Mary Eberstadt’s Weekly Standard article
The Elephant in the Sacristy shines a strong light on facts that
will discomfit many of the politically correct. I don’t completely
agree with her analysis; as Amy Welborn argues, Ms. Eberstadt is too quick to dismiss the role of the
doctrine of celibacy in creating an ingrown, perfervid, and corrupt sexual
culture among priests, and too easy on the culture of secrecy and denial
within which priestly abuse flourished.
I would go further than Ms. Eberstadt or Ms. Welborn; I think this
scandal is grounded in the essentials of Catholic doctrines about sex,
sin, guilt, and authority. This is not an accidental corruption of
the church, any more than Stalin was an accidental corruption of
Communism. Bad moral ideas have consequences, and those consequences
can be seen most clearly in the human monsters who are both created by
those ideas and exploiters of them. There is a causal chain that
connects loathsome creatures like the “Reverend” Paul Shanley directly
back to the authoritarianism and anti-sexuality of St. Augustine; a
chain well-analyzed by psychologists such as Stanley Milgram and
Wilhelm Reich. I suggest that any religion that makes obedience to
authority a primary virtue and pathologizes sex will produce abuses
like these as surely as rot breeds maggots.
One need not, however, attack the essentials of Catholic doctrine
to agree with Ms. Eberstadt’s main point: that the dominant media
culture seems bent on obscuring a central fact about the pattern of
crimes — which is that they are predominently homosexual abuse by
priests with a history of homosexual activity. Cases of priestly abuse
of females of any age are rare (though at least one horrifying tale of
multiple priests cooperating in the abuse of a teenage girl has
surfaced from California). The overwhelming majority of the cases
involve either pederasty (homosexual acts with post-pubescent boys and
young men) or homosexual pedophilia with pre-pubescent boys as young
as six years old. Yet you would be hard-put to deduce this from most
of the vague accounts in the U.S. media, which traffic in terms that
seem designed to obscure the gender and age of the victims and the
homosexual orientation of almost all the abusers. Why is that?
Apparently, because one of the rules of the U.S.’s dominant media
culture is that Homosexuals Are Not To Be Stigmatized (I think it’s
carved in stone right next to “Environmentalists are Saints” and “Gun
Owners are Redneck Nut-Jobs”). Gay conservative Andrew Sullivan
famously noted this rule in connection with the Jesse Dirkhising
murder. We are not supposed to think of either Jesse’s murderers
or abusive priests as homosexuals; that might reflect badly on a
journalistically-protected class by associating it with criminal
behavior.
But more than that; the truth the dominant media culture really
doesn’t want to go near is that pederasty has never been a marked or
unusual behavior among homosexuals, and even advocates of outright
pedophilia are not shunned in the homosexual-activist community.
The public spin of gay activist groups like Queer Nation is that
most male homosexual behavior is androphilia, adult-to-adult
sex between people of comparable ages. And indeed, gay historians agree with
anthropologists that in the modern West, androphilia is more common
relative to pederasty and homosexual pedophilia than has been
historically normal. But another way of putting this is that in most
other cultures and times, pederasty and pedophilia have been more
common forms of homosexuality than androphilia.
Pederasty, at least, remains a common behavior among modern
homosexuals. The `twink’ or compliant teenage boy (usually blond,
usually muscled, depicted in the first dewy flush of postpubescence)
is the standard fantasy object of gay porn. By contrast, I learned
from recent
research that the archetypal fantasy object of straight porn is a
fully-developed (indeed, usually over-developed) woman in her early
twenties. And a couple of different lines of evidence (including
surveys conducted within the gay population by gays) lead to the
conclusion that older homosexuals actually pursue boys quite a bit
more frequently than either older lesbians or older heterosexual men
pursue girls.
Homosexual activists, when challenged on this point, like to retort
that older men nailing barely-nubile teenage girls is far more
common. And in absolute terms it is — but only because there are
twenty-five to a hundred times more straight men than there are gay
men in the world (reliable figures for the incidence of male
homosexuality range between 1% and 4%). Per capita among gays,
pederasty is more frequent than among straights by a factor of
between three and ten, depending on whose statistics you believe —
and the North American Man-Boy Love Association, actively advocating
pederasty and pedophilia, is welcomed at gay-pride events
everywhere.
If the prevalence of homosexuality in the Catholic priesthood is
the elephant in the sacristy, the homosexuality/pederasty/pedophilia
connection in gay culture is the elephant in the bath-house. No
amount of denying it’s there is going to make the beast go away.
But homosexual activists don’t want straights to see the elephant,
and no wonder. One of the most persistent themes to show up in
hostility towards homosexuals is the fear that they will recruit
impressionable boys who might otherwise have grown up straight. Thus
their insistance for straight consumption that homosexuality is an
inborn orientation, not a choice. Thus also their insistance that the
gay life is all about androphilia, none of that pederasty or
pedophilia stuff going on here. And thus, they’d rather not have
anyone thinking about the fact that most priestly abuse is in fact
classically pederastic and pedophilic behavior by men who behave as
homosexuals and identify themselves as gay.
That there is a pattern in the national media of political
correctness and spin on behalf of preferred `victim’ groups isn’t
news, nor is the fact that homosexuals are among those groups. But
get this: Richard Berke, the Washington editor of the New York
Times recently said “literally three-quarters of the people
deciding what’s on the front page are not-so-closeted homosexuals”.
There you have it in plain English; gays run the “newspaper of
record”. Berke made these comments before a gay advocacy group — not
merely admitting but outright asserting, as a matter of
pride, that the Times engages in gay-friendly spin
control. And it has already been well established by statistical
content studies that the national media tend to follow where they’re
led by the Times and a handful of other prestige
newspapers, all broadly similar in editorial policy.
The expected next step in this sequence would be for me to start
screaming about the evil of it all and demand that Something Be Done.
If I were a conservative, that’s what I’d do. But in fact it’s not
self-evident that this particular disinformation campaign is worth
anybody’s time to be concerned about, except as yet another example of
wearily predictable bias in the dominant media culture. Whether it is
or not depends upon one’s value judgment about consensual pederasty
and pedophilia.
NAMBLA and its sympathizers in the rest of the gay community think
they’re engaged in a worthy campaign for sexual liberation. If they
are right, then the anti-antigay spin on the priestly-abuse scandal is
arguably analogous to what pro-civil-rights sympathizers in the early
1960s might have done if there had been a long string of incidents of
incidents of black men seducing white women, both parties violating
the miscegenation laws still on the books in many states at that
time.
The pro-spin argument would have run like this: interracial sex is
taboo for no good reason, so soft-pedaling the race of the people involved
as much as possible is a justifiable form of suppressio veri —
not outright lying but being economical with the truth. Our readers will
be able to deduce the whole truth if they put in even a little effort, but
be needn’t pave the road for them. By doing this, we will avoid inflaming
racial bigotry and advance the worthy cause of civil rights.
For this analogy to hold good, we need two preconditions. First,
we must believe that almost all the pederasty/pedophilia between
priests and boys has been voluntary. Second, we must believe that
consensual pederasty and pedophilia are not, in fact, harmful to the
boys involved. Intellectual honesty (and, I’ll admit, a low delight
on my part in watching prudes and cultural conservatives turn purple
with indignation) demands that we not dismiss this case without
looking at the evidence.
The modern West condemns pederasty and pedophilia. Our cultural
ancestors did not always do so; among the Athenian Greeks consensual
pederastic relationships were praised and thought to be a good deal
for both parties. Pederasty is socially normal in Afghanistan and
other parts of the Islamic world; pederasty and pedophilia are also
un-tabooed in parts of Southeast Asia and in Japan. Where pederasty
and pedophilia are not taboo, the boys who participate in it
frequently grow up to form normal heterosexual relationships and marry.
In fact, it’s the modern West’s hard separation between straights
who never have sex with other males and gays who
never have sex with females that is anthropologically
exceptional.
Of course, the fact that pederasty and pedophilia have been an
approved practice in other cultures does not automatically mean we
should give them a nod. Cannibalism, slavery and infanticide have
been approved practices too. But the anthropological evidence doesn’t
suggest that boys who have voluntary sex with men automatically turn
into traumatized basket cases; indeed some present-day cultures agree
with the ancient Greeks that such liaisons are good for the maturation
of boys. There are real secondary risks, starting with the fact that
anal sex is a much more effective vector of venereal diseases such as
AIDS than is vaginal sex — but given a cultural context that doesn’t
stigmatize the behavior, clear evidence that consensual pederasty and
pedophilia are intrinsically damaging is remarkably hard to find.
Accordingly, NAMBLA may well be right on one level when they argue
that what matters is not so much which tab A gets put into which slot
B, but whether the behavior was coerced or consensual. According to
this argument, the elephant in the bath-house can be lived with —
might even be a friendly beast — if it’s docile-tempered and won’t
give the tusk to unconsenting parties.
Gay men, or at least the sort of university-educated gay men who
wind up determining what’s on the front page of the New York
Times and spiking stories like the Dirkhising murder, know
these facts. How surprising would it be if they interpreted most
victims’ charges of abuse as a product of retrospective false
consciousness, implanted in them by a homophobic and gay-oppressing
culture? By suppressing the homosexual identification of most of the
accused priests, gays in the media can protect their own sexual and
political interests while believing — perhaps quite sincerely — that
they are quietly aiding the cause of freedom.
The trouble with this comforting lullaby is that, even if NAMBLA is
right, coercion matters a lot. As Ms. Eberstadt
reports, the pederastically and pedophilically abused often become
broken, dysfunctional people. They show up in disproportionate numbers
in drug and alcohol rehab. They have a high rate of involvement in
violent crime. Worse, they end to become abusers themselves,
perpetuating the damage across generations.
Voltaire once said “In nature there are no rewards or punishments,
only consequences”. Gays experimented with unfettered promiscuity in
the 1970s and got AIDS as a consequence. The mores of gay bath-house
culture turned out to be broken in the way that ultimately matters; a
lot of people died horribly as a result of them.
It may turn out that the consequences of sympathizing with NAMBLA
are almost equally ugly. If a climate of `enlightened’ tolerance for
consensual pederasty and pedophilia tends to increase the rate at
which boys are abused, that is a very serious consequence for which gay
liberationists will not (and should not) soon be forgiven.
The homosexual gatekeepers at the Times may be making
themselves accessories before and after the fact to some truly hideous
crimes.
And this is where we come back to the priestly-abuse scandal.
Because a theme that keeps recurring in
histories of the worst abusers is that they were trained in
seminaries that were run by homosexual men and saturated with
gay-liberationist subculture. Reading accounts of students at one
notorious California seminary making a Friday-night ritual of cruising
gay bars, it becomes hard not to wonder if gay culture itself has not
been an important enabler of priestly abuse.
Now it’s time to abandon the catch-all term abuse and speak plainly
the name of the crime: sexual coercion and rape. It is very clear
that pederasts and pedophiles in the priesthood have routinely used
their authority over Catholic boys not merely to seduce them, but to
coerce and rape them. In a few cases the rape has been overt and
physical, but in most cases it has been a subtler and arguably more
damaging rape of the victim’s mind and self.
The single most revolting image I have carried away from the
priestly-abuse scandal is victims’ accounts of priests solemnly
blessing them after sex. That is using the child’s religious feelings
and respect for authority to make him complicit in the abuse. If I
believed in hell, I would wish for the priests who perpetrated this
kind of soul-rape to fry in it for eternity.
And we must call it rape; do otherwise is to suppose that
most of the thousands of known victims wanted to be sodomized. Even
if we discard the victims’ and witnesses’ reports, this is highly
unlikely; there were simply too many victims. Some priests had sex
with hundreds of boys, far too many to fit into the 1-4%
cohort of homosexual orientation in the population they had access to.
And we are not entitled to dismiss the victims’ protests in any case,
not given the corollary evidence that the trauma of abuse reverberated
through the victims’ lives, continuing to damage them years and
decades afterwards. Comforting gay-lib delusions about false
consciousness won’t wash here.
Continuing our civil-rights analogy, the correct parallel would
have been with an epidemic of interracial rape, rather than
cohabitation. Had there in fact been such an epidemic, civil-rights
proponents would have faced the question of whether black men had a
particular propensity to rape white women. The analogous question,
whether homosexual men have a particular propensity to rape boys, is
precisely the one that homosexuals and their sympathizers in the media
don’t want anyone to examine — and precisely the question that the
priestly-abuse scandal demands that we ask.
It’s easy to sympathize with gay activists’ fears that opening this
question will expose them to a firestorm of prejudice from people
who will prejudge the answer out of anti-gay bigotry. But the
pattern of homosexual abuse by the Catholic priesthood has been so
egregious and so longstanding that we need to understand the relative
weight of all the causes that produced it — whether those
causes are specific to Catholicism or more general.
Are gay men biologically or psychologically prone to rape boys at a
level that makes a gay man even without a known history of abuse into
a bad risk around boys? Does queer culture encourage a tendency to
rape in gay men who are put in authority over boys?
Here is where the question becomes practical: were the Boy Scouts
of America so wrong to ban homosexual scoutmasters? And here we are
with a crashing thud back in the realm of present politics. After the
numbing, horrifying, seemingly never-ending stream of foul crimes
revealed in the scandal, even staunch sexual libertarians like your
humble author can no longer honestly dismiss this question simply
because it’s being raised by unpleasant conservatives.
The priestly-abuse scandal forces us to face reality. To the
extent that pederasty, pedophilic impulses, and twink fantasies are
normal among homosexual men, putting one in charge of adolescent boys
may after all be just as bad an idea as waltzing a man with a known
predisposition for alcoholism into a room full of booze. One wouldn’t
have to think homosexuality is evil or a disease to make institutional
rules against this, merely notice that it creates temptations best
avoided for everyone’s sake.