Matt C. Abbott
July 21, 2006
The homosexual collective's unholy agenda
By Matt C. Abbott

The following are additional excerpts (note: contains graphic language) from Randy Engel's The Rite of Sodomy — Homosexuality and the Roman Catholic Church:

An Anti-Culture of Sexual Deviancy

One of the unique hallmarks of contemporary society has been the successful organization and politicalization of sexually deviant behaviors. Heretofore, sexual outlaws accepted the prevailing definition of their behavior as "deviant" and remained hidden in the shadows of the criminal underworld. Today they "organize collectively and sound the trumpet of liberation."

The Homosexual Collective is one such movement that has constructed a significant "anti-culture" built on sexual deviancy. This "anti-culture" is inclusive and embraces all forms of sexual perversion including homosexuality, autoeroticism, transvestitism, fetishism, sadomasochism and criminal pedophilia and pederasty.

According to Father Rueda, the Collective has created an environment totally dedicated to fostering same sex relations (including male prostitution). Within this anti-culture, "the liberated homosexual ...can find religion, culture, recreation (cruises), entertainment, education, and many other needs in institutions that are supportive of his needs," he said.

The Collective, in a sense, reflects and magnifies the individual homosexual and his traits and tendencies, and assists him in his transformation from a "homosexual" to a "gay" man. It strengthens the homosexual component of his personality, makes him or her feel accepted and keeps him positively fixated on same-sex relations. It attempts to assuage his troubled conscience and relieve him of his sense of guilt and sin that are inherently associated with deviant acts. It also helps its members in the development of "survival" skills necessary for coping in a heterosexual universe.

Most importantly, the Collective defines, controls, and validates "authentic" homosexual identity and behavior and all other aspects of "gay" life. This dictatorship of the Collective also provides a powerful political base that feeds the elite leadership's desire for domination and control.

The Collective has created an insulated fantasy world, a world of make-believe, for its inmates. One that caters to their immature behaviors, vindicates their childhood hurts, and tolerates their hissy fits and temper tantrums.

In The Pleasure Addicts, Dr. Lawrence Hatterer described the process by which an addict (including a sexual addict) seeks out fellow addicts and addicting environments that "make him feel more alive, more adequate, and relieved of the pressures that triggered him to turn to them." Hatterer explained:

    Usually an addict who is just entering his subculture finds a complement, either a fellow addict in a more advanced stage of addiction or one who is older and more experienced. They seem to him to function adequately or even well, so they serve him as models and provide the rationale that addiction can be a viable coping mechanism. Once fully at home in the subculture, he spends more and more time with his peer addicts. ...In their company, it seems easy to deal with all sorts of social interactions and tensions. He sees his fellow addicts as adjusted to their problems; they convince him that he, like them, has found the best way to deal with the injustices and difficulties that beset them. Soon the addict feels comfortable only with those to whom he can relate in the state of excess. ... He has acquired an addictive identity, which he can use to rationalize all his addictive acts. Eventually he begins to serve as a complement to other neophyte addicts. By bringing them "out" he feels justification of his own practices and enlarges his circle.

Should a member of the Collective decide that he wants "out," the Collective's apparat exercises all its power to restrain him from doing so.

A Revolutionary Ideology and Agenda

Like World Communism, the Homosexual Collective desires to create a New Reality and a New Man, akin to the Bolshevik animal/man. Like Communism, the implementation of the Collective's agenda will require a complete transformation of Society.

Among the movement's primary objectives are the complete de-regulation of sex and the dissolution of the nuclear family structure along Marxist lines. "One cannot lift the ban on perversions without first engaging in a 'concomitant radical social transformation,'" Ronald Bayer, an Associate for Policy Studies at the Hastings Institute in New York, explained when commenting on Herbert Marcuse's 1960 theories on sexual revolution.

Since every civilized society regulates the sexual function and has rules for sexual behavior, and since the Collective rejects any and all such societal restrictions, the world as envisioned by the Collective will not be civilized -it will be Sadian to the core.

The Collective stands in opposition to the traditional family that "through its mere existence ...implicitly provides the model that renders the homosexual experience invalid." As explained by Jeffrey Weeks, founder-editor of Gay Left, "The family norm is strengthened by a series of extra-marital regulations, which refer back all the time to its normality and morality ...hence greater regulation of homosexual behavior is closely interconnected with the revaluation and construction of the bourgeois family."

Like Andrι Gide, famous for his temper tantrums against families, the Collective cries out "Familles, je vous hais! Portes ferm, es, foyers clos!"

In the Collective's new order of reality, the biological reality that differentiates men from woman will be dissolved. As Wolfe has noted, "A utopian society for gay culture would be a non-gender-polarizing culture in which everyone would potentially be anyone else's lover."

The goal of annihilating all gender differences is explicitly stated in numerous in-house homosexual publications and is a dominant theme of contemporary "gay" literature.

For example, in an article titled "Indiscriminate Promiscuity as an Act of Revolution" that originally appeared in the summer 1974 issue of Boston's Fag Rag, activist Charley Shively opened with the declaration that, "Choosing homosexuality is in itself an act of rebellion, a revolutionary stance." Shively went on to argue that homosexuals should be less "discriminate" and more "promiscuous":

    No one should be denied love because he is too old, ugly, fat, crippled, bruised, of the wrong race, color, creed, sex or country of national origin. We need to copulate with anyone who requests our company ...No restraint in any way. Multiple loves ...Promiscuity among faggots is not some dream or fantasy; it is a real social experience in many parts of our community ...Our desires are not false, nor an expression of hunger, appetite, want: our desires — to s- -k cock for instance, are creative, they are the road to creation, to the modification of reality.

Peter Tatchell, the English exponent of direct action and head of the London-based group Outrage, in an interview with Gay Today was asked by moderator Jack Nichols, "What are some of the hopes you have for developments in the future? What do you see coming down the road -in Britain — in the world?" Tatchell replied:

    My ultimate objective is to help create a society where people no longer define themselves as gay, straight and bisexual. When all three orientations are deemed equally valid and all intolerance is eradicated, there will be no need to differentiate between people of different sexualities. True queer liberation is when nobody cares who's hetero, homo or bi; when we can love whoever we want — man or woman — without fear of ostracism, prejudice, discrimination or violence.

Nichols called Tatchell "a visionary."

In Jesus Acted Up, ex-Jesuit Robert Goss, a member of Act-Up and Queer Nation, quoted the French philosopher and homosexual Michel Foucault on the "New Politics of Pleasure," and the need for the "politicizing of gay/lesbian sexual practices." Goss explained:

    Foucault began to articulate a politics of pleasure that emerged within the gay/lesbian community. ...When lesbians and gay men broke silence, they began to build new alliances in the struggle for freedom. ...They began to change the deployments of heterosexist/homophobic power relations as they struggled to assert their sexual diversity by challenging normative practices embedded in familial, legal, medical, sexual, educational, ecclesial, economic, military, political and cultural structures.

Shively, Tatchell, Foucault and Goss confirm my earlier statement that the implementation of the Collective's agenda will require a complete transformation of Society — and of Man.

Organizational and Political Strategies

The Homosexual Collective's overall political base is constructed on a refinement of Hegelian and Marxist-Leninist theories and practices. It is first and foremost through this political prism that all of its pronouncements, actions, and institutions must be viewed if one hopes to gain a true understanding of the movement.

Much of the Collective's success thus far in advancing its revolutionary agenda has been due to its continued ability to:

  • Conceal its ultimate goals from the general public.

  • Recruit large numbers of new members and fellow travelers.

  • Establish numerous front organizations.

  • Control the language of public discourse.

  • Infiltrate, colonize and subvert important secular and religious institutions.

  • Organize public demonstrations and crusades designed to move "the masses" in the direction that the Collective desires.

  • Obtain government (tax monies) and private financial resources necessary to wage war and secure a significant political power base.

  • Influence and/or control the mass media whereby public opinion will be directed along the lines prescribed by the Collective.

The "vanguard" or shock troops of the Gay Liberation Movement are drawn from the hundreds of international, national, state and local organizations and coalitions that form the Homosexual Collective. Their main task is the total infiltration, colonization, and subversion of all social institutions that are deemed useful in moving the revolution forward.

As these mass organizations are brought under the control or influence of the Collective, they are transformed into "fronts" that can be readily manipulated by a relatively few members of the vanguard. In addition to expanding the Collective's sphere of influence, these front organizations provide numerous fellow travelers and useful idiots who are so essential to advancing the primary objectives of the sexual revolution. They also swell the Collective's political and financial power base, provide an unlimited source of potential recruits, and serve as a transmission belt for "gay" propaganda.

Although a detailed analysis of all the organizations and front groups that constitute the Homosexual Collective at the start of the 21st century is outside the purview of this study, I think that it would be fair to say that they have been relatively successful in executing Foucault's plans for destabilizing and metastasizing all of society's familial, legal, medical, sexual, educational, ecclesial, economic, military, political and cultural structures.

One of the Collective's most remarkable successes that brings together all of the above political strategies and tactical elements of Marxist warfare, including the willingness to use violence or threat of violence against its opponents, is found in the capitulation of the American Psychiatric Association (APA) to the Collective's demand that homosexuality be removed from the Diagnostic and Statistical Manual of Psychiatric Disorders (DSM), the APA's official listing of mental diseases.

Preparations for the assault on the APA by the Homosexual Collective began in early 1970 with the formation of an alliance between San Francisco gay leaders and lesbian/feminist activists. The immediate target was the APA annual convention to be held in San Francisco that May. As described by Ronald Bayer in Homosexuality and American Psychiatry-The Politics of Diagnosis, the Collective decided on a strategy of intimidation, verbal confrontation and "guerrilla theater" tactics to bring meeting functions to a standstill. APA opponents were assailed as "motherf — kers," and chaos and pandemonium reigned. The psychiatric profession was accused of minority oppression and violating the civil rights of homosexuals. The officers of the APA quickly sued for peace and offered the first of many concessions to the militant coalition including an invitation to "listen" to the experiences of homosexual persons, reported Bayer.

At the 1971 APA convention in Washington, D.C., the Collective decided to press its advantage with more violence and demonstrations. The politics of intimidation had proven to be a gold mine. Forged credentials were used to gain access to convention facilities, "hostile" exhibits were attacked, and the leaders of the opposition in the persons of Drs. Irving Bieber, Charles Socarides and Lawrence Hatterer were openly assailed for their opposition to DSM revisionism, said Bayer. Again, the APA officials responded with further concessions.

Bayer noted that by the opening of the 1972 convention in Dallas, the Collective had consolidated its victories and was awarded booth space and panel representation including a presentation by Dr. Anonymous, a homosexual psychiatrist. All panels dealing with homosexuality were "gay friendly," he said. Major presentations were prepared by the New York Gay Activist Alliance to expose the "scientific errors" of a historically afflicted homophobic psychiatric profession, especially psychoanalytic groups. According to Bayer, homosexual psychiatrists informed their APA fellows that most of their ilk were satisfied with their perversion, that homosexuals suffered no pathology just a different "sexual orientation" and that only a small minority chose to seek professional help in dealing with their same-sex desires.

On December 15, 1973, the Board of the APA voted to remove homosexuality from its DSM listing of mental disorders. A new classification was introduced, "sex orientation disturbance" (SOD), to replace the deletion. In addition, the APA passed a resolution opposing all forms of discrimination against homosexuals and affirming homosexual civil rights.

The Board's actions brought an immediate and stinging harsh indictment from many APA supporters of the standard classification of homosexuality as a mental disorder. The following year, in April of 1974, the APA was forced to submit its revision of the DSM classification on homosexuality to a vote of the organization's full membership. In the meantime, the APA decided to replace SOD with "ego-dystonic homosexuality."

Bayer reported that although the final mail-in vote from over 10,000 members came down in favor of the APA Board by a vote of 58% in favor and 37% opposed (5% other), subsequent events demonstrated that the battle was not yet over and that the Collective's victory rests on shifting sand. Polls of AMA members demonstrated that the majority of psychiatrists continued to hold the view that homosexuality usually represents a pathological adaptation and that this pathology is induced by personality conflicts not societal discrimination, Bayer concluded.

The Homosexual Collective is, of course, not satisfied with the status quo. It is unhappy that the APA continues to hold heterosexuality as the norm, but it realizes that pushing the envelope at this time would be politically unwise.

Psychiatrist Ben Sorotzkin best summed up the APA fiasco within the context of the current campaign to reclassify pedophilia (pederasty) when he wrote:

    Does anyone seriously deny that the 1973 decision to remove homosexuality from the DSM was the result of political pressure rather than from dispassionate scientific inquiry? ...that the scientific community was pressured and manipulated by proponents of sexual liberation is an undisputed fact. So the concern that apologists for "intergenerational sex"...may be trying to accomplish the same feat for pedophilia is not far-fetched.

© Matt C. Abbott

 

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Matt C. Abbott

Matt C. Abbott is a Catholic commentator with a Bachelor of Arts degree in Communication, Media and Theatre from Northeastern Illinois University. He has been interviewed on MSNBC, NPR and WLS-TV in Chicago, and has been quoted in The New York Times and the Chicago Tribune. He can be reached at mattcabbott@gmail.com.

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