Making Gay Okay: How Rationalizing Homosexual Behavior Is Changing Everything.
Although the title is informal, this is a very serious book. It begins with a discussion of a natural law, based in Greek philosophy assimilated into Christianity in the works of Thomas Aquinas.
Reilly comments on the irony in homosexuality's proponents' pointing to ancient Greece as their paradigm "because of its high state of culture and its partial acceptance of homosexuality, or more accurately, pederasty." He states that the association that was publicly accepted, at least in the upper reaches of society, was between an adult male and a male adolescent. It was largely pedagogical, temporary, and often chaste, he writes. Moreover, even relationships that were not chaste rarely involved sodomy, which was widely considered a "shameful outrage."
In Laws, Plato calls Eros, if released from the bonds of family, a cause of "endless and insatiate evils." For Aristotle, the irreducible core of a polity is the family. "The state does not make marriage possible; marriage makes the state possible," states Reilly. A homosexual marriage would have struck Aristotle as an absurdity since a polity cannot be founded on its necessarily sterile relations. That is why the state has a legitimate interest in marriage--without it, the state has no future.
In the modern culture wars, Rousseau is displacing Aristotle, and "turning Aristotle's notion of Nature on its head." To Rousseau, Reilly explains, there is nothing that man "ought" to become. There is no moral imperative, and existence is bereft of any rational principle. To the followers of Rousseau, mankind has no inherent nature. Moral relativism, not truth, sets him free.
Reilly severely criticizes "same-sex families" with children, saying that they are not just made to be broken, but "broken to be made, by design." Children are deliberately denied the possibility of being with both parents and have "an intentionally truncated genealogy." Reilly traces the course of legislation and court decisions concerning laws against sodomy. He calls it "legislating immorality from the bench of the Supreme Court."
In the process of marching through the institutions, the capture of psychiatry was critical, Reilly states. Before 1973, homosexuality was defined as a mental illness in the Diagnostic and Statistical Manual (DSM) of the American Psychiatric Association. In the DSM-I, in 1953, homosexuality was listed as a "sociopathic personality disturbance." In 1968, the DSM-II dropped the sociopathic designation but still listed homosexuality as a "sexual deviation."
In 1970, militant activists began to disrupt American Psychiatric Association meetings. If the tactics sound like stormtrooper tactics, Reilly points out, there is a reason. In 1991, Eric Pollard, former member and cofounder of the militant homosexual organization ACT-UP/DC, admitted that: "I have helped to create a truly fascist organization. We conspired to bring into existence an activist group that ... could effectively exploit the media for its own ends, and that would work covertly and break the law with impunity.... [We] subscribed to consciously subversive modes, drawn largely from the voluminous Mein Kampf, which some of us studied as a working model."
The activists won. In 1973, the DSM removed homosexuality as a treatable aberrant condition. At one time, the DSM-III had an entry on "ego-dystonic homosexuality," but these words were removed by 1987. On its website, the American Psychological Association now says that "being gay is just as healthy as being straight."
The march continues through the educational establishment and the Boy Scouts of America, the military, and U.S. foreign policy. Reilly concludes that the purpose of homosexual activism is not simply to establish "marriage equality," but to destroy the family as the foundation of society.
Why has its triumph been seemingly so easy? Reilly believes that before homosexuality came contraception and the embrace of no-fault divorce. Once sex was detached from procreation, he states "the rest became more or less inevitable."
The progression is: "If serial polygamy is okay, and contraceptive sex is okay, and abortion is okay, what could be wrong with a little sodomy?" He reminds us that contraception used to be proscribed, then it was prescribed, and now it has become almost obligatory.
Reilly states that the key to a free society is not free choice. "As we know from the Weimar Republic, people can freely choose anything, even Hitler. The key, as our Founding Fathers knew, is virtue."
Reilly cites Bastiat: "When misguided public opinion honors what is despicable and despises what is honorable, punishes virtue and rewards vice, encourages what is harmful and discourages what is useful, applauds falsehood and smothers truth under indifference or insult, a nation turns its back on progress and can be restored only by the terrible lessons of catastrophe." Reilly thinks that catastrophe is at hand, and our civilization is at stake.
The book is extensively footnoted and indexed. There is a very interesting appendix on disease and mortality, which will no doubt be considered quite controversial.
Reilly clearly has a Catholic bias, but it is worth noting how what used to be a generally accepted concept of virtue is now considered to be a peculiarity of Roman Catholicism, and one that is widely disregarded by its adherents. Many Americans, even if they have not followed this logic, may sense that they cannot criticize homosexual behavior without hypocrisy unless they critically examine their own.
Jane M. Orient, M.D.
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|Author:||Orient, Jane M.|
|Publication:||Journal of American Physicians and Surgeons|
|Article Type:||Book review|
|Date:||Mar 22, 2015|
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