New Gnosticism of the Homosexual Movement
Can I get an Amen and a Recommend?

Read the whole article here…
http://tradcatknight.blogspot.com/2015/05/the-new-gnosticism-of-homosexual.html
 

Success for the homosexual dream requires the obliteration of the real and the removal of those who insist on the existence of reality. 

If Eric Voegelin (1901-85) were alive today, I think that he would see the homosexual movement as a form of Gnosticism—a spiritually pathological, magical reconstruction of reality, or of a “second reality.” Voegelin wrote that, “All gnostic movements are involved in the project of abolishing the constitution of being, with its origin in divine, transcendent being…”ⁱ Does this seem too extreme a charge to bring against the homosexual movement? As I will attempt to show, this is not about some sexual peccadillo that we can wink at and push off into a corner—it is a lie about humanity itself. Lesbian advocate Paula Ettelbrick proclaimed that, “transforming the very fabric of society… [and] radically reordering society’s view of reality” is the goal of the homosexual movement. This is typical Gnostic rhetoric about constructing a substitute reality.

ⁱⁱ Such counter principles are active and evident in every aspect of the promotion of the homosexual cause. And we have seen the power of its social force as it moved against the religious freedom protection law in Indiana. As a society we have moved from the point where the rationalization for homosexual misbehavior has been accepted as normative to the point where that rationalization will now be imposed and enforced, legally and by social forces at large, on everyone. If you speak out about this, you most likely will lose your job or your business and, most certainly, your social standing. You may be sued. You will become an embarrassment. These have become new forms of censorship, with a strong dose of self-censorship already at play. “This movement,” libertarian journalist John Stossel said, “has moved from tolerance to totalitarianism.”
 

Voegelin said that, “Gnosticism… has produced something like the counterprinciples to the principles of existence; and, insofar as these principles determine an image of reality for the masses of the faithful, it has created a dream world that itself is a social force of the first importance in motivating attitudes and actions…”
Voegelin analyzed the Nazi movement as a form of Gnosticism. I do not think it is a stretch to point to Nazi Germany in 1935 as an analogy to current events and their similarly Gnostic nature. That is when the Nuremberg Laws were passed, stripping Jews of their German citizenship and forbidding marriage between non-Jews and Jews. No doubt, there were still many fine and upstanding people in Germany at the time, including many Catholics, but from then on they had to keep their mouths shut about the Nazi racial superiority teachings because they were state law. I am sure there were many people opposed to the race theory of history who said to themselves, as people do today regarding homosexual “marriage,” ‘well, this is a losing issue. Let’s leave it alone and move on.’ They were probably too frightened to consider what they were moving on to, just as people today avoid thinking about the consequences of the complete denial of reality involved in homosexual “marriage.” Anyone who thinks that we are involved in a denial of reality any less profound than that of 1935 Germany is kidding themselves. Success for the homosexual dream requires the obliteration of the real and the removal of those who insist on the existence of reality.

Gnosticism does not accept the evidence of reality. It is not a matter of what Gnostics do not know, but of what they refuse to acknowledge. Composer Igor Stravinsky wrote that “the old original sin was one of knowledge, the new original sin is one of non-acknowledgment.” It is the refusal to acknowledge anything outside the operation of the human will—most especially “the good” toward which the soul is ordered. The Gnostic is not interested in conforming his mind to reality but in conforming reality to his wishes. Joseph Pieper defined self-deception as an unobjective perception of reality dictated by the will. It is the sheer willfulness of the homosexual movement that is notable. What are its consequences? Charles DeKonick said: “By a disordered love of one’s private good one rejects…the common good as something alien and judges it to be incompatible with one’s individual status…one freely abdicates the dignity proper to the rational creature in order to establish oneself as a radically independent whole.”ⁱⁱⁱ The common good is the casualty.

In saying that the homosexual ideology is an unobjective perception of reality, one should note at the same time that the active homosexual does not intend to perform a purely subjective act. He wants to say and believe that his actions are ordered objectively. This is what requires the reconstitution of reality so that it will conform to his will and transform his subjective acts into ones ordered to objective good. To succeed in this endeavor, the homosexual ideologue relocates the source of good from what is to his will. Only then can he successfully rationalize his moral misbehavior.

This ideological operation is especially evident in the campaign for homosexual marriage. Because the use of the word “marriage” is a misrepresentation of the homosexual relationship which it professes to describe, the meaning of “marriage” must be changed and brought into accord with the homosexual relationship. To do this, homosexuals give marriage a purpose that is not congruent with its ends. The heterosexual couple wants, or has as its purpose, the fulfillment of the unitive and procreative ends of marriage. The homosexual couple does not have this purpose, and could not fulfill it. It has a purpose for marriage that is against its ends. The problem is that acting against the ends of marriage will tend to destroy it. This is the nihilism inherent in the homosexual movement.
 

In saying that the homosexual ideology is an unobjective perception of reality, one should note at the same time that the active homosexual does not intend to perform a purely subjective act. He wants to say and believe that his actions are ordered objectively. This is what requires the reconstitution of reality so that it will conform to his will and transform his subjective acts into ones ordered to objective good. To succeed in this endeavor, the homosexual ideologue relocates the source of good from
Why is this so dangerous? Because the nihilism inherent in the homosexual movement necessarily extends to all of reality. It leaves nothing untouched in its unhinging of nature. Recognition of nature means recognition of constraints. Charles McCoy gives us some idea of what happens when that recognition is withdrawn:

McCoy wrote this many years before the arrival of the homosexual movement on the scene, but it applies exactly. The success of the homosexual movement can only be achieved by dethroning the primacy of truth concerning man’s nature and end. By substituting the primacy of will for the primacy of reason, we may be sure that the supremacy of force will follow. Most likely this is what the late Francis Cardinal George had in mind in 2012,when he said, “I expect to die in bed, my successor will die in prison and his successor will die a martyr in the public square.”
What is the standard we should use to measure things regarding man’s nature and end, and how do we discern what is in accord with it or against it? Aristotle states that “in order to find what is natural we must look among those things which according to nature are in a sound condition, not among those that are corrupt.” In the Politics (1.5 .1254a36—39), he says, “Thus the human being to be studied is one whose state is best, both in body and soul—in him this is clear.” Francis Slade remarked that it is “clear because the end realized as form is present in its complete actuality”—meaning it has reached its perfection.

Thus, because we know what a human being is in the fullest, we can understand what a privation is. For example, we can know with certainty that 20/20 vison is the best for the eye and blindness the worst. With 20/20 vison, the eye has reached its complete actuality. It is perfect as an eye. It possesses no potential to see better than it does. In respect to a man’s sexual powers, which are unitive and generative by nature, the one whose state is best would be a man as husband and father, just as for a woman it would be as wife and mother. This is how we know that homosexual inclinations are privations and that homosexual acts are disorders. It is not a matter of “who says.” Homosexual behavior cannot actualize sexual potential because homosexual acts can be neither unitive nor procreative. Like a withered limb, congenital deafness, blindness, or a genetic predisposition to alcoholism, homosexual inclinations are not part of what a human being is in his essence. These are accidental, not essential properties. In each case, there is something missing that out to be there. For instance, the limb ought to be able to move in its full strength, the ear ought to be able to hear, and the eye to see. The further a thing is from its perfection, the more defective or “corrupt” it is—just as blindness is the furthest defect of the eye. A privation of the good cannot itself be good. In fact, as St. Augustine said, evil is a privation of the good.

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