BOOK REVIEW
Giving Sodomy a Bad Name
Randy
Engel, The
Rite of Sodomy: Homosexuality and the Roman Catholic Church (Export,
PA: New Engel Publishing 2007), $64, 1282 pp., Paperback.
Reviewed
by Rosemary Fielding
About fifteen
years ago, Catholic writer and pro-life leader Randy Engel decided that
withholding information from Catholics about the extent of the homosexual
infiltration of the Church was not good.
She had just seen her book—Sex
Education: The Final Plague—altered when it was serialized by a major
Catholic publication so that it would not tell Catholics what they did not want
to hear—that “homosexual and pedophile” bishops existed in the Catholic
hierarchy. That instance of
selective censorship prompted Engel to conduct over a decade of research on
homosexuality and the Catholic Church in order to write The Rite of Sodomy: Homosexuality and the Roman Catholic Church. This
impressive tome of some 1,300 pages (including thousands of footnotes) details
“the growing threat posed to the Church and State by the Homosexual
Comintern.”
Before reviewing
the book, I would point out that although Engel has recently been proved
decisively correct in her declaration that there exists homosexual bishops,
some Catholics are now slamming her for saying that the Homosexual Collective
has succeeded in getting one, and perhaps more, of their own on the Chair of Peter. However, the criticisms that I have
read are from people who have not read the book. As is usually the case, they need to read the book before
voicing their outrage. Engel’s propositions and speculations about Church’s
leaders are not uncharitable, but an attempt to uncover the truth about what
has caused evil to prevail so powerfully against the mission of Church. Her
book makes clear to Catholics (who have ears to hear) that that if they want to
help save the Church from the above-mentioned threat, they should be less concerned
about saving the external image of the Church, or the reputation of beloved
figures in the hierarchy, or their own warm feelings about a pope, or their own
illusions in general—and more concerned about saving the Church. The Church is not an extension of
Catholics’ egos—something along the lines of family honor, ethnic pride,
corporate loyalty or team allegiance. She is the extension through time and
space of the Incarnation of Christ. The Church exists solely as the Body of
Christ, the universal means of salvation; human pride has done more harm than
good to her. The purely natural
love of Catholics for the Church as an organization to which they belong must
give way to supernatural love, and supernatural love exits only in the truth,
however hard it is to acknowledge.
How and why are
homosexuals a threat to Church and State?
Engel’s book answers this question about extensively as it can be
answered. The book deals with both
State and Church; it deals with individual homosexuals and with the Homosexual
Network; it deals with the past and the present. Engel has taken a massive
amount of information and organized it superbly. The book is compelling on many
different grounds—history, sociology, psychology and the zeitgeist. Her main
thesis concerns homosexuality and the Roman Catholic Church, but she makes sure
the reader understands homosexuality very well before embarking upon the
sections on the Church. I will first highlight the most important aspects of
this foundational material on homosexuality in general before turning to her
work on the Church.
Homosexual Behavior
The exposition
of the current state of homosexual behavior and acts—which is situated about
halfway through the book—reveals what homosexual propagandists “wisely stay
away from … preferring to dwell on homosexual ‘rights’ instead of homosexual
‘acts.’” In the past, Catholics
did not need to know this subject; now they do, for the very reason that if
they do not, they will believe the homosexual propagandists. As Engel writes, “This chapter deals
specifically with homosex behaviors. Its purpose is to illuminate not offend,
although much of the material is by nature patently offensive to normal moral
sensibilities.”
Catholics should read this
chapter for the necessary illumination, but I recommend they should so while
involving themselves in a regiment of daily Mass attendance, prayer, and
reading of Sacred Scripture and saints’ lives. First of all, readers look at
the graphic details of a profoundly disturbing and vicious world of sexual
perversion and the compulsive behavior of people obsessed with getting their
next orgasm. This type of reading does not lend itself to edifying thinking.
Secondly, readers also face a powerful challenge to their Faith when they
realize that this dark, vicious and disturbed world is deeply embedded in the
institution and hierarchy of the Church. A friend of mine when she heard I was
reading the book asked me, “How do homosexuals have sex?” I told her. “What is sodomy?” she asked. My friend is 47 years old, the
mother of five children, a daily Mass attendee, and a catechism teacher. If
Catholics such as she do not know what homosex is, then they will never
understand the threat it poses to Church and State.
Engel draws on
medical, psychiatric, police, and sociological research done by specialists who
know the practical workings of the homosexual lifestyle. She illustrates their
findings with the writings of homosexuals, who, in their in-house publications,
reveal all secrets. General observations, such as, homosexual acts “reflect a
highly infantile sexuality and are essentially masturbatory in nature,
reminiscent of adolescent play,” are followed by a wealth of examples.
‘Vanilla’ or ‘ordinary’ homo-sex practices include anal sex, oral sex, intercrutial and interfemoral masturbation and ‘bagpiping’ (ejaculation in the partner’s armpits). On the ‘darker’ side are sadomasochism, bondage or leather, fetishes involving the use of special instruments or clothing, and finally ‘intergenerational’ sex (pederasty).
“Anal sex is not
limited to sodomy, but can also include …” well, you get the idea. The list of variations in the perverted
(humiliating, painful, gross) use of the anus and penis in achieving orgasm is
quite remarkable. In conclusion, “rectal bleeding is a common occurrence from
repeated acts of sodomy and fisting produces additional injuries including
rupture and perforation of the rectum and permanent anal incontinence.”
Not surprisingly, homosexuals who practice any or all of the above sexual acts are, clinically speaking, walking ‘Typhoid Marys’ and are a serious public health hazard to themselves and others. The human body was simply not made to be used the way homosexuals use it. Mother Nature is not indifferent to what orifice is used for sex by humans as some homosexual apologists such as Father Richard Ginder, a former Pittsburgh diocesan priest and convicted sodomite, have suggested.
As Culture Wars reported years ago, AIDS is a politically correct
name for what had been called GRID, an acronym for “gay-related immune
deficiency.” AIDS followed from the increasing access homosexuals had to
“cruising for anonymous assignations.” “It might surprise the reader to learn
just how highly prized promiscuity is among some homosexuals.”
Despite all the media hype about homosexual ‘unions’ and homosexual ‘marriages,’ homosexuals still prefer anonymous sex and ‘open relationships’ rather than monogamous ones… The art of ‘cruising’ of ‘gay’ and ‘hustler’ bars, baths, and ‘tea-rooms’ (public toilets) as well as city parks and beaches, streets and popular landmarks is the traditional means of finding anonymous same-sex partners … ‘Gay’ bathhouses are a horse of a different color. Here a large number of impersonal sexual encounters can be had cheaply with little or no social contact in an atmosphere of relative safety. The [naked] homosexual assumes a pose that indicates the desired sex act he prefers and waits for willing partners. Upper class baths have screening rooms for viewing pornographic films, large orgy rooms for group sex, and specialized areas for carrying out S&M and B&D activities… One of the Homosexual Collective’s responses to the AIDS epidemic was the establishment of a nation-wide network of ‘jack-off clubs’ where homosexuals can masturbate en communaute (in community) … In addition to providing haven for ‘safer sex…they provide a safe place for ritualized and collective sexual activities that gay men seek,’ pondered Pollack [Michael Pollak, Ph.D.] Pollack died of AIDS in 1992.
In the case of
unswerving pederasts, “one victim is never enough.” “Clarence Osburne [was] a senior Australian public service
and self-confessed pederast who engaged in sex with more than 2,500 adolescent
males over a 20-year period before taking his own life … [He had] an uncanny
ability to invoke trust and establish an emotional bond in the youth that he
drew into his net.”
Engel points out
other generalities—followed, as above, with specifics. Contrary to the homosexual propaganda
that homosexuals are “gentle creatures who possess special qualities including
that of peacefulness because they are non-combative and lack normal male
aggression,” Engel writes that “the reality is that the homosexual world is
historically and universally a world of violence and criminality.” This includes domestic battering.
“Island and Letellier who consider the problem of homosexual male domestic
violence third only to AIDS and substance abuse, estimate that approximately
500,000 gay men per year are battered by violent partners. They confirmed that
the subject is a ‘taboo topic’ largely ignored by public health authorities and
physicians and avoided by the Homosexual Collective because ‘if widely known,
it would merely fuel the fires of anti-gay discrimination from the heterosexual
world.’”
“Polydrug use is
the norm among homosexuals, that is, many homosexuals use more than one drug
and they use them in combination with one another,” writes Engel about another
common activities among homosexuals—substance abuse. “Like drugs, the use of homosexual pornography is a
normalized feature of ‘gay’ life.”
Pornography is a tool for enhancing masturbation, furthering the
political goals of the Collective, deconstructing heterosexual norms, and
seducing intended young victims. “Same-sex prostitution in 21st
century America remains what it has always been, a form of institutionalized
exploitation where older boys and young men sexually service older men … [A]
factor in terms of the direction and motivation of teens who turn to
prostitution … is a background of homosexual sex initiation and sex abuse at
the hands of an older man including family members, male adults with whom they
are acquainted and strangers.”
Engel also
reports on the nature of the numerous homicides committed by homosexuals,
mostly on their “partners” and among friends and acquaintances. According to
police documentation, there is a general quality of a high degree of “violence,
perversity and ‘overkill’ that accompanies homosexual homicides.” Engel also
writes that homosex is unnatural, neurotic, masochistic/sadistic, pseudo,
depersonalized, exploitive, and profane.
She expounds on and documents each one of these adjectives. In short,
Engel writes, homosex is about “unabashed lust, rampant, almost unimaginable
promiscuity and depravity and sterility.”
She goes on to note that “the Marquis de Sade paid a back-handed tribute
to nature when he recognized that homosexuality embraced the negation of all
moral values.” Individual homosexual behavior, thus, is one reason for
Catholics to consider homosexuality a threat to Church and State.
Pederasty and Pedophilia
Homosex is also
predatory sex. “Active recruitment of minors has been an avowed practice of
both the Homosexual Collective and NAMBLA (North American Man-Boy Love
Association), which is chronically short of ‘willing’ boys,” writes Engel, as
she goes on to document this statement. In this regard, Engel explains the difference
between pederasty and pedophilia. Pederasty “is almost universally understood
as same-sex activity between an adult male and a male adolescent” (an underage
boy). Pedophilia “describes the
condition in which an adult is erotically attracted to young children of the
same or opposite sex.” The
Collective “has had a difficult time shaking off the public’s perception of the
predatory homosexual as a hunter and seducers of young boys, especially as
pederast apologists like David Thorstad are wont to remind the Homosexual
Collective that pederasty has been the most enduring and universal form of
homosexuality in the recorded history of mankind.”
Tom Reeves, an avowed ‘faggot who loves boys’ has called pederasty “…a central feature of ‘gay life,’ as reflected in the many prominent pederastic institutions that characterized urban ‘gay” communities such as the teenage meat-racks and youth-oriented fads and hangouts.
‘Some leaders
deny that pederasty is a gay issue,’ writes Reeves, ‘and in a sense this is
true since the general arena is sexual freedom.’ However, as Reeves so
indelicately reminds the Collective, such statements miss the obvious—that ‘gay
men f—k and s—k teenage boys regularly.’
As Engel writes,
“homosexuality, it seems, is just one big ‘seamless garment.’”
Pederasty is the
new “sexual frontier,” writes Engel.
Several ‘pseudoscientific” studies in modern times have directed at
redeeming pedophilic acts. In
spite of its attempt to redeem pederasty, a study by Theo Stanfort records that
“in all cases, it was the pederast who introduced sex into the relationship.
None of the boys had either the knowledge or the experience to initiate what
were essentially advanced homosexual techniques.” Engel establishes some
important general characteristics involved in pederasty. These characteristics are especially
important for discerning the extent of homosexual pederasty in clergy and
bishops of the Catholic Church, and perceiving accurately the damage done to
the “little ones” in the Flock whom the Shepherds have failed so abysmally to
protect.
First, is the
procedure for seducing the young called “grooming.” Grooming is a complex
process used by pedophiles and pederasts to gain access to and secure their
victims and to decrease the likelihood of discovery by parents and police.
Through the process of grooming the pederast gains the child’s trust, breaks
down his defenses and inhibitions, manipulates him into sexual activity and
secures a promise of secrecy that seals the bargain… According to psychologist
Anna C. Salter, ‘The establishment (and eventual betrayal) of affection and
trust occupies a central role in the child molester’s interactions with
children. … The grooming process often seems similar from offender to offender,
largely because it takes little to discover that emotional seduction is the
most effective way to manipulate children.’” Second, is secrecy. “‘Secrecy is
ingrained in the molester’s personality,’ and ‘dismantling that secrecy takes a
long time,’ as writers like Leberg have reminded us. ‘Even after legal
convictions, a molester tries to keep his ‘secrets’ from the criminal justice
system and his own lawyers if he can,’ writes Leberg.” The case of Oscar Wilde is a
particularly egregious example of this, and Engel includes a fascinating
account of his story. Third, “habituated pederasts like Clarence Osborne can
never get enough boys to satisfy their basic impulses any more than habituated
homosexuals can find permanent satisfaction from their hundreds of anonymous
sexual encounters. Osborne claimed to have had sexual relations with 2,500
boys, but there is no indication that that number was enough to satisfy his
lust.” Fourth, “‘the selfishness of child molesting men is ‘almost delusional’
… His incapacity for empathy with normal children and their parents is at least
‘psychopathic’ and can be rightfully called ‘a circumscribed fixed psychosis.’”
(Quote from Samuel A. Nigro) Fifth, the victims are “objectified, exploited,
and morally degraded and corrupted … the very core of their being had been
changed forever and for the worse.” Sixth, in a study done in Toronto in1964,
significant differences were found between “pedophiles whose victims were
primarily little girls” and “pederasts whose victims were primarily young boys
or about to enter puberty.”
“Homosexual sex offenders of minor children had at least twice or more
the number of victims as heterosexual pedophiles … the nature of the abuse by
the homosexual predator was more aggressive and orgasmic than that of the
heterosexual pedophile… homosexual sex offenders were substantially
overrepresented in the Canadian study.” Finally, “the homosexual sex offender …
had the highest rate of recidivism.”
Engel summarizes
much of the research that has been done on the causes of homosexuality. Her starting point is that “homosexuals
are made, not born.” In other words, “there is at present no scientific
evidence to support the theory that homosexual drives and desires are
biologically determined.” However,
that doesn’t stop the Homosexual Collective from using the theory of the “gay
gene” to further their political gains.
For anyone
interested in the general subject of the way in which child rearing norms
affect the culture and vise-versa, the specific discussion of the rearing of
homosexuals is enlightening. Engel
quotes Dr. Richard Fitzgibbons, a member of the National Association for the
Research and Treatment of Homosexuality (NARTH) who writes that “systematic
familial disturbances feature prominently among the many etiological factors
that contribute to the development of Same Sex Attraction Disorder (SSAD) in
the young male.” The family system
contributes to the making of a neurotic first; homosexuality is an expression
of the neurosis. “[T]hese neurotic and/or pathological traits and impulses
exist in a pre-homosexual (H) child, for want of a better term, at an early
age, that is, before adolescent sexual development begins and before a young
man identifies his homoerotic desires.”
The consensus of the therapists who recognized homosexuality as a
neurosis is that it is a narcissistic neurosis, and, as such, a sign of
neurotic immaturity.
Though
acknowledging that the making of homosexual is complex and unique in each case,
Engel runs through the common causalities. Very generally (Engel goes into substantial detail) these
common causalities include: a “close-binding-intimate” bond between the H-male
and his mother (he is usually the mother’s favorite); a poor relationship with
a “submissive-detached-rejecting” father; a failure to make “chums” with male
peers during pre-adolescence and adolescence (the “sissy boy syndrome”); a
response to feelings of male inferiority that is characterized by “habitual
‘self-pity’ or ‘self-dramatization;’” the practice of solitary masturbation from
an early age; and initiation into
homosexual activity by an older man, often in the form of child abuse. This final cause is often the boy or youth’s initiation into
any kind of sexual activity—in other words, he experienced homosex before he
had experienced heterosex. “Van
Wyk and Geist concluded that, based on their data on masturbation and
homosexuality, ‘learning through experience seems to be an important pathway to
later sexual preference.’”
In moving from
the account of the individual homosexual to that of the Homosexual Collective,
Engel emphasizes the fact that though the Collective serves many purposes for
the individual homosexual, it operates primarily as a political force. The
Collective is simply made up homosexuals organized, funded and politically-situated
to act as force for revolution.
Individual homosexuals gain much from belonging to the Collective; in
return, they support its agenda of revolution. The Collective is a “movement
that has constructed a significant ‘anti-culture’ built on sexual deviancy…
including homosexuality, autoeroticism, transvestitism, fetishism,
sadomasochism and criminal pedophilia and pederasty.” Engel quotes Father Enrique Rueda who writes that
within this anti-culture, “the liberated homosexual can find religion, culture,
recreation (cruises), entertainment, education and may other needs in
institutions that are supportive of his needs.” (Father Rueda wrote the
groundbreaking book on homosexuality in the modern Church: The Homosexual Network—Private Lives and Public Policy.)
Engel writes
that “perhaps Wolfe best captured the essence of the function of the Collective
in the life of a homosexual when he said, ‘In the gay subculture, the gay man
can do collectively what he did alone as a child. … (It) helps him make the
transition from ‘good little boy’ to sexual outlaw.’” The Collective also exists to make sure homosexuals stay
homosexual. For instance, it
strongly sanctions any homosexual who decides to leave the lifestyle or to seek
psychiatric counseling to do so.
Like all collectives, it has great power of “the group” to hold fast to
its members, and it uses both the “carrot and the stick.”
Engel recounts
the revolutionary roots of the Collective in the Mattachine Society founded in
1950 by Henry Hay, an actor and former member of the Communist Party. Heavily influenced by the dialectal
materialism of Marxist-Leninism, “the Mattachine Society’s political strategies
[were] decidedly Communist in flavor.”
Like the Communists, it favored “front” groups, and like the Freemasons,
its members were awarded Degrees (levels) of Membership and were sworn to
secrecy. As a result, “the ideology that gives the Homosexual Collective its
dynamism, and fuels the loyalty and fanaticism of its members is revolutionary
in every sense of the word. … Like World Communism, the Homosexual Collective
desires to create a New Reality and a New Man … the implementation of the
Collective’s agenda will require a complete transformation of Society.”
Fathers and
mothers should be aware of one particular purpose of the Collective’s agenda:
its political and public-relations battle to gain more recruits to
homosexuality. “The Homosexual Collective recruits like the Army,” writes
Engel. “Individual homosexuals
proselytize and seduce new recruits.” “Nigro, in his own inimitable style
summarized the predatory nature of homosex when he said, ‘homosexuals colonize
and recruit as if by “binary fission” both in and out of the workplace …’ At
the collective level, he said, ‘Homosexuals infiltrate and metastasize, taking
over and every group possible by a compounding of their cognitive defects.’”
The Collective operates to make sure more and more youth are available for
recruitment. “‘Man-boy love relationships are … a happy feature of the rebellion
of youth and its irrepressible search for self-discovery. … Most of us, given the opportunity and the
assurance of safety, would no doubt choose to share our sexuality with someone
under the age of consent,’ Thorstad has repeatedly reminded his gay-lesbian
audiences without fear of contradiction.” (italics mine) The Homosexual
Collective’s political goals include winning that legal and social “assurance
of safety” that would open the door for homosexuals to recruit boys and youth
by seduction without fear of reprisal.
Engel reorients
readers from the compassionate understanding of the individual homosexual—his
gifts, his moral turmoil, his suffering, his personality and individuality—to
the realistic assessment of the Homosexual Collective: “Whatever mitigating factors contribute
to the moral plight of the individual homosexual, they do not apply to the
Homosexual Collective and its minions. … It is either us or them.”
Homosexuality and the Catholic Church
Having indicated
the manner in which Engel works to convince readers in general and Catholics in
particular that knowledge of Homosexuality 101 is essential in the fight to
save Church and State, I will now turn to her main thesis. Engel proposes that
homosexuality has become intergenerational within the Holy Orders of the
Catholic Church, including the bishops, and, therefore, the Collective wields
tremendous institutional power in the Church. (“Intergenerational” plays itself
out in that ordained homosexuals perform the “rite of sodomy” on their youthful
victims, and then—having corrupted them—invite them into the Collective of
homosexual priests. More specifically, it means that homosexual bishops make
sure their homosexual clerical lovers/ friends/victims also become bishops.)
Furthermore, the
thesis proposes that this Homosexual Collective is one of the main agents, if
not the main agent, of the revolution that has overthrown tradition, doctrine
and liturgy, transforming the institutional Church into something more like an
enemy of the true Church. If you
think there is something akin to a parallel Church, or an Amchurch or a
pseudo-Church, or a Church that has suffered something akin to the Invasion of
the Body Snatchers—or if you just think that something is terribly wrong in the
Catholic Church—then Engel’s book aims to help you to understand how and why
the hypocrisy and duplicity of our priests, and bishops, their bureaucracy and
their other allies have reached such incredible extremes. If revolution—the
uprooting of the Cross—is the form cause that seeks to destroy the Church, then
the Feminist Collective and the Homosexual Collective are the material cause of
the revolution within the Church.
Catholic ignorance of their workings only means the revolution will
succeed more quickly and completely.
Engel also shows
that the deconstruction of Church teaching is not the only danger. Our children
are in danger. If institutionalized homosexuality is not completely
eradicated—as in, shut down the seminaries and religious houses where it has
been found, exclude homosexuals from the seminary or Holy Orders, and other
firm measures—then there is little doubt that many instances of pederastic
seduction and rape will continue. “The proselytization, seduction and
recruitment of youth, has been the lifeblood of the homosexual sub-culture
wherever and whenever it has emerged in human society. Clerical homosexuality poses no
exception to the rule.” In fact,
the “clerical overbody” that protects sexual predators has hardly been touched.
It lives on, full of menacing power, protected by those holding high offices at
the Vatican.
History Underlies Thesis
“Unfortunately,
while investigating the homosexual movement at large was relatively easy, trying
to track down documents and information linked to the Church was not.” The biggest obstacle to Engel’s proving
this thesis is that the institutional Church has fought to hide—and continues
so—to hide any trace of the infiltration of the Homosexual Collective into the
Church. This is not hard to figure
out why. First, the official teaching of the Church condemns homosexual acts as
intrinsically immoral and same sex attraction as “disordered.” Also, the 1961 Instruction on the
“Careful Selection and Training of Candidates for the States of Perfection and
Sacred Orders” prohibited homosexuals and pederasts as candidates to the priesthood
and religious life. The existence of a Homosexual Collective within the Church
is a sign of a radical change within the Church, institutionalized lying and
the most blatant kind of hypocrisy.
Therefore, the cover-up will be ferocious and ruthless. The truth will be recast as something
else—cruelty, retribution, anti-Catholicism etc. The accusers will be
excoriated and punished; the victims will be ignored and punished.
Cover-ups
succeed. That is why they are done. And that is why Engel had to write a massive book of unimpeachable
research to prove what could have
and should have been simply admitted by the Shepherds of the Church,
especially the Vicar of Christ, when the sexual abuse scandals flooded the
media. But simplicity and
transparency are not the marks of the modern Church, modern bishops or modern
popes. So Engel, a Catholic lay
person, has to spend over a decade of her life uncovering cover-ups, and trying
to get at the truth. And yet,
ignoring the heroic activism of the Catholic laity in the face of the bishops’
passivity and timidity, Archbishop Donald Wuerl insults the Catholic laity with
the condescending question, “What are YOU doing about it? How is your voice
heard?” (“Wuerl's stand on
lawmakers who back abortion angers some conservative Catholics;” Ann Rodgers; Pittsburgh Post-Gazette; Jan. 22, 2007)
Like a good
trial lawyer, Engel skillfully organizes her material to make manifest what the
criminals have worked to cover up. Engel uses rhetoric in the way that Socrates
praised—to uncover the truth. A powerful rhetorical tool is that of using the
known to explain the unknown. What
is known is the extent and workings throughout history—including modernity—of
individual homosexual activity and homosexual networks. Engel ultimately leads
from this knowledge to understanding the workings of the Homosexual Collective
within the Church, which, as noted, cloaks itself in secrecy.
The secular,
“outed” Collective maintains, for instance, that homosexuality was completely
accepted in a highly advance civilization exactly as it manifests itself today
in the modern “gay” world. Thus,
the lifestyle of “gays” today were exactly like that condoned in ancient
Greece. This argument, of course,
is intended to prove that the only objections to homosexuality arise from
religious, i.e., Christian, beliefs, that have no place in modern
democracy. “One need only examine
the testimony given in the State of Colorado Supreme Court Case of Evans v. Romer, to understand that what
the ancients believed concerning the morality of homosexual acts is still of
import today,” writes Engel.
Engel’s section
on antiquity, however, gives a preponderance of historical evidence that
contradicts this tactic, and she concludes “as [Robert P.] George [Professor of
Politics at Princeton University] concluded, [that] the condemnation of
homosexuality by Greek philosophers, as represented by Plato, is substantially
in line with the Catholic tradition we are about to explore.” Contrary to homosexual revisionist
historians, the Greeks never normalized homosexuality.
This is an
important point, for the Church teaches that homosexuality is a sin against the
natural law, which is written in the hearts of all men. Any argument that weakens the natural
law, also weakens the teaching of the Church, which is why those in the
Collective fighting the Church’s teaching work so hard to advance the theory
that the ancient pagan world had no sanctions against homosexuality. The most
powerful example of arguing from the known to the unknown concerns the section
on the ring of British homosexual traitors from Cambridge, all Communists, who
betrayed their nation to the Soviet Union for 30 years. The wealth of
information collected from various trials and tell-all autobiographies sheds a
tremendous light on the way the Homosexual Collective operates; this section
works like a blueprint for making sense of the homosexual activity within the
Catholic Church. The story of the Cambridge Spy ring—Anthony Blunt, et al—is
fascinating reading. The extent to
which these homosexuals—some blackmailed by the Soviets—betrayed the Western
world is almost incredible. “Each, in their own way, contributed to the
wholesale destruction of the West’s intelligence services that hemorrhaged for
more than 30 years. There is no question today that for Stalin, virtually every
intelligence secret Britain and the United States had was an open book,” writes
Engel.
Engel makes
several observations that are applicable to the Church today. Perhaps, the most
important is that “no effective action can be taken against the Homintern
Network within the Roman Catholic Church unless that network is acknowledged
and well understood. ‘Subversion and treason from within’ combined with ‘attack
from without’ is as near perfect a prescription for disaster for the Church as
it was for Britain during the era of the Cambridge spies.”
Almost equally
as important is her observation that “there is a similarity between a secular
traitor’s hatred of the Social Order and nation that nurtured him, and the
homosexual priest’s hatred of the Roman Catholic Church with its moral
absolutes and restrictions and authority figures. Once the homosexual priest or religious is absorbed into the
Homintern, his allegiance and subservience to it supercedes all former
loyalties. His devotion to his family and his faith is atrophied.”
Significantly,
Blunt et al were recruited into the Soviet spy system before they joined
the British Civil Service. It’s worth remembering that certain kind of men and
women can happily embark on a double life; betrayal is a thrill to them. And a
third enlightening observation is that Catholics are similar to the British in
their “sentimentality.” “Everybody knew that they were Communist,” wrote
historian Rebecca West, “but very few people really believe it.” Just so,
writes Engel,
everyone in the Catholic Church today knows that there are active homosexual-pederasts in the priesthood, religious orders, national hierarchy and the Vatican, yet very few people actually believe it. Not until the secular media started to expose actual court cases involving clerical sex abuse by Catholic clerics did Catholics begin to realize the real threat to the Faith and the faithful posed by the clerical Homintern. All may not be lost, however, if to paraphrase the words of Dame West, Church leaders are willing to ‘trade in’ their humiliations and wounded pride for ‘some much needed wisdom.’
The Homosexualization of Amchurch
Having
established a historical framework, analyzed homosexuality as a neurotic
condition, exposed the workings of the Homosexual Collective in the secular
world, Engel turns to the workings of the Homosexual Collective within the
Church. This section runs for about 700 pages. For obvious reasons—Catholic
leaders are going to cover up their homosexuality—Engel followed the advice of
ex-Communist Louis F. Budenz: “Look at what they do, not at what they say.”
For the same
reasons, much of the evidence collected on the Collective is circumstantial.
Circumstantial evidence is “evidence not bearing directly on the fact in
dispute, but on various attendant circumstances from which a judge or jury
might infer the occurrence of the fact in dispute. … circumstantial evidence is
used in courts every day and ‘is often more reliable than eyewitness
evidence.’” (quotation from Ronald Radosh and Joyce Milton in their book The Rosenberg File on convicted Soviet
spies Julius and Ethel Rosenberg.) Engel continues to explain that “throughout
my investigation I have tried to back my findings with at least two, generally
more, confirmations from reputable sources specializing in the subject under investigation.
In cases where I was unsure of a deceased or living cleric’s complicity in the
homosexual network, or when circumstances indicated that such complicity was
either incidental or sporadic, I gave him the benefit of the doubt and
eliminated his name from the text entirely.” Furthermore, Engel explains, “I
found the following guide used by French Intelligence in the 1930’s to weigh
evidence in criminal cases to be both accurate and practical: I hear = rumor; I
see = reliable; I know = absolute truth.” Engel also attempts to show that the
“prism of the political is the most important aspect of the homosexual
movement” within and without the Church.
Like a political party, it advances the cause of the group.
Engel succeeds
on all accounts. The strength of
this section is not the only the breadth of her research, but the strength of
her documentation. Engel has not only given an extensive and up-to-date account
of those priests and bishops already exposed as homosexual predators, but she
also “outs” a few that were either unknown or much lesser known to Catholics,
such as two very powerful Cardinals at the beginning of 20th century
who are fingered as starting the line of intergenerational homosexual pederasts
that has metastasized within the clergy and hierarchy of the Church. However,
it is neither fair to those accused or to Engel to “out” them and the other
bishops without the substantial accompanying documentation that Engel provides.
Without including the evidence, any mere mention of some of them will invoke
the common reaction of Catholics to the exposure of homosexual predators whom
they particularly liked:
One parishioner from St. Mary’s who was interviewed by a reporter for The Dallas Morning News after the Scranton story broke exclaimed that “He’s excellent with the young people. … They feel like they can talk with him.”
[To
which Engel responds sarcastically] Hmmmm. Let’s see. A pederast that is good
with young people and makes them feel that they can communicate and confide in
him! Absolutely astonishing!
This half of the
book recounts the infiltration of religious orders by the Collective. The
Collective has targeted both liberal and conservative orders, specifically the
children of the Orders’ supporters.
She includes the scandals of the Legionaries of Christ and the Society
of St. John along with the Franciscans, Jesuits, Dominicans, and the
Salvatorians. She devotes a
chapter to “homosexual bishops and the diocesan homosexual network,” and a
chapter to “the special case of Joseph Cardinal Bernardin.” This section also includes a whole
chapter to New Ways Ministry—a study in subversion,” which outlines a kind of
template for the way in which many homosexual “ministries” in general are subverting
the Church’s teaching. (The exception would be those such as Courage which
follow orthodox Church teaching.)
“Ministry” is a misnomer to describe these groups. As Engel points out,
they mostly operate as political pressure groups.
“What happens to a diocese when a
bishop, the shepherd of his flock and father to his priests, turns wolf?” And,
“How has Rome reacted to a bishop turned wolf?” Engel answers those questions
in these chapters. The three chapters on the actual cases of homosexual
pederasty among bishops, parish priests, and religious orders will enrage
Catholics with the detailed account of the wholesale, ruthless betrayal of the
flock. To read, over-and-over again yet another tragic story of children and
youth corrupted, violated, and forever marred and scarred, is profoundly sad.
The large number
of known homosexual bishops and/or “gay friendly” bishops (Engel’s term) is
scandalous and demoralizing. It is clear that many bishops put a higher
priority on protecting a vice than preserving the Faith. Their loyalties have
clearly been transferred from the Church to the Collective. If the bishops failed to defend the
children and families victimized by this vice, they will, one must conclude,
fail to defend any Catholic who battles the culture wars on any front. They will, indeed, oppose such
Catholics, just as they opposed those who were fighting for justice and mercy
for the victims of pederasty. Perhaps the most profound and disturbing
conclusion to draw from these sections is that many bishops (and their
bureaucracies) have turned against their Flock.
These bishops
(and their bureaucracies) have performed criminal acts or protected those who
did so. And yet, “for the record, each and every homosexual bishop, identified
as such in this chapter, is in good standing, either as an active bishop or as
a Bishop or Archbishop Emeritus, or has died in good standing. None of the
ecclesiastic predators who have committed criminal acts against minor boys have
spent a single day in jail. Nor has the Holy Father officially ordered a
canonical trial for any bishop accused of sexual crimes or homosexual
misconduct as a first step toward defrocking the offending bishop or relegating
him to a strict and isolated monastic life. … For a bishop to prey on a young
seminarian or priest placed in his care is an inconceivable breach of faith and
trust. Yet Rome continues to tolerate these gross violations of trust with a
minimum of fuss and bother.” Contrast this attitude to that of St. Damian who
wrote that the vice of sodomy “surpassed the enormity of all others,” and who
asked “Almighty God to use Pope Leo IX’s pontificate ‘to utterly destroy this
monstrous vice that a prostrate Church might everywhere rise to vigorous
stature.’” (St. Damian wrote The Book of
Gomorrah, a medieval treatise on sodomy.)
Engel’s book
shows that the problem of the Homosexual Collective’s power within the Church
has barely been touched, let alone dealt with as Saint Damian and other saints
counseled throughout history. “To repeat the warning of Saint Anthony Marie
Claret,” writes Engel, “‘the only morally certain solution’ to the moral
corruption of a religious institute is to close it down and send the students
home. If the institute is to be reconstituted, it will need ‘an entirely new
faculty, students, and priestly support to do so; this is because there are
always relationships which will never be discovered, and if these are present
in the new foundation, the conspiracy will be renewed.’” Obviously, the
hierarchy’s approach to the problem has been virtually the opposite of the
above.
Did the
Homosexual Collective infiltrate the Church because now, under modern lowered
standards in seminary vetting, it gained easier access than ever before in the
history of the Church to that which has always attracted homosexuals to the priesthood
or religious life: plenty of money, insulation from women and access to lots of
young men and boys? Or was the Collective a “useful idiot” of a larger effort
(such as Communism) to destroy the Church? Engel touches on this issue, but
can’t answer it conclusively. No
doubt, access to the Vatican’s or somebody else’s archival material would be
necessary to answer that question.
After reading
Engel’s account of the secrecy and duplicity of homosexual’s in hiding their
vice (if necessary), readers are beyond the capacity to be shocked when they
read the solid allegations that 1.) Paul VI was the first active homosexual to
ascend to the Chair of Peter and 2.) his homosexuality greatly influenced the
course on which he chose to direct the Church, especially that which followed
Vatican Council II. When she says that Paul VI navigated the “Church’s paradigm
shift on homosexuality,” she amasses the proof. (In an earlier section, Engel
had dealt with allegations of homosexuality against three other popes in the
Middle Ages, and found the allegations to be false.)
In general, this
final section on homosexuality within the Catholic Church not only recounts
much history, but also makes multiple cause-and-effect connections between the
intergenerational infiltration of homosexuality within the Church, and the
state of the Church as it is now. If a reader is ecstatic at the state of
Church currently, or if he is appalled at the state of the Church
currently—either way, he attains a great deal of understanding on how it
attained its current state by reading this section. Engel’s analysis of Vatican
II will give rise to disputes among conservative groups, which hold a wide
range of opinions on the Council.
But even if one disagrees with some of her readings of events in the 20th
century Church, her main thesis on homosexuality can stand alone.
She deals with
what I think is an over-arching question: Where have the popes been in the
deconstruction, betrayal and hollowing out of the Catholic Church since Vatican
II? I appreciate Engel’s having
the courage to raise the “P”-word when talking about the abandonment of the
faithful to wolves, false shepherds, and dissidents. I appreciate the diligent
effort she put into answering it.
In spite of the fact that the story makes no sense without the popes’
involvement, many conservative groups will not tolerate a discussion of their
role in allowing the decay of the Church.
(They are especially protective of John Paul II.) In this account, none
of the popes since Vatican II come off very well in terms of discipline.
I found that an appropriate commentary
on the hierarchy and clergy of the Church, including the popes, comes from A Catholic Commentary on Holy Scripture,
edited by Benedictine Dom Bernard Orchard et al. Commenting on Our
Lord’s words in Matthew 12:33, it says:
“Nature knows no deception: from a good fruit one can argue a healthy
tree. No so the Pharisees. From their customary pious discourses one would not
guess at their inward corruption. They are as dangerous as a ‘brood of vipers.’
Let them reform inwardly, or at least show their corruption outwardly in
speech.” “Phariseeism” can infect Catholicism just as it did Judaism. This book is a powerful argument that
it has, and the highest levels of the hierarchy have been tainted with it.
“Customary pious discourses,” churned out by the reams, don’t tell the true
story. Shepherds are either ignoring the wolves, or are themselves wolves
dressed as Shepherds. As (to name a few investigative works) E. Michael Jones in
Libido
Dominandi and Slaughter of
Cities did for uncovering the covert war on Catholics; John Taylor Gatto
in The Underground History of Education
did for uncovering the covert undermining of democracy; Ron Schmid in The Untold Story of Milk for uncovering
the covert engineering of the choices we make in purchasing food; Engel does
for the social engineering strategies of the Homosexual Collective within the
Church. Like all exposures of a powerful and enduring network of lying,
deception and ruthless power, it makes for a gripping and cathartic reading.
Social
engineering is the subversive manipulation of the common people by an elite
group. A modern phenomenon, it
relies on mass media, public relations, psychological manipulation, deception,
interlocking directories, language manipulation, and the pseudo “expert.” The engineers’ motives are always
hidden from those being engineered, and so there are always (in E. Michael
Jones’ terms) the misleading exoteric reason given to the masses as opposed to
the real esoteric reason shared by those in control. Social engineering
successfully controls the masses’ emotions so that the ruling party can tear
down and rebuild the culture with the minimum of fuss and according to the
“invisible elites’” hidden agendas.
Her book successfully exposes the above strategies, as well as the most
important of all, the successful management of massive amounts of money to make
sure the agenda of the Homosexual Collective succeeds.
Money is the
great, general, universal corrupter of the Church, and it has its place in this
specific corruption. The Catholic Church is rich. If it were poor, as her
Savior said it must be, the Homosexual Collective would clear out. Engel’s book
makes the worldly, comfort-and-luxury-loving aspect of the homosexual lifestyle
very clear. It is a lifestyle that depends on and often loves money and the good
things of this world. The prelates, the bishops, the priests who were active
homosexuals lived a life of marked and unusual comfort at the very least, and
great luxury at the most. Some were fabulously wealthy simply from being clergy
or bishops. Many were attracted to the lifestyle of other clergy living in
great comfort and affluence (especially in Vatican City); and that played a
role in seeking their vocations.
They found they could get their hands on a lot of money, a lot of what
money could buy. They had far more of the good things in life than most
Catholics.
Take that away,
and the attraction of homosexuals to the Church would no doubt dramatically
fall off, even disappear. The Collective would go and get its recruits in a far
more comfortable setting than a Catholic Church that actually manifested the
poverty-seeking, “pilgrim Church” that the bishops proclaimed the Church to be
at Vatican II. (The Fathers of Vatican II proclaimed in Christus Dominus: The Decree
on the Pastoral Office of Bishops in the Church that the Bishops “should …
give an example of simplicity of life.”)
This book is one
more confirmation that social engineering has not only infiltrated, but has
been institutionalized in the Church just as it has in government and education.
The Church is being changed in order to change Catholics—the essence of social
engineering. What is being engineered out of the reach of Catholics—and not
just by this Collective, but by many forces in the Church—is an environment in
which they can experience a personal
love for Jesus Christ (yes, Protestants are on to something when they criticize
Catholics for this lack!) and in which they can come to know and obey what He taught—not what man teaches. Without
this, Catholics will cease being Catholics. They will change with any program
of social engineering—be it inside or outside the Church.
As Our Lord
says, “And from the days of John the Baptist until now the kingdom of heaven
suffereth violence, and the violent take it by force.” The Kingdom is only
gained by “dint of earnest effort,” says A
Catholic Commentary on Holy Scripture of these verses. In other words, the
Faith will be taken away if a person or group acquiesces in the loss. Social
engineering is the modern way to force such “acquiescence.” It is tremendously
successful. In all cases of social engineering, the masses must fight to keep a
hold on the truth. In particular,
Catholics must fight very hard to keep hold of the Way, the Truth and the Life.
They must make diligent effort to recognize the voice of the Good Shepherd, for
the false shepherds are in with the Flock. As in all things in the Church, my
thoughts on the situation exposed in this book are simple: if we do not stay
close to Jesus Christ, personally and as a body, we are lost.
Rosemary Fielding
This review was
published in the May, 2007 issue of Culture
Wars.
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