dismiss this behavior as the result of “homophobia,” internalized or otherwise. I mean, honestly, Miami is not exactly a hotbed of Puritanism. These two men could have easily found a private place for their activities while they visited Miami. These two guys from the Archdiocese of Chicago gave the same address. In other words, they lived together. How many more opportunities for sex in a private place would it take to keep them from “lewd and lascivious” behavior and “indecent exposure” in public?

The most logical conclusion is that these two men are not in command of themselves. They are either grossly immature or they have some kind of obsessive-compulsive “issues,” as the euphemism goes. In other words, this is not normal behavior—at all.

One might reply that these two men are not typical of gay men, and that their behavior is not an intrinsic part of being gay. OK. Let’s say these two guys are not necessarily typical. They are atypical, out-of-control whack jobs.

In fact, I will go one step further: I won’t refer to them as “gay” at all. If you notice, I have not yet referred to them as “gay.” I plan not to do so. Perhaps you did not know that distinguished psychologist and expert on gender, Dr. Lisa Diamond, has stated: “There is currently no scientific or popular consensus on the exact constellation of experiences that definitively ‘qualify’ a person as lesbian, gay or bisexual, rather than curious, confused or maladjusted.”

Instead of the scientifically ambiguous and contested term “gay,” let me use a more precise term. The community of public health and medical researchers generally use the term, “men who have sex with men,” or MSM. Is the behavior of 39-year-old Fr. Diego Berrio and 30-year-old Fr. Edwin Giraldo Cortez in any way typical of other men who have sex with men? Looking at the Centers for Disease Control’s reports on rates of sexually transmitted diseases gives us some insight into this question.

Syphilis: the CDC reports that “MSM continued to account for the majority of Primary & Secondary syphilis cases in 2016 (Figures 35 and 36). Of 27,814 reported P&S syphilis cases in 2016, 16,155 (58.1 percent) were among MSM, including 14,553 (52.3 percent) cases among men who had sex with men only and 1,602 (5.8 percent) cases among men who had sex with both men and women (Figure 36).”

HIV: This CDC report states:

  • In 2014, gay and bisexual men made up an estimated 2 percent of the U.S. population, but accounted for 70 percent of new HIV infections.
  • Most gay and bisexual men get HIV through having anal sex without condoms or medicines to prevent or treat HIV. Anal sex is the riskiest type of sex for getting or transmitting HIV.

Sexually transmitted diseases are the result of a combination of having sex with multiple partners, and not using condoms consistently. Some might argue that lots of people have the urge to have multiple sex partners. In that sense, we could say they are all “born that way.” But we expect people to control that urge. And most people successfully do.

What can we conclude from the much higher rates of STDs among men who have sex with men compared with everyone else? We can, I think, reasonably conclude that MSM are less likely to be in command of themselves than others, more likely to have multiple partners, and less likely to take steps that reduce risk.

These two particular men are certainly not in command of themselves. Do you really want Fr. Diego Berrio or Fr. Edwin Giraldo Cortez running the youth group at your parish, or deciding whether your marriage is null? Is there really a safe or appropriate placement for someone who can’t control himself?

Whatever your answer to those questions might be, I think we can agree on one thing: this incident seriously tarnishes the carefully crafted image created by the Gay Marketing Men.

 


 


'The Sexual State': How Government and Big Donors Gave Us the Sexual Revolution

By Tyler O'Neil

This article was first published October 4, 2018, at PJMedia.com.

Cover of "The Sexual State" by Jennifer Roback Morse

In 21st century America, sex is all around us: on television, in movies, in classrooms, in politics, and even in churches. Sex permeates our desires, our expectations for relationships, even our identity. The Sexual Revolution goes far beyond the LGBT movement, and it has fundamentally reshaped American society. But few Americans actually grasp exactly where this revolution came from. An explosive new book reveals that government and wealthy donors, rather than impersonal historical forces or newly liberated women, propelled the Sexual Revolution.


"The State bears the greatest responsibility for the toxic sexual culture in which we live," Jennifer Roback Morse, founder of the Ruth Institute (RI), writes in "The Sexual State: How Elite Ideologues Are Destroying Lives And Why the Church Was Right All Along." She presented five other explanations for the Sexual Revolution, and found each one wanting.

Many have suggested that the Sexual Revolution came about through the inevitable and impersonal "march of history." This view does not work "because it robs us and our forbears of human agency." Even the over-hyped birth control pill "is just an inert piece of technology" that people could decide to use or not use, or use in different ways.

Morse also rebuts the feminist narrative, which suggests that "these changes have been one long string of victories for the benefit and advancement of women." Ironically, the very success of women's liberation "undermines the claim that women have been completely powerless and dominated by the patriarchy throughout all of recorded history." Furthermore, the author argues that "the pro-life movement is dominated by women," suggesting that not all women want more of the Sexual Revolution.

Perhaps the most common explanation for the Sexual Revolution is the "liberationist narrative," which posits that everyone is more free thanks to new sexual norms. This view also cannot explain how age-old oppression was immediately dissolved in one generation, Morse argues.

Furthermore, many people "have become less free, in fact actually oppressed, by the very forces that are supposedly liberating us. The breaking of family bonds has increased the size and scope of the State, including the intrusion of the State into the everyday lives of ordinary people." She mentions college sex tribunals, family courts — which even rule on which schools and churches children can attend — and higher taxes to pay for social workers who manage tough divorces and family breakdown.

Morse also rejects the "over-population narrative," which suggests that "too many people create ecological disaster and economic backwardness," so the State needs to control population through birth control and abortion. Interestingly, advocates of this narrative "haven't been able to adapt the narrative to the changing circumstances of population decline, which the Over-Population Narrative itself helped bring about."

Finally, the author turns to a "steal capitalist narrative," explaining the Sexual Revolution by pointing to the many people who benefit financially from family breakdown. Abortionists, pharmaceutical companies, the fertility industry, pornographers, divorce professionals, family court judges and lawyers, medical professionals who specialize in sexually transmitted diseases, and social workers all perversely benefit from family breakdown, contraception, and abortion.

Even higher education and employers benefit from women choosing to get married later, to go to school and to work, rather than raising a family. Morse claims that employers benefit from easy divorce as well, as women are less able to rely on their husbands to financially support them. She suggests that these factors cement the Sexual Revolution, but they do not explain it.

The author boils the Sexual Revolution down to three basic "ideologies:" the Contraceptive Ideology separates sex from childbearing; the Divorce Ideology separates sex and childbearing from marriage; and the Gender Ideology eliminates the distinctions between men and women that individuals do not explicitly embrace.

"The Sexual Revolution needs the State for one major reason: the premises of the Sexual Revolution are false," Morse declares. "Sex does make babies. Children do need their parents, and therefore marriage is the proper and just context for both sex and childbearing. Men and women are different." The Sexual Revolution requires "reconstructing society" around a rejection of these basic truths, so it involves a great deal of propaganda.

"If you can make people believe Bruce Jenner, the 1976 male Olympic decathlon winner, is a woman, you can make them believe 2 + 2 = 5. If you can make people afraid to say, 'Bruce Jenner is a man,' you can make them afraid to say anything," Morse quips. "The Sexual Revolution is a totalitarian ideology with a blind commitment to the implementation of its tenets, regardless of the human costs."

The book begins with a list of victims of the Sexual Revolution, a topic for a future article. Those victims include children of divorce, spouses who did not want to get divorced, women who waited too long to have children, young women who wanted to abstain from sex, and more. Suffice it to say, the Sexual Revolution has harmed many people.

Morse narrates how the state unleashed the Sexual Revolution, beginning with the Supreme Court contraception case Griswold v. Connecticut (1965). The Contraceptive Ideology predated this decision and played a large role in pushing the Court to change the law on contraception.

The author cites liberal attorney Leo Pfeffer and conservative historian Allan Carlson, who agreed that governments will consider contraception necessary once they have established welfare states — in order to prevent the subsidized poor from having children. Tragically, the U.S. government pushed contraception before Griswold, pushing contraception in post-World War II Japan and other foreign countries considered to be U.S. interests.

In the 1960s and 1970s, USAID started pushing contraception and abortion, thinking these "family planning" efforts would help other countries defeat poverty. These policies were also wrapped up with the ugly eugenics movement in America.

In order to downplay the ugly history of eugenics, contraception activists turned to the work of Alfred Kinsey, an academic who claimed that "up to" 67 to 98 percent of American men ha had premarital sex and that 69 percent of American males had at least one experience with a prostitute. His claims were shot down by other researchers, who exposed his shoddy methods. But the Rockefeller Foundation funded his research and sent his crackpot theories mainstream.

Planned Parenthood and its allies enjoyed connections to elites, and helped push the Court in the direction of legalizing contraception for anyone across the country.

Similarly, elite institutions and big donors pushed no-fault divorce, Morse argues. After Ronald Reagan signed the first no-fault divorce law in 1968, the American Law Institute (ALI), founded with support from the Carnegie Foundation, crafted model legislation to insert the state in between husbands and wives — and favor the spouse who wanted a divorce.

The ALI pushed for decriminalizing private sexual acts between consenting adults, a key plank that struck down states' ability to regulate obscene materials and contraception.

By 1974, all but five states had adopted a form of no-fault divorce.

Morse argues that no-fault divorce positions the power of the state on the side of whichever spouse least wants the marriage to continue. This damages spouses who are committed to the marriage, but it also damages children who do not grow up with both of their parents. It also empowers the government, which now mediates between divorced mothers and fathers.

The author argues that the claim "the kids will be all right" is propaganda. She cites the work of Judith Wallerstein, who found that divorce has a long-term impact on children — damaging their prospects for romantic relationships in adulthood. Similarly, the worries about husbands abusing wives are overblown, as studies have shown that women and children are more likely to be abused in cohabiting relationships than in marriage.

Finally, Morse argues that the government and elites pushed the "Gender Ideology" — long before transgender identity went mainstream — in order to encourage women to be "ideal workers:" "a person who never takes time off, is never sick, whose mental and psychological focus is entirely on the job."

"We've built a society around the premise that our educated women must be permitted to time their 1.6 pregnancies right down to the minute when it's most convenient. But convenient for whom? All too often, it means the convenience of the employers, or the interests of the career path, or of those who hold the student debt which the young woman or young couple must pay down," Morse claims.

The author does not lament the fact that women have entered the "managerial class," highly paid professions which do not involve manual labor. She herself is a member of this class. Rather, she suggests that the pressures of work and the benefits of this class enable people to overlook the obvious differences between men and women.

"People who do manual labor aren't deluded for a moment that men and women are interchangeable," Morse quips. For this reason, men are vastly over-represented in the dangerous professions.

Women's involvement in the workforce need not be connected to the Sexual Revolution's Gender Ideology, the author argues. "I claim the right to participate in the labor market as women, not as men in skirts." She suggests that "educated women would be better off if they accepted that their fertility peaks during their twenties and planned their lives around this fact."

Morse lays out a basic life plan: Women should go to college for a liberal education, not a vocational one. They should et married and have kids early, using their higher educations to be involved in educating their kids. "Let your husbands support you. Trust them. Be grateful for them," and when the children are older, go back for an advanced degree and work.

Tragically, activists are pushing on all these issues and more. Morse discusses same-sex marriage in a chapter on the Gender Ideology. She recalls the battle over California's Proposition 8.

"The 'Yes on 8' campaign was arguably the largest grassroots campaign in history," she writes, noting that California's secretary of state website crashed because there were over 5,000 pages of contributors to the campaign. Yet modern "progressives" "took Proposition 8 to court on flimsy pretexts and rich people's money."

After Proposition 8 passed and the people had amended their constitution, California's attorney general refused to defend it. The people's will failed thanks to an effective pocket veto. in the case Hollingsworth v. Perry (2013), the Supreme Court ruled that proponents of ballot initiatives like Proposition 8 could not defend such laws in court, enabling Gov. Jerry Brown (D-Calif.) to resume same-sex marriage in the state. Now-Sen. Kamala Harris (D-Calif.) performed the first same-sex marriage after this ruling.

As with Proposition 8, wealthy liberals continue to push Sexual Revolution issues, particularly abortion and contraception. George Soros and Warren Buffett continue to fund abortion groups, and they use their money to "shape political institutions so they can use the government to recreate the world in their own image and likeness," Morse alleges.

Importantly, the book notes that contraception carries health risks for women, and some studies have shown that hormonal contraception is as likely to cause cancer as smoking. "Smoking has been all but banned, tobacco companies have been sued, and smokers have been socially shunned," Morse writes. "By contrast, the government actively promotes the use of hormonal contraception while the media plays down the risks."

Abortion, often considered an alternative should contraception fail, also carries tremendous health risks to the mother, which medical associations keep secret for political reasons, the author argues. She also notes that wealthy donors funded abortion activists who convinced the Supreme Court to strike down Texas regulations treating abortion clinics like any other medical facility.

"When the people of Texas, acting through their duly elected state legislators, enacted health and safety legislation for abortion clinics, the elites of society knocked it down," Morse declares.

"The Sexual State" makes a compelling case that state power and wealthy elites pushed the Sexual Revolution, and people should fight back. While Morse does address LGBT issues, her book mostly focuses on the negative impacts the Sexual Revolution has had on family life, harming faithful spouses, children of divorce, and many others.

Morse, a Roman Catholic, presents a very Catholic view of these issues and champions the Catholic Church's approach. Her book was ill-fated to release shortly after the sexual abuse scandal broke, but her points still stand.

The book may be too polemical, but it raises important questions about the hidden harms of the Sexual Revolution and who benefits from this humongous social change.

"The Sexual State" is an important book for libertarians to wrestle with, as it presents a compelling case that big government benefits from the Sexual Revolution, and that marriage and family would help weaken the power of the state.


Why I Don’t Call Anyone “Gay”

by Jennifer Roback Morse

This article was first published August 28, 2018, at Crisis Magazine.

The clergy sex abuse and cover-up stories have created a linguistic challenge for faithful Catholics. Over 80 percent of these clergy abuse cases involve predatory sexual activity between adult men and younger men in less powerful positions. Some Catholic commentators refer to these cases as “gay” to distinguish them from “pedophilia.” Their intention is sound: the “pedophilia” label has frequently been a way to deflect attention away from abusive homosexual conduct. I, however, maintain that we should avoid the word “gay,” and even the word “homosexual.” Former Apostolic Nuncio Archbishop Carlo Maria Viganò’s bombshell revelations about sexual abuse and the network of cover-ups raises the stakes. We really must get the terminology right.

[Photo: Pope Francis with Cardinal McCarrick, Vatican Media]


Daniel Mattson wrote an important book, “Why I Don’t Call Myself Gay.” He outlines the philosophical, theological, and pastoral problems with the “gay” label. I add to Mattson’ arguments an additional consideration. “Gay” is a losing term for us.

At this moment in history, the word “gay” is loaded with positive associations. The word “gay” means young, fashionable, intelligent, and witty. “Gay” might also mean a weak, victimized, innocent waif, so psychologically vulnerable he might commit suicide. This perception is so prevalent that health care professionals are not supposed to even mention the health risks of “gay sex.”

Speaking of “gay sex,” what exactly do gay men do together? The images we have been presented suggest that all they do is hold hands, cuddle, and kiss. We never imagine “gay sex” to include rectal bleeding or intense pain or rectal incontinence or adult diapers.

In this respect, the “gay” image resembles the other sanitized images created around the Sexual Revolution. No-fault divorce involves two sensible mature people mutually deciding to “move on.” Children of divorce always “get over it.” No woman ever regrets her abortion. And so on.

All these claims are false.

When today’s mainstream journalists hear the word “gay,” they might picture a confused but basically innocent teenager. They might picture this teenager being bullied by classmates or scolded by adults. These benign associations with the word “gay” have been carefully crafted over decades. In fact, this is one place where the word “gay” properly applies. We can accurately describe the people who created these images, as the Gay Marketing Men.

I believe this explains the reluctance of many in the media to address the clergy sex abuse story as forcefully as a story about men preying on women victims. The terms “predator” or “domination” or “exploitation” do not register in connection with “gay.” In the average journalist’s minds, these words are associated with “toxic masculinity” or “conservative Christian.”

Catholic friends, we are not going to be able to dislodge these slanted images, no matter how loudly we yell about it. The protective moat around “gay” is too wide and deep. The Gay Marketing Men have spent millions of dollars and countless hours fashioning this picture and securing it firmly in the public mind.

Some Catholic commentators use the word “homosexual” in an effort to sidestep the term “gay.” I don’t think this strategy avoids the problem. Historically, the term “homosexual” was invented in the nineteenth century to “medicalize” what had previously been considered a moral or behavioral issue. Medicalizing behavior doesn’t help our cause. Besides, the word “homosexual” without qualifiers doesn’t buy us much help from the general public. It just makes us look out of date, like people who still use the word “Negro.”

Does that mean we throw up our hands and give up? Certainly not. I propose a different approach that gives us a better chance of success.

Instead of the word “gay,” use the most descriptively accurate phrase possible in the context of what you are trying to say. Instead of “gay sex scandal,” try this: “male on male sexual predation.” Sometimes, the most appropriate strategy is to use a long, clunky, but highly descriptive phrase like, “a powerful man with deep-seated attractions to males used his position of power to exploit younger men under his authority.” No one could conceivably confuse this word-picture with the teenaged boy who may have feelings he doesn’t understand.

In some cases, “pederasty” could be a good term to use. The Gay Marketing Men have not sanitized this term, and “pederasty” is distinct from pedophilia. (A “pederast” is a man who wants and has sex with adolescent boys. I had to look it up.)

The term “same-sex attraction” proposed by members of Courage, is a particular instance of the general policy I am suggesting. Dan Mattson and David Prosen and others argue that the gay identity is an inaccurate, self-limiting description. These men reject the term “gay” to eliminate a ton of philosophical and theological baggage.

The current torrent of embarrassing sex scandals is actually providential for the long-run health of the Body of Christ. We have the chance to offer authentic Catholic witness of authentic Catholic teaching to a desperate world. To succeed, though, we must be careful with our language. We can’t say or imply, “All gay men are predators,” because it isn’t true. At the same time, we cannot let anyone else say or imply, “All gay men are innocent lambs,” because that is not true either. And we will need at least some help from journalists who don’t necessarily share all of our views.

We can restate Archbishop Viganò’s explosive revelations without ever using the words “gay” or even “homosexual.”

“Men who do not agree with the teachings of the Catholic Church, nevertheless swore allegiance to the Church, and accepted positions of power, authority, wealth, and influence. They used those positions to indulge themselves sexually, to favor their friends, and to advance their careers. Among their preferred forms of sexual indulgence were the abuse of little boys, the seduction of teenaged-boys and the harassment of young adult male subordinates.”

No one will ever mistake this description for an appealing kid on a TV sitcom. No one would dream of saying these perpetrators were “born that way.”

When we use the word “gay,” we are doing battle on the field chosen by our opponents. By contrast, when we use other terms, we give our listeners a chance to think about what we are saying, without all the noise associated with the terms “gay” or “homosexual.”

“Gay” is a political word, a marketing word, a propaganda word. We don’t need to use it. So let’s quit using it.




Catholics tell Cdl. Cupich: Clerical sex abuse ‘has everything to do with homosexuality’

by Claire Chretien

This article was first posted August 8, 2018, at Life Site News.

According to Pope Francis-appointed Cardinal Blase Cupich of Chicago, homosexuality in the clergy isn’t the main issue in the sex abuse crisis, and saying so is a “diversion” away from the real issue, clericalism.

Cupich, one of the most left-leaning, pro-gay bishops in the country, made these comments in an interview with America magazine.

 


“In the weeks since allegations were made against Archbishop McCarrick, some commentators and clergy have suggested that allowing gay men to be priests has created a culture ripe for the kind of abuse Archbishop McCarrick is alleged to have committed,” the Jesuit publication reported. “But Cardinal Cupich said he ‘would be very careful’ in accepting that conclusion, noting that similar claims made during the height of the child sexual abuse crisis in the 2000s were refuted by an independent 2011 report compiled by the John Jay College of Criminal Justice.”

Cupich also praised the Dallas Charter, the U.S. bishops’ document on dealing with sex abuser priests, as having been effective at removing now ex-Cardinal Theodore McCarrick, even though it specifically avoids addressing consequences for predatory bishops. He made a number of other comments about the need for “a review to confirm if policies that already were in place were not followed” and how “shocked” he was to learn about McCarrick’s pederasty.

“Cardinal Cupich sounds more like a bureaucrat than a pastor,” Dr. Jennifer Roback Morse, Founder and President of the Ruth Institute and the author of the forthcoming book The Sexual State, told LifeSiteNews. “I am particularly concerned that he is recycling the old canard from the 2002 go-round of clerical sex abuse: ‘this has nothing to do with homosexuality.’”

“Both the 2004 and the 2011 John Jay Reports concluded that 80% of the cases of sexual abuse of minors were of adolescent boys,” she pointed out. “That has something to do with homosexual activity. The current crisis is about seminarians being sexually harassed by their superiors. That has something to do with homosexual activity.”

Austin Ruse, President of the Center for Family and Human Rights, echoed Morse’s sentiments.

"Cardinal Cupich continues the false narrative that the sex abuse scandals in 2002 had nothing to do with homosexuality when in fact, more than 80% of the cases were adult men assaulting teen boys,” the international pro-life and pro-family activist said. “Then and now this scandal has everything to do with homosexuality. We simply will not allow them to get away with this narrative, particularly since McCarrick's sexual predation was on adult men.”

George Neumayr, author of The Political Pope: How Pope Francis Is Delighting the Liberal Left and Abandoning Conservatives and a book about former President Obama’s attacks on religious freedom, had strong words for Cupich and Washington’s Cardinal Donald Wuerl, the latter of whom recently said the U.S. bishops should investigate themselves.

“These charlatans don’t need a new bureaucratic panel; they need an exorcist,” he wrote on Facebook.

Cardinal Wuerl gives a phone interview to the most heretical newspaper in America, the National Catholic Reporter, arguing for the Gay Mafia in the Church to "investigate" itself. The same newspaper, by the way, that argued against a zero tolerance policy for homosexual pederasts (see Bishop Hubbard's columns). The Gay Mafia at the Vatican then moves into action, posting Wuerl's self-serving scheme on its media. Cardinal Cupich, meanwhile, gives an interview to another gay-rights publication, America, in which he argues for the continued ordination of gay priests. These charlatans don't need a new bureaucratic panel; they need an exorcist.

Father Thomas Berg, a professor of moral theology at St. Joseph’s Seminary, tweeted that Cupich’s “immediate defensiveness about homosexuality in the priesthood...typifies what is so wrong in episcopal culture.”

 

Fr. Thomas Berg‏@frtberg

 The immediate defensiveness about homosexuality in the priesthood; improved H.R. policies can fix this; “someone dropped the ball” in the #McCarrick case: #rubbish @CardinalBCupich typifies what is so wrong in episcopal culture.

Cupich is either ‘completely out of touch with reality’ or ‘a liar’

Dr. Janet Smith, a moral theologian at Sacred Heart Major Seminary in Detroit, said, “I believe that [Cardinal] Cupich is correct that clericalism is a great problem in the Church perhaps as seriously for how priests and seminarians are treated by their fellow priests as laity are treated by priests. Too many priests are petty tyrants who will not share power and who wield their power to their own advantage rather than to serve others.”

“So yes, clericalism does need to be addressed and one hopes that when the problem of homosexual networks in diocese[s] and orders is eliminated, other problems in the priesthood can be addressed,” she told LifeSiteNews. “What those who are involved in homosexual networks are guilty of is not just ‘sexual misbehavior’ or ‘sexual misconduct’; it sometimes involves assault and misuse of power and just plain old mortal sin.”

Another thing Cupich said to America was that he thinks the Church needs new structures to report what the magazine described as “sexual misconduct not involving children.” America wrote:

“If there was a misstep in this, so that people did not have the means by which they could put forward a complaint with objectivity and security, [knowing] that it would be acted on, then we need to put [that] in place,” Cardinal Cupich said.

But, he said, there is no need to “invent any new machinery” in order to adopt policies for reporting such allegations.

“An H.R. department would know how to help us do that, and we should learn from those best practices,” the cardinal said.

“We have heard so many stories of priests brave enough to report immoral sexual advances and forced sexual contact that have been ignored by bishops or which have been used against the priests who report, to very much want to have an investigation into dioceses to find out whether bishops have [dealt] well or poorly with reports of priests, heterosexual and homosexual, who have behaved immorally and been reported,” Smith continued. “This is a deep ugly problem that simply good ‘HR’ offices are not capable of addressing.”

Michael Hichborn, President of the Lepanto Institute, said Cupich’s interview “shows that he is either completely out of touch with reality or he is a liar.”

“His praise [for] the Dallas Charter for the protection of children as ‘effective in removing the former Cardinal’ is a sick joke!” Hichborn told LifeSiteNews. “That charter was not only drafted by McCarrick, but it specifically omitted bishops from actionable culpability. How could it have played a role in McCarrick's removal when all of the bishops who would have known about what McCarrick was doing were complicit in covering it all up?”

Hichborn, too, noted it is bizarre that Cupich would say the John Jay reports – which showed that most priestly sex abuse cases involved post-pubescent males – proved homosexuality in the clergy is not a major issue.

“It simply isn't possible that the main driving force behind the scandal isn't homosexual priests when the vast majority of the victims are males,” he said. “And since he read the report, Cardinal Cupich knows this.”

“Given the revelations surrounding Archbishop McCarrick, it's clear that there has got to be a complete and thorough removal of ALL homosexual clergymen from the Church,” said Hichborn. “All of them! And it won't happen unless the laity not only demand it, but withhold their financial contributions to the bishops until we are sure that every single homosexual priest is removed.”

Bishops who ‘deny the homosexual angle’ should be investigated too

“The lay faithful are not going to be diverted by attempts to change the subject. Clergy living active homosexual lives are causing a lot of problems in the Church,” Dr. Morse told LifeSiteNews. “They are hurting their victims.They are also hurting the good, holy and innocent priests who are all under suspicion.”

If the bishops won't face these problems, the laity will have to find new and imaginative ways of applying pressure,” she warned. On her blog, she crunched numbers from the John Jay reports to demonstrate how they do, in fact, show homosexuality is a big issue in clerical sex abuse cases – and that the reports are “no comfort at all in today’s context,” given they do not address harassment seminarians face from superiors and the problem of adult-on-adult sexual predation.

Ruse called for scrutiny of those in the Church who support parishes that defy Catholic teaching on sexual morality.

“Our investigations should include all those who support and promote so-called gay affirming parishes and even those who deny the homosexual angle,” he said.

Dr. Smith said a purge of sexually corrupt priests will leave the Church with a “small priesthood” but one that is more pure.

“Bishops must go through their memories and files to dig out what accusations there have been of sexually sinful behavior by priests but especially by priests involved in networks that harm other individuals,” Dr. Smith suggested. “If the bishop doesn't have ‘proof’ of the alleged immoral behavior [he needs] to use what moral means there are to obtain [it].”

“And then they should ask unrepentant priests to seek laicization. We will have a small priesthood and likely fewer parishes...but we need a [clergy] that strives at all times for holiness and who can truly manifest their stature of being ‘in persona Christi’ in more than a window dressing way,” said the professor.

 


Ruth Institute on Clergy Sex Abuse Scandal

Fr. Paul Sullins, Ph.D., Research Associate of the Ruth Institute, Answers Questions on The Clerical Sex Abuse Scandal

Is the current Catholic sex abuse scandal related to homosexuality?

Yes. The current scandal includes mostly revelations about male on male sexual abuse of seminarians, where the victims are adults. These kinds of cases were not even considered in the responses to the 2002 scandal, which was about the criminal abuse of minors.

Was the 2002 scandal also related to homosexuality?

The US Conference of Catholic Bishops commissioned two reports, one in 2004 and in 2011, by the John Jay College of Criminal Justice to study the reported cases of clerical sex abuse from 1950 through 2002 and 2010 respectively. Both reports found that over 80% of the victims were neither girls, nor pre-pubescent children (true pedophilia), but pre-teen and teenage boys. These results clearly indicate that the problem was male on male predation by priests against under-aged boys.

Is there a “homosexual subculture” which exists within certain Catholic institutions?


Yes. In a 2002 survey of a national sample of 1,852 Catholic priests by the Los Angeles Times, 44% responded "yes" when asked if there was a "homosexual subculture in your diocese or religious institute". To the question, “In the seminary you attended, was there a homosexual subculture at the time?” 53% of recently-ordained priests responded “Yes” (reported in Hoge and Wenger, Evolving Visions of the Priesthood, p. 102. Their own concurrent survey yielded 55% “Yes” to the identical question.)

Books by former seminary rector Donald Cozzens and psychologist Richard Sipe have described how such subcultures encourage and cover up sexual misconduct. Predatory priests and superiors can abuse the confessional by grooming victims who confess sexual temptations. Grossly immature priests are clueless about the extent of the harm they are causing. Cozzens, who writes from firsthand experience, relates that sexually active homosocial groups were at times so dominant that heterosexual men felt that they did not fit in, and left the seminary.

Numerous reports from clergy and seminarians ar e coming out worldwide which confirm the existence of networks of homosexually active men who cover for each other.

How has this “subculture” contributed to patterns of abuse within the Church?

Sipe chronicles, from mental health records and public court documents, a culture of denial and cover-up by confessors, spiritual directors, faculty, and senior clerics. Sipes wrote presciently in 2011 about what he called the “Cardinal McCarrick Syndrome.” Powerful clerics, including bishops, escaped exposure and penalty even though everyone knew about their predatory behavior and abuse of power. The sense of entitlement shown by senior clerics to seminarians eerily parallels the situation of Hollywood executives to young actresses and actors.

Pictured: Father McCarrick and James in the 1970s. From the New York Times article.

Do these findings suggest that the time has come for the Church to relax its teaching on homosexual activity?

Actually, the exact opposite is true. These findings do not contradict Catholic teaching. The Church holds that homosexual acts are “intrinsically disordered”, which means they are inherently incapable of fulfilling the purpose of human sex relations, like blindness is inherently incapable of fulfilling the purpose of sight. Further, homosexual acts actively interfere with godliness and human well-being. Though individuals can achieve Christian maturity through chastity, self-denial, and self-control, a homosexual inclination is not a recommendation for Church leadership. In fact, since 2005 Catholic norms have formally prohibited any known homosexual man from being ordained. Honestly, applying these norms consistently would have avoided a tremendous number of problems.

Isn’t it rank hypocrisy on the part of the Catholic Church, which seems to be dominated by homosexually active men, to continue to condemn homosexual practice?

Someone once said, “Hypocrisy is the tribute vice pays to virtue.” The failure to live up to the teachings does not prove anything one way or the other about the value of those teachings.

Is allowing priests to marry a potential solution to this problem?

Celibacy is not a scapegoat, and married priests are not a panacea. In my research on married priests, I found that married priests are statistically no less likely to engage in minor sex abuse as are celibate priests. At this point, we need to focus on removing abusers and enablers from positions of power. We can talk about other issues such as the discipline of celibacy once we’ve solved this problem.

In conclusion:

The Ruth Institute believes the facts show that:

  • Children, not cardinals and bishops, exemplify the “greatest in the kingdom of God.” (Matthew 18: 1-5,10)
  • Same-sex abuse has victimized children, seminarians, and innocent clergy.
  • The effects of this victimization are serious, putting victims in peril of substantial harm, not just to their psychosexual development, but also to their relationship with God.
  • The effects of this crisis vindicate Catholic teaching and show that sexual discipline is sound and life-giving.
  • Catholics need their own "me too" movement. Victims need to be affirmed and supported, not ignored and stigmatized.
  • Such a cleansing would be a blessing to the Church, and bring healing and restoration to its families. 

About Fr. Sullins-- The Rev. D. Paul Sullins, Ph.D., is a Senior Research Associate of the Ruth Institute. He recently retired as Professor of Sociology at the Catholic University of America, Washington DC. Dr. Sullins is a leader in the field of research on same-sex parenting and its implications for child development. He has written four books, including Keeping the Vow: The Untold Story of Married Catholic Priests, and over 100 journal articles, research reports, and essays on issues of family, faith, and culture.

He was ordained by Cardinal McCarrick in 2002, during the height of the sex abuse crisis of that year. Fr. Sullins feels a profound sense of personal disappointment and betrayal, along with a desire to see holiness and trust restored in our hierarchy.

For interviews with Fr. Sullins, or Jennifer Roback Morse, Ph.D. Founder and President of the Ruth Institute, please email Elizabeth Johnson at media (at) ruthinstitute dot org.



A Parent's Guide to Dealing with Same-Sex Attraction

(August 4, 2018) Dr J is one of the speakers at the Midwest Catholic Family Conference in Wichita, Kansas. This is the first of two talks she's giving at the annual gathering; this one is entitled, "A Parent's Guide to Dealing with Same-Sex Attraction." Some of this content is not suitable for young children.

Listen

PowerPoint slides from this presentation are also available.


We believe you, James. We are sorry no one listened. We pledge to do better.

People are outraged about the revelations of Cardinal McCarrick’s lifetime of sexual abuse of minors and seminarians and are proposing ideas for reform. For now, we're focusing on the most important thing: the suffering of a little boy.

James was 11 when Fr. McCarrick began abusing him. James asked for help, but no one believed him. He began acting out, got into drinking, drugs, and trouble with the law. People were even less inclined to believe him against the word of a priest. All this compounded the trauma.

After Cardinal McCarrick’s other crimes were exposed, James told his story to the New York Times and to journalist Rod Dreher.

This message is for James, wherever he may be. We want to tell him that people care about what happened to him. The people who covered for Fr. McCarrick or looked the other way, were wrong. When someone tells us about abusive situations, we pledge to listen, take them seriously, and do what’s needed to help.

Your signature will show James, and other victims of sexual abuse, that you care.


Pictured is Fr. McCarrick with James in the 1970s. This photo was published in the New York Times.

https://www.nytimes.com/2018/07/19/nyregion/mccarrick-cardinal-sexual-abuse.html

James' interview with Rod Dreher is here:

https://www.theamericanconservative.com/dreher/uncle-ted-mccarrick-special-boy/


Youth synod document’s use of LGBT ‘is a big problem’

by Doug Mainwaring

This article was first published June 22, 2018, at Life Site News.

'Gay Straight Catholic Alliance' members hold signs suggesting God supports homosexuality.

ROME, Italy, June 22, 2018 (LifeSiteNews) – For the first time in history, Vatican officials have seemingly embraced the notion that some people are born gay, lesbian, bisexual, and transgender via the inclusion of the term “LGBT” in the preparatory document for the Holy See’s upcoming Youth Synod.

Pro-LGBT Catholic organizations have cheered this as an important milestone. Fr. James Martin, SJ, the priest who stands at the forefront of promoting the normalization of homosexuality and transgenderism within the Church, accurately observed that for orthodox Catholics “It will be harder to object now,” to the infiltration of gay ideology.

Rome’s inclusion of the term was met with immediate, forceful pushback.


Big problem, big mistake

“This is a big problem. We do not use the political language of the gay rights and associated movement when analyzing the nature of man and the nature of sin,” said Fr. Gerald Murray, speaking on EWTN’s The World Over. “The Catholic Church does not accept that there is a category of human beings created by God meant to commit homosexual activity.”

“We don’t believe that bisexual people exist in the sense of saying ‘God made certain people who he wants to have sex with both men and women,’” Fr. Murray continued. “We do not believe in transgenderism. The Catholic Church does not teach that God made some people women but gave them a male body, and therefore they have to discover that they’re women by overcoming their male bodies. We don’t believe in any of that.”

LGBT “is a political propaganda term,” he added. “Using that in this document signals an agreement that all of those categories exist as natural and God-given categories of people. Big mistake.”

Who inserted the term LGBT into the Youth Synod document?

Cardinal Lorenzo Baldisseri, Secretary General of the Synod of Bishops, explained in a press conference that the acronym LGBT had been taken from the pre-synodal document compiled by young people at their meeting with the Pope and Synod organizers on March 19-24. Synod organizers were “very diligent in taking into account the work done by the bishops’ conferences, but especially the results of this meeting with youth, of which they were the protagonists.”

The veracity of his statement has been vociferously challenged.

“Just for the record, the document from the Synod did not use the ‘LBGT’ acronym,” noted Jennifer Roback Morse, PhD., founder and president The Ruth Institute, which strives to help “survivors” of the worldwide sexual revolution.

“So, no Cardinal Baldisseri, no fair blaming the young people,” Morse told LifeSiteNews. “The ‘LGBT’ acronym is in the working document because some adult put it there for reasons of their own. If the Cardinal and others mean to say that they think adopting a ‘gay’ identity is a good and helpful step for a young person to take, let them say so plainly.”

Faith and Reason Institute president Robert Royal agreed that “LGBT” did not appear in the source materials submitted to the Vatican but that it was later added to the working document, the Instrumentum Laboris, by someone working at the Vatican.

“Just as with the Synod on the Family, a lot of us looked at the preparatory documents for that as well and there’s this sort of B- sociology that goes on,” Royal said, “where you start with the terminology and the understanding that’s out there in culture, and of course it’s very difficult when you start on the other guy’s field to score on Catholicism. You know, you’re playing their game. It’s an away game that you’re playing.”

“So I detect the same sort of thing going on here,” continued Royal. “Perhaps people mean well by including this (LGBT). This is something that has to be confronted … But to start using the language of the culture does not bode well for what the consequences will be.”

The Vatican’s use of the term ‘LGBT is 'naively foolish and/or malicious'

“If the Vatican document is using the ugly acronym LGBT for ‘people with same-sex attractions,’ unintentionally, that would be unintelligent, foolish and irresponsible,” said Dr. Gerard van den Aardweg in a statement to LifeSiteNews. “Considering the apparent attempts within the Church to sell the falsehoods of the gay ideology, however, it may well be that this is an intentional move. In that case, it is sneaky and immoral.”

Van den Aardweg is a Dutch psychologist and psychoanalyst who has been sounding the alarm about the normalization of homosexuality for much of his distinguished 50-year career.

In both cases, the document silently but efficiently deceives ignorant and naïve young people, actually suggesting (1) that people “just are” homosexual, lesbian, bisexual, or transsexual by nature, as natural variants of sexuality, and (2) that they must be “accepted” as such, in the sense given to this word in secular society.

Whether or not intentionally, the adoption of the gay propaganda term LGBT reinforces the already existing, alarmingly growing acceptance of the gay ideology by the younger Catholic generation. Exceptions excepted, they have not been educated more than superficially in the basic Catholic doctrinal and moral truths, so are very vulnerable to the seductions of nice-sounding ideologies. The heavier the irresponsibility within the Vatican.

Youngsters with same-sex problems are given the green light to give themselves over to the self-degrading gay lifestyle, which is the way to their emotional and moral undoing; and youngsters without these problems are taught to see sexual morality as relative. Your feelings may decide what is right and wrong. Gay normalization inevitably hollows out the sexual morality of the vast heterosexual majority.

Dr. van den Aardweg added:

I want to point to another implication of this naively-foolish or malicious use of the gay LGBT word. 40% of men with homosexual desires are more or less directed to adolescents, have “pederast” tendencies. In the media, they are called “pedophiles” when it is about molestation of juveniles. And the homosexual pedophiles who are attracted to pre-pubertal boys, perhaps 5% of same-sex attracted men, may occasionally contact adolescent boys as well. So, if “the Vatican” is out to normalize LGBT, it also normalizes pederasts and pedophiles, namely, a large portion of same-sex people that is now hided away in the letters G and B. If the Vatican wants to use the gay letters, let it then add two P’s: the P of Pederasts, and the P of Pedophiles. Let it be LGBTPP.

Chaste same-sex-attracted Catholics react

“Have the leaders of the Roman Catholic Church given in to the reductionist zeitgeist of our age, i.e., that human beings are nothing more than the sum of our sexual preferences?” asked Thomas Berryman in a statement to LifeSiteNews.

“The Church has always refrained from using such language, seeing the human person, as (Courage Apostolate founder) Father John Harvey put it, as ‘a creature made in the likeness and image of God, with intelligence and free will, destined for eternal life, and when baptized, a brother or sister of Christ,’” said Berryman. “Using the term LGBT represents another step, intentional or otherwise, in the ongoing, rapidly-accelerating process of normalizing that which is not normal, i.e., homosexuality, bisexuality, and transgenderism.”

Berryman continued:

I do not know whether this devolution comes from accepting a degraded view of the human condition or a craven desire to win the approval of the world. Personally, I do not see myself as an adjective. I am not gay. I am a child of God who suffers from same-sex attraction. I view it as a cross to bear, an exercise in "redemptive suffering," linking myself to the slightest hint of the suffering our Lord experienced.

The Instrumentum laboris for the upcoming Youth Synod, like the working documents for the two meetings of the Synods on the Family, is an example of the leaders of the Church enabling the mores of the sexual revolution. To say that I am disappointed is a massive understatement. It's hard enough standing up for the Church's teachings against the world. It is even harder standing up for the Church's teachings against some of the Church's most prominent leaders.

“‘LGBT youth’ is a label within a label,” observed Paul Darrow, one of three chaste same-sex-attracted Catholics featured in the movie, Desire of the Everlasting Hills, produced by the Courage Apostolate. “Such labels are like a photographer’s air brush. In the wrong hands, they can retouch away the beautiful essence of the creator's original image.”

“When we embrace labels that describe our sexual interests, we allow our true identity to be distorted,” continued Darrow. “The Catholic Church teaches us that man's identity is found in Christ and not in our worldly desires. Memorializing the ‘LGBT youth’ label in a Vatican document seems dangerously counterproductive. It makes atheists and gay activists giddy with delight, undermines the teachings of the Church and discourages those of us who strive to move beyond our homosexual identity to a more complete one in Christ.”

“Listening respectfully to others does not mean we suspend our own judgment and substitute theirs,” Roback Morse said. “The Catholic Church has always insisted that every single person, regardless of their sexual inclinations or behavior, finds their ultimate identity as a beloved son or daughter of God, redeemed by Jesus Christ.”

“Nothing new happened at the Synod on Youth to change that reality, or the philosophy, metaphysics or theology that lies behind it and interprets it,” she added. “I have encountered two young men in the past few weeks who are looking for clarity from the Church, not cultural capitulation.”


SCOTUS’s NIFLA ruling is as good as everyone says…and better

by Curtis Schube

This article was first published June 29, 2018, at Life Site News.

NIFLA v. Becerra is better than anyone could have expected. The Supreme Court's ruling last Tuesday overturned California's onerous speech restriction on pregnancy care centers. Great news, to be sure. It gets better. NIFLA also overturned speech restrictions on therapists who assist people with unwanted same sex attraction.

Pregnancy centers encourage women to choose options other than abortion. The Court found that requiring such centers to post notices advertising abortion violates their First Amendment Free Speech rights. This is a very good result. However, few commentators have mentioned that the NIFLA ruling impacts attempts to ban so-called "conversion therapy."

Laws which ban sexual orientation change efforts ("SOCE" for short) have increasingly entered the national conversation, most recently in California. Before California's recent attempts to ban all forms of SOCE at any age, California already had such a law in place for minors. The law considered it "unprofessional conduct" to "seek to change sexual orientation" for a minor. Any counselor who violated the law faced professional discipline.

 


 

California's more recent SOCE laws take an even more extreme position. These laws ban all therapy that aims to change, or even reduce, sexual attraction to the same sex. Therefore, a patient who wants SOCE therapy cannot receive that service without risk to the professional counselor.

In Pickup v. Brown, same sex attracted minors and their parents, as well as counselors who wished to provide their services, claimed that this law violates their First Amendment rights to free speech and free expression. The Ninth Circuit, in 2013, determined that counseling is not speech, but rather professional "conduct." The "First Amendment does not prevent a state from regulating treatment," the Ninth Circuit concluded.

The Third Circuit upheld a similar law in New Jersey using the same logic in the 2014 case, King v. Governors of New Jersey. In relying partly upon Pickup, the Third Circuit concluded that counseling is speech (rather than conduct) but classifies that speech as professional speech. The Third Circuit states that a "professional's services stems largely from her ability to apply…specialized knowledge to a client's individual circumstances… Thus, we conclude that a licensed professional does not enjoy the full protection of the First Amendment."

In the NIFLA case, the Ninth Circuit had justified the requirement for pregnancy centers to advertise for abortion as "professional speech," just like the Ninth and Third Circuits had done for SOCE laws. The Supreme Court opinion overturning the Ninth Circuit's NIFLA opinion, specifically identified Pickup and King as examples of "professional speech" protected by the First Amendment. Writing for the majority, Justice Thomas (pictured above) stated: "Some Courts of Appeals have recognized 'professional speech' as a separate category of speech that is subject to different rules." However, "speech is not unprotected merely because it is uttered by 'professionals.'"

This is a paradigm shift in the existing precedents for SOCE bans.

Thomas seized the opportunity to provide protections to many other professions as well. "Professionals might have a host of good-faith disagreements, both with each other and with the government, on many topics in their respective fields." He identifies doctors and nurses who disagree on the prevailing opinions on assisted suicide or medical marijuana as examples of good faith disagreements. So too are lawyers and marriage counselors who disagree on prenuptial agreements and divorces, and bankers and accountants who disagree on how to commit money to savings or tax reform. One would have to conclude that Justice Thomas' intent is to protect all professionals from being regulated on matters of good faith disagreement.

This is a significant victory for free speech, and not only for pregnancy care centers. The "social justice" movement threatens many professionals in the exercise of their judgement and expertise. This Supreme Court ruling has created broad protections for a significant number of Americans who hold professional licenses. In doing so, the Court also reopened the seemingly settled question as to whether SOCE bans are constitutional. This is a welcome surprise from a case originally thought to be limited only to pregnancy centers.

 

 



“Evangelism always follows from relationships”: Daniel Mattson on same-sex attraction and witnessing to the Faith

The author of Why I Don’t Call Myself Gay says evangelizing the LGBT community starts the same way all evangelization starts: with building relationships.

by Leslie Fain

This article was first published July 5, 2018, at The Catholic World Report.


Daniel Mattson, author of Why I Don’t Call Myself Gay, recently served as the keynote speaker and received the “Public Witness Award” at the Ruth Institute Awards Banquet, June 15, at the Brick House in Lake Charles, La.

Mattson, whose story was featured in the documentary Desire of the Everlasting Hills, told the audience that as a man who is attracted to the same sex and is celibate, he is not supposed to exist. “I’m supposed to be celebrating at a parade, not here,” he said, referring to June being Gay Pride Month. The journey to what he now calls the “happiest time of his life” was difficult and tumultuous, he said.

Mattson, after years of struggling with same-sex attraction, became involved with the Courage apostolate, and witnessed the joy in the lives of many members, men and women. He eventually returned to the Catholic Church because of Courage, and was followed by his entire family, with one of his brothers becoming a Catholic priest.

Following the awards dinner, Mattson sat down with Catholic World Report and answered a few questions.

CWR: One criticism that has been leveled against Courage from some Catholics who have same-sex attraction is that it uses techniques based on Freudian psychology that the Church condemned long ago. As a longtime Courage member, what are your thoughts on that?

Daniel Mattson: Courage is based on the perennial teachings of the Catholic Church on chastity, and our God-given sexual identity, not Freud.

Since the beginning of the Courage apostolate, there was criticism leveled at it from all sorts of people, for a variety of reasons we don’t always understand.

The people who are in Courage have found it to be one of the greatest gifts of the Church to them. What’s driving that criticism is painful and mysterious to those of us who have found freedom and healing from the ministry.

CWR: How do we keep kids from being influenced by our permissive culture?


Mattson: You have to be very careful what you allow in your home, you have to monitor your computer. Computers should always be in a public place, not private. You should never allow cell phones in bed. Let’s be honest—[Satan] goes around the world like a prowling lion, seeking souls, and his easiest access is the cell phone.

Don’t give in to the pressure. You have to discern with each child whether he or she is wise enough to handle [a cell phone]. I’d recommend delaying it as much as possible.

There are good parental controls—parents need to educate themselves on that.

CWR: Is our culture suffering from too much sentimentality right now when it comes to love?

Mattson: We are suffering from sentimentality. Slogans like “love is love” are really meaningless, ultimately. People don’t even seem to know what love means anymore. That creates our opportunity in the Church to present a much more attractive alternative.

CWR: How do we reach Millennials and other young people with the Gospel?

Mattson: We have to use [the] communication tools that young people use. Using social media today is essential to evangelization. We have to be winsome and confident that we have the truth, because we really have what people are looking for—let’s tell them about it!

CWR: As far as the culture goes, do you think things will get better, stay the same, or worsen?

Mattson: I personally think we are on a downward trajectory, which means we have to be more serious about the mission that we are on, and to think back to how Christianity exploded in the first few centuries of the Church. Instead of being pessimistic, let’s be optimistic and bold about what God wants us to do to turn this culture around.

CWR: What is the best way to witness to our gay neighbors?

Mattson: First of all, let’s not view our neighbors as gay, or any letter of the LGBT alphabet. Instead, we need to view them as God sees them: as beloved sons and daughters of God. The key to evangelization is the same as it is with anyone else: building relationships with them and loving them and investing in their lives, because evangelism always follows from relationships. The key is the example of the woman at the well. They started with a drink of water together, and then evangelism came after that.

I wouldn’t bring up homosexuality to them. I’d let them bring it up first, and then focus first of all on the love that God the Father has for them. All evangelism must begin with that fundamental truth.



NIFLA v. Becerra is even better than you think.

Protecting Therapists, not just Pregnancy Care Centers

by Curtis Schube

June 27, 2018

Exclusive to the Ruth Institute

NIFLA v. Becerra is better than anyone could have expected. The Supreme Court’s ruling on Tuesday overturned California’s onerous speech restriction on pregnancy care centers. Great news, to be sure. It gets better. NIFLA also overturned speech restrictions on therapists who assist people with unwanted same sex attraction.

Pregnancy centers encourage women to choose options other than abortion.The Court found that requiring such centers to post notices advertising abortion violates their First Amendment Free Speech rights. This is a very good result. However, few commentators have mentioned that the NIFLA ruling impacts attempts to ban so-called “conversion therapy.”

Laws which ban sexual orientation change efforts (“SOCE” for short) have increasingly entered the national conversation, most recently in California. Before California’s recent attempts to ban all forms of SOCE at any age, California already had such a law in place for minors. The law considered it “unprofessional conduct” to “seek to change sexual orientation” for a minor. Any counselor who violated the law faced professional discipline.

 


 

California’s more recent SOCE laws take an even more extreme position. These laws ban all therapy that aims to change, or even reduce, sexual attraction to the same sex. Therefore, a patient who wants SOCE therapy cannot receive that service without risk to the professional counselor.

In Pickup v. Brown, same sex attracted minors and their parents, as well as counselors who wished to provide their services, claimed that this law violates their First Amendment rights to free speech and free expression. The Ninth Circuit, in 2013, determined that counseling is not speech, but rather professional “conduct.” The “First Amendment does not prevent a state from regulating treatment,” the Ninth Circuit concluded.

The Third Circuit upheld a similar law in New Jersey using the same logic in the 2014 case, King v. Governors of New Jersey. In relying partly upon Pickup, the Third Circuit concluded that counseling is speech (rather than conduct) but classifies that speech as professional speech. The Third Circuit states that a “professional’s services stems largely from her ability to apply…specialized knowledge to a client’s individual circumstances… Thus, we conclude that a licensed professional does not enjoy the full protection of the First Amendment.”

In the NIFLA case, the Ninth Circuit had justified the requirement for pregnancy centers to advertise for abortion as “professional speech,” just like the Ninth and Third Circuits had done for SOCE laws. The Supreme Court opinion overturning the Ninth Circuit’s NIFLA opinion, specifically identified Pickup and King as examples of “professional speech” protected by the First Amendment. Writing for the majority, Justice Thomas (pictured above) stated: “Some Courts of Appeals have recognized ‘professional speech’ as a separate category of speech that is subject to different rules.” However, “speech is not unprotected merely because it is uttered by ‘professionals.’”

This is a paradigm shift in the existing precedents for SOCE bans.

Thomas seized the opportunity to provide protections to many other professions as well. “Professionals might have a host of good-faith disagreements, both with each other and with the government, on many topics in their respective fields.” He identifies doctors and nurses who disagree on the prevailing opinions on assisted suicide or medical marijuana as examples of good faith disagreements. So too are lawyers and marriage counselors who disagree on prenuptial agreements and divorces, and bankers and accountants who disagree on how to commit money to savings or tax reform. One would have to conclude that Justice Thomas’ intent is to protect all professionals from being regulated on matters of good faith disagreement.

This is a significant victory for free speech, and not only for pregnancy care centers. The “social justice” movement threatens many professionals in the exercise of their judgement and expertise. This Supreme Court ruling has created broad protections for a significant number of Americans who hold professional licenses. In doing so, the Court also reopened the seemingly settled question as to whether SOCE bans are constitutional. This is a welcome surprise from a case originally thought to be limited only to pregnancy centers.

Curtis Schube is Legal Counsel for the Pennsylvania Family Policy Institute. He is a 2009 alumnus of the Ruth Institute’s “It Takes a Family to Raise A Village” program.

 



I need to get better for my kids' sakes.

My father was incredibly emotionally and physically abusive. Although there was never any sexual abusive per se, he certainly denigrated me as a male. He was a hard man, and I was always a sensitive boy. I'm still a sensitive, empathetic man. I have never been a flaming gay guy, but as much as I hate it, I have struggled with Same Sex Attraction my whole life.

I have been divorced twice now. I would very much liked to have had some EFFECTIVE counseling in late adolescence or early adulthood. However, I grew up in a small town, and there was always such shame about "gay people" that I would never have dared discuss it with anyone.

Now that I've been divorced twice and have young children, I consider it my responsibility to get whole so that I can be a good example to my children. Although I may never be very open about the details with my children when they are adults, I will encourage them to read, learn and do whatever it takes to be emotionally healthy. I have been having Subconscious Reparative Therapy, which is helping. I think I am almost there. However, even if a healthy relationship presented itself, I don't think it would be fair to my children to have another relationship, at least until after they're grown.

I accept that I will probably be alone for the rest of my life. I accept this with a stoic lack of self-pity and with dignity. Having said that, I want better for my children. My whole purpose in life is to coach my children in a direction they need to go so they will grow up to be healthy, well-balanced adults. If that means my children will need some counselings and therapy, so be it. I will do whatever it takes for them to be more successful than I have been in my personal life. Sexual sin is wrong. Certain things that happened to me weren't my fault, but it's my responsibility to get better for my sake and for my children's sake.

Submitted by PJ.

Fighting the Sexual Revolution

by Dustin Siggins

First published at The Stream on June 21, 2018.

The Stream asked the president of the Ruth Institute why she brought Paul Sullins into their work.

Dr. Jennifer Morse: replied: “We are concerned that ordinary people are making life-changing decisions without accurate information about the long-term consequences. Millions of people have thrown away perfectly good marriages because the ‘experts’ assured them that ‘kids are resilient.'”

“In the post-Obergefell era,” she continued, “people will be deciding to have children within same-sex relationships. These people are entitled to have more complete information than the advocacy research that convinced the judges that same-sex parenting was harmless.”


She called his work on same-sex parenting “first rate.” It “has the potential to help many ordinary people.”

The Stream also asked her if by working with Dr. Sullins, the Institute is proving the SPLC’s claim that it mostly cares about LGBT issues.

“Not really,” said Morse. “He is working on other topics, including the psychological fall-out for women from procuring abortions. His work fits well with our larger concern of giving voice to victims and survivors of the sexual revolution.”

The Stream noted that a new Gallup poll claims that 4.5 percent of Americans are gay, lesbian, bisexual, or transgender. This is a record high since Gallup began polling on the question in 2012. It is also far higher than the percentage the CDC estimated in 2014. We asked Morse what she attributes the rise to.

“Describing oneself as ‘gay’ or ‘trans’ has become ‘cool.'” More replied. “We have known since at least 1994 that a person’s propensity to self-identify as ‘gay’ is responsive to social and cultural factors. I’m not surprised that young people are experimenting with these labels.”

“I just hope they don’t hurt themselves and make mistakes they cannot undo. If they do, they will join millions of other survivors of the sexual revolution: people who figured out too late that the culture lied to them.”


‘I Am Relieved And Happy To Be Labeled A Hater,’ Says Pro-Family Researcher Targeted by SPLC

By Dustin Siggins

This article was published June 21, 2018, at The Stream.

Dr. Paul Sullins is a Catholic priest and a leading pro-family researcher. The Southern Poverty Law Center (SPLC) recently targeted him for attack. His crime? Working with The Ruth Institute on research on the effects of same-sex couples-led households on children. The institute lost its credit card processor in August after the SPLC called it a “hate group.”

The Stream interviewed Sullins and Ruth Institute President Dr. Jennifer Morse before SPLC apologized to a British Muslim group it accused of extremism. SPLC gave the Quilliam Foundation $3.375 million as part of a settlement.


The settlement led to 48 groups the SPLC has “maligned, defamed and otherwise harmed” to release a letter. They urged “government agencies, journalists, corporations, social media providers and web platforms … to dissociate themselves from” SPLC.

The Ruth Institute signed the letter. Morse told PJ Media’s Tyler O’Neil that while “pursuing our mission is more important than attempting to take on the behemoth of the SPLC,” the SPLC’s apology “has caused us to consider our options.”

The interviews are edited for length.

The Science and Truth About Sexuality

The Stream: You’ve been at Catholic University of America for two decades. Why did you go to the Ruth Institute, and what role(s) will you have at CUA?

Paul Sullins: There is a great need for objective empirical social science research on questions of faith and family. Secular scholars either do not address these questions or address them in a politicized way. This masks or ignores evidence they would rather not be known in favor of their social goals: There are no harms from abortion or from hormonal contraception; gender is a social construction; children do not need a mother and a father; the world has too many people.

I became more involved in research countering this agenda while teaching. I looked empirically at the Catholic faith and the natural law. Three years ago, I retired from full-time teaching to devote full-time to research along these lines. I had seed money from the Society of Catholic Social Scientists, initially affiliated with the Family Research Council. After Obergefell, FRC cut back on research in this area to focus more on religious freedom and advocacy. The Ruth Institute stepped up to ensure that this work goes forward.

This kind of research may not make headlines tomorrow. However, it lays the seed for genuine social change. It can help change minds and lives. The Other Side has for decades sponsored full-blown research institutes (Guttmacher, Williams) supporting their agenda. Pro-life, pro-family folk have mostly not supported scientific research from their perspective, then wonder why elite culture ignores them. I am grateful to the Ruth Institute for their vision to engage the culture at a high level of discourse on matters of faith and reason.

Sullins’ Research

On what research projects are you working? What are the implications, source materials, etc. for them?

PS: I have been studying abortion trends and demographic effects to respond to a pro-abortion report issued by the National Academy of Sciences. They deny harm from abortions and argue that state regulations requiring waiting periods prevent women from getting desired abortions. We are showing massive evidence of harm, both psychological and medical. Also, regulations have not made abortions less accessible. The regulations have helped women choose life by thinking twice and/or finding family support. The abortion propensity (percent of unanticipated pregnancies ending in abortion, which The Other Side doesn’t measure) has dropped by almost half since 1981. Unintended pregnancies have not changed.

On same-sex parenting, I have updated the findings on emotional harm. I will look at adoptions using a large longitudinal economic survey (the Survey of Income and Program Participation). I am also pursuing studies that separate boys and girls, and male-male and female-female parents. I will look at where in the different mix there is greater and less harm. Do girls do better with two moms or two dads? Do they do better or worse than boys? These are big questions that go to the heart of gender ideology.

I also recently wrote, for a pro-gay book of therapy, a chapter portion titled “Ten Tips for Helping Your Straight Child Come Out Hetero.” It is a problem highlighted in research a lot. Maybe 3-4 percent of children with man-woman parents struggle with same-sex attractions and how to deal with that. In same-sex parent families, over 95 percent of children will have opposite-sex attractions, unlike their parents. So there is possibly more struggle.

Adult children of same-sex parents report this conflict repeatedly. No one has written anything to help these parents. I essentially take the literature on helping opposite-sex parents deal with their emerging same-sex-attracted children and turn it on its head.

The SPLC’s Charges

The Southern Poverty Law Center (SPLC) targeted you on March 15. They said research shows children raised in same-sex relationship-led households have equal development to those raised in opposite-sex-led homes. Your conclusions were criticized as “pseudoscience.” How do you rebut such claims? Why is your research more credible than what others have published?

Please address their claim that you’ve been published by inferior outlets with lower standards and little credibility.

PS: On my findings, I refer you to Mercatornet for background on the same-sex parenting research and my main study. They pull from my article(s) the reasons why the studies showing no differences are not credible (mostly, small sample sizes).

On the journals, this is a false smear. The SPLC recycles criticisms from a 2015 Atlantic article. A Mercatornet article responding to that article addressed your question. The Mercatornet piece summarizes a longer defense published in the American College of Pediatricians’ Obergefell brief. I wrote the brief, and you can look that up on Scotusblog.

For some background, the two scholars cited negatively in Atlantic, i.e., with the “pseudoscience” quote and the dissing of the journal, are both pro-gay activists (Drs. Cohen and Rosenfeld). Their work was cited and rebutted by my study. They had a personal and scholarly interest in undermining it. Atlantic (Emma Green) sought them out, did not inform me she was citing them, and gave me no chance to respond. SPLC (and Atlantic) cite them as random, representative scholars. They’re not.

To be fair to Dr. Cohen, who detracted the journals on his blog, walked back his comments to a much softer criticism after I sent him more information about the journals. But Atlantic (and SPLC) just quoted his initial, harsher detraction.

SPLC’s HateWatch unfairly denigrates a few foreign journals where my studies have been published. It doesn’t mention that top journals have published me. The American Journal of Sociology, Contemporary Sociology, Social Forces, Southern Medical Journal, Religion, Sociology of Religion, and the Journal for the Scientific Study of Religion, for some examples.

I recently published studies on abortion and same-sex parenting in Sage Open Medicine and Demography. They both meet the National Institute of Health’s rigorous standards to be archived in National Library of Medicine. Less than one journal in a hundred qualifies.

My latest book was published by Oxford University Press. It was reviewed in the New York Times Review of Books.

Changing The Culture

Traditional views on sexuality are criticized as outdated and unpopular. In the eyes of the media, traditional views on gender identity are outdated. What evidence, strategies, and tactics should be used to swing people and the culture back towards those viewpoints?

PS: It is spiritual warfare. Our two weapons are faith and reason. The strategies I suggest are: first, help people find Christ. When people experience or encounter the love of God in Christ, we become willing and able to change. It doesn’t do much good if people adopt a traditional view of marriage/gender but don’t know that God loves them deeply and personally. The devil could fit in that category.

When people become alive in Christ, all kinds of illusions fall away. Ruth Institute does this by helping people heal and recover from the sexual revolution. When someone’s life has fallen apart from ignoring how God made man, woman, and marriage, you don’t have to do much convincing.

Second, for those who need reasons, give them reasons. There are many people open to evidence and argument. We should not shy away from engaging them in love and respect. The Church invented science to help us open our minds more to God. Truth honestly defended and clearly presented has great power.

Who’s The Real Bigot In Sexuality Debates?

TS: Please respond to the accusation that you and others who have traditional views on sexuality are hateful/bigoted.

PS: That accusation is emphatically backward. The SPLC has targeted many fine Christian organizations and individuals for nothing more than believing that God made humans male and female, and designed reproduction, family, and marriage to function accordingly. Those are not hateful beliefs, but the targeting can be hateful.

Unlike the Christians groups that it targets, the SPLC itself has incited actual violence, such as the gunman who in 2012 shot a security guard at the Family Research Council after finding the group on SPLC’s “hate map.”

I am relieved and happy to be labeled a hater. And if I am a hater, then surely the Catholic Church and a significant number of Protestant churches also are. SPLC acknowledges that I am a Catholic priest. Will SPLC put up page denouncing Pope Francis, who has compared “gender theory” (denying complementary sex differences) to nuclear annihilation and who teaches in his letter on marriage: “there are absolutely no grounds for considering homosexual unions to be in any way similar or even remotely analogous to God’s plan for marriage and family?”

To SPLC, Pope Francis must be a real hatemonger.

* Disclosure: The Ruth Institute was briefly a client of this reporter in 2017.


Daniel Mattson: Annual Awards Dinner 2018

(June 15, 2018) Welcome to the Ruth Institute's First Annual Awards Dinner! We had an amazing night of fellowship, music, and food. We gave out awards to some incredible people and listened to entertaining and thought-provoking talks. Here we have our dinner's speaker and the recipient of our Christian Witness of the Year award, Daniel Mattson. Dr J makes a more full introduction.

Dan Mattson spoke on his journey through Catholicism, Christianity, the gay lifestyle, and back to peace as a child of God.

Listen


3 Prominent Catholics Discuss Their Same-Sex Attraction

“I believed I could find happiness there, and I couldn’t.”

by Jim Graves

This article was first published at NCRegister.com on June 7, 2018.

Left to Right: Joseph Sciambra, Hudson Byblow, Daniel Mattson

I spoke with three prominent Catholic men who have struggled with same-sex attraction but who are today practicing Catholics seeking to live lives of chastity in accordance with Church teaching. All have written and spoken extensively about their experiences; below are some thoughts they shared.

 

 


 

Daniel Mattson is author of Why I Don’t Call Myself Gay: How I Reclaimed My Sexual Reality and Found Peace and was featured in the documentary Desire of the Everlasting Hills (https://everlastinghills.org/movie/). He is a professional musician from Michigan, raised in a Catholic home (his brother is Fr. Steve Mattson, in fact, a priest of the Diocese of Lansing) and is a featured speaker for COURAGE, the Catholic Church’s ministry to persons with same-sex attraction.

“I tried practicing the world’s view of sexuality. For a time, I considered myself “gay” and lived out that life. I rejected the Church’s teaching as archaic, outdated and unreasonable …

… I had no attraction to women, and I was addicted to pornography. I was angry and decided to turn my back on God. I found a man with whom I thought I wanted to share my life. I put a stake in the ground and said, ‘I am a “gay” man.’ However, God brought a woman into my life to whom I was attracted. I thought she was the most beautiful woman in the world. It made me angry all the more. I wasn’t supposed to be attracted to women anymore: I was “gay”!

So, in my experience, it is a mistake to put people into boxes as “gay” or “straight,” and not be open to the possibility that these attractions may change on their own. I am not attracted to many women, but there are some. A person can have many attractions in his life, but only some he should act upon.

Throughout the history of the world people have recognized that it is not uncommon for people to have attractions to both sexes, but only in the past 150 years have those attractions meant that you’re a certain sort of person.”

“… What led me to the Catholic Church was her constant teaching about the nature of the human person as well as my own dissatisfaction with the world’s view. This, in turn, led me to explore the correct use of words, which led me to the truth. Words are important in reflecting reality.

… I also came to understand our need for disinterested friendship and disinterested love, the love that Christ has for us and that we should have for one another. The word “disinterested” may have a negative connotation, but it means that we love others with no conditions and no demands.

 

 

… The chaste man is the man who sees reality, and lives in accordance with reality. All virtues do that, but chastity in particular helps us to see ourselves as we really are. I am a man, made for union with a woman. The reality of our bodies reveals that sex is ordered to procreation, and also the unity of man and woman in marriage.

Sexuality typically leads to children, so it needs to be tied to a marriage that is life-long. To use sex outside of marriage is to go away from the path of human fulfillment that God ordained for our lives.”

Hudson Byblow (http://www.hudsonbyblow.com/) is a Canadian Catholic speaker who has publicly shared his struggle with same-sex attraction. He developed an addiction to pornography in his youth, and while in college, “gay” rights groups pressed students such as Hudson to “come out,” to identify themselves as homosexual and to openly live the lifestyle. At the time, Hudson accepted various statements that “gay” activists were making, such as that people are born homosexual and that 10% of the population was homosexual (i.e. don’t fight it, just accept it and the lifestyle). He had previously held back from “coming out” out of fear of hurting his family. But by 2007, he thought it was his only road to happiness.

The week he decided to “come out,” however, he went to Mass and heard a homily by a “wise, humble” priest who challenged many of the statements put forth by “gay” activists. He decided not to “come out,” and instead explore Father’s viewpoint. He read voraciously and went to the priest for confession. Hudson said, “He assured me that God loves me, which I really needed to hear, as I felt myself to be dirty and unlovable. He made me see the love of Christ as accessible to me.”

“Until that point, I had isolated myself from men, and turned to pornography as a release from my frustration. The problem is, the more I exploited others, the more I hated myself. But I found out through COURAGE that despite my past, Jesus Christ still had room for me. I realized I was not alone. There were other people like me who wanted to live right with God. They wanted to live a life with God at the center, above their sexuality.”

[Part of his recovery from the promiscuous lifestyle was] “putting the face of Christ on every person … I found it impossible to exploit people when I saw Christ in their eyes.”

[The fellowship he experienced in COURAGE gave him] “a little taste of heaven on Earth. We’re brothers fighting for the same cause: to keep Christ at the center of our lives and our embraced identities.”

“We are not merely sexual beings. Sexuality is a gift from God, our loving Creator. I am a beloved child of God first, and I love God above my sexuality. Therefore, I cannot embrace an identity centered on my sexuality, regardless of the sexual attractions I experience.”

[Today, he enjoys a peace like] “none I have ever had before [as compared to the] “hopelessness” [that he felt as he prepared to “come out.”]

[Hudson hopes that all people] “will be open to responding to this invitation with an open heart, mind and spirit. Being fully honest with ourselves is the key to experiencing the greatest degree of joy, which is something we can only achieve if we choose to reject that which is not true, and instead embrace a greater degree of truth once we become aware of it.”

“The real struggle is getting the truth of the love of Jesus Christ and the Catholic Church out to the world, especially on this sensitive topic.”

Joseph Sciambra (www.josephsciambra.com), too, was addicted to pornography in his youth. Sexually confused at age 18, he made his way to The Castro, a “gay mecca,” to immerse himself in the “gay” lifestyle for 11 years. He lived it to the extreme, even acting in “gay” porn movies. But rather than the happiness, acceptance and fulfillment he sought, he found a life of misery.

“Porn is an addiction, and it is progressive. It is comparable to being addicted to drugs. When you begin taking drugs, you don’t start with heroin, but alcohol or marijuana. You become desensitized to what you are doing, and then move onto harder drugs. When you start with porn, you don’t start with S&M, bestiality or homosexuality. You look at soft-core porn. In my generation, it was Playboy magazine.

Today, children can be introduced to sexually suggestive imagery by watching music videos featuring Britney Spears or Lady Gaga. They get hooked young, and begin to see pornography as beautiful. It re-wires the way they think about sexuality. It changes the way they become aroused. They develop a dependence on it.”

… In my 11 years in the “gay” lifestyle, and with my ministry to that community now, I have never met a happy “gay” couple. Their relationships are transitory, fleeting and physically-based. And, even for people who are supposed to be involved in monogamous relationships, it is understood that these relationships will ‘open up.’ This happens despite the fact that you may be emotionally connected and living together.”

“… I was literally shocked out of the life. I was involved with porn the day I was converted. I got sick, was in the hospital and resigned with dying. But I realized that death would lead me to hell. I didn’t want to go to hell. I wanted out of the lifestyle.

… [Regarding a deliverance he had from homosexuality, with the help of a priest] It was a year or two after I left the lifestyle, and it was still a traumatic time. I was wounded, and I was having a hard time coming back to the Catholic Church. A priest could sense I was struggling. He asked to pray over me privately. Afterwards, I felt I was freed from multiple demonic influences.

… [How the “straight” population can help those in the “gay” lifestyle] Pray, fast and make sacrifices for the conversion of people in the homosexual community. Be the light of truth to them. Be charitable. Love them. Let them know you want what is best for them. Many Christians are afraid to express such thoughts to family members or friends in the lifestyle. They think they’ll alienate them. But if done in the right way, it can be very helpful.

… [Is he happy today?] Being in the “gay” lifestyle was a search for happiness. It was restless, frantic and unfulfilling. I believed I could find happiness there, and I couldn’t. Now that I have come back to Christ and his Church and embraced chastity, I’ve never been happier.”


 



Cardinal Müller Rejects Notion of “Homophobia”, Calls it an “Instrument of Totalitarian Dominance”

by Maike Hickson

This article was first posted May 18, 2018, at One Peter Five.

Cardinal Gerhard Müller, the former Prefect of the Congregation for the Doctrine of the Faith, has given an interview to the Italian journalist Costanza Miriano, who works for the Italian television broadcaster RIA. In this new interview, the German cardinal rejects the notion of “homophobia” and explains that it is an instrument of an ideology that is contrary to reality.

Miriano posted the interview on her own private blog, on which she also promotes two books of hers in which she advocates the traditional understanding of marriage – namely, that wives be subject to their husbands and that husbands protect their wives even with their lives. In her own introduction to the new interview, she rejects the notion of “homophobia” – i.e., an aversion against homosexuals.


According to Giuseppe Nardi of Katholisches.info – who himself reports on this new interview – the aim of much of this gender ideology is to remove homosexuality, and more recently transsexuality, from the World Health Organization (WHO) catalog of diseases. (In fact, homosexuality was already removed from the catalog in 1990, demonstrating the effectiveness of such a strategy.)

Miriano’s interview with Cardinal Müller comes in the context of his upcoming participation in the presentation of a book about a man who has homosexual inclinations but who resists them, and now describes the ideologization of this problem.

The author’s name is Daniel C. Mattson, and his book’s title is Why I Don’t Call Myself Gay: How I Reclaimed My Sexual Reality and Found Peace. (The book was first published in English by Ignatius Press, in 2017, with a preface by Cardinal Robert Sarah.) Cardinal Müller will present the Italian edition on 25 May in Rome.

In his interview with Mrs. Miriano, herself a mother of four, Cardinal Müller says the following about the concept of homophobia, in the context of the 17 May International Day Against Homophobia:

Homophobia simply does not exist. It is clearly an invention and an instrument of the totalitarian dominance over the thoughts of others. The homo-movement is lacking scientific arguments, that is why it created an ideology which wants to dominate by creating its own reality. It is the Marxist pattern according to which reality does not create thinking, but thinking creates its own reality. He who does not accept this created reality is to be considered as being sick. It is as if one could influence an illness with the help of the police or with the help of courts. In the Soviet Union, Christians were put into psychiatric clinics. These are the methods of totalitarian regimes, of National Socialism and of Communism. The same happens in North Korea to those who do not accept the reigning way of thinking.

Costanza Miriano points out that she knows of several bishops who are more conservative, but who at the same time support such initiatives against homophobia, and she asks Cardinal Müller why they accept this “game.” Cardinal Müller responds:

Some bishops today do not have the courage anymore to speak the truth, and they allow themselves to be intimidated. They do not understand that homophobia is a deception which serves to threaten people. But we Christians may not have fear in the face of threats. In the first centuries [after Christ], the disciples of Jesus were put into prison, or one had them eaten up by wild beasts. Today one tears them apart with the help of psycho terror, while at the same time making use of the lack of knowledge. However, from a bishop and from a priest, one may expect that he is capable of looking behind these ideologies. We are the ones who try, with the help of God’s Grace, to love all people, also those who feel attracted to the same sex. But it must be clear that to love does not mean to obey the gender propaganda.

With reference to Daniel C. Mattson, the author of the new book, Cardinal Müller says that he tells his own story of his homosexuality in light of these current ideologies and that he rejects being called “gay.” The cardinal insists that “he who feels such an attraction has to live chastely, just as all, all of us who are not live in a valid and true marriage have to do.”

When asked about the fact that currently this gender agenda is being promoted by many governments in the West, the German cardinal responds, saying that “our politicians in Europe have to take care of many people, of those without work, of the problem of the lack of births, of the family, of many serious problems.” Instead, he adds, “they are busy turning our democracies into totalitarian systems. Ideology in itself is violent.” “How can a parliament decide what is true and what not?” asks Müller.

With regard to the current attempts at undermining the teaching on contraception as laid out in Humanae Vitae, the cardinal says that he explains this phenomenon “with the secularization of the Church.” “For some shepherds, the Church is only a means in order to make politics, in order to please people,” he adds. “For them, it is more important to respect the masses, rather than to respect the Word of God.”

The text has been updated, in order to make clearer one statement that actually stems from Giuseppe Nardi himself.


Same-Sex Parenting: The Child Maltreatment No One Mentions

by Stephen M. Krason

This article was first published May 2, 2018, at Crisis Magazine.

Recently, Utah found it necessary to put a law into effect that allows “free-range parenting.” That is, parents are free to make the judgment that their children are, say, free to walk to the local park by themselves or to bike a couple of blocks away from home without child protective services showing up at their door or, worse, the police coming to arrest them for child neglect. That a law had to be passed to uphold parental authority about such things shows how outrageous the ruling perspectives on child abuse and neglect have become in recent decades, where the state is prepared to second-guess parents left and right and to routinely treat all kinds of innocent parental actions as child maltreatment.


It’s no surprise that in recent years, according to Department of HHS statistics, that upwards of 80 percent of reports of child abuse and neglect are unfounded. It’s interesting that while self-styled child advocates, their academic allies, and the sprawling child protective system (CPS) are so ready to find child maltreatment inside almost every family’s front door, they are silent about the harms to children from being brought up by same-sex (male homosexual or, more typically, lesbian) couples. Almost intuitively, the average person would think this to be a recipe for serious, perhaps life-altering, problems for such children. The research now coming out suggests that the average person’s instincts are indeed correct—even though the mainstream academic social science and related professional organizations, which long ago became apologists if not mouthpieces for the homosexualist movement, ignore or try to discredit or even suppress it.

Many are aware of University of Texas sociologist Dr. Mark Regnerus’s studies several years ago which indicated—he was careful to avoid sweeping conclusions—that, among other things, children reared in homes headed by same-sex parents were “more likely” to: have poor educational attainment, cohabit when they became adults, be sexually molested, have sexually transmitted diseases, smoke tobacco and marijuana, be on public assistance as adults, be in mental health counseling or therapy and suffer from depression, and get into trouble with the law. Regnerus’s careful research, not unexpectedly, was met by denunciation from mainstream social scientists, who claimed his research was flawed without even seriously examining his data. The peer-reviewed professional journal that published the results of his studies was attacked, and the charge made that its review procedure was flawed. He was even subjected to a “scientific misconduct” investigation by his university, which ultimately exonerated him.

The attack on Regnerus occurred simply because of the overwhelming pro-homosexualist bias of mainstream social science and the efforts of homosexualist organizations against him.

The research of Fr. D. Paul Sullins, Ph.D., an emeritus professor of sociology at The Catholic University of America who has been connected with the Marriage and Religion Research Institute at CUA and now the Ruth Institute, has confirmed and expanded on Regnerus’s earlier findings. I have known Fr. Sullins for many years, as he has been a fellow board member of the Society of Catholic Social Scientists and is also the organization’s chaplain. He was one of the Episcopal clergy who converted to Catholicism and under the special provision put in place by Pope John Paul II was ordained to the priesthood. Like Regnerus, he’s a careful and ethical researcher who aims for what social science scholarship is supposed to be about: discerning the truth.

Fr. Sullins has convincingly shown that it is the research of the mainstream social scientists who have sought to deny the harm of same-sex parenting that is flawed. Not only have the sample of people they studied been too small to truly examine the question, but they have studied only what he calls “conveniently available or selected groups of participants, usually parents recruited from homophile sources.” The result was a “strong bias toward positive findings.” At the same time, their writing has refused to address the contrary findings. These have been either “dismissed in footnotes on specious grounds or, more commonly, simply ignored.” Among the studies that they have ignored which showed “substantially higher rates of problems or functional deficiencies among children with same-sex parents,” Sullins tells us, have been those relying on “large statistically representative” samples from the Centers for Disease Control and the University of North Carolina’s National Longitudinal Survey of Adolescent Health.

Sullins’s own research has shown the following. In comparison to children with opposite-sex parents, children in the care of same-sex couples, were: almost twice as likely to have a developmental disability; almost twice as likely to have had medical treatment for an emotional problem and three times as likely to have had medicine prescribed for a psychological condition in the past year before the study; ten times more likely to have been sexually touched by a parent or other adult and four times more likely to have been forced to have sex against their will; less likely, when reaching adolescence, to have romantic relationships or to see themselves in a future relationship involving pregnancy or marriage (which suggests that their situation influences them away from relationships with the opposite sex); twice as likely, when becoming adults, to suffer from depression and four times as likely to consider suicide; more likely to use tobacco and marijuana and to have been arrested and then pled guilty of a crime; and three times more likely to be unemployed, receiving public assistance, or if later married to have had adulterous relationships. By the time women who had grown up in same-sex headed households reached age thirty, they were only half as likely to be married or in a relationship lasting three or more years and only a third as likely to have ever been pregnant.

In his writing, Sullins also speaks about much earlier studies—before even Regnerus’s—which showed the harms of same-sex parenting and were also ignored by mainstream social science. He mentions Paul Cameron’s studies, which—confirmed by Sullins later—showed that children with same-sex parents were more likely to be sexually molested. Their households were also more likely to witness domestic violence and, unsurprisingly, the children were more likely to become homosexual themselves. If the harm-deniers could dismiss Cameron because he heads the Family Research Institute, which is concerned about issues that threaten the family as traditionally understood, they would be more hard-pressed to reject Sotirios Sarantakos. Sarantakos is a noted Australian sociologist and authority on research design and methods. Studying elementary school children, he found that those from same-sex led households suffered considerable educational and social deficiencies.

Like Regnerus, Sullins is careful to avoid sweeping or unsubstantiated conclusions. He says that as in other situations where there is not an intact family with two married opposite-sex parents—as when there is a divorce or cohabitation—“most children still turn out all right.” Nevertheless, the “primary harm” to children from same-sex parenting, as suggested by the research findings noted, is “developmental”—with consequences not apparent until at least early adulthood. He concludes that while we don’t yet know enough, it’s certain that “the idea of ‘no differences’ is clearly false.” Sullins’s cautious conclusions didn’t stop the mainstream social science organizations from making false claims that he had used faulty research methods and—as with Regnerus—the journals that he published his findings in had slipshod review procedures. In fact, Sullins published them in international medical journals, where he knew the standards for review are more rigorous than in mainline U.S. social science journals—but also where genuine objectivity, as opposed to ideology, still rules. An article in Mercator.Net about Sullins’s work explains the air-tightness of his research methods and also notes that the mainline social science journals have been strikingly silent about the review procedures used for the harm-denial articles they routinely run.

Even if further research makes the harm of same-sex parenting indisputable—which, to this social scientist, is virtually so already—don’t expect mainstream social science to accept it. Ideology has long-since replaced true scholarship there—they are blind followers masquerading as independent thinkers at the cutting edge. Also, don’t expect the CPS to start thinking that the damage caused to children by same-sex parenting—and certainly not the whole notion of same-sex parenting itself—qualifies as child maltreatment. The CPS’s leaders and operatives are formed by and most accept without much question the perspectives of mainstream social science—including its ideologically grounded biases. Most are trained in the social work field and where its mainstream was seen a few years ago when a cadre of homosexual alumni from my university pressured it to delete homosexuality from a list of behaviors to be studied in a course on deviant behavior by contacting the secular social work accrediting agency, which they knew would agree with them. Besides, the CPS is too busy persecuting parents for innocent, commonsensical, traditional parenting practices—routinely treating such things as simple spanking as child abuse and free-range parenting as neglect—to be concerned about the problems Regnerus, Sullins, and the others have identified.


Leading researcher on same sex parenting to join the Ruth Institute

Ruth Institute Announces the Rev. Dr. Paul Sullins as Senior Research Associate

Leading researcher on same sex parenting to join the Ruth Institute

April 17, 2018, Lake Charles, Louisiana—The Ruth Institute announces that Dr. Paul Sullins will serve as a Senior Research Associate. Recently retired from the sociology department at Catholic University of America, Dr. Sullins is a leader in research on same-sex parenting and its implications for child development.

Announcing the appointment, Dr. Jennifer Roback Morse, Founder and President of the Ruth Institute said, “We at the Ruth Institute are greatly concerned that ‘alternative family forms,’ such as divorce and unmarried parenthood, have been harmful to children. Dr. Sullins cares deeply about the impact of same sex parenting on children, examining topics such as ADHD, depression, and emotional problems. He is a good fit for us.”


Dr. Morse continued, “Treating same-sex couples as the legal equivalent of opposite-sex couples means increasing numbers of children will be raised in same-sex couple households. More information will be coming available about their experiences. We believe it is crucial to continue examining this evidence in a systematic way.”

Dr. Sullins explained, “The research in this area is really just beginning. Most of the studies which claim to show “no differences” between parenting by same sex couples and married heterosexual couples have used small, unrepresentative data sets. I have been examining large statistically representative datasets—principally the Centers for Disease Control’s National Health Interview Survey (NHIS), with 1.9 million cases; and the University of North Carolina’s National Longitudinal Survey of Adolescent Health (Add Health), with 20,000 cases. I have repeatedly documented substantially higher rates of problems among children with same-sex parents, and that the best context for child well-being is with his or her own mother and father.”

Formerly Episcopalian, Dr. Sullins is a married Catholic priest. He earned a Ph.D. in sociology at Catholic University in 1997 and taught there from 1998 until his recent retirement from teaching. He and his wife, Patricia, have an inter-racial family of three children, two adopted.

Among his many honors, he is Director of the Summer Institute of Catholic Social Thought and Director of the Leo Initiative at Catholic University. He has written four books and over 100 journal articles, research reports and essays on issues of family, faith, and culture.

Dr. Morse concluded, “We are delighted to assist Dr. Sullins’ efforts to discover the truth about same-sex parenting. Dr. Sullins is a careful researcher who follows the data wherever it leads. Ruth Institute followers can look forward to seeing him at Ruth Institute events and in our publications.”

To interview either Dr. Sullins or Dr. Morse, reply to this email.

######

 



Same Sex Attraction: A feeling, not an identity

by Jennifer Roback Morse

This article was first published at Clash Daily on April 18, 2108.

“Am I Gay?” Today, every family in America faces this question one way or another. Even the best families. Maybe you have a child, or sibling, or close friend who feels attracted to people of the same sex. Maybe a niece or nephew or grandchild wonders about their sexuality.

Maybe they are asking YOU these questions.

The book “Why I Don’t Call Myself Gay” challenges the idea that feelings of same sex attraction necessarily mean a person is “gay.” The author, Daniel Mattson, tells his story of experiencing same sex attraction, acting on it, and ultimately, allowing Jesus to turn his life around.

This is not a “pray away the gay” message. It is something much more powerful. The “pray away the gay” slur is meant to demean people’s efforts to change their patterns of sexual attraction. Mattson’s message is that every person can and must, make choices about their feelings. Even if same sex attraction persists, or reemerges, every person continues to have meaningful choices about important topics:

What meaning do I assign my sexual feelings? Whom do I choose as my friends? From whom do I chose to draw inspiration, advice, and encouragement? And most of all, how do I decide to behave?

I have heard Dan speak. (Full disclosure: Dan and I are friends. He says nice things about me in the “Acknowledgments” section of the book.I say nice things about him on the back cover.) Dan has a wonderful way about him. He loves talking with high school students. He invites them to write their questions on index cards, so no one knows who is asking what question.

Inevitably, a few kids will write “Am I gay?” on their cards.

Dan answers them so gently.

Feelings of attraction to the same sex are just that: feelings. Those feelings are not the same thing as an identity. You are more than the sum total of your feelings. So is every human being who has ever walked the earth.


 

Did you know, that in some states, Dan’s message could be considered illegal? That’s right. “You Must Stay Gay” laws are being proposed and passed across the country.

Of course, no one comes right out and says: “You Must Stay Gay.”

They say they are outlawing “Sexual Orientation Change Efforts.”They claim offering therapy is an “unlawful business practice.”

In other words, the government is telling you and me and every young person how they must interpret their own feelings. “You feel same sex attraction: you are gay.” End of story.

But Dan Mattson begs to differ. We can feel all kinds of things. We still have choices about how to label ourselves, what to think, and how to behave. He is not a therapist, and not making therapeutic claims. He is just one man, who is telling his own story. That is still legal. At least for now.

My identity: I am a child of God.

Noted Catholic Cardinal, Robert Sarah of Guinea, wrote the foreword to Dan’s book. Cardinal Sarah says of persons who experience same sex attraction:

Only when they lived in keeping with Christ’s teaching were they able to find the peace and joy for which they had been searching… They are called to chastity, and we demean them if we think they cannot attain this virtue, which is a virtue for all disciples.”

In fact, the subtitle of Dan’s book is “How I Reclaimed My Sexual Reality and Found Peace.” People need to hear this message of hope for people who experience same sex attraction.

A word to the many non-Catholic Christians on this site: Yes, this book is written by a Catholic man, published by a Catholic publisher, and endorsed by a Catholic Cardinal. There are plenty of culturally-Catholic quirks that may strike you as odd. But the overall message is just as biblically sound and solid as it can be. In this age of so many religious leaders in so many branches of Christianity promoting so much confusion, we small “o” orthodox believers have no choice but to support one another wherever we can.

Please buy this book. Read it. Share it with your pastor, youth minister, and others who work with young people. Help give Dan Mattson’s message of hope and peace the wide audience it deserves.

Jennifer Roback Morse, Ph.D., is Founder and President of the Ruth Institute, located in Lake Charles Louisiana. Daniel Mattson will be the keynote speaker at their First Annual Awards Dinner June 15, 2018.

 



"How to Defend Marriage" on the Patrick Coffin Show

“Dr. J” to her tribe, this influencer has a PhD and teaching experience at Yale and George Brown University. An economist by training, she has invaluable insights into the wreckage we see around us caused by the failed Sexual Revolution. The organization she founded, The Ruth Institute, exists to help survivors of this very public shipwreck.

With the Obergefel v Hodges (2015) decision redefining marriage at the federal level, we have reached a legal tipping point. Most Americans support marriage as it’s been defined for millennia, as the lifelong union of one man and one woman with openness to children. Culture is one thing, laws are another.

If you want practical insights into how to talk about this and other challenges such as our collective no-fault divorce attitude (yes, it has infected “good Catholic” circles), and the forgotten players known as children, this is the interview for you.

In this episode, you’ll learn:

  • Proven strategies for framing the arguments
  • How to avoid taking the bait offered by anti-marriage activists
  • The importance of keeping the conversation where it needs to be: on the linking of children to their parents
  • How to articulate reasons for supporting marriage without reference to either homosexual behavior on the one hand, or religious tenets on the other

from Patrick Coffin's website here.

 


Ask Dr. J: Should I go to my brother's same sex wedding?

Dear Dr. J:

My brother just announced he would be getting married to his boyfriend. They have been together for approximately ten years. My parents and brothers raised their glasses to his plans and seem to be congratulating them. As a Roman Catholic with my principles of natural family and natural marriage, how should I react about him getting married and what should I do when he invites me to his wedding?

-Joe

Dear Joe,


Should you go to the wedding? In a word, no, you should not. They may ask you, "Would you go to the wedding of a divorced person who was remarrying?" The correct answer is, "No, I would not. They are entering publicly into an adulterous union. I would not go." If they reply, "But you went to Uncle Harry's second wedding and didn't say a word," the proper answer is, "I was wrong to do that. I should not have gone."

The longer-term question is: how do you maintain good relationships with these people and other family members who are going along with their plans to marry? This is the larger challenge.

Take every opportunity to show them love and compassion. Include your brother and his friend in activities whenever you can do so in good conscience. For instance, you can have them over for dinner, or go out to a show with them. These are not intrinsically "coupled" activities. You should invite them whenever you can. If they say no, that is ok. You have done your part. You can send them each birthday cards or Christmas cards.

If they want to argue with you about why you didn't go to the wedding, I suggest you decline to participate. Ditto if they want to argue about related topics, like the Church’s teaching on sexuality, unless you have reason to think they are sincerely interested in what you have to say. If they just want to argue, your answer is a polite, "No thanks."

Keep praying for them. Your time with the Lord will gradually reveal other specific ways in which you can show love to your brother. Eventually, the Lord may show you an opportunity to explain the Church’s teaching in its fullness. Or maybe the Lord will place someone else in your brother’s life who can share it with him.

Thank you for your question.

Your friend,

Dr. J


New York Court: A Girl's Right to Her Father Doesn't Matter. Protecting 'Marriage Equality' Does

New York is sacrificing a child's best interest in favor of "marriage equality."

By Jennifer Roback Morse

Published on February 9, 2018, at The Stream.

A little girl in New York is in foster care, even though her father is a perfectly fit parent. The court will not even recognize him as her father. How is this possible, you ask?

The little girl’s mother is in a same sex union. The girl is in foster care, because of neglect petitions pending against both the mother and her lover. The five-judge panel agreed that the fact that the child was in foster care was “relevant” and “concerning.” They nevertheless denied the father’s request to prove his fatherhood.

In the court’s logic, this man “merely donated sperm, belatedly asserting parental rights.”

In other words, he is not a father unless we say so.

Fatherhood: A “Humanitarian Gesture”

The news stories about this case focus on its implications for “Marriage Equality.” The Daily Beast story has a sub-headline: “judges rule in favor of marriage equality over biology in case of 3-year-old girl.” A Canadian paper, The National Post describes the case this way:


Without legal advice, Christopher and the women drew up a contract in which he waived any claims to paternity, custody or visitation, and the women waived any claim to child support. But troubles arose, and they disagreed on Christopher’s access to the child … In April 2015, Christopher went to court, seeking an order for a paternity test, and later for custody of the child.

The Post is not too clear on what “troubles arose.” We get a clue, from the court documents (page 18), which The Daily Beast cited only in passing, that the child has been in foster care for a lengthy “period of time” since the 2015 hearing.

Perhaps this explains why he “belatedly asserted parental rights.” Maybe he saw what the child welfare authorities eventually saw. These women were neglecting the seven-month-old child.

Christopher volunteered his sperm as a “humanitarian gesture” to two women who were family friends. He evidently absorbed the Grand Gay Narrative that assures us:

  • Biology is overrated. Any two people who love each other and the child are just as good as any others.
  • Lesbians make the best parents ever.

If the Grand Gay Narrative is true, a man might logically conclude that donating his sperm could be a “humanitarian gesture.” He might well believe that agreeing in advance to stand down from active fatherhood was a fine thing to do, costless to himself and his child, and beneficial to these two women.

Biology Matters

The problem is that the Grand Gay Narrative is false. Biology does matter. Both parents and children care about their biological connections. Being raised by a same sex couple does present risks to kids, compared with being raised by one’s own biological parents. The people who say otherwise base their opinion on highly suspect, cherry-picked data, from small unrepresentative samples. Frankly, most of it is highly publicized junk science.

Neither of these women has pulled herself together enough to have the little girl returned to her care. I was a foster parent in San Diego. I know that child welfare agencies try to give parents every opportunity to reunify with their children. If the child has been in foster care “for a lengthy period of time,” these two women must be bad news. Christopher was trying to be a nice guy in 2014 when he donated the sperm. He has been trying to be a responsible father since April 2015 when he first petitioned the court.

Isn’t this how we want men to behave toward the children they sire?

Protecting the Narrative

The five-judge panel was not interested.

We believe that it must be true that a child born to a same-gender married couple is presumed to be their child … A paternity test for an outsider, who merely donated sperm, belatedly asserting parental rights, would effectively disrupt, if not destroy, this family unit and nullify the child’s established relationship with the wife, her other mother. Testing in these circumstances exposes children born into same-gender marriages to instability for no justifiable reason other than to provide a father-figure for children who already have two parents.” (emphasis added.)

News flash to the judges: a child in foster care is already “exposed to instability.” Is letting her father be involved more disruptive than foster care?

The court’s ruling does not protect the child’s best interests. Their ruling circles the wagons to protect the Grand Gay Narrative.

“Marriage Equality” advocates assured us that removing the gender requirement from marriage was only a matter of making same sex couples the legal equivalent of opposite sex couples. This case shows that “Marriage Equality” creates a whole round of new inequalities. Some fathers are permitted to be involved in their children’s lives. Others are not: the law actively blocks Christopher from his own child. Some children have a legally recognized right to their fathers. Others, like this little girl, do not.

She only has the parents the government allows her to have. And that is way too much power for any government.

 


Selling Hate

by John Stossel; originally published at Creators.com on January 16, 2018.

Who will warn Americans about hate groups? The media know: the Southern Poverty Law Center.

SPLC, based in Alabama, calls itself "the premier" group monitoring hate. Give us money, they say, and they will "fight the hate that thrives in our country."

I once believed in the center's mission. Well-meaning people still do. Apple just gave them a million dollars. So did actor George Clooney.

They shouldn't.

Ayaan Hirsi Ali grew up in Somalia, where she suffered female genital mutilation. So now she speaks out against radical Islam. For that, SPLC put her on its list of dangerous "extremists."

Maajid Nawaz was once an Islamic extremist. Then he started criticizing the radicals. SPLC labels him an "anti-Muslim extremist," too.

While launching hateful smears like these, SPLC invites you to donate to them to "join the fight against hatred and bigotry."

SPLC once fought useful fights. They took on the Ku Klux Klan. But now they go after people on the right with whom they disagree.

They call the Family Research Council a hate group because it says gay men are more likely to sexually abuse children.

That's their belief. There is some evidence that supports it. Do they belong on a "hate map," like the Ku Klux Klan, because they believe that evidence and worry about it?

I often disagree with the council, but calling them a hate group is unfair. In my YouTube video this week, the group's vice president, Jerry Boykin, tells me, "I don't hate gay people. And I know gay people, and I have worked with gay people."

But once you're labeled a hate group, you are a target.

One man went to the Family Research Council headquarters to kill people, shooting a security guard in the arm before he was stopped.

The shooter told investigators that he attacked the FRC because he found them on SPLC's hate list.

Calling the council a "hate group" made its employees the target of real hate.

SPLC also smears the Ruth Institute, a Christian group that believes gays should not have an equal right to adopt children. The institute's president, Jennifer Roback Morse, says they're not haters.

"I like gay people. I have no problem with gay people. That's not the issue. The issue is, what are we doing with kids and the definition of who counts as a parent."

The institute doesn't argue that gays should never adopt. "There could be cases where the best person for a particular child would be their Uncle Harry and his boyfriend," Morse told me. But the institute wants preference given to "a married mother and father."

For that, SPLC put the Ruth Institute on its hate map. That led the institute's credit card processor to stop working with them. In a letter to the institute, the processor company said that it had learned that the "Ruth Institute ... promotes hate, violence, harassment and/or abuse."

"We went and checked our website," Morse told me, "and we were already down."

I suspect SPLC labels lots of groups "haters" because crying "hate" brings in money.

Years ago, Harper's Magazine reported that SPLC was "the wealthiest civil rights group in America, one that now spend most of its time — and money — on a fund-raising campaign." People in Montgomery, Alabama, where SPLC is based, call its elegant new headquarters "the Poverty Palace."

"Morris Dees' salary is more than my entire annual budget," says Morse. "Whatever they're doing, it pays."

Dees, SPLC's co-founder, promised to stop fundraising once his endowment hit $55 million. But when he reached $55 million, he upped the bar to $100 million, saying that would allow them "to cease costly fundraising."

But again, when they reached $100 million, they didn't stop. Now they have $320 million — a large chunk of which is kept in offshore accounts. Really. It's on their tax forms.

In return for those donations to SPLC, the world gets a group that now lists people like Ben Carson and Fox commentators Laura Ingraham, Judge Andrew Napolitano and Jeanine Pirro as extremists — but doesn't list the leftist militant hate groups known as antifa.

SPLC is now a hate group itself. It's a money-grabbing slander machine.

 

John Stossel is author of "No They Can't! Why Government Fails — But Individuals Succeed."


Workshop to offer ways to heal family breakdown

Posted by Marc & Julie Anderson on in Archdiocese, Leaven News

Jennifer Roback Morse will lead the archdiocesan family life office’s “Healing Family Breakdown” spiritual workshop Jan. 27 at the Church of the Ascension in Overland Park.

What part will you play in the future of the family?

It is a question that is on the mind of more than a few Catholic leaders these days, as we see the primary institution of our society fracture under seemingly insurmountable stress.

But the Catholic Church is not the only institution unwilling to throw in the towel on the institution of the family.


The Ruth Institute, founded in 2008 by Dr. Jennifer Roback Morse, is a global nonprofit organization aimed at ending family breakdown by energizing survivors of the Sexual Revolution.

And it’s a movement that is coming to the archdiocese next month.

On Jan. 27, the archdiocesan office of marriage and family life will host the institute’s “Healing Family Breakdown” spiritual workshop at the Church of the Ascension in Overland Park.

The event is open to all, Catholic and non-Catholic, and, according to Morse, is meant to accomplish three goals: (1) heal families; (2) help participants prevent family breakdown; and (3) help participants become agents of healing within society at large.

When families attend the workshop, Morse added, something important and life-changing happens to them.

“You realize you and your family are not the only ones,” she said. “For a lot of people, that is huge.”

That realization is an important first step in healing, she said, and is often made manifest to her in a tangible way in the seating arrangement of workshop participants.

“The Holy Spirit has a way of seating people at the table who belong together,” Morse said.

For example, at a past workshop, she witnessed a teenage girl’s perspective change as a result of a conversation she had with a man at her table.

The girl was the daughter of divorced parents. She blamed her father for the situation and did not want anything to do with him.

However, also seated at her table was a divorced man experiencing loneliness as his children would not talk to him. A conversation between the two, Morse said, led the young lady to consider the hurt and loneliness her father might be experiencing, a perspective the teenager had not considered previously.

And that’s just one type of healing and paradigm shift The Ruth Institute is trying to bring about in the world.

On the nonprofit’s website — www.ruthinstitute.org — Morse identifies a dozen different types of survivors of the Sexual Revolution, ranging from children of divorce and of unmarried parents, to a pornography addict or a post-abortive man or woman.

If you recognize yourself, a family member or a friend in one of the 12 survivor descriptions, Morse discourages you from trying to go it alone. Participate in the workshop and begin the healing process, instead.

“We need [survivors’] participation,” she said. “We need you to be witnesses to say the church was right all along [about its teachings on family and sexuality].”

Morse calls survivors “the secret weapon” to restoring the family to its greatness and its rightful place in society.

“All these wounded souls need to speak up,” she said.

“Many people leave the faith over sexual issues,” Morse explained. “I know. I stormed off in a huff.”

But just as people leave the faith over sexual issues, Morse said, countless people later realize the beauty of church teaching and return to the faith.

“I was completely wrong, of course,” she said of her departure from the faith.

Later, by studying the church’s teachings and by watching her adopted and biological children grow, Morse said she realized how much children need their father and mother as well as how much they want their parents.

“That’s how I got interested in the family and how the family fits into society,” said Morse.

As she has watched the family structure in modern society continue to deteriorate, however, Morse is not without hope.

“A lot of what society is trying to do is undoable,” she said. “We believe it is possible to make the family great again.”



Dangers of Alternative Sexual Lifestyles

(November 23, 2017) Dr J is once again Molly Smith's guest on From the Median. They're discussing the fallout from President Trump's attendance at the Values Voters Summit and the book The Health Hazards of Homosexuality.

Check out Dr J's article on the subject, too, originally published at The Stream and linked at our website: The Medical Risks of Homosexuality and the Values Voters Summit.

Listen


The Medical Risks of Homosexuality and The Values Voters Summit

Sexual revolutionaries consistently change the subject away from medical risks and back to their favorite topic: the hatefulness of anyone who brings them up.

Mark Wilson/Getty Images
 
By Jennifer Roback Morse

This article was first published on October 24, 2017, at The Stream.

The breathless headlines from the main stream media announced that the nefarious Donald Trump spoke to those nefarious Values Voters. “Trump Just Spoke At An Event Where Guests Were Warned Of ‘The Hazards Of Homosexuality,” BuzzFeed informed its readers. “‘Hazards of Homosexuality’ Flier Distributed at Values Voter Summit” screamed the NBC News headline.

Dig down a bit, what you find is a big nothing burger. The “anti-gay” flyer advertised a book that warned of the medical risks associated with homosexual activity. Oddly enough, the main stream media had no comment on the accuracy of the contents of the book.

Mainstream Media and the Facts


BuzzFeed quoted Gregory T. Angelo, president of the Log Cabin Republicans, an LGBT group, “I’d expect nothing less from the wingnuts at MassResistance.” NBC News quoted Sarah Kate Ellis, president of GLAAD, which they described as a “media watchdog group”: “This morning, addressing a gathering of some of the most extreme anti-LGBTQ activists in the country, Trump once again legitimized hate speech.”

BuzzFeed couldn’t even get the title of the book right, calling it, The Hazards of Homosexuality, when the correct title is The Health Hazards of Homosexuality. Neither BuzzFeed nor NBC News quoted a single person denying a single point in the book, or the advertising flyer. Their stories were about the people who wrote or promoted the book. MassResistance authored it. Dr. Michelle Cretella of the American College of Pediatricians endorsed it. The Family Research Council organized the Values Voters Summit. The Southern Poverty Law Center has designated all three organizations as “hate groups.”

Full disclosure: I too, am a certified hater, according to the Southern Poverty Law Center. For the sake of argument, let’s take as a given that I am the meanest, most hate-filled person on the planet, and that my hatred is directed at sexual minorities.

Now that we have that out of the way, can we please discuss two serious questions: Is homosexual activity riskier than heterosexual activity? And if it is, does it matter?

Is Homosexual Activity Riskier than Heterosexual Activity?

As a certified hater, I’m friends with most of the other certified haters. I happen to have a copy of The Health Hazards of Homosexuality on my shelf. I’ve read it cover to cover. I have not checked out all 1,800 footnotes. But I am familiar with many of the references cited. Let’s look at a few topics, that can be easily checked with the most recent data from the Centers for Disease Control.

Syphilis: the CDC reports that “MSM continued to account for the majority of Primary & Secondary syphilis cases in 2016 (Figures 35 and 36). Of 27,814 reported P&S syphilis cases in 2016, 16,155 (58.1%) were among MSM, including 14,553 (52.3%) cases among men who had sex with men only and 1,602 (5.8%) cases among men who had sex with both men and women (Figure 36).”

HIV: “At the end of 2014, among a total of 722,244 males (aged 13 years and older at year end 2014), 70% of HIV infections were attributed to male-to-male sexual contact.” Bear in mind: Men who have sex with men (MSM) account for about 2% of the population.

Anal Cancer: Gay, bisexual, and other men who have sex with men are 17 times more likely to get anal cancer than heterosexual men. Men who are HIV-positive are even more likely than those who do not have HIV to get anal cancer.

The Grand Narrative

The “wingnuts at MassResistance” quoted figures like these in The Health Hazards of Homosexuality. Do these facts matter? If you are an ordinary person, trying to figure out what to do and what to think, yes, I should think these facts matter greatly to you.

Why marginalize people who publicize facts like these? Because these facts interrupt the Grand Narrative:

Sexual activity is an entitlement for anyone able to give meaningful consent. There is no down-side risk associated with any kind of sex for anyone, if they use a condom every time. And if something bad happens to you, you must not have used the condom correctly or consistently.

In other words, the problems you experience are your fault. The Grand Narrative must never be called into question.

 

This is the same garbage Sexual Revolutionaries have been feeding straight women for years. Never mind the unwanted pregnancies or the STI’s or the broken hearts. Use a condom for “safer sex.” It’ll all be good. And anyone who connects the rather obvious dots between sexual activity and these outcomes, just hates you.

The Grand Narrative won’t work any better for gay men, than it has for us. Yes, of course, I am aware the gay men don’t experience unwanted pregnancies. They have other issues. Former gay porn star Joseph Sciambra reports on his experience with rectal incontinence. Not something most women have to deal with.

My point is this. Sexual Revolutionaries airbrush all the negative consequences out of the picture. They consistently change the subject away from these consequences and back to their favorite topic: the hatefulness of anyone who brings them up.

If you experience same sex attraction, you have choices beyond the Grand Narrative. Even if you have experienced same sex attraction all your life, so consistently that you think you must have been “born that way,” you still have choices about what to do, what to think, and how to describe yourself. The medical risks are not the result of stigma or “hate.” Anal sex is intrinsically risky, so much so, that the Surgeon General once declared it “simply too risky to practice.” Having large numbers of sexual partners increases the risks of STI’s. Anyone who tells you otherwise is not being truthful with you.

If you care about the health and well-being of sexual minorities, you should want them to have full information about the risks associated with various practices. That is what the headlines screaming about “hate” get wrong. And that is what the “wingnuts at MassResistance” get right.

 


Liberals mad Trump spoke at event where guests learned truth about gay STD epidemic

 

Featured Image

by Claire Chretien

This article was first posted October 16, 2017, at Life Site News.

WASHINGTON, D.C., October 16, 2017 (LifeSiteNews) – Liberal media and LGBT activists are outraged that President Trump spoke at a conference where an exhibitor warned people of the scientifically-documented health risks of sodomy.

On Friday, Trump became the first sitting U.S. President to speak at Values Voter Summit (VVS), an annual gathering of pro-life, pro-family activists hosted by the Family Research Council (FRC). The largely evangelical conference featured a number of Congressmen, pastors, and pro-life advocates.

Mass Resistance, one of the groups tabling in the conference’s exhibit hall, was selling and advertising its book titled The Health Hazards of Homosexuality: What the Medical and Psychological Research Reveals.


Mass Resistance was also selling copies of a book by Dr. Robert Oscar Lopez, a man who was raised by lesbians.

Buzzfeed and NBC News both wrote articles critical of Trump speaking at an event where vendors in the hall advertised for and peddled fact-based books about the risks associated with homosexual behavior.

Dan Gainor, Vice President of Business and Culture at the Media Research Center, said the left-leaning reports were biased.

“Conservatives need to understand that openly left-wing outlets like Buzzfeed will never cover conservatives fairly,” he told LifeSiteNews. “Editor Ben Smith says ‘there are not two sides’ on the issue, so why worry about what they say?”

The book in question used reputable sources for its information, including the U.S. Centers for Disease Control.

“This book brings together information from widely dispersed and hard-to-find sources, summarizing recent medical and psychological research in laymen’s terms,” The Health Hazards of Homosexuality’s Amazon page says. “Sources include the Centers for Disease Control, medical professional groups, published medical research, media reports, plus LGBT medical and advocacy groups – all documented in 1,800 endnotes with up-to-date links.”

The book’s website says it covers “the politicized medical and mental health establishments,” the mental health issues of “depression, anxiety, suicidality, substance use, partner abuse, and BDSM (bondage/sexual sadomasochism),” the “sexual practices of homosexual men and lesbians” and “how HIV/AIDS is re-emerging as an epidemic among homosexual men.”

And it's not just conservative-based outlets that are writing about the sky-rocketing rates of sexually transmitted diseases among active homosexuals.

Just last month, the Washington Blade, which describes itself as “America’s LGBT News Source,” ran an article on the country’s “all-time high” STD rate.

Sexually transmitted “diseases are on the rise in a number of groups, including women, infants, and gay and bisexual men,” the Washington Blade reported. “Between 2015 and 2016, syphilis rates rose nearly 18 percent. Most cases occurred among men, especially gays and bisexuals. Half of the men in those two groups also had HIV, according to the report.”

The Southern Poverty Law Center (SPLC) labels FRC and Mass Resistance “hate groups.” This claim was repeated in media coverage of the flier promoting the book.

USA Today and Newsweek both called FRC a “hate group” in their reports on VVS.

The SPLC’s placement of FRC on its “hate map” inspired the first incident of armed domestic terrorism in Washington, D.C. in 2012. A man shot FRC’s security guard and planned to massacre FRC staff. He said he found FRC because the SPLC labeled it “anti-gay.”

Sarah Kate Ellis, President of GLAAD, said the flier was “unequivocally false and baseless.”

But the evidence says otherwise.

According to the Centers for Disease Control (CDC) in 2014, "gay and bisexual men accounted for an estimated 70% (26,200) of new HIV infections in the United States.” This is despite the fact that “gay and bisexual men made up an estimated 2% of the U.S. population” that year.

“The comments in the BuzzFeed article are very revealing: none of them deny the facts, as reported by the Centers for Disease Control,” Dr. Jennifer Roback Morse, Founder and President of the Ruth Institute, told LifeSiteNews.

“Who is the real hater here?” Morse asked. “The person who points out highly skewed patterns of risk, or the person who understates or diverts attention [away from] from those risks?”

“No one has claimed that the book isn’t accurate or false,” Brian Camenker of Mass Resistance told LifeSiteNews. “They just don’t like that the information is being made available.”

The secular website WebMD reports that homosexual practice has "downsides.”

“There are a number of health risks with anal sex, and anal intercourse is the riskiest form of sexual activity for several reasons,” it states.

“Studies have suggested that anal exposure to HIV poses 30 times more risk for the receptive partner than vaginal exposure,” WebMD says.

“The anus is full of bacteria,” meaning even if neither partner has an STD, there’s still a chance of infections, it adds.


Harvey Weinstein, etc.

(October 26, 2017) Dr J is once again Todd Wilkin's guest on Issues, Etc. They're discussing the current sexual abuse scandal surrounding Harvey Weinstein, California's new "non-binary" gender designation, and not-so-nefarious goings-on at the recent Values Voters Summit.

We made mention of the articles Dr J penned on the subjects: The Toxic Ideas that Enabled Weinstein and Others and The Medical Risks of Homosexuality and the Values Voters Summit. Also: more information on Issues's annual Making the Case Conference.

Listen

 


Target of the SPLC's Notorious 'Hate List' Speaks Out

by Jennifer Roback Morse

This article was first published at The Stream on August 23, 2017.

 

 

I categorically condemn the Alt-Right, white supremacy, racism, Nazism and all violent totalitarian political movements. But I am a bit confused. I thought I was supposed to be a member of the Alt-Right, or a racist, or a Nazi, since I voted for Donald Trump. I guess I am even supposed to be in sympathy with the Alt-Right marchers in Charlottesville.

Dealing With the “Hate” Label

People like me who have had the “hate” label pinned on them face a dilemma: we can defend ourselves and say, “I don’t hate anyone. I just don’t agree with you.” In my experience, this strategy goes nowhere. The more we attempt to defend ourselves, the more we appear, well, defensive. Hence, not believable.

Our other choice is to say, “The heck with it. I know I’m not a hater, bigot or racist. I officially no longer care what anyone thinks of me.” This second course has a certain nobility to it. But it presents dangers of its own. People can easily become jaded and cynical about the whole concept of “hate” and “bigotry.”

In the interests of full disclosure, I should reveal that this has been my preferred strategy. You see, the organization I lead, the Ruth Institute, is listed on the Southern Poverty Law Center’s “Hate Map.” I don’t know how one gets on the SPLC’s “Hate Map.” And I certainly do not know how one gets off it.


Is It “Anti-LGBT” to Say Children Need Their Own Parents?

I suppose I am an “anti-LGBT” hater, because I believe children need their own parents. So here is my question: If believing children need their own parents lands the Ruth Institute a spot on the “hate map,” what words adequately describe white supremacists or neo-Nazis?

I am clear on one point: Sexual revolutionaries gain a strategic advantage by labeling people like me. Guilt by association is irrational, but powerful. The fear of being labeled a racist provides a potent disincentive for people to voice the view that children need their own parents. Silencing people relieves the Identity Politicians and Sexual Revolutionaries from the effort of having to defend their ideas.

This is convenient for said Identity Politicians and Sexual Revolutionaries, because their ideas are indefensible. Children actually do need their own parents. Sexual orientation is not the equivalent of race. Two mothers do not equal two fathers do not equal a mother and a father, and certainly not one’s own mother and father.

One typical Revolutionary response at this point is, “Why are you singling out gay people? What about divorce?” Please be aware that the Ruth Institute spends a LOT of time talking about divorce and other forms of family breakdown. Don’t change the subject. Society’s injustice to children through divorce is proof-positive that depriving children of a parent through genderless marriage will also be unjust.

This “Hate” Labeling is a Dangerous Game

But what does any of this have to do with being a Nazi? Or a racist? Or advocating violence? Nothing.

Our “opinion-makers” in the media, academia and assorted left-wing think tanks are playing a dangerous game. They have told us that the views of many ordinary decent Americans are the equivalent of racism. Some of those same ordinary decent Americans are fed up. They know they are not racists, haters or bigots. But we no longer have an adequate public vocabulary to describe actual haters, bigots and racists.

As I said, I categorically condemn the Alt-Right, white supremacy, racism, Nazism and all violent totalitarian political movements. You may search the Ruth Institute’s website all day long, and never find a racist word. Instead, what you will find are reasons and evidence to support sentiments that align with the vast majority of Americans, black and white, male and female. Children need their own parents. Men and women are different. Sex makes babies and therefore society has every right to expect people to control their sexual impulses.

The advocates of the Sexual Revolution cannot defend their ideas. That is why people with my views end up on their “Hate Map.”

On Wednesday, August 23, the Ruth Institute released a statement on being included on SPLC’s “Hate Map.” You can read that statement here. The Ruth Institute has also created a special page called “Where’s the Hate?” which lists items that some have deemed “hateful.” They invite the public to review these items and determine for themselves who is actually “hateful.”


Beauty and the Beast’s Obeisance to the Big Gay Machine

by Jennifer Roback Morse

This article was first published April 17, 2017, at Crisis Magazine.

My son and I saw the new Beauty and the Beast. It was lovely, magical, following the 1991 cartoon, almost scene for scene, song for song. This is the story everyone wants to hear: darkness and evil and selfishness transformed by love into light and good and self-surrender. Life and love conquer death and fear.

This just happens to be the Christian story. That is why we never tire of hearing it. We were meant for love, for communion with others, for radical self-giving.

We want the Beast to be transformed. We want Belle to see beyond his looks and love him. We love Belle’s father and mother when each of them sacrifices themselves for their daughter. (Spoiler alert: we find out what happened to Belle’s mother.) We do not need to be talked into loving these moments. We love them instinctively, from the deepest part of our hearts.


We love the authentic portrayal of masculinity and femininity. The villain, Gaston, is a caricature of manhood. He is a preening, self-indulgent bully. He uses his strength and power to lord it over everyone around him and get what he wants. We are meant to despise the trio of girls who fawn over Gaston. And we do, because they are caricatures of authentic womanhood. They are absorbed with their looks and in snagging a high-status man.

We love Belle, not because she is an embodiment of some new feminist protagonist, but for the same reasons we have always loved our heroines. She is kind, faithful, and capable of radically self-giving love. Yes, she speaks her mind. Yes, she is competent. Yes, she likes to read. But who ever thought these traits were incompatible with genuine femininity? Shakespeare? Tolstoy? Laura Ingalls Wilder? Only feminist ideologues in their fantasy worlds ever thought otherwise.

We love the Beast because he is transformed from being a punk like Gaston into a truly manly man. His willingness to sacrifice his life for the sake of Belle’s happiness transforms him. This just happens to be what St. Paul enjoins of husbands in Ephesians 5: “Husbands, love your wives, just as Christ loved the Church, and gave himself up for her.”

We do not need to be taught to love this story. It is written on our hearts by our Creator. In spite of the ravages of sin, in spite of all the ways we Moderns have distorted ourselves, we still respond to the story of self-giving love triumphing over selfishness. Ideologically-concocted fantasies don’t satisfy.

The Gay Moments

This brings me to the Beauty and the Beast “gay moment” that got so much press prior to the film’s opening. The film has several gay innuendos. A viewer in the theater could blink and miss them. That is why I believe Christians can see it, and even take their kids. The gay double entendres will sail right over their heads.

Buying the DVD is a different story. If kids watch the film repeatedly as people tend to do in their own homes, they will eventually figure out the gay stuff.

Interestingly enough, the presumably-gay LeFou doesn’t actually fit the Official Gay Storyline. He is unsure of his masculinity. By attaching himself to the hyper-masculine Gaston, he tries to reinforce his own sense of maleness.

But contra the Official Gay Storyline, his attraction to Gaston does nothing positive for him. In fact, it weakens him. He lies for Gaston. He acquiesces in attempted murder. He participates in mob violence. All along, LeFou knows he is doing wrong. He stifles his conscience to please Gaston. When Gaston finally throws him under the bus (actually, under the piano), LeFou has second thoughts. He mentally ditches Gaston, and he can finally fight for what he knows to be right.

In other words, he becomes a man. He doesn’t need Gaston. At the end of the film, he is dancing with women, along with every other man in the castle.

Is it really a “gay moment” in the last scene when he momentarily gets partnered with a man? Or is it reversion to heterosexuality when LeFou dances happily with women in the bulk of the scene? More importantly, what is the Moment with a Man even doing in the movie? It adds nothing to the plot.

I think director Bill Condon felt he needed to pay obeisance to the Big Gay Activist Machine. The hints about the “exclusively gay moment,” to “the UK’s best-selling gay magazine” are part of the dance everyone now needs to perform to please the really powerful people.

But was it enough? Of course not. Nothing is ever enough for the True Believer.

Polygon panned it. USA Today called it “queerbaiting”: promising just enough to get gays into the theaters, but not nearly enough.

Why isn’t it enough?

Soviet Art

The sexual revolutionaries are peddling propaganda. They must. They are trying to manipulate people into believing things that are not true.

Love and sex are not the same. We cannot live without love, but we can live without sex. Men and women are different. Selfishness does not make us happy. These things are all true. The sexual revolutionaries are trying to create a society based on their opposites.

This project of theirs cannot succeed. But the impossibility of the goal does not dissuade them from their attempts. Their fantasy of what the world should be continues to propel them. Every new failure just ratchets up their commitment to keep trying.

Hence the need for more and deeper propaganda. The sexual revolutionaries must do as the Soviets did: enlist artists to create propaganda for the creation of their fantasy. Every work of art must point to the Glorious New World.

The Disney people painted a mustache on their Mona Lisa of a film, in order to placate the Activists, who, in the end, were not satisfied. Some have said that the “gay LeFou” character is a tribute to Howard Ashman, who wrote the original lyrics but died of AIDs before the cartoon was released in 1991. I find that suggestion offensive. I doubt that an artist of his stature would be “honored” by the Disney studios inserting the equivalent of a juvenile fart joke into his work. (Speaking of fart jokes, this not-nearly-gay-enough criticism of the film is gross. Is this how they really talk when they think no one is listening?) Soviet art is bad art. Pasting homosexual themes onto this story is bad art.

I watched the original cartoon endlessly, when it came out in 1991 and I had two preschoolers. How will the “gay moments” in this new version hold up after repeated viewing? All the rest of this live-action remake could be watched endlessly, without losing its charm. But the gratuitous gay scenes will be boring the second time you see them.

As for the Christians who called for a boycott of the film without even seeing it, well, I think that was ill-conceived. It is possible that Director Bill Condon, who is openly gay himself, was attempting to bait Christians. But taking the bait is not always wise. It could be more akin to a child repeatedly dropping his spoon from the high chair: he doesn’t really want the spoon. He just wants to see you pick it up over and over.

I think is more likely that Condon’s real audience for his comments was the Gay Commentariat. He felt he needed to pay homage to them, and win their approval. We conservative Christians are barely on his radar screen. We cannot hurt him the way gays in Hollywood potentially could.

The differences between the new Beauty and the Beast and the original cartoon from 1991 shows how far our culture has fallen into the grip of sexual revolutionary propaganda. We barely recognize it.

The telling of the Christian story resonates because it is calling out to our hearts with things everyone knows to be true. We Christians have Truth and Beauty on our side. We need to use them, without apology.


Children Must Be Taught Transgenderism, Homosexuality Starting in Nursery School, Teachers Say

By Stoyan Zaimov

This article was published at Christian Post on May 17, 2017.

(Photo: Reuters) Children play in their kindergarten run by a private foundation which is not affected by the nursery caretakers' strike in Hanau, 30km south of Frankfurt, Germany, May 8, 2015.

An organization of teachers in the U.K. has argued that homosexuality and transgenderism should be taught to young children starting in nursery school.

Members of the National Union of Teachers group voted for a measure at a conference in Cardiff to "campaign to ensure a comprehensive age-appropriate content including promotion of LGBT+ matters for all schools from nursery throughout all phases of state education," The Evening Telegraph reported on Tuesday.


Annette Pryce, a NUT executive member from Buckinghamshire, claimed that the U.K. government hasn't been doing enough to promote inclusion.

"Those generations of young LGBT people who have been failed by the system are still not told explicitly in the law that their lives are important too," Pryce said.

"The NUT ... needs to ensure that SRE is inclusive to LGBT young people now and forever."

Education Secretary Justine Greening announced back in March that age appropriate sex and relationships guidance is to be made compulsory for all children, though it allowed parents and faith schools to opt out of the new rules.

U.K. ministers have been facing "mounting pressure" to respond to concerns that children are not being educated about online porn, cyber bullying and sexting, the Telegraph said.

Conservatives, such as Andrea Williams, chief executive at Christian Concern, have warned that teaching statutory sex education to 4-year-olds can be "devastating" and risks "robbing them of their innocence," however.

"Children [age 4] should not be introduced to this. Schools need to be safe places where the innocence of children is protected," Williams said in February.

"Very often sex education introduces children to concepts far too soon, destroying their innocence. This is not something that the state should be laying down. We are very concerned about this," she added.

Transgender issues being imposed upon children has stirred controversy in both the U.K. and the United States in recent times, with one critic calling a recently released book teaching children that men can have periods too "child abuse."

The Adventures of Toni the Tampon: A Period Coloring Book, which is being sold online on Amazon, claims that it's an "easy way to start a conversation with young kids about menstruation."

Cass Clemmer, a 2015 graduate of American University who created the Toni the Tampon character, said that Toni "is a little genderqueer tampon — kind of like me in tampon form — who just goes by Toni instead of any pronouns."

Dr. Jennifer Roback Morse, founder and president of the Ruth Institute that seeks Christ-like solutions to the problems of family breakdown, told The Christian Post in March that teaching children that men and boys can have periods is both "scientific malpractice and child abuse."

"This coloring book is a solution in search of a problem. Undermining children's comfort with their own bodies is no service to anyone. Most children who experience gender dysphoria grow out of it," Morse told CP.

 



Man in threesome marriage: ‘This should be the future of relationships’

Featured Image

by Fr. Mark Hodges

AUSTIN, Texas, May 22, 2017 (LifeSiteNews) — Two bisexual women and one man proclaim threesome marriage “should be the future of relationships” and that their threesome parenting is “setting a good example.”

Adam Lyons, 36, lives openly with two women, 28-year-old Brooke Shedd — with whom he has a two-year-old son, and 27-year-old Jane Shalakhova — who is eight months’ pregnant with his third son. He already has a seven-year-old stepson from yet another relationship.

“Three parents are better than two,” Lyons told the New York Post. “It enables us to manage daily life so much better.”

He says he notices “normal” two-person couples are often exhausted and struggle to keep up with work and children. “With three people, it’s logistically so much easier. … We share out the responsibilities, and it fits our sexual preferences too.”

“This should be the future of relationships, where people are able to enjoy love in any way they feel works,” Lyons advocated. “Three people and three parents makes so much sense to us.”


Image
Adam Lyons, Brooke Shedd (left), Jane Shalakhova, who is eight months’ pregnant, and 2-year-old son Dante

 

Shalakhova says she never wanted children until she joined the threesome. “I always thought that when you had a baby, you became a slave to your child,” she shared. But “with three parents, we can still have a social life, make time for one another, and share the parenting tasks so you don’t end up like the typical sleep-deprived mom.”

The unmarried polygamous arrangement has been going on for five years, which proves, Lyons says, “we’re a real family with healthy, happy kids.” All three say they are “setting a good example” for Lyons’ stepson, Oliver.

All three also admit they occasionally bring in a fourth sex partner. “We’re still open to fun when it comes along,” Lyons said. “We do sleep with other people outside the three of us” and “if we wanted to add someone, I’m sure we could.”

“We still make time to go to strip clubs together,” Shalakhova happily added. “We just hang out and have fun there.”

Shedd hints at a possible future political front in the culture wars. “I would definitely love to get married to Adam and Jane. It’s something we’ve always wanted, even though it’s not legal.”

Shedd says one thing is certain. “We definitely want a few more kids.”

Pro-marriage and family advocates say the threesome are in delusion.

“This is a form of child abuse, pure and simple,” National Organization for Marriage President Brian Brown told LifeSiteNews. “A child has a mother and father … period. To introduce an additional sexual partner into the home is to create confusion and chaos for an innocent child.”

Brown said this proves what opponents of homosexual “marriage” knew all along.

“We predicted that this would be the next step with the court creating the legal fiction of same-sex ‘marriage:’ This is a further step down the path of sacrificing children’s real needs to the sexual desires of parents.”

“I pray for the children who are being robbed of their innocence in such a home,” Brown added.

Dr. Mark Regnerus, professor of sociology at the University of Texas at Austin, expressed concern to LifeSiteNews over a lack of stability for the children.

“From a social scientific perspective, this is an inherently unstable arrangement — and we know stability is good for children,” the professor explained.

“Adding children to the ‘mix’ is likely to destabilize the (polyamorous) arrangement, whereas it often functions to unite a marriage between a man and a woman,” Regnerus observed.

Jennifer Johnson, the Ruth Institute’s director of the Children of Divorce Project, has seen the damaging effects of non-traditional family structures on children.

“These adults have created a structural inequality for the children and are celebrating it,” she explained to LifeSiteNews. “This is very typical for adults in our culture, who place their sexual liberty ahead of family structure equality for their children.”

“Family structure equality means that kids are raised with their own married mother and father, and that they don’t have step and half siblings to contend with,” Johnson illustrated. “Mom, dad, kids. That is equality from the child’s point of view.”

Johnson’s book, Marriage and Equality: How Natural Marriage Upholds the Ideal of Equality for Children, notes:

“Children are observant. Any school-aged child can see which of them live with their own married parents and which do not. They can see that some kids know and are connected to both halves of their origins, and others are not. If a particular child thinks or feels something about the inequality in which he finds himself, his thoughts and feelings may not be welcome. This is because they cannot be welcome. To welcome those thoughts and feelings might cast doubt upon the structure of the family itself.”

This inner disconnect is most often only acknowledged years later, once the damage is done to the child.

“For example, the now-adult children of unilateral divorce are finding their voices and beginning to speak out,” Johnson said. “They were silent for many years because of not wanting to hurt their parents, feeling too afraid to reveal their true feelings, and feeling isolated.”

Johnson says the pain, insecurity, and inner conflict that adult children of non-traditional family structures witness to shows that polygamous arrangements like Lyons, Shedd, and Shalakhova’s are deeply harmful.

“They are now telling their stories, and what they have to say isn’t pretty,” Johnson said. “It will undermine the belief that ‘kids are resilient.’”

The current generation is cursing the coming generation with an unbearable psychological and emotional (and sexual) burden.

“I will not be surprised when all the other kids of other kinds of family structure inequality also grow up, find their voices, and tell the ugly truth about what it was like to have their own intact families sacrificed on the altar of sexual liberation,” Johnson added.

Family Research Council’s Peter Sprigg pointed out that if Lyons’ “arrangement” is true, it confirms the many warnings of concerned Christians.

“Those of us who opposed the redefinition of marriage to include same-sex couples were routinely mocked for making ‘slippery slope’ arguments suggesting that such eliminating the male-female requirement for marriage would lead to further redefinitions, such as eliminating the requirement that marriage be limited to two people,” the senior fellow for policy studies told LifeSiteNews. “The slope is proving even more slippery than I might have imagined.”

Sprigg echoed his pro-family colleagues’ concern for the children.

“Living in a household with their mother, father, and another woman they also refer to as ‘Mom’ is likely to create confusion about their place in the world,” he explained. “As they grow older, there may well be rivalries between the half-siblings who have different mothers — as is clearly seen in the polygamous families of the Old Testament.”

Furthermore, polygamous relationships are unstable, Sprigg says.

“This ‘throuple’ is even more likely to eventually break up than a typical married couple, which can cause lasting trauma to a child,” he said. “While they present a rosy picture in this article, it is almost inevitable that jealousies would arise in this situation.”

“That’s not to mention the destructive role model of self-indulgent promiscuity that these three are providing for the children in their home,” the family advocate added.

“I would think that it is not only conservatives who should be concerned about such an arrangement, but feminists as well,” Sprigg noted. “One rarely hears of a woman sharing a household with multiple male sexual partners. If this model were to spread, it would mean more men would have difficulty finding wives, and a surplus of unmarried men in a society is a recipe for instability.”

“The one-man, one-woman model of marriage is one of the most egalitarian social institutions,” Sprigg concluded, “because it maximizes the likelihood that everyone, regardless of social status, will be able to find a suitable mate.”


A Child of Divorce Speaks Out on the Importance of a Family

A Child of Divorce Speaks Out on the Importance of a Family

“No-fault divorce is like abortion,” says the Ruth Institute's Jennifer Johnson.
 
by Jim Graves 
 
This article was first posted April 10, 2017, at ncregister.com.

 

Jennifer Johnson is Director of the Children of Divorce Project at the Ruth Institute. She is an author, whose interests include homeschooling (she homeschooled her three children), children’s rights and family structure issues. She has worked full time with the Ruth Institute since 2010, an organization founded by Dr. Jennifer Roback Morse “dedicated to finding Christ-like solutions to the problems of family breakdown.”

Johnson’s most recently published work is “Marriage and Equality: How Natural Marriage Upholds the Ideal of Equality for Children.” She recently talked about divorce and its effect on her life.

What is your own personal experience of divorce?

I have a lot of experience with divorce, far too much to ask of any one person in my opinion. My parents divorced when I was three and went on to subsequent marriages, divorces, different children, a lot of back and forth between “two homes,” and a lot of chaos. By the time I was about 22, I had experienced three divorces: my own parents’ divorce and my dad’s two subsequent divorces. I am divorced as an adult and there is quite a bit of divorce in the rest of my family.

How did it affect you, and how have you been able to recover?

That is a whole story that I tell in my Special Report, “Marriage and Equality: How Natural Marriage Upholds the Ideal of Equality for Children”. The short version is that I did not have a family; I was the lone member of my family. The family experience that I had was shared by no other person. I include diagrams in the report to show what I mean.


That experience taught me to suppress my true thoughts and feelings about the original divorce and the remarriages. That chaotic situation taught me to ignore my own intuitions, taught me that letting my intuitions bubble to the surface of my mind was dangerous. Had I examined and revealed my intuitions about all that to my parents, it would have jeopardized my already-tenuous relationship with them. Learning to ignore my thoughts, feelings and intuitions about things that bothered me made me extremely vulnerable once I became an adult. I joined a cult at the age of 19, had an arranged marriage there, and participated and endorsed some horrific abuse and exploitation of others so that I could fit in and not be thought of as an outsider. The cult appealed to my deep need for belonging, for being a full-fledged member of a family.

Anthropologists have a concept that applies here. It is called “liminality.” Limin is Latin for the threshold of a doorway. The threshold is not one room or the other. It is the in-between place between two rooms, or between the outside of the house and the inside. Liminality is the condition of being between states or statuses. Sometimes it is referred to as being “betwixt and between.” When somebody is in a liminal state, they are no longer what they were and are not yet what they will be. The old rules no longer apply, and the new rules do not apply yet.

When my parents divorced, I ceased to exist as a full-fledged daughter in my family, because my family ceased to exist. I never again entered a full-fledged status with either of them. Their divorce and subsequent remarriages pushed me into a liminal state from which I have never emerged. Joining the cult was my attempt to exit the liminal state, to become initiated as a full-fledged member of a family, even if it was an abusive family.

There have been many studies about the effects of divorce on children. What are some of the findings?

It’s bad. It is worse than the average person wants to realize. Divorce shortens people’s lives. That alone should get people’s attention. Plus it increases the risk factors for addictions, not finishing high school, getting divorced as an adult and losing contact with grandparents. Children of divorce report feeling a lack of empathy from their churches, and don’t go to church as much as kids from intact families.

“No fault” divorce came to California in 1969, and the rest of the country soon after. How do you think divorce has affected society as a whole?

In order to talk about society, we need to talk about the mechanics behind the changes of “no-fault.” No-fault changed an important legal presumption in marriage. A presumption is a starting-point, a place where we say, “Here is where we begin, and we can make adjustments to individual circumstances from this place, but we need a beginning point so we always begin here.” Prior to no-fault, the legal presumption, the legal beginning point, was that marriage is permanent. It was viewed as a truly life-long commitment and the family courts honored this, at least in principle. Of course, there was divorce and separation prior to no-fault, but the presumption of permanence was honored by the courts. In order to get a divorce, that presumption had to be overcome by demonstrating why the marriage had failed. Such circumstances included adultery, addictions and abandonment.

No-fault changed the legal presumption. Now marriage is no longer legally presumed permanent by the family courts. The courts get involved in the minutia of family life at the behest of one spouse. One spouse has the power to harness the family court to destroy the family, like wielding a sledge hammer, and the family courts must comply. They no longer side with the family, giving preference to its legitimate claim on wholeness. They side with the person who wants to destroy the family. If the other spouse wants to keep the family together, that person has no legal remedy. The divorce will be enforced in all cases if one spouse wants it.

In this respect, no-fault divorce is like abortion. That might sound like a dramatic claim, so let me spell it out.

In both cases, the State sides with one person (the pregnant mother, the petitioner in a no-fault divorce action) to uphold or enforce the action that the person wants (the abortion, the no-fault divorce), while simultaneously providing no legal defense for the other person (the unborn child, the respondent in the divorce action). The individual who wants the action (of the abortion or to be divorced) must be “freed” from every restraint that he does not explicitly want. Even if he chose the restraint at a point in the past, if he changes his mind, then the State’s duty is to free him from it if this is what the individual wants.

In February, Archbishop Charles J. Chaput published a book called, Strangers in a Strange Land: Living the Catholic Faith in a Post-Christian World. He makes this same point when he says: “Without the restrains of some higher moral law, democracy instinctively works against natural marriage, traditional families and any other institution that creates bonds and duties among citizens. It insists on the autonomous individual as its ideal.”

Thus, as a society, we believe that the State’s duty to the individual is to annul or at least modify his familial obligations whenever he chooses in order to free him.

I’ve heard it said divorce may be a necessity when “the 3 A’s” are involved: addiction, abuse and adultery. Do you agree?

This is a complex question since it touches on a variety of issues. We can talk about it from the State’s perspective or the perspective of individual families. Taking the State’s perspective, we might ask: what is the State’s role in divorce? Should the State be involved? If so, at what point? I would say that yes, there is a role for the State, but to restore some semblance of justice in divorce we need to restore the legal presumption of permanence. I do not know how that should be done. Should we go back to some sort of fault-based system that relies on “the 3 A’s”? Should we at least eliminate the unilateral aspect of divorce and require both spouses to consent to it? I would say yes to both of those questions.

We can also consider the perspective of individual families. Perhaps somebody reading this article is experiencing one or more of those things right now. It is difficult to give blanket advice since each case is unique. Even so, I have heard many reports about couples who recovered from adultery. For addiction issues, help can be found through groups such as Al-Anon.

The good thing about the old fault-based system is that somebody was legally culpable. This person was then penalized by the courts. This deterred bad behavior. For example, if the child is not living with that person post-divorce, then this makes sense. Children should not be living with addicts or with abuse, especially when their other parent is not there to serve as a buffer.

What might you say to couples with children considering divorce when less serious issues are involved?

That triad of your family matters a great deal. It matters to your children, to all of the people around you, and to your grandchildren and the rest of your posterity. So try harder to work things out. I know you’re tired and you probably want to go find somebody else. But your kids need you there, at home. Don’t fool yourself into thinking that your situation will beat the odds for your kids. Are you willing to implicitly tell them that you don’t want to live with them for half of their remaining childhood? Because that is what you will be communicating to them if you split up. Do you want to throw away their sense of being your full-fledged child?

You will continue to have a relationship with your spouse even after the divorce, and you will have less say-so in the lives of your children than you do now. Your ex-spouse might bring undesirable people into your children’s lives, and your children will feel pressure to accept and love those people. Some spouses resort to parental alienation tactics, which means that you run the risk of losing all contact with your children for a very long time.

Please do not make the child live in “two homes.” Do not break up their daily life like that. Consider keeping the family home, letting the children live there full time, and getting a small place nearby that you share with your ex-spouse. Each of you takes turns going back and forth between the family home and the other place. If that doesn’t sound appealing to you, then please reconsider making your kids do the same. Apply the same standard to your children that you want applied to you.

What help/advice would you offer children of divorced parents to help them recover?

I don’t have any magic words here. Healing is an ongoing process. The first steps were the hardest for me:

  • to acknowledge just how damaging my parents’ divorce was to my sense of self. Their one-flesh union was supposed to be a mirror for me to see myself in a holistic way. Shattering that mirror shattered my ability to see myself and to orient myself within my family and later into society as a young adult.
  • that I was not resilient like the experts said I would be, even though I tried very hard to be.
  • that I really did love that family and miss it terribly to this day.
  • that their divorce and remarriages taught me to lie to myself about how I really felt about it all. Out of fear, and wanting to be accepted, I showed approval even though I did not approve.
  • that learning to lie to myself hamstrung me as a young adult, since by the time I was grown I was totally comfortable with ignoring and distrusting my intuitions. Without my intuitions to help me, this led me into situations that were further damaging.
  • that as an older adult I have had to learn how to trust my intuitions and it is an ongoing process, scary at times.

I recommend my reading my book for more details about all of these concepts, plus many diagrams that make it easy enough for a child to understand.


May I Please Speak to My Daddy?

by Doug Mainwaring at publicdiscourse.com on March 2017.

 

 

This world does not need men to selfishly take whatever we want, especially if the price is the welfare of our children. Our children don’t need superheroes—just quiet, unsung, ordinary, everyday heroes who answer to the name “Daddy.”

When I was taking my first few steps out of the closet in the late 1990s, a guy who called himself Tex offered me a short version of his life story over drinks at a Dupont Circle bar. The conversation took an unanticipated turn: he explained that his current partner had moved halfway across the country, leaving behind an ex-wife and kids. Tex would sometimes answer the house phone (this was before cell phones) and would hear a small voice cautiously ask, “May I please speak to my Daddy?” This was his partner’s eight-year-old daughter calling from somewhere in the Rocky Mountains. Tex said that it troubled him deeply that his partner’s daughter had to ask permission of a stranger in order to speak with her daddy.

 

 


 

 

When I think of this little girl, my thoughts drift to folks like Alana Newman and others who have anonymous sperm donors for fathers, many of whom have daily asked that same question in their hearts. May I please speak to my Daddy?

When I started speaking out about the dangers of same-sex marriage for children, I found it difficult to get proponents of genderless marriage to engage in intellectually honest one-on-one discussions. Then I realized: at least half the people who wanted to clobber me with bumper sticker slogans were products of broken marriages.

In early 2013, following my participation in a panel discussion, a young man accused me of being unfair to gays, lesbians, and their children. So I took a chance and asked him point blank: “Did your parents divorce when you were a child?”

He was a little stunned by the personal question, but he answered, “Yes.” The smugness left his face.

“Did you live with your mother?”

“Yes.”

“Did you see much of your father?”

“No. I almost never saw him.”

“Did you miss him? Did you wish you could be around him more?”

“Yes. Of course,” he answered, with a bit of wistfulness.

“Did your parents’ divorce increase your happiness—or your sadness?”

“Sadness.”

“So your parents dismantled your home and set up two new structures that put their needs first, not yours. In fact, they were structures guaranteeing your continued unhappiness. You learned to live with it, because as a child you had no control whatsoever over their actions, but these new structures weren’t necessarily built with your best interest in mind.”

“Well, no. I didn’t get to vote on the matter. I was a kid.”

“Exactly. So why would it be different for children of gays and lesbians who are denied either their father or mother? Do you really think two moms or two dads is exactly the same as having both mom and dad around to love and care for you? Seriously? Would having an extra mom around the house really have satisfied you, or would you still have an unanswered yearning in your heart for your Dad?”

“I see.”

“Then why would you want to condemn other children to be fatherless? Or motherless?”

He got it. He didn’t like it, but he got it—and then he walked away. I have no idea if he changed his mind, but at least he had finally actually heard and listened to an opposing point of view—one that resonated with him.

As I walked away, I thought to myself, “To be intellectually honest, I can’t keep speaking publicly against the dangers of genderless marriage without also simultaneously speaking about the objective evil of divorce for kids.” Divorce is an exponentially larger, far more pervasive threat to children than the prospect of gays raising children without moms and lesbians raising children without dads. I sighed. There is a lot to undo and set straight.

The Prodigal Dad

After my wife and I had been divorced for a few years, it was not unusual for her to call and ask me to drive to her house because our youngest son was out of control. When I would arrive, I found turmoil. He had gotten angry about something, and that had triggered a rage completely disproportionate to the issue. He would yell and scream and kick, then isolate himself in his bedroom. No trespassers allowed. It was gut-wrenching to witness this. Thankfully, he would calm down after a while and return to normal.

His rage would, in turn, trigger discussions with my ex-wife. What were we going to do about his behavioral problem? Did he require medication? Did he need to be spanked? Did he need psychological help?

After this happened a few times it became abundantly clear to me exactly what he needed. Our son did not have a behavioral problem. He needed just one thing: he needed his parents to get back together and to love each other. The slicing and dicing of our family had thrust unbearable stress on this four-year-old’s tender psyche. His Dad and Mom were the culprits responsible for this, yet we were approaching this as if it were his problem.

Our little boy bore no blame, but I sure did.

Keep reading.

 

 

 


Practical, pastoral guidance for Catholics

A January conference in Phoenix will tackle tough issues of homosexuality, transgenderism

by James Graves at OSV Newsweekly on January 27, 2017

Clergy process out of the chapel at the Inn at St. John’s in Plymouth, Mich., in August 2015 after the opening Mass of the Truth and Love Conference. CNS photo by Mike Stechschulte

Courage International will join with the Diocese of Phoenix to host Truth and Love, a conference intended to offer practical and pastoral guidance on the topics of homosexuality and sexual identity on Jan. 9-11, 2017, at St. Paul Parish in Phoenix. Courage is the Catholic Church’s apostolate to help men and women struggling with same-sex attraction live in accordance with the teachings of the Church. The Phoenix conference will be Courage’s third since its founding in 1980; a similar conference was held most recently in Michigan in August 2015.


Father Philip Bochanski, Courage’s executive director, says that the conference is a tool to “share the good news that living chastely and finding our true identity as sons and daughters of God is the way to real happiness and authentic relationships.”

Welcoming, accompanying

The theme of Truth and Love is “welcoming and accompanying our brothers and sisters with same-sex attractions or confusion regarding sexual identity.”

According to a joint statement released by the Diocese of Phoenix and Courage, many of the current approaches to homosexuality “do not include the fuller perspective of the human person. Rather, they limit themselves to ‘acceptance’ and to the protection of the ‘right’ of ‘sexual satisfaction.’ Yet, as the Catholic Church has consistently taught, these approaches will never lead people to the abundant life that Christ promises.”

 

Presenters include Father Bochanski; Coadjutor Archbishop Michael J. Byrnes of Agaña, Guam; chastity speaker Jason Evert; Walt Heyer, a former transgender person, speaker and operator of the site www.SexChangeRegret.com; Janet Smith, a professor of moral theology at Detroit’s Sacred Heart Major Seminary; John Cuddeback, a professor of philosophy at Christendom College in Front Royal, Virginia; and Jennifer Roback Morse, founder of the Ruth Institute.

Morse is an author and speaker specializing in the area of marriage and family, and played a prominent role defending traditional marriage in California’s Proposition 8 campaign. Her conference topic will be “Understanding the Sexual Revolution.”

Her topic, she said, includes refuting the belief of the sexual revolution that happiness comes merely by having sex, an idea that she says didn’t emerge without help.

“I’m 63, and the sexual revolution has been with us throughout my lifetime,” she said. “The good news is that we have decades of studies that have demonstrated that these ideas are a failure.”

Once the ideas of the sexual revolution had permeated society, she continued, “the building blocks for gay marriage were already there in the culture. People have come to believe that sex should be a sterile activity — that people can have sex and not think about babies — and gay sex is the ultimate sterile sex.”

Coupled that with the belief that “men and women are interchangeable and that kids don’t need their parents, so why not have gay marriage?”

Speaking from experience

Also featured at the conference will be speakers who have experienced same-sex attraction or sexual identity confusion sharing how chaste friendships and embracing the teachings of the Church have helped them on their journey toward chastity and sanctity. These include Daniel Mattson, who will present “Captivated by Truth: Why the Church’s Truth about Homosexuality has Set Me Free.”

Mattson is a professional musician from Grand Rapids, Michigan. He was baptized Catholic and raised an evangelical Christian. He experiences same-sex attraction, and although he was “clandestine” about it, he was once involved in the gay lifestyle.

He wanted to participate in the Courage conference, he said, in hopes that he could “communicate that chastity is a vital part of the Good News, and part of the reason I came back to the Catholic Church.”

Mattson noted that in the entertainment world of which he is a part, his fellow musicians “would celebrate me coming out, embracing being gay and having a boyfriend.” Instead, he continued, “They are mystified that I would choose to be Catholic.”

But, he continued, it was in the Catholic Church that he has found both “truth and freedom, and I accept that truth in humility, even though that does not affect that I am still attracted to men.”

Mattson returned to the Catholic Church after attending a Courage conference in 2009. He tells his story in the Courage film “Desire of the Everlasting Hills,” which can be viewed under the resources tab on the Courage website. He travels frequently to speak at high schools and colleges, often accompanied by Father Bochanski or Father Paul Check, the former executive director of Courage.

He recalled a question asked by a teenage boy at one of his high school presentations: “If I feel I’m attracted to the same sex, am I gay?”

“I responded, ‘No. The Church wisely teaches us that our feelings do not define who we are. Who we are made by God is what defines us.”

 

 

Mattson continued, “I do what I’m doing to help people like this boy. He’s living in a world that tells him it does mean he’s gay, but I’m here to say that he doesn’t have to follow every feeling or desire. These kids are being told lies and falling into a trap.”

Mattson also will soon release a book through Ignatius Press sharing his experiences. Mattson’s brother, Steve, is a priest of the Diocese of Lansing, Michigan, and also is a presenter at the conference.

Pastoral presence

Mass celebrants include Phoenix Bishop Thomas J. Olmsted and Los Angeles Archbishop José H. Gomez. Bishop Olmsted was pleased to have his diocese host the conference.

“The work of Courage International, helping those with same-sex attraction to build friendships and virtue, and helping the Church to share the Good News of Christ in a challenging area, is essential in our time,” he said. “I encourage all who have pastoral responsibilities to join us at the conference. It will help you to grow in knowledge and fellowship.”


Altar Society: About Ruth...

(November 21, 2016) Dr J was invited to speak at the Altar Society in Lake Charles on the work and history of the Ruth Institute.

Listen


Courage Conference: Phoenix 2017

(January 10, 2017) Dr J traveled to Phoenix to participate in the Courage Conference, a Roman Catholic organization dedicated to helping persons with same-sex attraction live chaste lives and seek holiness. Her topic was "Understanding the Sexual Revolution."

Listen

She also fielded a brief Q&A session after the her talk; that's available to listen to as well.


Live-in Boyfriends and Domestic Violence against Children

(November 8, 2016) Dr J is once again Todd Wilkin's guest on Issues, Etc. They're discussing domestic violence against children, specifically in situations involving a live-in boyfriend or other unrelated adult.

Listen


The Ruth Institute congratulates and thanks Bishop Francis X. DiLorenzo of Richmond, Virginia for upholding Catholic teaching on marriage

The Ruth Institute recently sent a letter of commendation and 24 white roses to Bishop Francis X. DiLorenzo of Richmond, Virginia congratulating and thanking him for his defense of Catholic teaching. Tim Kaine, Democratic candidate for Vice President, has said that the church will change its teaching on marriage. Bishop DiLorenzo, Kaine’s local bishop, disagrees. The Bishop’s office posted the following:

“Despite recent statements from the campaign trail, the Catholic Church’s 2000-year- old teaching to the truth about what constitutes marriage remains unchanged and resolute.”

The statement continues by pointing out a foundational belief shared by the Ruth Institute: “Redefining marriage furthers no one’s rights, least of all those of children, who should not purposely be deprived of the right to be nurtured and loved by a mother and a father.”


The Ruth Institute is a global non-profit organization dedicated to finding Christ-like solutions to the problems of family breakdown. Founded by world renowned author, speaker and academic, Dr. Jennifer Roback Morse, the Ruth Institute has accumulated decades of research to support individuals and families harmed by divorce, the hook-up culture and other forms of family breakdown.

Dr. Morse stated, “We are particularly encouraged that Bishop DiLorenzo defended the rights of children to be nurtured and loved by their mothers and fathers.”

Dr. Morse continued, “The Ruth Institute dreams of the day when every child will be welcomed into a loving home with a married mother and father. We believe every child has the right to a relationship with both natural parents, unless some unavoidable tragedy prevents it. We believe every adult without exception has the right to know his or her cultural heritage and genetic identity. Bishop DiLorenzo has restated the ancient teachings of Christianity and of Jesus Christ Himself. These teachings protect the interests of children, as well as the interests of men and women in lifelong married love.”

As a sign of support for Bishop DiLorenzo, the Ruth Institute sent 24 white roses to the Bishop’s office, and offers prayers for him and for everyone in the Diocese of Richmond.

Dr. Morse is available for interviews about the Roses from Ruth Initiative, the Bishop’s statement, and Catholic teaching on marriage. To interview Dr. Jennifer Roback Morse, contact the Ruth Institute at:

info@ruthinstitute.org

(760) 295-9278


NEWSFLASH: YOU Don’t Get To Decide What Marriage Is

by Jennifer Johnson  

This article was first published at Clash Daily on September 1, 2016.

There is a lot of controversy over the Catholic annulment process, both within the Catholic world and outside of it. I am grateful that the Church has such a process, but there is confusion about it. So I thought of a way to explain it by using a hypothetical story about a same-sex couple:

Once upon a time there was a man and a man. They fell in love and decided to get married. They planned a large wedding in a beautiful church. They obtained a marriage license from the county and found a minister to conduct the ceremony. They planned a beautiful reception.


On the big day, all their family and friends came. The ceremony went smoothly and the reception was a lot of fun. Everybody had a wonderful time and many people remarked on what a joyous occasion it was. They went on a honeymoon and after they got back, they decided to buy a home together. They hung their marriage certificate on the wall. They were very happy.

After a few years, one of the men slowly became convinced that he was not living the way God wanted him to live. He eventually submitted his life to Jesus Christ, and sought a divorce. He started going to church that disagreed with same-sex marriage and made a lot of friends there. He had gotten to know a Christian woman there, and they became close friends. He told her of his past life and she didn’t seem to care. They loved each other and decided to marry.

They knew the ancient Christian teaching regarding marriage, and wondered if perhaps God viewed the man as still being married in God’s sight. So they went to the pastor with this question. The pastor told them that no, just because the man went through a wedding ceremony and had a marriage certificate, did not mean that he was married in God’s sight. The pastor assured them that the man was free to marry the woman, since he had not been married in God’s sight when he was with the other man.

Any Christian can see that this would be true, if it were to happen. Same-sex marriages are not marriages in God’s sight. If somebody in the situation above were to later desire marriage with somebody of the opposite sex, they would be free to marry since they were not truly married in the first place. As Christians, we say this because the ancient teaching is clear in passages such as Matthew 19.

Unfortunately, the same thing can happen in male/female marriages. Sometimes they are not married in God’s sight even though they had a wedding, a reception, a marriage certificate from the county, children, and a divorce. Even civil law acknowledges this concept, and calls these situations “putative marriages.” This is a problem that has grown along with the sexual revolution. So-called “sexual liberation” has distorted people’s understanding of marriage, to such an extent that some of them fail to enter into real marriages in the first place.

I am grateful to the Catholic Church for having a process to determine whether or not marriages are valid. Although I am sympathetic with some of the criticism of that process being made by orthodox Catholics, I am grateful the process exists. And it needs to exist as a matter of justice. Marriage is a public commitment, a public institution, not a private one. Determinations regarding it should happen in a public forum.

Catholics call this “the external forum” which is a tribunal that exists to make these kinds of determinations. Because marriage is a public institution, I disagree with “internal forum” or private/personal determinations regarding the status of a marriage in God’s sight. Our own testimony, feeling, and conscience regarding the status of our marriage is certainly valuable, but it is not enough. “Private marriage” is oxymoron, and so private (aka “internal forum”) determinations of it can’t satisfy the requirement for justice. If we rely solely on a private or “internal forum” solution regarding the status of our marriage, we are being the judge and the petitioner in our own case. It should be clear that justice can’t be rendered, since there is a conflict of interest. The judge needs to be separate from the petitioner.

Once such a marriage has been found as invalid by the external forum, it is referred to as a putative marriage. A putative marriage as some of the elements of a valid marriage, such as legitimate children. A valid marriage can be likened to a circle, and a putative marriage can be likened to a circle with a part missing. It looks like a complete circle until it is examined more closely by people who know how to do such things.

Are there any such procedures in non-Catholic Christian churches? I am not aware of them but I’m certainly no expert on what goes on in those churches. I would appreciate learning about these procedures in other denominations.

For Christians, an invalid marriage is a relationship that looks like a marriage yet was never a marriage in God’s sight. Somebody who was in such a relationship is free to marry. He is not in violation of verses such as Matthew 19 if he should seek marriage in the future. 

Jennifer Johnson is Associate Director and Treasurer of the Ruth Institute and Contributor for Ruth Institute Blog.

 

 

 


The LGBT Movement Will Not Self Destruct

The fact that an ideology is incoherent does not mean that people are not deadly serious about implementing it.

By Jennifer Roback Morse

This article was first published at The Federalist on June 6, 2016.

I hate to disagree with Rachel Lu, whom I admire and consider a friend. But we simply cannot count on the LGBT movement self-destructing. I agree that this ideology is incoherent and destructive. But that is no guarantee it will implode. I fear Lu does not fully appreciate just what manner of thing we are dealing with.


Lu suggests the LGBT movement is a passing fad: “Whether it’s Malthusian population controls, global temperature freak-outs, low-fat diets, or disco, it often seems that idiocy seems unassailable until suddenly it isn’t. A page turns, and the emperor has no clothes, as his folly becomes a cautionary tale for future generations.”

By contrast, I believe the LGBT movement is one feature of the overall movement called the Sexual Revolution. The Sexual Revolution is not like low-fat diets or disco. It is more like the other items on the list. I hate to break it to you, but population control and global temperature freak-outs are still with us.


Also, what do these three things—the Sexual Revolution, population control, and global warming ideology—all have in common? They are ideologies that demand total control over large numbers of people. These ideologies are appealing to some people, precisely for that reason: they imagine themselves as the controllers, not the controlees.

Internal Contradictions Don’t Always Tank Totalitarianism

The fact that an ideology is incoherent does not mean people are not deadly serious about implementing it. Look: it is not possible to create a prosperous society without private property rights. Marxist ideologues believed they had a high moral duty to try. The Soviet Union lasted 70 years and did not “self-destruct.” Ronald Reagan, Pope John Paul, Margaret Thatcher, and, yes, Osama bin Laden all had a hand in pushing it over.

These three points sum up the ideology of the sexual revolutionaries. They believe a good and decent society should: Separate sex from procreation, separate both sex and procreation from marriage, and obliterate all differences between men and women, except those individuals explicitly choose. Do you recognize our society? Do you notice that all these of these objectives are impossible?

It is not possible to create an entire society in which sex does not make babies. Sex and child-bearing should both take place within marriage because children really do need their parents. Marriage is society’s institutional structure that allows children a stable and ongoing relationship with both parents. Finally, men and women actually are different, starting in the womb (little boys are less likely to survive pregnancy and childhood) and going all the way to differential causes of death.

All the branches of our government, the media, academia, big business, and entertainment are committed to the fantasy ideology of the Sexual Revolution. It takes a lot of force to do the impossible. It takes a lot of propaganda to make people believe the impossible. That is why the Sexual Revolution is a totalitarian movement, standing all on its own, quite apart from the usual categories of Left and Right.

That’s not a bug, as they say. It is a feature. Many of the most militant activists are drunk on their own power. Look at the “trans-activists” getting the city of New York to place onerous fines on people for using the wrong pronoun. Look at the college students, getting professors fired for insufficient conformity to the ever-changing standards of “sensitivity.” Look at the gay activists suing small Christian businesses, as if there were a constitutional right to get your picture taken by the photographer of your choice. These militants are intoxicated with power.

The Sexual Revolution Uses People, Then Discards Them

We must see the Sexual Revolution for what it is: a tyrannical movement that resents the limitations of the human body, especially those caused by our maleness and femaleness.

With all due respect, Lu, the LGBT movement will not self-destruct: it will morph into new and more virulent forms. The LGBT true believers are already throwing over the Ls (lesbians, remember?) in favor of the Ts (transgender people). Lesbian couples made nice, non-threatening images for commercials for redefining marriage. But many lesbians do not accept “transmen” as women. Lesbians are no longer useful as battering rams for taking down sex differences. Therefore, their objections don’t count.

The Ts are the current battering ram. A very useful battering ram they are, too. If you can make people say and believe that Bruce Jenner is a woman, you can make them say and believe anything. If you can make people afraid to say anything other than that the 1976 Olympic decathlon winner is a woman, you can make them believe that black is white, up is down, and freedom is slavery. Or, more to the point: that slavery is freedom.

No, we cannot count on the Sexual Revolution to just fade away. It has caused enormous human suffering already. That has not stopped the true believers from carrying on. The Ruth Institute has a plan. This column is not the place to go into it. Suffice to say, that our plan calls on everyone who has been harmed by the Sexual Revolution to tell the whole truth about what happened to them.

If we all speak up, we have a chance. If we are afraid to speak, if we try to live our lives quietly, as if nothing out of the ordinary is going on, the revolutionaries will continue unimpeded. Eventually, we won’t be able to protect ourselves and our children.

I for one, am all in: total, unapologetic opposition to the whole destructive course of the Sexual Revolution. Total solidarity with the victims and survivors of the Sexual Revolution.


It’s Time to Make Marriage Great Again By Redefining Divorce

by Jennifer Roback Morse

This article was first published July 23, 2016, at The Blaze.

Earlier this week, the Ruth Institute sent a letter of commendation and 24 white roses to Charles Chaput, the Archbishop of Philadelphia.

Our letter thanked him for “his clear teaching on marriage, family and human sexuality in the Pastoral Guidelines for Implementing Amoris Laetitia in the Archdiocese of Philadelphia.”

With all the excitement of the political conventions, why would we spend our time sending flowers to an archbishop? We want to shine the spotlight on the positive things people are doing to build up society.


 

The archbishop’s guidelines restate the Ancient Teachings of Christianity regarding marriage, family and human sexuality. These teachings are obscured today. No less a theological heavy weight than the mayor of Philadelphia castigated the archbishop, saying the Guidelines were un-Christian!

To be fair to Mayor Jim Kenny, we have to admit that the publication of Pope Francis’ Apostolic Exhortation, Amoris Laetitia, has caused worldwide confusion over Catholic teaching on marriage. Yelling at the pope has become a new cottage industry among tradition-minded Catholic writers. Pulling his words into a sexually indulgent direction has become a cottage industry among progressives of all faiths. And trying to parse out what he really meant has been a full employment guarantee for everyone.

Rather than getting involved in all that, we want to call attention to people who are implementing the unbroken teaching of the Church in a vibrant manner. Focus on what we know to be true and good. Archbishop Chaput’s Guidelines provide a clear and practical statement of ancient Catholic teaching, in the spirit of genuine mercy, incorporating language from Amoris Laetitia.

I believe that these teachings are correct, good and humane. I founded the Ruth Institute for the purpose of promoting those teachings to the widest audience possible. I don’t believe these things because I am a Catholic. On the contrary. It is precisely because I came to believe in these teachings that I returned to the practice of the Catholic faith after a 12-year lapse.

Let me discuss just one issue that has caused a lot of hand-wringing in the past 2 years. Jesus told us very clearly that remarriage after divorce is not possible. If attempted, it amounts to adultery. Why? According to Jesus, Moses only permitted a man to issue a bill of divorce because of “the hardness of your hearts.” (This is the Gospel of Matthew, Chapter 19, in case you were wondering.)

At that point, he could have said, “So, I’m going to eliminate this appalling male privilege and allow women to divorce their husbands, exactly like Moses allowed men to divorce their wives.” However, he did no such thing. He didn’t extend the male privilege. He eliminated it entirely. “From the beginning it was not so,” referring back to God’s original plan for creation. “I tell you, anyone who divorces his wife, except for sexual immorality, and marries another woman commits adultery.” One of the “hard sayings” of Jesus, no doubt. But pretty darn clear.

(And please: don’t trouble me with that so-called loophole, ok? The real innovation in modern no-fault divorce law is that it allows an adulterer to get a divorce against the wishes of the innocent party. No sane person can argue that Jesus provided that “loophole” to allow the guilty party to validly remarry.)

The Church teaches that civilly divorced and remarried Catholics cannot receive communion because she is trying to implement this teaching of Jesus. A civilly divorced and remarried person is living with, and presumably having sex with someone, while still validly married to someone else. If the first marriage is still valid, the second attempted marriage is not valid, and is in fact, adulterous. What is so hard to understand about that?

You know who really understands this concept, who intuitively “gets it?” Children of divorce. Kids look into their parents’ bedroom and see someone who doesn’t belong there. “Who is this guy in bed with my mom: my dad is supposed to be there.” Or, “who is this woman in bed with my dad? My mom is supposed to be there.”

At the Ruth Institute, we know there are situations in which married couples must separate for the safety of the family. But we also know that those cases are by far not the majority of cases. No-fault divorce says a person can get divorced for any reason or no reason, and the government will take sides with the party who wants the marriage the least. The government will permit that person to remarry, against the wishes of their spouse and children.

This is an obvious injustice that no one in our society will talk about. The children of divorce are socially invisible. In fact, I bet some of them felt like crying when they read my paragraph above quoting with approval, what might have gone through their little minds. Many of them have never heard an adult affirm their feelings that something dreadfully wrong and unjust took place in their families.

Jesus knew. Jesus was trying to keep us from hurting ourselves and each other. And the Catholic Church has been trying to implement Jesus’ teaching. You may say the Church has been imperfect in her attempts and I won’t argue with you. But I will say that no one else is even seriously trying.

Political campaigns come and go. Political parties come and go. In fact, nations themselves come and go. But the teachings of Jesus are forever. What we do about marriage and children and love reveals what and whom we truly love.

That is why we congratulate Archbishop Charles Chaput for his guidelines. We wish the Archdiocese all the very best. Make Marriage Great Again.


Transgender People are Not Sick

by Jennifer Roback Morse

This article was first published at The Blaze on August 3, 2016, under the title, "Under Obama, Transgenderism Is Not Medical Condition. It’s a Political Stepping Stone."

This may seem to be a remarkable headline for a well-known social conservative.

But I must defer to the authority of the Obama administration’s Department of Justice. A careful reading of their “Dear Colleague Letter on Transgender Students,” has convinced me that the proper understanding of transgender people is not to view them as sick.

I generally like to make a thorough study of an issue that is new to me. I thought I would have to inform myself about medicine and psychology. But the DOJ’s letter, and the press release that announced it, “U.S. Departments of Justice and Education Release Joint Guidance to Help Schools Ensure the Civil Rights of Transgender Students” have convinced me that no such careful study is required. Anyone who wants to weigh in on the controversy over “bathroom bills” can do so, with no particular scientific expertise.

Gender neutral signs are posted in the 21C Museum Hotel public restrooms on May 10, 2016 in Durham, North Carolina. Debate over transgender bathroom access spreads nationwide as the U.S. Department of Justice countersues North Carolina Governor Pat McCrory from enforcing the provisions of House Bill 2 that dictate what bathrooms transgender individuals can use. (Photo by Sara D. Davis/Getty Images)

Gender neutral signs are posted in the 21C Museum Hotel public restrooms on May 10, 2016 in Durham, North Carolina. Debate over transgender bathroom access spreads nationwide as the U.S. Department of Justice countersues North Carolina Governor Pat McCrory from enforcing the provisions of House Bill 2 that dictate what bathrooms transgender individuals can use. (Photo by Sara D. Davis/Getty Images)


By contrast, Intersex is a medically diagnosable condition. According to the Intersex Society of North America, the term “intersex” “is a general term used for a variety of conditions in which a person is born with a reproductive or sexual anatomy that doesn’t seem to fit the typical definitions of female or male.” The Intersex Society of North America does not advocate that intersex individuals be treated as a third gender or as having no gender. Instead, they advocate that parents of children born with these conditions work with their physicians to make a long-term, individualized plan for that particular child.

Intersex children are nowhere mentioned in the “Dear Colleague Letter.”

Gender Dysphoria is defined this way in the Fifth Edition of the Diagnostic and Statistical Manual:

Gender dysphoria refers to the distress that may accompany the incongruence between one’s experienced or expressed gender and one’s assigned gender. (pg. 51).

The term “assigned gender” is what most people would call “biological sex,” which of course, is not “assigned” at all. Rather biological sex exists from conception and is literally in every cell of the body. Biological sex reveals itself at birth for all to see.

Gender Dysphoria is nowhere mentioned in the “Dear Colleague Letter.”

The “Dear Colleague Letter” is not about the Intersex medical condition or the Gender Dysphoria psychological condition. The “Dear Colleague Letter” makes this very clear when it states on page two, under the heading Compliance with Title IX:

Under Title IX, there is no medical diagnosis or treatment requirement that students must meet as a prerequisite to being treated consistent with their gender identity.

Ah. We see that for purposes of law, children of any age can diagnose themselves as transgenders. Elsewhere, the guidelines make it clear that students may present themselves as a different sex at school without telling their parents. Students of any age can change their self-identification as they wish. The “guidelines” offer no guidance whatsoever about this possibility.

A student can suddenly decide transgender is cool, after a binge on social media. They can decide to irritate their parents. They can decide they want to fit in with the kids they meet at the LGBT after-school program. And yes, some boys can decide they want to see the inside of the girls’ locker room.

We are on one hand, meant to think that transgenders are unfortunate souls who need special attention from society in order to fit in and feel better about themselves. But on the other hand, we are told that no medical or psychological diagnosis is needed.

On one hand, we are told that the unique situation of these children requires special accommodation from the entire society. On the other hand, we are presented with a one-size-fits-all legal commandment. The federal government hands down the mandate telling each and every school district in America how they must handle the unique needs of these children.

Children with either Intersex medical conditions or Gender Dysphoria psychological conditions need more privacy and parental help. But the Department of Justice “Dear Colleague” letter will limit parental involvement and give children less privacy.

Allowing a child to define themselves into the “transgender” category without parental involvement or knowledge does accomplish one thing, though. It allows kids to become part of the political Transgender movement at the lowest possible cost. It requires the schools to become part of the ideological destabilization of the concept of innate biological sex differences.

This is why I say that transgenders are not sick. Oh, some of them may be. But some of the kids who define themselves as transgender under these guidelines will be lonely kids trying to find friends. Some will be horny and predatory. Some will be conformist to the newest ideological fad. Some will just be ornery.

Under the Obama guidelines, “transgender” is a not a medical or psychological term. “Transgender” is a political term.


Petition: Archbishop Chaput

Petition to: Archbishop Charles Chaput of Philadelphia

Thank you for the wisdom and clarity in your Guidelines. We are praying for you!
 

 
The Ruth Institute and its global network of followers congratulates and thanks Archbishop Charles Chaput of Philadelphia for his clear teaching on marriage, family and human sexuality. The Pastoral Guidelines for Implementing Amoris Laetitia in the Archdiocese of Philadelphia are the work of a compassionate pastor who loves the souls under his care. These Guidelines will assist the priests, deacons and laity in the Archdiocese of Philadelphia to reach out with genuine mercy and justice to Catholics, and to the wider community, who are hungry for the truth.
 
The publication of Pope Francis’ Apostolic Exhortation, Amoris Laetitia, has caused worldwide confusion over Catholic teaching on marriage. Archbishop Chaput’s Guidelines provide a clear and practical statement of traditional Catholic teaching, in the spirit of genuine mercy.
 
We are particularly encouraged that these Guidelines are comprehensive, dealing with all the major issues encountered in pastoral care of the family. The Archbishop addresses the problems of 1) married couples, 2) those who are separated and divorced but not remarried, 3) those who are separated and divorced and have a civil remarriage, 4) those who are cohabiting and finally, 5) those who experience same sex attraction.
 
The Ruth Institute dreams of the day when every child will be welcomed into a loving home with a married mother and father. We believe every child has the right to a relationship with both natural parents, unless some unavoidable tragedy prevents it. We believe every adult without exception has the right to know his or her cultural heritage and genetic identity. The Philadelphia Guidelines represent an implementation of the ancient teachings of Christianity and of Jesus Christ Himself.
 
These teachings protect the interests of children, as well as the interests of men and women in lifelong married love.
 
The Ruth Institute sent a letter of commendation and 24 white roses to the Archbishop as a sign of our support. We join our prayers with these roses in a spiritual bouquet of appreciation for the Archbishop and blessings for all the people of the Archdiocese of Philadelphia.
 
Read the Pastoral Guidelines for Implementing Amoris Laetitia in the Archdiocese of Philadelphia here.

For the Petition:

Dear Archbishop Chaput,
 
We thank you for the wisdom and clarity shown in your Pastoral Guidelines for Implementing Amoris Laetitia in the Archdiocese of Philadelphia. We pledge to pray for you, your priests, deacons, seminarians and all the people of Philadelphia as you go forward to implement these guidelines.
 
Sincerely yours in Jesus Christ,
(your name)

 


Homosexuality is a Natural Law Issue

My friend Daniel Mattson hits it out of the park today, "Why Homosexuality is a Natural Law Issue." I'm thinking pretty much every moral issue can be framed as a natural law issue, but that's just me. Dan has had great succes talking with young people about sexual morality using this approach. Must read for everyone who knows someone struggling with sexual morality issues with someone in their family.

It is simply wrong to say the natural law is ineffective concerning homosexuality and evangelization. During a three-day period a few years back in the Diocese of Wichita I spoke to over 3,000 high school students. After one of my talks, a theology teacher at one of the high schools shared with me what one of his students said to him: “You know, I wasn’t sure what to expect from this guy, but now, it all makes sense to me—all of the Church’s teaching. This isn’t just about the stuff he has to deal with. What he said helps me make sense of what the Church has to say about sex, all of it.” And no wonder it made sense to him: the natural law makes sense because it’s true, for its truth comes from being rooted in reality.

Read it all here


Two Men Talk about Marriage: New Book

This looks like a good book, and a good resource for our Gay Lifestyle Refugees. 

Jeremy Bell was in a long term, same-sex relationship and had not yet met his now-friend and co-author John McCaughan when he began, six years ago, to think seriously about the meaning of marriage.

John, on the other hand, had been raised in a traditional Catholic family, but was going through a spiritually gruelling time, some years later, when he began thinking about the issue.

Becoming firm friends, the two Sydney men – Jeremy, a philosopher who converted to Catholicism in 2012, and John, a professional writer – decided to undertake that search together.


 

This book will be published by an Australian publisher, Connor Court. It will be launched at Parramatta Cathedral Hall on 14 July. I hope some of our Australian friends will attend and give us a report, 

https://www.catholicweekly.com.au/jeremy-bell-and-john-mccaughan-when-two-men-talk-marriage/


Don’t Feed the Trolls – It Just Encourages Them

by Jennifer Roback Morse

This article was first posted at The Blaze on June 21, 2016.

As an observer of the human species, I believe I have discovered a new type. I call them “paid internet protesters,” or “PIPs” in internet-speak, who are all armchair culture warriors. 

Dr. Rachel Lu, a senior contributor at The Federalist, wrote an article called, “The LGBT Movement Will Self-Destruct.” My response was titled, “The LGBT Movement Will Not Self-Destruct.”

Dr. Lu and I agree on one basic point: The ideology driving so much of today’s demands for radical social change is incoherent. We disagree on exactly what to conclude from this fact.

Plenty of fodder here for a pretty interesting discussion, don’t you think?


But, no. After a day or two, the site was swarming with people making rude, off-topic comments from accounts that disguised their identity with pseudonyms.

Most importantly, they didn’t discuss anything. They called names and changed the subject. The subject is no longer the coherence or incoherence of the sexual revolution. The subject now is bigotry, my religion, my personal history and my appearance. Seriously.

Likewise, Lu’s original article has received more than 8,500 comments, few of which have anything to do with her point.

These people are commonly called “trolls.” I have an idea why they appear so regularly. And, I have an idea what to do about them.

The sexual revolution is built on an intellectual house of cards. It cannot withstand close scrutiny. Therefore, sexual revolutionaries cannot afford to discuss ideas, reasons and evidence. Instead they spend their time making noise that appears to be pointless.

But the noise has a very definite point. The Revolutionaries want to change the subject away from them and their illogic. Incidentally, thinking people want to leave the room, just to get away from the god-awful racket.

I suspect some of these perpetual commenters are paid by advocacy organizations. I believe this because:

  • Too many of them just happen to appear at the same time and place
  • They all say approximately the same thing
  • They post far more than most normal people with real jobs would have time for

That is why I suggest we call them paid internet protestors, or PIPs.

They are the online intellectual equivalent of the paid street protestors who show up at Trump rallies and other places. Not physically destructive, obviously, but intellectually, they are every bit as destructive. They want you and your ideas to go away. They want you to be afraid.

Can I prove all of this in a court of law? No. Am I convinced enough to act as if it is true? Absolutely. I think it would be highly imprudent to do otherwise.

So, how should we respond when PIPs appear in an otherwise good conversation? Here are my suggestions:

  1. Do not engage with them directly! This is the food they crave. Starve the PIPs by giving them as little attention as possible. Yes, it is very much like ignoring a spoiled child demanding attention. (Honestly, I had no idea that my years dealing with emotionally disturbed children would be so useful in politics.)
  2. Repeat the important ideas of the article. Praise its original point. Quote some additional facts that support it. Say other nice things about the author. Give a thumbs up to every positive comment you can find. In the case of my conversation with Lu, you might say something like, “Dr. Lu and Dr. Morse agree that the LGBT ideology is irrational. They disagree about what to conclude from that. What I think is….” Above all: Do not leave the conversation! That is exactly what the PIPs are hoping: to get thoughtful people to silence themselves.
  3. Ask a friend or two to come over to the site and do the same thing.

In short, give tons of energy and attention to the points you agree with, not the knuckleheads who are purposely changing the subject.

Don’t feed the PIPs! It just encourages them!


Making Marriage Matter, Part 2

(June 9, 2016) Dr J fields questions after addressing law students participating in the Alliance Defending Freedom's Blackstone Legal Fellowship. If you missed her talks on the family as the foundation of society and the agenda of the modern sexual revolution, check out our podcast stream.

Listen


Arguments about religious liberty failed to defend traditional marriage

By Marilyn Rodrigues May 27, 2016 at Catholicweekly.com.au.

 

Dr Jennifer Roback Morse believes surrogacy will become more prevalent if same-sex marriage is introduced along with a renewed push for legalisation of commercial surrogacy. Photo: Patrick J Lee

Dr Jennifer Roback Morse believes surrogacy will become more prevalent if same-sex marriage is introduced along with a renewed push for legalisation of commercial surrogacy. Photo: Patrick J Lee

The inherent right of children to be raised by their biological mother and father should be the focus of efforts to promote and defend the traditional understanding of marriage, a leading US marriage and family advocate has urged Australians.

“Arguments about religious liberty and freedom of speech didn’t work in the US when we were debating this issue, they were a bit abstract, and sadly, the public’s respect for religion has been lost,” Dr Jennifer Roback Morse told The Catholic Weekly.

Dr Morse is a widely read author on the importance of traditional marriage and family as well as the founder and president of the Ruth Institute which provides support for sufferers of post-divorce family breakdown, the hook-up culture and other outcomes of the sexual revolution such as anonymous donor conception.


“I think the way [that approach] came off is that people felt that we were just worried about ourselves and how we were going to be inconvenienced. It sounded like we were whining about ourselves – and that’s not very attractive.”

Dr Morse visited Australia this month to advise and assist those promoting natural marriage in the lead-up to the anticipated national plebiscite on same-sex marriage after the election.

She also had the advantage of being able to set out where American pro-family groups had made tactical mistakes and the hard lessons learnt from the loss of the fight for the definition of marriage.

“Someday the kids [of this generation] are going to want answers from us about what we were thinking,” she told The Catholic Weekly.

She warned that redefining marriage by permitting same-sex couples to obtain marriage licences under the law will usher in an era where the right of children to be raised by their biological mother and father, where possible, will be undermined as never before.

She says that contraception and no-fault divorce had already paved the way, helping to separate sex from marriage and procreation, and marriage from procreation, and fostered an adult-centric notion of family.

The creation of genderless marriage will lead to the normalisation through surrogacy of children being born and raised without relationship to their biological parents, their parents’ culture, traditions, and ancestral heritage.

“If you redefine marriage, you redefine parenthood,” she said.

“Instead of parenthood being a natural reality that the state records; parenthood is going to be something that comes about through contracts among interested adults that the state then adjudicates and enforces.

“There have already been cases in the UK where four adults [two same-sex couples] were in court contesting parental rights and custody of a child. These types of situations are unresolvable in a way that is just to everyone. It is important to ban them in the first instance.”

Dr Morse is the author or co-author of four books including Love and Economics: It Takes a Family to Raise a Village, and Smart Sex: Finding Life-Long Love in a Hook Up World.

She and her husband are parents to a birth child, an adopted child, and godchild. They also fostered eight children.

“I know from my own experience how much a child needs his or her own mother and father,” she said.

“It is an injustice to children to separate them from one of their parents without a very good reason.”

In adoption, she argues, people stand in for parents lost through an unavoidable tragedy, which is completely different from deliberately denying a child a relationship with one or both parents through surrogacy.

She believes that the use of surrogacy will become more prevalent if same-sex marriage is introduced, along with a renewed push for legal commercial surrogacy in Australia.

Dr Morse also believes that the gay marriage lobby’s own agenda will be hijacked by others if marriage is redefined.

“All kinds of things will change because if we change the law to redefine the institution of marriage, for the sake of the few people who identify as gay or lesbian, we change it for everyone,” she said.

“If you change family law to say marriage is between any two persons, then it can be any two persons for any reason. Two women or two men would be able to get married without proving that they are gay. The incentives will change for people.

“I think there will be some women who will say all things considered I think it’s easier to put up with another woman than a man. I’ll have my kids and she’ll have her kids, and we’ll get married although we’re not sexual partners. The gay lobby can’t stop that from happening. If you redefine the institution; you’re going to change it for everyone.”

This is similar to what happened with easy divorce, she pointed out, which has caused an untold level of suffering among the children of divorce.

“What [divorce’s advocates said at the time] was that no-fault divorce is just going to make it easier and cheaper for the small percentage of couples who are going to get divorced anyway, never realising that they were making divorce easier and thinkable for people. A lot of people began calculating and acting in ways that would have been unimaginable before.”

Dr Morse has real hope that proponents of natural marriage will succeed if we are to have a plebiscite on the issue here.

However, she concedes that given the momentum that the sexual revolution has garnered over the last 50 years, and the fact that most large English-speaking countries have permitted same-sex marriage, we may end up with it in Australia.

In that case, she believes that most people will look back on the decision with regret.

“It wasn’t so long ago that eugenics was seen as the most progressive, enlightened way to go for society. That idea horrifies us now,” she said.

“I think that down the road if these policies come into effect that these so-called progressives want, we are going to look back and be ashamed.

“We’ll say, ‘What were we thinking, that children could get along without a mother; that they could get along without a father; that children could get along with no rights in that respect at all’.

“We already have the situation where two gay men can get a donor egg from a friend and a surrogate mother from some other country, in order to get a baby. That child is likely to never be meaningfully connected to either of those women.

“The Catholic Church can be proud of the fact that we were the only ones who were against eugenics consistently from the beginning.

“In the same way we are the only ones, from the beginning, who have consistently been against the deconstruction of the family in whatever form that may take.”

In promoting natural marriage and family life to young people Dr Morse agrees that there can be no turning back the clock to a time before there was a divorce and contraceptive culture.
She says that one way to inspire young people to help rebuild a marriage and family culture is to look to the past to find inspiration and hope for going forward.

“When Jesus appeared to St Thomas, he said to him, ‘You believe because you’ve seen, blessed are they who gave not seen and yet believe.’

“That’s what we have to say to young people who have not really experienced what a culture centred on marriage and family is like; you need to believe that it is possible.

It’s important to feed the imagination if you don’t have the lived experience of a culture geared toward supporting marriage and family. I have a friend in the US who is a professor of Renaissance poetry.

“He tells his students that this is how men and women treated each other, and isn’t it charming? This is possible for us today; this is our species, it’s not completely alien to us.”

In families that are reasonably intact and functional, she says, it is important for people to talk to their older children about sexual mistakes they have made, apologise for any affect these have had on the family, and listen to their children without judging.

“That makes us much more credible to our children when we then discuss these issues with them.”

While in Australia, Dr Morse had some other advice for those defending natural marriage in the public sphere and ordinary Catholics wanting help in how to defend marriage in conversations with their friends, family, and work colleagues:

We need to mind our language

It’s more precise to speak of redefining marriage than marriage equality, same-sex marriage, or gay marriage, Dr Morse says. This is because language not only reflects but guides the way that people think.

“If you talk as though there’s such a thing as gay marriage you’re conceding a crucial point,” Dr Morse said.

“Our position is that there’s no such thing as gay marriage. Whatever two men or two women in a same-sex relationship are doing together it’s not marriage. So it’s important to say that and not implicitly affirm it by using the term gay marriage.”

“If you say instead: Changing the terms ‘man and woman’ in the family law with the term ‘any two persons’, it makes people stop and think about what is really being asked for here.”

Transgender rights is next in line

Promotion of transgender culture and a push for transgender rights is “the next step” for the LGBTQ lobby, she says.

“We can ask people who want to know why we don’t support gay marriage, ‘Do you think gay marriage is the last thing you’re going to be asked to accept?’

“Look at the US and most people will see right away that that transgenderism is part of the next step. In the US they’ve almost stopped talking about gay marriage. That battle’s been won and so they’re onto transgenderism which is the next thing.

“People have the idea that if we just give the gay lobby what it wants, it will leave us alone and go away. But they will not go away. The deconstruction of gender is very important to them. They want a completely genderless society.”

It confuses the issue to say children are better off in heterosexual households

This is one argument sometimes used in the context of the marriage debate. But whether or not measurable outcomes are better for children raised in heterosexual households misses the point, Dr Morse says.

“It’s a poor argument. You could just as well say that maybe we should remove all children from poor people and give them to wealthier people so they will get a better education and job prospects.

“Rather, we need to think about what is owed the child; a relationship with both of their parents, and the fact that they don’t get it is what is driving a lot of bad outcomes.

“They may have no role model of the opposite gender, or of their same gender. They may have feelings of loss associated with the biological parent who’s not present.

“That’s why the donor conception issue is so important.”

 

 



All Saints Greek Orthodox Church

(May 21, 2016) Dr J is in Australia! She was invited to speak at All Saints Greek Orthodox Church in Sydney. Her talk is entitled "Same-Sex Marriage Affects Everyone." She took questions afterward, too--those are available on the Ruth Refuge podcast.

Listen


Marriage Alliance: Public Policies and Personal Strategies

(May 20, 2016) Dr J is in Australia! She was invited to speak at a Marriage Alliance event in Sydney. Her talk is on public policies and personal strategies for sparking discussion and change on the marriage issue. She took questions afterward, too--those are available on the Ruth Refuge podcast.

Listen


Sydney Roman Catholic Adult Education Center

(May 18, 2016) Dr J is in Australia! She was invited to speak at the Sydney Roman Catholic Adult Education Center. Her talk is entitled "Same-Sex Marriage Affects Everyone." She took questions afterward, too--those are available on the Ruth Refuge podcast.

Listen


South Toowoomba Baptist Church

(May 17, 2016) Dr J is in Australia! She was invited to speak at the South Toowoomba Baptist Church. Her talk is entitled "Same-Sex Marriage Affects Everyone." She took questions afterward, too--those are available in the Ruth Refuge podcast.

Listen


Community Church in Cooper's Plain

(May 16, 2016) Dr J is in Australia! She was invited to speak at the Community Church in Cooper's Plain near Brisbane, Australia.

Listen


Hobart Cathedral of St. Mary's

(May 15, 2016) Dr J is in Australia! Archbishop Julian Porteous invited her to speak at the Hobart Cathedral of St. Mary's on the island of Tasmania. Her talk is entitled "Same-Sex Marriage Affects Everyone." She took questions afterward, too--those are available in the Ruth Refuge podcast.

Listen


Our Lady of the Rosary

(May 14, 2016) Dr J is in Australia! She was invited to speak at Our Lady of the Rosary near Sydney. Her talk is entitled "Same-Sex Marriage Affects Everyone." She took questions afterward, too--those are available in the Ruth Refuge podcast.

Listen


Long and Winding Road out of the gay lifestyle: a story of forgiveness

The headline over at LifeSiteNews says this is a story out of the gay lifestyle. And so it it. But it is first and foremost an inspiring story of forgiveness and repentance. Any Survivor of the Sexual Revolution, any person seeking peace, can benefit from this article. 

A sample: 

 

I embarked upon an incredible journey of forgiveness, having many people from my past, and especially men, that I needed to forgive. The therapy and prayer sessions I now regularly engaged in never focused solely on my being sexually attracted to men, but I was encouraged to look every aspect of my present and past in the eye. This included the painful process of accepting that I had been consistently sexually abused by a number of men as a child over a three-year period.

Much of my spiritual journey became concerned with recognizing where, during my infancy and childhood, my little soul had chosen to build walls within myself against significant others in my life, especially against my parents, siblings and other prominent people from my past.

He faced the wrong that was done to him (child sexual abuse) and at the same time took responsibility for the ways he had built walls around himself. Eventually, he became able to forgive those who had wronged him. 

Survivors of all sorts: please study this! 


 


It’s Time To Stop Letting the Elite Class Define What Family Looks Like

by Jennifer Roback Morse

This article was first published March 17, 2016, at The Blaze.

Social conservatives, let’s face it: Elites love “marriage equality.”

They made this very clear in the U.S., with their big donors and corporate sponsorships. And they are making it clear in Australia too.

Price Waterhouse, the second largest accounting firm in the world, has produced a tendentious study, claiming that allowing the Australian people to vote on the definition of marriage will just be too expensive.

Photo credit: Shutterstock

Photo credit: Shutterstock


A bit of background for American readers:

Australia still has man-woman marriage, the only kind of marriage that protects the rights of children to their own parents. Prime Minister Malcolm Turnbull stands firmly in the “marriage equality” camp, but has agreed to hold a plebiscite after the upcoming federal election, if he wins.

Now, along comes the Australian office of Price Waterhouse, claiming the proposed special, non-binding election on the definition of marriage will cost $525 million Australian dollars. “Too Much!!” they cried.

Price Waterhouse economics and policy partner Jeremy Thorpe claimed:

“Overseas examples show that spending on the ‘for’ and ‘against’ campaigns alone can reach over $6 per voter, as happened in California. That’s a huge waste of money that could be better allocated in our low-growth economy.”

He says that like it is a bad thing.

As someone who participated in California’s Proposition 8 vote in 2008, I firmly believe that citizen participation in important social issues is a good thing. How else are ordinary people going to make their voices heard if the elites rule that elections are a “huge waste of money?”

Price Waterhouse really gives away the game with this shocker:

“Momentum from Corporate Australia to resolve this issue is building with over 800 large and small organizations having now signed the corporate letter of support for marriage equality.”

 

They say this like it is a good thing. Ordinary people who want children to know both of their parents beg to differ.

Now Australian commentators question some of Price Waterhouse’s creative accounting. (Honestly, an accounting firm should be a bit more careful, don’t you think?) I want to point out how the rich and the powerful just love, love, love the sexual revolution.

Please notice: On virtually every issue of the sexual revolution, liberal lites push and promote while ordinary people resist and rebel.

Like corporate Australia, corporate America is firmly behind the whole sexual revolution, supporting “marriage equality” along with “abortion rights” and other bogus inventions designed to privilege adult sex lives at the expense of children’s rights.

If you aren’t sure, ask yourself this: have you ever seen a major bank supporting your local pregnancy care center? But they support Planned Parenthood, though, don’t they? Have you ever seen a major airline supporting a pro-family event, or organization? But they support gay pride parades and the anti-child, pro-adult redefinition of marriage.

Look, I don’t really care about “income equality.” I really don’t. Rich people can have all their fine cars and multiple houses and boats and all the rest. But doggone it, I’m fed up with the super rich and the elite managerial class using their money, power and influence to shove their ideological orientation down our throats.

I know for a fact that ordinary people of America just want to get married, stay married, raise their kids and pass on their values to the next generation. I bet the ordinary people of Australia feel the same way.

 




Does same-sex parenting really make “no difference”?

After crunching census data, a Canadian economist has found that children in same-sex homes are worse off educationally.

by Douglas W. Allen

This article was first published at Mercatornet.com.

 

Douglas W. Allen, an economist at Simon Fraser University, in Vancouver, has just published a highly controversial study in the journal Review of Economics of the Household. It breaks with the conventional wisdom that there is no difference between parenting by a mother and a father and parenting by a same-sex couple.

MercatorNet interviewed Professor Allen about his findings.

* * * * * *

MercatorNet: What has your research found about educational outcomes for children of same-sex couples versus children of opposite sex couples?

Doug Allen: There have been about 60 studies over the past 15 years or so that have asked “do child outcomes differ when the child is raised in a same-sex household." Almost all of this literature has the following characteristics: the samples are tiny and biased, the outcome measures are subjective and difficult to replicate, and the finding is always one of "no difference."


Despite the limited scientific validity of these studies, they all end with sweeping policy recommendations. It really is not a scientific literature, but rather a political literature targeted at judges, lawyers, and politicians.

Then came a paper by Michael Rosenfeld, published in Demography 2010. This paper had a large random sample and looked at normal progression though schools in the US. It was, in my opinion, the first solid piece of statistical work done on the question, and he confirmed the "no difference" finding. Later, Joe Price, Catherine Pakaluk, and myself replicated his study and found two problems.

First, he didn't find "no difference". What he found was a lot of noise, and so he was unable to statistically distinguish children in same-sex households from children in any other type of household - including ones we know are not good for children.

Second, the lack of precision in his estimates came from a decision he made to throw out children from the sample who had not lived in the same location for five years. This turned out to be heavily correlated with same-sex households. Hence, he inadvertently threw away most of the same-sex households from the sample. Without that information, he did not have the statistical power to distinguish between family types.

So, the three of us restored the sample and used the statistical technique of controlling for household stability. What we found was that children of same-sex households were about 35 percent more likely to fail a grade.

While this was going on, I was using the Canada census to look at some other questions. I noticed several things about the census that differed from the US. one. First, unlike in the US, the Canada census actually identifies same-sex couples. This solves a big measurement problem with the US census, which could include room mates, family members, and opposite sex couples as same-sex ones.

Second, the Canada census had a nice link between the children and the parents, so I was able to control for the education of the parents and their marital status. Poor performance in school is correlated with marital disruptions of parents, so this is an important control. In many ways then, the Canada census is a much better data set for addressing this question, and I decided to simply redo the Rosenfeld study using this data. (The census does not record progress through school, so I examined high school graduation rates instead).

So, what did I find? First, I simply looked at how any child in a gay or lesbian home did compared to children from married, cohabiting, and single parent homes. Most of the discussion in the paper compares children in same-sex homes to those in opposite sex married homes, but a reader can do all of the comparisons by looking at the tables.

I found that on average, children in same-sex homes were about 65 percent as likely to graduate from high school, compared to similar children in married opposite sex homes. That finding seems very similar to the one we found in the US regarding normal progress. Next, I wondered if the gender composition mattered at all, so I separated out the boys and girls. I was very surprised by the results.

On the boy side, I just found a lot of noise. Some boys do well in same-sex households; some do quite poorly. I cannot statistically determine the effect.

Just looking at the point estimates, boys in lesbian homes are about 76 percent as likely to graduate, in gay homes they are about 60 percent more likely to graduate. But neither of these are statistically significant, meaning they cannot be distinguished from zero.

Girls are another story. First, the estimates are very precise. Second, they are low. A girl in a gay household is only 15 percent as likely to graduate, in a lesbian household about 45 percent as likely. The result found by lumping all of the children together is being driven by this girl effect. This result is very robust, I tried many specifications, sample restrictions, and estimation techniques, but it always remained.

So, my paper no only rejects the "no difference" consensus, it points to a finding -- that if upheld by other studies -- seems incredibly important.

It's particularly hard on girls, isn't it? Why is that?

Allen: It is important to point out that I make no theoretical claims in the paper. I'm simply pointing out an empirical finding that is based on a high quality large random sample, and which is inconsistent with almost everything that has come before.

Having said that, as an economist, I would make the following speculation: specialization. It makes sense to me that fathers and mothers are not perfect substitutes. Indeed, mothers may provide some parenting services that a father cannot provide, and fathers may provide parenting services that mothers cannot. These services may be necessary for girls but not necessary for boys.

For example, I've been told by medical people that when a biological father is present in the home, daughters begin menstruation at an older age. Later menstruation is likely correlated with delayed sexual activity, etc., and this may lead to a better likelihood of high school completion.

It seems to me there could be dozens of channels this could work. As a father of two girls and one boy, I've often had discussions with other parents noting that with boys you just have to keep them fed and away from explosives, but with girls rearing is a little more complicated. That's a poor attempt at humour, but the bottom line is, this is an interesting question that deserves to be looked at.

One explanation of poor school performance in general is that children of same-sex couples may be discriminated against at school. This seems less likely given the different finding between boys or girls. Or at least one would have to come up with a different more complicated story of discrimination.

This turns the conventional wisdom on its head, doesn't it? Most people think that there is no difference. Was there anything wrong with the quality of previous research?

Allen: I think I've answered this above. I should point out one other thing, however. I've read just about every paper on this subject that has been published since 1995. Although many of them claim to find "no difference", they often do find something. Again, the finding is coming from a biased small sample, but differences are found. For example, children growing up in same-sex homes are more likely to experiment with alternative sexual lifestyles, etc.

I should also point out that not all studies are created equal. For example, an Australian sociologist named Sotirios Sarantakos has done considerable work in the 1990s that (though not random) uses large longitudinal studies of objective, verifiable, and hard measures of performance. He finds many differences with children in same-sex households in terms of mathematics, language and other school performance measures. Interestingly, his work is never referenced in most literature surveys. Again, this points to the political nature of this literature.

Your conclusions are based on Canadian census data. Why is that better than US data?

Allen: I've mentioned this above, but let me give more detail. The US census does not identify same-sex cohabiting or married couples. So how did Rosenfeld and others find them? They looked at a series of questions: for example, what is your sex, are you married, what is the sex of your spouse? If someone answered male / yes / male, then this would be considered a gay couple.

The problem with this is that it can lead to a number of measurement issues. Suppose I'm a married man, bunking with another man in a work camp (this may seem far fetched, but it is a real example). When I answer the survey I say I'm male, I'm married, and I'm currently living with a male. I may get counted as a same-sex couple even though I'm not. This can happen with same-sex family members who live together, room mates, and others.

There is also the problem of random mistakes. No one fills out a form perfectly, and sometimes the wrong box is ticked off. Because there are so many heterosexuals compared to gays and lesbians, it only takes a small fraction of seniors to tick off the wrong sex box and it can swamp the same-sex sample. The Canada census avoids these problems. It not only identifies same-sex couples, but they must be in a cohabiting or marriage relationship.

Canada has also had legal same-sex marriage before the census was taken. Many have argued that Canada is more open and accepting of same-sex marriage. As a result, the reporting bias is likely lower in Canada than in the US.

Finally, as mentioned above, I was able to control for the marital history of the parents. This also turns out to be statistically important, and in the paper I show what happens when this is not controlled for. Children in same-sex households are much more likely to come from a previous heterosexual marriage than from adoption or other means. Divorce, however, reduces the likelihood of graduation. If you don't control for this effect, children of same-sex households look like they do even worse at graduation. So this is an important variable to consider.

Does your study prove conclusively that there is no difference? What questions does it raise?

Allen: Assuming there are no mistakes in the study, it rejects the claim that there is "no difference." I personally think that in social science we should never place too much weight on a given study. It is important that we look at evidence from different countries, etc. I would say this study builds on a few others that are questioning the long held consensus. An examination of the literature shows that the consensus is built on only a series of preliminary work. Now that people have started looking at this more seriously, we're finding no evidence for that conclusion.

In such a contentious field, will your study make an impact upon the public debate?

Allen: I don't know, but I suspect it will have little impact. The debate seems to have shifted from the statistical lab to the bumper sticker. The concept of "marriage equality" and the alignment of same-sex marriage rights with the civil rights movement seems so powerful that I doubt one little study will matter much.

If there is merit to the study, and if there really is a difference that matters, I think it is much more likely that 20 years from now we'll be asking "how did we get here and how can we clean up the mess" -- in much the way we now wonder how we ended up in a world where so many children are raised by single parents.

Sociologist Mark Regnerus published a paper which came to a similar conclusion last year and was all but crucified by his colleagues and activists. Do you expect a similar reaction?

Allen: Prior to the publication of his paper I was unaware of Professor Regnerus' existence. Because I was working in this area I saw what immediately happened. I was struck by the hypocrisy of those who attacked him.

Here was someone who had looked at the literature and decided to do something better. There were tiny samples, so he went and found a large sample. There was nothing but bias and snowballing (the procedure of asking friends to join a study), so he did a random procedure. There was way too much soft-balling of questions, so he asked a series of quantifiable ones. He was trying to improve the work, and that is commendable.

Was his study perfect? No, but a study never is. His great error, of course, was that he found the wrong answer. Those who came later and complained about the things he did should have been equally outraged by what had come before. Had Regnerus found otherwise, they would have lauded his work as path-breaking.

I rather suspect this will not happen to me for a number of reasons. First, after the Demography comment came out last year, my university received several letters (sent to the president, various other administrators, and many of my colleagues) demanding that I be fired. These were the same tactics that were used against Professor Regnerus.

Fortunately for me, I'm well known and respected at my institution and we have a strong sense of academic freedom. Indeed, Simon Fraser University has recently been ranked as one of the safest universities to express ideas that may be politically incorrect.

Second, my study only looks at one margin of child performance: high school graduation. Professor Regnerus looked at many and in many ways he found more problems than I found.

Third, my sample is a 20 percent sample of the Canada census. No one can claim I have a small biased sample or that the agency in charge of collecting it is not trustworthy. Fourth, Professor Regnerus was first, and I think being first is much more likely to come under fire. Fifth, the US Supreme Court has already made a decision on Prop 8 and DOMA, so much of the incentive to attack has passed.

Having said that, I have come under some attack, and I would like to relay one incident that has happened.

Last week I received an email from David Badash, the editor of The New Civil Rights Movement, a prominent gay rights website. In it he said he'd heard about the study, wasn't happy about it, but wanted to talk to me before he wrote about it. I emailed back, sent him a copy, and invited him to ask me any questions about the work.

On Monday, when I arrived at work, there were a number of colourful emails waiting for me, calling me all kinds of four-letter words. I soon realized that these were coming from people who had read Mr Badash's blog page.

So I went to have a look myself. What I found was a mixture of personal attacks, misunderstandings and misrepresentations of my work, and a general meanspiritedness. Just the opposite of what I've always believed a public discussion should be.

So, maybe I'm naive, maybe the attacks will come. I hope not. Anyone who wants to read my work is welcome, and I'm willing to have a reasonable discussion about it with anyone.

Douglas W. Allen is the Burnaby Mountain Professor of economics at Simon Fraser University in Burnaby, British Columbia, where he earned his undergraduate degree. He has a PhD in economics from the University of Washington, and is the author of four books and numerous articles.

 



50 Shades of Gay

by Jennifer Roback Morse

First published January 4, 2016, at Crisis Magazine.

 

White_House_rainbow_colors

The Sexual Revolution was supposed to liberate us from sexual stereotypes. In fact, we have replaced the old stereotypes of gay men with new and even more rigid stereotypes. Perhaps some people regard the new view of gay as more positive and affirming than the old view. But the New Gay Man is no less limiting, impersonal, and ultimately dehumanizing. If a particular gay man does not fit into the narrow politically correct boxes, we can’t see him. And worse, he may not be able to see himself clearly.

So let us open up some options for our brothers who experience same-sex attraction. No, actually, that is not quite correct. Let us recognize the options that already exist. Let us take notice of the variety of ways in which these men can and do live their lives.


Some of the holiest men I know are men who have experienced same-sex attraction as an ongoing inner reality in their lives. They have made a decision not to act on their same-sex desires. Their holiness stems precisely from the challenge this decision presents. They know they need God. And like Mary Magdalene, they love much because they have been forgiven much.

Some men struggle with and eventually conquer their sexual temptations. But some men still struggle with related issues: needing to be the center of attention, inappropriate hostility toward women; undue insecurity around men; general insecurity about their identity; troubled relationships with their fathers. All these concerns can plague the same-sex attracted man, even one who is successfully living a celibate life.

Some same-sex attracted men participate in sexual activity with other men. They do it to varying degrees and at varying times of their lives. Some may have periodic sexual experiences and a “take it or leave it” attitude. Others are full-on sex addicts. Depending on their age and temperament, some same-sex attracted men may be content to partner with one particular person. Others have hundreds of sex partners and are still unsatisfied.

Some same-sex attracted men are empathetic and good listeners, whom women find appealing. Others drip with contempt for women. Still others are just obsessed with themselves, and indifferent to everyone around them. As Oscar Wilde’s wife said of him, “Through all his struggles, he did not learn the one thing he most needed to learn: that he is not the only person in the world.”

Some men engage in same-sex sexual activity for a season of their lives: all-male boarding schools, prison or aboard ships. Some of these men later marry, father children and live conventional lives. Some same-sex attracted men get married without denying that they feel same-sex attractions. They love their wives and are good and faithful husbands and fathers.

Some same-sex attracted men are attracted to younger men, over whom they can exert power and dominance. Others seek out older men in an effort to heal their father-wounds. Some behave in a predatory manner, seeking out vulnerable younger men and even boys, grooming them and gaining their trust as a prelude to seduction.

Some same-sex attracted men are deeply ashamed of themselves, and wish they could change some or all of their behavior. Others are totally shameless.

We don’t really know why some men experience same-sex attraction and others do not. Most likely, there are a number of factors operating in different people to different extents and in different combinations. Some men may have become sexually fixated on men after being molested at an early age. Some men may have experienced parental influences that drove their sexual desires in a particular direction. And yes, it is possible, though not proven, that some people were indeed, “born that way.”

In fact, the significance of that phrase, “born that way,” can vary considerably. For one person, it may be the truth as he experiences it. For another, it may be a permission slip to engage in behavior he could not justify otherwise.

And coming from the lips of a narcissistic predator, it could be nothing more than a pick up line: “You were born that way. You can’t help it. It is ok. Doing this with me, letting me do this to you, is your true self, your path to happiness.”

And the most manipulative of all the seductive whisperings from a predator to his prey, “God made you this way. He wants you to be happy. You should do this with me.”

What do these beliefs have in common? The idea that there is one and only one valid form of expression for each person who experiences same-sex attraction is a form of moral determinism that robs the person of meaningful choices. Likewise, the “Born That Way” belief suggests that once a person discovers an inkling of same-sex attraction, he need not engage in any further moral deliberation. Both beliefs are a kind of Calvinism without grace, a terrifying prospect, even for—or maybe especially for—a Calvinist.

As a Roman Catholic, I have no patience for Calvinism, with or without grace.

It should be obvious that it is a disservice to use a single word, “gay,” to describe all these people. Calling oneself or another person “gay” does not do justice to the full range of choices regarding how to view himself, how to behave, and how to relate to other people that each man possesses.

So who benefits from these ideological straight jackets? The Sexual Revolutionary ideologues of course. No doubt they are recruiting more foot soldiers for their political crusade. But foremost on their mind is a desire to promote more self-indulgent sex. They owe the other person the courtesy of revealing what they are signing up for. A sleight of hand of this magnitude is manipulative, not liberating; dehumanizing, not uplifting.

This is why I avoid the term “gay.” I urge you to do the same. Let’s give our brothers the dignity of seeing them as they really are: men.


Sexual Revolutionaries Target Cal State Professor for Defending Families

COMMENTARY: A tenured professor of English is threatened with dismissal because he challenged one of the sexual revolution’s core assumptions.

by JENNIFER ROBACK MORSE

This article was first posted November 11, 2015, at NCRegister.com.
 

Robert Oscar Lopez, a tenured English professor at California State University-Northridge, is on the verge of being suspended without pay, ostensibly due to a conference he organized a year ago. In fact, I believe this is not the real reason why this man of Puerto Rican and Philippine heritage, who knows six modern languages as well as Latin and Greek, is being hounded out of his job.

YouTube

Professor Robert Lopez of the University of California at Northridge

Lopez’s parents divorced when he was a toddler. His mother formed an intimate relationship with another woman. His father disappeared from his life for a long time. Lopez believes that these events were traumatic for him, and he has been outspoken in saying so. His countercultural views are an embarrassment to the Sexual Revolutionary Establishment at his university and beyond. They believe he must be silenced. Getting him fired is one step toward that end.


I was one of the presenters at the conference in question, “Bonds That Matter.” And, unbeknownst to me, I was one of the sources of controversy in Lopez’s interaction with the Cal State administration.

Lopez invited me to present at the conference on the topic of divorce. I was eager to be part of the event, as my organization, the Ruth Institute, agrees with his general perspective: that it is unjust to deprive a child of a relationship with his or her parents without good reason. Millions of children have their relationship with a parent damaged by parental divorce.

I agreed to waive my usual fee, as a way of supporting this initial effort of Lopez’s new organization, the International Children’s Rights Institute. As part of our agreement, the Ruth Institute was permitted to have a display table. We did not sell anything, nor did we offer participants the opportunity to sign up for our newsletter, activities we normally do when I speak at events. I did not mention anything regarding homosexuality, gay marriage or gay parenting during my talk, which you can listen to for yourself.

Imagine my surprise when I received a call from Lopez, many months later, asking me about some Ruth Institute brochures.

“Did you pass out this brochure called ‘77 Non-Religious Reasons to Support Man/Woman Marriage?’” he said.

“No. They were probably lying on our book table. Why do you ask?”

He asked because a student had filed a complaint against him. These brochures were submitted as evidence that his conference had created a hostile environment. Mind you, the student who lodged this complaint received an A in the course in question and did not file her complaint until after she had graduated.

I confirmed that I did, however, pass out and discuss another pamphlet, “Are You a Survivor of the Sexual Revolution?” — which you can look at for yourself. We have revised the artwork since the conference and made modest changes to the content. In fact, the version the students saw did not include the last sentences about children of same sex-parents, under “Gay Lifestyle Refugee.”

I believe the sexual revolutionaries despise Robert Lopez because he challenges one of their core assumptions. The sexual revolution is based on the idea that all adults able to give meaningful consent are entitled to unlimited sexual activity with a minimum of inconvenience. What they never mention is this: Children just have to accept whatever adults choose to give them.

Lopez believes that children have rights to a relationship with both of their parents, in the absence of some unavoidable tragedy. Children have a right to know their identity, so that all adults without exception can know their cultural heritage and genetic identity. These entitlements of children impose legitimate obligations and limitations on adult behavior, including, potentially, public policy and personal sexual behavior.

All of us who presented at that conference agree with this basic point. We disagreed among ourselves about the exact nature and contours of those obligations and limitations. But this common ground created a fruitful avenue for serious discussion.

The very concept of children’s rights that impose limitations on adult sexual behavior threatens the fragile intellectual structure of the sexual revolution. The true revolutionary is counting on no one noticing that sex makes babies and that children need their parents.

The true revolutionary needs to change the subject away from this topic,and on to any other topic. For example:

  • Did Lopez “retaliate” against a student who received an A in his class?
  • Did the Ruth Institute pamphlet “77 Non-Religious Reasons to Support Man/Woman Marriage” create a “hostile learning environment,” while it was laying passively on the table?
  • Did the Ruth Institute pamphlet that I distributed — “Are You a Survivor of the Sexual Revolution?” — traumatize students with the suggestion that some people who have lived a gay lifestyle might now wish to live some other way?

Here is a link to a summary of the case. Here are the letters filed on behalf of Lopez by attorney Charles LiMandri of the Freedom of Conscience Defense Fund and by the Foundation for Individual Rights in Education. Looking at these documents, any sensible person must conclude that the answer to all these questions is “No.” Yet these are the questions the sexual revolutionaries, including the students with their frivolous complaints and the University Equity and Diversity Establishment, would prefer to discuss.

Never mind whether children are traumatized by the divorce of their parents. Never mind whether children feel wounded by the state-sanctioned loss of one parent through third-party reproduction. Never mind whether surrogate mothers are fully informed about the health risks they face. Never mind whether some adoption practices improperly commercialize and commodify children and harm their mothers.

The university should drop all charges against Robert Oscar Lopez. Please sign our petition to the chancellor of the California State University System, asking him to drop all charges.

 

Bisexual prof. raised by lesbians who supports traditional marriage faces loss of tenure

Featured ImageLOS ANGELES, CALIFORNIA, November 10, 2015 (LifeSiteNews) -- Robert Oscar Lopez isn’t your typical social-conservative professor: he was raised by his mom and her lesbian partner, and he openly admits that he is bisexual.

But he also opposes same-sex “marriage” and adoption, and even submitted a brief to the United States Supreme Court arguing against the redefinition of marriage. He bases his views in part on the trauma of his parents’ divorce when he was a toddler, and his subsequent experiences of being raised in a same-sex household.

Now he says he's under attack for defending the rights of children to be raised by their natural parents. Specifically, he may lose tenure, and even faces suspension without pay, from California State University-Northridge, the taxpayer-funded university that tenured him just two years ago.


Lopez says that it all began when he gave his students the option to attend and present research, for credit, at a conference he organized on parenting and children's rights at the Ronald Reagan Presidential Library in 2014.

One of the speakers there, Jennifer Roback Morse of the Ruth Institute, spoke on the topic of divorce, during which she says she never discussed the issue of homosexuality. However, at her table she had several pamphlets, including one titled “77 Non-Religious Reasons to Support Man/Woman Marriage.” She says that speakers at the conference supported the right of children to be raised by their mother and father.

After choosing to attend the conference, a student subsequently filed a complaint against Lopez, claiming that he discriminated against her based on gender. She also submitted a copy of Roback-Morse’s pamphlet, and one other pamphlet entitled "Are You a Survivor of the Sexual Revolution?" as evidence that Lopez had created a "hostile learning environment on the basis of gender and sexual orientation." Other students also reportedly filed similar complaints about the conference.

In an e-mail sent to media, Lopez says that he has been under investigation by the University of California's Northridge administration for 378 days for alleged discrimination and retaliation against students. Lopez says he himself didn’t find out he was under investigation until 245 days after the process was launched.

He also said that one of the three people heading the investigation compared the event at the Library to being tricked into going to a KKK rally.

Harassment is nothing new for Lopez. The radical LGBT organization Human Rights Campaign targeted Lopez in 2014 as part of the so-called "Export of Hate", something he says leaves him fearing for his family's safety.

Now, he says the university violated policies when it targeted him, and he is threatening legal action against the university for violations of California employment and civil rights law.

University policy states that it will complete investigations "no later than 60 working days after the intake interview," with a 30-day extension if necessary. However, in a deposition, the university told Lopez he was investigated after formal charges were filed in May.

Lopez also points out that the deposition says the allegations made against him by a female student “were similar to the allegations made" by two students "about the conference just days after it took place on October 3" of last year - meaning the investigation apparently started in 2014.

The university eventually found Lopez innocent of discrimination, but last month found him guilty of retaliation against a student. Lopez says the “retaliation” claim is clearly bogus, pointing to how the student in question got an "A" in his class, even after reporting him, and that there is no documented proof of retaliation.

The findings could cause Lopez to lose his job.

In a letter to the university, Lopez's attorney -- Charles LiMandri with the Freedom of Conscience Defense Fund -- wrote that the finding of retaliation violated university policy, noting that while "intimidation" and "retaliation" have high bars in official university documents, the charges against Lopez are based upon conversation fragments that took place seven months apart.

"In sum, this evidence does not even begin to meet the CSUN's own standard for 'retaliation,'" says the letter. "Under these circumstances, we have no choice but to conclude that the disposition of this investigation is purely political and ideological attack on Dr. Lopez for holding -- and exposing his students to -- ideas about children's right in the context of family and reproduction which are apparently unpopular at CSUN."

Lopez says that when it comes to the question of same-sex "marriage," he is most concerned about the rights of children.

"Same-sex 'marriage,' theoretically, does not impinge on anyone else's rights," Lopez told LifeSiteNews last year. "But if you guarantee a right to children as part of marriage, now this drags in the rights of other people -- there is a third-party...Not everyone gets married but every human being has a mother and father; those latter relationships are more fundamental than a spousal relationship.”

Lopez filed an amicus brief with the Supreme Court on behalf of children and against redefining marriage, saying that it was children, not same-sex couples, who have real standing in court on the issue of marriage.

Lopez also strongly opposes IVF, telling LifeSiteNews that "gay advocacy groups are pushing for the creation of children through artificial reproduction technology and for adoption systems that give children to gay couples because the gay couples want to be parents, not because children need to be in their homes."

"This is the transformation of human beings into chattel in a way we haven't seen since before slavery was abolished. I have stated many times that this isn't identical to the African slave trade, which involved far worse abuse, but there is an undeniable commonality between pre-13th-Amendment slavery and what is being advocated by groups like the Human Rights Campaign," he said.

Roback-Morse has come out in support of Lopez. "I believe the sexual revolutionaries despise Robert Lopez because he challenges one of their core assumptions," she wrote this week at the National Catholic Register. "The sexual revolution is based on the idea that all adults able to give meaningful consent are entitled to unlimited sexual activity with a minimum of inconvenience. What they never mention is this: Children just have to accept whatever adults choose to give them."


World Congress of Families speakers lament sexual revolution, family breakdown

By PEGGY FLETCHER STACK

This article was first Published at The Salt Lake Tribune on October 29, 2015, and last updated October 31, 2015. 

On the third day of the World Congress of Families meeting in Salt Lake City, stirring speeches about assaults on the family from the government and media, costs of the sexual revolution, and the urgent need to protect religious freedom rang through the Grand America ballroom.

The family was "ordained of God," the Rev. Samuel Rodriguez said in a plenary session of the international gathering Thursday morning. "In essence, it is the heart of God by which we experience the fullness of God's glory."

The idea of the family "does not stem from a political ideology," said Rodriguez, who ministers to a multiethnic evangelical congregation in Sacramento, Calif., "and I don't believe the U.S. Supreme Court has the power and authority to redefine it."

Close, loving families led by a mother and father provide, he said, the "antidote to poverty, gang violence and economic disparities. ... It is a God-ordained firewall against so many ills."

An attack on the institution, Rodriguez said, "is an attack on communities that need it most."

Jennifer Roback Morse added her voice to the chorus of worried Christians, sounding the alarm about the aftermath — and victims — of the so-called "sexual revolution."


Morse — who was named one of the "Catholic Stars of 2013" along with Pope Francis, Pope Benedict XVI and others — was so troubled by what she sees as the decline of marriage that she launched the nonprofit Ruth Institute in 2008 to raise awareness about the costs.

The list of those victimized by the family breakdown includes children of divorce, children of unwed mothers, women who have been abandoned and children of same-sex couples, she said. "Men, women and children have been harmed ... by the lies [about marriage]."

Society's view of sexuality "is a totalitarian ideology," the Catholic scholar said. "Even [its] most ardent opponents don't know how insidious the revolution is."

Morse then challenged the gathering to speak against sexual freedom and its consequences.

"We are up against powerful people in our world," she said, "but Bill Gates and George Soros do not have enough money to silence all of us."

The Rev. Paige Patterson, former president of the Southern Baptist Convention and current president of Southwestern Baptist Theological Seminary, tackled the topic of religious freedom.

It began, he said, when God created the first couple — Adam and Eve.

"God could have created automatons," the Baptist preacher said, "but our progenitors were created with the freedom to reject God or honor him."

The Constitution's First Amendment outlaws any government-established religion and forbids limits to the "free exercise of religion" — unless the state has a compelling interest to do so.

"Those concerned about the future of the family can no longer lend support to any candidate who doesn't vigorously support the First Amendment or is seeking to impose restrictions on religious freedoms," he said. "All such [office seekers] must be resisted."

Without religious freedom, Patterson said, "all other freedoms become relatively meaningless."

The Utah gathering wraps up Friday. The 10th World Congress of Families is tentatively scheduled for May 16-18, 2016, in the Georgian capital of Tbilisi.

 



Same-sex attraction: Read this before you risk your credibility.

By Dr. Jeff Mirus

This article was first published October 14, 2015, at CatholicCulture.org.

I mentioned two weeks ago that Living the Truth in Love from Ignatius Press is an important book, and that I would have more to say about it. Having now read each of its score of theoretical, testimonial and pastoral essays, I am even more convinced that everyone concerned about the “gay revolution” should read them as well.

I learned something valuable from each one of this winning combination of writers, who possess personal, academic, therapeutic, medical and pastoral experience with same-sex attraction. But to my surprise the essay which had most to offer me personally was Jane Hallman’s “Do No Harm: Considerations in Supporting Youth with Same-Sex Attraction.” Hallman pointed out that young people who experience SSA are already likely to feel “different”, as if they do not “belong” owing to problems in their affective development. Therefore, if they experience anger and rejection as they try to discuss their difficulties with friends, parents, family members and other significant adults, it only exacerbates the problem. Hence her title: “Do no harm.”


In particular, common parental reactions, such as scorn and denial from fathers and “How can you do this to me?” from mothers, will almost inevitably alienate the child even further from a healthy affectivity. Instead, all who love the child must continue to accept him or her with love, including a continuation of habitual displays of affection, such as looking pleased rather than distraught when the child seeks to spend time with the parent. The focus needs to be on taking the child’s experiences seriously while maintaining a clear moral instruction which distinguishes feelings (which generally arise unbidden) from sins. This is the best context for other appropriate steps, such as counseling.

The Way Forward

There is no one best way for a same-sex attracted person to deal with his or her disordered affectivity. As with other disordered affectivities (including, really, all the inordinate attachments which constitute temptations in our lives), bringing them under control is largely a process of prayer, sacramental life, sound spiritual direction, helpful insights and encouragement from others, trial and error, sin, and repentance—all leading over time to self-mastery.

Sometimes God intervenes with a particular gift of grace which removes even the temptation that this (or any other) cross entails. This point is made by Robin Beck in her personal testimony entitled “Why Maintaining Biblical Language Matters.” She recognizes the importance of confidence in Christ’s ability to make of us a new creation: “Therefore, if anyone is in Christ, he is a new creation; the old has passed away, behold, the new has come” (2 Cor 5:17). At a certain point in committing herself to Christ, Beck experienced freedom from all of homosexuality, both “the behavior and the desire.”

But—again, as with other trials that come to us through God’s permissive will—most of us are not healed in this way, but through a patient struggle to conquer sin without completely eliminating temptation. For this reason, many will find Daniel C. Mattson’s witness more helpful: “Total Abandonment to Divine Providence and the Permissive Will of God”. There are also testimonies from Joseph Prever (“The Curse of the Ouroboros: Notes on Friendship”), Eve Tushnet (“In This Our Exile”), David Prosen (“Breaking Free”), Doug Mainwaring (“Married and Same-Sex Attracted: Are We Hiding the Light of the Gospel under a Basket?”), and Bob and Susan Covera, whose “From Pain to Peace” explains their journey as parents of a same-sex attracted child.

Incidentally, one fairly common thread throughout the book is the importance of the Courage and EnCourage apostolates, founded by Fr. John Harvey and continuing under the leadership of one of the editors, Fr. Paul Check. This apostolic work has helped many men and women deal with the challenge of same-sex attraction in accordance with a sound spiritual life and a true Christian anthropology.

What We Know and What We Don’t

New challenges invariably lead the Church and her members to a fuller and more accurate understanding of and response to the problems each challenge represents. In the present case, it has been necessary to explore the philosophical and theological dimensions of Eros along with the biological and psychological developmental factors that might incline a person to same-sex attraction. This need is addressed by the sections of Living the Truth in Love which deal with theoretical knowledge and pastoral care.

For example, Rachel Lu addresses the question of sexual identity in “Eros Divided: Is There Such a Thing as Healthy Homoerotic Love?”. In addition, although Bob Schuchts may be too quick to claim an almost miraculous process of healing in Christian therapy, his emphasis on “Restoring Wholeness in Christ” is clearly important to the kind of self-knowledge and spiritual growth which must be part of any healing process. Deborah Savage explains what she believes is “At the Heart of the Matter: Lived Experience in Saint John Paul II’s Integral Account of the Person”. My favorite natural law theorist, J. Budziszewski, explains how we can make important connections through “The Conversational Use of Natural Law in the Context of Same-Sex Attraction”.

Msgr. Livio Melina studies a much-contested issue: “Homosexual Inclination as an ‘Objective Disorder’: Reflections of Theological Anthropology”. There is even an essay on “The Healing Role of Friendship in Aelred of Rievaulx’s De spiritali amicitia”—a work which some of the witness essays mention as well—by Dennis J. Billy, C.Ss.R. All of these authors are impressively credentialed in their fields.

In the pastoral section (after learning from Dr. Hallman to do no harm), we find careful considerations of the psychological and medical aspects of same-sex attraction. Again, the titles are indicative. Timothy G. Lock explores “Same-Sex Attractions as a Symptom of a Broken Heart: Psychological Science Deepens Respect, Compassion, and Sensitivity”. And Timothy Flanigan, MD details “HIV and Other Health Risks Associated with Men Who Have Sex with Men”.

Two essays map out the cultural background underlying the way we deal with same-sex attraction. Jennifer Roback Morse’s essay, “Understanding the Sexual Revolution”, explains what old hands have long known about the tactics used to break down traditional sexual morality, an analysis which will put things into perspective for those new to the struggle. Peter Herbeck insists in “Our Prophetic Moment” that only a strong and vibrant Catholic proclamation of the vision of Christ for the human person and human sexuality can possibly make a positive difference. Accommodation is deadly.

Edited, introduced and concluded by Fr. Paul Check of Courage and moral philosopher Janet Smith of Sacred Heart Major Seminary in Detroit, Living the Truth in Love not only covers many aspects of the subject but also permits the expression of a variety of slightly different (but always Christian) viewpoints on how best to deal with same-sex attraction—both personally and in counseling. As Janet Smith states in the preface, “We believe that some of the differences are matters of prudence, and others perhaps are more serious. We include different positions because we believe it is important that we remain in dialogue with those who share important foundational views.”

This actually makes the book stronger. Whether there will ever emerge a single paradigm for best addressing same-sex attraction by those who are morally committed to chastity as enjoined by Christ and the Church, it is clear at this stage that one size does not fit all in terms of successfully coming to terms with SSA and integrating it into a thoroughly Christian life. I found myself more indebted to some contributors than others, but let me say again that I benefited from all of them.

For those who are not otherwise genuinely expert in the problem of same-sex attraction (which is the vast majority of us), I would venture to say that, after the publication of Living the Truth in Love, it has become irresponsible to hold forth on this subject based on gut feelings. Do not risk your credibility! Before addressing same-sex attraction again, read this extraordinarily apt, fascinating and incomparably convenient book.



The Catholic Church, Children and Same-Sex Parenting

Deliberately depriving children of a relationship with one of their parents is an injustice to the children.

by JENNIFER ROBACK MORSE

This article was first published at National Catholic Register on October 16, 2015.

Editor’s note: This article is an adaptation of a talk Jennifer Roback Morse presented at the “Living the Truth in Love” conference in Rome on Oct. 8.

My assignment at this conference is to describe the impact of same-sex parenting on children. I can recall back in 2008, when I was a campaign spokeswoman for Proposition 8 in California, one of my first assignments was to present our case to the editorial board of the Los Angeles Times, the largest newspaper in California.

I showed the editor a birth certificate from British Columbia. Canada had already redefined marriage to be the union of any two persons of any gender.


“Look: There is a place for the mother’s name and information. But down here, where the father’s information ought to be, there is a check-off box for ‘father’ or ‘co-parent.’ Motherhood is still intact. But fatherhood has been reduced to a check-off box.”

The editor tossed the birth certificate aside. “Lots of kids don’t have fathers. Who cares?”

I was appalled. I am still appalled at the callousness that Western culture has developed toward the suffering of children. I am convinced that this callousness, which started in the United States at least 40 years ago, is a prime contributor toward the situation in which we now find ourselves.

We are faced with two competing worldviews. The Catholic worldview, and up until recently the worldview of all Christian denominations is this: Every child (and hence every adult) has identity rights and relational rights with respect to their parents.

And this is the part we do not like to say too loudly: These rights impose legitimate obligations on adults to provide these things to children. We don’t like to say this too loudly because people resist hearing that they have obligations to others that they did not explicitly choose to bear.

The competing worldview is this: Every adult has a right to the sexual activity he or she wants, with a minimum of inconvenience, and children have to accept whatever the adults choose to give them. We do not just blurt out that last part explicitly because we would be ashamed of ourselves if we said it out loud. But that is approximately the position of most of the people in power in most of the so-called developed countries.

Let us listen to the words of our Holy Father, Pope Francis, as he spoke to the Ecclesial Congress of the Diocese of Rome on June 15, 2015.

“It’s lovely when the child sees father and mother kiss one another — a beautiful testimony. When children see that father and mother love each other, the children grow in that atmosphere of love, of happiness and also of security, because they are not afraid: They know they are secure in the love of the father and of the mother.”

As soon as we begin speaking this way, of the rights and entitlements of children, we can see that we are talking about something much larger than same-sex couples raising children. We are, by implication, talking about any situation in which children are separated from a parent through the decisions of the parents. That forces us to talk about divorce.

Very well then. Let us by all means talk about divorce and its impact on children.

We now have literally hundreds of scholarly articles and books showing the risks that children of divorce face. These negative outcomes derive from the basic injustice done to children by separating them from one of their parents without an unavoidable reason.

Secure attachments between a child and each of his or her parents builds the foundation for the development of the child’s personality. In the child’s little world, mother and father are the most powerful and important people in their lives. Parents act as “stand-ins” for God himself. From this most basic relationship, the child develops his sense of himself as a social and spiritual being. Is the world a safe place for me? Do I really belong here? Am I worthy of love?

Divorcing parents may say to their child: “We still love you. We just don’t love each other anymore.” But the child’s other parent is half of who they are. The child cannot make sense of these contradictory claims because they are not really true. The whole truth is that the parent creating the separation is telling the child, “I want something else more than I want a relationship with your other parent, that is, with half of you.” And if the parent has a new lover, the real message is, “I value my relationship with my new boyfriend or girlfriend more than I value my relationship with you.”

This is the most immediate thing that children of divorce have in common with children of same-sex couples. The adults’ relationship with their sex partners is more important to them than their relationship with the child’s other parent.

Needless to say, this conflict does not even arise in families where the mother and father are continuously and faithfully married to each other.

It is no wonder the child cannot make sense of this impossible situation. We can see why so many difficulties and pathologies result.

The individual parents are not necessarily to blame. People can be good and decent and doing their very best. But sometimes the mere absence of the child’s other parent in the home, or the mere presence of a substitute parent in the home, can create a set of problems that good parenting skills and good intentions cannot entirely overcome.

Perhaps you have children like this in your parishes: a little girl who was the flower girl at her mother’s second wedding. Her heart is secretly breaking because her mother’s second wedding means that her mother and father will never get back together again.

Or perhaps you have little boys who are angry and hurt at the loss of their fathers. Boys who break things; boys who scream for no apparent reason; boys who are sullen and unapproachable; boys who hurt people.

The entire culture of Western countries has been telling people that “kids are resilient,” and “the kids will be fine as long as their parents are happy” for 40 years. Many people broke up perfectly adequate marriages and embarked on new relationships with this idea in their minds. If they had known how their children would suffer, many of them would surely have chosen something else.

The Catholic Church can take pride in the fact that we have consistently taken the divorce issue seriously. But even we have not done enough for these children who feel abandoned and confused. Even we have not done enough for the adults who have been discarded and divorced against their will. Even we have not done enough to combat the systematic lies our culture has been promoting.

Examining what is known about the impact of same-sex parenting on children, we find quite a bit of overlap with the issues faced by children of divorce.

We really should not be surprised that the children have problems. Children suffer in every one of the “alternative family forms” studied so far. It simply strains the imagination to believe that, somehow, same-sex couples will be able to accomplish what no other alternative family form has accomplished.

The impression that the advocates create is that the children who will be created by same-sex parents in the future will be different from those in other alternative family forms that have been studied so far. These children will be so wanted by their parents that the chosen-ness of the children will override the problems that arise from living with an unrelated adult and the heartbreak of being separated from one of their natural parents.

People who speak this way are tacitly referring to third-party reproduction: a sperm donor as a third party for a female couple or an egg donor and surrogate for a male couple.

These arrangements are morally problematic for all the same reasons as divorce, only more intensely so. For most of these children, their gamete donor is anonymous and is not part of their family. One of the parents has made a decision to completely cut the other parent out of their lives. This is a greater injustice than a divorce or separation, because it is deliberate, from the beginning, and permanent.

Finally, we should take a few moments to hear from the adult children themselves. Their testimonies deserve to be heard.

  • “I experienced the loss of my father as an amputation,” from a 66-year-old man, raised by his mother and her partner.
  • “I felt it was better to be a gay male, or even a transgender male, than it was to be a little girl growing up. I always felt that I wasn’t lovable because I did not see the men in my life loving women,” from a woman raised by her gay father and a series of his partners.
  • “I just didn’t have a dad there. … I filled that gap sexually. From the age of 13 on, I was extremely promiscuous and sleeping with a lot of older men,” from a man raised by his mother and her partner.
  • “When growing up, I always had the feeling of being something unnatural. … I had the feeling I was a lab experiment,” from a donor-conceived woman raised by two women.

Deliberately depriving children of a relationship with one of their parents is an injustice to the children. The fact that we have been doing so for the past 40 years through divorce is no excuse to create another whole class of injustices to children. The ancient teachings of the Church insist on keeping the unitive and the procreative aspects of sex together, inside matrimony. These teachings are humane and true. They do not deserve to be watered down or abandoned.

The ancient teachings of the Church deserve to be promoted from the housetops and defended to the end.


The Vatican’s Synod on the Family

(October 14, 2015) Dr J is once again Todd Wilkin's guest on Issues, Etc. They're discussing the Catholic church's worldwide Synod on the Family and the educational conference immediately beforehand in which Dr J participated.

Listen


Swept under the carpet

This article on same sex parenting by Michael Cook appeared at Mercatornet.com on September 23, 2015.

 

Australian research from the 1990s has emerged as key evidence in the debate about same-sex parenting.

The constant refrain from supporters has been that there is no difference in outcomes for children in traditional marriages or same-sex couples. In 2010 Judge Vaughn Walker struck down a voter-approved constitutional referendum in California, partly because he found no sociological evidence of a difference. He put the conventional wisdom in a nutshell:

“Children raised by gay or lesbian parents are as likely as children raised by heterosexual parents to be healthy, successful and well-adjusted. The research supporting this conclusion is accepted beyond serious debate in the field of developmental psychology.”

And a brief sponsored by the American Psychological Association (APA) in 2005 asserted baldly that “none of the published research suggests conclusions different from” the “no difference” hypothesis.

This is simply not true. There was a study. It showed disadvantage. And it was ignored. Why?


Perhaps because it came from Australia, far from the bright lights of San Francisco or New York.

In the latest issue of the journal Comprehensive Psychology, Walter R. Schumm, Professor of Family Studies at Kansas State University, investigates why a 1996 article by Sotirios Sarantakos at Charles Sturt University in Wagga Wagga, a city in country New South Wales, has sunk into obscurity.

Sarantakos’s article, “Children in three contexts: Family, education, and social development” was published in a small journal called Children Australia. It dealt with 58 children of heterosexual married parents, 58 children of cohabiting heterosexual parents, and 58 children of 11 gay and 47 lesbian parents. It has some limitations but Schumm believes that it is “comparable or better than much research of the same time period, even better than some that has been done since 2001”. Sarantakos followed it up with other studies of homosexual parenting.

Sarantakos was favourably disposed toward gays and lesbians and even appears to have supported the idea of same-sex marriage. He was by no means a conservative ideologue.

What did he find about the children?

  • Academically, children of same-sex couples and cohabiting heterosexual couples performed worse at school than children of married couples. They had less direction and they were more often truant.
  • To his surprise, he found that children of same-sex couples were more likely to engage in homosexual behaviour or to identify as LGBT.
  • Their gender identity was confused. He found that “Girls of gay fathers were reported to demonstrate more ‘boyish’ attitudes and behavior than girls of heterosexual parents. Most young boys of lesbian mothers were reported to be more effeminate in their behavior and mannerisms than boys of heterosexual parents.”
  • There was higher drug and alcohol use amongst children of same-sex couples.

And the parents? Same-sex parents appeared to have different and not necessarily better parenting styles.

  • Gay and lesbian parents gave their children more autonomy – which meant in practice that they gave them more space and more possessions, but less personal direction.
  • Gay and lesbian parents were less satisfied with their own sexual identity. Of the 82 couples in one of his studies, Sarantakos found that 55 percent of the gay men reported they were a woman in a man's body, while 45 percent of the lesbians reported being a man in a woman's body. This could be very disorienting for children.
  • The relationships of gay and lesbian parents were far less stable. Sarantakos found that in the past five years 66 percent of the gay couples and 63 percent of the lesbian couples had broken up with three or more partners; 7 percent of the homosexual couples had broken up with six or more partners, and only 19 percent of the couples had not broken up at all. While the children generally came from former heterosexual relationships, the instability of the homosexual couple was closer, and possibly more wounding.
  • Gay and lesbian parents were more promiscuous. Sarantakos’s research showed that only 10 percent of the men and 17 percent of the women in homosexual partnerships were intentionally monogamous. This worried him because “… sexual pluralism and promiscuity can cause confusion to young children and retard their social and emotional growth and development”.

These findings are based on 20-year-old research. Since then, the debate has moved on and many more studies have been done. However, Dr Schumm says that several articles in recent research have confirmed what Sarantakos found. It is still a valuable contribution to a controversial field.

So why has Sarantakos been overlooked?

Essentially because its data is a bright red pimple on the heavily powdered face of same-sex parenting. This pioneering look at how children fare in same-sex unions gave them a big thumbs-down. It has been a mortification for labourers in the vineyard of activist scholarship ever since.

It’s not quite true that the APA brief – which is cited as gospel writ in today’s debates – overlooked the Sarantakos study. It states confidently that “none of the published research” contradicts its rosy picture of same-sex parenting. But then it devotes a gigantic footnote – its only footnote! -- to the Australian study, rubbishing it as anomalous, idiosyncratic, unreliable, skewed and invalid.

A more candid text would have read: “ … none of the published research (except that embarrassing Sarantakos stuff which threatens to wreck our happy snapshot of unanimity which is why we have left it out)”.

Dr Schumm’s closer reading of Sarantakos suggests that this dismissive attitude is driven by bias – “the political success of false negatives, in which positive results are overlooked systematically or heavily criticized when reported”.

By coincidence, a new website was launched this week called Heterodox Academy with the backing of some of the biggest names in progressive social science, including luminaries like Jonathan Haidt and Steven Pinker. Its purpose is to highlight the loss or lack of “viewpoint diversity” in universities. “In most academic fields, progressives outnumber conservatives by ratios that often exceed ten to one,” they point out. Can there be a better demonstration of this than the reception given to the family research of Sotirios Sarantakos?





The Impact of Re-Defining Marrriage on Children and Society

(March 7, 2015) This is Dr. Morse's talk from the 2015 "Bringing America Back to Life" convention in Cleveland, Ohio. It's entitled "The Impact of Redefining Marriage on Children and Society." Special thanks to Molly Smith and From the Median for this audio.

Listen


We are adding to our library of resources all the time. If you know of an organization that provides assistance to a Gay Lifestyle Refugee please share that information with us. Click here to submit a link. Or submit an article, podcast or video with helpful information for a Gay Lifestyle Refugee.