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This blog is maintained by the Ruth Institute. It provides a place for our Circle of Experts to express themselves. This is where the scholars, experts, students and followers of the Ruth Institute engage in constructive dialogue about the issues surrounding the Sexual Revolution. We discuss public policy, social practices, legal doctrines and much more.
Posted on: Thursday, December 06, 2018
For more information, contact: firstname.lastname@example.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:
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."
Posted on: Monday, October 22, 2018
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:
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:
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:
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.
Posted on: Tuesday, October 09, 2018
By Tyler O'Neil
This article was first published October 4, 2018, at PJMedia.com.
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.
Posted on: Monday, September 24, 2018
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.
Posted on: Monday, August 20, 2018
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.
“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.
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”
#McCarrick case: #rubbish @CardinalBCupich typifies what is so wrong in episcopal culture.
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.”
“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
Posted on: Saturday, August 11, 2018
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.
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.
The Ruth Institute believes the facts show that:
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.
Posted on: Thursday, August 02, 2018
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.
James' interview with Rod Dreher is here:
Posted on: Tuesday, July 10, 2018
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.
“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.”
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.”
“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.
“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.”
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.”
Posted on: Monday, July 09, 2018
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.
Posted on: Saturday, July 07, 2018
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.