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Tag Archive: Homosex

The unique depravity of willfully murdering your own flesh and blood for the sake of a hassle-free orgasm

Posted: Friday, April 15, 2011 (10:50 pm), by John W Gillis


Quote of the Day for Friday, April 15th, 2011:

Edward Feser, blogging recently on the perceived phenomenon of what he calls the “temporizing bishop,” operating in an ecclesial milieu afraid to be seen as “reactionary” in the eyes of the modern, liberal establishment:

Homosexuality and abortion he cannot keep silent about, because they are matters of current political controversy.  Regarding homosexuality, then, he will issue a vague statement to the effect that the Church believes that we are all called to honor the Creator’s plan for sex and marriage.  If he can’t avoid doing so, he will acknowledge that this entails that homosexual activity is immoral; but he will also, and almost before he has finished uttering it, proceed to bury this acknowledgment under a mountain of verbiage about the respect, sensitivity, compassion, and understanding owed homosexual persons, about the evils of discrimination, etc.  Regarding abortion, the temporizing bishop will speak vaguely of “promoting a culture of life” and emphasize the compassion owed women who find themselves “in difficult circumstances” – rather than, say, calling attention to the unique depravity of willfully murdering your own flesh and blood for the sake of a hassle-free orgasm.

Well, it would be hard to find a more incisive description of the abortion campaign, no?

Gay Marriage and the Handicapped Parking Spot Problem: A Parable

Posted: Thursday, August 26, 2010 (9:25 pm), by John W Gillis


Once upon a time, a certain society made a conscious decision to confer a particular benefit upon a specific segment of the population: the rationale being that people with various physical ailments encountered particular hardships when attempting to access various public places, because of the long distances they often needed to locomote themselves after parking their cars in parking lots and garages – their physical ailments and disorders making such treks tedious, and sometimes even dangerous. As a remedy to this perceived problem, the society – let’s call it Liberstan – decided to require the designation of a certain amount of choice parking spots for these citizens in all public parking areas, creating a phenomena known as handicapped parking spots.

Despite the occasional cheat, the program worked pretty well for a number of years. People who experienced difficulty walking could obtain placards or special license plates identifying them as legitimate beneficiaries of this perk, which in turn better enabled them to participate in public activities with their neighbors. Most able-bodied citizens respected the handicapped parking privilege, but human nature being what it is, not everyone did. Usurpers of the privileged parking, when caught, would have their cars towed, and would be subjected to fines. This punishment deterred most people, but it unfortunately eventually inflamed the passions of a small group of fully able-bodied citizens who felt wronged by the situation.

These citizens – let’s call them Samers – insisted that conferring this privilege on the other group of citizens amounted to iniquity toward themselves, reasoning that all drivers desiring public parking places should have equal rights to the choice spots. The Samers were offended that some people were being privileged while they were not, because the Samers were egalitarians; their definition of egalitarian being “everyone’s the same.” And, boy, they prized those choice parking spots.

Critics argued that having a physical handicap legitimately qualified the so-called handicapped for such a privilege, since it merely made it easier for them to engage in activities common to the rest of the citizenry; it leveled the playing field somewhat.

This sounded like a difficult argument for the Samers to overcome, but, boy, they prized those choice parking spots. So they were faced with a tactical problem: would their aim using the choice parking spots be better served by arguing honestly against the legitimacy of the policy of privileged parking spots for particular people (a legitimate policy question, even if transparently mean-spirited), or by undermining the intent of the policy through subterfuge, dissembling, and sophistry? Well, wasn’t that a no-brainer…

“Nobody’s perfect,” the ensuing counter-argument proclaimed: “hence we all have some sort of handicap, and it is therefore discriminatory to withhold choice-spot parking rights from citizens who are merely differently handicapped than those who have been historically privileged by this policy. Citizens Unite! Equal Parking Rights!”

The ensuing controversy was soon heard by a judge who, being far more clever than wise, and easily enthralled by reason that seems to emanate from penumbra, was delighted to find himself flummoxed by the Samers’ argumentation, and who decided that parking equality was an idea long overdue. Soon, people with any kind of handicap – that is, anyone who was not a physically perfect specimen, which meant… well, everybody – converged upon the RMV to pick up their special Handicapped Person placards, and the choice parking spots were finally available to everyone equally, regardless of handicap type. Furthermore, it quickly became a “hate crime” to question anybody’s claim to handicap status: “we’re all handicapped, and that simple truth unites us in a global brotherhood that just might somehow sow the seed of permanent peace and understanding among peoples.”

Now, some quicker thinking readers might at this point be predicting a logistical complication to the story. After all, if, say, 5 percent of the population previously had handicapped parking privileges, and 5 percent or so of the available parking spaces were accordingly designated as handicapped parking spots, how could these spots possibly accommodate the ninety-five percent of the population that was now legally handicapped? [In any population, it is fair to assume at least 5 percent of the people will not debase themselves by participating in such a self-serving scheme, but once the perks start to flow, most everybody else will.]

Well, not to worry: there’s no problem here a little paint can’t fix. The solution, of course, is to designate a full ninety-five percent of the available parking spaces for privileged handicapped parking. This not only allows everyone who desires it to enjoy the privileges of handicapped parking spots, but has the added social benefit of exiling those obnoxious, self-righteous troublemakers – who make up the recalcitrant 5 percent of non-conformists – to the far reaches of all parking areas. Equality wins out over bigotry again.

The moral of the story is that the kind of moralistic bullying engaged in by the “Samers” produces losers, but no real winners. You begin with a legitimate benefit, but end up with an anti-benefit for a minority of well-behaved people, and a loss of benefit for those whom good reason had once privileged. If the argument over “equality” could have been made in honest terms, the once-good-reasoned privilege could have been examined rationally and reasonably, and a good-reasoned decision could have been made to continue or terminate the privilege of the genuinely handicapped. But by using subterfuge to eliminate the once-privileged distinction (the state of being handicapped) by changing the definition of the criteria upon which the benefit distinction was made, reason was undermined by demagoguery.

With 95% of parking spaces marked as privileged, and 95% of the population eligible for the privilege, the idea of privilege becomes absurd. More to the point, so does the idea of handicap. By equivocating on the meaning of handicap, the antagonists are able to do sufficient violence to the meaning of the term as to render it impossible to use as a differentiator between those who face serious difficulties in accessing public places and those who don’t, despite the fact that the term was initially intended to mean precisely that. This not only all but eliminates the opportunities for the truly needy to park in the truly choice spaces, but makes it impossible to even have an intelligent discussion about the problem – at least using the term “handicapped,” which no longer has any distinction (i.e. meaning).

How does this analogy hold up to the case of the “gay marriage” movement?

In an important sense, this parable is more analogous to the question of the legitimacy of civil unions for gays than it is to “gay marriage” – because it turns on legal definitions for political concepts such as social privilege and benefits, whereas marriage is a pre-political institution that cannot in reality be defined by a polity. Nonetheless, it does demonstrate how the question of the political privileging of marriage in society (an early emphasis, one will recall, of the anti-marriage lobby – our own “Samers”) was used as a rhetorical tool to subvert the original intention of the political structure around marriage by a moralistic misrepresentation of the concept of equality, or egalitarianism. Still, the battle over marriage is not about benefits, or any other realm of politics, but about the survival in this present society of the fundamental institution of human decency.

More to the point of the “gay marriage” problem is the example of how the usurpation of the term “handicapped” to mean most anything at all only renders the term meaningless. This is precisely what the “gay marriage” advocates have largely accomplished with the term “marriage” – and note that I put that in the present tense, for this is a political accomplishment that is social in character, not legal, and is largely a fait accompli. The Left has successfully manipulated the terms of the controversy so as to make the arguments of the traditionalists incomprehensible in the ears of many. The looming legal victories, if they come, will simply make it illegal to engage truths that are becoming increasingly difficult for many people to understand, anyway.

It’s true that people are being bullied into abandoning the idea that marriage is different from other sexual unions out of fear of being called bigots, but they never could have found themselves in such a vulnerable position unless they had already lost the ability to see the differentiation for themselves; unless they were already prepared to believe that marriage is no more than an honorific bestowed upon a sexual relationship by some social authority – be it religious or the state.

The Great Retreat of Pederasty

Posted: Monday, July 5, 2010 (10:22 pm), by John W Gillis


I picked up a link from Hot Air a few days ago to a disturbing but fascinating (English-language) article in Der Spiegel Online, The Sexual Revolution and Children: How the Left Took Things Too Far. The article explores the history of post-1968 views on human sexuality, specifically its role in the “liberation” politics of the left wing in the non-communist world, and how that was translated into pedagogy at the Kinderladen (nursery school) level in the more left-leaning communities in Germany. The results, it should come as no surprise, are chilling:

Does what happened in a number of the Kinderladen qualify as abuse? According to the criteria to which Catholic priests have been subjected, it clearly does, says Alexander Schuller, the sociologist. "Objectively speaking, it was abuse, but subjectively it wasn’t," says author Dannenberg. As outlandish as it seems in retrospect, the parents apparently had the welfare of the children in mind, not their own. For the adherents to the new movement, the child did not serve as a sex object to provide the adults with a means of satisfying their sexual urges. This differentiates politically motivated abuse from pedophilia.

As shocking as the idea of politically motivated child abuse might seem, I have to confess to being rather unsurprised to come across its revelation. In no small part, that is because of a short article by Mary Eberstadt I was immediately reminded of having read in the December 2009 issue of First Things, How Pedophilia Lost Its Cool (the FT archives are paid content, but are well worth the price, even if you purchase just a single-day’s pass to them – lots of gold there to mine). In it, she identifies a significant change in a trend which she had traced over the preceding several decades, and on which she had published in The Weekly Standard on a couple of different occasions: with Pedophilia Chic, Part One and Part Two in June of 1996, and again in January 2001 with ‘Pedophilia Chic’ Reconsidered, Part One and Part Two.

In essence, the Weekly Standard articles were exposes of the way in which American cultural elites, especially in literary circles and the social sciences, had been floating the cultural normalization of pederasty, that is, of sexual liaisons between adult men and teenage boys. The change she noted in the 2009 First Things article was that in the face of the Catholic clergy sexual abuse crisis that had rocked American culture over the previous decade, American liberal elites had lost their taste for tolerating the particular pleasures of pederasty. If one was going to stake a high ground upon which to berate the Church for its pederastic sins, after all, this newfound moralism was a necessary regression in the otherwise progressive liberalization of sexual mores and moral standards, and nothing motivates liberal elites quite like excoriating the Catholic Church for some wrong.

To this end, one of the more interesting thoughts Eberstadt drew from all this was the ironic idea that the sexual abuse of boys and young men by Catholic clergy, for all its evil, might ultimately prove the be the decisive event in turning back a social movement toward the widespread acceptance of that self-same pederasty. Perhaps she could be accused of trying to paint a happy face on a dreadful situation, but its awfully hard to argue with the evidence (which she produces) of leading liberal media voices changing their views on the permissibility of pederasty after “the long Lent” of 2001. It also makes a lot of sense on an intuitive level, because the greatest threat (I say ultimately the only threat) to radicalism’s project of overturning the moral order is the Catholic Church, and pretty much everybody knows it. Whatever it costs, the Church must be defeated, or radicalism will fail. Only the naive (most of whom belong to the Church) don’t understand that.

So, as I was reading the Der Spiegel article, and thinking about Eberstadt’s, I couldn’t help being impressed by the timing of it. Why did Der Spiegel, hardly a voice of social conservatism over the sixty or so years of its publication, choose this time, after all these years, to address the issues of pedophilia in the history of Germany’s political left? Why come clean about it now, and try to bury it in the past as an historical anachronism? Could it have anything to do with the fact that the German Catholic clergy’s involvement in the pederasty of the day has finally come to light – in full fury – within the past few months? Maybe Eberstadt is on to something.

After having spent several hours over the past few days reading, re-reading, and thinking about the questions that are raised here, there is much more I would like to say, especially about the relation between pederasty and the larger homosex movement, which Eberstadt treats somewhat in the later Weekly Standard article. There are some common assumptions about that relationship which Eberstadt seems to share, and which I find increasingly troublesome. I hope to find the time in the near future to follow up on this at some length.

Y.M.C.A.

Posted: Saturday, February 14, 2009 (12:23 pm), by John W Gillis


Rebecca invited me to a Father/Daughter Valentines Dance last weekend, put on by her Girl Scout group. It was nice to get out with her, even if she wasn’t feeling very well, but I have to say that I found the event disturbing in some ways. Like a lot of recent experiences, I found in it more signs that our civilization’s erosion. Not a news flash, I suppose, and open to accusations of overzealous alarmism, but I just can’t shake the sense that things are unraveling quickly. Part of it is the economic meltdown, but the pieces have been in place for quite some time, and have even contributed to the ridiculous credit situation that has the world of money staggering. If American culture can be seen as a living plant, I’m not at all convinced it has the roots to survive a significant storm.

This particular Girl Scout group is a Brownies troop consisting of girls from St Paul School, so all the people there had at least the school in common, although I’m sure there were any number of non-Catholics, as the school is hardly religiously homogeneous. A couple families, perhaps, were immigrants, but most everyone there were well-settled Americans, with what one could expect to be a common cultural bond. And there certainly was present, ultimately, that unifying glue we call culture, but it was epitomized in the insipid disco party anthem, YMCA. That song is what brought fathers and daughters together out onto the dance floor, and created a unified gathering out of the disjointed pockets of interest that had defined the event to that point. There they were, grown men waving their arms around in the air in conformance with the prescribed movements of this ironic gay anthem become staple of social gatherings of all sorts.

What really troubled me about this was the realization that there really weren’t any alternatives available. It’s one thing to despise the ubiquity of such moronic kitsch, but it’s something else altogether to realize that there really isn’t any other common cultural currency to call upon. We have no folk music. We have no shared dance. Once we get past nursery rhymes, we imprison our aesthetic sensibilities in the generationally isolating fashions of pop music and the rest of pop culture, where most of what passes for art is targeted by profit motive at specific “markets” of audiences, being often incomprehensible to those outside the “in-crowd,” and leaving the kind of shared experience crucial to community either out of reach, or attainable only through a lowest common denominator of aesthetic infantilism.

And so what cultural treasure is it we possess that transcends the segregationism of pop culture chronology? A sly, winking invitation from a gang of gay cartoon characters to the pleasures of pederasty?

It’s fun to stay at the Y.M.C.A.

It’s fun to stay at the Y.M.C.A.

They have everything for you men to enjoy,

You can hang out with all the boys …

God help us.

O, Light of Dawn

Posted: Sunday, December 21, 2008 (10:00 pm), by John W Gillis


“O Radiant Dawn, splendor of eternal light, sun of justice: come, shine on those who dwell in darkness and the shadow of death.” (O Antiphon for Dec 21st)

Natick, Massachusetts has been buried under a stubborn snowstorm over the past 48 hours or so, and it seems to have been a while since the light of dawn has made its presence felt. The feeling intensifies when I open my window to the world, and peer out at what is happening in my society today.

Christ, as the Sun of Justice, not only judges in righteousness, but also illuminates. For the second day in a row, the antiphon references the plight of those “who dwell in darkness and in the shadow of death” (Lk 1:79). This seems strangely appropriate as I look on the spectacle unfolding around Barack Obama’s invitation to Rick Warren to pray the invocation at Obama’s inauguration ceremony in January.

When I first saw the swirling blurbs of a scandal brewing, I immediately assumed that conservative Evangelicals (often wary of Rick Warren anyway) were inveighing against Warren for accepting the invitation, and therein supplying Obama’s image machine with a pretense of mainstream Evangelicalism’s accommodation of Obama’s notoriously radical and unholy social agenda. I will confess to having had some initial pangs of sympathy with that perspective (no doubt partly fueled by my own ambivalence toward Warren, whom I rightly or wrongly see as more of a best-selling promoter of self-help religion than a prophetic Christian witness), but I soon concluded that such reactionaryism was unwarranted – recognizing that the requirement to pray for and honor public leaders is not conditioned upon their policy aims – nor even their character.

How profoundly shocked I was, once I bit on some of the story teases, to learn that the outrage was coming from the left! Warren’s rejection of the “gay marriage” ploy is apparently enough to constitute him as a “bigot” unfit to give such a solemn invocation. But I have to ask, what does that make every other minister who has ever given the invocation for the Presidential office? For that matter, what does it make virtually every single human being who has ever populated this sorry planet?

Shine upon those in darkness and the shadow of death, indeed, O Light of Dawn.

Discrimination Could Maybe Use a Little Discrimination

Posted: Thursday, November 20, 2008 (1:26 am), by John W Gillis


Is there any end in sight to the inanity of Homosex discrimination claims? I have watched, befuddled, as my society has lurched like a drunken monkey along the road to recognizing the legal validity of the inherently absurd and self-contradictory notion of “gay marriage” (having had a front-row seat for one of the opening acts of the circus here in Massachusetts), and today Reuters is reporting that the online dating service eHarmony.com has been forced, via lawsuit, to offer dating services that meet the particular aims of homosexuals.

According to the article, there have been at least two suits brought against eHarmony by homosexuals claiming to be discriminated against by the company, which apparently matches up clients with other clients of the opposite sex. These claims are strikingly similar to many current arguments claiming that marriage laws, as they have existed for some thousands of years, are discriminatory – and though they are admittedly somewhat less absurd than the marriage law complaints, they are no more credible.

If discrimination claims, in general, have had us on the slippery slope for a while, we now appear to be on the very waterslide itself, heading straight into a cesspool of legal tyranny.

The point, of course, is that the service offered by the company was offered to all comers, without discrimination. Well, that is actually not quite true, as a quick perusal of the website reveals that the company in fact discriminates against people who are “married, separated, or dishonest.” Their stated goal is to help clients find partners for long-term relationships – especially marriage – and candidates who either misrepresent themselves, or who are already legally committed, are not considered appropriate matches for the other clients, so they are refused service. This, I say, is a good thing, and an example of the prudent exercise of discrimination – though I wouldn’t rule out a future lawsuit on behalf of either the married or the confessionally dishonest.

However, homosexuals, it appears, are not denied service via policy or practice, and any homosexuals who wanted to subscribe to the service and use it as provided by eHarmony.com would apparently be free to do so – as long as they were not currently married or separated, and did not misrepresent themselves.

The problem, as we well know, is that the service provided by the business is not the service that the homosexuals want, and they think they have the right, under the banner of “discrimination,” to force the business to provide their desired service – with no respect whatsoever for the rights of the business or the business owners to self determination. Unfortunately – and unbelievably – many dim-witted citizens, including far too many sitting judges, are succumbing to this pretzel logic.

One would think that discrimination, in its pejorative sense (and Lord knows how close we’ve come as a culture to losing the knowledge of its meliorative sense), would be understood as making an unfair differentiation between persons in the provision of or pricing of goods or services – which most clearly is not the case here. Instead, what we have is “discrimination” being used as an ill-defined bludgeon to advance the bald self-interest of the accuser, at the expense of justice. What we have is legal violence.

Does anyone think they have the right to sue McDonalds for discrimination against aficionados of Chinese food for their failure to serve Roast Pork Chow Mein? Do I have the right to sue my local supermarket for discrimination because they’ve stopped selling my favorite brand of Greek salad dressing? Can I sue Dunkin Donuts to bring back coconut-covered chocolate donuts? Can someone righteously accuse their local synagogue of discrimination for refusal to preach from the New Testament? If you’re not doing what I want you to do, you’re discriminating against me…WHAT??? Since when do individuals have the right to impose their personal agendas upon the freedoms of others to engage in the activities of their own choosing?

And why are so many people capitulating to this tyrannical nonsense?