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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: Monday, June 24, 2019
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.
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.
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.
Posted on: Tuesday, May 07, 2019
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
Posted on: Monday, February 25, 2019
Put an end to the exploitation of an 11-year-old boy.
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.
Posted on: Monday, January 28, 2019
By Tyler O'Neil
This article was first published October 4, 2018, at PJ Media.
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.
Posted on: Thursday, December 20, 2018
The center of attention at this year’s Miss Universe Pageant wasn’t the winner – a young lady from the Philippines, who was barely noticed by the media -- but Angela Ponce from Spain, a “transgender” man who believes that competing as a woman is a victory for human rights.
Ponce was hailed as the first “transgender” contestant in the pageant’s 67-year history. He said he was there to proudly represent “my nation, all women, and human rights.”
“How can a man who ‘identifies’ as a woman represent ‘all women,’” asked Ruth Institute President, Dr. Jennifer Roback Morse? “What’s called transgenderism is fostered by the culture and advanced by the state, to the detriment of individuals, families, and society.”
Morse continued: “Ponce is a man – a man who’s been surgically altered to resemble a woman, a man who considers himself a woman, but a man nonetheless. No amount of cultural indoctrination will change that fact. While we can readily sympathize with those suffering from gender dysphoria, their condition doesn’t alter reality.”
The government is increasingly being used to punish individuals and institutions that refuse to affirm the transgender dogma. Recently, a teacher at the West Point, Virginia, high school was fired for referring to a “trans” female student as “she.”
“What if the Miss Universe Pageant hadn’t allowed Ponce to compete? Would it have been charged with discrimination and tried before some international human rights tribunal?” Morse asked.
“Once upon a time, Establishment Feminists regarded beauty pageants as demeaning to women. Now that men can dress up as women, and in the stereotypical, sexualized version of women at that, Establishment Feminists are cheering them on. This suggests that their objective at that time was and is, to get inside people’s heads and reprogram their thinking. After all, if you can make people say, ‘Bruce Jenner is a woman,’ you can make them say anything. That power over people was really the point all along.”
As Dr. Morse explains in her book, The Sexual State: How Elite Ideologies Are Destroying Lives, transgenderism is the latest advance of the Sexual Revolution, which “separates individuals from their bodies. Our bodies are regarded as unreasonable constraints on one’s freedom and self-determination…The modern Sexual State will, of course, be on hand to ensure that the entire society conforms itself to individual’s newly chosen identity.”
For more information on The Sexual State https://thesexualstate.com/
For More information on The Ruth Institutehttp://www.ruthinstitute.org/
To schedule an interview with Dr. Jennifer Roback Morse email@example.com
Posted on: Thursday, December 13, 2018
For immediate release
For more information: firstname.lastname@example.org
On Friday, October 7, a group of students at the West Point, Virginia, high school staged a peaceful protest in support of a teacher who was fired for referring to a female student who “identifies” as male as “she.”
“Absurd as it is, we shouldn’t be surprised by this,” says Ruth Institute Founder and President Dr. Jennifer Roback Morse. “What’s called transgenderism is a movement that can’t succeed without the raw power of the state behind it.”
Among other “transgender” victories, California now allows “nonbinary” (refusal to be identified by gender) as an option on drivers’ licenses. Some hospitals don’t designate a newborn by sex. Genitalia is no longer enough to distinguish male from female.
In her book, The Sexual State: How Elite Ideologies Are Destroying Lives, Morse notes that the Gender Ideology (a key component of the Sexual Revolution) “separates individuals from their own bodies, which are regarded as unreasonable constraints on one’s freedom and self-determination.”
Thus, says Morse: “All differences between men and women, including seemingly natural differences, can be reconstructed with enough re-engineering of human biological hardware and social cultural software. The modern Sexual State will, of course, be on hand to ensure that the entire society conforms itself to each individual’s newly chosen identity.”
In this case, through the unanimous action of the West Point school board, the Sexual State could end up destroying the career of a dedicated teacher for refusing to endorse the Gender Ideology.
The Ruth Institute calls for the reinstatement of the teacher in question, who should not be punished for recognizing reality instead of entering the fantasy world of gender choice.
For more information on The Sexual State: https://thesexualstate.com/
For more information on The Ruth Institute: http://www.ruthinstitute.org/
To schedule an interview with Dr. Jennifer Roback Morse, email email@example.com
Posted on: Thursday, June 28, 2018
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 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.
Posted on: Wednesday, August 16, 2017
by Jennifer Roback Morse
The case of a Belgian woman who committed physician-assisted suicide after a sex-change operation reveals that we must not only look more closely at the causes of gender dysphoria, we must also offer all people the love that they so deeply need.
The recent physician-assisted suicide of a deeply depressed Belgian woman made worldwide headlines. But the headlines didn’t say a thing about depression. The headlines read, “Belgian killed by euthanasia after a botched sex change operation.”
This is not a story of medicine gone wrong. It is a story of a world where the light has gone out.
Everything about this headline is a euphemism or half-truth. The author couldn't figure out whether to describe the individual as a man or a woman. So, in keeping with GLAAD guidelines, the author used the gender-neutral term “Belgian,” to describe a generic person, and later describes the individual as “Nathan, born Nancy, Verhelst.” The story never tells us exactly what was “botched” about the operation, except that Nancy was unhappy with the result. And the term “euthanasia” obscures the fact that a physician killed a perfectly healthy woman who happened to have been extremely unhappy for a long time.
Let's read past the headline and consider the story more deeply.
Nancy was the daughter of a mother who wanted sons.
“I was the girl that nobody wanted. . . While my brothers were celebrated, I got a storage room above the garage as a bedroom. ‘If only you had been a boy’, my mother complained. I was tolerated, nothing more.”
Nancy’s mother confirmed Nancy’s story in this article.
“When I first saw ‘Nancy,’ my dream was shattered. She was so ugly . . . I had a ghost birth. Her death does not bother me.”
She said the farewell letter that Mr. Verhelst had written to her explaining his reasons for choosing euthanasia had not yet arrived, adding: “I will definitely read it, but it will be full of lies.
“For me, this chapter closed. Her death does not bother me. I feel no sorrow, no doubt or remorse. We never had a bond which could therefore not be broken.”
It is painfully obvious that Nancy needed love. What she got was a highly invasive set of medical procedures.
The typical justification for the amputation of perfectly healthy breasts and the prescription of powerful hormonal treatment is “gender dysphoria.” The Diagnostic and Statistical Manual describes gender dysphoria this way:
there must be a marked difference between the individual’s expressed/experienced gender and the gender others would assign him or her, and it must continue for at least six months. In children, the desire to be of the other gender must be present and verbalized. This condition causes clinically significant distress or impairment in social, occupational, or other important areas of functioning.
Looking through the DSM online, I did not find reference to the idea of trying to understand why the person experiences gender dysphoria. Nor did I find any reference to the idea of exhausting less invasive solutions to the distress or impairment before embarking on such a radical process as sexual reassignment surgery and a lifetime of hormone treatment, even on insurance company websites. One might think that an insurance company would want to know that less expensive alternatives had been attempted, before agreeing to pay for sexual reassignment surgery.
Admittedly, this online version of the DSM is for laypeople, not professionals. And also admittedly, insurance companies typically require "two referrals from qualified mental health professionals who have independently assessed the individual." But in the absence of objective criteria that would establish gender dysphoria apart from the individual's feelings, it is not clear what this very open-ended referral requirement exactly accomplishes.
The colloquial version of gender dysphoria is that the person feels “trapped in the wrong body.” But this does not apply to Nancy's case. The overriding fact of this woman's life was that her mother rejected her because she was a girl. We now know that millions of baby girls have been aborted worldwide, simply because they were girls. Nancy’s story is the slow-motion Western European equivalent. Her mother wanted a son, or at least a better-looking girl. She feels no remorse, even after her daughter’s suicide.
What exactly was “botched” about the sex change operation? I could find no allegation in the published accounts that the doctors did anything wrong or were negligent in any way. It appears that there was nothing medically abnormal about her body. The operation was “botched” only in the sense that Nancy was not satisfied with the outcome.
In the hours before his death he told Belgium's Het Laatse Nieuws: “I was ready to celebrate my new birth. But when I looked in the mirror, I was disgusted with myself.
“My new breasts did not match my expectations and my new penis had symptoms of rejection. I do not want to be . . . a monster.”
Nancy needed to be affirmed in her femininity. She had internalized her mother’s view that she was defective. Not surprisingly, her surgical attempts to correct a moral and psychological problem did not succeed. Changing her body did not resolve the problem of her mother's rejection.
Why no one saw this, I cannot say.
Dr. Paul McHugh was Psychiatrist-in-Chief at Johns Hopkins University from 1975 to 2001. During that time, he made the decision and led the department in shutting down the sexual reassignment unit. Here is what he said, years after the fact:
As for the adults who came to us claiming to have discovered their “true” sexual identity and to have heard about sex-change operations, we psychiatrists have been distracted from studying the causes and natures of their mental misdirections by preparing them for surgery and for a life in the other sex. We have wasted scientific and technical resources and damaged our professional credibility by collaborating with madness rather than trying to study, cure, and ultimately prevent it.
However you may feel about Dr McHugh's argument as a general proposition, we can say that he is absolutely correct in Nancy Verhelst's case. This particular woman was not “really” a man “trapped” in a woman's body. She was “really” a woman “trapped” in a world in which the most important person in her life did not love her.
Nancy did not need surgery. She needed her mother’s love. And short of that, she needed other people to care for her, to reach out to her in love, and assure her that she is loved by God.
The Christian community should have and could have reached out to a little girl whose mother was disgusted by her female body. Christians of all denominations need to start creating their own structures of service to those who are so wounded that they want to mutilate their own bodies or kill themselves.
More cases like Nancy’s are inevitable. Sexual reassignment surgery for any reason is already here in America. Euthanasia for any reason is coming down the pike. These trends are driven by the modern obsession with personal autonomy, uncoupled from any objective notion of the good. You don't like your body? No problem. We'll change yours to your specification. You don't want to live? No problem. We will help you die. Giving people what they say they want is becoming the sum total of our idea of helping people.
Not long ago, I gave a talk at a university titled “Healing the Family of the 21st Century.” In the question period, I laughingly said that we need a new religious order to reach out to people hurting from family problems. (Listen to this around minutes fifty-four through fifty-eight.) In that context, I was talking about the millions of people who have been wounded by the Sexual Revolution: children of divorce, reluctantly divorced or abandoned spouses, heartbroken career women.
But I'm not laughing now. We really do need a group of people whose job it is to reach out to those who need love, for whatever reason, from whatever cause. Pope Francis has recently said that he views the church as a field hospital after battle. “Heal the wounds! Heal the wounds!”
There is a town where the Christian people pride themselves on the care of the mentally ill. This town was the site of the murder of St. Dymphna by her mentally deranged father in the ninth century. Ever since, the residents of this town take mentally ill people into their homes. Coincidently, this town is in Belgium, the country that now euthanizes depressed people like Nancy Verhelst.
The modern world promises health and happiness through science. Science is supposed to deliver human control over the constraints of nature. This, in turn, will make us happy, since the free exercise of our will is supposed to be the key to human happiness.
Science did not deliver happiness to Nancy Verhelst. Science helped her to exercise her will, all right—but that was not enough.
The psychological sciences are inadequate for dealing with the existential problem of lovelessness and loneliness. The medical sciences are not the solution for a spiritual problem. We cannot save ourselves. Only God can save us. Only God's love can sustain us in loving others when all hope of love seems lost. This is precisely when the need for love is the greatest. We who have experienced this love need to be more assertive about sharing this astounding fact with others.
Posted on: Thursday, July 06, 2017
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.
Posted on: Wednesday, August 03, 2016
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.
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.