The Homosexual Movement: Imposing a Moral Revolution

                     

(Excerpts from Defending A Higher Law by TFP.)

Throughout history, groups of homosexuals have at times
acquired political and especially cultural influence.

Perhaps the most striking example is the group of homosexual
or bisexual artists and writers who left their mark on the
Renaissance.

They reintroduced the so-called Greek vice1 in literature and the fine arts. This was particularly noticeable in the latter where the obsession with masculine nudity led artists to flaunt it in the most revealing poses.

Both masculine and feminine figures manifested a clearly androgynous note. In spite of their bulging muscles, painting and sculptures of men showed them with a soft and effeminate character, while those of women displayed unbecoming masculinity.

FOR THE FIRST TIME SOCIETY
FACES A HOMOSEXUAL MOVEMENT

For the first time, however, in the history of the Christian West, and perhaps humanity, society faces not just scattered groups of influential homosexuals, but an organized, visible movement of avowed homosexuals who not only boast of their habits but unite in an attempt to impose their ideology on society.

This is the homosexual movement—a vast network of organizations, pressure groups, radical intellectuals and activists who strive to impose changes in laws, customs, morals and mentalities, so that homosexuality is not only tolerated but also accepted as good and normal.

Hence, movement activists pressure society to legalize both the practice and the public manifestations of homosexuality, such as same-sex “marriage,” while relentlessly assailing those who defend traditional morals.

NOT A CIVIL RIGHTS MOVEMENT, BUT A MORAL REVOLUTION

Many believe the cultural battle over homosexuality is strictly a matter of civil rights. The homosexual movement does not despise the tactical advantages this perception secures.

However, it seeks much more: a complete inversion of public morality. Writing in the Chicago Free Press, homosexual activist Paul Varnell affirms:

The fundamental controverted issue about homosexuality
is not discrimination, hate crimes or domestic partnerships, but the morality of homosexuality. Even if gays obtain non-discrimination laws, hate crimes law and domestic partnership benefits, those can do little to counter the underlying moral condemnation which will continue to fester beneath the law
and generate hostility, fuel hate crimes, support conversion therapies, encourage gay youth suicide and inhibit the full social acceptance that is our goal.

3. For example, the web site of the National Gay and Lesbian Task Force offers a booklet titled Know Thy Enemy: Quotes About the Sodomy Ruling and the Same-Sex Marriage Backlash, July 28, 2003, by Michelle Klemens and Sheri A. Lunn.

The site summarizes the book, saying: “The first in a series of compendiums exposing the vitriolic reactions of those who would deny lesbian, gay, bisexual and transgender people equal rights under the law. This report compiles quotes by everyone from Jerry Falwell to Rick Santorum and will be updated online on a regular basis.” www.ngltf.org/library/index.cfm.

THE HOMOSEXUAL MOVEMENT 9

On the other hand, if we convince people that homosexuality is fully moral, then all their inclination to discriminate, engage in gay-bashing or oppose gay marriage disappears. Gay youths and adults could readily accept themselves.

So the gay movement, whether we acknowledge it or not, is not a civil rights movement, not even a sexual liberation movement, but a moral revolution aimed at changing people’s view of homosexuality.4

1. This is the name given to homosexuality because of its pervasiveness inancient Greece.

2. Aretino, a humanist writer, wrote Michelangelo in 1542 praising his painting of Venus because “it depicted a goddess whose female body had ‘the male’s musculature, such that she is moved by virile and womanly feelings.’” European -: Renaissance, www.glbtq.com/arts/eur_art7_renaissance,3.html; Cf. James M. Saslow, Ganymede in the Renaissance: Homosexuality in Art and Society (New Haven, Conn.: Yale University Press, 1986); Luciano Bottoni, Leonardo e l’Androgino (Milan: Franco Angeli, 2002).

 

4. Paul Varnell, “Defending Our Morality,” Chicago Free Press, Aug. 16, 2000,
http://indegayforum.org/authors/varnell/varnell37.html. (Our emphasis.)