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.
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.
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.”
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.
“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.’
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.
This review was published in the May, 2007 issue of Culture Wars.
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