Professional Documents
Culture Documents
of Sodomy
Homosexuality
and the
Roman
Catholic Church
volume i
Historical Perspectives
From Antiquity to the
Cambridge Spies
Randy Engel
iii
Copyright © 2011 by Randy Engel
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Dedication
v
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INTRODUCTION
Contents
Introduction ......................................................... ix
I Antiquity . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 5
1 Homosexuality and Pederasty in Ancient Greece .......... 6
2 The Roman View of Homosexuality ........................ 20
3 The Contemporary Relevancy of Plato, Socrates
and Aristotle . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 25
IV Homosexuality and the Rise of the Modern Secular State ...... 113
1 Sodomy and Pederasty in the Victorian Era ................ 115
2 The Many “Trials” of Oscar Wilde ......................... 130
3 Giovanni Battista Montini on De Profundis . . . . . . . . . . . . . . . . . 172
4 John Addington Symonds—A New Homosexual Model .... 174
5 Medical Views of Sexual Deviancy ......................... 180
6 Proponents of the “Rights of the Behind Movement” ...... 182
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CONTENTS
Index
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INTRODUCTION
Introduction
It all began quite innocently enough. It was the summer of 1987 and I
was completing my first full-length book Sex Education—The Final Plague.
Near the end of my final chapter “The Vatican and Sex Education—A Sorry
State of Affairs,” I noted:
The Sex Education Movement ...has, as one of its key objectives, the pro-
motion of a pansexual or bisexual agenda in which homosexuality and
pedophilia play a key and pivotal role. The growing number of homosexual
and pedophile priests and brothers, including homosexual bishops, as well
as lesbian nuns, have formed a sixth column within the Church in the United
States. Many of these individuals have played important roles in the devel-
opment and promotion of the new sexual catechetics in parochial schools,
which, like the United States Catholic Conference “Sex Education Guide-
lines” and the Kosnik Report, promote homosexuality and bisexuality as a
variation on the norm, not a perversion.1
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situations or times of life and to the extent that they do not impair hetero-
sexual functioning or loss of sexual identity.” 9
Psychiatrist Ruth Tiffany Barnhouse, M.D., in Homosexuality: A
Symbolic Confusion has voiced similar opinions regarding certain homo-
sexual phenomenon found in primitive cultures. “There are a variety of
ways it (a homosexual act) is punished which may go unnoticed by a casual
observer or eager anthropologists,” she said.10 “Whenever the final limits
of heterosexuality and biologically appropriate role are infringed, the result
is sanctions that range from death to persecution to harassment and mild
contempt,” she noted.11 “Every society has sexual rules,” Barnhouse con-
cluded. “Thus if our culture elects to consider homosexuality to be a nor-
mal alternative lifestyle, it will be the first in human civilization to do so.” 12
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Perhaps the most memorable biographical work I read was Jean Delay’s
The Youth of André Gide (1956) translated from the French by June
Guicharnaud. As one would not go to Masters and Johnson to seek out the
truth about sexual love between a man and a woman, so one should avoid
Kinsey and seek out the truth about homosexual affectations in their vari-
ous forms from works like Delay’s masterpiece on French writer André
Gide (1869–1951).15
With regard to evaluating the merit of books or articles on the subject
of homosexuality, it is important to establish if the authors of these works
had a vested self-interest in moving the homosexual agenda forward.
It was not surprising to discover that many apologists for the homosex-
ual movement, such as German sexologist Magnus Hirschfeld (1868–1935)
and American sex researcher Alfred C. Kinsey (1884–1956) were them-
selves practicing homosexuals and therefore had a personal stake in the
sexual revolution they were pushing under the guise of scientific and
objective sex research.16
On the other hand, there were a number of pro-homosexual writers,
especially ex-priests some of whom have married, who seemed to be more
interested in attacking the Roman Catholic Church’s alleged authoritarian-
ism in matters of faith and morals, than in advancing the homosexual cause
per se.
Unfortunately, while investigating the homosexual movement at large
was relatively easy, trying to track down documents and information linked
to the Church was not. In some cases diocesan archives were not open to
the public and if they were it was on a limited and select basis. The Rev.
Canon T. A. Lacey’s (1853–1931) quip, “It is quite impossible to get at the
archives of the Holy Office. One might as well ask to see Rothschild’s
books,” was applicable to my case as well.17
Biographies and autobiographies of prominent members of the
American hierarchy and heads of major religious orders from the time
of John Carroll, first Bishop of Baltimore (1736–1815) to that of the late
Joseph Cardinal Bernardin, Archbishop of Chicago, were surprisingly
limited — both with regard to number and scope of inquiry. This was also
true of solidly researched scholarly works (written or translated into
English) on the lives of modern-day popes from Pope Leo XIII to John Paul
II. On the other hand, papal encyclicals and other official Church documents
recorded in Acta Apostolicae Sedis (AAS) were readily available both in hard
text and on the Internet.
Finally, a word about the use of endnotes in this book.
Because of the large number and complexity of many of the issues
touched upon in this book, I have sought refuge in detailed endnotes found
at the conclusion of this introduction and all subsequent chapters. Foot-
notes would have been too cumbersome and would have interrupted the
flow of ideas in the text. Yet many references were too important to have
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been left out entirely as they were helpful in explaining the subtleties and
inferences of certain passages within the text. The inclusion of an exten-
sive bibliography will permit the reader to pursue his special interests in
greater depth.
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homosexual acts and behaviors. That is why the movement has engineered
a paradigm shift in the homosexual debate that centers exclusively on the
recognition of the homosexual person with certain rights to the total exclu-
sion of any public discourse on the morality of homosexual acts. Different
writers have expressed this paradigm shift in different ways.
As Rueda has said, “Traditionally, homosexuality has been considered a
vice, a quality of the homosexual inducing him to engage in certain nega-
tive or unnatural kind of sexual behavior. Vice being the opposite of virtue,
this view was based on the biblical teaching, accepted for centuries, that
homosexual behavior is sinful.” 21 This traditional prohibition against homo-
sexual acts “originated some three thousand years ago and continues as a
living stream of social consciousness,” he continued.22 However, in recent
years, Rueda said, the homosexual movement has attempted to focus atten-
tion on the homosexual person as a member of a “repressed” or “discrimi-
nated” class rather than on his acts that are so perverse they are innately
repulsive to the normal individual.23
In A Challenge to Love, a publication of New Ways Ministry, Father
Edward A. Malloy stated that whereas “homosexuality and sodomy once
seen as but one particular manifestation of the range of sexual expres-
sion — today they now constitute an essential component of social self-
definition.” 24 Homosexuals have been transformed into an “oppressed”
class with “rights.”
Michel Foucault, the French Philosopher and homosexual (1926–1984)
has also noted that in the past, sodomy was perceived of as an act and the
sodomite was a person who habitually committed this act:
Under ancient civil and canonical codes, sodomy was a category of forbidden
acts; their perpetrator was nothing more than a juridical subject of them.
Homosexuality appeared as one of the forms of sexuality when it was trans-
posed from the practice of sodomy onto a kind of interior androgyny, a her-
maphrodism of the soul. The sodomite had been a temporary aberration, the
homosexual was now a species.” The sodomite is no longer one who com-
mits a habitual sin but one who has a special nature.25
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On the other hand, under the terms of the new homosexual construct
where homosexuality is promoted in terms of personhood, change is
viewed as impossible as the changing of one’s race or nationality. This is
obviously the favored opinion of the Gay Liberation Movement that deals
harshly with sexual deserters who are deemed guilty of having betrayed
their kind.
Given this new shift in emphasis and new construct, which has rightly
been viewed as a major victory for the homosexual movement, how then do
we define “homosexuality” and the “homosexual”? 26 Among the hundreds
of definitions available, I found that of scholar Kenneth J. Dover to be the
simplest and most accurate. Dover defines homosexuality as “the disposi-
tion to seek sensory pleasure through bodily contact with persons of one’s
own sex in preference to contact with the other sex.” 27 In essence then,
the male homosexual is a man, generally content to be a man, whose erotic
preference is directed toward other men.
Are the terms homosexual and gay synonymous? No. Although these
terms are frequently used interchangeably, they have different connotations
in contemporary homosexual life.
In the days before common sense gave way to political correctness, the
term gay retained its original Middle English meaning —merie or merry in
popular usage. In otherwise limited circumstances beginning in the 1940s,
gay was also used as a noun or adjective, generally in a disparagingly way,
to describe effeminate male homosexuals in the American theater and art
world.
Today, the word gay is still used as a synonym for homosexual by the
general public and, liberal pressures notwithstanding, often with the same
negative overtones as in earlier years. Nevertheless, it has become the
politically correct term of choice within the homosexual movement itself to
describe both a homosexual orientation as well as a person with same-sex
attractions.
According to ex-Jesuit Robert Goss, author of the 1993 gay radical hand-
book, Jesus Acted Up — A Gay and Lesbian Manifesto, the “homophobic”
and pathologically medicalized term homosexual is no longer acceptable.
“Gay is correct,” he said, and “gay/lesbian” is preferred to describe a con-
scious unity in “resistance to homophobic and heterosexualist deployment
of power relations.” 28
This writer is not politically correct. I use the word homosexual in al-
most all cases and confine the word gay to references which are primarily
political in nature.
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one can control what and how people think and in a sense create a new
reality.36 Not only does the homosexual movement insist that its followers
employ a select and politically correct lexicon, one that will help advance
the movement’s multi-faceted agenda, but it also seeks to impose that lan-
guage on the whole of society. It is an arduous task, but one at which the
movement has been eminently adept.
At the same time, the darker nature of the homosexual lexicon has been
hidden from the public eye and public ear.37 Indeed the movement has been
extraordinarily judicious in keeping much of its everyday lingo, dare I say,
“in the closet.”
One need only casually leaf through a homosexual in-house text like
Bruce Rodgers’ The Queens’ Vernacular, to find a number of disquieting
themes found in the male homosexual sub-culture as expressed in its own
lexicon.38
Prominent among these themes, all of which will be examined in depth
later in this text, is the utterly demeaning and hateful language connected
with the females in general and lesbians in particular. To refer to a black
market abortionist as a “rabbit-scraper,” or to label a male homosexual who
demonstrates an interest in women as a “pig-suck” is to reveal a patholog-
ical anti-woman bias.39
A second theme reflected in the everyday language and figures of
speech of the homosexual collective is its absolute fixation on youth and its
extensive lexicon connected to the seduction and molestation of young
boys by adult male homosexuals. One example should suffice.
Under the heading chicken, defined by Rodgers as “a young recruit; any
boy under the age of consent,” we find:
• chicken freak —elderly man with huge appetite for young roosters.40
• chicken house— coffeehouse catering to young homosexuals too young
for taverns.41
• chicken plucker —man who enjoys “deflowering” young boys.42
• chicken pox — urge to have sex with younger men, a mid 60’s term.43
• chicken dinner —sex with a teenager.44
• butchered chicken —boy who recently lost his anal virginity.45
• gay chicken — a homosexual teenager.46
There are many other similar references I could cite, but videtur
quod non! 47
Some readers may object to my inclusion of this reference to pederasty
in a book on adult male homosexuality and judge the commingling of these
issues to be prejudicial at worse, or an unnecessary and unwarranted dis-
traction at best. I disagree.
Adult homosexuality and pederasty are not mutually exclusive —
either in terms of individual behaviors or the homosexual movement.48
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Rather, like the relationship between contraception and abortion, they are
both mutually competitive and mutually stimulating.
One would have to be intellectually dense or in a perpetual state of
denial not to recognize this mutuality in the simultaneous rise of clerical
pederastic crimes with the rise in clerical homosexual incidents in dioceses
and religious orders in the United States since the 1950s. If the presence of
an active and activist homosexual clergy and hierarchy does nothing else, it
most certainly sends a signal to fellow clerical pederasts that immorality
and perversion within their ranks is at least tolerated where it is not openly
condoned. It also ups the ante in terms of blackmail and cover-up insurance
for clerical pederasts when their activities are made known to Church
authorities or when they are arrested by law enforcement officers.
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.
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Intelligence Gathering
The fact that this book took over a decade to research and five years to
complete the final text, is as good an admission as any that the enterprise
presented the author with a number of difficulties — both technical and
personal.
Heading the list of difficulties was the knowledge that it was going to be
hard to prove the main thesis of my book— that there exists in the Roman
Catholic Church today a well-organized and active international homosex-
ual network whose roots go back to the turn of the 19th century and whose
existence poses an eminent threat to the priesthood and religious life as
well as the life of the Universal Church.
Readers will remember that when I began my investigation, no living
American bishop had as yet been publicly accused of being an active homo-
sexual and the criminal activities of pederast priests, religious and bishops,
some cases dating back twenty or thirty years ago, had not yet made
national headlines.
However, Rueda’s book provided enough basic information and ono-
mastic references to get me going in the right direction. Also I knew many
priests and religious who had first hand knowledge of the operations of the
clerical homosexual network in their own diocese or religious order and
who were willing to be interviewed and/or provide me with certain docu-
ments and other evidence related to the network within the American
Church and at the Vatican.
I found the following guide used by French Intelligence in the 1930s to
weigh evidence in criminal cases to be both accurate and practical:
I hear = rumour
I see = reliable
I know = absolute truth 50
Another rule of thumb I found helpful especially in my investigation,
particularly with regard to the homosexual overworld of the American
bishops, came from ex-Communist Louis F. Budenz — “Look at what they
do, not at what they say.” 51
The question is not so much a matter of whether or not Bishop X is a
“card-carrying” homosexual, but rather does he promote the practice of
homosexuality or work to advance the objectives of the homosexual fifth
column in (or out of) the Church? Do his private actions with regard to the
homosexual movement match or conflict with his public utterances? Is he
a member of a homosexual front group such as New Ways Ministry? Does
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Naming Names
In so far as possible, with regard to the identification of persons involved
in the secular and clerical homosexual network, I have generally followed
the example of Father Rueda who identified homosexuals in his book who
had already publicly identified themselves as such, usually in a homosexual
publication and his (or her) sexual preferences were judged important to
illustrate a point.56 Also, to indicate that a person is “pro-homosexual” or
an active member of the homosexual network is not to imply that all such
persons are homosexuals, although some certainly are. Like the Com-
munist Party, the “gay” leadership has found that many pro-homosexuals
fall into the category of “useful idiots” when it comes to advancing the
movement’s political and philosophical agenda. This truism I think is well
illustrated in my chapters on the homosexual auxiliary within the Church
and homosexuality in religious orders.
However, unlike Rueda, I have made some major exceptions to this gen-
eral rule by naming certain prominent Church figures such as Francis
Cardinal Spellman of New York, John Cardinal Wright of Boston, Joseph
Cardinal Bernardin of Chicago and Pope Paul VI as having played an impor-
tant role in the rise of homosexuality within the Catholic Church in modern
times. I don’t think it would have been possible for me to substantiate my
charge of intergenerational homosexuality within the Church without
identifying those individuals I believe to be directly responsible for the
phenomenon.
For a writer to reveal details of another person’s private life is a difficult
thing to do, especially when that person is dead and cannot answer the
charges leveled against him. Is it possible for a writer to be critical of a per-
son’s behavior, especially in the intimate sexual sphere without detracting
from or minimizing his accomplishments?
In his introduction to Fury on Earth, a critical biography of the German
sexologist Wilhelm Reich, Professor Myron Sharaf examined these ques-
tions and the dilemmas a writer faces when he attempts to delve into the
intimate private lives of public figures, especially such controversial figures
as Reich.
Dr. Sharaf made a number of observations based on his biographical
examination of Reich’s personal life that I found applicable with regard to
my own writings.
Sharaf asked himself if it is possible “to find flaws in a ‘genius’ without
thinking the man a freak whose greatness was an accidental offshoot of his
weird personality?” 57 And he answered in the affirmative.
Further, he explained, he would not have done justice to his subject or
his accomplishments or to the connections between his personality and his
work, if he had obliterated “the problematical elements” of Reich’s charac-
ter. Just because Reich completed his training in psychoanalysis, Sharaf
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explained, did not mean that ipso facto he automatically became a well-
adjusted person with no unresolved conflicts. “A whole person includes his
pathology, but does not negate his genius or great accomplishments,” he
concluded.58
One can apply such reasoning to the life of a cleric who completes sem-
inary training and is ordained a priest or a bishop and yet continues to be
stunted and fettered by certain unresolved emotional or psychological
pathologies which may or may not be acted out. To acknowledge this fact,
however, does not negate the truth that holds every man, (including a
homosexual priest or bishop), is more than the sum of his warts — however
unsettling and overpowering those warts might be.
Also, one cannot examine another person’s “warts,” without being
reminded of one’s own, sometimes painfully so.
It is impossible to write a book on the subject of sexual perversion in
general and clerical sexual pathologies in particular, without coming to
grips with one’s own sinful (yet redeemable) nature. One may legitimately
condemn a sexual act such as sodomy as being “objectively sinful” without
presuming to judge the ultimate disposition of soul of the sinner at the time
of death which falls solely within God’s domain.
Also as Sharaf reminded us, writers, like therapists, see their subjects
(and patients) “through the prism of his own personality and experiences,”
and “with his own biases and warts and shortcomings.” 59
I was, for example, aware from the beginning, that in studying the
homosexual underworld and all its various subgroups, I would be exposing
myself to a high degree of moral turpitude over a long period of time. The
words of Alexander Pope weighed heavily on my mind:
Vice is a monster of so frightful mien,
As to be hated needs but to be seen;
Yet seen too oft, familiar with her face,
We first endure, then pity, then embrace.
Thanks in large part to God’s protective grace and the adoption of some
practical precautions in handling the raw moral sewage coming out of the
homosexual pipeline, I believe I have come through the experience with a
greater wisdom concerning the human condition in general and the special
plight of the individual homosexual in particular. One can indeed hate the
sin and its collective expression, the Gay Liberation Movement, aka the
Homosexual Collective, and still love the sinner.
Certainly, the initial revulsion and horror that the normal individual
feels when he is confronted with the reality of homosexual acts has never
left me.
As for the individual homosexual caught up in this vice, I love him more
than ever. For I now have a greater understanding and appreciation of the
terrible all-embracing hold that this vice can have on a man and an even
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greater conviction that one should move heaven and earth to prevent any
soul from being sucked into the homosexual vortex.
Randy Engel
December 2005
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Notes
1 See Randy Engel, Sex Education —The Final Plague (Rockford, Ill.: Tan
Books and Publishers, 1993), 203. Also Education in Human Sexuality for
Christians (Washington, D.C.: Department of Education, USCC, 1981) and
Catholic Theological Society of America, Human Sexuality — New Directions
in American Catholic Thought (New York: Paulist Press, 1977).
2 See Enrique T. Rueda, The Homosexual Network — Private Lives & Public
Policy (Old Greenwich, Conn.: Devin Adair, 1982).
3 Ben Hecht, Perfidy (New York: Julian Mesner, Inc., 1961), 58.
4 See Steven Runciman, The Medieval Manichee —A Study of the Christian
Dualist Heresy (London: Cambridge University Press, 1982), 1.
5 The word Homitern is a play on Comintern, an association of Communist par-
ties of the world, established in 1919 by Lenin and publicly dissolved in 1943.
Many of the early advocates of the decriminalization of sodomy including
Magnus Hirschfeld in Germany and Harry Hay in the United States were
members of the Communist Party or connected to various radical Socialist
and Communist movements of their day.
6 Rueda, 267.
7 Derrick Sherwin Bailey, Ph.D., Homosexuality and the Western Christian
Tradition (Hamden, Conn.: Archon Books, 1975), 127.
8 David F. Greenberg, The Construction of Homosexuality (Chicago: Chicago
University Press, 1988), 322.
9 Arno Karlen, Sexuality and Homosexuality A New View (New York: W. W.
Norton & Co., 1971), 30.
10 Ruth Tiffany Barnhouse, Homosexuality: A Symbolic Confusion. (New York:
Seabury Press, 1979), 30. Interestingly, Barnhouse illustrated her point by
citing the homosexual/transvestite “berdache” of the North American
Mohave Indian tribe, an indigenous tribe of the Southwest, as an example of a
culture where the role of the male homosexual, “has been institutionalized,
but is neither approved of or seen as a happy way of life.” This latter state-
ment, however, invites a word of caution. Barnhouse herself was not an
anthropologist. She was a psychiatrist, Episcopal priest and theologian. Her
main source for her comments on the sexual habits of the Mohave Indians
was probably Georges Devereux’s “Institutionalized Homosexuality of the
Mohave Indians” that appeared in Human Biology in 1937. Deveraux, a
medical anthropologist and Rockefeller grantee who lived among the Mohave
Indians in California, claimed that while the Mohave culture provided for the
expression of homosexual drives in some of its members, officially recog-
nizing a form of personality deviation, such behavior ran contrary to the
group’s ethnic ideal and invited ridicule and other forms of harassment by the
group. What needs to be said, however, is that “institutionalized male homo-
sexuality,” (here using the commonly accepted definition of homosexuality as
sexual activity between two adult males acknowledge to be such) never
existed in the Mohave culture nor in any other American Indian culture. This
fact is made quite clear in Lauren W. Hasten’s essay on “The ‘Berdache’ ”—
a select group of children (almost exclusively males) who adopted an androg-
ynous gender and dress and acted out the feminine role and occupations
within Mohave society. According to Hasten, it was gender transformation
and not homosexuality per se that had been institutionalized. This socially and
religiously sanctioned arrangement made it possible then for both the hetero-
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28 Robert Goss, Jesus Acted Up — A Gay and Lesbian Manifesto (San Francisco:
Harper, 1993), xix.
29 Ibid., xix. Goss quoted lesbian — feminist theorist Julia Penelope who
acknowledged, “The attempt [of the Gay/Lesbian Movement] to claim words
is the attempt to change the dominant shape of reality.”
30 Jeannine Gramick, ed. Homosexuality and the Catholic Church (Mt. Rainier,
Md.: New Ways Ministry, 1983), 70.
31 Ibid., 71.
32 Rueda, 118.
33 Ibid.
34 Mike Lew, Victims No Longer — Men Recovering from Incest and Other Sexual
Child Abuse (New York: Harper and Row, 1986), 264.
35 Thompson, 257.
36 See Joost A. M. Meerloo, M.D., The Rape of the Mind —The Psychology of
Thought Control, Menticide, and Brainwashing (Cleveland: World Publishing
Company, 1956). Meerloo elucidated in very simple terms the fact that the
words we use influence our behavior in daily life; they determine the
thoughts we have. In Chapter Seven, “The Intrusion by Totalitarian
Thinking — Verbocracy and Semantic Fog —Talking the People into
Submission” Meerloo stated, “The formulation of big propagandistic lies and
fraudulent catchwords has a very well-defined purpose in Totalitaria, and
words themselves have acquired a special function in the service of power,
which we may call verbocracy. ...The task of the totalitarian propagandist is to
build special pictures in the minds of the citizenry so that finally they will no
longer see and hear with their own eyes and ears but will look at the world
through the fog of official catchwords and will develop the automatic
responses appropriate to totalitarian mythology.”
37 The word sub-culture is used here in a very limited sense to describe certain
norms, practices, meeting places, habits commonly associated with the
Homosexual Collective. As noted in Section II, Chapter 9, the homosexual
movement is in fact anti-culture.
38 Bruce Rodgers, The Queens’ Vernacular —A Gay Lexicon (San Francisco:
Straight Arrow Books, 1972). The lexicon contains over 12,000 entries, much
of which is not fit to print.
39 Rodgers, 167, 148.
40 Ibid., 45
41 Ibid.
42 Ibid.
43 Ibid.
44 Ibid.
45 Ibid.
46 Ibid., 46.
47 “The horse has been flogged dead.”
48 The terms pederast (paiderast) and pederasty are used in this book to denote
same-sex relations between an adult male and an underage youth. The words
are of Greek origin— pais, paid, pedo meaning child and erastes lover — liter-
ally, a pederast is a lover of boys. The use of the word ephebophile, derived
from the Greek ephebe meaning a youth between 18 and 20 years of age is of
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rather recent vintage and although it is used in some psychiatric and psycho-
logical manuals has never caught on in popular parlance. The use of the word
pedophile denotes an adult who is sexually attracted to children under the age
of puberty and usually of the opposite sex. Since most Catholic clerical sex
abusers favor young adolescent boys, the term pederast comes closest in
definition to the criminal activity of sexual molestation of minor boys. It is
instructive to note that the Catholic press uses the term pedophile almost
exclusively to describe a priest who abuses young boys (thus avoiding
drawing a connection between homosexuality and clerical sex abuse).
Protestant newspapers, on the other hand, tend to use a more honest
description such as “homosexual pedophile” or “pederast.”
49 Dame Rebecca West, The New Meaning of Treason (New York: Viking Press,
1964), 87. See also The Meaning of Treason (New York: Viking Press, 1945).
50 Richard Deacon, The French Secret Service (London: Grafton Books, Collins
Publishing, 1990), 107.
51 Louis F. Budenz, The Techniques of Communism (New York: Arno Press,
1977), 212.
52 See Ralph Lord Roy, Communism and the Churches (New York: Harcourt,
Brace & World, Inc., 1960) 7–8.
53 Ronald Radosh and Joyce Milton, The Rosenberg File —A Search for the Truth,
3rd ed. (New York: Vintage Books, Random House, 1984), xv.
54 Ibid.
55 Maier’s Law is a satirical comment on one’s own theories and beliefs:
1. If the facts do not conform to the theory, they must be disposed of.
2. One can always find some evidence to support any theory.
3. Given any set of facts one can always invent a theory to explain it.
See also Irving Bieber, Homosexuality —A Psychoanalytic Study (New Jersey:
Jason Aronson Inc., 1988), 29.
56 Rueda, vxi.
57 Myron Sharaf, Fury on Earth —A Biography of Wilhelm Reich (New York:
St. Martin’s Press, 1983), 7.
58 Ibid.
59 Ibid.
60 The concept of the vice of homosexuality as a cancer capable of infiltrating
and metastasizing any and every group with which it comes in contact is
found in Samuel A. Nigro, M.D., “Why Homosexuality is a Disorder,” Social
Justice Review (May/June 2001): 70–76.
61 Dermot Keogh, Ireland and the Vatican —The Politics and Diplomacy of
Church-State Relations, 1922–1960 (County Cork, Ireland: Cork University
Press, Cork, Ireland, 1995), 248. Ambassador Walsh was referring to the
threat of Communism in Italy beginning in 1946.
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VOLUME
I
Historical Perspectives
From Antiquity to the Cambridge Spies
The Spartans blamed the Dorians, the Athenians the Spartans. Both
claimed it was a Crete or possibly a Celtic import. The Persians ascribed
the vice to Greeks and Medes. The Romans referred to it as the “Greek
vice.” The Etruscans were said to be wild hedonists and addicted to the
vice. The West blamed the East as the source of the sexual deviancy. The
crusaders were said to have been infected with the vice by their contact
with the Near East. They in turn were accused of introducing the practice
into Spain, Italy, and France. The Anglo-Saxons blamed the Normans for
carrying the corrosive element to their shores. The Dutch blamed liber-
tine French cultural influences. For their part, the French, who seemed not
to be able to make up their minds, referred to it as both le vice allemand and
le vice anglais. Later, the French extended that charge to the Arabs who
were accused of contaminating Foreign Legion troops in Algiers with the
vice.
The Germans accused the Italians of perfecting the unnatural practice
which they dubbed florenzen and the practitioner, a florenzen. The indignant
people of Florence lashed back charging that the seeds of this abomination
were sown by outsiders — trapassi or malandrini most especially the
Bulgars (Bulgarians) who were said to be habituated to the practice.
Martin Luther charged the Carthusian monks with bringing the moral
pollution to Germany from their Italian monasteries. Later Protestant
reformers would expand Luther’s accusation to include the entire Roman
Church, popery, and of course, the Jesuits, who seem to have a knack of
always getting themselves into trouble. Naturally, English Catholics
retorted that the vice had sprung from Protestant roots in Europe.
The 17th century English jurist Edward Coke blamed the infestation of
the “shameful sin” of “bugeria” on the Lombards and referred to bugeria as
an Italian invention. Even the French dramatist Voltaire voiced his opinion
on this “mistake of nature,” relating the vice to geography and climate not
1
race. A view with which the British adventurer Sir Richard Burton con-
curred. Nevertheless English travelers to the Continent continued to refer
to it as the le vice Italien pinpointing Sicily as the fountainhead of the per-
version with Rome, Naples, Florence, Bologna, Venice, Ferrara, Genoa, and
Parma trailing only slightly behind.
On the Dark Continent, the Afrikaans referred to men addicted to the
vice by the derogatory slang term Moffie, while Americans at the turn of
the century referred to men known to be habituated to the vice as “twi-
light men.” 1
The “vice,” of course, is homosexuality, derived from the Greek word
homos meaning “same.”
Always referred to in universally unflattering terms, none of which sug-
gest any degree of normality, homosexuality is a vice that every civilized
nation has traditionally denounced as a dangerous foreign import, and the
Church, from its earliest beginnings, has universally condemned as an
unnatural, gravely sinful and morally degrading practice. This is historic
reality. 2
As the following chapters demonstrate, man has engaged in homosex-
ual acts under various guises throughout the course of recorded human his-
tory. The practice was linked to phallic worship in ancient pagan religions.
The Hebrew people associated the practice with idolatry and licentiousness
and the Greeks to certain Hellenistic pedagogical traditions. Homosexual
acts were the sine qua non of the Roman will to power. Among early
Christians, all homosexual acts including sodomy, were condemned in the
severest language as both a personal sin as well as an outrage against God,
the Author of Nature.
Nowadays, apologists for the homosexual movement, insist that these
footnotes in the sand of time are totally irrelevant because ancient man
and the early Church viewed homosexuality solely in terms of acts and
were ignorant of the homosexual person for whom such acts are part of his
nature. That is to say, the “homosexual person” did not exist in ancient
Greece or Rome or the Middle Ages.
Such arguments, however, can be sustained only if one is willing to
think in terms of gayspeak and play by the homosexual movement’s revi-
sionist rules.
Traditionally, homosexual acts have been viewed as one of many sexu-
ally deviant acts any man is theoretically capable of performing. It does not
necessarily follow, however, that ancient societies and the early Church
were ignorant of the existence of adult males (and females) who fit the
modern definition of the “homosexual person,” that is, one whose emo-
tional and psycho-erotic preference and attentions are directed primarily, if
not exclusively, at the same-sex.
Did not St. Paul in his Epistle to the Romans condemn persons, that is
men (and women) who burn with an unnatural lust in their members for
2
persons of their own sex? Nor is there any doubt that both the Greeks and
the Romans were aware of certain adult individuals known to prefer same-
sex partners and who formed mutual and private associations of a semi-
clandestine nature with each other as well as non-homosexual males
including prostitutes and slaves. Unless their behaviors involved rape
and/or underage children, violated certain strictures related to class dis-
tinctions, or prevented the individual from fulfilling his familial obligations,
these male homosexuals were typically ignored by the public authorities.
Regarding penalties against homosexual practices, it may come as a sur-
prise to some readers that, as a rule, the early Church and the Church of
the Middle Ages was generally more just and lenient toward persons
charged with sodomy, giving more consideration to age and circumstances,
than the State. Also, where capital punishment was meted out to such indi-
viduals, the charges against them usually extended to other crimes against
the State or Church such as murder and blasphemy.
As noted in the introduction, the historical increase of homosexual prac-
tices in a given society has generally coincided with periods of political,
social, familial and economic upheaval and instability, conditions normally
associated with war or natural disasters.
During such periods, homosexual practices may be said to have been
tolerated, but as the French novelist and a Nobel Prize Laureate in Liter-
ature, Roger Martin du Gard has pointed out, tolerance of homosexuality
can often be an illusion:
The fact that certain moral principles are less vigorously defended does not
mean that they are weaker at the roots. We may seem less strict, in such
matters, in France; there may be greater freedom of expression in print; the
police may be less vigorous; conventional people may be less prudish.
But essentially nothing — nothing at all — has changed, neither in the
repressions of the law nor in the attitude of the great majority of our
contemporaries.3
Yes, homosexuality does indeed have a history that dates back to antiq-
uity. A history worth examining — first because it has played an important
role in the development of Christian thought that continues to this very day,
and secondly because of the homosexual movement’s misuse of certain his-
torical aspects of homosexual behavior and public tolerance to bolster their
position in defense of the “normality” of homosexuality. Therefore, we shall
begin — at the beginning.
Notes
1 André Tellier coined the term “twightlight men.” See Donald Webster Cory
(pseudonym), The Homosexual in America —A Subjective Approach (New
York: Greenberg Publisher, 1951).
2 Rueda, 252.
3 See Karlen, 279.
3
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Chapter 1
Antiquity
5
THE RITE OF SODOMY
cally and universally held to be sodomy and not inhospitality on the part of
the men of Sodom.5
Homeric Greece
Our knowledge of the Achaean Age, covering the Trojan War, the fall of
the Mycenean and the immigration of the Dorians onto the Greek mainland
and the beginning of the Dark Ages (1,100–800 BC) comes to us primarily
through the epic writings of Homer.7
From the Iliad and the Odyssey comes a profile of the everyday rural life
and travels of the early Greeks and the strong patriarchal familial bonds and
6
ANTIQUITY
deep male friendships that cemented their existence in a rough and largely
unwelcome land. Government was simple and of and by the clan with kings
possessing powers that were limited but wide in scope.8
By later standards, they were a sober, generous, hard-working and mod-
est people whose wealth was more likely to be invested in ornate palaces
rather than temples. Slaves were not numerous and were employed prima-
rily as household attendants. Like all Greeks their overriding passion was
for games and athletic contests.9
In an era where the family not the state was considered the everlasting
unit, marriages were arranged with love coming after rather than before
betrothment. Though always a man’s world, the status of women was rela-
tively high and wives played an important role in familial decision making.
Greek women were held to be uncommonly beautiful and Greek men
uncommonly handsome. The former, as opposed to the latter, were
expected to be chaste and faithful. Young women were trained by their
mothers in the womanly arts while young men were trained by their fathers
in the manly art of the chase and of war.10
Not all of Greek life was idyllic. Infanticide and concubinage were not
unknown to the early Greeks. They were cruel in war and audacious in
spirit with a reputation among their enemies for being less than honorable
in their business dealings and political and military agreements.
As to the possible existence of homoerotic attachments in early Greek
society we know virtually nothing. Certainly, neither the times nor customs
of the early Greeks favored the development of homosexual practices. With
survival as a top priority, male-female sexual relations were normative.
Education for both sexes was homebound thus limiting exposure to envi-
ronments conducive to pederasty.
Early Greek folklore does not mention homosexuality. The beautiful
mythical Trojan youth Ganymede was carried off by Zeus to be his cup-
bearer, not his catamite. And Homer’s Achilles and Patroclus were devoted
brothers-in-arms, not homosexual lovers.
All this would change, however, with the Greek revisionists of the
Classical era where we begin to witness the full extent of the historic influ-
ences of the Dorian/Cretan military ethos and Persian influences from the
East on Greek sexual mores including the adoption of various forms of
homosexual practices in Greek society.
7
THE RITE OF SODOMY
8
ANTIQUITY
All major events in life, including marriage, births and death, were sanc-
tified by traditional religious rites. All citizens, whatever their sexual idio-
syncrasies or gender preference were expected to marry and produce heirs
and future citizens. As historian Will Durant has stated, “...all the forces of
religion, property and the state” united against childlessness.17 Anti-social
acts punished under the law included acts of sexual violence, rape of free-
born children and the corruption of freeborn youth (not slaves).
And while prostitution was legal and taxed by the State, it was a crime
for a male citizen to offer his body for sale to another adult male.18 Such a
homosexual misadventure was punished by the loss of certain political
rights and met with social disapproval from his peers. Finally, where homo-
sexual relations involved males of the same citizen class, the law as well as
custom provided for even a wider range of prohibitions and social and legal
sanctions.19
9
THE RITE OF SODOMY
10
ANTIQUITY
11
THE RITE OF SODOMY
12
ANTIQUITY
own great school. From Plato’s Academy, came yet another famous pupil
and the tutor of Alexander the Great, Aristotle (384–322 BC)
In Plato’s Symposium, we recognize a number of homosexual types at
the drinking party in the characters of Agathon, a good looking effeminate
poet with a woman’s voice to whom we have already been introduced.
Agathon has carried his homosexual relationship well into adult life with his
lover, Pausanias. Then there is the young and vain Alcibiades who attempts
to seduce Socrates (unsuccessfully according to Plato). He is rejected by
the master who questions the young man’s true motives and suggests that
Alcibiades’ sexual desires will not produce virtue in him.
In any case, whatever his earlier views on the superiority of homosex-
ual relations over normal male-female congress, in his Laws, Plato, would
outlaw homosexual behavior including pederasty in his aristocratic utopian
society on the basis that such acts were “contrary to nature.” 42
When male and female come together to share in procreation, the pleasure
they experience seems to have been granted according to nature; but homo-
sexual intercourse, between males or females, seems to be an unnatural
crime of the first rank. (I.636c3 – 6).43
As for Aristotle, who frequently clashed with his teacher Plato, he was
more interested in agape, that is, genuine friendship and brotherly love than
in eros, that is, love attached to sexual desire.44 Overall, Aristotle, who was
married (as was Socrates) and from all reports, a devoted husband, placed
great value on the harmony of conjugal relations and family life. This was
in contrast to Plato, the inveterate bachelor, who was willing to sacrifice the
interest of both to the overriding interests of the State.45
The views of the common man on the subject of pederastic and adult
homosexuality can be found in the Athenian theater, a state-supported form
of public edification in which men and women of all classes served out their
religious as well as civic duties. In the Greek tradition, the theater mani-
fested a thoroughly heterosexual genre. The idea that two adult men would
enter into a homosexual relationship was thought ridiculous. 46
In his satirical comedies, Aristophanes (448–380 BC?), the Athenian
dramatist, was a harsh mocker of homosexuality in all its forms. His lan-
guage was crude, its meaning openly and consistently derogatory and
scornful as exemplified by his reference to homosexuals as “europroktos”
(wide-arsed). Not only did he attack overt pederasts, effeminates and
secret homosexuals, but he also took a shot at the philosophers and orators
for their alleged affinity for sexually deviant behavior.47
The foolish often delirious antics of an adult male continuing to seek
homosexual favors from a former lover now grown into full manhood (the
modern equivalent of a homosexual relationship) was a popular theme in
Greek comedies.
In all probability, outside certain pederastic circles found among the
upper and literary classes, adult homosexuals, married or unmarried, who
13
THE RITE OF SODOMY
sought out other men with similar sexual desires, did so in a furtive man-
ner with a sense of shame and ongoing fear of public disclosure and
ridicule.48
In his landmark study, Greek Homosexuality, which explored homosex-
ual behavior in Greek art and literature between the 8th and 2nd centuries
BC, Kenneth J. Dover noted:
Greek culture differed from ours in its readiness to recognize the alterna-
tion of homosexual and heterosexual preferences in the same individual, its
implicit denial that such alternation or coexistence created peculiar prob-
lems for the individual or for society, its sympathetic response to the open
expression of homosexual desire in words and behavior, and its taste for
the uninhibited treatment of homosexual subjects in literature and the
visual arts.49
I do not believe, however, that the historical evidence of the Athenian
Classical period supports the main premise of Dover’s assertion. In fact,
the historical evidence, some of which is provided by Dover himself, proves
just the opposite.50
That the ancient Greeks were less than sympathetic in their response
to certain homosexual behaviors is certainly acknowledged by Dover in his
1994 memoir, Marginal Comment, in which the noted Greek scholar
recalled: “If an Athenian adult male fell in love with a handsome boy or still-
beardless youth, no inhibition restrained him from saying so; but the
‘quarry’ was expected to rebuff the ‘pursuer’; a boy who actually sought to
arouse older males was condemned; and so were homosexual relationships
between two bearded males.” 51
A more realistic assessment of the role of pederasty in Classical Athens,
is provided by another Greek scholar, Robert Flacelière. According to
Flacelière, “inversion (homosexuality) was never very prevalent except in
one class of Greek society and over a limited period.” 52 Further, he stated,
“There is no evidence that homosexuality met with any general social
approval. ...The Greeks never ‘canonized’ the physical act of sodomy. They
merely kept up the fiction of ‘educational’ pederasty.” 53
14
ANTIQUITY
15
THE RITE OF SODOMY
arrangement, Berger concluded, enables him “to have sexual relations with
persons who are young and attractive and very alluring, simply by freeing
myself of a few of these dollars.” 62
On the other hand, we have the Marxist pederast journalist Daniel
Tsang who has rejected the Greek “romanticized, idealized and often
sexist and ageist relationship between a male adult ‘mentor’ and his
young male ‘student.’” 63
“Gay identified lovers of youth and men have come out, rejecting the
archaic ideal of Greek love, which has as its goal a man guiding a young
boy on his road to marriage, nuclear family, good citizenship and other
aspects of ‘straightdom,’” Tsang stated.64 Boy lovers should embrace
a “positive gay identity,” and not “pretend to cultivate a straight identity
in either themselves or their sex partners,” he said.65
16
ANTIQUITY
Military training began early, at the age of 7, when every male Spartan
youth entered the public school system and began training that would ren-
der him both physically fit and psychologically disciplined. Cowardice in any
form was severely punished. Although students were taught to read and
write, these were secondary to his education as a warrior-soldier. Between
the ages of 18 and 20 the Spartan cadet was tested for physical strength and
military and leadership skills. If he passed, he became a full-time soldier of
the state militia, lived on post (even if married) and gradually moved up the
military ranks. If he failed to qualify, he entered the ranks of the middle
class where he could own property and establish a business, but he lost his
right of citizenship.
At age 30, as in Athens, the Spartiate completed his military training
and attained full citizenship and political rights. He was allowed to live in
his own house with his own family although he continued to serve in the
military until the retirement at the age of 60.
Spartan virtue was measured solely in manly terms — loyalty to the
State and the Spartan brotherhood, self-sacrifice, courage, sobriety and
physical strength— and these were ingrained by training and reinforced by
custom. All sense of effeminacy, luxury, egotism and self-aggrandizement
were eschewed. If today, we find some “gay” groups idealizing and praising
Sparta for its alleged “openness” to adult homosexuality and other prac-
tices, it is probably because, as historian Will Durant has suggested, they
did not have to live there.69
Every aspect of Spartan life, including entertainment, sports, religious
and civic festivals were seen primarily within a militarized context.
Eventually even the arts were suppressed with the exception of choral
dance and music that could be turned to militaristic ends.70
Like their male counterparts, young girls in Sparta went to school
beginning at the age of six or seven and received a slimmed down version
of a male military education with emphasis on martial skills of self-defense
and physical strength needed to produce strong offspring.
She married at age 18, in a wedding ceremony, that like all Spartan life,
was direct, simple and promptly consummated, after which the groom
returned to his barracks and military duties.
Real sex, that is reproductive sex, was always a major consideration for
the Spartiates especially since their ranks were so vigorously culled at
birth by a rigidly enforced State program of eugenic infanticide of weak or
disfigured infants. Interestingly, sexual abstinence between the married
couple was seen as a method of sustaining sexual attraction and insuring
fertility that otherwise might be squandered on sexual dissipation.71
In Sparta, a man’s social status was reflected in his male progeny. To be
a bachelor was a disgrace and the State attached certain restrictions to men
who did not marry or married but did not produce a son. “Celibacy in Sparta
was a crime,” commented Durant.72
17
THE RITE OF SODOMY
18
ANTIQUITY
was expected to play the dominant role in cases involving anal penetration
of his younger lover. Furthermore, overt displays of effeminacy indicating
possible gender-tampering were strictly forbidden.
In the Boeotian city of Thebes, the final outpost of Greek freedom, a
similar military homosexual ethos existed but unlike the Spartans, the pair-
ing of homosexual lovers in battle were part of Theban military organiza-
tion. No one, even the most cowardly, would want to be shamed on the bat-
tlefield before the eyes of one’s lover.78
It was the legendary Theban Sacred Band or Sacred Brotherhood, com-
posed of three hundred paired elite troops that met Philip II of Macedonia
and his son Alexander at the battle of Chaeronea, and fought bravely, every
man, to the death.79 That historians should recall and honor such valor, is,
not so much a tribute to homosexuality, but rather a simple and universal
acknowledgement that a soldier’s courage and devotion to his nation is
praiseworthy whenever and wherever it is found.
19
THE RITE OF SODOMY
20
ANTIQUITY
21
THE RITE OF SODOMY
22
ANTIQUITY
23
THE RITE OF SODOMY
their deviant acts as the Greeks did, nevertheless, their sexual behavior
was marked by an increasing degree of cruelty and sadism that was never
characteristic of the Hellenistic tradition.107
24
ANTIQUITY
was considered a disgrace and he was liable under the law.113 Not only the
act, but even the desire for such an experience was considered “unmanly”
and deserving of public censure.114 And certainly, law or no law, the effem-
inate cinaedus was considered a degenerate and was a consistent object of
public ridicule.
It was not uncommon for young men, especially in the latter days of the
Empire when sexual attacks upon Roman citizens of both sexes became
more common, to wear amulets around their neck to indicate their freeborn
status and by implication, their legal immunity from phallic penetration.
This was particularly important when entering the public baths as these
facilities had become notorious for attracting cinaedi and predatory homo-
sexual males. For the freeborn male, the only thing worse than being raped
anally was to be raped in the mouth.
Certainly, none of these considerations cited above indicate that the
Romans, as Boswell asserts, were “indifferent” to sexual gender roles or to
homosexual acts including sodomy or fellatio.
As for his statement that “no one in the Roman world, into which
Christianity was born” made a conscious claim that “homosexuality was
abnormal or undesirable,” one has only to read Boswell’s own chapter on
ancient Rome in Christianity, Social Tolerance, and Homosexuality to know
this statement is false.115
25
THE RITE OF SODOMY
26
ANTIQUITY
Notes
1 For a discussion of temple worship in the ancient Mediterranean world see
Karlen, 5–7. Also Reay Tannahill, Sex in History (New York: Stein and Day,
1981), 50–54.
2 Rueda, 371. For an excellent review of the position of American Judaism on
morality of homosexual acts see Rueda, 370–375.
3 Ibid.
4 Ibid.
5 For opinions to the contrary see John Boswell, Christianity, Social Tolerance,
and Homosexuality (Chicago: University of Chicago Press, 1980).
6 Dover, 185.
7 Will Durant, The Life of Greece, The Story of Civilization: Part II (New York:
Simon and Schuster, 1939), 45.
8 Ibid. 54.
9 Ibid., 53, 48.
10 Ibid., 50–51.
11 See Karlen, 36–37. The playwright Aristophanes lampoons the love life of
the effeminate Athenian poet and dramatist Agathon who was said to flit
between wife, mistress and younger male lovers, but with little success with
any of them. He is the object of endless ribald of jokes and his character is
tainted by his affinity for making his rectum “so accessible to lovers.”
12 Durant, 299–300. Some of the hetairai became personages of great wealth
and influence in their own right.
13 Dover, 31–32.
14 Karlen, 33, 36–37.
15 Ibid., 37.
16 Ibid., 38.
17 Durant, 287.
18 Ibid., 301
19 Dover, 20. The Athenian view of an adult homosexual who permitted himself
to be penetrated by another male was a negative one. Such an individual was
looked upon as a potential spy and enemy of the State as he had already
betrayed his own nature and therefore was capable of betraying the greater
community. With regard to the enforcement of morals in ancient Athens,
David Cohen observed that, “The analogy of treason with immorality implies
that any form of immorality can be punished, because immorality as such
tends to undermine the ‘moral consensus’ on which the health of the state
depends.” See David Cohen, Law, Sexuality, and Society —The Enforcement of
Morals in Classical Athens (Port Chester, N.Y.: Cambridge University Press,
1991).
20 Angelo Di Berardino, “Homosexuality in Classical Antiquity,” in Christian
Anthropology and Homosexuality (Vatican City, L’Osservatore Romano,
1997), 17.
21 Tannahill, 85.
22 Durant, 254.
23 Cohen, 103.
24 Durant, 288.
27
THE RITE OF SODOMY
25 Ibid., 289.
26 Ibid.
27 Dover, 83, 87–88.
28 See John Pemble, John Addington Symonds: Culture and the Demon Desire
(New York: St. Martin’s Press, 2000) for Symonds’ anti-sodomy opinions.
29 Dover, 163.
30 Tannahill, 85–86. Tannahill recalled that Straton, the Greek poet of Imperial
Rome claimed that 16 was “the divine age” for an ideal eromenos.
31 Ibid., 80. Not every erastes sought after an effeminate partner. Some admired
boys who possessed unambiguously male bodily features. In ancient Greece
as in our own times, preferences for a particular “type” of young boy was
heavily influenced by sexual fashion.
32 Ibid., 87–88. Dover used a simile from hunting when he described the
eromenos as a “boy-hound” in which the human “quarry” gives the hunter a
good run for his money. The ultimate object is copulation, Dover stated.
33 A. W. Price, Love and Friendship in Plato and Aristotle (Oxford, England:
Clarendon Press, 1989), 15–54. In Chapter 2, “Love in the Symposium,”
Price describes the life of an erastes and his young lover.
34 See Tannahill, 89.
35 Dover, 89. According to Dover, a boy who rejected the advances of an erestes
and chose to remain chaste went on to become an adult male citizen in any
case, and his performance of that role was not impaired by his past chastity.
36 Cohen, 164.
37 Ibid.
38 Tannahill, 88.
39 Karlen, 32.
40 Dover, 221.
41 Karlen, 34.
42 See Dover, 165 and Price, 230.
43 Dover, 165.
44 For a detailed comparison between Plato and his pupil Aristotle see A. W.
Price, Love and Friendship in Plato and Aristotle (London: Oxford University
Press, 1997).
45 Price, 162.
46 See John A. Garraty and Peter Gay, eds., “The Great Divide,” in The
Columbia History of the World (New York: Harper & Row, 1972).
47 Karlen, 36.
48 Garraty and Gay, 149.
49 Dover, 1.
50 Like all writers, Dover has his own moral biases. In his preface to Greek
Homosexuality, he repeated a statement by Erich Bethe that “the intrusion of
moral evaluation, ‘the deadly enemy of science,’ had vitiated the study of
Greek homosexuality; and that it has continued to do so.” Dover admitted
that, “No argument which purports to show that homosexuality in general is
natural or unnatural, healthy or morbid, legal or illegal, in conformity with
God’s will or contrary to it, tells me whether any particular homosexual act is
28
ANTIQUITY
morally right or morally wrong. ... No act is sanctified, and none is debased,
simply by having a genital dimension.”
51 K. J. Dover, Marginal Comment, A Memoir, 2nd ed. (London: Gerald
Duckworth, 1995), 112.
52 See Karlen, 33.
53 Ibid.
54 Ibid., 287.
55 Dover, Greek Homosexuality, 19–109.
56 Ibid., 36.
57 Ibid., 41.
58 Ibid., 107. See also Karlen, 28. In 514 BC, the famed pair of Harmodius and
Aristogiton killed the tyrant Hipparchus, a partner to their homosexual
intrigue.
59 See Karlen, 31. Aiskhylos, reported to be a confirmed pederast, produced
Laios in 467 BC, the first play of an Oedipus tetralogy.
60 Dover, Greek Homosexuality, 199.
61 Raymond M. Berger, Gay and Gray, The Older Homosexual Man (Urbana, Ill.:
University of Illinois Press, 1982), 70.
62 Ibid., 70.
63 Daniel Tsang, The Age Taboo — Gay Male Sexuality, Power and Consent
(Boston: Alyson Publications, 1981), 8.
64 Ibid.
65 Ibid., 9.
66 Durant, 67–97.
67 Ibid., 77.
68 Ibid., 295–296. At the battle of Aegospotami that brought the Peloponnesian
War to an end, the Spartans put to death 3000 Athenian prisoners, including
many of Athens’ “best” citizens, bringing Greece further down the path of
national suicide.
69 Ibid., 87.
70 Ibid.
71 Peter Levi, The Greek World (England: Stonehenge Press, 1990), 91.
72 Ibid., 83.
73 Karlen, 27.
74 Ibid., 35. Also Cohen, 81.
75 Cohen, 81.
76 See Xenophon, Minor Works, translated from the Greek by J. S. Watson
(London: George Bell & Sons, 2001).
77 Dover, Greek Homosexuality, 202.
78 Ibid., 192, 200. Dover has noted that Laios , the mythical Theban hero, was
considered in Greek tradition to be the “inventor” of homosexuality.
79 Karlen, 27.
80 Cohen, 12.
81 Dover, 185–196.
82 Karlen, 39.
83 Ibid., 57.
29
THE RITE OF SODOMY
84 Otto Kiefer, Sexual Life in Ancient Rome (New York: Dorset Press, 1993), 136.
85 Ibid., 138.
86 Ibid., 136.
87 Ibid., 269.
88 Karlen, 45.
89 Tannahill, 155. Also Karlen, 59.
90 Tannahill, 118.
91 Ibid., 199.
92 Karlen, 62.
93 In the 1st century AD, with the opening of the Roman Empire under the
reign of Augustus, the slave population of Rome was approximately 35% of
the total population. Throughout Italy, there were about two million slaves,
mostly male, out of a population of six million. These men carried out the
laborious tasks involved in construction, mining, and agriculture. Also,
domestic staff within Roman households, were predominantly male.
94 Judith P. Hallett and Marilyn B. Skinner, Roman Sexualities (Princeton, N. J.:
Princeton University Press,1997), 30.
95 Ibid., 51. Although the standard punishment for the male caught in adultery
was anal rape, the ultimate humiliation was to be raped in the mouth.
96 Karlen, 55.
97 Keifer, 126.
98 See Petronius Arbiter, Satyricon. Translated by Oscar Wilde (Chicago: Pascal
Covici, 1927). The satire is a work of extraordinary length of which not all
fragments have survived. It was probably introduced orally by Petronius to
his guests in installments following a traditional evening banquet and was
known to include comments on Nero’s pederastic excursions.
99 Karlen, 48.
100 English translations of Juvenal’s Satires are available from a number of web-
sites including http://ancienthistory.about.com/library/weekly/aa062700a.htm.
A translation by G. Ramsay is available from
http://www.fordham.edu/halsall/ancient/juvenalpersius-intro.html.
101 Karlen, 52.
102 Roman law did not recognize same-sex “marriage”— even one “consum-
mated” by an emperor. Claudius Nero was introduced into homosexual
perversion by his tutor, Seneca. He became Emperor at the age of 16 after
his adoption by Claudius and after he had Claudius’ natural son poisoned.
His mother and first and second wife met with a similar fate.
103 When Antinous died in Egypt, Hadrian ordered his court to pay him homage
as a god. This act, was condemned by St. Anthanasius who in 350 AD
pronounced that Hadrian had “... immortalized his infamy and shame, and
bequeathed to mankind a lasting and notorious specimen of the true origin
and extraction of all idolatry.”
104 Karlen, 53.
105 Ibid., 55.
106 Ibid., 49.
107 Keifer, 65. According to Keifer, by the time of Imperial Rome, especially
among the ruling class, sexuality had degenerated into sadism and had
become an expression of “hatred and the will to power.”
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ANTIQUITY
108 John Boswell, “The Church and the Homosexual: An Historical Perspective,”
Fourth Biennial Dignity International Convention, 1979, available from
http://www.fordham.edu/halsall/pwh/1979boswell.html.
109 Ibid.
110 Ibid.
111 Hallett and Skinner, 31.
112 Di Berardino, 22. No text of this law survived. What we know of it comes
down through the writings of various Roman historians and writers. The law
punished pederasty with sons of freeborn citizens even if the act was consen-
sual (stuprum cum). A freeman who had sexual relationship with another
freeman [not a slave] committed a crimen, and therefore even without a
denunciation the magistrate was obliged to try him.
113 See Craig A. Williams, Roman Homosexuality: Ideologies of Masculinity (New
York: Oxford Press, 1999).
114 Hallett and Skinner. 33.
115 See “Rome: The Foundation,” in Boswell’s Christianity, Social Tolerance, and
Homosexuality.
116 The verdict striking down Amendment 2 was upheld by the United States
Supreme Court in 1996. Supreme Court of the United States, No. 94-1039,
Roy Romer, Governor of Colorado, et al., Petitioners v. Richard G. Evans et.
al (517 U.S.620 (1996). On writ of certiorari to the Supreme Court of
Colorado, May 20, 1996. Justice Anthony M. Kennedy delivered the majority
opinion of the Court with Justices Antonin Scalia and Clarence Thomas dis-
senting.
117 See “ ‘Shameless Acts’ Revisited: Some Questions for Martha Nussbaum” by
Robert P. George, associate professor of politics at Princeton University, was
originally published in the Winter 1995-96 issue of Academic Questions, the
Journal of the National Association of Scholars. I have used the on-line edi-
tion from http://webcom.com/zurcher/philosophy/nussbaum.html.
118 Ibid., 1.
119 Ibid.
120 Ibid. Also see Price, 230.
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Chapter 2
33
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Old Testament
References to same-sex acts are to be found both in the Old Testament,
which records God’s relations with man before the Incarnation and the New
Testament, which contains a compendium of the life of our Lord, Jesus
Christ and his Apostles, as recorded by the Evangelists and other
Apostles.7 However, most references to sexual sins found in Holy Scripture
are found within the context of a man-woman relationship involving acts of
fornication, incest, rape and adultery. Where references to homosexual acts
do appear, they are always condemned as grievous sins and an abomination
before the Lord.
In the Old Testament, in addition to the universally-acknowledged
Scriptural condemnation of homosexual acts found in the book of Genesis,
which records God’s destruction of Sodom and Gomorrah and other Cities
of the Plain, other references to the abominable vice of sodomy or unnatu-
ral lust can be found in the books of Leviticus, Deuteronomy, Judges, Kings
and Wisdom. The following is a sampling.
From Genesis 19 :1–13, 24–25
1 And the two angels came to Sodom in the evening, and Lot was sitting in
the gate of the city. And seeing, he rose up and went to meet them: and wor-
shipped prostrate on the ground,
2 And said: I beseech you, my lords, turn into the house of your servant, and
lodge there: wash your feet, and in the morning you shall go on your way.
And they said: No, but we will abide in the street.
3 He pressed them very much to turn in unto him: and when they were
come in to his house, he made them a feast, and baked unleavened bread and
they ate:
4 But before they went to bed, the men of the city beset the house both
young and old, all the people together.
5 And they called Lot, and said to him; Where are the men that came to thee
at night? Bring them out hither that we may know them:
6 Lot went out to them, and shut the door after him, and said:
7 Do not do so, I beseech you, my brethren, do not commit this evil.
8 I have two daughters who as yet have not known man: I will bring them
out to you, and abuse you them as it shall please you, so that you do no evil
to these men, because they are under the shadow of my roof.
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9 But they said: Get thee back thither. And again: thou camest in, said they,
as a stranger, was it to be a judge? Therefore we will afflict thee more than
them. And they pressed very violently upon Lot: and they were even at the
point of breaking open the doors.
10 And behold the men put out their hand, and drew Lot unto them, and shut
the door:
11 And them that were without they struck with blindness from the least to
the greatest, so that they could not find the door.
12 And they said to Lot: hast thou here any of thine? Son-in-law or sons, or
daughters, all that are thine bring them out of this city:
13 For we will destroy this place, because their cry is grown loud before the
Lord, who has sent us to destroy them.
24 And the Lord rained upon Sodom and Gomorrha brimstone and fire from
the Lord of heaven.
25 And he destroyed these cities, and all the country about, all the inhabi-
tants of the cities, and all things that spring from the earth.
Genesis 19 :1–13, 24–25
From Leviticus 18, 20
22 Thou shalt not lie with mankind as with womankind, because it is an
abomination.
23 Thou shall not copulate with any beast, neither shalt thou be defiled with
it. A woman shalt not lie down to a beast, nor copulate with it: because it is
a heinous crime.
Leviticus 18 : 22–23
13 If any one lie with a man as with a woman, both have committed an abom-
ination, let them be put to death: their blood be upon them.
Leviticus 20 :13
From Deuteronomy
17 There shall be no whore among the daughters of Israel, nor whoremon-
ger [sodomite, male prostitute] among the sons of Israel.
Deuteronomy 23:17
From Judges
There was a certain Levite, who dwelt on the side of Mount Ephraim, who
took a wife of Bethlehem Juda:
14 So they passed by Jebus, and went on their journey, and the sun went
down upon them when they were by Gabaa, which is the tribe of Benjamin:
15 And they turned into it to lodge there. And when they were come in, they
sat in the street of the city, for no one would receive them to lodge,
16 And behold they saw an old man, returning out of the field and from the
work in the evening, and he was also of Mount Ephraim, and dwelt as a
stranger in Gabaa; but the men of that country were the children of Jemini.
20 And the old man answered him: Peace be with thee: I will furnish all
things that are necessary: only I beseech thee, stay not in the street.
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22 While they were making merry, and refreshing their bodies with meat
and drink, after the labour of the journey, the men of that city, sons of Belial
(that is, without yoke,) and beset the old man’s house, and began to knock
at the door, calling to the master of the house, and saying: Bring forth the
man that came into thy house, that we may abuse him.
23 And the old man went out to them, and said: Do not so, my brethren, do
not so wickedly: because this man is come to my lodging, and cease I pray
you this folly.
24 I have a maiden daughter, and this man hath a concubine [wife], I will
bring them out to you, and you may humble them, and satisfy your lust; only,
I beseech you, commit not this crime against nature on the man.
25 They would not be satisfied with his words; which the man seeing,
brought out his concubine [wife] to them, and abandoned her to their
wickedness: and when they had abused her all the night, they let her go
in the morning.
Judges 19:1, 14–16, 20, 22–25
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4 And the king commanded Helcias the high priest, and the priests of the
second order, and the doorkeepers, to cast out of the temple of the Lord all
vessels that had been made for Baal, and for the grove, and for all the host
of heaven: and he burnt them without Jerusalem in the valley of Cedron and
he carried the ashes of them to Bethel.
New Testament
In the writings of Saint Paul, the great Apostle to the Gentiles; Saint
Peter, Prince of the Apostles; and Saint Jude, one of the twelve Apostles
who inveighed against the heretical dogma and practices of the Simonians,
Nicolaites, and Gnostics, the New Testament condemnation of the unnatu-
ral vice becomes even more explicit.
Saint Paul, wrote his Epistle to the Romans at the Greek city of Corinth,
whose very name at the time of the Apostles was synonymous with cor-
ruption and vice especially that of sodomy. Although it was not the first of
his Epistles in the order of time, it has always been placed first by the
Church because of the sublimity and universality of its message. It is spe-
cial relevance that not only does Saint Paul condemn homosexual acts as
being sinful in themselves, but that they may also serve as a recompense
for error. As virtue is its own reward, so acts of disobedience to God bring
with them the bitter fruit of vice.
21 Because that, when they knew God, they have not glorified him as God,
or given thanks; but became vain in their thoughts, and their foolish heart
was darkened.
22 For professing themselves to be wise, they became fools.
23 And they changed the glory of the incorruptible God into the likeness of
the image of a corruptible man, and of birds, and of fourfooted beasts, and of
creeping things.
37
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24 Wherefore God gave them up to the desires of their heart, unto unclean-
ness, to dishonour their own bodies among themselves.
25 Who changed the truth of God into a lie; and worshiped and served the
creature rather than the Creator, who is blessed forever. Amen.
26 For this cause God delivered them up to shameful affections. For their
women have changed the natural use into that use which is against nature.
27 And, in like manner, the men also, leaving the natural use of women, have
burned in their lusts one towards another, men with men working that
which is filthy, and receiving in themselves the recompense which was due
to their error.
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7 As Sodom and Gomorrha, and the neighbouring cities, in like manner, hav-
ing given themselves to fornication, and going after other flesh, were made
an example, suffering the punishment of eternal fire.
Jude 1:3 –4, 7
39
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40
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Likewise, Saint Augustine, the great Bishop of Hippo and convert from
Manicheanism, also warred against sodomy declaring the vice should be
punished wherever and whenever it was appeared:
Offenses against nature are everywhere and at all times to be held in detes-
tation and should be punished. Such offenses, for example, were those of the
Sodomites; and, even if all nations should commit them, they would all be
judged guilty of the same crime by the divine law, which has not made men
so that they should ever abuse one another in that way. For the fellowship
that should be between God and us is violated whenever that nature of
which he is the author is polluted by perverted lust.19
41
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Thus, any layman having been once caught up in the vice of sodomy in
any form, even though he had served out his penance, by implication, would
not be permitted to enter the clerical state.
The text of Pope Siricius’s decree on key aspects of church discipline
and clerical celibacy is of special importance because it is the oldest com-
pletely preserved papal decretal (edict for the authoritative decision of
questions of discipline and canon law) and reflects the pope speaking with
the consciousness of his supreme ecclesiastical authority and of his pas-
toral care over all the churches.
42
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legislation in Italy and throughout Europe from the 3rd century until the
beginning of the 20th century.27
On December 16, 342, Constantine’s sons, Constantine II and his
younger brother Constans issued a decree making it a capital offense for a
married man, of his own free will, to play the role of a woman, that is the
role of the passive partner in a homosexual liaison. Homosexual prostitu-
tion was discouraged, but not totally prohibited. Eunuchs were also exempt
from the law since as castrated males they were viewed as androgynous
beings not real men.28
The emperor’s second son, Constantius II, a protector of Arians and a
persecutor of Saint Athanasius, also enacted a minor piece of anti-sodomiti-
cal legislation that severely punished any male who married an effeminate
(literally a woman) and then permit his own body to be penetrated by that
effeminate male. This rather odd sexual configuration, that is, the “mar-
riage” of a man to a male eunuch who would act the part of a “wife,” was an
arrangement not unknown at the time.
Later emperors of both the Eastern and Western Roman Empires re-
enforced and extended anti-sodomy legislation.
In the Eastern Empire, under the great Christian emperor Theodosius I
(379–395), a royal decree was twice posted on May 14 and again on August
6, 390 at the Roman hall of Minerva, a popular gathering place for artisans
and actors, stating that any man, including prostitutes and eunuchs, who
permitted his body to be used like a women (anal penetration) would be
consigned to the flames. The death penalty was also instituted for those
who forced a male into homosexual prostitution.
At that time, Theodosius was under an eight-month public penance set
by Saint Ambrose, the Bishop of Milan, for the massacre of 7000 citizens of
Thessalonica in retaliation for the killing of the emperor’s officials. The
emperor was also under pressure to rid Rome of the stench of moral cor-
ruption and to rid the city of the remaining visages of paganism. He vigor-
ously attacked the Arian heretics who denied the divinity of Christ and the
followers of Macedonius, who impugned the Divinity of the Holy Ghost.
The ancient writer Palladius sings the praises of the reign of Theodosius
in his book The Lausiac History, written in 419 AD.29 Theodosius became
an intimate of Saint Ambrose, who preached his funeral oration and was
in attendance at the First General Council of Constantinople, under Pope
Damasus I in 381.
His successor Arcadius, (395–408) continued the attack against heresy
and paganism including the closing of the pagan temples at Gaza.
To complete the task of his father, in 438, Arcadius’s son, Emperor
Theodosius II (408–450) enacted the famous Theodosian Code (9,7,6)
ordering the death of all men, without distinction, who permitted their bod-
ies to be used like a woman, that is, who assumed the passive role in a
homosexual relationship.30
43
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44
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45
THE RITE OF SODOMY
of the flesh, should perish at the same time by fire and brimstone, so that
through this just chastisement they must realize the evil perpetrated under
the impulse of a perverse desire.37
The reader will note that Pope Gregory not only condemned the act of
sodomy as a “crime,” but also denounced the desires of the sodomites as
“perverse.” Thus, lustful homosexual thoughts and desires, willfully enter-
tained, are not only sinful (even where the act is not carried out), but they
are unnatural and perverse as well.
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mercy, has never failed to fill that need. And so, in the year 1007 AD, a boy
child was born to a noble but poor family in the ancient Roman city of
Ravenna, who would become a doctor of the Church, a precursor of the
Hildebrandine reform in the Church and a key figure in the moral and spir-
itual reformation of the lax and incontinent clergy of his time.
Tradition tells us that Saint Peter Damian’s entrance into this world was
initially an unwelcome event that overtaxed and somewhat embittered his
already large family. He was orphaned at a young age. His biographer John
of Lodi tells us that were it not for the solicitude of his older brother
Damian, an archpriest at Ravenna, the youth might have lived out his life in
obscurity as a swineherd, but God deemed otherwise. Peter’s innate intel-
lectual talents and remarkable piety in the light of great adversity were rec-
ognized by the archpriest, who plucked his younger brother from the fields
and provided him with an excellent education first at Ravenna, then Faenza
and finally at the University of Parma. In return, Peter acknowledged his
brother’s loving care by adopting Damian as his surname.42
Although he excelled in his studies and quickly rose in academic ranks,
Peter felt drawn to the religious rather than university life. His spirituality
would be formed by his love for the Rule of Saint Benedict and his attrac-
tion to the rigorous penance and individualistic practices of Saint Romuald.
In his late twenties, he was welcomed into the Benedictine hermitage
of the Reform of Saint Romuald at Fonte-Avellana where he eventually
became prior— a position he retained until his death on February 21, 1072,
while also serving as Cardinal-Bishop of Ostia, an honor bestowed upon
Peter by Pope Stephen IX in 1057. The life of the well-traveled holy monk
was distinguished by his great learning and a marvelous knowledge of Holy
Scripture and by great penitential acts, which served both as a rebuke and
as an inspiration to his fellow monks and the secular clergy at a time in the
Church when moral turpitude was endemic in clerical ranks.
Owen J. Blum, OFM, Saint Peter Damian’s chief translator and biogra-
pher in modern times in one of his many works on the hermit-monk, St.
Peter Damian: His Teaching on the Spiritual Life, states that, for Damian,
the spiritual life was first and foremost a life of prayer, especially the recita-
tion of the Divine Office. Damian also promoted and practiced a special
devotion to the Blessed Virgin.43
The two hallmarks of the holy monk’s teachings on the spiritual life
were his great hatred of sin and his fundamental and overriding interest
in the spiritual advancement of the Catholic priesthood. As Blum noted,
“Damian thought of the priesthood as an order of the greatest dignity.
Indeed, it was the exalted nobility of this office that caused him to speak in
such dire terms to priests who forgot their position and tarnished their
souls with incontinence.” 44
Damian showed remarkable insight into the importance of model epis-
copal leadership, stating that “the example of a virtuous life” filters down
47
THE RITE OF SODOMY
from “the princes of the Church to all levels of the clergy and laity.” 45 The
holy monk was equally insistent on the deposition of unworthy incumbents
to the priesthood, the duty of which fell to the local bishop.46
Much of the success of his program of clerical moral reform was due to
the fact Damian was able to closely link his own efforts with that of the
papacy. Indeed, his wise council and diplomatic skills were employed by a
long succession of popes.
Damian died in the odor of sanctity on February 22, 1072 at the age of
66 in Faenza while returning to Rome after a papal mission to Ravenna.47
48
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49
THE RITE OF SODOMY
50
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man?...Who, by his lust, will consign a son whom he had spiritually begot-
ten for God to slavery under the iron law of Satanic tyranny,” Damian thun-
dered.63 Drawing an analogy between the sentence inflicted on the father
who engages in familial incest with his daughter or the priest who commits
“sacrilegious intercourse” with a nun, with the defilement of a cleric by his
superior, he asked if the latter should escape condemnation and retain his
holy office? 64 Actually, the latter case deserves an even worse punishment
said Damian, because whereas the prior two cases involved natural inter-
course, a religious superior guilty of sodomy has not only committed a sac-
rilege with his spiritual son, but has also violated the law of nature. Such a
superior damns not only his own soul, but takes another with him, Damian
said.65
51
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52
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Without fail it brings death to the body and destruction to the soul. It pol-
lutes the flesh, extinguishes the light of the mind, expels the Holy Spirit
from the temple of the human heart, and gives entrance to the devil, the
stimulator of lust. It leads to error, totally removes truth from the deluded
mind. ...It opens up hell and closes the gates of paradise. ...It is this vice
that violates temperance, slays modesty, strangles chastity, and slaughters
virginity. ...It defiles all things, sullies all things, pollutes all things. ...This
vice excludes a man from the assembled choir of the Church. ...it separates
the soul from God to associate it with demons. This utterly diseased queen
of Sodom renders him who obeys the laws of her tyranny infamous to men
and odious to God. ...She strips her knights of the armor of virtue, exposing
them to be pierced by the spears of every vice. ...She humiliates her slave
in the church and condemns him in court; she defiles him in secret and dis-
honors him in public; she gnaws at his conscience like a worm and con-
sumes his flesh like fire ...this unfortunate man (he) is deprived of all moral
sense, his memory fails, and the mind’s vision is darkened. Unmindful of
God, he also forgets his own identity. This disease erodes the foundation of
faith, saps the vitality of hope, dissolves the bond of love. It makes away
with justice, demolishes fortitude, removes temperance, and blunts the
edge of prudence. Shall I say more? 77
... beware of drowning in the depths of despondency. Your heart should beat
with confidence in God’s love and not grow hard and impenitent, in the face
of your great crime. It is not sinners, but the wicked who should despair; it
is not the magnitude of one’s crime, but contempt of God that dashes one’s
hopes.79
53
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54
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55
THE RITE OF SODOMY
care of the energetic Berthold, Bishop of Toul, who had a school for the
sons of the nobility. The future pope’s principle biographer and intimate
friend, Wilbert, records that the youth was handsome, intelligent, virtuous
and kindly in disposition, a description which later manifested itself in the
distinguishing title given him when he served as chaplain at the Imperial
court —“the good Bruno.” 86
In 1027, Bruno became Bishop of Toul, the frontier town of his youth
that was now plagued both by war and famine. He remained at this rather
obscure see for more than 20 years until his ascendancy to the Chair of
Peter on February 12, 1049.
When the saintly Bruno, after his election at Worms, entered Rome
dressed humbly in a friar’s robe and barefooted, he was greeted by a cheer-
ing populace who acclaimed with one voice that they would have no other
but Bruno as their new pope. Little wonder, as under the on-again off-again
reign of the dissolute Benedict IX (1032–1044, 1045, 1047–1048) the
papacy had fallen into serious disrepute. Bruno’s predecessor, Damasus II,
the Bishop of Brixen, had died of malaria after only 20 days in office.87
Like any pontiff set on reforming abuses within the Church, Pope Leo
IX immediately surrounded himself with like-minded virtuous and able
clerics including the remarkable Benedictine abbot, Hildebrand of Tuscany,
the future Pope Gregory VII, one of the greatest popes of the Church.88 In
1049, the pope appointed Hildebrand administrator of the Patrimony of St.
Peter’s (Vatican finances) and made him promisor of the monastery of St.
Paul extra muros which had fallen into moral and physical ruin. Historian
Thomas Oestreich states that “Monastic discipline was so impaired that the
monks were attended in their refectory by women; and the sacred edifices
were so neglected that the sheep and cattle freely roamed in and out
through the broken doors.” 89 Deplorable conditions indeed, but soon to be
remedied.
Only four months after his election, Pope Leo IX held a synod to con-
demn the two notorious evils of the day — simony, i.e., the buying, selling
or exchange of ecclesiastical favors, offices, annulments and other spiritual
considerations, and clerical sexual incontinence including concubinage
(permanent or long-standing cohabitation) and sodomy. Immediately fol-
lowing the April synod, he began his journeys through Europe to carry out
his message of reform. In May 1049, he held a council of reform in Pavia,
which was followed by visits and councils in Cologne, Reims (many decrees
of reform were issued here) and Mainz before returning to Rome in January
1050.90 It was during this period that Damian brought his treatise on
sodomy to the attention of the Holy Father.
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pontiff’s reign, i.e., mid-1049, although some writers put the date as late as
1051. We do know, absolutely, that the pope did respond to Damian’s con-
cerns, as that response in the form of a lengthy letter (JL 4311; ItPont
4.94f., no. 2) is generally attached to manuscripts of the work.91
Pope Leo IX opened his letter to “his beloved son in Christ, Peter the
hermit,” with warm salutations and a recognition of Damian’s pure, upright
and zealous character. He agreed with Damian that clerics, caught up in the
“execrable vice” of sodomy “...verily and most assuredly will have no share
in his inheritance, from which by their voluptuous pleasures they have
withdrawn.” “...Such clerics, indeed profess, if not in words, at least by the
evidence of their actions, that they are not what they are thought to be,” he
declared.92
Reiterating the category of the four forms of sodomy which Damian
lists — solitary masturbation, mutual masturbation, and interfemoral and
anal coitus, the Holy Father declared that it is proper that by “our apostolic
authority” we intervene in the matter so that “all anxiety and doubt be
removed from the minds of your readers.” 93
“So let it be certain and evident to all that we are in agreement with
everything your book contains, opposed as it is like water to the fire of the
devil,” the pope continued. “Therefore, lest the wantonness of this foul
impurity be allowed to spread unpunished, it must be repelled by proper
repressive action of apostolic severity, and yet some moderation must be
placed on its harshness,” he stated. 94
Next, Pope Leo IX gave a detailed explanation of the Holy See’s author-
itative ruling on the matter.
In light of divine mercy, the Holy Father commanded, without contra-
diction, that those who, of their own free will, have practiced solitary or
mutual masturbation or defiled themselves by fornicating between the
thighs, but who have not done so for any length of time, nor with many
others, shall retain their status, after having “curbed their desires” and
“atoned for their infamous deeds with proper repentance.” 95
However, the Holy See removed all hope for retaining their clerical sta-
tus from those who alone or with others for a long time, or even a short
period or with many, “have defiled themselves by either of the two kinds of
filthiness which you have described, or, which is horrible to hear or speak
of, have sunk to the level of anal intercourse.” 96
He warned potential critics, that those who dare to criticize or attack
the apostolic ruling stand in danger of losing their rank. And so as to make
it clear to whom this warning is directed, the pope immediately added, “For
he who does not attack vice, but deals with it lightly, is rightly judged to be
guilty of his death, along with the one who dies in sin.” 97
Pope Leo IX praised Damian for teaching by example and not mere
words and concluded his letter with the beautiful hope that when, with
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God’s help, the monk reaches his heavenly abode, he may reap his rewards
and be crowned, “... in a sense, with all those who were snatched by you
from the snares of the devil.” 98
58
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ditional means such as council edicts and papal declarations and by more
personal and unusual initiatives as Saint Damian’s Book of Gomorrah and
120 years later, Alan of Lille’s The Plaint of Nature.108
I was introduced to this marvelous work of Alan of Lille by my long-time
friend and pro-life colleague, Dr. Herbert Ratner, editor of Child and Family
magazine and one of the 20th century’s most illustrious family physicians,
who frequently referred to “Nature” as the “Vicar-General” of God the
Father, a phrase taken from Alan’s work.
The famous monk, poet, theologian, eclectic philosopher and moral
reformer was born in Lille in Flanders in 1116 and died at the Cistercian
Monastery of Citeaux in 1203. A devotee of Plato, his works reflected a
phenomenal knowledge of both classical and Christian literature and made
him one of the most celebrated teachers of his day.109
Alan took part in the Third Lateran Council in Rome in 1179 called by
Pope Alexander III and attended by the Emperor Frederick I and more than
302 bishops. Included among the many edicts directed at the reformation
of morals was the provision that any cleric found guilty of the “sin against
nature” was to be demoted from his state and kept in reclusion in a
monastery to do penance. If he were a layman, he was to be excom-
municated and “kept rigorously distant from the communication of the
faithful.” 110
The Plaint of Nature (De Planctu Naturae), written in Menippean-style
with strong satirical quasi-comic overtones, was Alan’s most enduring
work. Dated 1160–1165, I have used the translation and commentary of
James J. Sheridan of St. Michael’s College, Toronto.
The heroine of the poem is Nature herself who has been appointed by
God as “His Substitute, His vice-regent,” to ensure that there would be no
deviations in the natural order. All goes well for a time, until Nature aban-
dons her post in favor of an incompetent delegate (Venus) who opens up the
door of vice and unnatural sexual practice to man, who of all God’s crea-
tures is capable of turning his back on the natural order.111 In the end,
Nature is forced to outlaw and “excommunicate” those who indulge in
these vices.112
The Plaint of Nature opens with our poet beset by sorrow arising
from man’s contempt for Nature’s laws regarding sex and generation.
Homosexuality has become rampant. Women have lost their attractiveness
and the great lovers are no more.113
In the midst of his trance-like state, the poet is visited by a beautiful
creature wearing a crown of stars and a dress forever changing colour. She
reveals herself to him— She is Nature.114 Her (com)plaint and the reason
she has come to earth is that man, upon whom she has lavished many hon-
ours and privileges, has turned against her and is indulging in many sexual
perversions. Yet Nature’s laws cannot be eradicated she insists for they
60
THE EARLY CHURCH
guide all things, keep the world in order and bind things together which
cannot be untied.115 It is man who must reform or Nature will punish him
for his intransigence.116
The poet then asks Nature why she attacks sodomy so bitterly in light
of the claim that even the gods, for example Jupiter, Bacchus and Apollo,
are said to indulge in same-sex practices.
She replies that the works of these poets are “naked falsehoods made
attractive by artistic appeal, or falsehoods dressed in a cloak of probability.”
Man finds these lies attractive, Nature explains, because by associating
unnatural sex with the gods, man is better able to excuse his own deviant
behavior.
The poet then asks how it came to be that God’s vice-regent should find
herself under such violent attack and Nature tells him her tale of woe.
Nature says she retired and sub-delegated her work to Venus, whom
she gives explicit instructions that her laws and blueprint for generation
are to be followed literally and without exception. Sexual unions are to be
strictly between males and females. But Venus gets bored and abandons
both her husband Hymenaeus to whom she has pledged her troth and her
legitimate son Desire to take up an illicit affair with Antigenius with whom
she spawns a bastard son, Sport (Jocus), who becomes the font of all per-
versions.
Nature charges Venus with unmanning man and changing “hes” into
“shes.”117 Venus has turned him into a hermaphrodite.
Using a grammatical metaphor, Alan, speaking through Nature,
laments that, whereas, under Nature’s laws, man is the subject and woman
the predicate, man has betrayed his nature by attempting to become at once
both subject and predicate — but it is an utter impossibility.118
In opening the door to such sexual transgressions, Nature asserts,
Venus has also opened the door to other vices including injustice, fraud,
gluttony, avarice, arrogance, envy, prodigality and disrespect for the law.
However, Nature attests, man can and must combat these vices by practic-
ing the opposite virtues — chastity, temperance, generosity and humility.
Among the remedies she proposes are fasting, restrain from strong drink
that unleashes lust, custody of the eyes and generosity.119
At the end of our tale, Nature calls upon her cohort Genius who dons his
official robes and reads the sentence of excommunication — the punish-
ment for man who has sinned against Nature. Nature and her attendants
with their candles then depart, darkness descends and the poet awakens
from his ecstasy.120
Although Alan’s condemnation of sodomy took quite a different form
than that of Saint Peter Damian, both writers appeared to be of one mind
with the early Church Fathers with regard to the steps necessary to con-
quer the vice of homosexuality.
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THE EARLY CHURCH
the growing menace of the heretical sects and to administer justice in the
name of the Church.126
The newly emerging Mendicant Orders were tailor-made for the task.127
Because of their wide support among the populace and their superior the-
ological training and detachment from worldly considerations, the Order of
Preachers, popularly known as the Dominicans, and the Franciscans were
chosen by Pope Gregory IX (1227–1241) to organize and conduct these tri-
bunals.128 These early inquisitions were not a distinct and separate entity,
but rather a grouping of permanent judges who executed their doctrinal
functions in the name of the Church. Where they sat, there was the
Inquisition.
According to Edward Peters, author of the landmark study Inquisition,
“The essential purpose of the inquisitors was to save the souls of the
heretics and those close to them and to protect the unity of the Church.” 129
This was in sharp contrast to the secular courts where the objective in the
sentencing of convicted heretics was strictly a punitive one.130 The sen-
tences given out by the offices of the Inquisition were issued in the form of
penance following an act of contrition and a promise of reform by the peni-
tent and absolution by the priest.131
Peters noted that sodomy and bestiality were “part of that general class
of moral offenses that were the legitimate concern of spiritual and tempo-
ral courts in an age when religion...was regarded as the fundamental bond
and basis of all social, political, and legal structures.” 132 Although the state
was entitled to take independent action, it was the Church that exercised
general jurisdiction over homosexual offenders.133
The Church, guided by canon law, undertook the role of spiritual reha-
bilitation of the offending cleric or layman and leveled suitable penances
upon those convicted of sexual sins and crime and as a whole the
Inquisition tempered its justice with restraint and compassion in dealing
with sex offenders, especially the young. However, cases involving unre-
pentant habitual sodomites or those which involved sexual violence (rape),
the seduction of minors or incompetents, or heretical religious practices,
were turned over to State for punishment. It was the State and not the pope
or the inquisitors acting in his name, that pronounced and carried out the
sentence for these grave crimes which was usually death by fire, the com-
mon punishment for capital crimes in those times.134
Throughout the remainder of the 13th century and for the next 200
years — the period of European history known as the Renaissance — the
condemnation and punishment of sodomy as a crime against God and the
State would remain essentially unchallenged and unchanged.
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Notes
1 Chris Scarre, Chronicle of the Roman Emperors (London: Thames and
Hudson, 1995) 8–9. Gaius Octavius (Octavian) who defeated Mark Antony at
the Battle of Actium in 31 BC, became Caesar Augustus, the first Roman
emperor through a series of tactical political maneuvers whereby the office of
emperor was grafted onto the traditional constitutional government. He ruled
from 27 BC–14 AD. The emperor was the head of state and supreme military
commander under the protection of the praetorian guard. However, his posi-
tion of supreme power was always precarious at best as the record shows.
According to Scarre, of the first 12 emperors only four died of natural causes,
four were assassinated, two committed suicide, and two were most likely
murdered.
2 See Romano Amerio, Iota Unum —A Study of Changes in the Catholic Church
in the XXth Century. Translated from the 2nd Italian Edition by Rev. Fr. John
P. Parsons (Kansas City, Mo.: Sarto House, 1996), 68. Amerio states that the
Church teaches that man is corrupt from original sin and needs religion to
heal him and save his soul. Catholicism takes man as he is while not accepting
him as he is, and tries to make him a new man in Christ, Amerio continues.
This thinking is in contrast to the popular belief that the Church must accept
man, including homosexuals, as he is.
3 Amerio, 391. As defined by Saint Thomas Aquinas “The natural law is a par-
ticipation in the eternal law and an impression of the divine light in the
rational creature, by which it is inclined to its due action and end.”
4 Saint Thomas held sodomy to be a species of lust, but more serious because
it is both contrary to reason and to nature.
5 Rocke, 10. Technically the Church’s definition of sodomy, especially during
the Middle Ages, included bestiality and the anal penetration of a women by
a man. However, the term was commonly applied to same-sex acts, that is,
males with males and females with females. This language served as the
religious and juridical standard throughout the Middle Ages and into modern
times.
6 Down through the centuries, sexual deviancy has been connected to religious
deviancy, especially the teachings of dualism as promoted by sects such as
the Cathars, Kabalistic Jews, and centuries later the Free Spirit Movement.
The teachings of Catharism, especially its dualistic doctrine of good and evil
and its condemnation of material creation including human procreation, were
linked by the Church to the promotion of various forms of sexual deviancy
including sodomy. See Norman Cohn, The Pursuit of the Millennium (New
York: Oxford University Press, 1961) and Steven Runciman, The Medieval
Manichee A Study in Christian Dualism (London: Cambridge University
Press, 1982).
7 Old and New Testament texts are taken from The Holy Bible, translated from
the Latin Vulgate, using the Douay-Rheims edition republished in 1899 by
the John Murphy Company. For the King James version of these texts see
Rueda’s The Homosexual Network, 253–256.
8 Alan of Lille, Plaint of Nature, Translation and Commentary by James J.
Sheridan (Toronto, Canada: Pontifical Institute of Mediaeval Studies, 1980), 48.
9 Amerio, 80–81.
10 Bailey, 110.
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11 Atila Sinke Guimarães In the Murky Waters of Vatican II, from the Collection
Eli, Eli, Lamma Sabacthani? Vol. I (Mettairie, La.: MAETA, 1997), 356.
12 Pierre J. Payer, Book of Gomorrah —An Eleventh-Century Treatise Against
Clerical Homosexual Practices (Waterloo, Ontario, Canada: Wilfrid Laurier,
University Press, 1982), 8.
13 Guimarães, 356–357.
14 Foucault, 37–39.
15 See Andrea Marie Brokaw, “Hadrian and Antinous.” Full text available from
http://ladyhedgehog.hedgie.com/antinous.html.
16 For an excellent review of the life of Saint Athanasius see Cornelius Clifford’s
work on the “Father of Orthodoxy” and defender of the doctrine of the
Incarnation against the Arians as transcribed by David Joyce. The text is
available from http://www.newadvent.org/cathen/02035a.htm. Eusebius,
was one of a number of eunuchs who rose to power in the Byzantine era and
promoted the doctrines of the Arians.
17 Bailey, 26, 83.
18 Ibid., 83. Also Guimarães, 361.
19 Saint Augustine, Confessions, Book III, Chapter VIII, online edition available
from http://www.ourladyswarriors.org/saints/augcon3.htm.
20 Ibid.
21 Bailey, 100.
22 Guimarães, 361. Along with Saint Basil, Saint Clement of Alexandria the
great Athenian-born Christian apologist and missionary theologian to the
Hellenistic world railed against pederasty in Greek society, particularly the
practices of one called Hercules of whom he said had become “effeminate
among the Greeks, and a teacher of the disease of effeminacy to the rest of
the Scythians, so much so that it was becoming tedious to recount his
adulteries of all sorts, and debauching of boys.”
23 Owen J. Blum, OFM, Peter Damian Letters 31–60 (Washington, D.C.: Catholic
University of America, 1990), 29.
24 Guimarães, 357. See also Blum, 30.
25 With the death of Emperor Antoninus Pius in 161 AD and up until the reign
of Constantine in 312 AD, the tribunician power was often divided between
East and West.
26 At the great battle of Milvian Bridge, Constantine defeated the Eastern
emperor Licinius and reunited the divided Roman Empire. In gratitude for
the protection that the Christian ensign had afforded his outnumbered but
ultimately victorious troops in battle, he ended the persecution against
Christians in both the East and West and permitted them free practice of
their faith along side of the Jews and pagans. Gradually, the emperor granted
the Church more and more privileges and in return, the early Church
acknowledged the cult of the emperor under many forms. Constantine
brought his children up as Christians although he himself remained a cate-
chumen to the end of his life. He was known to prefer the company of
Christian bishops rather than that of pagan priests, and was present at the
First Council of Nicaea (Nicea) in 325 AD which formulated the Nicean Creed
that held against Arius that Christ was the true Divinity of the Son of God.
For an excellent summary of the life of Constantine I (312–337 AD) see
http://www.newadvent.org/cathen/04295c.htm.
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27 Guimarães, 368. The author quotes jurist Pietro Agostino d’Avack, “During
successive centuries, this lay temporal legislation was substantially unaltered
and was nearly identical everywhere, whether in Italy or in the other
European States....” D’Avack cites anti-sodomy laws from Ferrara in 1566,
Milan, Rome, and the Province of Marche in the 17th century, Florence in
1542, 1558, 1699, Sicily in 1504, and from Portugal and Spain.
28 The male eunuch was commonly used as a woman in homosexual relations.
However, even though he was castrated, he was capable of having an erection
and he could therefore play the active role in an act of sodomy. As a prelude
to the action taken against Arianism, Theodosius I in 389 had already moved
to deprive neo-Arian eunuchs from making or benefiting from wills.
29 Robert T. Meyer, Ph.D., translator, Palladius: The Lausiac History, Ancient
Christian Writers —The Works of the Fathers in Translation Series (Ramsey,
N. J.: Newman; Longmans, Green & Co., 1965), 31.
30 Edward Peters, Inquisition (Berkley, Los Angeles: University of California
Press, 1988), 29–30. The Codex Theodosianus, contains the collection of
imperial decrees made in 453 from the reign of Constantine onwards. The
Corpus Iuris Civilis of Justinian issued in 534, codified and regularized the
great mass of Roman legal rule and doctrine.
31 Justinian I like many Christian Emperors played an important role of the
early councils of the Church. At the Second General Council of
Constantinople in 553 with 165 bishops in attendance Emperor Justinian I
and Pope Vigilius, condemned the errors of Origen and confirmed the first
four general councils, especially that of Chalcedon whose authority was con-
tested by some heretics.
32 Bailey, 158–159.
33 Arthur Frederick Ide, Unzipped, The Popes Bare All (Austin, Texas: American
Atheist Press, Inc., 1987), 154.
34 Tannihill, 158–159.
35 Bailey, 99. Bailey noted that during this time period, in the normal life of a
well-governed monastery, sodomy was rare or non-existent despite the temp-
tations of life in an all male environment. He added that heterosexual viola-
tions of the law of celibacy were much more common than homosexual acts.
36 Saint Gregory the Great was born in the still-garrisoned city of Rome about
540 into a wealthy and saintly patrician family with large holdings in Sicily
and a mansion on Caelian Hill in Rome. In 574, he forsook his public career
as a Roman lawyer and administrator and took the cowl of a monk. Only four
years later, Pope Benedict I (575–579) took him from seclusion, ordained him
and made him one of the seven deacons (regionarii) of Rome. From 579–585
Gregory served as permanent ambassador to the Court of Byzantium in
Constantinople — an experience that convinced the future pope that the
future of the Roman Church laid in the West and not the East. His election to
the papacy was confirmed by Emperor Maurice in 590. Pope Gregory began
the long process by which monastic bodies have come under direct control of
the Holy See rather than the bishopric in which the monastery is located. An
excellent summary of the life and teachings of Pope Saint Gregory written by
G. Roger Hudleston and transcribed by Janet van Heystsee is available from
http://www.ewtn.com/library/MARY/CEGREGRY.HTM.
37 Guimarães, 262.
38 Ibid., 367.
39 Ibid., 357.
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67
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59 Ibid., 12–13.
60 Ibid., 12–14.
61 Ibid., 15.
62 Ibid.
63 Ibid.
64 Ibid., 16.
65 Ibid.
66 Ibid.
67 Ibid., 17.
68 Ibid.
69 Ibid., 17–18.
70 Ibid., 20–27.
71 Ibid., 27.
72 Ibid., 28.
73 Ibid., 38.
74 Ibid.
75 Ibid., 42.
76 Ibid., 35.
77 Ibid., 30–32. Here the term “vice” (Lat. Vitium) is used in its traditional
sense as a habit inclining one to sin. This habit or vice, which according to
Saint Thomas Aquinas, stands between power and act, is the product of
repeated sinful acts of a given kind and when formed is in some sense also
their cause. While Saint Thomas Aquinas holds that, absolutely speaking, the
sin surpasses the vice in wickedness, he also states while the sin may be
removed by God the vice or vicious habit may remain. One conquers vice by
the continuous practice of all virtues, but particularly that virtue to which it
is opposed. In the case of the vice of sodomy that particular virtue is chastity.
See http://www.newadvent.org/cathen/15403c.htm.
78 Ibid., 44.
79 Ibid., 44–45.
80 Ibid., 47–49.
81 Payer, 17.
82 Blum, 49.
83 Ibid., 48–49.
84 Ibid., 53.
85 Ibid.
86 An excellent and extensive biography of Saint Leo IX, from which this short
profile was taken, is available from
http://www.newadvent.org/cathen/09160c.htm. The biography was written
by Horace K. Mann, and transcribed by W. G. Kofron.
87 For a biography of Damasus II see http://www.newadvent.org/
cathen/04614a.htm. For background material on Benedict IX see
http://www.newadvent.org/cathen/02429a.htm. According to the New
Advent biography by Horace K. Mann, transcribed by Kryspin J. Turczynski,
Abbot Luke of the Abbey of Grottaferrata reports that Saint Bartholomew
convinced Benedict to definitely resign the pontificate. Benedict died in
penitence at Grottaferrata.
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69
THE RITE OF SODOMY
122 Hyde, 32. Also Guimarães, 363. Note: Hyde misdates Saint Albert the Great
as living in the 800s.
123 Saint Thomas Aquinas, Summa Theologiae, I–II, q. 95, a. 2.
124 Guimarães, 363.
125 Edward Peters, Inquisition (Berkley, Los Angeles: University of California
Press, 1988), 52.
126 For an introduction to the Inquisitional system of ecclesiastical justice see
“Inquisition,” by Joseph Blotötzer and transcribed by Matt Dean available
from http://www.newadvent.org/cathen/08026a.htm.
127 At the Council of Vienne (1311–1313) held in France by order of Pope
Clement V, the first of the Avignon popes, the Patriarchs of Antioch and
Alexandria, 300 bishops, and three kings, Philip IV of France, Edward II of
England, and James II of Aragon, were present. The synod dealt with the
crimes and errors imputed to the Knights Templars, the Fraticelli, the
Beghards, and the Beguines. Acts of sodomy were among the crimes
impugned to the Knights Templars. Also on the agenda was the opening of a
new crusade and the reformation of the clergy.
128 Peters, 58.
129 Ibid., 64.
130 Ibid., 129.
131 Ibid., 66.
132 Ibid., 87.
133 Bailey, 154.
134 Peters, 67.
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Chapter 3
The Renaissance
Introduction
The humanistic revival of classical art, literature and learning known as
the Renaissance began in Italy in the 14th century and spread throughout
Europe over the next 250 years. It was an era that witnessed great histor-
ical changes for both Church and State including the rise of nationalistic
tendencies among the secular powers which helped fuel the Reformation in
Germany in 1517 and England in 1533. The discovery of the New World
revolutionized European commerce and economics stimulating the devel-
opment of urbanization in the great cities of Europe and the rise of a new
ruling class of wealthy merchants and bankers.
There was also a weakening of the Christian moral life especially among
the upper classes and the Church hierarchy not excluding the Roman Curia
and papacy for whom temporal consideration generally overrode any com-
peting religious and moral considerations. It was said of the Renaissance
period that in the quest for the ideal Christian life, the cult of holiness had
been replaced by the cult of greatness.1
Given this sad state of ecclesiastical affairs, it is more than passing
interest that the only Renaissance pope to be canonized was Saint Pius
V (1566–1572) whose pontificate was marked by a zealousness for the
purity of the Faith and a campaign for moral reform of the laity and clergy
that included an end to the vice of sodomy which the pope termed “the
execrable libidinous vice against nature.” 2
At the personal level, the universality and objectiveness of Christian
morals were undermined by the new heretical doctrines of the Protestant
Reformers including justification by faith alone without reference to good
works, the denial of freedom of will, which furnished an excuse for moral
lapses and the personal certainty of salvation in faith (i.e., subjective confi-
dence in the merits of Christ).3
In terms of sexual morality, however, it would be a mistake to charac-
terize the Renaissance as a period of unbridled sexual license in which all
expressions of carnal lust and sexual excesses were equally tolerated if not
encouraged.4 This most certainly was not the case. For whatever his moral
failings and materialistic tendencies, the Renaissance man remained, at the
very core of his being, fundamentally religious. This perhaps is the best
explanation as to why throughout Renaissance Europe and England, the
prevailing common sense view of sodomy was that it was an abomination.5
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72
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radically enforced. As noted earlier, patterns of late marriage and the isola-
tion of young women before marriage had ingrained sodomy into the very
social fabric of Florentine society making wholesale enforcement of such
laws virtually impossible.
Most sodomy cases that made it to the Florentine courts involved noto-
rious habitual offenders including older men who played the passive role;
violent and/or statutory male rape including child abuse and gang rape;
blasphemy or sacrilege; or cases in which foreigners were charged with
sodomizing Florentine boys.22 Guilty parties faced harsh punishment
including heavy fines, castration, prison, corporal punishment, exile and
execution.
Historian Rocke said that the opening of the 15th century marked the
beginning of a radical shift in public attitudes toward sodomy in Florence
whose citizens demanded a more vigorous enforcement of anti-sodomy
laws and an end to laissez faire tolerance of the vice by public authorities.
At the same time there was an effort to make the punishment more aptly
fit the crime especially when the case involved adult first time offenders
and youth.23
Among the many factors that contributed to the public’s groundswell
for a campaign of moral reform in Florence and other cities of Italy and
Europe was the growing popular belief that God had sent the plague,
famine and incessant fratricidal warfare as a punishment for the wide-
spread practice of sodomy. This apocalyptic message that recalled the
destruction of Sodom and Gomorrah by fire and brimstone for the crime of
sodomy was reinforced by the two of the greatest “Preachers of Repen-
tance” of the late Middle Ages — the saintly Franciscan Italian missionary
and miracle worker, Saint Bernardino of Siena, and the remarkable Domini-
can moral reformer, Girolamo Savonarola.
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THE RITE OF SODOMY
from the friary to begin his public ministry to promote morality and regen-
erate Italian society under the banner of the Holy Name of Jesus.
As all his biographers including Franco Mormando have confirmed, in
an age when preaching was the most important means of mass communi-
cation and mass instruction of the faithful, the holy and charismatic
Bernardino drew thousands of listeners to his sermons, many of which, by
necessity, were preached in the town square to accommodate the vast
crowds.25 His audience “embraced the entire spectrum of society,” said
Mormando, from the most influential and powerful personages of Church
and Crown to the poorest and humblest of laborers, farmers and servants;
from the most educated circles of society to the most illiterate peasant.26
Yet the friar’s message remained the same for one and all— repent and
reform your lives.
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77
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79
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The young man was in his early 20s when he entered the Dominican Order
at Bologna to begin a life of prayer, learning and ascetic practices.
In 1481, the preacher’s superior sent him to Florence where it appeared
that his strident preaching on the need for repentance and reform offended
the ears of the populace most especially the courtiers of the ruling House
of Lorenzo de’ Medici. Undiscouraged, Savonarola went on to preach the
Gospel message throughout Italy centering more and more attention on the
Book of Revelation and the coming prophecy of the Great Chastisement to
come and rebirth of the Church that was to follow.
He returned to Florence in 1489. Two years later he was appointed prior
to the great monastery of San Marco, whereupon, he immediately began his
program for the moral reform of the Order by establishing a new Dominican
congregation that took on the strict observance of the original Rule of St.
Dominic — a life distinguished by severe austerity, prayer and learning.
The new prior did not demand of others what he himself did not
observe. His own life was one of abstemious behavior — he undertook great
fasts and wore only the coarsest and most patched clothing. In an age when
clerical fornication, adultery and concubinage were the rule rather than the
exception, “No one ever doubted of the chastity of Savonarola.” 52 The new
prior also established the custom of regularly visiting the cells of his
Dominican charges that he might raise their minds and hearts to God.
Inspired by the example of Savonarola, the ranks of his small congregation
quickly swelled to 238 monks many of whom were drawn from among the
most prominent families of the city.
In August 1490, Clark reported, the Frate began to publicly preach at
the great cathedral of San Marco. Florence was to be the starting point of
his new campaign to reform the Church, the clergy and religious and the
laity. This time thousands of Florentines flocked to hear him denounce the
immoralities and vanities of the age. A special gallery was erected for
young children and youth to more clearly hear Savonarola’s message,
for the monk had long determined that they held the key to a new
Reformation.53
With the death of Lorenzo, “the Magnificent” on April 8, 1492, and the
subsequent collapse of Medicean rule and restoration of the Florentine
Republic in November 1494, the door was opened to a new era of moral
reform modeled along Savonarolian lines and a renewed attack against
sodomy both by the Office of the Night and the Watch of Eight.54
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city.55 By cutting off the “supply,” the Florentine preacher reasoned, one
could diminish if not eliminate the “demand.”
Clark reported that following a lengthy period of self-imposed silence
that began in October 1495, Savonarola emerged from his monastery in
February 1496, to proclaim his new anti-sodomy program directed at the re-
education and religious formation of Florentine boys and youth.56 For the
period it was in effect it met with extraordinary success. According to
Rocke, not only did he persuade many of the young men to turn away from
a life of sexual promiscuity and violence in favor of a life of good works and
pious devotion, but he also motivated them to police and aggressively
reproach those who continued to practice the vice.57
Perhaps Rocke’s most startling and significant revelation concerning
Savonarola’s reform program for boys was the fact that as the available pool
of young passive partners began to dry up, the city’s sodomites were forced
to turn to older boys and adult men for sexual favors.58 Rocke’s examina-
tion of the documents of the Office of the Night revealed that there was a
rise in the normal mean age of passive partners from 16 to 18 years old.
Rocke himself did not speculate on the implications of this historic tem-
porary transition, from classic pederasty to more adult peer homosexual
relations in late 15th century Florence.
However, I believe that it is not too far afield to draw at least a partial
causal relationship between the rise of child protection laws including the
criminalization of pederasty, and the rise of a full blown male adult homo-
sexual subculture in Italy and throughout Europe in the late 1700s.
In the years immediately following the death of Frate Savonarola, whose
controversial foreign politics and intrigues combined with his public con-
demnation of papal court immorality led to his excommunication by Pope
Alexander VI (1492–1503) in 1497 and his arrest, torture and execution at
the stake one year later, the tumultuous political see-sawing of anti-sodomy
legislation in Florence continued unabated well into the 17th century.59
From Renaissance Florence we now transport the reader to
Renaissance Venice.
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most especially the struggle for jurisdiction over offending clerics who have
committed capital crimes including sodomy.
Under Venetian law, sodomy was defined as any sexual act between two
males including group (not individual) masturbation, external interfemoral
stimulation between the legs of a passive partner, and anal penetration.61
As in Florence, the nature of most sodomy cases was decidedly pederastic.
Ruggiero reported that the culpable partner in sodomy cases was gen-
erally the male adult. His passive adolescent partner was merely a submis-
sive agent.62 Physicians were required to report to the public authorities all
cases involving the rupture of the anal orifice of a minor boy due to an act
of sodomy, said Ruggiero, and death at the stake was almost a virtual cer-
tainty for men convicted of the homosexual rape of a youth.63
Despite the severe penalties attached to sodomy convictions, however,
Venice had a lively homosexual network similar to that of Florence, that
was part of the larger underground network of illicit activities in the city,
but did not constitute a separate homosexual subculture.64 Ruggiero
reported that there were certain locations in the city that were notorious
for same-sex male assignations liaisons.65 He also revealed that it was a
common practice in sodomite circles, to feminize male names, for example,
changing Rolandino to Rolandina.66
As outlined by Ruggiero, the principal unit of judiciary power in Venice
was the powerful Dieci or Council of Ten, the membership of which was
drawn from the city’s wealthiest patrician families. The Ten delivered jus-
tice. More importantly, it delivered equal justice, which meant that it was
not above sentencing nobles to death for capital crimes including sodomy.67
Unlike Florence, sodomy was always viewed by the Venetian ruling
class as a “seriously willed crime,” claimed Ruggiero.68 He reported that
although the city had its own Office of the Night that was charged with
policing public morals including the prosecution of sodomites, the Ten
assumed jurisdiction in particularly grave cases including incidents of
sodomy on Venetian ships; incidents of sodomy that occurred in churches;
and cases involving Jews and Christians, or members of the Venetian aris-
tocracy, or high ranking churchmen.69
One such case cited by Ruggiero involved a dual crime of sodomy and
murder committed on sacred ground. A non-noble son of a city official was
accused of the murder of a nobleman named Morosini at the monastery of
San Zaccaria. The youth admitted the killing, but said he acted only in self-
defense in an attempt to protect his virtue. Since the youth held to his story
even under torture, the Ten released him despite pressures from the
noble’s family to sentence him to death.70
The issue of clerical sodomy had long been a vexing one for the Council
of Ten. According to Ruggiero, the Ten along with other Venetian law
enforcement agencies believed that the Church was “too lenient” in its
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tained a prison ministry for adult sodomites who were held in separate cells
in the Royal Prison in Seville.80
Perry claimed that in Seville, a center of Catholic piety with a very large
number of churches and monasteries, the vice of sodomy was practiced by
a significant number of religious and the secular clergy.81
In some clerical cases, the priest or religious was charged with the
solicitation of youth for sexual purposes in the confessional, she reported.
Penalties for this dual offense of sacrilege and sodomy ranged from reclu-
sion to a monastery where the convicted cleric was prohibited from hear-
ing confessions and disciplined by his bishop or religious superior, to exe-
cution by burning. The latter punishment was usually reserved for notori-
ous clerical offenders or cases involving the sexual abuse of young children,
said Perry.82
One such notorious case cited by Perry involved a religious by the name
of Pascual Jaime, who served as chaplain to the Duke of Alcada.83 Caught in
a compromising position with one of his dolled-up street urchins who were
always in his company, Jaime admitted his life-long pederast passions to the
Inquisition. He was convicted, defrocked, handed over to the secular
authorities by his archbishop and publicly burned at the stake in front of the
archbishop’s palace.84 Later, his young accomplice, Francisco Legasteca,
who had been awaiting trial in Royal Prison, was also found guilty of
sodomy and despite his young age, was also consigned to the flames as a
warning to others who had been part of Jaime’s pederast network, Perry
noted.85
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for their sermons as was the connection of sodomy to heresy and witchcraft
and sorcery.89
English Catholics in turn were wont to blame the “unspeakable” vice on
the influx of Protestants from the Continent.90 Historian Cynthia B. Herrup
recalled that the well known English Benedictine monk Father Augustine
Baker in the late 1500s, charged that sodomy was “the greatest corruption
in our land” and he warned the youth of Oxford and Cambridge to be alert
to possible homosexual solicitation.91 A warning, not without some basis in
fact, for in 1541 Reverend Nicholas Udall, the headmaster of Eton, was
prosecuted by the Privy Council for alleged sexual transgressions including
buggery.92
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the decisive role in the relationship. Also, he added, the element of coer-
cion, actual or potential, can be said to be a factor especially in those sex-
ual liaisons involving employers and their young apprentices; teachers and
their underage pupils; or masters and their male servants or pages.
All classes of English society had access to the services of boy prosti-
tutes housed in tavern brothels that catered to clientele seeking same-sex
relations, said Bray.95
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excuse for Henry VIII’s wholesale looting of the great monastic houses of
England.
It is one of those fascinating footnotes of history that in July of 1540
when the disgraced Cromwell made his way to the scaffold (he made a pub-
lic confession of faith in the Catholic Church immediately before his execu-
tion), he was accompanied to the place of execution by Walter, the 1st Lord
of Hungerford, who was condemned to death for committing sodomy with
his manservants as well as harboring an alleged enemy of the Crown.96
Over the next 100 years, the provisions of the 1533 law would undergo
some modifications. For example, in 1548, King Edward VI approved an
amendment to the law that excluded the confiscation of a convicted felon’s
property by the Crown. The law was repealed for a short period by
Edward’s successor, the Catholic Queen Mary I as part of a general over-
haul of the Protestant legislation she had inherited from Edward. However,
Mary’s reign proved short. When Queen Elizabeth I ascended the English
throne in 1563, she re-instituted her father’s anti-sodomy law in its original
form.97
According to Herrup, throughout the Elizabethan and Jacobean periods,
the language of anti-sodomy legislation was expressed in ecclesiastical
rather than common law terms. The definition of sodomy included not only
“carnal knowledge between two men,” but also bestiality and unnatural
(anal) coitus between a man and a woman.98 An important feature of
English law was that penetration alone determined the felony.99
This singular requirement necessary for conviction in sodomy cases
was difficult, if not impossible, for non-participants to prove. Also, most
same-sex affairs involved an adult and a minor from the lower class, whose
testimony like that of a women, was generally held to be unreliable. The
issue of class distinction also carried over to cases involving two adult
males since these usually involved a man from the aristocracy and a lower
class subordinate in his employ. Further, by bringing the case to the atten-
tion of the courts, the accuser automatically implicated himself in a felo-
nious act punishable by death, Herrup pointed out. And, when all else
failed, there was always bribery and the intimidation of witnesses.100
Although many confirmed sodomites, from all classes, may have eluded
the scaffold or gallows on legal technicalities, it does not follow that they
escaped punishment altogether. The public humiliation and ostracism of
known sodomites including their confinement in the stocks were painful
enough reminders of the horror with which the general populace viewed
acts of buggery.
It is interesting to note that a common, though not necessarily untruth-
ful ploy used by the defense in buggery cases, especially those involving
the aristocracy, was the claim that the defendant was in an intoxicated state
when the alleged act occurred, thus, he could not be held culpable for his
actions.101
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pheme the Lord by saying that, “St John the Evangelist was bedfellow to
Christ, and used him as the sinners of Sodoma.” 106 Baines urged that “the
mouth of so dangerous a member should be stopped.” 107 This latter remark
was certainly a strange one for a clergyman to utter, but then the Reverend
Baines was not your ordinary run of the mill minister. He was, like
Marlowe, a long-time spy and intriguer for the Crown, with a most unusual
background as an infiltrator and spy against the Catholic Church and would-
be traitors to the Crown.
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projects and to spread discontent and rebellion against authority among the
young seminarians; deeds for which Walsingham was said to pay well.111
Some of the techniques cited by Nicholl that Baines used to spread dis-
sension among the young men at the seminary included the use of “licen-
tious” talk to stimulate carnal passions; breeding contempt and resentment
for the strict discipline and rules of the College and against those superiors
who enforced the rules; and the urging of hatred of things holy including
sacred doctrine.112
Eventually Baines’ cover was blown, but the College Council did not
immediately act upon the revelation until he approached Allen about
returning to England as a missionary in May 1582. After his unmasking,
said Nicholl, Baines was held at the local jail for almost a year and then
transferred back to the College where he made a signed confession in
which he stated he had conceived of a plan to kill Allen, indeed the whole
College if he could, by poisoning the seminary’s water system.113
After a time, Allen permitted him to return to England where he con-
tinued in Walsingham’s service as a man of property and prominent
Protestant minister in Lincolnshire, reported Nicholl.114
Baines, as noted earlier, was certainly not alone in his treachery.
Another traitor at the College cited by Nicholl was John Nicols, a semi-
narian from Rome who deserted to the English government.
There was also the case of Gilbert Gifford who enrolled at the College
at Rheims in 1577 when he was 16 years old. Although he was thought to
be a Catholic youth of exceptional merit, somewhere along the line the
English managed to “turn” him also.
Nicholl, confirmed that Gifford had two primary targets. One was his
cousin Dr. William Gifford, a Professor of Theology, over whom it is said his
cousin had a sinister hold. The second was a young man by the name of
John Savage whom Gifford persuaded to pledge a solemn oath to kill Queen
Elizabeth.115 Savage later became one of the conspirators in the Babington
Plot that was secretly micro-managed by Walsingham.
Gifford himself returned to England in December of 1585 by which time
Walsingham was ready to move against the plotters and successfully rid the
Queen of her rival, Mary Queen of Scots. Gifford, who was born into a poor
family, soon became a wealthy man —no doubt a reward for his outstanding
services to his spymaster and the Crown.116
Naturally, the English College at Rheims was not the only Catholic insti-
tution infiltrated by English spies working for the Crown.
Nicholl cited the case of Salomon Aldred, a “turned” Catholic and tailor
by trade, who infiltrated the English College seminary at Rome and later
became a spy for Walsingham in France. Aldred was described in a some-
what contemptuous manner by his controller thusly: “He is one in show
simple, but better acquainted with Romish practices against England
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than any. ...He is unnatural, and of little honesty, yet he is very worth the
winning.” 117
Another young Catholic who spied at the seminary for the Crown was
Charles Sledd who specialized in producing anti-Catholic caricatures of
prominent figures like Allen.118
Of all these Renaissance figures from the “secret theater” of espionage,
it is Richard Baines who remains the most intriguing.119
Baines never “turned.” He was never a “defector” from the Faith. He
had no vocation, no calling to the priesthood that could be said to have
“soured.” He was, in fact, never even a Catholic! He simply entered the
seminary and got himself ordained a Catholic priest for the sole purpose of
spying on the Church.
The Baines case is very important to this study because it demon-
strates in a concrete way that the infiltration of the Catholic priesthood as
an agent provocator is not merely a figment of a “deranged” and “conspira-
torial” imagination. It actually happened! It happened in 16th century
Renaissance England. And it would happen again, more than 300 years later
as part of Stalin’s campaign to infiltrate and undermine the Catholic Church
in England and throughout Europe and the United States.120
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Other testimony indicated that the Earl, the father of six children by his
first wife, played both the active and passive role with his manservants and
was obsessed with and dominated by them, a shocking and dangerous
reversal of class norms.124 Clearly, there were a number of overriding
issues involving the undermining of an entire social structure and the vio-
lation of the honor of the ruling class that went beyond his indictment for
sodomy.
Unfortunately for the Earl of Castlehaven, his total amorality was not
the only factor weighing in against his acquittal. Although he held mem-
bership in the Church of England (witnesses charged he was an atheist), his
brother was a Catholic and both had ties to Ireland at a time when the Irish
were still battling the English. These were the seeds of treason. Also, as
Herrup noted, unlike his father, James I and his libertine Jacobean court,
the current sovereign of the House of Stuart, Charles I, was a man of strict
and conventional morals in both his private and public life. The idea that a
member of the aristocracy would abet in the rape of his own wife by his own
manservants had sent shock waves through Whitehall.
Still, it was possible that Mervin might have been able to escape with
his life had he shown any sign of repentance. He did not. He continued to
declare he was innocent of the charges against him, said Herrup.125
The actual trial lasted only one day. On April 25, 1631, the judge and
jury made up of 27 peers including friends of the Countess rendered their
verdict — guilty.126 Knowing the king was against the Earl of Castlehaven
had made that a foregone conclusion. However, it was widely believed that
Charles would commute the death sentence especially as Lord Audley
asked for mercy for his father and the distinguished Touchet family lineage
went back to antiquity. But the king did not.
The Earl was beheaded on Tower Hill and two of his minions, Broadway
and Florence Fitzpatrick (who had been promised immunity) were hanged
at Tyburn three months later.127
Had the Castlehaven scandal been simply a case of a master buggering
his servant, it probably never would have come to trial. However, as
Herrup concluded, it was the grave social and political implications of the
Earl’s acts, rather than the acts themselves, that made his downfall
inevitable — an important observation that is applicable to the debate over
homosexuality in our own times.
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Margaret Clap in Field Lane, off Holborn, and other “molly houses”
located in taverns and private homes north of the Thames.128 As far as the
Societies were concerned the action was long overdue, reported Bray.
Earlier police raids against these sodomite haunts conducted in 1699 and
1707 had apparently not been effective in halting the proliferation of the
gatherings of all-male debauchees that had been a part of the London social
scene for more than 100 years.129
Molly is the familiar pet form or diminutive of the female name Mary.
Originally, “molly” was slang for a female prostitute, but later the term
came to be identified with same-sex devotees who exhibited exaggerated
effeminate traits and mannerisms.130
Although, some writers contend that mollies were drawn from all the
social classes, including the aristocracy, it is more probable that the lower
and lower-middle classes predominated at these establishments.131
The molly house was, in fact, a male homosexual brothel. According to
Bray, by the early 1700s, it had become a society within a society — com-
plete with its own jargon, designated cruising areas, customs and rules.132
Here men gathered to drink, sing, dance, flirt, gossip, arrange assignations
and engage in sex with each other or with young male prostitutes hired by
the proprietors.
The hallmark of a molly was his extravagance in effeminacy and trans-
vestism, claimed Bray.133 There was a secret set of signals by which mol-
lies could identify one another. One molly house described by Bray featured
a room called “the chapel” where men played husband and wife as if it were
their “wedding night.” 134 Male and female roles were interchangeable.
At the molly house, Renaissance men with same-sex desires let down
their hair, figuratively and literally. They wore make-up and adorned them-
selves in female clothing or costumes all the while assuming female voices
and airs and prancing about with a mincing gait and other caricaturized
mannerisms of the feminine gender. In other words, mollies were what we
call today, “flaming queens.”
As Randolph Trumbach noted in his essay “The Birth of the Queen:
sodomy and the Emergence of Gender equality in Modern Culture
1660–1750,” to effect the feminine identity associated with the passive or
receptive role, the molly was required to adapt artificial help in terms of
clothing, mannerisms and feminine names.135 On the other hand, if the
molly was taking the active role, such adaptations were unnecessary.
Whether one chooses to identify the mollies, as “homosexual transves-
tites” or “cross-dressing homosexuals,” one thing is clear — they were ulti-
mately organized for the sole purpose of procuring male same-sex partners.
As Bray suggested, no one ever entered a molly house ignorant of the type
of trade it provided or the nature of and penalties attached to the homosex-
ual acts committed therein.136
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love of display and gala festivals, the imposing Paul II did not hesitate to use
his office to prosecute heretics in France and Germany and to attempt to
restore order in the Papal States.141
With regard to matters of faith and morals, the pope demonstrated a
great concern regarding the growing influence of the half-pagan and mat-
erialistic side of the Humanist Movement in various Church dicasteries. In
1466, he abolished the College of Abbreviators that was charged with the
abridging of papal decrees and edicts before they went to the copyists. He
also moved to suppress the Roman Academy on the grounds of gross
immorality on the part of some of its members. Naturally these actions
ignited a strong negative reaction from those intellectuals and prominent
public figures who stood to loose their profitable stipends and the many
privileges associated with the office.142
Among those so affected was the well-known Humanist writer and
archivist Bartolomeo Sacchi, known as Platina, who enjoyed membership in
both the College of Abbreviators and the Roman Academy.143
Platina got his revenge against Paul II five years after the pope’s death
in a calumnious biography in which he charges his archenemy with being a
sodomite and a lover of young boys. In fact, Paul II had a reputation for
sternness in his private conduct and we know he used his office to attack
immorality, even within the Curia itself. Given Platina’s well-known griev-
ances against the pope, and since there appears to be no collaborative
testimony to support the charges of gross immorality, this writer is inclined
to side in favor of Pope Paul II and against Platina.
The second pope to be charged with sodomy was Pope Sixtus IV, a
radically different personality than his predecessor Paul II to whom he
owed his ecclesiastical good fortune.
Francesco della Rovere, the future Pope Sixtus IV was born in humble
surroundings near Abisola on July 21, 1414. After entering the Franciscan
Order, he gained eminence as an outstanding student of philosophy and
theology at the University of Pavia and later rose to the office of procurator.
In 1467 Pope Paul II created him Cardinal of S. Pietro in Vincoli. Four years
later, with the death of Paul II, della Rovere himself ascended the Chair of
Peter.
Unfortunately for the Church and for the new pope, Sixtus IV’s energies
were immediately consumed in a series of pressing political struggles both
within and without the Papal States. Also, his penchant for nepotism entan-
gled the pontiff in some unsavory Italian political intrigues including the
disastrous Pazzi Conspiracy headed by the pope’s nephew, Cardinal
Raffaele Sansone Riario, that was designed to bring about the overthrow of
the Medici and bring Florence under the rule of the House of Riarii.144
Although Sixtus IV is remembered in his history as a political rather
than religious leader, his pontificate was not altogether marked by secular
interests. He vigorously attacked the heretical doctrine of the Waldenses
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and was a well-known patron of arts and letters. Unlike Pope Paul II, his
attitude toward the Renaissance was decidedly positive and he was credited
with being the second founder of the Vatican Library. Not without a touch
of irony, Sixtus IV turned over the management of the library to none other
than Platina who held the office until his death in 1481.
As to his private life and personal morals Sixtus IV was held to be
blameless.
So where did the charges of sodomy against him originate? With a polit-
ical enemy and a life-long conspirator against the Papal government by the
name of Stefano Infessura.145
Born at Rome circa 1435, Infessura was a lawyer by profession and
served for many years as the secretary to the Roman Senate. He was no-
torious for his anti-papal sentiments and political intrigues including a
conspiracy against Pope Nicholas V. Indeed his life’s work was dedicated to
the destruction of the Papal States and the transformation of Rome into a
republic.
In 1494, Infessura wrote a scurrilous attack on the papacy in the form
of a chronicle titled, Diarium urbis Romae (Diario della Citta di Roma
1294–1494). The work, later widely used by Protestants against the
Church, contained all manner of gossip and rumors of Roman society
including a host of calumnies against the morals of the Papal Court, which
during the Renaissance period was certainly not always of the highest cal-
iber. But Infessura did not stop there. Where calumnies against certain ene-
mies were wanting, he created them, as were the charges of incestuous
pederasty and sodomy made against Pope Sixtus IV.
As evidence in support of these charges, Infessura cited the pope’s
appointment of his two favorite nephews, Pietro Riario, a Franciscan, and
Giuliano della Rovere (the future Pope Julius II) to the cardinalate. He then
went on to claim that the young men became their uncle’s lovers.
Infessura’s charges of nepotism against Sixtus IV were true. His
nephews Pietro and Giuliano received their red hats on December 16, 1471.
Raffaele Sansone Riario, not quite 17 years old, received his red hat on
December 10, 1477 along with two other relatives, Cristoforo della Rovere
and Girolamo Basso della Rovere.146 Their main qualification for the office
was that they were family. In these turbulent times, a pope needed to sur-
round himself with men he could trust and this need generally translated
itself into papal appointments of family members.
Of Cardinal Pietro Riario (1445–1474) we know little except for the fact
that he lived the life of a Renaissance prince and became a generous patron
of the arts and scholarship. He is remembered for the building of the
Cancelleria Palace allegedly financed from the winnings of one night of dice
play with the nephew of Pope Innocent VIII. In his personal conduct, the
unanimous verdict of history was that he lived an immoral life but no
rumors of homosexuality were attached to his love affairs.
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Cardinal Giuliano della Rovere, proved more worthy of his office. A sol-
dier at heart, he undertook many diplomatic and military tasks for Pope
Innocent VIII (1484–1492) over whom he held considerable influence.
Under the Borgia pope Alexander VI (1492–1503) he did not fare as well,
but nevertheless his ecclesiastical star continued to rise. With the sudden
death of Pope Pius III on October 18, 1503, after only 26 days in office,
Giuliano’s moment had arrived. Within hours of the October 31, 1503 papal
conclave he was elected pope and took the name Julius II.
Under his ten-year reign the Papal States were made secure from inter-
nal struggles and foreign interventions and Italy delivered from its subjec-
tion to France. Interestingly, unlike his uncle, Pope Sixtus IV, he was free
from nepotism.147 He heard Mass almost daily, often celebrating it himself.
In 1512, he convoked the Fifth Lateran Council with the intention of insti-
tuting a number of important Church reforms especially within the Roman
Curia and the monastic orders.
Let us return now to Infessura’s charges that both Pietro and Giuliano
served as “catamites” to their pope-uncle Pope Sixtus IV.
First, there is the implausibility that, given the close alliance that
extended between family members, especially those of great power and
influence, an uncle, much less a pope-uncle would sexually misuse his
own natural nephews. Secondly, if heredity plays any role what-so-ever in
one’s sexual life, the Rovere lineage was wildly heterosexual and prolific,
its eminent ecclesiastics not excluded.
For example, before he became pope, Giuliano fathered three daughters,
one of whom he gave in marriage to Giovanni Giordano Orsini.148 Famous
for his warlike manliness and temperamentally characterized as the pon-
tefice terribile, it borders upon the incredible to suggest he would submit his
body for penetration by any man —including his uncle, the pope, no less.
Later reputable historians of the Renaissance popes have largely dis-
missed the chronicles of Infessura as being grossly unreliable and purpose-
fully maligning. So much so that when Oreste Tommasini, edited the
Diarium in 1890, all references to Infessura’s accusation of pederasty and
sodomy against Pope Sixtus IV and his nephews were eliminated on the
grounds that they lacked any foundation whatsoever in fact.
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far away, helping to kill the pain of chronic gout and infections of the eyes
and teeth and neurological facial problems that plagued his later years.161
What his short reign as Pope Julius III might have been like had the eld-
erly del Monte never laid eyes on the young Innocenzo we do not know, but
there is no doubt that it would have been much more favorable than history
now records.
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Pope Paul III died suddenly and the elderly del Monte ascended the
papal throne as Pope Julius III.
Once again, nepotism swept through the Curia. But as we have already
seen this was nothing new in the history of the Church. During these dan-
gerous times for the papacy, as Doerrer humorously noted, “Almost every
cardinalitial consistory was like a little family reunion.” 164
In a more serious vein, Doerrer noted that while the practice of nepo-
tism is largely disparaged today, during the Renaissance when the Papal
States and the papacy itself was under constant attack, having one’s rela-
tives in key Church positions served to stabilize Church administration and
insured loyalty to the reigning pontiff.
Secondly, it is an incontrovertible fact of history, that with the exception
of his adopted nephew Innocenzo, the confidence that Pope Julius III placed
in his cardinal-nephews reaped great rewards for the Church during the
mid-16th and early 17th centuries.
Among the most praiseworthy of del Monte’s legitimate cardinal-
nephews listed by Doerrer are:
• The great reformer Cardinal Fulvio della Corgna.
• The saintly Cardinal Cristoforo Guidalotti Ciocchi del Monte, a
Doctor of both civil and canon law.
• Cardinal Girolamo Simoncelli, Boldovino’s grandson known for his
great zeal and love for the Church.
• And the most remarkable of all, Giovanni Maria’s great nephew,
Saint Roberto de’Nobili, who was made a cardinal at age 12, lived
an exemplary religious life and died in 1559 with the odor of sanc-
tity at the age of 17, having exhausted his short life in God’s
service.165
Unfortunately Innocenzo was not cut from the same cloth as these men.
Cardinal Reginald Pole once called him an “impious rogue,” Doerrer said.166
When the College of Cardinals heard that the pope intended to raise his
adopted nephew, a bastardo to boot, there was a sense of outrage especially
among the leaders of the Counter-Reformation in the Curia who believed,
with good reason, that the appointment would bring dishonor upon the
Church.
Ignoring these protests, Pope Julius III quickly issued a bull legitimiz-
ing Innocenzo (he had done the same for his brother Boldovino’s illegiti-
mate son Fabiano) and in a secret consistory on July 2, 1550 gave him the
red hat.167 He then made Innocenzo papal legate to Bologna. Soon, said
Doerrer, the young prelate was living the life any Medici prince would envy.168
With regard to his new ecclesiastical appointment, Innocenzo was never
more than a figurehead. When the elderly del Monte realized he had made
a grievous error in selecting Innocenzo for the dual political and diplomatic
role for which the young man had absolutely no qualifications, he gave his
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The “updated” version of the initial liaison between Cardinal del Monte
and young Innocenzo as seen through the lavender lens of various “Queer”
websites, is that Cardinal Giovanni “discovered” Innocenzo, while roaming
the streets of Parma (not Piacenza) in search of a young male prostitute on
whom he could slake his homosexual passions.176
Fortunately for posterity, in Scandal in Scarlet, Doerrer devoted an
entire chapter titled “Zeus and Ganymede?” that is meant to answer these
grievous charges. With the skill of an experienced surgeon, the young
George Washington University scholar excised fact from fiction and made a
final determination that these accusations of moral turpitude against Pope
Julius XIII and Cardinal Innocenzo were “without factual foundation.” 177
According to Doerrer, the myth of Pope Julius III’s homosexual rela-
tionship with Innocenzo can be traced back to two sources.
The first, is a letter written in 1551 by Matteo Dandolo, the Venetian
ambassador in Rome during the early years of Julius III’s pontificate, to the
Holy Roman Emperor Charles V. In a familiar chatty style, Dandolo retold
the story of the young Innocenzo’s tryst with the cardinal’s pet ape and how
the cardinal “came to like the boy as much as he liked the ape.” 178 He then
added that del Monte provided the youth “with food and clothing, and he
soon allowed the boy into his bedroom and into his own bed —as if he were
a son or a nephew.” 179
Was Dandolo insinuating that theirs was a homosexual relationship? It
does not appear so. Seen within its proper context, the meaning of this ref-
erence is rather forthright. The diplomat is voicing the opinion that the
cardinal treated Innocenzo just like he would a son (or grandson) or
nephew — a relationship that would obviously not have included buggery.
According to Doerrer, Innocenzo most likely served as the cardinal’s
valet de chambre, that is, he attended to the elderly and sickly del Monte’s
needs during the night, a not uncommon practice that continues in the
Church today among very elderly and sickly prelates not excluding the
pope himself.180 The fact that he Innocenzo shared the old man’s bed is
simply an acknowledgment of practical sleeping arrangements that were
customary during the Renaissance period.
Interestingly, Danolo noted that the affection shown by the prelate for
Innocenzo was so remarkable that it gave rise to a rumor that the youth
was actually his own son, a back-handed way of affirming that the old
cardinal possessed normal sexual inclinations.181 Certainly, as has Doerrer
pointed out, all of Giovanni Maria’s sisters and brother were extremely pro-
lific — allowing as many children as God would provide. There is no reason
to assume that had the prelate chosen to eschew the religious life and mar-
ried, he would have likewise fathered a large and extensive family.182
The second source cited by Doerrer comes from the poisoned pen of the
16th century chronicler, lawyer and diplomat Johann Philippson (1506 –
1556), better known as Johan Sleidan. As a Protestant partisan in service to
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the German princes united against Charles V and the Catholic Church, the
anti-papal bias of Sleidan was readily acknowledged. Trent historian Jedin
described Sleidan as a one-sided man, “who [laid] the blame for all the evils
of the schism upon the alleged ill will of the Roman Curia.” 183
In Commentaries on Religion and the State in the Reign of Emperor
Charles V published in 1555, the year of Pope Julius III’s death, Sleidan,
who probably had knowledge of or access to a copy of the Danolo letter,
accused Cardinal del Monte, that is, Pope Julius III, of keeping Innocenzo
as a lover —as “Juppiter kept Ganymedes.” 184 The work became one of the
most widely read narratives of the Reformation period. Up until Doerrer’s
recent research initiative on the life of the del Monte family, Sleidan’s accu-
sations have gone largely unchallenged.
Among the arguments presented by Doerrer that tend to refute the
accusation that Cardinal Giovanni Maria del Monte was a practicing ped-
erast and homosexual is the simple fact that the College of Cardinals, dom-
inated by leaders of the Counter-Reformation Movement in the Church,
nominated and elected him pope.
If the cardinal, who according to the modern day homosexual gossip
mill, was as indiscreet and foolish as to openly solicit a youthful male pros-
titute in the streets of Bologna or Parma or Piacenza (while suffering from
a crippling attack of gout and poor eyesight no less), it is highly unlikely
that such behavior would have escaped the attention of the College of
Cardinals.
With a host of Sleidans waiting in the wings to attack the Church at
every turn, it strains reason to believe that the Curia for one of the great-
est Church councils ever assembled — the Council of Trent — would con-
sider, much less, elect, a pope with a reputation for pederasty.
We also know that Cardinal del Monte was greatly beloved by the com-
mon people. Spontaneous crowds gathered and cheered him on wherever
he went especially in the North country. Would such treatment be lavished
on a prelate rumored to be an inveterate bugger? Again, the answer must
be in the negative.
As for the sexual appetites of the young Cardinal Innocenzo they were
demonstratively heterosexual, as evidenced by the Cortese affair and the
alleged rape charges against the two women in Siena.185
Of course, this does not absolutely rule out the possibility that he
engaged in a sexual liaison with the old, sickly and uncomely del Monte in
order to escape his abject life of poverty, but such a relationship would have
been difficult for the youth to keep secret for so many years.186 Also the
case of Innocenzo remains the only charge of homosexual activity leveled
against Giovanni Maria.
In the end, after carefully weighing all the historical and biographical
data on both Pope Julius III and Cardinal Innocenzo, I believe that Doerrer
104
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Not until the twentieth century, would the issue of a homosexual pope
be raised again.
Notes
1 For a fascinating look at the Italian Renaissance see Jacob Burckhardt, “The
Civilization of the Renaissance in Italy,” translated by S.G.C. Middlemore,
1878 available from
http://www.idbsu.edu/courses/hy309/docs/burckhardt/burckhardt.html.
2 See Guimarães for an excellent summary and bibliography on the pontificate
of St. Pius V. 358–360. Guimarães notes that St. Pius V called for the univer-
sal application of the death penalty for convicted sodomites from all classes of
society including members of the clergy who were to be “stripped of all their
posts, dignities and income, and after degradation, be handed over to the sec-
ular arm” to be executed as mandated by law according to the appropriate
punishment for laymen plunged into this abyss.
3 For a comprehensive review of the complex repercussions of the Reformation
on Christian life and worship see “The Reformation” by J. P. Kirsch as tran-
scribed by Marie Jutras available from
http://www.newadvent.org/cathen/12700b.htm.
4 Alan Bray, Homosexuality in Renaissance England (New York: Columbia
University Press, 1982), 7.
5 Ibid., 62.
6 Technically speaking, the term sodomy was also applied to the act of anal
penetration of a woman by a man for purposes of family limitation or preven-
tion of illegitimate bastard offspring.
7 Rocke, 14–15.
8 Ibid., 11.
105
THE RITE OF SODOMY
9 Ibid., 3.
10 Ibid., 132.
11 Ibid., 14, 28.
12 Ibid., 13.
13 Ibid., 157–158.
14 Ibid., 150.
15 Ibid., 189.
16 Ibid., 13.
17 Ibid., 166.
18 Ibid., 94.
19 Ibid., 107.
20 Ibid., 13.
21 Ibid., 15.
22 Ibid., 21.
23 Ibid., 32.
24 For an introduction to the life and works of St. Bernardino of Sienna see
Pascal Robinson’s essay on the saint translated by Olivia Olivares at
http://www.newadvent.org/cathen/02505b.htm. Also see “The Franciscan
Experience” at http://www.christusrex.org/www1/ofm/fra/FRAsnt04.html
that contains a brief essay on the holy friar.
25 Franco Mormando, The Preacher’s Demons Bernardino of Siena and the Social
Understanding of Early Renaissance Italy (Chicago: University of Chicago
Press, 1999).
26 Ibid., 21–22.
27 Ibid., 109.
28 Guimarães, 364.
29 Rocke, 36. See also Rocke’s Ph.D. study on St. Bernardino, “Sodomites in
Fifteenth-Century Tuscany: The Views of Bernardino of Siena,” in The
Pursuit of Sodomy: Male Homosexuality in Renaissance and Enlightenment
Europe, eds. Ken Gerard and Gert Hekma (New York: Harrington Park Press,
1989), 7–31.
30 Ibid., 117, 39.
31 Ibid., 41.
32 Ibid.
33 Ibid., 33.
34 Ibid., 35.
35 Ibid., 37.
36 Mormando, 133.
37 Rocke, 142.
38 Ibid., 4.
39 Ibid., 84.
40 Ibid.
41 Ibid., 162.
42 Ibid., 82.
43 Ibid., 52.
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44 Ibid., 71.
45 Ibid., 269.
46 Ibid., 139.
47 Ibid., 233
48 Ibid., 66.
49 Ibid., 49, 163. One such explosive case that came to light during Rocke’s
research involved the former archiepiscopal vicar of Pistonia, messer Donato
di Piermaria who admitted that he had sodomized many clerics in his service,
some for years. He named 13 boys with whom he had sexual congress,
mostly young clerics who came to clean his room, plus many others whose
names he could no longer remember.
50 William Clark, Savonarola His Life and Times (Chicago: A. C. McClurg and
Co., 1890), 30.
51 Ibid., 31.
52 The Life and Times of Girolamo Savonarola (London: Whittaker and Co.,
1843), author unknown, 145.
53 Clark, 239.
54 Rocke, 206.
55 Ibid., 211.
56 Clark, 239.
57 Rocke, 210.
58 Ibid.
59 Pope Alexander VI was a Borgia. Called by many names not the least of
which was “the scourge of Christendom,” Rodrigo Borgia belonged to a noble
Spanish family and came to Rome during the pontificate of his uncle, Calixtus
III. He was made Archbishop of Valentia and cardinal before the age of 25.
According to Clark, although he was a man of exceptional administrative tal-
ents and a consummate politician, he was more interested in temporal than
religious concerns. Also, his private life that included a mistress and a large
number of offspring, was an open scandal. In his confrontation with
Savonarola which was largely a political affair, he attempted to bribe the
Dominican firebrand with a red hat. This was a grave error on his part, said
Clark, as it helped confirm the friar’s suspicion that the Borgia pope had
“usurped the highest station in God’s temple by the crime of simony.” In May
1998 on the 500th anniversary of Savonarola’s death, Tertium Millenium, a
publication of the Vatican Committee for the Preparation of the Jubilee
announced the beginning of an investigation of the life and works of
Savonarola directed at the possible beatification of the Dominican monk.
Fr. Innocenzo Venchi, OP is in charge of the investigation. His interview on
Savonarola is available from
http://www.zenit.org/english/archive/9808/zw980816.html.
60 Ruggiero, 137.
61 Ibid., 115.
62 Ibid., 121.
63 Ibid., 116, 126.
64 Ibid., 135.
65 Ibid.
66 The custom of sodomites assigning each other feminine names appears to
have become a common practice throughout Europe and England by the late
107
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108
THE RENAISSANCE
109
THE RITE OF SODOMY
119 Super-sleuth writer John Le Carré calls espionage “the secret theater of our
society.”
120 Ibid. 96. Nicholl noted that the flirtations of the Cambridge men with
Catholicism in the late 1500s, was similar to that of the Cambridge men with
Communism in the 1920s and 30s. For most it was a “dilettante game,” he
commented, although for the Cambridge spies like Anthony Blunt and Guy
Burgess it was deadly serious.
121 Herrup, 38.
122 Ibid., 38, 41.
123 Ibid., 42–46.
124 Ibid., 49.
125 Ibid., 91–92.
126 Ibid., 55–56.
127 Ibid., 95. The verdicts of the jurors in the Touchet Trial are found at
http://web.ukonline.co.uk/Members/tom.paterson/touchet/touchettrial.htm.
128 Bray, 82. For an extensive discussion of the role of the Societies for
Reformation of Manners see Alan Hunt, Governing Morals, A Social History of
Moral Regulation (London: Cambridge University Press, 1999). According to
Hunt, homosexual prostitution did not become a major problem in London
until after the 1720s. He reported that in its campaign for community virtue
and public order, the primary target of the Societies were homosexual broth-
els rather than individual homosexuals. Also, the Societies concentrated their
efforts on the lower classes rather than the wealthier upper classes. That the
Societies should have “Manners” rather than “Morals” in its name suggests
that these groups were less interested in the “salvation of souls,” that is
internal conversion, than in outward conformity. The Societies for
Reformation of Manners was later replaced by the Societies for the
Suppression of Vice in the early 1800s.
129 Bray, 91.
130 Ibid., 137.
131 Ibid., 85.
132 Bray, 85.
133 Ibid., 86.
134 Ibid., 86.
135 See Randolph Trumbach, “The Birth of a Queen: Sodomy and the Emergence
of Gender Equality in Modern Culture 1660–1750,” in Hidden from History —
Reclaiming the Gay & Lesbian Past, eds. Martin Baum Doberman, Martha
Vicinus, George Chauncey, Jr., (New York, Penguin Books, 1989), 137–138.
136 Bray, 93.
137 Trumbach, 137.
138 Ibid.
139 Ibid., 145.
140 Bray, 90.
141 These biographical details were taken from a brief essay on the life of Pope
Paul II (Pietro Barbo) by N. A. Weber, transcribed by Douglas J. Potter and
found at http://www.newadvent.org/cathen/11578a.htm.
142 Ibid.
110
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143 For a discussion of the College of Abbreviators see “History of the Catholic
Church — From the Renaissance to the French Revolution,” by Rev. James
MacCaffrey, S.J. (1914) and available from
http://catholicity.elcore.net/MacCaffrey/HCCRFR1_Chapter01a.html.
144 For information on Pope Sixtus IV see “The Cardinals of the Holy Roman
Church by Francis A. Burkle-Young, author of Passing the Keys: Modern
Cardinals, Conclaves, and the Election of the Next Pope (Lanham, Md.: Madison
Books, 2001). The website is
http://www.fiu.edu/~mirandas/election-innocentviii.htm.
145 For a brief review of the life and works of Stephano Infessura see the biogra-
phical sketch by J. P. Kirsch, transcribed by Beth Ste-Marie at
http://www.newadvent.org/cathen/08002a.htm.
146 Burkle-Young.
147 See Michael Ott’s excellent summary of the life of Pope Julius III as tran-
scribed by Kenneth M. Caldwell at
wysiwyg://44/http://www.newadvent.org/cathen/08562a.htm.
148 Ibid.
149 Michael Leopoldo Doerrer and Francis A. Burkle-Young, The Life of Cardinal
Innocenzo Del Monte: A Scandal in Scarlet, (together with Materials for a
History of the House of Ciocchi del Monte San Savino), Renaissance Studies
Series (Lewiston, N.Y.: Edwin Mellen Press, 1997), 20–26. Burkle-Young was
a member of the Library of Congress and Doerrer a young scholar at George
Washington University when he began his research and writings on Cardinal
del Monte.
150 Ibid., 26 – 28.
151 Ibid., 30.
152 Ibid., 32, 37.
153 See a summary of the early life of Pope Julius III by Michael Ott, transcribed
by Vivek Gilbert John Fernandez at
http://www.newadvent.org/cathen/08564a.htm.
154 Ibid.
155 Ibid.
156 Doerrer, 72.
157 Ibid., 68.
158 Ibid., 60.
159 Ibid., 136.
160 Ibid., 69.
161 Ibid.
162 Ibid., 80.
163 Ibid., 83.
164 Ibid., 98.
165 Ibid., 101–118.
166 Ibid., 125.
167 Ibid., 126.
168 Ibid., 127.
169 Ibid., 131–132.
170 Ibid., 133.
111
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112
HOMOSEXUALITY AND THE RISE OF THE MODERN SECULAR STATE
Chapter 4
Introduction
Beginning in the late 1700s including the brief period known as the
Enlightenment, there occurred a dramatic paradigm shift in the phenom-
enon of same-sex erotic relationships throughout the Western world.
The rise of the modern state with its vast urban centers and secularized
government opened the door to the development of a new homosexual col-
lective and “sub-culture” in major cities throughout Europe including
London, Berlin and Amsterdam. These new urban metropolises offered the
homosexual both anonymity as well as increased opportunities for same-
sex assignations and political activism associated with “the cause,” that is
the legalization of consensual homosexual acts.
From a moral perspective, the final fruits of the Reformation had re-
sulted in a cleaved Christendom. No longer was there one authority, one
voice, to rule infallibly on matters of faith and morals. Now there were two
distinct religions, two distinct cultures and two distinct moral codes.
The Church was no longer the center of a nation’s religious, cultural and
intellectual life. Nor was “the modern man” preoccupied with matters of
God. He, like the State he represented, was at once secular of spirit, scien-
tific and progressive in thought and liberal in politics and morals.
Religious sanctions based on natural law including the prohibitions
against certain vices such as pederasty and homosexuality were severely
weakened. However, they had not disappeared entirely.
Protestantism was still to a large extent living off its Catholic capital in
terms of family life and sexual morality. In any case, the new Protestant
doctrine of the supremacy of individual conscience did not extend to the
sodomite and his pursuit of illicit and unnatural pleasures. The common view
held by Catholic and Protestant alike, especially within the new middle
class, remained pretty much what it has always been in Christian society —
sodomy was a grievous sin against God and a crime against the State.
Only in the upper classes, for whom discretion was known to cover a mul-
titude of sins, did one find a certain degree of tolerance toward habituated
homosexuals. As Barnhouse observed, “To engage in the more picturesque
realms of licentiousness after all, takes both leisure and money.” 1
In the eyes of many aristocrats or prominent members of society, one’s
private vices and sexual peccadilloes were no one else’s business. Or as a
cleaning lady is supposed to have uttered in giving testimony at the trial of
113
THE RITE OF SODOMY
114
HOMOSEXUALITY AND THE RISE OF THE MODERN SECULAR STATE
semantic shift did not escape the attention of the leaders of the early homo-
sexual emancipation movement. Vice, like error, has no rights, but people
(including perverts) do.
115
THE RITE OF SODOMY
any male person of any act of gross indecency with another male
person, shall be guilty of a misdemeanor, and being convicted there-
of, shall be liable at the discretion of the court to be imprisoned for
any term not exceeding two years, with or without hard labor. 5
Under the new law, the prison sentence for a convicted sodomite was
drastically reduced from ten to two years. However, whereas the old laws
had defined sodomy strictly in terms of anal penetration, the Labouchere
Amendment used a broader terminology, “acts of gross indecency” that
would extend to other homosexual acts including mutual and interfemoral
masturbation and fellatio between male persons without regard to active
and passive roles. It also criminalized both public and private same-sex
indecencies.
Naturally, there were those critics who did not consider the Labouchere
Amendment to be progressive. Some compared it to Germany’s infamous
Paragraph 175 that will be examined later in this chapter. They dubbed the
measure, “A Blackmailer’s Charter” since, at least theoretically, any man
could fabricate a private incident for possible extortion purposes. This
charge, however, underestimated the severity of punishment meted out
under English law for false testimony given under oath. There was also
the matter of self-incrimination, that is, the accuser in a court of law would
open himself up to possible legal action. It also tended to obfuscate the
obvious —blackmail and extortion have always been potential features of
illicit sexual behavior, more so where same-sex acts are involved.
Many of these opponents of the Labouchere Amendment, then and
today, appear to overlook the most salient feature of the Labouchere
Amendment — that is, that its primary objectives were the curbing of
underage male prostitution combined with a more active prosecution of
pederast homosexuals. Previously, sexual assault cases involving boys (and
girls) over 12 years of age was not considered a criminal offense.
The protection of vulnerable working class boys from older predatory
homosexuals, rather than the punishment and prosecution of consenting
adult homosexuals was the driving force behind the Labouchere Amend-
ment. Generally speaking, its passage did not drastically change the over-
all pattern of police enforcement of anti-sodomy laws involving consenting
adult males.
With very rare exceptions, from the late 1700s until the turn of the 20th
century, law enforcement officers usually observed a laissez faire attitude
toward adult homosexuals and their adult partners, more especially if they
were members of the aristocracy or men of acquired fortune and influence.
If an upper class toff wanted to exercise his unnatural passions with a
willing adult partner— be he a “renter” or “rough trade” or “soldier pros-
titute” and he was willing to pay for the sexual service, that was his busi-
ness. All that was required was a modicum of discretion.6
116
HOMOSEXUALITY AND THE RISE OF THE MODERN SECULAR STATE
117
THE RITE OF SODOMY
were it not for one important, but often, ignored fact. That is, the object of
choice for many adult homosexuals remained adolescent boys and young
men. These pederastic relationships were characterized by disparities not
only in age, but also in terms of wealth, power and influence. It is certainly
an open question as to whether or not many of the homosexual scandals
that rocked English society during the Victorian era would have engen-
dered such violent public reaction had they not involved the seduction and
sexual exploitation of young boys and youth, i.e., the sex abuse of minors.12
Clerical Crimes
In the introduction to his chapter on clerical pederasty and homosexu-
ality in Victorian England, Hyde noted that most cases involving clergymen
never came to trial. The accused was granted bail, an automatic courtesy
given his superior social status and he invariably fled the country to escape
prosecution.
For example, at the turn of the 19th century, the prominent Rev. John
Fenwick of Northumberland, who is reported to have acquired “the unmen-
tionable vice” as an undergraduate at Oxford, absconded not once, but
twice, to France and finally settled in Naples, Italy to escape the arm of the
English law.13
The Rev. V. P. Littlehales of Lincolnshire accused of sexually assaulting
a footman in the employment of a certain Dr. Wollaston, forfeited his bail
and fled to America.14
The case of the Irish aristocrat Right Rev. Percy Jocelyn, the Anglican
Bishop of Clogher and third son of the first Earl of Roden is very forthright.
On the evening of July 19, 1822, during a visit to London from Ireland, the
bishop was caught in flagrante delicto with a private soldier named John
Moverley at a public house called the White Hart. The next day, both men
were charged with a homosexual offense before a local magistrate. They
entered a plea of not guilty. Private Moverley, unable to post the minimum
bail and sureties was remanded in custody. The bishop on the other hand,
immediately posted bond, was released and shortly thereafter, fled to
Scotland where he lived incognito performing menial tasks until his death
in 1843.15
There is an interesting aside to the Clogher scandal that sheds some
light on the degree to which the bishop’s unnatural passions dominated
his life. According to Hyde, 11 years before the White Hart incident, Bishop
Jocelyn had been accused of propositioning a domestic manservant named
James Byrne. Instead of flying the coop, the bishop responded to the charge
by suing Byrne for libel and won. Poor Byrne was sentenced to prison for
two years and publicly flogged within an inch of his life. Perhaps it was the
memory of this grave injustice that inspired Rev. Jocelyn to compose the
short epitaph engraved on his nameless coffin: “Here lies the remains of a
118
HOMOSEXUALITY AND THE RISE OF THE MODERN SECULAR STATE
great sinner, saved by grace, whose hope rests in the atoning sacrifice of
the Lord Jesus Christ.” 16
In the fourth case cited by Hyde, the Rev. Thomas Jephson, a prominent
scholar and cleric of St. John’s College, Cambridge, chose to stand trial
against charges that he had criminally assaulted a 19-year-old youth, James
Welch, on Whit Sunday 1823.
During the trial that took place in Cambridge on July 23, 1823, the
defense argued that Rev. Jephson was a victim of entrapment and possible
extortion. The prosecution claimed that he sexually accosted Welch who
was fortunate enough to be rescued by some local residents before the act
was completed.
Following 17 hours of testimony, the jury returned with a verdict of not
guilty. However, the university authorities did not appear to be totally con-
vinced of Rev. Jephson’s innocence. Although he was never defrocked and
was permitted to retain his fellowship, the college authorities asked him to
remove himself from the premises and relocate elsewhere, at least until
such times as his innocence could be proved without a shadow of a doubt.
Rev. Jephson promptly obliged his superiors and never returned to St.
John’s College.17
Although Vaughan was initially drawn to the law, he finally settled upon
holy orders and in 1841 at the age of 25 took his first church assignment
as vicar of St. Martin’s in Leicester.
According to Christopher Tyerman, author of A History of Harrow
School, when Vaughan was put in charge of the school in 1845 it was in near
119
THE RITE OF SODOMY
120
HOMOSEXUALITY AND THE RISE OF THE MODERN SECULAR STATE
121
THE RITE OF SODOMY
122
HOMOSEXUALITY AND THE RISE OF THE MODERN SECULAR STATE
But the police had not acted quickly enough. By the time they reached
19 Cleveland Street, Hammond and Veck had disappeared leaving the naïve
Newlove holding the bag. As Newlove was being hauled off to the police
station from his home, he complained to the Inspector Abberline that it was
unfair that he should be prosecuted while “men in high positions” went
free.35
Among the highly placed personages Newlove named as visitors to the
Cleveland Street brothel were Lord Arthur Somerset, alias “Mr. Brown,” a
major in the Royal Horse Guards and Superintendent of the Stables and
Extra Equerry to the Prince of Wales; the Earl of Euston, a sophisticated
man-about-town and high-degree Mason; a Colonel Jervois of the
Winchester Army barracks; and most importantly, “PAV” Prince Albert
Victor, the eldest son of the Prince of Wales and the successor to the British
throne. Whitehall and the Royals were alerted to the potentially explosive
nature of the Cleveland Street case. Obviously this was not your ordinary
case of homosexual solicitation and under-age prostitution. Abberline knew
that the rules of the game had just undergone a dramatic change.
To add to Abberline’s woes, he was informed that Hammond, the key
figure in the affair, had already fled across the Channel to France to escape
prosecution. Scotland Yard immediately alerted police officials both in Paris
and Brussels as to the nature of the charges against Hammond and asked
that his whereabouts and contacts be carefully monitored.
Under the existing extradition laws between England and France,
the French government had the power to authorize the apprehension of
Hammond who was traveling with Ames, an under-age English boy, and
ship them both back on a British freighter on the next tide. However, it
soon became clear that the Royals and Whitehall were more interested in
keeping Hammond out of England than bringing him home to stand trial.
Nor was Hammond the only suspect to fly the coop.
Before Abberline could obtain a warrant for the arrest of Lord Somerset
against whom there was prima facie evidence in the form of signed postal
orders issued to a telegraph boy in Hammond’s employ, the inspector
learned that Somerset had taken a sudden four-month leave from his regi-
ment and fled to Paris to escape the law.
Before leaving England, Somerset made arrangements for a young
English solicitor by the name of Arthur Newton to handle the charges
against him and to aid in the defense of Veck and Newlove. Somerset also
had Newton act as his go between with Hammond who was demanding a
large sum of hush money from Somerset reportedly in the realm of £2000
and first-class tickets to America for himself and his boy, Ames.
Meanwhile, in London, preparations were underway for the first of
three trials connected to the Cleveland Street Affair.
Inspector Abberline had already pieced together a fairly accurate pic-
ture of Hammond’s illegal operation from the testimony of Veck and
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Newlove and that of the telegraph boys including George Wright, Charles
Thickbroom, William Perkins, Algeron Allies and Charlie Swinscow and
Veck’s boy, George Barber. The boys ranged in age from 15 to 19.
They told Abberline that before bringing them to Cleveland Street to
service gentlemen, Newlove had introduced them to various homosexual
acts including mutual masturbation, fellatio and sodomy (incomplete) in the
basement lavatory of the GPO building.36
None of the telegraph boys could be considered professional prostitutes.
Their simplicity and lack of guile certainly appeared to have influenced both
PC Hanks and Inspector Abberline in their favor. They were fresh faced
lads, unsophisticated to the ways of the world, traits that would make them
extra appealing to Hammond’s pederast clientele. They all came from
respectable families. When interrogated by Abberline, all expressed a
sense of shame for their actions and were openly distressed when forced to
reveal to their parents the exact nature of the work they performed for
Hammond.37
However, Newlove, who had procured their services for Hammond
argued that he never corrupted any of the boys. He said that the telegraph
boys in general were notorious for their willingness to engage in sex play
with males willing to pay for their services, so presumably, there was no
problem in having them prostitute themselves with adult men with unnat-
ural sexual appetites. He said that Hammond received between a half to
a whole sovereign per trick from his clients and paid out four shillings to
the boy.38
124
HOMOSEXUALITY AND THE RISE OF THE MODERN SECULAR STATE
The fact that both men, especially the older Veck, were let off with rel-
atively light sentences, angered Labouchere, who had been watching and
weighing the Cleveland Street proceedings through his own political prism.
He rose to his feet on the floor of Parliament and charged that the Home
Office had cut a deal with Newton and his clients to avoid a wider public
scandal— a charge that government officials officially denied.42
By this time, a warrant had been prepared for the arrest of Somerset,
but the summons could not be served until he returned to England.
From his listening post in Paris, Somerset was well aware that his
chances at a successful defense were near nil as long as Allies, his favorite,
and the other telegraph boys were around to testify against him. The burn-
ing question was how to get rid of the witnesses. By late September, a solu-
tion was at hand — bribe the witnesses to leave the country.
One of Newton’s agents, Adolphe de Gallo approached Wright and
Swinscow and tried to get the boys to go to Australia, while another agent,
Frederich Taylorson attempted to bribe Allies to go to America. Newton
had made similar contacts with Thickbroom and Perkins.43 The boys’ par-
ents were not advised that arrangements were being made to settle their
sons abroad.44
On October 16, 1889, Whitehall was alerted to the fact that Somerset
had returned to England for his grandmother’s funeral, after which he spent
several days making the rounds of political and personal associates at vari-
ous high government offices and visiting his club in London. Under orders
from the Prince of Wales and with the knowledge of Prime Minister
Lord Salisbury, he was permitted to leave England again for the Conti-
nent unmolested.
The official argument against his arrest was that the prosecution of
Somerset as a sodomite would seriously injure public morality without any
commensurate advantage. His sufferings from a self-imposed exile were
seen as being sufficient punishment for his alleged misdemeanor. In any
case, the blame for letting Somerset escape for the second time again was
cast upon Scotland Yard.
Lord Somerset had just comfortably situated himself in Rouen and was
beginning to contemplate a brighter future, when the second trial of the
Cleveland Street scandal opened at the Old Bailey with an entirely new cast
of characters.
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With the final sentencing of Arthur Newton, the Cleveland Street scan-
dal was, for all practical purposes brought to a close. The Royal family and
Prime Minister Salisbury’s Conservative government could breathe easier
now — they had both been saved from a much more serious scandal— one
that connected Prince Albert Victor to the Cleveland Street brothel.
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The record does not tell us what happened to Allies and the rest of the
young telegraph boys who were seduced and sexually exploited by men
many years their senior and who lost their jobs and were publicly dis-
graced. Other than their immediate families and sweethearts and perhaps
the sympathetic PC Hanks and Inspector Abberline no one seemed to care
about their future. How terribly familiar!
Substitute the Roman Catholic Church for the Royal family and one can
see how tempting it is for any Establishment — secular or religious — to go
to extreme lengths to cover up sex scandals especially those of a pederas-
tic or homosexual nature.
As the Cleveland Street Affair drew to a close, the overall final verdict
in the case especially in the eyes of Radical critics like Labouchere and
Parke was that the Establishment had won out. But that victory was an illu-
sory one. No sooner had Victorian society begun to enjoy a respite from fur-
ther unpleasant revelations about the sodomitical affairs of this or that earl
or prince when another series of public trials even more devastating than
the Cleveland Street scandal broke on to the London scene.
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A Promising Lad
Born in Dublin on October 16, 1854, into a prominent if somewhat
eccentric and unconventional family, Oscar Wilde was the second and
youngest son of Dr. (later Sir) William Robert Wilde, a gifted surgeon,
renowned antiquarian, prolific writer and “lady’s man” and (Lady) Jane
Francesca Elgee Wilde, a fierce Irish patriot and talented poetess and
linguist in her own right.
According to the distinguished scholar and critic Richard Ellmann,
author of Oscar Wilde, considered to be the standard biography on Wilde,
the playwright appeared to have enjoyed a carefree, near idyllic childhood.
There was his older brother William Charles called Willie, his baby sister
Isola, the “pet” of the family until her untimely death at the age of 10, and
a large household of agreeable servants, governesses and private tutors.
As he was growing up, young Oscar was oblivious to the darker events and
familial scandals that were taking place around him.64
At the age of 10, the intellectually precocious Oscar, along with Willie,
age 11, were sent off to the Portora Royal School in Enniskillen, County
Fermanagh in Northern Ireland where Oscar was to spend the next seven
years of his life.65 Unlike his brother Willie, Oscar was not popular with his
classmates and he remained somewhat of a bookish loner with an “inordi-
nate passion” for the Greek classics.66 This passion paid off when in 1871,
the promising classicist was awarded a Royal School scholarship (and
later a Foundation Scholarship) to Trinity College, Dublin, the Protestant
University of Ireland.67
During his Trinity years, Wilde was heavily influenced by the pre-
Raphaelitism and Hellenistic Movements as expounded by some of the
leading Irish classicists of the day including the Reverend (later Sir) John
Pentland Mahaffy (1839–1919) and the Latin and Greek literary scholar
Robert Yelverton Tyrrell (1844–1914). It was at Trinity College that the
young Wilde gave his intellectual (if not emotional) assent, to the philo-
sophical foundation that would pave the way to his later homoerotic adven-
tures that served as a bridge between aestheticism and decadence.
The colorful and eccentric Mahaffy, Swiss-born but Dublin-educated,
was a full-fledged Philhellene — a lover of all things Greek.68 Before he
became Provost of Trinity College in 1904, he would often accompany
Trinity undergraduates on school vacation tours of Greece and Italy. Wilde
joined him on tour in Italy the summer of his graduation from Trinity. Their
mutual interest in Greek history, art and literature developed into a long-
time friendship that continued even after Wilde had matriculated to
Magdalen College, Oxford (England). In 1877, Mahaffy was able to divert
Wilde to a tour of Greece — after which Mahaffy was able to brag in a letter
to his wife that he had saved Oscar from “the Scarlet Woman,” i.e., Rome,
and redirected Wilde from “Popery to Paganism.” 69 It must have been a bit-
ter moment for Mahaffy when Wilde’s downfall came. After this, when
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asked about his protégé, Mahaffy was reported to have sadly replied: “We
no longer speak of Mr. Oscar Wilde.” 70
Another of Wilde’s influential mentors who tutored Wilde in classics
was the brilliant Robert Tyrrell, who held a number of professorships at
Trinity including that of Latin, Greek and Ancient History. He was best
known for his commentaries on the correspondence of Cicero and his crit-
ical text of Sophocles and best remembered for his support for Wilde after
the 1895 trials.71
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However, at this early stage of Wilde’s academic career, they had not as yet
manifested themselves so as to interfere with his studies. He remained an
excellent student.
As an undergraduate, Wilde took a First Class in Classical Moderations
and a First Class in Literae Humaniores and in his senior year he captured
a Berkeley Gold Medal for Greek and a Demyship to Magdalen College,
Oxford. Many wealthy Irish families sent their young men to Oxford or
Cambridge (Oxbridge) to complete their education in the fullest sense. For
Oscar, his presence at Oxford signaled a major turning point in his life.76
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to us, and the subtle antinomianism that always seems to accompany it,
moved him for a season. ...Yet, as has been said of him before, no theory of
life seemed to him to be of any importance compared with life itself. He felt
keenly conspicuous of how barren all intellectual speculation is when sepa-
rated from action and experiment. He knew that the senses, no less than the
soul, have their spiritual mysteries to reveal.94
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friend Frank Miles, age 21, settling first at Salisbury Street near the river
and later at Chelsea.98
It was after their second move to Tite Street that Wilde and Miles had
a violent quarrel over Canon and Mrs. Miles’ objections to one of Wilde’s
recently published poems, probably “Charmides” with its shocking and for-
bidden psychosexual themes that included necrophilia.99 Apparently Miles’
parents were totally oblivious to their own son’s secret life as an exhibi-
tionist and homosexual. The argument sent Wilde packing. After the death
of his father, Miles’ life quickly deteriorated. In 1887, he was confined to
Brislington asylum near Bristol where he died four years later, reportedly
by his own hand.100
The fates appeared to have been kinder to Wilde — at least for awhile.
In the spring of 1891, the Gilbert and Sullivan operetta Patience opened
at London’s Opera Comique to rave reviews.101 Based upon an earlier
satirical piece by William Gilbert titled “The Rival Curates” about two
meek, asexual priests (Roman Catholic), Patience represented a frontal
assault on the Pre-Raphaelite and Aesthetic Movements and a Protestant
(Evangelical) back-handed swipe at the Roman Church that appeared to be
attracting more than a few aesthetic converts.
The lead characters in Patience are the outrageous aesthete, Reginald
Bunthorpe and the more sensuous and “fleshy” aesthete, Archibald
Grosevenor. Their manner of deportment is effete, their dress outra-
geously flamboyant, and their favorite flower— the gilded lily (a replace-
ment for the green carnation of the sodomite).
Since Gilbert wrote the lyrics for Patience while Oscar was still at
Oxford, Wilde was not the model for either Bunthorpe or Grosevenor.
Nevertheless, Wilde, a born self-promoter, quickly saw the benefits of
developing his public image along the lines of these Savoyard characters.
In his memoirs of his father, Vyvyan Holland Wilde corrects the story
that it was Richard D’Oyly Carte, the producer of all the Gilbert and
Sullivan operettas who invited Wilde, England’s leading exponent of aes-
theticism, to deliver a series of lectures in America’s major cities. Actually
the invitation came from Carte’s business manager Colonel F. W. Morse.102
Wilde needed the money and he also wanted to attend to the production
details of his play Vera (or, The Nihilists) that he wrote in 1880.103
On December 24, 1881,Wilde embarked for America and began his first
whirlwind tour that took him from New York to California — 140 lectures
in 70 towns in 260 days.104 Most Americans couldn’t have been less in-
terested in the English “fop,” but High Society, especially the female
element, took him to their bosom. Oscar loved to mingle with the upper
crust and attended a number of private salon engagements in New York
and California that were especially arranged for him.
Oscar also had the opportunity to meet with a number of prominent
American literary figures including the poets Henry Wadsworth Long-
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fellow and Walt Whitman.105 His personal tours took him to a Masonic tem-
ple and to Cherry Grove on Fire Island, the future site of one of New York’s
most notorious homosexual vacation enclaves.
By the time he returned home to England after his successful American
tour, Wilde was a celebrity! For the next two months he was a hot item in
London’s fashionable literary circles. When his popularity waned he retired
to the Hotel Voltaire in Paris to finish off his next play, a rather poor work,
The Duchess of Padua, that was written for, but rejected by, the American
actress Mary Anderson.106 Then, having spent the remainder of the £1,200
he earned on his American tour he sailed back for a second tour and the
unsuccessful premier of Vera at the Union Square Theater in New York on
August 20, 1883.107
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exceedingly handsome young man was now 20 years old and an under-
graduate student at Cambridge. Wilde invited the young man to meet him
in London and Harry accepted the invitation. A correspondence began
between the two men that reflected a desire for a greater intimacy on
Wilde’s part, but the infatuation came to nothing (possibly through parental
interference by Marillier’s father) and their letters quit by February of 1886.115
Wilde’s unrequited love for Harry Marillier, however, did result in one
“redeeming” feature. It primed him for what is alleged to have been his first
homosexual experience with a lad named Robert Ross, a 17 year old
Canadian who had been brought up in London and was just about to enter
King’s College, Cambridge. About a year later, school authorities abruptly
told the undergraduate to leave Cambridge, an incident probably connected
to his homosexual activities. “Robbie” went on to become a journalist and
art critic, but he made his reputation as Oscar Wilde’s literary executor.116
Literary historian Rupert Croft-Cooke rejected the idea of little
Robbie’s “seduction” of the 32-year-old Wilde and I tend to agree with
him.117 From what we know of Wilde’s last years at Oxford, particularly his
obsession with sexually-transgressive literary themes and his long-term
friendship with the homosexuals Frank Miles and Lord Gower, it appears
that Oscar would not have been a stranger to London’s homosexual under-
world with its ready access to young rent-boys upon whom he could slake
his pederastic appetites.118 In addition, as Croft-Cooks so astutely pointed
out, Wilde’s reputation as an aesthetic would not have grown were it not
aided “by the gossip of the queers, one of publicity’s most powerful mouth-
pieces then and today.” 119
On the other hand, if one views Ross’ “seduction” of the older Wilde
solely within the context of an ideal quasi-intellectual Hellenistic frame-
work, with Wilde acting the respected erastes and the young dark-haired
handsome Ross his beloved eromenos, then indeed Ross may be the first
boy that Oscar ever had.
In his later days, Ross is said to have regretted his early affair with
Wilde, but he was not to blame. Wilde was ripe — one might even say—
overripe — for a pederastic relationship with Hellenistic overtones. He had
longed and desired to partake of the “forbidden love” that promised to free
him from the shackles of traditional morality, “liberate” his senses and flood
his being with a fresh wave of intellectual and creative genius. Ross had
issued the invitation. Dare Wilde refuse? 120
But Wilde had no sooner consummated his relationship with little
Robbie, than their physical ardor began to cool, although it was never cut
off altogether. This was a pattern that Wilde would establish with most of
his sexual alliances that involved young men from upper or middle class
families. Wilde was already looking forward to his next conquest.
Nevertheless, as is not uncommon with many homosexual affairs, the gen-
uine friendship that developed between Wilde and Ross would last a lifetime.
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tionship began to cool, the men continued to enjoy each other’s company as
friends and companions in crime. Their combined flamboyant antics, camp
language and mannerisms and dandyish dress attracted attention and
media coverage wherever they went — in England or on the Continent.
Meanwhile, on the home front, Wilde’s family— his wife, young sons,
mother and brother Willie were beginning to feel the painful effects of
Victorian Society’s disapproval in the form of increased social ostracism and
isolation.141
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Although Wilde had grown bored with the now petulant and demanding
Shelley, it was actually the young man who broke off the relationship osten-
sibly out of concern for the increasing dangers posed by his intimacies with
the famed playwright. The unhappy youth had become the butt of endless
jokes at the office where his not-so-naïve fellow workers referred to him as
“Miss Oscar” or “Mrs. Wilde.” 145 Shelley, who was beginning to exhibit
signs of an emotional breakdown, soon lost his job, at which point he con-
fided his plight to his father who strictly forbade him to ever see Wilde
again. Shelley had no contact with Wilde for over a year.
Then in 1894, Wilde received a telegram from the down-and-out Shelley
asking for money. In his communication, Shelley said he was haunted by a
bad conscience resulting from the “sins they had committed together.” 146
Wilde felt “hurt” and “betrayed.” After all he had done for the boy! Never-
theless, he sent him the money. A case of blackmail or not, Shelley’s
telegram was an evil omen of things to come, but Wilde was too intoxicated
with his newly found fame and fortune to take notice.
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Charlie Parker gave a detailed description of how Wilde liked his sex:
I was asked by Wilde to imagine that I was a woman and that he was my
lover. I had to keep up the illusion. I used to sit on his knees and he used to
play with my privates as a man might amuse himself with a girl. Wilde
insisted on this filthy make-believe being kept up.155
By 1893, Wilde had found it necessary to find new working quarters,
this time at 10 St. James Place as the proprietors of hotels like the
Albemarle no longer wanted his business. With Douglas abroad, Wilde con-
tinued his visits with Charlie Parker, Sidney Mavor and Freddie Atkins
along with several other new boys, among them an actor, Harry Barford and
an unemployed clerk, Ernest Scarfe, a discard of Douglas to whom Oscar
gave an inscribed silver cigarette-case. They were, however, only part of
Wilde’s and Douglas’ common stable of available boys. Others were just
working class boys they casually solicited from local hotels or on the street,
like 18-year-old Alphonso Harold Conway who sold papers on the water-
front at Worthing.156
Taylor had also been forced to move that same year, but for a different
reason. The police had learned about his same-sex brothel and his so-called
“teaparties” and had set watch on his Little College Street apartments
which they later searched. On August 12, 1894, the 32-year-old Taylor was
arrested along with Charlie Parker, now 19, when the police raided a drag
party held at a residence at Fitzroy Street.157
Wilde remained unfazed.
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The distinguished Sir Edward Clarke, QC, MP, one of the most re-
spected and renowned solicitors in England and “a veritable Titan of the
Bar,” assisted by Mr. Travers Humphreys and Mr. Charles Willie Matthews,
an experienced criminal lawyer, appeared for the prosecution (Wilde).175
Both sides were more than adequately represented, but in the end the trial
proved a no contest.
As the first day of proceedings came to a close, Clarke knew that despite
Wilde’s oath to the contrary, his client had deliberately lied to him about his
pederastic activities. Further, Wilde had just repeatedly perjured himself on
the stand beginning with a simple lie about his age — he was not 39, he was
over 40.176 Moreover, Clarke strongly suspected that Carson had more than
enough evidence to support Queensberry’s accusation that his client was
not only a “posing” sodomite, but an active one. What was even more cer-
tain was that no jury in the world was going to convict a father for trying to
save his son from such a man.
For his part, Wilde had anticipated that he would be questioned in court
about his relationship with Queensberry and his son, Lord Douglas and the
homoerotic implications of some of his published works such as The Picture
of Dorian Gray and personal correspondence including the blackmail letters
taken by Wood from Douglas at Oxford. He was prepared to deliver an elo-
quent soliloquy in defense of Socratic love. Yet, for some inexplicable rea-
son, he was not prepared, when, at the end of the first day of the trial,
Carson began to question him about his relationship with certain young
men.
First, Carson asked about Wilde’s relationship with his publisher’s office
boy, Edward Shelley. Then he passed a note to Wilde without comment with
Maurice Schwabe’s name written on it. Then he inquired about the dock
boy, Alphonso Conway, and laid out a selection of gifts including a signed
edition of one of his works that Wilde had given the semi-illiterate street
urchin. Next Carson asked about Walter Grainger, barely 16 when Wilde
met him. He had been a servant at the house in Oxford where Douglas
had had rooms. Finally, he asked Wilde about a pageboy at the Savoy
named Herbert Tankard whom Wilde had shipped to Calais for safekeeping
(Tankard did not testify). Throughout the questioning Wilde insisted, under
oath, that he had no improper relationship with any of the boys. Further he
said he had no reason to suspect that any of the boys was of an “immoral”
or “disreputable” character.177
Many thought that Clarke was going to call Lord Douglas to the stand
to defend Wilde but he did not.178 Wilde said he opposed putting Bosie in
the witness box as he was loath to put a son against his father. Clarke also
was opposed to opening up another can of worms.
The following day, Carson continued his reexamination of Wilde, this
time homing in on Wilde’s relationship with Alfred Taylor and the boys that
Taylor had procured for him —Charles Parker, Fred Atkins, Ernest Scarfe
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and Sidney Mavor. The key question was not what Wilde had given them in
terms of payment or gifts, but what the boys had given to him. He also
asked Wilde if he remembered the waiter at the hotel in the Boulevard des
Capuchines in Paris, which signaled to Wilde that Carson had information
on his sexual exploits outside of London. When Carson announced that the
defense was prepared to call to the stand at least five of the dozen or so
boys with whom Wilde had sexual relations, Wilde blanched.
To his credit, Clarke stood by his client. Wilde was advised of his legal
options. Privately, however, he was urged to take his wife and family and
seek voluntary exile abroad while his solicitors gained him time by keeping
the trial going. Wilde refused. Queensberry’s position stiffened and he told
his solicitors to refuse any compromise that Clarke was prepared to offer.
On April 5, the third and final day of the trial, Clarke had no choice but
to concede defeat and withdraw the prosecution. Queensberry was acquit-
ted of all charges. Mr. Justice Collins instructed the jury to rule that not
only were Queensberry’s charges against Wilde true but that his actions
in exposing Wilde were in the public interest. Wilde was ordered to pay
Queensberry’s court costs of £600.179 But even worse, his actions against
Queensberry had opened him up to prosecution by the Crown for the
violation of the Criminal Law Amendment Act of 1885.
Once again, Queensberry was willing, even at this late date, to let the
matter drop if Wilde were willing to leave England and Bosie behind. But
when Wilde again refused, Queensberry immediately ordered his solicitors
to turn over all evidence against Wilde to the Crown’s Director of Pros-
ecutions’ office in the Treasury building in Whitehall.180
At 3:30 p.m. Detective-Inspector Brockwell from Scotland Yard was dis-
patched to seek a warrant for the arrest of Wilde from Sir John Bridge the
Bow Street magistrate. Before issuing the warrant, Bridge held a meeting
with Brockwell, Queensberry’s men Russell and Gill and two of the boys
named in Queensberry’s list of particulars. The delay was no doubt delib-
erate in order to provide Wilde with sufficient time to catch the next train
to Dover and a boat to France. As H. Montgomery Hyde, a former MP sug-
gested, in the midst of severe economic and political turmoil at home and
abroad, the last thing the Liberal Government of Prime Minister Rosebery
or the Royal family needed was an international expose of sodomitical
practices among Britain’s upper and aristocratic classes.181
But, to everyone’s surprise, when the police arrived at the Cadogan
Hotel, Wilde was waiting for them. His instinct had been to flee. In this
he had the support of nearly all his friends and family including his wife,
Constance. But his mother, Lady Wilde, was against his flight. She de-
manded as a condition for retaining her love, that Oscar remain in
England and face the charges against him even if it meant imprisonment.
Later Wilde confided to Bosie that he was not wont to live the life of a
fugitive.182 Some of Wilde’s friends, however, did not share his scruples.
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Robert Ross and Maurice Schwabe with whom Wilde had been intimate and
a number of active pederasts crossed over from Dover to Calais that night.183
Wilde spent a fretful night in jail at the Bow Street Police Station. The
next morning he was formally charged with having committed acts of gross
indecency. Mr. Justice Bridge, a firm proponent of anti-sodomy statutes,
denied him bail and he was remanded in custody at Holloway prison for the
next three weeks during which time he underwent three grueling sessions
of preliminary hearings before a Grand Jury at the Bow Street station.184
The prosecution was ready to present the testimony of some of the boys
Alfred Taylor had solicited for Wilde beginning with Charles Parker. Parker
was followed by Sidney Mavor, the only public school boy in the bunch.
Douglas had managed to get to him earlier and convinced him that as a man
of honor he had a solemn duty to deny having anything to do with Wilde.
Although Mavor admitted that he had been to bed with Taylor, when the
prosecution asked what happened when he and Wilde spent the night
together in Wilde’s bed he replied, “nothing.” 185 The Grand Jury was of
another mind and both Wilde and Taylor were bound over for trial for vio-
lating Section 11 of the Criminal Law Amendment Act.
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departed for Calais with Oscar’s blessings after Clarke insisted his pres-
ence in London would hurt his client, especially if Douglas were called as a
witness by the prosecution. Wilde was released on bail, but since no hotel
would have him, he was forced to find lodgings with one of the few sympa-
thetic friends Wilde had left, Ada Leverson, whom Wilde affectionately
called “the Sphinx.” 190
Once the legal preliminaries were over and Wilde’s trial got underway,
the second trial moved quickly.
Gill ordered Charles Parker to the witness stand and the youth stated
that Wilde had committed sodomy and other acts on his person at the
Savoy, Albemarle and St. James Hotels, Taylor’s house, Wilde’s home on
Tite Street and Parker’s room in Chelsea.191 William Parker confirmed his
brother’s testimony with details that demonstrated both boys were speak-
ing the truth. Next, Gill’s junior aide Avory interrogated Alfred Wood who
testified that Wilde had also sodomized him. Then came Thomas Price, a
waiter at the St. James, who stated that Wilde brought boys of quite inferior
station to the hotel.192
The young blackmailer, Fred Atkins, testified after Price. He told the
jury about his trip to Paris with Wilde, but said there were no indecencies
between them. Atkins was later removed from the courtroom and charged
with perjury.193 A housekeeper who took care of Atkin’s lodgings said that
Wilde visited the young man there and that the bed sheets were “stained in
a peculiar way” after Wilde’s visits with Atkins. Sidney Mavor testified next
and stated there was never any impropriety between himself and Wilde.
This statement was in contradiction to the testimony he had given previ-
ously to police officers that he and Wilde were intimate.
Gill then brought the prosecution’s star witness to the stand. The testi-
mony of Edward Shelley was important for the prosecution’s case. Wilde
had corrupted and ruined him. Unfortunately, Shelley was both mentally
and emotionally unfit to testify, but he gave his statement nevertheless.
Later Wilde denied he conducted himself improperly with Shelley or that
he had any improper relations with Charles Parker, Wood or Conway. Asked
what was Wilde’s business with these lads, Wilde replied that he loved
youth and found the boys’ company entertaining.
The prosecution now brought to the witness stand several employees
of the Savoy Hotel who had observed Wilde naked in bed with naked young
boys. Antonio Migge, a professional masseur who had attended Wilde said
he saw Wilde in bed with a young man. His evidence was confirmed by a
chambermaid, Jane Cotter who testified that she saw Wilde in bed with a
boy of about 16. Later Cotter said she received instructions from the
housekeeper Mrs. Annie Perkins on how to deal with the stained sheets.194
Gill filed additional transcripts with the judge and the case for the Crown
was completed.
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HOMOSEXUALITY AND THE RISE OF THE MODERN SECULAR STATE
who sold their bodies to wealthy pederasts like Wilde for a promise of warm
lodgings, a decent meal and a few pounds with which to survive another
day? Wilde’s “Love” had sordid, commercial sex written all over it. The
implications of his sordid involvement with decent lads like Shelley and
Mavor, and the Parker Brothers before they met Alfred Taylor, were even
worse.
Alfred Taylor, Wilde’s fellow prisoner, represented by J. P. Grain took
the stand next. After a few brief questions by Gill on the manner in which
he earned a living and the boys he brought to his residence, he was
excused. The rest of the fourth day’s proceedings was taken up with clos-
ing statements with Clarke who denounced the low character of the boys
who testified against Wilde, and Gill who reminded the jury that these boys
had nothing to gain and everything to lose by testifying against Wilde.
On the fifth and final day of the trial, Judge Charles rendered his opin-
ion before turning the matter over to the jury— an opinion that overall was
in favor of Wilde.
Justice Charles determined that Wilde and Taylor were not co-conspir-
ators and the charges of conspiracy were dismissed. He also declared
Shelley to be unstable. With regard to Wilde’s literary works, he said he did
not regard Dorian Gray as a “culpable” novel. As for the testimony of the
Savoy employees he said that he found it difficult to believe that Wilde car-
ried on so openly at the hotel and that the employees did not speak out
about the incidents before the trial.199 However, he declared, he did not
reject the testimony of witnesses about Wilde’s and Taylor’s behavior with
Shelley and Wood and Atkins and the Parker brothers. It was the task of the
jury to determine if Wilde committed “indecent acts” with these young
men in violation of the law and if Taylor assisted him in any way and/or
committed such acts.
Jury deliberation took place on May 1. The 12-member, all-male jury
was out for just under four hours. A verdict of “not guilty” was pronounced
on the count relating to Atkins. Regarding the other counts there appears
to be some discrepancy. One juror is supposed to have later revealed that
the vote to convict Wilde was eleven to one. However, no unanimous con-
sensus was forthcoming. A retrial was ordered. Clarke was able to obtain
bail from another judge in chambers.200 Wilde had three weeks of freedom.
It was his last chance to run.
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HOMOSEXUALITY AND THE RISE OF THE MODERN SECULAR STATE
been able to prove, however, was that the boys were lying about the sexual
favors they performed for Wilde.
At one point Clarke declared that the Wilde trial was “operating as an
act of indemnity for all the blackmailers in London.” 208
Clarke admitted that Wilde was now “a broken man,” and lamented that
a life filled with “brilliant promise” with a “bright reputation” should have
been brought so low by the “torrent of prejudice” spewed from Fleet Street
(the press). A “not guilty” verdict, Clarke concluded, would save Wilde
from “absolute ruin” and permit him “to live among us a life of honor and
repute, and to give in the maturity of his genius gifts to our literature, of
which he has given only the promise in his early youth.” 209
Lockwood closed the case for the prosecution by reiterating the homo-
erotic nature of Wilde’s love letters to Lord Douglas, Wilde’s blackmail
payment to Wood and the testimony of the many boys who were alleged to
have had sexual relations with Wilde— testimony that appeared to be col-
laborated by other more reputable sources including the employees of the
Savoy. 210
Concerning the issue of blackmail raised by Clarke, Lockwood
reminded the jury that “the genesis of the blackmailer is the man who has
committed these acts of indecency with him. Were it not for men who were
willing to pay for the vice, there would be no blackmail,” he said.211
After Lockwood and Clarke had delivered their concluding statements,
the jury foreman who was permitted to ask the judge questions, asked the
one question that was on every one’s mind —“In view of the intimacy
between Lord Alfred Douglas and Mr. Wilde, was a warrant ever issued for
the apprehension of Lord Alfred Douglas? ” 212 Judge Wills replied that the
jury’s duty was to determine the guilt or innocence of the man in the
docket — Mr. Wilde— and no other. 213
It was time now for Justice Wills to have his say.
Unlike Justice Charles, he found Wilde’s letters to Lord Douglas to be
indecent. 214 He also said that it is fair to judge a man by the company he
keeps —a reference to Taylor and his low-class boys.215 He then thanked
the members of the jury for their patience and instructed them to retire to
deliberate the verdict. Lockwood thought he had lost the case and congrat-
ulated Clarke on his win, but Clarke knew better. Two hours later the jury
returned with a guilty verdict on all counts except that relating to Edward
Shelley.
On May 25, 1895, Justice Wills passed sentence upon Wilde and Taylor
for having violated Section 11 of the Criminal Law Amendment Act:
Oscar Wilde and Alfred Taylor, the crime of which you have been convicted
is so bad that one has to put stern restraint upon one’s self to prevent one’s
self from describing, in language which I would rather not use, the senti-
ments which must rise to the breast of every man of honour who had heard
the details of these two terrible trials. That the jury have arrived at a cor-
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rect verdict in this case I cannot persuade myself to entertain the shadow of
doubt; and I hope, at all events, that those who sometimes imagine that a
judge is half-hearted in the cause of decency and morality because he takes
care no prejudice shall enter into the case, may see that that is consistent at
least with the common sense indignation at the horrible charges brought
home to both of you. It is no use for me to address you. People who can do
these things must be dead to all sense of shame, and one cannot hope to pro-
duce any effect upon them. It is the worse case I have ever tried. That you,
Taylor, kept a kind of male brothel it is impossible to doubt. And that you,
Wilde, have been the centre of a circle of extensive corruption of the most
hideous kind among young men, it is equally impossible to doubt. I shall,
under such circumstances, be expected to pass the severest sentence that
the law allows. In my judgement, it is totally inadequate for such a case as
this. The sentence of the Court is that each of you be imprisoned and kept
to hard labour for two years.216
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HOMOSEXUALITY AND THE RISE OF THE MODERN SECULAR STATE
off for years. Labouchere believed that the root cause of Wilde’s tragic con-
dition stemmed from his “pathological need for attention.” 219 Alluding to
the Irish playwright’s unbalanced mental state that prompted him to seek
notoriety at any cost, the Liberal leader wrote: “...it would not surprise me
if he were deriving a keen enjoyment from a position which most people,
whether really innocent or guilty, would prefer to die rather than occupy.” 220
Mr. Travers Humphreys, who had assisted Clarke in the defense of
Wilde, expressed similar feelings in his A Book of Trials, published more
than a half-century later. Humphreys blamed Wilde’s “vanity and exhibi-
tionism that are typical of the moral code held by men like him,” as the pri-
mary cause of his downfall.221
Others, like W. T. Stead, whose moral campaign against “white-slavery”
was instrumental in marshalling Parliament’s support for the 1895 Criminal
Law Amendment Act, tied Wilde’s pederastic habits to the rise of the
Hellenistic tradition in England’s public schools and Oxford and Cambridge
and other centers of higher education. “If all persons guilty of Oscar Wilde’s
offenses were to be clapped into goal, there would be a surprising exodus
from Eton and Harrow, Rugby and Winchester, to Pentonville and Holloway
(prisons),” he said. Stead then called upon all headmasters to “pluck up a
little courage from the results of the Wilde trial, and endeavor to rid our
Protestant schools of a foul and unnatural vice, which is not found in
Catholic establishments, at all events in this country.” 222
Stead was by no means alone in connecting the rise of pederasty among
Oxford and Cambridge-educated youth to the morally corrosive influence of
the English School of Aestheticism as preached by the likes of Benjamin
Jowett and Walter Pater.
In Hellenism & Homosexuality in Victorian Oxford, classicist Linda
Dowling examined the crucial role played by the proponents of the
Hellenistic tradition in fashioning the “Greek vice” as a culturally accept-
able phenomenon at Oxford (and Cambridge).223 Men like Jowett, she wrote,
were skilled in subverting Christianity’s opposition to homosexual behav-
ior, particularly in its Greek form, by presenting these traditional moral
prohibitions as being outdated and parochial. Homoerotic behavior, hereto
associated with effeminacy, was to be “masculinized” along Hellenistic
lines (the Greek warrior virile model) and offered as an alternative by
which a post-Christian and decaying society could rejuvenate itself.224
It is not surprising then, that the few voices raised in Wilde’s defense
after his conviction for pederasty came almost exclusively from Oxford and
Cambridge and London’s literary and artistic circles. Even here, however,
great care was taken to avoid any suggestion that any defense of Wilde
implied a defense of his homoerotic behavior. 225
For example, Robert Buchanan, a well-known playwright and contribu-
tor to the Daily Telegraph, one of London’s largest metro-dailies, called for
a modicum of charity, Christian or otherwise, toward Wilde and warned
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against “casting the first stone.” 226 Buchanan’s call for forgiveness of
Wilde’s sexual transgressions in light of his many literary and artistic con-
tributions to society takes on a somewhat sardonic overtone when one real-
izes that Wilde himself never expressed a desire to be forgiven. Why should
he? In his mind he never truly believed he had done anything wrong.
Laws were for ordinary people— not Wilde. His art put him above the
law. As Croft-Cooke so aptly put it, “Wilde was the apotheosis of the artist
whose privilege it was to ignore all rules of human conduct, all ethical
values, all conventions, all legislation.” 227
Justice Wills was correct in his assessment when he said that any ref-
erences to shame or guilt would be wasted on the convicted prisoners, at
least as far as Wilde was concerned. Wilde did not have to overcome any
sense of shame or guilt because he did not entertain those feelings in the
first place.
In a poignant letter of February 27, 1898, written shortly before her
death in Italy, Constance lamented that Wilde’s punishment hadn’t done
him much good since it did not teach him the lesson he most needed —
“namely that he is not the only person in the world.” 228
As for the rest of Victorian society, the near unanimity and ferocity of
public opinion against Wilde was a timely barometer of the horror with
which most Englishmen continued to view male homosexual behavior.
Further, the public’s exposure to the sordid realities of London’s criminal
homosexual underworld (prostitution, drugs, pornography, blackmail) when
combined with the airing of Wilde’s dirty laundry, literally and figuratively,
reinforced public support for Britain’s anti-sodomy laws.229
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THE RITE OF SODOMY
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HOMOSEXUALITY AND THE RISE OF THE MODERN SECULAR STATE
Vinculis” (In Prison and Chains). That Wilde was angry with Douglas can-
not be doubted. That he had a bone to pick with God is less obvious. But
before exploring these subtleties, let us look at the overall content of the
work.
In his “Prefatory Dedication” to De Profundis that accompanied the
1905 English printing of Wilde’s work by Messrs. Methuen in London,
Robert Ross acknowledged the assistance of Herr Meyerfeld, who pub-
lished the first translation of Wilde’s (abridged) letter in German in Die
Neue Rundschau.249 Ross explained that the original manuscript consisted
of 80 close-written pages on 20 folio sheets, and that only he, Major Nelson
of Reading Gaol and a confidential typist had read the whole of it.250
“Contrary to a general impression, it contains nothing scandalous,” Ross
explained. “A large portion of it is taken up with business and private mat-
ters of no interest whatsoever,” he added.251
The portion of the manuscript which occupied more than one-third of
the original text, and which was suppressed and not released until 1960, is,
of course, Wilde’s bitterly scathing attack on Douglas as the architect of his
destruction.
In his opening salvo against his “dear Bosie,” Wilde decried the fact that
during his two long years of imprisonment, he never received a “single
line” from Douglas.252 “Our ill-fated and most lamentable friendship has
ended in ruin and public infamy for me,” Wilde wrote. Nevertheless, he said
that his memory of their “ancient affection” had helped him to curb his bit-
terness toward Douglas.253 That Wilde found it difficult to actually do so is
evident in the charges that he proceeded to make against Douglas.
Wilde accused Bosie of being spoilt and vain, a mama’s boy, a financial
bloodsucking leech, a mad man from a family of mad men and the font of
Wilde’s “artistic” and “ethical” degradation.254 He reminded Bosie that he
was corrupted before Wilde met him and that it was Bosie who first con-
tacted Wilde by letter asking for assistance in dealing with a blackmailer
with whom Douglas had had a homosexual relationship.255 He reiterated
the details of the Savoy Hotel fiasco and the terrible circumstances of “the
Brighton incident” when Douglas deserted the seriously ill Wilde to seek
his own pleasures, justifying himself later with the hurtful quip, “When you
are not on your pedestal you are not interesting. The next time you are ill
I will go away at once.” 256
Wilde admitted that at this point in their relationship he had decided to
separate himself completely from Douglas, but the untimely death of
Bosie’s elder brother Francis sent him rushing back to console his beloved
Bosie. The only thing that made Bosie bearable to him, Wilde said, was his
deep, heart-felt conviction that, through it all, Douglas really did love
him.257
Wilde, of course, was still filled with anger that Douglas had succeeded
in making him the “catpaw” between him and his father and for deliberately
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goading and taunting Queensberry into writing the libelous calling card that
started Wilde on his way to prison.258 And he struck out at Douglas’s care-
lessness in leaving Wilde’s personal letters around where blackmailers
could get them, an obvious reference to the famous “Hyacinthus” letter
that was used against him at his trial.259
Then Wilde delivered the coup de grâce. Of all Bosie’s defects of charac-
ter, Wilde wrote, the most fatal was his utter “lack of imagination”— the
quality “that allows one to see things and people in their real as in their
ideal relations.” 260
If Douglas hadn’t already thrown Wilde’s letter into the garbage in a fit
of rage, he probably did so now. Many of Wilde’s charges against him, he
knew to be true, but not all. The only thing Bosie knew for certain was that
he was as devoted to Oscar as Oscar was to him. Hyde goes one step fur-
ther and states that Douglas was completely captivated by Wilde’s charms
and in the end he was without doubt more devoted to Wilde than the older
man had ever been to him.261
Having vented his spleen on poor Bosie, the penniless, fatherless, dis-
traught Wilde now turned his attention to the horrors of prison life. This
marks the point at which Ross chose to start the 1905 abridged version of
De Profundis.
Wilde described his current position in society as being between that of
Gilles de Retz, the 15th century companion to Joan of Arc, who was charged
with witchcraft, child murder and sodomy and burned at the stake, and the
Marquis de Sade, who needs no introduction.262
Wilde had become a “man of sorrows.” 263 The small iron-barred win-
dow of his cell prevented him from seeing the sun and the moon. “It is
always twilight in one’s cell, as it is always midnight in one’s heart,” he told
Douglas.264
Wilde said that his sorrows of late had been compounded by the sad tid-
ings of the death of his revered mother; by legal action that has taken his
two children from him; by the incessant hounding of his creditors; and by
the growing realization of the disgrace which has fallen on the Wilde name
as a result of his “terrible and revolting scandal.” 265 Unlike other men,
Wilde wrote, prison has offered no sanctuary for him.266
Wilde said he remembered “that beautiful unreal world of art,” where
he was once King and where he would have remained had he not let him-
self “be lured into the imperfect world of coarse uncompleted passion, of
appetite without distinction, desire without limit, and formless greed.” 267
“I was a man who stood in symbolic relations to the art and culture of
my age,” Wilde wrote Douglas.268 He then acknowledged all the gifts that
the “gods” had lavished upon him, “genius, a distinguished name, high
social position, brilliancy, intellectual daring,” and how he ultimately threw
away this inheritance in a search “for new sensations” and perverse desires
which at the end “was a malady, or a madness, or both.” 269 With obvious
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HOMOSEXUALITY AND THE RISE OF THE MODERN SECULAR STATE
reference to his double life as a pederast, Wilde said he “forgot that every
little action of the common day makes and unmakes character, and that
therefore what one has done in the secret chamber one has someday to cry
aloud from the housetops.” 270
Happily, Wilde continued, his horrific suffering in prison had not been
without meaning for it had revealed to him something that would always be
part of his nature, but until now hidden—“Humility.” 271 And it is this new
element found within himself that held the promise of a new life, “a Vita
Nuova” for him and the means of unearthing “a fresh mode of realiza-
tion.” 272 That his “new life” would include a reconciliation with his beloved
Bosie, whom Wilde ultimately forgives, is a possible interpretation of one
of the most haunting sentiments Wilde expressed in his “epistle” to
Douglas, “When you really want it (forgiveness) you will find it waiting for
you.” 273
Among the many essential tasks that he must tackle in order to suc-
cessfully approach life “from a completely new standpoint,” Wilde told
Bosie, is to free himself “from any possible bitterness of feeling against the
world,” and to seek happiness apart from the “external things of life.” 274
In this endeavor, however, Wilde said he must look solely to himself and
rejected outright any benefits said to be accrued from “morality” or “reli-
gion” or “reason.” 275
Regarding morality, Wilde said he is “a born antinomian, a man made for
exceptions, not for laws.” 276
As for religion, he said his “Gods” are not “unseen” but “dwell in tem-
ples made with hands.” His creed, he said, has been “made perfect and
complete ... within the circle of actual experience:”
When I think about Religion at all, I feel as if I would like to found an order
for those who cannot believe: the Confraternity of the Fatherless one might
call it, where on an altar, on which no taper burned, a priest, in whose heart
peace had no dwelling, might celebrate with unblessed bread and a chalice
empty of wine.277
Wilde rejected God the Father, since he believed God the Father had
rejected him.
Wilde also said he rejected reason as a helpmate, in so far as it is ex-
pressed through law, for he himself had been convicted both by “wrong and
unjust laws” as well as “a wrong and unjust system.” 278 “The supreme vice
is shallowness,” Wilde asserted and society shares in this “vice” when
it fails to acknowledge the pain caused by the punishment it inflicts on
individuals.279
Where then did Wilde believe his salvation lay? In his art and in his life
as an artist, he told Douglas.280 Then on a somewhat peevish note, Wilde
told Douglas that the only persons he chooses to associate with at this point
in his life are “artists and people who have suffered.” 281 Obviously this left
the pampered Lord Douglas out of the running — at least for the day.
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Wilde tried to impress upon Bosie once again the horror of prison life
with “its endless privations and restrictions” that makes one rebellious not
humble.282 The most terrible thing about prison life, Wilde wrote is “not
that it breaks one’s heart— hearts are made to be broken— but that it
turns one’s heart to stone,” and makes it impervious to “grace.” 283
Then in a softer more conciliatory tone, Wilde assured his Bosie that he
hasn’t forsaken his old life altogether. In fact he said his “New Life” is “of
course, no new life at all, but simply a continuance by means of develop-
ment and evolution, of my former life.” 284
“I don’t regret for a single moment having lived for pleasure,” Wilde
told his lover, but to live for pleasure only is a very limiting experience,
one that interferes with “self-development” and is unworthy of the true
artist.285
It is at this point in his monologue that Wilde assumed the persona of
Christ, the “supreme artist” as well as the “supreme individualist.” 286 And
Wilde was His prophet. Like Christ, Wilde believed that he was betrayed
with a kiss, denied by his friends, rejected by the “high priest of orthodoxy,”
condemned by “the magistrate of civil service,” covered with a scarlet
cloak, crucified before his own mother, died and was buried in a tomb.287
Then in a slight digression from self-pity, Wilde said that no man is truly
worthy of love, yet God bestows His love freely on man. “Love is a sacra-
ment that should be taken kneeling, and Domine, non sum dignus should be
on the lips and in the hearts of those who receive it,” Wilde told his lover.288
The homoerotic implication of Wilde’s prose is readily distinguishable.
The next time that Wilde applied ink to paper, he informed Douglas that,
should he (Wilde) ever resume his writings, he would take up two particu-
lar themes. The first being the role of Christ as the “precursor of the Ro-
mantic Movement in life” and the second, “the artistic life considered in its
relation to conduct.” 289
In Wilde’s eyes, Christ’s morality is “all sympathy, just what morality
should be,” and His justice is “all poetical justice, exactly what justice
should be.” 290 “His chief war was against the Philistines,” Wilde wrote
Douglas, “...the war every child of light (presumably this includes himself)
has to wage.” 291 Christ condemned “... their inaccessibility to ideas, their
dull respectability, their tedious orthodoxy, their worship of vulgar suc-
cess, their entire preoccupation with the gross materialistic side of life,
and their ridiculous estimate of themselves and their importance ...” Wilde
continued.292
For Wilde, however, “it is when he deals with a sinner that Christ is
most romantic, in the sense of most real.” 293 “His primary desire was not
to reform people, any more than his primary desire was to relieve suffer-
ing,” Wilde wrote. Rather, he told Douglas that “... in a manner not yet
understood of the world he regarded sin and suffering as being in them-
selves beautiful holy things and modes of perfection.” 294 That Wilde
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HOMOSEXUALITY AND THE RISE OF THE MODERN SECULAR STATE
juxtaposed sin and suffering and then claimed that Christ held sin to be a
“holy and beautiful thing” and the sinner to be in a “mode of perfection,” is
indeed a “Christ” fashioned in Wilde’s own image.295
With his days of imprisonment drawing to a close, Wilde sought to end
his letter to his beloved Bosie on a hopeful note. While he dismissed the
idea that prison had brought about any “reform” in the matter of morals,
Wilde reiterated his belief that his suffering in prison had helped him to
become a “deeper man.” 296
Wilde then attempted to put to paper a partial explanation as to the
nature of his pederastic affairs with lower class young men. This section of
De Profundis represents some of the writer’s most familiar prose:
People thought it dreadful of me to have entertained at dinner the evil things
of life, and to have found pleasure in their company. But then, from the point
of view through which I, as an artist in life, approach them they were
delightfully suggestive and stimulating. It was like feasting with panthers;
the danger was half the excitement ... I don’t feel at all ashamed at having
known them, they were intensely interesting; what I do feel ashamed of is
the horrible Philistine atmosphere into which I was brought ... To entertain
them was an astonishing adventure ... What is loathsome to me is the mem-
ory of interminable visits paid by me to the solicitor Humphreys when in the
ghastly glare of a bleak room I would sit with a serious face telling serious
lies to a bald man till I really groaned and yawned with ennui. ... I had to
come forward as the champion of respectability in conduct, of puritanism in
life, and of morality in art. 297
Wilde then expressed his appreciation to his loyal friends who have
stood by him throughout his many trials and imprisonment including
Robert Sherard, Frank Harris, More Adey, Arthur Clifton, Robbie Ross
and to the many nameless persons who have been kind to him in his
prison life.298
Wilde confessed that he has grown tired of “the articulate utterances of
men and things,” and he expressed his longings to discover “The Mystical
in Art, the Mystical in Life, the Mystical in Nature...” 299 He said he knew
“Society... will have no place for him,” but he is not discouraged for he
believes Nature, “whose sweet rains fall on the unjust and just alike” will
welcome him with Her eternal embrace:
She will hang the night with stars so that I might walk abroad in the dark-
ness without stumbling, and send the wind over my footprints so that none
may track me to my hurt: she will cleanse me in great water and with bitter
herbs make me whole.300
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the way to a future happiness.” 302 Wilde made it clear that he considered
his exile from England to be permanent.
Wilde then instructed Douglas that he must “not be afraid of the past.”
“If people tell you that it is irrevocable, do not believe them,” he said. “The
past, the present, and the future are one moment in the sight of God, in
whose sight we should try to live.” 303 “You came to me to learn the
Pleasure of life and the Pleasure of art,” Wilde concluded. “Perhaps I am
chosen to teach you something more wonderful, the meaning of Sorrow
and its beauty.” 304
Wilde signed his letter, “Your affectionate friend, Oscar Wilde”
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HOMOSEXUALITY AND THE RISE OF THE MODERN SECULAR STATE
Gaol, they no longer engaged in any sexual intimacy with one another. 312
Douglas blamed Ross for stirring up Wilde’s homoerotic passions again at
Berneval, although it is more than likely that Wilde would have resumed his
homosexual exploits without Ross’ incitement.313
Queensberry had hired a detective to track Wilde and Douglas on the
Continent and keep them apart, but this attempt, like all the others,
failed.314 When they broke up they would do it on their own.
By late December of 1898, Wilde and Douglas had had their bitterest
quarrel ever and separated for the last time. Wilde continued his travels
sometimes in the company of Robbie Ross and at other times alone.
In spite of his homosexual pursuits, or perhaps because of them, Wilde
did at times turn his mind and heart to things spiritual. He occasionally
went to Mass and in March was in Rome for Easter and received the pope’s
blessings seven times. Ross said that Wilde told him, “The artistic side of
the Church and the fragrance of its teaching would have cured my degen-
eracies.” 315
By the time Wilde made the decision to leave Rome and Sicily and
return to Paris he was nearly penniless and his health had drastically de-
clined due in part to his increased dependency on drugs, especially liquor
and absinthe which he used to numb the pain of social isolation and the
physical effects of premature aging.316 His life as an artist had come to an
end, but his homoerotic passions were hanging on for dear life.
Oscar Wilde died on November 30, 1900, at the age of 46 at the Hotel
d’Alsace. The proprietor M. Jean Dupoirier had compassion on the ailing
Wilde and never pressed him for payment.317 The cause of death was most
likely a form of encephalitic meningitis resulting from a chronic ear infec-
tion although tertiary syphilis cannot be fully ruled out.
Two days before his death, Robert Ross asked an English priest from
the Passionist Order, Father Cuthbert Dunne, to come to Wilde’s room.
With Ross answering for Wilde, the dying man was given conditional
Baptism and anointed with the oils of Extreme Unction. Although Wilde
remained heavily sedated with morphine, he did experience brief periods of
lucidity, during which time Father Dunne was able to confirm that Wilde of
his own free will did desire to enter the Roman Catholic Church.318
Ross said that Wilde had once told him that “Catholicism is the only reli-
gion to die in.” 319 From his writings it appears that Wilde’s alienation from
his early Protestant roots appeared to increase the older he got.
A Requiem Mass was said for Wilde by Father Dunne and the church
rector at the chapel of the Sacred Heart behind the grand altar of Saint-
Germain-des-Prés Church in the Latin quarter of Paris. Wilde was buried
in a pauper’s grave at Bagneux outside the walls of Paris on December 3,
1900 in the presence of Robert Ross and Lord Douglas. The latter was hys-
terical with grief and nearly collapsed into the gravesite.320
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HOMOSEXUALITY AND THE RISE OF THE MODERN SECULAR STATE
bundle in the 1950s in a junk shop and put them up for auction at Christie’s.
According to Thorpe and Burton, the packet of documents that was pur-
chased for just a pittance was now expected to fetch £12,000.328
Thomas Venning, a manuscripts specialist at Christie’s, said the docu-
ments provided a new account of Wilde’s undoing and had “very detailed
sexual content which was only mentioned in the trial euphemistically.” 329
One of the documents made available to the press was a statement by a
young man named Wallis (Walter) Grainger.
Grainger stated that Wilde took him to a cottage in nearby Goring-on-
Thames which the playwright had rented and where he wrote An Ideal
Husband. On the second or third night, said Grainger, Wilde “came into my
bedroom and woke me up and told me to come into his bedroom which was
next door. He worked me up with his hand and made me spend in his
mouth.” The former butler of the Marquess of Queensberry was reported
to have been in the next room.330 Grainger, who was just 16 when Wilde
met him, was never called to testify against Wilde.
Another newly uncovered document contained a statement by Gertrude
Simmons, governess to Wilde’s two sons, who said she saw Wilde “holding
the arm of George Hughes, a boat boy, and patting him very familiarly.” 331
George Hughes was never brought forth to testify against Wilde.
Then there is the matter of the testimony given by employees of the
Savoy Hotel who claimed that they saw Wilde with young boys in his room
on several different occasions. These included the statements of the
masseur, Antonio Migge and that of Jane Cotter, the hotel chambermaid.
The young boys were never identified.
There was also evidence concerning the stained sheets. Clarke offered
the simple explanation that Wilde had a case of diarrhea that accounted for
the feces found on the bed linens.
The newly uncovered documents from the Day, Russell & Co. law firm
shed new light on these matters and suggest that if indeed the testimony
of the Savoy employees at the Wilde trials were skewed, they were skewed
in Wilde’s favor not against him.
For example, found among the transcripts was the original statement of
a Savoy chambermaid named Margaret Cotta that was given to the police
or to Queensberry’s detectives before the trial. It is obvious from the text
that Margaret Cotta and Jane Cotter who testified at the Wilde trials in 1895
were one and the same person.332 However, the original statement is dif-
ferent from the testimony she gave at the trials.
First, Cotta stated that the age of the “common boy, rough looking” in
Wilde’s bed was about 14 not 16 as she later testified. Cotta then reported
that the sheets of Wilde’s bed were always in a “most disgusting
state ... [with] traces of vaseline, soil and semen.” [sic] She said she
received instructions that these linens were to be kept apart and washed
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HOMOSEXUALITY AND THE RISE OF THE MODERN SECULAR STATE
involved an older man who assumed the dominant, i.e., the male gender
role and a younger passive partner. The latter gave pleasure to the former
and roles were rarely interchanged. Casual affairs with multiple partners
characterized homosexual relations at all levels of Victorian society. Al-
though there were some notable exceptions, these merely serve to empha-
size the rule.
Secondly, the Wilde case demonstrates that despite all the rhetoric
about the “democratic” and “egalitarian” aspects of male homosexuality,
the essential predatory nature of pederastic homosexuality and the barriers
of class (or ethnic) distinctions remained. Indeed, as Wilde explains in De
Profundis, the danger posed by slumming with his inferiors was “half the
excitement.” 334 The rich and famous Wilde unabashedly used poor, work-
ing class boys for his own sensual pleasure, not out of any altruistic or
humanitarian consideration for which a quid, a smile and handshake would
have sufficed nicely.
But perhaps one of the most instructive insights afforded by the Wilde
case is the ability of social institutions to stimulate and promote homosex-
ual behavior. The emphasis placed on the Hellenic tradition in British
boarding schools and at the universities of Oxford and Cambridge with its
subtle homoerotic overtones played an important role in undermining reli-
gious and moral sanctions against sodomy among the predominantly
Protestant aristocracy and upper middle classes. Particularly insidious was
the linking of art to the dogmas of Aestheticism which proclaimed the
superiority of a “Higher Sodomy” and which held artists to be above the
law and moral and religious restraints that bind humanity together for the
common good.335
There is one other important footnote to the Wilde story that I should
like to add at this time, although the full impact of its significance will not
be readily discernable until a much later chapter on the 20th century popes.
It concerns a certain young man who was known to be an admirer of Oscar
Wilde’s works.
The young man was born on September 26, 1897 in Brescia to a promi-
nent Italian family with strong ties to the Church. He lived a somewhat cos-
seted life as a child, due in part to frequent bouts of illness. He grew into a
shy, melancholy, somewhat effete adolescent with a limited ability in mat-
ters intellectual, but highly attuned to things political (decidedly liberal and
anti-fascist). At age 19, he told his parents he had a calling to the priesthood
and entered the local seminary on an “out-patient” basis necessitated in
part by hectic wartime conditions. Thus he never had the opportunity of
experiencing the normal rigors of seminary life nor was he forced to enter
into an academic competition with his peers.336
Having received a dispensation from Bishop Giacinto Gaggia to live at
home (the local seminary was in use as a military hospital), he commuted
to his seminary lectures held at make-shift facilities at San Cristo dressed
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in civies as he had also been dispensed from wearing the required soutane
(cassock) that marked ordinary seminarians as men set apart for God’s
service. He was, as Wilde would say, a young man born for exceptions.337
Second only to his passion for politics, was our young friend’s passion
for reading. His living arrangements, away from the “censorious” eyes of a
seminary rector or room proctor, permitted him the widest latitude in pri-
vate readings. His readings included the works of Adam Mickiewicz, the
leader of Polish Romanticism, as well as Tolstoy, Goethe and, most surpris-
ingly, Oscar Wilde, whose books and writings at the time were still difficult
to obtain.338
He read De Profundis (a “sketchy” Italian translation) and underlined
the passage: “The poor are wiser, more charitable, more inclined to good,
more sensitive than we are. In their eyes prison is a tragedy in a man’s life,
a misfortune, a misadventure, something which calls for sympathy.” 339
Later in the poem, next to Wilde’s complaint, “A day without lamentations
is a day in which one has a closed heart, not a day about which one can be
happy... a single London suburb contains enough unhappiness to demon-
strate that God does not love men,” our young man writes in the margin,
“Or that men do not love God.” 340
On the subject of the heretical statements found in De Profundis related
to Christ, His mission on earth, or the “holiness” of sin, where one would
expect expressions of outrage from a young man aspiring to the priesthood,
one finds only silence.
By any measure, the reading of Oscar Wilde’s works by the young
Italian seminarian was decidedly strange. All the more so when one con-
siders the time period (1917) and the still close connection in the public
mind between Wilde and the crime of sodomy. Was there any connection
between the seminarian’s liberal political ideology and his fascination with
Wilde as a religious and moral rebel? I will explore these questions and
many more later in the book. For now I think it sufficient to identify the
young seminarian in question — he was Giovanni Battista Montini — the
future Pope Paul VI.
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Newdigate Prize for English Verse at Balliol College (1860) and graduating
with honors in Literae Humaniores. Under an Open Fellowship at Magdalen
College he had won the Chancellor’s Prize for his writings on “The Renais-
sance,” that laid the foundation for his seven volume work Renaissance
in Italy and his studies on Dante, Michelangelo, and Greek and Italian
literature and art.349
Symonds’ works on Hellenistic Greece and the Renaissance brought
him worldwide attention in England and on the Continent along with mod-
est monetary rewards.350 They also provided for his less tangible needs. As
Rictor Norton, the prolific writer of all things homosexual explained,
“Symonds was a sensualist and a romantic rather than an academic.” 351 His
“cultural studies gave him the opportunity to indulge his central aesthetic
preoccupation with healthy naked men, nude youths in the gymnasia, the
male nudes of Signorelli and Michelangelo and contemporary photographs
of nude young men in classical poses.” 352 Symonds also used his historic
studies, particularly his Hellenistic works, to demonstrate that his “unnat-
ural” sexual appetites were in line with the noblest traditions of the Greek
paiderastia and to propagandize for changes in the law aimed at the “eman-
cipation” of “inverts” and the decriminalization of consensual homosexual
acts.
Symonds, who fashioned himself “a born Bohemian,” generally sought
out companions for his romantic adventures in Davos and Venice among
working class youth in their late teens and early twenties.353 In addition to
the difference in age and social status, his choice of Swiss and Italian young
men provided an ethnic “otherness” that added additional excitement and
romance to his experiments in “democratic” sex.354
In his Memoirs Symonds wrote that he believed that he helped these
young men broaden their sexual experiences without altering their normal
sexual appetites and that some even discovered pleasure in it for them-
selves.355 Thus, Symonds could not be accused of corrupting the morals of
youth. Nevertheless, he always felt obliged to reciprocate this act of friend-
ship with money or with influence.356
Symonds also admitted he sought out rough trade, strangers, including
soldiers, sailors, male (and female) prostitutes with whom he took “occa-
sional liberties,” although he adds that he considered these overt commer-
cial affairs to be “always abhorrent” to his nature.357
Not all of Symonds’ sex partners, however, were outside his own
class. One of these exceptions was a young English schoolboy by the
name of Norman Moor who Symonds had met in 1868.
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sible, the moral feeling of the Greeks upon this subject, and should not trace
the history of so remarkable a custom in their several communities.382
From Original 1883 Introduction to
A Problem in Greek Ethics
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sexual inverts whose only crime was that they “cannot feel sexually as the
majority feel... because they find some satisfaction for their inborn want in
ways which the majority dislike.” 415 Sexual inverts had to be measured by
a different standard than other men, Ulrichs argued. He proposed that soci-
ety should “leave nature to take her course” and leave the Urnings to
themselves.416
What then should the law be as with regard to sexual inverts? No dif-
ferent from other men, Ulrichs answered. Consensual sexual relations be-
tween men should not be criminalized unless violence is involved, “public
decency” is offended, or in cases involving an adult and an underage boy,
although on the last two points, his writings reveal a decided equivocation.417
Ulrichs insisted that since the homosexual inclination in an Urning was
natural to him and could not be altered, society should not sentence him
to a life of forced sexual abstinence, but let him act out his passions as
he willed.418 Such an enlightened approach would permit the Urning to
develop voluntary, wholesome and sexually satisfying and possibly perma-
nent relationships with other men, Ulrichs wrote. He was convinced that
once people saw the “sublime side” of Uranian love and the “loyalty, devo-
tion and spirit of sacrifice” practiced by Urnings toward their partners, they
would, “without hesitation” approve of homosexual relations.419
Symonds, on the other hand, appeared to be more realistic and less opti-
mistic concerning the ability of sexual inverts to establish such edifying and
permanent bonds. In his Memoirs, he acknowledged that homosexual
relationships were inherently unstable due to the absence of marriage and
children and a common life. However, all was not lost, he added, because
this left the parties “free to form new alliances as they desired with no
harm to anyone.” 420
On the question of predatory sexual inverts, Symonds agreed with
Ulrichs that only “old debauchees or half-idiotic individuals are in the habit
of misusing boys.” 421
Although Ulrichs came from a long line of Lutheran ministers, he re-
jected Protestant morality and blamed the plight of the Urning squarely on
the shoulders of Christianity.422 Like Symonds, he rejected the idea that
Holy Scriptures condemned homosexual acts or that the biblical directive
to “increase and multiply,” had any relevance in modern society. Ulrichs
dismissed the latter argument with a Malthusian quip that “habitable por-
tions of the globe are rapidly becoming overcrowded.” 423 Symonds agreed
with that assessment and added that the sterile acts of inverts were bene-
ficial “in the present state of over-population.” 424
As for the Church’s prohibition of homosexuality, Ulrichs claimed that
the writers of the Old and New Testament were scientifically ignorant of
the existence of the “Third Sex.” Homosexuals were not acting against the
natural law he insisted by following sexual instincts that were natural for
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them. Ulrichs demanded that the Church stop “tormenting” the conscience
of the Urning and start teaching a “sexuality without sin.” 425
Like Wilde at Reading Gaol, Ulrichs took upon himself the mantle of
Christ and wrote that he too had been persecuted, exiled, defamed and pro-
scribed. Catholic priests may voluntarily take a vow of celibacy, Ulrichs
said, but it was absurd to doom inverts to such a fate. “We maintain that we
have the right to exist after the fashion in which nature made us. And if we
cannot alter your laws, we shall go on breaking them,” he said.426 With
these words of defiance by Ulrichs, Symonds brought his defense of homo-
erotic love in to a close.
The influence that Ulrichs had on Symonds was extraordinary. What is
even more extraordinary is the degree to which Ulrichs’ theories on the
“Third Sex” had permeated the Victorian consciousness at least among the
upper classes by the start of the 20th century.
For example, in her book Oscar Wilde and His Mother A Memoir (1911),
Anna Dunphy, the Comtesse de Brèmont, an acquaintance of Lady Wilde,
waxed solemnly over Wilde’s irregular passions that she attributed to his
“feminine soul” that inspired his artistic genius, but also was responsible
for “the lust for strange, forbidden pleasures ...” 427 She confessed that she
recognized this tragic mix-up of Nature the very first time they met when
she beheld, “his feminine soul, a suffering prisoner in the wrong brain-
house.” 428
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men were avid cruisers and diarists. In the 1850s, Whitman kept a note-
book that listed the names of young workingmen whom he had prospected
along with details of their personal life such as their age, marital status and
looks.434 Whitman liked his sex rough and ready, and unlike Symonds, ap-
peared to have no aversion to sodomy. Although Symonds and Whitman
both had serious affairs, neither man was monogamy-minded. Whitman was
adept at juggling more than one young lover at a time, a practice that often
lead to petty quarrels and resentments.435
Lastly, and most importantly, both men embraced, propagandized and
fought for a new homosexual ethos based on democratic principles that
transcended class, religion, race and nationality.
The ever-romantic Symonds, was absolutely besotted by Whitman’s
poetry and writings that extolled the virtues of “manly love,” “athletic
love” and “the high towering love of comrades.” 436 In his American friend,
Symonds saw another sexual visionary like himself, and 19th century
America as some kind of sexual frontier where the homoerotic ideals of
Whitman were heartily welcomed. Whitman of course, knew better.
American common law was no more friendly towards sodomy (anal pen-
etration) than the English anti-buggery laws from which it was derived.
Even after the death penalty for sodomy was eliminated after the
American Revolution of 1776, harsh legal punishments remained includ-
ing public exposure in the pillory, fines, prison time or loss of property.
What is more important, homosexual behavior, especially sodomy,
remained an ignominious crime against God and country in the eyes of the
American people and a vice that needed to be repressed by society.437
Among the most vociferous opponents of Whitman’s “smutty” poetry
were the Philadelphia Society and the New York Society for the Sup-
pression of Vice.438
Naturally, Whitman never confided in Symonds that he had once been
the victim of a vigilante-brand of American justice for committing a homo-
sexual rape on a young schoolboy.
The alleged incident that came to be known as the “Southhold” or
“Sodom School” Affair or simply “The Trouble” was reported to have oc-
curred in 1841 when Whitman, age 22, was a schoolteacher in the small
town of Southhold on the far tip of Long Island. He was a boarder of a local
family and, as was the custom of the times, shared a bed with one of his
young students.
On January 3, 1841, Reverend Ralph Smith, a Protestant minister de-
nounced Whitman for the crime of sodomy from the pulpit. A group of angry
citizens, presented with evidence of “bloody sheets,” went hunting for the
young schoolteacher. They found him hiding in the attic of the Corwin
residence. They dragged him out of the house, tarred and feathered him,
and rode him out of town on a rail.439
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came one of the founding fathers of modern sexology and a precursor of the
Kinseyian Sex Liberation Movement of the late 1940s.
Dr. Ellis’ entire world revolved around sex— romantic sex—“the chief
and central function of life ... ever wonderful, ever lovely.” 444 He himself,
however, was unlovely, a rather unattractive man with a slightly effeminate
demeanor.
Ellis, who saw himself as a “sexual visionary” believed that Victorians
were too obsessed with traditional (read religious) views on sex (i.e., mar-
riage, family and conventional, heterosexual, sex) and needed to be per-
suaded to expand their sexual horizons and introduce greater variety into
their sexual repertoire.445 Ellis’ radical views on sex were a reflection of his
radical politics, or perhaps it is more accurate to say that his radical politics
were a reflection of his radical sexual views and practices in line with the
Nietzchean dictum that “the degree and kind of a person’s sexuality reach
up into the ultimate pinnacle of his spirit.” 446 Like Symonds, but more so,
Ellis was intimately connected to radical Socialist groups including the
Fabian Society and its small but influential coterie of feminists, Darwinists,
Malthusians, eugenicists and sexual inverts.
In many ways, Ellis’ public campaign against Christian morality served
to mask his own sexual inadequacies and fetishes. From his early years, he
was a habitual masturbator and his frequent bouts with impotence led him
to bypass normal male-female coitus in favor of acts with more “erotic
symbolism” such as urolagina.447 He was not a homosexual, but he did
marry one, a confirmed lesbian and fellow radical named Edith Lees. Their
union proved a disaster for both.448 Ellis, like his wife, took on many female
lovers during his lifetime. His most notorious affair was with Margaret
Sanger whom Ellis met in 1914. She later publicized his works in her Birth
Control Review. It comes as no surprise then that he was in favor of “open
marriages,” in which both men and women could freely engage in extra-
curricular sex. Nor is it surprising that his theories of sexual liberation
extended to include sexual inverts.
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evidence that their numbers were greater than non-clerical offenders in the
general population.
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cause, not to defend his actions, but to make sure that the accused was not
deprived of his constitutional right to a fair trial simply because he was a
homosexual.
There is little doubt that Ulrichs saw the Zastrow trial as an opportunity
to expound his own theories on sexual inversion and to attack Prussia’s
anti-sodomy laws. The main theme that extended throughout his writings
on the Zastrow case was that the accused was driven to commit his crimes
by certain pathological circumstances that were unrelated to his Uranism,
but aggravated by society’s hatred and contempt for the Urning.
In Book Eight titled “Incubus: Uranian Love and Bloodthirstiness”
(1869) and Book Nine “Argonauticus: Zastrow and the Urnings of the
Pietistic, Catholic and Freethinking Parties” (1869) of ‘Man-Manly’ Love,
Ulrichs reported on 15 criminal cases that he believed were related to the
Zastrow case.
After reviewing these cases, Ulrichs said he had come to the conclusion
that: “In the case of certain individuals, pathological emotional disturbances
appear to be possible — be they chronic or only of a moment’s duration,
whether accompanied by actual visions or not —where the individual is
forced into behavior of wild cruelty and bloodthirstiness by an unconquer-
able inner impulse.” He believed that Zastrow had suffered from such a
condition.482 In making such a supposition, Ulrichs became one of the few
homosexualist writers of his era to touch upon, knowingly or unknowingly,
the existence of a phenomenon commonly referred to today as homosexual
rage.
Indeed, in ‘Man-Manly’ Love, Ulrichs revealed a great deal more of the
darker aspects of the homosexual psyche than he probably intended to. In
all his public pronouncements Ulrichs consistently portrayed the Urning as
a feminine, gentle creature of high moral character. Yet his book was filled
with incidents of violence of all kinds and dead bodies are strewn all over
its pages.
There was the story of Johann Gnieser, a gentle pederast who axed
a 12-year-old boy to death to prevent him from telling his stepfather that
Gnieser had repeatedly sexually abused him.483
There was the case of Joseph Kraft (1868), “a very feminine” homo-
sexual who excelled in “womanly occupations,” who strangled his beautiful
young wife with his own hands because she was a reminder of his sexual
inadequacies.484
There was the tale of a trio of suspected Urnings who seized and partly
castrated a retired soldier in the town of Klein-Korren (1869).485
There is a story of two Urnings raping an Austrian soldier (1849).486
There were several tales of Urnings who were murdered by their sex
partners such as Herr Lindemann who was murdered and robbed by his
young lover, Konig (1865).487
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And there are numerous references to Urnings who are killed by their
own hand (by poison, pistol or hanging) out of fear of public exposure or
who were victims of blackmail or extortion by criminals who populated the
sexual underworld of which these desperate men were a part.488
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Whereas Oscar Wilde gave his male consorts silver cigarette cases,
Krupp designed solid gold insignias in the shape of artillery shells adorned
with two cross forks to identify members of his innovative fraternity.495
Krupp also created ritualistic homosexual orgies on the formerly hallowed
site and even permitted some of these to be photographed. It did not take
long for reports and photos of Krupp engaged in sodomy and other sex acts
with young, pre-adolescent children to reach the Italian police and govern-
ment officials. A formal, high-level investigation of Krupp’s activities at the
grotto was completed in the spring of 1902 and the government of Victor
Emmanuel II ordered Krupp out of the country. To emphasize its displeas-
ure, Berlin was informed by diplomatic courier that Krupp was now persona
non grata in Italy.496
The Kaiser, who was well aware of Krupp’s double life, accepted the
Italian reproof with a minimum of concern, and the matter was put on the
back burner.497 As for Krupp, he didn’t get overly excited. The Capri Affair
would be covered up just like all his other indiscretions had been. Besides,
there were other islands he could buy and colonize.
This time, however, Krupp was wrong. The genie was already out of the
bottle. Given the publicity surrounding the carabinieri’s investigation of
Krupp’s activities on Capri, it was not long before the Italian press picked
up the scent of an international scandal of the top magnitude.
According to William Manchester, one of Krupp’s biographers, the first
papers to break the story were Propaganda in Naples and Avanti in
Rome.498 Less than a week later, the German Catholic paper Augsburger
Postzeitung using a Rome dateline, carried a lengthy article on Krupp’s sex
circus at the sacred grotto. Although Fritz Krupp was not named in the arti-
cle, he was readily identifiable by the description of the key villain —“a
great industrialist of the highest reputation” with “intimate” connections to
the Imperial court.499
On November 15, Berlin’s less scrupulous Socialist Democratic journal
Vorwärts (Vol. 268) in an article titled “Krupp auf Capri,” exposed
“Exzellenz Krupp” as a pederastic fiend and demanded that the public pros-
ecutor’s office begin legal action against Krupp under Paragraph 175 of the
German penal code.500 This feigned indignation of the Socialist leaders was
rather ironic considering the fact that their party was on record as opposing
Paragraph 175. Also, whatever his personal crimes, Fritz Krupp was, by
contemporary standards, a progressive and fair employer of the 50,000 fac-
tory workers that manned Krupp industries.
In any case, Krupp and his agents put the Kaiser and his advisors on
high alert.
Within hours of Fritz’s telegraphed plea to the Imperial palace for help,
Germany’s chancellor was ordered to prepare a legal brief against the pub-
lishers of Vorwärts, and the Imperial police raided the offices of the Social
Democratic Party (SPD) and confiscated all copies of the offending issue.
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Hirschfeld’s alleged treachery was that the SHC was dedicated to the elim-
ination of anti-sodomy laws and the legal protection of homosexuals like
Krupp.
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Although Brand and other leaders of the Gemeinschaft der Eigenen (the
Community of the Elite) and Hirschfeld differed on the direction and strate-
gies of the homosexual movement in Germany, they were united in their
opposition to Paragraph 175 and the need for an ongoing propaganda and
political campaign designed to discredit and eventually repeal the nation’s
anti-sodomy laws.509 Hirschfeld’s Committee was seen as the vehicle
whereby they could establish a scientific basis for their anti-sodomy cam-
paign.510
By the time young Dr. Hirschfeld and his team of SHC interviewers and
data collectors entered the vast “Boyopolis” of Berlin, the epicenter of
homosexual European life, to begin their “scientific” investigations and
studies of male and female sexual inversion, the phenomenon of urbanized
colonization by large numbers of homosexual men and women was already
well underway.511
That a highly sophisticated international homosexual network was
already in place in major cities in Germany as early as the 1850s was clear
from the journals and writings of homosexualist writers of the period.
For example, in April 1867, when the Prussian police arrested Uranian
activist Karl Ulrichs on grounds of sedition and raided his apartment in
Burgdorf, they discovered lists that Ulrichs had drawn up containing the
names of prominent homosexuals living in Berlin and the names and
addresses of homosexuals living in Paris, London and Rome.
As in Victorian England, the sexual underworld of cosmopolitan Berlin
was divided along class lines.
The homosexual haute votée favored the elegant first class hotels and
bars in West Berlin where members of the aristocracy, high government
and military officials and the otherwise rich and famous could indulge their
every sexual whim and attend lavish costume balls all awash with homo-
sexuals, lesbians and transvestites of every imaginable description.512
The lower classes had their own haunts for pickups and entertainment
in the poorer neighborhoods of North and South Berlin. In addition to pri-
vate houses, homosexuals could drink, eat, dance and carry on their affairs
at the cafes and taverns along the Tiergarten and the Friedrichstrasse that
catered to homosexuals and other criminal trade. The soldier-prostitute
was as familiar a figure in the garrison districts of Germany as he was in
England. There were also numerous sports clubs and fraternities that oper-
ated as centers of male culture.
In terms of law enforcement, by the late 1800s, the Criminal Police
Department (Kriminalpolizei) in Berlin had already established a spe-
cial homosexual unit in Room 161, at police headquarters on the Alex-
anderplatz. Here records were kept on suspected and convicted homo-
sexuals and transvestites as well as blackmailers. From 1905–1919 Police
Commissioner Hans von Tresckow served as director of the homosexual
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task force. Commissioner Tresckow estimated that there were more than
100,000 men living in Berlin who were addicted to the vice.513
As a whole, the police had mellowed in their treatment of Urnings since
the days of Wilhelm I. They now dealt more leniently with cases involving
consenting adults, but harsher with male transvestites whom they forced
to register as women. The police were most severe in cases involving
violence and/or convicted pederasts and prostitutes, and con men who
attempted to blackmail wealthy or influential homosexual clients. Agents
provocateur were rarely used by the authorities to spy on suspected homo-
sexuals except in extraordinary cases such as those involving national
security or organized male prostitution rings.514
Every once in awhile there were incidents of police corruption by
wealthy homosexuals as with the case of Herr von Meerscheidt-Hullesem,
a high official of Berlin’s criminal police and member of Hirschfeld’s SHC
who used to run interference for Fritz Krupp at the bureau before he
(Krupp) committed suicide.515
Of course, as the founder and leader of the SHC and as an active homo-
sexual, Hirschfeld’s name was on the Polizeipraesidium’s notorious pink
list along with many lesser-known homosexuals who had found both safe
haven from the police and employment at the SHC headquarters located in
the Charlottenburg district of Berlin.
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Among the German professionals who went over to Hirschfeld’s side after
reading the text was a chemistry professor named Dr. Wilhelm Oswald who
thanked Hirschfeld for ridding him of his “religious prejudice” against homo-
sexuality. Oswald said he was now convinced that the homosexual condition
was “neither a vice nor a perverted habit.” 532 “The time had come for reli-
gion to try to solve its problems concerning the important question, that it
had never dared to ‘look in the face,’” he wrote to Hirschfeld.533
On the other hand, there were men like Dr. Sigmund Freud, a Kabalistic
Jew, who were critical of Hirschfeld’s absolutist position on sexual inver-
sion as an inborn and nonreversible condition. Freud’s views on the nature
and cause of homosexuality were rather complex and often contradictory,
but he did insist that there was a form of homosexual attachment that was
acquired and not innate and that it could be cured through psychoanalysis.534
Freud was joined by Dr. August Forel, who also believed that there were
two kinds of sexual inversion, one inborn, and a “pseudo-homosexuality”
that was acquired and could be cured. Interestingly, Forel advised his homo-
sexual patients against marriage not only out of hereditary considerations,
but also because “they used women as housekeepers and had contempt for
them in their hearts.” 5 3 5
It was not until 1920 that Hirschfeld completed his premier opus,
Sexualpathologie (Sexual Pathology). The three-volume work covered a wide
range of sex-related issues including masturbation, artificial insemination,
sexual neurosis, endocrine functions in human sexuality and homosexuality.
During his long career, Hirschfeld published hundreds of medical and
socio-political articles and tracts on every aspect of human sexuality, but
in all cases, the bottom line remained the same — down with Paragraph
175— full sexual emancipation for homosexuals.
With the creation of the Institute for Sexual Science (ISS) in Berlin in
1918, Hirschfeld’s life-long dream of an international center for sexology
research and treatment of sexually dysfunctional men and women was
realized. The offices of the SHC were transferred to the Institute and
Hirschfeld established his residence in what had been the grand domi-
cile of the French Ambassador to Berlin. The Institute embodied a vast
complex of medical offices, research and forensic laboratories, fully
equipped lecture halls, a library containing 24,000 books and a collection of
35,000 photos and exquisite guest rooms for visiting dignitaries, foreign
physicians and sexologists and well-known homosexual visitors including
André Gide and Christopher Irsherwood.536
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Hirschfeld in Stalinland
From his youth, Hirschfeld was always attracted to Marxism and radical
Socialist causes.
In 1900, when he was 32, Hirschfeld and his sister, Franziska, joined the
pioneer utopian commune of the Order for the True Life founded by radical
socialists Heinrich and Julius Hart in the village of Friedrichshagen near
Berlin.547 Although he enjoyed the comradeship the society offered, he did-
n’t have much use for its founding spirit based on “the brotherhood of man
cultivated in a spirit of purity of mind and body.” 548 For a highly sexed
homosexual male like Magnus, all the talk about purity of the mind and
body was a real turn-off.
Even after the founding of the Weimar Republic in 1918 when Hirschfeld
hastily changed his allegiance from the Kaiser to the new Socialist State
with “democratic principles,” he still believed the Soviet model to be supe-
rior. Wolff recorded that Hirschfeld had documented membership in and
was a “fellow traveler” of the Union of Socialist Physicians which was
closely aligned with the Communist Party.549
After the Bolsheviks seized power in Russia in October of 1917,
Hirschfeld warmly embraced Lenin’s Revolution. This was a significant
decision given the fact that both Karl Marx and Freidrich Engels were
hopelessly “homophobic,” as was Lenin.550 From their perspective as be-
lievers in enlightened, scientific and biological determinism, heterosexual
monogamy was man’s natural condition, whereas homosexuality was the
by-product of the degenerate and effeminate bourgeoisie that would disap-
pear with the victory of the proletariat. Engels was particularly critical of
anything that smelled “Greek.” 551
Lenin, a disciple of Marx and Engels, was even more vicious in his per-
sonal attitudes towards homo-sex which he viewed as a narcissistic, self-
indulgent anti-social contagion that robbed the collective of heirs and
undermined the new social order.552 Marxism-Socialism demanded that the
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individual subordinate his personal needs and desires to the needs of the
State, a demand that created an historical ambivalence, if not outright hos-
tility, toward the idea of homosexual emancipation. And while it is true that
between 1917 when the entire Russian czarist criminal code was abolished,
and 1933–34 when Stalin restored the penalties for sodomy under the
Soviet criminal code, there existed a legal limbo in which sodomy was
not criminalized, nevertheless many government officials, jurists and
the Russian people remained hostile to same-sex relations and continued
to take steps to repress such acts under existing statutes that prohibited
disorderly conduct and the corruption of minors.553
In June 1926, Stalin invited Hirschfeld to make a study tour of Russia to
see how the Soviet Union’s new sexual freedoms were working and to visit
Soviet eugenics laboratories.554 The Soviet Party line of benign neglect
toward adult consenting homosexuals during this period was influenced by
three factors. The first was that Stalin was too preoccupied with consoli-
dating his power and eliminating his political rivals to think about a new
criminal code. The second was the rise of the Sex Reform Movement in
Russia that advocated the decriminalization of same-sex behavior. The third
was the growing influence of psychoanalysis in the Russian medical profes-
sion that saw homosexuality as a mental and/or emotional disorder that
should be treated rather than as a crime to be punished.
One can only imagine the disappointment that Hirschfeld must have
experienced when he learned that in December 1933, acting under Stalin’s
orders, the Executive Committee of the Communist Party, had introduced
legislation that would recriminalize sodomy between consenting adult
homosexuals throughout the USSR.555 The penalty for simple sodomy
under Article 154a was set at three to five years imprisonment. If force was
used or dependents or minors were involved, the punishment was raised to
five to eight years at hard labour.556
The idea that homosexuality was a disease had simply been a ruse insti-
gated by the decadent West to undermine the Soviet state, claimed Stalin.
But that error had now been corrected. Sodomy was once again a crime.
The Soviets had learned a valuable lesson. A society intent on its own sur-
vival and welfare must repress vice. Counterrevolutionary perverts must be
excised and isolated to prevent the moral contamination of Soviet society,
public officials declared. These were some of the arguments presented by
Party leaders in favor of recriminalization. Apparently, both the Soviet peo-
ple and Soviet leaders who followed Stalin agreed with the prohibition for
it remained essentially intact until the 1980s.
Before closing the page on Hirschfeld and Stalin, I think it important to
note that regardless of the legal status of sodomy in the Soviet Union and
regardless of the scorn that Marx, Engels and Lenin (and later Stalin)
heaped upon the heads of homosexuals, Russian leaders, including Czar
Nicholas II, were not above exploiting sodomites for certain tasks that the
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• Kaiser Wilhelm II (1888–1918), 9th King of Prussia and the 3rd Emperor
of Germany
• Maximilian Harden (Felix Ernst Witkowski), (1861–1927), the Jewish
editor and publisher of Die Zukunft (The Future)
• Count, later Fürst (Prince), Philipp von Eulenburg-Hertefeld, Count of
Sandel (1847–1921), the Kaiser’s closest advisor and devoted friend.
• Count Kuno von Moltke (1847–1923), Commander General of the Berlin
Military Garrison and Eulenburg’s intimate friend.
• Bernhard Prince Heinrich Bülow the Imperial Chancellor
The genesis of the Eulenburg crisis began in March 1890, 17 years
before the first Eulenburg-Harden trial, when Kaiser Wilhelm II wrested
the reins of power from Germany’s Iron Chancellor, Otto von Bismarck and
his son Herbert, the Foreign Minister. Bismarck’s “Chancellor-dictator-
ship” was supplanted by a Hohenzollern monarchical regime in which the
Kaiser, the Imperial family and court formed the center of the Reich’s rul-
ing body and upon which all government officials, military and civilian and
the vast State bureaucracy were dependent.562
Wilhelm II was a complex character, whose life, in the words of one of
his most sympathetic but realistic biographers, Isabel V. Hull, was “an elab-
orate masquerade.” 563 “He paraded as the consummate soldier— warlord,
always in uniform, always fierce, hard, steady, an amalgam of the “mascu-
line virtues,” of his beloved grandfather whom he tried to emulate, Hull
said, “but he was actually none of these.” 564 He was, in fact, “slightly fem-
inine in appearance, with delicate health” and a nervous, volatile and unsta-
ble constitution.565
Historian Professor John C. Röhl of the University of Sussex cites six
dominant features of the Kaiser’s personality— immaturity, vindictiveness,
unrealism, an over-estimation of his own abilities, an offensive even sadis-
tic sense of humor and finally a love of ostentation in dress including mili-
tary uniforms and historical costumes.566 These were traits that would
hardly recommend themselves to a description of a ruler committed to
restoring power to the throne. Further, whereas his grandfather, Kaiser
Wilhelm I, had surrounded himself with men of outstanding ability like von
Bismarck, the grandson preferred the company of less capable political
and military advisors that were more pliant to his will and the spirit of
Weltpolitk.
Wilhelm II’s entourage or “inner circle” was divided into two compet-
ing camps — the powerful Army Officer Corps of the Prussian military and
the civilian Junker ruling class, Prussia’s privileged, landed nobility headed
by the Kaiser’s sole “bosom friend” Count Philipp von Eulenburg.567
There is absolutely no mystery as to why the young Kaiser was so
attached to Eulenburg. Politically, the count was a staunch archconservative
royalist.568 Personally, he was a thoroughly “continental,” gracious, cul-
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Eulenburg then took the stand and swore under oath that he had never
engaged in either sodomy or other same-sex acts and that he was never
present at the orgies described by Brand. Further, he said, he vigorously
resented the fact that genuine and natural male friendships were being
made the basis for calumnious accusations.
The trial was concluded in one day. Brand was found guilty of defama-
tion of character and was sentenced to a prison term of 18 months. Bülow
had defended his honor. With the libel retrial of Harden coming up, all
Berlin was anxious to see if Count von Moltke could do the same.
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and military fallout from the Eulenburg Affair would continue on for years
to come.
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von Lynar, another officer stationed in Potsdam with the Gardes du Corps,
the elite bodyguard regiment of the German Kaisers, was charged with
coercing his aide-de-camp to masturbate him.624
Between 1903 and 1906 there had been 20 military officers court-mar-
tialed for homosexual offenses and there was a spate of suicides among the
“Warm Brethren” (homosexuals) who were being blackmailed or under in-
vestigation by military police. Between 1906 and 1907, six officers took
their own life.625 At the time of the Eulenburg Affair, military morale and
discipline, even among the elite corps made up of members of the aristoc-
racy, had sunk to a new low. Germany’s Armed Forces had been publicly
humiliated and national security had been compromised.
After the Eulenburg Affair, the Kaiser took Tresckow’s advice and or-
dered that all company and squadron heads treat homosexual violations
with the greatest severity and to exercise stricter supervision over their
men. Surveillance was increased around the perimeters of the garrisons to
discourage homosexual assignations. All known Urning officers were ad-
vised to retire as they would be shown no mercy if they were later brought
up on morals charges.
Despite these shake-ups, however, German military leaders recognized
that the overall effect of the demise of Eulenburg’s civilian, pacifistic
Liebenberg Circle was to increase their influence and power especially in
the realm of foreign affairs.
As for Germany’s Homosexual Movement that appeared to have been
gaining momentum before the Eulenburg scandal, it was driven under-
ground. The SHC’s campaign against Paragraph 175 was dead in the water.
Hirschfeld had discredited himself at the Moltke-Harden trials, but he still
managed to continue to lecture and write until a more favorable political sit-
uation presented itself. It was a long wait.
Not until 1918 when Kaiser Wilhelm abdicated the throne and the Red
flag of the Weimar Socialist Republic flew over Berlin did the leaders of the
“Rights of the Behind Movement” feel secure enough to emerge from the
shadows and enter the decadent world of post-war Berlin on the eve of the
Third Reich — the world of Cabaret.626
In the meantime, the German people had received a quick shorthand
course in Homosexuality 101— and what they saw they did not like. Even
enlightened liberals like Maximilian Harden, who had once been an ardent
foe of Paragraph 175, now perceived the law in a more favorable light.
On the international scene the response was mixed.
The English response throughout the Eulenburg Affair was subdued but
still negative. England had not yet fully recovered from the Oscar Wilde
trials. Besides, the Kaiser was the beloved grandson of Queen Victoria and
as everyone knew quipped writer Brent McKee, “the British Royal Family
was probably more German than the Hohenzollerns.” 627 It was not until
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World War II that England exploited the Eulenburg scandal in its wartime
propaganda campaign directed at demoralizing German troops.
The French, Italians and Austrians on the other hand were delirious
with joy over the humbling of their historic enemy and rival on the world
stage.
In the end, there were no real winners in the Eulenburg Affair— but
there were many losers.628
Homosexuality in France —
From the French Revolution to the Third Republic
It is one of those inexplicable ironies of history that it was Catholic
France, Eldest Daughter of the Church, that was among the first of the
European powers to decriminalize sodomy, or to be more precise, to fail to
sustain its former prohibition as a “crime contre nature.”
Under the Ancien Régime, sodomy remained a capital offense even
though the extreme penalty of the vindices flammae was rarely carried out.
The exceptions were sodomy cases that involved additional crimes such as
murder, or sexual assault of a minor, or blasphemy, or where public officials
were attempting to suppress the vice by making examples out of one or two
notorious sodomite offenders.
There were seven sodomites burned at the stake in Paris in the 18th
century, the last of whom was a Capuchin monk, Pascal, who was committed
to the flames in 1783 under the reign of King Louis XVI. 629
The pattern of homosexual practices in 18th century Paris and other
large urban centers of France was virtually identical to that of Victorian
England and Wilhelminian Germany.630 The male homosexual was part of
the general criminal class without a distinctive sub-culture, but he had an
underground network that served his minimum needs. The French version
of mollies had their favorite haunts for assignation and socialization, secret
signals of recognition, favorite pet female names for themselves and their
sexual partners and a campy dialect. Pederasty, that is sexual relations
between older (usually wealthy) homosexuals and younger patrons from
the working class or local military garrison, continued to be the most pop-
ular mode of homosexual expression.
Typically, the activities of ordinary homosexuals came under police
scrutiny only when they became public nuisances; when they were caught
soliciting sex, engaging in sodomy or mutual masturbation or exposing
themselves in public places such as public urinals and public parks; when
they were charged with the corruption of a minor; or when they became
victims or facilitators of blackmail or extortion. Penalties were tailored to
fit the seriousness of the offenses. Repeat offenders were treated more
harshly. In most cases the upper class got away with a warning while the
less privileged were fined a few pennies and/or imprisoned for a few days
or weeks — rarely longer.
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The first major break France made with her Catholic heritage (and the
traditional legal system that was based on ecclesiastical law and the natural
law) came in August of 1789 with the adoption by the National Assembly of
the Declaration of the Rights of Man and of the Citizen and the establish-
ment of a constitutional monarchy under King Louis XVI.631
The Declaration created a revolutionary New Order that touched upon
every aspect of French life— political, legal, economic, social, religious and
moral. Men were declared free and equal from birth. (Art. 1) The font of all
men’s rights was the Nation. (Art. 3)
In matters of private action (including private vice), the citizen was
granted full liberty in so far as he did not “harm other people.” (Art. 4) The
law could only forbid those actions that were detrimental to society. Any-
thing that was not forbidden by law was licit and none were compelled to do
what the law does not require. (Art. 5) No man could be accused, arrested
or detained except in the cases determined by the law and according to the
methods that the law has stipulated. (Art. 7) No one could be harassed for
his opinions, even religious views, provided that the expression of such
opinions did not cause a breach of the peace as established by law. (Art. 10)
In the fall of 1791, the National Constituent Assembly approved a new
Civil and Penal Code and judicial system that would embrace the basic prin-
ciples enunciated in the Declaration of 1789.
Earlier, on July 19–22, the Assembly had reached agreement on the cat-
egory of “Misdemeanors,” that is minor infractions of the law that do not
require a trial or jury. The new code for Municipal Police and Correctional
Police provided for penalties of fines and incarceration for acts of public
indecencies and corruption of the morals of minors and other “unseemly
actions” by members of the same or opposite sex.
In August and September, 1791, the National Assembly made its deter-
mination on the laws regulating the prosecution of felonies. The only sex
crime included in the Criminal Code was female rape. Unlike misde-
meanors, felony cases required a trial by jury and persons convicted of such
crimes were open to a prison sentence of two years or more. A separate
provision criminalized child prostitution, but man-boy sex acts were not
penalized per se.632
As to the crime of sodomy, the National Assembly passed over the
former capital offense in silence. The secularized State now distinguished
between crimes in which it had an interest and acts of vice and irreligion
in which it did not. Private consensual sexual behavior fell into the latter
category.
But while the law was silent on acts “contre nature,” French society like
every other society had means, other than the law, by which it manifested
its objections to unacceptable behaviors and punished sexual miscreants.
French homosexuals were not free from scorn as Ulrichs believed. In-
deed, as the Jesuit-educated statesman Marquis de Condorcet (Marie-
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Jean-Antoine Caritat) publicly stated, “scorn not burning” was the best
punishment for sodomites.633 Where the law feared to tread, public oppro-
brium was as powerful a deterrent as any law. What was more, it had uni-
versal application as it could be practiced by rich and poor alike.
So while the laws punishing sodomy disappeared, the anti-sodomy atti-
tudes of the French people remained essentially unchanged for the next
150 years. The sodomite remained what he had always been in French soci-
ety— a moral and social pariah and sodomy remained a vice to be repressed
and a mortal sin to be confessed. The decriminalization of sodomy did not
translate into an acceptance of sodomy. Besides, the law was not entirely on
the sodomite’s side.
In July 19–22, 1791, the National Assembly adopted legislation that em-
powered the municipal police to arrest and punish by means of fines or
imprisonment (without trial), any public act of gross indecency including
sodomy and pederasty.634 In practice, however, the law was ambiguous
enough to discourage the police or public authorities from actively repress-
ing the vice. The uncertain law also discouraged many people from report-
ing public acts involving sodomy or the seduction and corruption of youth
to the police. The results were predictable enough.
In the decade that immediately followed the workings of the National
Assembly, from the guillotining of King Louis XVI and his family to the
fleeting days of the First Republic, from the Committee of Public Safety
and its Reign of Terror to the fall of Robespierre and the rise of Napoleon
Bonaparte, the practice of sodomy increased in France.
By 1798 , the French police expressed concern at the alarming rate that
the vice of sodomy had contaminated not only Paris but the rural provinces
as well.635 Homosexual cruising of public areas by sodomites had become a
major public nuisance. The solicitation of young male prostitutes, some as
young as 12, by wealthy Parisians and foreign pederasts and sexual tourists
added to the overall alarm of public officials. Cases of molestation of ado-
lescent boys by clerics and schoolteachers were reported with increased
frequency. Little changed when Napoleon Bonaparte came to power.
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Empire. The most famous section of the completed work that combined
Germanic laws with Roman principles was the Civil Code of 1804 (as dis-
tinguished from the Penal Code) — known to history as the Code Napoléon.
As in the earlier laws of 1791, no specific reference was made to sodomy
in the Code Napoléon. However, Article 330 of the Penal Code of 1810 pro-
vided for a fine of 16–200 francs and/or a prison term of three to twelve
months for persons who created a “public scandal.” Article 331 set the age
of consent at 11 years.636 The definition of rape was expanded to include
male rape (sodomy). Judges were also granted more latitude with regard
to sentencing convicted felons including the possibility of life imprison-
ment.637 Although the leverage granted to police and public authorities did
not differ dramatically from that provided under the old 1791 laws, the
courts were given more power in cases in which the charge of sodomy was
combined with a felony such as murder.638
It was commonly assumed that Cambacérès, a notorious homosexual,
whose critics dubbed the “Pied-Piper of Pederasty,” masterminded the
anti-sodomy coup. The historical evidence, however, points to Napoleon
himself.639 According to historian Michael David Sibalis, an authority on
early 19th century France, Bonaparte had pledged to restore a high level of
morals to France and to severely punish violators of the public order, but he
was not in favor of recriminalizing homosexual or pederastic offenses per se.
Sibalis states that Napoleon’s views were based on his beliefs that
Nature had, on Her own, limited the practitioners of the “unnatural vice” to
a very small number. Further, he opposed public trials that generated pub-
licity for the existence of the “unnatural vice,” and were, therefore, more
harmful than helpful in promoting good public morals. Justice was better
served, Bonaparte believed, by having local police and law enforcement
officials, rather than the judiciary, handle cases of sodomy and pederasty
that came to their attention.640
Sibalis cites the landmark Chartres Case of 1805, to illustrate the man-
ner in which sodomy incidents were traditionally handled during the
Napoleonic era.
The case involved an assault, a “gay-bashing” if you will, against two
notorious inveterate homosexuals who were part of an active homosexual
network operating out of the city of Chartres. The leader of the small group
of soldiers that attacked them had been the recipient of unwanted sexual
advances by a masked invert at a local carnival ball. In an effort to get
revenge for the affront to his person, the soldier and some of his regimen-
tal buddies planned an assault on the two members of the homosexual
coterie whom they were able to entrap by posing as willing customers. The
soldiers carried out their plan and were subsequently arrested and charged
with assault by the local magistrate. But when the magistrate learned of the
motivation for the attack he did an about face. He instead charged the two
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Sibalis reports there were only four court trials that involved homo-
sexual activities during the entire Napoleonic period and three of those
involved men who molested boys.652
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distinguished maternal ancestry to the royal blood of the Condes. With his
father away, Sade’s mother raised her son virtually by herself for the first
four years of his life.654 In spite of chronic illness, she was a faithful wife to
her wayward diplomatic husband and a loving, conscientious mother to
Donatien, with one glaring weakness— her hopeless indulgence toward
her son’s every desire.
Donatien’s father, the Comte de Sade, had aspirations for a diplomatic
career at the Imperial Court in Versailles. He was appointed to a high
French government post at the elector’s court in Bonn, Germany.655
Bongie claimed that Jean-Baptiste became involved in some unsavory
financial irregularities and other misadventures in Bonn that eventually
earned him the lifelong enmity of King Louis XV and dashed all hopes for
any future at court. When the Comte realized his diplomatic career was
going nowhere, he rejoined his wife and incorrigible young son in Paris.
When his attempt to purchase a title for himself as a “prince of the empire”
also failed, Donetien’s father recognized that his future lay in the hands of
his son and began to plan and plot accordingly, said Bongie.
It must be noted, that whatever his professional disappointments, they
did not interfere with the Comte de Sade’s extramarital sex life. Not only
was he an enthusiastic debaucher of young women, but of young men as
well. Bongie notes that he regularly engaged in sodomy with the man-
servants and domestic staff of the Hôtel de Condé where the Sade family
had their residence. He also employed the services of male prostitutes who
brought the Comte into direct contact with Paris’ criminal underclass as
well as the Paris police.656
According to Bongie, one of his particular favorites whom the Comte
eventually brought into his household was a young tradesman and male
prostitute, Francois Le Poivre.657 In addition to the elder Sade, the enter-
prising Poivre was also servicing the Bishop of Fréjus, Martin du Bellay.658
Du Bellay had replaced Bishop (later Cardinal) André-Hercule de Fleury
who resigned in 1715 to become tutor to the future King Louis XV and who
became one of France’s greatest diplomats and statesmen.
Bongie reports that the Paris police records for early 1749 showed that
young Poivre charged the bishop twice what he charged Jean-Baptiste de
Sade for sexual favors rendered beneath the stairwells of the Hôtel de
Condé.659
By this date, his dissolute father had taken the young Sade from his sup-
posedly “invalid” mother and placed him in the care of his paternal grand-
mother in Avignon. The timing proved to be a dreadful and decisive error.
Two years later, Donatien was entrusted to his paternal uncle, the worldly
and unchaste Jacques-Francois-Paul-Alfonse who was the Abbot of the
Benedictine monastery of Saint-Leger d’Ebreuil. This was an even more
grievous error.
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At the age of ten, Donatien was placed in the care of the Jesuits at
Louis-le-Grande, a preparatory school for young noblemen where, by
the end of his fourth year, his early predilection for sexual violence was
cemented by his exposure to a wide-assortment of other vices including
onanism, flagellation and school-boy exercises in sodomy.660 Bongie re-
ported that by the time Sade was in his early teens he had become “a good-
looking bugger.” 661
Sade had barely reached his 14th birthday when his father secured a
certificate of nobility for him that enabled the lad to enter the elite school
of Chevaulegers, the Light Horse Regiment of the Royal Guards garrisoned
at Versailles. As soon as his training was complete he joined the Regiment
du Roi. He was only 15 and France was poised at the brink of war. Three
years later, Sade secured a commission with the Carabiniers de Monsieur
and saw military action in Prussia. By the time the Seven-Year War had
ended in 1763, he had attained the rank of cavalry captain and along with
that, a reputation for dissolute and violent behavior that was already known
to his family and to the ever-vigilant Paris police.
Once again his father intervened, this time to secure a financially and
socially advantageous marriage for his wayward son with Mademoiselle
Renee-Pelagie de Montreuil, the daughter of a wealthy and aristocratic fam-
ily. The marriage took place on May 17, 1763. It was a foregone conclusion
that Sade had no intention of abiding by his marriage vows, as he had
already prepared a secret hideaway for his future extramarital liaisons.
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police included the statement that the man she later identified as the
Marquis de Sade threatened to kill her if she did not participate in the blas-
phemous and sacrilegious activities that involved consecrated hosts and the
crucifix. The nature of his actions were so shocking that the King was
advised of the incident and ordered Sade’s arrest. He was gaoled briefly at
the fortress of Vincennes, then released into the custody of his family. Both
before and after the incident the Paris vice squad had Sade under regular
surveillance and the police had warned brothel keepers not to let out their
girls to him because of his violent nature. Jeanne Testard’s pimp had obvi-
ously not gotten the message.
The Arcueil incident occurred on Easter Sunday morning April 3, 1768.
The 28-year-old Sade lured a respectable domestic and widow named Rose
Keller to a rented cottage in Arcueil where he again engaged in a litany of
blasphemous acts and the scourging of the young woman whom he also
threatened to kill. After her escape from Sade, she reported the incident to
the local magistrate. Keller, however, was bribed into silence and dropped
her charges against the Marquis. In the meantime Parisian authorities were
advised of the assault on Keller, and Sade was arrested and brought to the
stricter confines of Pierre-Encise fortress near Lyons. Here he remained
until the King granted him clemency and released him to his wife and her
family on November 16, 1768.
The next notorious incident took place in June 1772 in Marseilles.
Sade’s manservant Armand Latour was instructed to pick up some young
prostitutes for the Marquis to sodomize. The incident involved more whip-
pings and reciprocal acts of master-servant sodomy that were performed in
front of the frightened girls. Sade also gave the girls some experimental
“sweet-treats” he had concocted which made some of them violently
ill. They thought they had been poisoned. After learning of Sade’s orgy,
Marseilles authorities ordered the arrest of both Sade and Latour, but the
men were already in flight. Sade was accompanied by his sister-in-law,
Lady Anne, a cannoness whom he had seduced and with whom he had
incestuous relations.
The final escapade that resulted in his long-term imprisonment took
place in late 1774 after he had returned to his residence at La Coste. This
incident involved the alleged abduction of a number of respectable young
girls from Lyons and Vienne for questionable purposes. His imprisonment
on September 7, 1778, signaled the first of his long-term convictions for
sodomy and other crimes against the Church and the Republic.
By 1772, the year of the Marseilles Incident, Sade had become a fugi-
tive from the law. Following a trial held in absentia on September 3, 1772,
he was publicly “beheaded” in a mock sentencing at the guillotine as pun-
ishment for his alleged crime of poisoning, his body was burned in effigy,
and his ashes scattered to the four winds for the crime of sodomy.663 After
cooling his heels in Italy for a year where he was drawn to the cultural life
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It followed then, that if God had no place in Sadeian society, neither did
love nor hope nor virtue nor compassion nor honor nor any other human
quality that gives meaning to the life of ordinary human beings. It was a
world in which man could not survive and remain human.
Although some writers continue to portray Sade as a “liberation theolo-
gian” and his world as a paradise of freedom, he, in fact, had very little by
way of “Liberté, Egalité, Fraternité” to offer his inmates. This was a motto
that Citizen de Sade proclaimed to save his own hide, but one that the
Marquise de Sade rejected in practice. His wealth, upper-class credentials
and connections enabled him to routinely escape “the ignominy and horrors
of this century’s ordinary criminal justice.” 667 Sade’s New Order based on
the law of the jungle and the survival of the fittest presented no problem
for the Marquis. He knew himself to be a superior being that was born to
be served — not serve.668
In terms of a sexual ethos, the Sadeian world was fundamentally
sodomitical. In both his personal and fantasy life, Sade was obsessed with
buttocks and with anal sex, first and foremost as an expression of the
ultimate outrage against God and secondly as a vehicle of supreme pleas-
ure. Sade declared that Nature was indifferent to morality and that She
held no objection to sodomy as the practice violated neither her tenets nor
reason. The waste of seed occurred naturally enough in man, Sade argued
so as to rule out the Church’s injunction that sex cannot be divided from
procreation.
Although Krafft-Ebing created the term “sadist” using Sade’s name to
identity a person who received sexual stimulation and pleasure from the
infliction of pain upon others, the Marquis’ personal preference was in-
clined towards sadism’s twin — masochism. He was also a habitual onanist
and voyeur. He preferred the passive role accompanied by acts of humilia-
tion, violent beatings and coprophilia in his sodomitical relations with his
young secretaries, domestics and male and female prostitutes. All of Sade’s
pornographic fiction are filled with references to anal penetration ad
nauseam.669 It is not the human face that captivated Sade, but rather human
feces, the size of the male organs and the anal orifice.
When one considers that the 19th century sexual fantasy world of the
Marquis de Sade has become the real “gay” world of the 21st century, it
becomes clear why this writer has included his brief biography in this
study.670
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HOMOSEXUALITY AND THE RISE OF THE MODERN SECULAR STATE
side the purview of the law— indeed sodomy would never be re-criminal-
ized again in France. In April 1832, there was only one minor amendment
to the Penal Code of 1810 that touched upon homosexual acts. The new
provision made it a crime for an adult to engage in sex with a boy under 11
even if no force was used.671
When Emperor Louis Napoleon III (1852–1870) proclaimed a “new
moral order,” in France, the only concrete change in the nation’s sex laws
was the criminalization of transvestitism in public places and balls (Art. 471
Penal Code of June 10, 1853).672
The consensus among French rulers and lawmakers was that private
vice could not be punished without violating the sanctity of the home and
that was unacceptable.
But perhaps the most important factor in retaining the legal staus quo of
sodomy was the simple fact that the vast majority of Frenchmen of the
period knew little about same-sex relations, and even less about the homo-
sexual underworld of Paris or the more informal sodomitical networks that
existed in places like Chartres and Valance. This latter state of affairs, how-
ever, was about to change.
By the mid-to-late 1800s, the wisdom of France’s official laissez faire
attitude toward sodomy and sodomites was drawn into question largely
as the result of the popularization of writings on “sexual inversion” by a
growing number of prominent French physicians notably Jean-Martin
Charcot (1825–1893), his associate Valentin Magnan (1835–1916),
Bénédict A. Morel (1809–1873) and Professor Auguste Ambroise Tardieu
(1818–1879). Of these, Tardieu, a leading medico-legal and forensic expert,
was the most influential.673
Unlike Symonds, Ellis and Hirschfeld, Tardieu viewed homosexuality in
the traditional Catholic sense as an acquired vice, and pederasty as learned
behavior caused by early seduction and sexual debauchery. He did not
believe that sexual inverts were insane, although he held out the pos-
sibility that they might suffer from some neurosis.674
In many ways, Tardieu was ahead of his time. For example, he was one
of the first writers on sexual inversion to draw attention to the public health
issue of venereal disease that was endemic among sodomites and the male
prostitutes who serviced them. He was also careful in his works to distin-
guish between men and women who desired same-sex relations exclu-
sively and those who preferred normal man-woman relations, but, who
because of circumstances (prison, the military) or for monetary considera-
tions engaged in homosexual acts.675
Tardieu’s career in pathology, toxicology and forensics paralleled his
interest in criminal behavior and historical crimes and he was frequently
called as an expert witness in high profile murder cases. It is not surpris-
ing, therefore, that he should have espoused certain theories that linked
same-sex activity to criminality— not that homosexuality was a crime in
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and of itself, but that it frequently led the practitioner of the vice into the
environs of the criminal underworld.
Tardieu noted that the fascination of many upper-class inverts with
rough trade and renters brought them into contact with prostitutes, black-
mailers, extortionists, thieves and other elements of the criminal world.676
There was also the proverbial problem of solicitation and exhibitionism by
predatory pederasts who sought to corrupt young boys.
Tardieu was also cognizant of the violence, including beatings and even
murders that frequently accompanied same-sex relations. Sometimes this
violence occurred when clients brought strangers into their homes and
sometimes it was connected to the jealousies and rages of paired-off homo-
sexuals.677 There was also the addiction of homosexuals to pornography
and drugs.
Overall, Tardieu held that, like all practitioners of organized vice, homo-
sexuals lowered the moral tenor of neighborhoods where they congregated.
Alas, this was a far cry from the picture that Ulrichs had painted of France’s
rapprochement with Uranians that had resulted in greater familial and soci-
etal stability and happiness.678
That Tardieu’s astute observations on the malignant elements of the
homosexual life in 19th century France, where homosexual acts were legal,
should be virtually identical (if not in quantity at least in quality) to the
criminal elements of the homosexual underworld of 19th century England
and Germany, where homosexual acts were illegal, should not surprise the
reader.
French sexual inverts of all classes, like their English and German
counterparts, still had other reasons than a run-in with the law to keep their
unnatural sexual proclivities secret. The disclosure that a man was a
sodomite remained a social liability both privately and publicly. Such a dis-
closure could and did lead to scandal, dishonor, ostracization, public cen-
sure, and in some cases divorce, financial ruin and family banishment.679
Homosexuals who restrained their actions to private quarters and did
not cross class lines could generally carry on their double life with relative
safety. However, purely private same-sex acts lacked the essential element
of danger, which, to quote Oscar Wilde, was “half the excitement.” Hence,
the willingness of many homosexuals to cross the legal barrier to engage in
public solicitation of male prostitutes and renters and to engage in public
sex acts at municipal urinals and public parks — actions destined to lead
them into the arms of the law and outlaws.
The warning of physicians like Tardieu about the serious negative con-
sequences of sexual inversion on society did not go unheeded. After the
excesses of the Revolution, France was ripe to moral reform.
An important factor in this renewed spirit of religious and moral con-
servatism were the reforms that were put into motion in the Catholic
Church following the First Vatican Council (1869–1870) called by Pope
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HOMOSEXUALITY AND THE RISE OF THE MODERN SECULAR STATE
Pius IX.680 A sense of renewed piety and a rise in level of public and private
morals was manifested not only in a new vigor in the religious life of secu-
lar and order priests and nuns, but also among the French laity of all
classes.
Such were the moral conditions of France on the eve of the Franco-
Prussian war. Into such an environment was born one of France’s most
famous writers and certainly its most famous homosexual —André Gide.
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Had Gide been a Catholic child instead of a Protestant child, Delay sug-
gested, he would have benefited from the sacrament of confession for he
would have known absolutely that all his sins were forgiven and, in addition
to God’s grace, would have received much needed advice and practical
encouragement from an understanding priest and a male role model. Like-
wise he would have found comfort in his loneliness knowing that he was
always surrounded by his guardian angel and the saints and martyrs with
whom he could have shared his confidences. His mother’s shortcomings
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HOMOSEXUALITY AND THE RISE OF THE MODERN SECULAR STATE
would perhaps not have appeared so terrible and unforgivable for he would
have had the consolation of a second Mother, the Blessed Virgin Mary.692
But young André Gide had none of these spiritual and emotional com-
forts. In matters of conscience, he was his own judge and jury. Delay sur-
mised that once Gide reached the age of reason, his onanistic habits must
have filled him with dread and guilt for under the doctrines of Calvinism,
carnal sins are the deadliest of all sins.693 The resulting moral conflict over
his habituation to unchastity and later homoerotic desires made Gide’s self-
division and dualism virtually inevitable, said Delay.694
It was not surprising that when Gide decided to abandon his religious
heritage in his late 20s, he rationalized his actions by stating that his
mother worshipped a different Christ than he did. Like Oscar Wilde, he
condemned the church for distorting the teachings of Christ and accused
Saint Paul of betraying the Gospel with his condemnations. In language that
foreshadowed Wilde’s De Profundis, Gide said that his Christ did not con-
demn. Rather he said, his Christ had emancipated him so that he might be
free to follow a “high wisdom” [really a higher immorality] and act upon his
homosexual desires.695
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THE RITE OF SODOMY
236
HOMOSEXUALITY AND THE RISE OF THE MODERN SECULAR STATE
237
THE RITE OF SODOMY
Like Wilde, Symonds and Ellis in England and Hirschfeld and Ulrichs in
Germany, Gide had devoted his entire adult life to selling the “good news”
of pederasty and by implication of all same-sex relations to an unresponsive
and even hostile citizenry. By the time of Gide’s death in 1951 it was clear
that he had lost the propaganda war. The French people and the French gov-
ernment were more ill-disposed toward homosexuality than ever before.
Shortly after de Gaulle’s return to power in 1958, the Gaullist deputy
Paul Mirguet denounced homosexuality as a public scourge. The demo-
graphic reality of a nation ravaged by two World Wars had spelled the end
of France’s liberality with regard to non-reproductive homosexuality. Large
families were in fashion and homosexuality and lesbianism were out of
fashion.
Prison sentences and fines were raised for the crime of pedophilia and
the seduction of minors between the ages of 15 and 21. The maximum time
for incarceration of a convicted pederast was raised to three years and the
maximum fine was set at 50,000 francs. Fines against homosexual inde-
cency were set higher than those for heterosexual indecency.
Under the Fourth Republic and the early years of General Charles
de Gaulle’s Fifth Republic, sodomy had returned to its medieval status as
both a sin against nature and a crime against the nation.719
238
HOMOSEXUALITY AND THE RISE OF THE MODERN SECULAR STATE
239
THE RITE OF SODOMY
240
HOMOSEXUALITY AND THE RISE OF THE MODERN SECULAR STATE
André Gide, Pyotr was quick to use his invalid status to avoid his return to
the Schmelling School that he hated and to manipulate his mother. Pyotr
turned into a clinging, insecure mama’s boy.732
Although the young boy wanted to pursue a career in music, his parents
insisted that he enter a more sensible profession. At the age of 10, Pyotr
was sent away from his family to a preparatory school where he studied for
his entrance into the School of Jurisprudence in St. Petersburg.
As described by one of Tchaikovsky’s most prominent biographers,
Anthony Holden, the Russian lycée of the 1850s shared many of the more
unsavory characteristics of the English boarding (public) schools including
public floggings of naked boys and rampant homosexual experimentation
including mutual masturbation and buggery. Pyotr developed a number of
boyhood crushes and homoerotic attachments that appeared to have taken
on a greater significance when his beloved mother died of cholera on June
25, 1854. He was but 14.733 Tchaikovsky’s disposition toward homosexual-
ity, or to be more specific, toward pederasty, was primed but it was not as
yet fixed. On the other hand, his great passion and love for music that had
claimed him almost from the cradle would now come to the fore and
become the center of his life.
In 1863, Tchaikovsky, who without any particular enthusiasm or effort
of his own, had managed to secure a respectable position at the Ministry of
Justice after his graduation from the School of Jurisprudence, resigned his
job and enrolled at the newly created St. Petersburg Conservatory. It was
here that he began his career as a composer in earnest. After his gradua-
tion in 1866, he accepted the position of Professor of Composition at the
Conservatoire in Moscow where new doors were opened for the composer
both professionally and socially. On the darker side, there was his growing
pederastic interest in young adolescent boys, his seamy affairs with lower-
class renters and male prostitutes and an increased habituation to alcohol
and gambling.
In 1867, Tchaikovsky developed an all-consuming infatuation with
Désirée Artôt, a Belgium operatic diva five years his senior. The affair led
nowhere, possibly because Artôt and her controlling mother had been
informed of her intended’s unnatural sexual appetites.734 Tchaikovsky felt
genuinely distraught, humiliated and betrayed when he discovered that his
fiancé had taken flight and married another man — a Spanish baritone to
boot! 735
Ten years later, on July 18, 1877, Tchaikovsky took the “cure” and mar-
ried Antonina Milyukova, a woman about whom he knew little and whom
he did not love. The two had met briefly in 1865 at the home of a mutual
friend and the pretty 16-year-old Antonina formed an attachment to the
composer. Over the years, this schoolgirl crush had developed into a one-
sided love affair that drove the young woman, now age 28, to contemplate
suicide if Tchaikovsky spurned her advances.
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THE RITE OF SODOMY
The flattered Tchaikovsky arranged to meet her, they talked, met again,
he proposed marriage at the same time declaring that he could never love
her as anything but a faithful friend, she agreed, they married in a quasi-
secret ceremony followed by a reception that was more like a funeral wake
and an unconsummated wedding-night. After a botched, somewhat comical,
attempted suicide by self-inflicted pneumonia, Tchaikovsky sent his
younger brother Anatoly off to Moscow to inform Antonina that their mar-
riage of less than three months was over— forever.736
Tchaikovsky’s Secret Life as a Pederast
Like many of the more publicly identifiable pederasts and homosexuals
of his day including Oscar Wilde, Tchaikovsky lived very close to the edge
in terms of his sexual life.
His same-sex partners and contacts were drawn from three separate
but contiguous circles.
The first of these groupings was the homoerotic circle of Prince Alexey
Golitsyn who boldly kept a male lover and organized soirées frequently
attended by Tchaikovsky.737
The second grouping involved a variety of lower-class male prostitutes
and domestics who serviced wealthy clients like Tchaikovsky. During his
stays in St. Petersburg and Moscow and at various provincial towns like
Klin and during his visits to the United States and Paris, which was his
favorite European city, the famed composer-conductor rarely failed to sam-
ple both the local and more exotic sexual fauna. Like his Parisian pederast
counterpart André Gide, the Russian composer looked down upon adult
same-sex relationships. He had a particular aversion to the campy antics of
flaming middle-aged queens.738
Tchaikovsky used his own manservant Alexey Sofronov, who entered
his service in 1871 at the age of 12 for sexual relief until the young man lost
his adolescent charms.739 Alexey’s older brother Mikhail was less suited to
the composer’s sexual tastes, but proved useful as a pimp for Tchaikovsky.
Alexey, whose own sexual tastes were normal, later married (twice) and
fathered a child, but he faithfully and discreetly served his master to the
end. In his will, Tchaikovsky left him one-seventh of his estate.740
Engaging in homosexual relations with his peers and consenting young
males below his station was dangerous enough, but it was Tchaikovsky’s
unrelenting passion for young adolescent boys that propelled him into the
criminal ranks. As Holden records, once he crossed the fine line between
true affection and lust and yielded to his darkest desires he never looked
back. With each new conquest it became easier and easier to rationalize his
sexual exploitation of his adoring pupils and protégés. Fame and musical
genius aside, Tchaikovsky had become a moral danger to the young boys
with whom he came in contact.
After his separation from Antonina, Holden reports, Tchaikovsky be-
came fixated upon a 15-year-old pupil, Eduard Zak. It was his belief that
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HOMOSEXUALITY AND THE RISE OF THE MODERN SECULAR STATE
boys of 15 were “at the height of their sexual allure” 741 What physical
expression the affair took we do not know. What we do know was that Zak
was not the first adolescent boy to be seduced by the composer, nor the last,
and that the young man committed suicide four years later at the age of 19.
Another young man whom the composer is reputed to have taken as a
lover was the young violin student, Yosif Kotek to whom Tchaikovsky owed
the long-term patronage of the wealthy Nadezhda Filaretovna von Meck.742
According to Holden, when Kotek grew up he became a “desperate wom-
anizer,” but he remained a close friend of the composer for life.743
In letters to Modest (also a passive homosexual) concerning the 9-year-
old Nikolay Konradi, called “Kolya,” a deaf-mute that his brother was tutor-
ing, it was clear that even little Kolya was not “beyond the range of the
composer’s sexual aspirations.” 744
Perhaps the greatest “boy-love” of Tchaikovsky’s life was his own
nephew Vladimir Lvovich Davïdov whom his uncle affectionately named
“Bob.” It is to Bob, the young son of his sister Sasha, that the composer
dedicated his sixth and final symphony, the Pathétique.
Bob was only eight when his uncle announced that Bob was his preem-
inent favorite.745 According to Holden, by the time his nephew was 13
years old his uncle’s genuine affections for him had been transformed into
an all consuming erotic fixation.746 Tchaikovsky expressed “guilt” over his
“unthinkable sexual feelings” for Bob, says Holden, but this did not prevent
him from sending the boy wildly sentimental letters expressing his love
from every city that he toured.747 Bob was flattered by his famous uncle’s
attention, but was also troubled by the increasingly intimate nature of the
letters he received.
As he grew into manhood Bob became a nervous, high-strung, mercu-
rial young man prone to fits of depression and suffering from obesity and
diabetes.748 He was anxious to make his mark in the world, preferably by
writing, but he lacked the driving ambition needed to translate his day-
dreams into reality. Although Bob did establish separate interests and his
own circle of friends, he continued to live vicariously off the fame and for-
tune of his world-famous uncle, says Holden.749
In his middle years, Bob developed homoerotic tastes of his own.
Holden reports that on occasion Bob accompanied Tchaikovsky on his
evening excursions in St. Petersburg, sometimes acting as a procurer
for his uncle. However, the two men were never sexual partners.750
Tchaikovsky’s love for Bob, as passionate as it was, remained unrequited.
After his uncle’s death, Bob helped Modest to set up the Tchaikovsky
Museum and Archive at the family homestead in the small town of Klin. As
recorded by Holden, he served as the curator of the museum until his tragic
death, by his own hand, at the age of 34.751
As noted earlier, however, not all of Tchaikovsky’s sexual partners were
young boys.
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THE RITE OF SODOMY
244
HOMOSEXUALITY AND THE RISE OF THE MODERN SECULAR STATE
sexual desires no matter what the price to himself or to the many young
men he seduced, some of whom took their own life.
Tchaikovsky’s mysterious death on November 6, 1893, in St. Petersburg
has been the subject of much controversy in recent years. While the official
death certificate listed cholera as the cause of the composer’s death, there
is an abundance of new historical data that strongly supports the theory
that Tchaikovsky took his own life.759
In his biography of the famed composer, Holden presents what appears
to be the most plausible explanation for Tchaikovsky’s suicide. He writes
that in 1893, the year of his death, Tchaikovsky began a homosexual liaison
with Alexandr Vladimirovich Stenbok-Fermor, the 18-year-old nephew of
Count Alexy Alexandrovich Stenbok-Fermor, a close friend of the Czar
Alexander III.760 The outraged Count used the prominent lawyer, Nikolay
Jacobi, a graduate from the composer’s alma mater, the School of
Jurisprudence, to present his letter of complaint directly to the czar. In
order to avoid a public scandal, Jacobi took it upon himself to immediately
convene a secret “court of honor” at his home composed of Tchaikovsky’s
schoolmates and contemporaries who were in St. Petersburg at the time.761
The composer was summoned before the make-shift court and ordered to
defend himself against the charges put forth in the letter of the Count or
take the honorable way out and kill himself.762 Within a day or two, news
had spread throughout the city that Tchaikovsky was mortally ill. On
November 6, 1893, Pyotr Ilyich Tchaikovsky died. His funeral was the
largest St. Petersburg had ever seen.763
Conclusion
The critical assessments of Tchaikovsky and other prominent homo-
sexuals and pederasts of the 19th century found in this chapter are not
intended to disparage their worldly accomplishments. Nor are they meant
to suggest that these men were totally lacking in certain admirable quali-
ties. And most certainly they are not to be interpreted as an indication of
the ultimate eternal fate of their immortal souls, for as a 6th century
philosopher once said, “the soul of a man is a far country, which cannot be
approached or explored.” 764 God is the final judge, not man. But this does
not mean that we cannot judge a person’s outward acts or weigh the his-
torical evidence for or against his character.765
The historical biographical sketches that have been presented in this
section are intended to draw the reader’s attention to the innate destruc-
tive nature of homosexual passions on men of every age whose misfortune
it was to be caught up in the vice; on those young men who were drawn
into the web of perversion; and on those family members who were left to
pick up the pieces of tragic affairs gone wrong. It is difficult to imagine any
vice that leaves as many dead bodies and dead souls in its wake as does
homosexuality.
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THE RITE OF SODOMY
Notes
1 Barnhouse, 28.
2 H. Montgomery Hyde, The Love That Dared Not Speak Its Name (Boston:
Little, Brown and Company, 1970), 68–69.
3 Bray, 17.
4 Hyde, 135. The Criminal Law Amendment Act, 1885 (48 & 49 Vict.C.69) that
included the Labouchere Amendment became law on January 1, 1886.
5 Theo Aronson, Prince Eddy and the Homosexual Underworld (New York:
Barnes and Noble, 1994), 17.
6 Hyde, 198.
7 Ibid., 79, 122.
8 Ibid., 81.
9 Ibid., 79–80.
10 Ibid., 79.
11 Ibid.
12 Ibid.,127–138, 155–157. One of a series of homosexual scandals was known
as the Dublin Castle Case. Most of the court records dealing with incidents
were destroyed in the Irish Civil War. However, the basic facts of both the
1884 and 1907 scandals are well known. The venue for the 1884 scandal was
“the Castle” in Ireland, the official seat of the English government. The fuse
was lit when two militant members of the Irish Nationalist Home Rule
Movement, William O’Brien and “Tim” Healy, were informed that there was
an active clique of adult male sodomites at Dublin Castle. After a preliminary
investigation that included the testimony of several Irish police officers,
Healy wrote an unsigned article in O’Brien’s militant journal United Ireland
in which he publicly implicated Inspector James Ellis French, head of the
Criminal Investigation Department in the alleged homosexual ring that
involved Irish underage boys. French promptly obtained a writ for libel and
the battle was on. Among the prominent aristocrats that were swept up into
the scandal were Mr. Gustavus Cornwall, Secretary of the General Post
Office and Captain Martin Kirwan of the Royal Dublin Fusiliers. Eventually
French, Cornwall, Kirwan and seven other defendants were committed for
trial based on the evidence provided in the libel trials that found O’Brien
innocent. However, these felony proceedings were not publicized in the inter-
est of “public morality.” In the end, Cornwall and Kirwan were acquitted due
to “insufficient evidence.” French and other members of the homosexual
clique were given prison sentences and the case was closed. The second
Dublin Castle scandal with homosexual implications occurred in 1907 and
involved the theft of the Irish crown jewels from the library safe at the
Castle. The caretaker for the gems was the Ulster King of Arms, Sir Arthur
Vicars, a known homosexual. On one occasion when Vicars and his house-
mate and assistant Francis Shackleton were entertaining some homosexual
associates in the Castle’s Office of Arms, Shackleton and a pederast by the
name of Captain Richard Gorges plied Vicars with liquor and made a key to
the safe and later stole the Irish jewels. When the culprits were caught, they
threatened to expose the entire homosexual ring including Vicars and a num-
ber of other prominent personages including one related to the Royal family.
The ruse worked. Due largely to the interference of King Edward VII, who
was already reeling under the Eulenberg homosexual scandal in the court of
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HOMOSEXUALITY AND THE RISE OF THE MODERN SECULAR STATE
his nephew, Kaiser William II of Germany, no arrests were ever made in con-
nection with the theft and the jewels were not recovered. Vicars was dis-
missed and returned to his estate in Kerry where he met an unhappy end at
the hands of the Sinn Feiners in 1921. Both Shackleton and Gorges were
later convicted for unrelated crimes and spent much of the remainder of their
lives in penal servitude.
13 Ibid., 82–83.
14 Ibid., 83.
15 Ibid., 84–85.
16 Ibid., 85–86. See also Hyde’s account of the tragic case of Robert Stewart,
Viscount Castlereagh, the second Marquess of Londonderry and a neighbor
of the Bishop of Clogher in The Strange Death of Lord Castlereagh (London:
Heinemann, 1959). The case raises the specter of blackmail and sodomy and
the suicide of Lord Castlereagh.
17 Ibid., 89.
18 Phyllis Grosskurth, The Woeful Victorian 31–41.
19 “The Seven Public Schools” of Britain were Eton, Winchester, Westminster,
Harrow, Rugby, Charterhouse and Shrewbury. By the 1800s, these large,
fee-paying boarding schools drew pupils from around the world and were
considered the main-feeders for Oxford and Cambridge universities and later
key positions in the civil service. In the UK, the meaning of “public schools”
is opposite of here in the United States. It is an entirely independent school.
Originally founded as charity schools for the poor, when foundation money
ran out to keep them up, fees were introduced for tuition and additional fees
for boarding. There are also “state schools” financed by government which
charge no fees and follow a national curriculum. See Terence Copley, Black
Tom Arnold of Rugby —The Myth and the Man (New York: Continuum, 2002).
20 G.K. Chesterton, What’s Wrong With the World, Chapter X, “The Case for the
Public Schools” is available from
http://www.bookrags.com/books/wwwtw/PART38.htm.
21 Christopher Tyerman, A History of Harrow School 1324–1991 (London:
Oxford Press, 2000).
22 See Mary Beard, “Degradation, Ugliness and Tears,” available from
http://www.londonreviewofbooks.com/v23/n11/bear01_.html. Beard gives
an excellent book review of Tyerman’s A History of Harrow School.
23 Hyde, 111.
24 Tyerman, 272.
25 Hyde, 111.
26 Rupert Croft-Cooke, Feasting With Panthers—A New Consideration of Some
Late Victorian Writers (New York: Holt, Rinehart and Winston, 1967), 96–97.
27 See Phyllis Grosskurth, The Memoirs of John Addington Symonds (London:
Hutchinson, 1984).
28 Hyde, 11.
29 Phyllis Grosskurth, The Woeful Victorian (New York: Holt, Rinehart &
Winston, 1964), 35. John Conington, must have had mixed emotions when
Symonds approached him on the matter of Vaughan’s sexual transgressions at
Harrow. In her classic work Hellenism and Homosexuality, writer Linda
Dowling noted that it was Conington who introduced his young protégé to
William Johnson’s Ionica (1858), a volume of verse that inspired and
247
THE RITE OF SODOMY
248
HOMOSEXUALITY AND THE RISE OF THE MODERN SECULAR STATE
60 Ibid., 93–115.
61 Ibid., 116.
62 The publicity surrounding the trial and Judge Cave’s ruling finally sealed the
fate of Lord Somerset. He could never return to England. He continued to
live incognito in France with a male companion until his death on May 26,
1926. The warrant for his arrest in England was never revoked. Euston
became Grand Master of the Mark Masons. He died of dropsy in 1912. Prince
Albert Victor died on January 14, 1892 of complications related to pneumonia
and influenza. Information on William T. Stead’s continuing campaign for
“moral purity” is available from
http://www.attackingthedevil.co.uk/july6.htm. See also Judith R. Walkowitz,
Prostitution and Victorian Society Women, Class and the State, (London,
Cambridge University Press, 1980). By the late 1800s, the Movement for
Sexual Purity which had replaced the earlier anti-vice societies was making
its influence known through legislation rather than police actions as was the
Societies for Reformation of Manners. Both came into conflict with the
emerging Social Hygiene Movement with the latter’s emphasis on external
and prophylactic remedies to vice as opposed to reforming one’s moral
behavior. Stead died on the Titanic’s maiden voyage on April 15, 1912.
63 Hunt, 3.
64 Richard Ellmannn, Oscar Wilde (New York: Alfred A. Knopf, 1988), 13–15, 20.
For a glimpse of Oscar Wilde’s early life and biographical data on Wilde’s par-
ents and siblings see Joy Melville, Mother of Oscar—The Life of Jane
Francesca Wilde, (London: John Murray Ltd., 1994). Before his marriage, Dr.
Wilde fathered three illegitimate children, a boy, Harry Wilson, Oscar’s half-
brother, and two girls Emily and Mary. To his credit, Dr. Wilde financial sup-
ported and educated his out-of-wedlock children. Tragically, his beloved
daughter Isola died at age 10, and Emily and Mary were burnt to death in a
crinoline fire at a ball in County Monaghan. See
http://home.arcor.de/oscar.wilde/theatre/june_festival.htm. After the death
of Isola, there may have been a change in the family constellation that
resulted in an increase in sibling rivalry between Wilde and his brother
Willie. In 1864, the year he was knighted, Sir Wilde was accused of chloro-
forming and then raping a mentally distraught patient, Mary Josephine
Travers. Melville gives an excellent account of the trial in Mother of Oscar.
No doubt, the distress attached to the scandal was a contributing factor to Sir
William’s death in 1876, only two years after Oscar had gone up to Oxford.
65 The Portora Royal School was a free school founded by James I in 1608
(1618?) By the late 1800s, it had a distinctive Ulster Unionist, Church of
Ireland milieu. After Wilde’s conviction, his name was erased from the
Scholars’ Board, but it was reinstated in 1930. For a more intimate glimpse of
Wilde’s life at the Portora Royal School see Heather White, Forgotten
Schooldays, Oscar Wilde at Portora (Gortnaree, County Fermanagh: Principia
Press, 2002).
66 Vyvyan Holland (Wilde), Oscar Wilde (London: Thames and Hudson, 1960),
15. Wilde’s son Vyvyan also wrote Son of Oscar Wilde (London: Oxford
University Press, 1987) with a foreword by Merlin Holland, Wilde’s grandson.
67 H. Montgomery Hyde, The Trials of Oscar Wilde (New York: Dover
Publications, 1962), 29.
68 Mahaffy was not uniformly successful in preventing conversions to Roman
Catholicism. According to Professor Brian Arkins of the National University
of Ireland, Galway, another young man, John Sullivan (1861–1933) son of the
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Lord Chancellor of Ireland and, like Wilde, a student at Portora Royal School
in Enniskillen and Trinity College, Dublin also accompanied Mahaffy to
Greece. Unlike Wilde, however, he converted to Catholicism in 1896, entered
the Jesuit Order in 1900 and lead a life of prayer and service to the poor.
Father Sullivan is currently a candidate for beatification in Rome.
See http://www.ucc.ie/iihsa/mahaffy.html and
http://www.jesuit.ie/irl/history.htm#sullivan.
69 Ellmann, 70.
70 Holland, Oscar Wilde, 17.
71 Hyde, Trials, 33.
72 Ellmann, 119–120.
73 Wilde’s third Baptism. See essay written by Anne Varty, Royal Holloway
University of London on Oscar Wilde at
http://www.litencyc.com/php/speople.php?rec=true&UID=4718 Note: The
Roman Catholic Church teaches that the Sacrament of Baptism can only be
administered once. However, if there is a reasonable doubt as to the validity
of a prior baptism, a conditional baptism may be administered beginning with
the words “If thou art not already baptized, I baptize thee...” The conditional
form (si capax es) is used when it is doubtful whether the person is a valid
subject for the sacrament, e.g., whether he is not already dead, whether he
has been baptized, has attained the use of reason, or has the implicit habitual
intention of dying in a Christian manner. See
http://www.newadvent.org/cathen/05716a.htm.
74 Ellmann, 34. In 1858, Newman, returned to England frustrated at the
“provincialism” of the Irish bishops. He was made the editor of The Rambler,
but he was asked to resign shortly after assuming this position because his
essay, “On Consulting the Faithful in Matters of Doctrine,” was censured by
Rome, where it was thought to be a statement against papal infallibility.
75 Holland, 24.
76 The two great turning points in my life, Oscar Wilde wrote in De Profundis,
were “when my father sent me to Oxford, and when society sent me to
prison.”
http://www.nyu.edu/library/bobst/research/fales/exhibits/wilde/3oxford.htm.
77 Holland, 24.
78 Croft-Cooke, 192. See also Son of Oscar Wilde (London: Oxford University
Press, 1987), 30 – 32.
79 Hyde, Trials, 51.
80 Ellmann reported that in 1874, Pater (1839–1894) and the “Conclusion” to
his Studies in the History of the Renaissance were denounced from the pulpit
as immoral. A few years later, there were more attacks on Pater and
Symonds and on Aestheticism and Oxford Hellenism, including W. H.
Mallock’s attack in The New Republic that forced both men to withdraw from
the election for the Slade Professorship of Poetry. According to Croft-Cooke,
Pater was a rather ugly, little, slightly hunchbacked man (“the Caliban of
Letters”) whose atheism foiled his early clerical aspirations, but appeared to
serve him well as a fellow at Brasenose College where he spent most of his
life. Pater himself was influenced by classical antiquity, Hellenism and the
Renaissance, and was a proponent of intense male friendships. Although
Pater was close to a number of accused homosexual pederasts like the artist
Simeon Solomon and Eton’s Oscar Browning, he never was publicly accused
himself. Pater’s own household was always filled with handsome young men
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HOMOSEXUALITY AND THE RISE OF THE MODERN SECULAR STATE
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HOMOSEXUALITY AND THE RISE OF THE MODERN SECULAR STATE
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HOMOSEXUALITY AND THE RISE OF THE MODERN SECULAR STATE
were expected to tolerate,” writes Zipes. The author contends that Wilde’s
“purpose” in writing his fairy tales was “subversion”: “He clearly wanted to
subvert the messages conveyed by [Hans] Andersen’s tales, but more impor-
tant his poetical style recalled the rhythms and language of the Bible in order
to counter the stringent Christian code,” says Zipes. Wilde’s views on mar-
riage and fidelity, most especially those expressed in The Picture of Dorian
Gray, must have distressed the two women who loved him most — his wife,
Constance and his mother, Lady Wilde. For example, Lord Henry tells Basil,
“... the one charm of marriage is that it makes a life of deception absolutely
necessary for both parties. I never know where my life is, and my wife never
knows what I am doing.” “What a fuss people make about fidelity!” exclaimed
Lord Henry to Basil and Dorian. “My dear boy, the people who love only
once in their lives are really the shallow people. What they call their loyalty,
and their fidelity, I call either the lethargy of custom or their lack of imagina-
tion. Faithfulness is to the emotional life what consistency is to the life of the
intellect — simply a confession of failures.” “Never marry at all, Dorian,”
Lord Henry advises. “Men marry because they are tired; women because
they are curious; both are disappointed.”
139 Ibid., 394.
140 The Wilde-Douglas Affair was so notorious that even London’s commoners
were aware of the nature of their relationship as evidenced by later trial tran-
scripts of testimony of parents whose boys Wilde used. The only two persons
who appeared to be suffering from denial were Constance and her mother-in-
law, Mrs. Wilde.
141 See Anna Dunphy, Comtesse De Bremont, Oscar Wilde and His Mother A
Memoir (London: Everett & Co., Ltd., 1911).
142 Croft-Cooke, 175.
143 Wilde was reported to be an opium eater. Drug addiction was not uncommon
in Victorian society. The working class used it as a magic elixir to treat all
sorts of ailments and the upper classes for the exotic experience it afforded
the senses. Within the middle classes, its use was generally associated with
the Bohemian life and writers and artists including Sir Arthur Conan Doyle,
creator of Sherlock Holmes. Wilde had his Lord Henry Wotton preach his
gospel of decadence while puffing on an opium-tipped cigarette or opium
pipe.
144 Croft-Cooke, 210.
145 Ibid., 261.
146 Ibid., 264.
147 Ibid., 232.
148 Ibid., 268.
149 Ibid.
150 Ibid., 270.
151 Ibid.
152 Ibid., 269–270. Sidney Mavor later entered the Church of England as a
curate.
153 Michael S. Foldy, The Trials of Oscar Wilde Deviance, Morality, and Late-
Victorian Society (New Haven, Conn.: Yale University Press, 1997), 17.
See also Croft-Cooke, 271.
154 Croft-Cooke, 27.
155 Ibid., 274.
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HOMOSEXUALITY AND THE RISE OF THE MODERN SECULAR STATE
break of World War I, Rosebery became Governor of the British Linen Bank.
The remainder of his life was spent with his children and grandchildren and
in pursuing the hobbies he loved — collecting books, tapestries, old silver.
He also now had the time and money to indulge in his life-long passion for
the Turf (horse racing) and breeding of race horses. He died on May 21, 1929
following a series of strokes that left him partially crippled. There are
currently four major biographies on Lord Rosebery: Edward Raymond James,
The Man of Promise Lord Rosebery— A Critical Study by (Freeport, N.Y.:
Books for Libraries Press, 1923, 1972); Robert Rhodes James, Rosebery A
Biography of Archibald Philip, Fifth Earl of Rosebery (New York: Macmillan
Company, 1963); Gordon Martel, Imperial Diplomacy Rosebery and the Failure
of Foreign Policy (London: McGill-Queen’s University Press, Mansell
Publishing Ltd., 1986); and David Brooks, ed., The Destruction of Lord
Rosebery From the Diary of Sir Edward Hamilton 1894–1895 (London: The
Historians’ Press, London, 1986). None of these biographies make any direct
reference to Lord Rosebery’s alleged homoerotic passions. However, in 1997
writer Michael S. Foldy, reopened the question of Lord Rosebery’s alleged
homosexuality in The Trials of Oscar Wilde: Deviance, Morality, and Late-
Victorian Society. Unlike the case against Wilde, the matter of Rosebery’s
alleged homosexuality including his involvement with Queensberry’s eldest
son, Lord Drumlanrig, when Rosebery was in his late forties, is based
primarily on circumstantial evidence. Nevertheless, that evidence is worth
examining in light of its potential importance with regard to Queensberry’s
legal victory over Oscar Wilde. The first question is, if Rosebery did enter-
tain homosexual affectations during his lifetime, where did they begin? There
are of course the usual general suspects — boarding school and Oxford — but
there is also one that has as yet been explored. In his excellent 1963 biogra-
phy of Rosebery, Robert James noted that the classicist and poet William
Johnson (Cory) had been a tutor to the young Rosebery. Johnson, a well-
known disciple of Platonic paederastia and a member of the Apostles, a secret
society at Cambridge University, was dismissed from his teaching post in
1872 following the exposure of his affair with one of the young men in his
charge. According to Richard Deacon, author of The Cambridge Apostles (New
York, Farrar, Straus & Giroux, 1985), that pupil was none other than the Earl
of Rosebery. Johnson’s famous book of verse, Ionica (1858) reflects the
author’s romantic vision of the ideal man-boy relationship based on the
Hellenic model. Young Rosebery’s Adonis features combined with his solitary
and melancholic disposition would have made him an appealing candidate for
seduction to a Uranian like Johnson. None of Rosebery’s biographers mention
that he had any serious female attachment before his marriage to Hannah at
age 30, even though he was one of London’s richest and titled bachelors. But
this would not have been unusual in aristocratic Victorian society. His
biographers do, however, note that he was a heavy gambler and that he was
addicted to the Turf. With regard to his other vices, Edward Thompson wrote
that Rosebery, like other “noblemen” had a relish for the “coarser pleasures
of sense,” and Rosebery himself often made reference in his diary to his
personal struggle against “... temptations of the sensual life,” “his own
nature” and his “egotistic belief.” On a rather strange note, James wrote that
“throughout his life Rosebery was always surrounded with peculiarly mali-
cious gossip,” but goes no further. Martel tells us that Rosebery collected
pornography, but is not specific as to gender. In his own investigation of
Rosebery, Foldy mentions a curious letter sent by E. Neville-Rolfe of the
British Consul (Italy) to Lord Rosebery at his private villa near Naples, on
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December 30, 1897. The letter alerted Rosebery to the fact that the “infa-
mous” Oscar Wilde, calling himself Mr. Sebastian Nothwell [sic], was staying
not two miles away in a small villa at Posillipo. Neville-Rolfe writes that
Wilde had separated from Douglas and was living the life of a recluse. He
assures Rosebery, however, that he doesn’t think “the poor devil” will give
him “any trouble.” In the late 1800s, Naples, as Algeria, was a well-known
sexual enclave for English pederasts. However, Foley’s suggestion that
Rosebery selected his vacation spot to have ready access to Neapolitan boys,
like Wilde and Douglas did, fails to take into consideration that his villa was
an ancestral residence that he and his brother and sisters used to vacation
when Rosebery was a little boy. Why did Neville-Rolfe decide to share the
information with Rosebery? Again, there are many possibilities. If Rosebery
was in fact known to frequent local homosexual haunts, then the letter
concerning Wilde’s close proximity would have served as a warning to him.
Even if Rosebery was not involved in any homosexual liaisons, the letter
could have been written to spare him possible social or political embarrass-
ment from guilt by association. Or it may have been simply a juicy piece of
gossip to break the tedium or gain favor with the influential English Lord.
Foley also raises the question as to whether or not Rosebery’s bout with
ill-health and his virtual nervous breakdown while serving out his term as
Prime Minister was in anyway connected to the Wilde trials and to a success-
ful effort at blackmail by Queensberry for the purpose of insuring that the
Crown got a conviction against Wilde without involving Bosie. It is possible
to put together a timeline for the period in question. For almost two years
after Hannah’s death in 1890, Rosebery suffered from severe depression and
insomnia. However, by June 1892, he appeared to have sufficiently recovered
to accept the important post of Foreign Secretary under Gladstone.
Queensberry’s attack on Rosebery in Homburg took place in early 1893.
H. M. Hyde, in his Trials said the attack was provoked by Rosebery making
Drumlanrig an English peer. On March 5, 1894, Rosebery became Prime
Minister of England. Almost eight months later, on October 18, 1894, Lord
Drumlanrig met his death, a death rumored to be tied to an unnatural attach-
ment to Rosebery. In De Profundis, Wilde recalls the accident that occurred
on the eve of Lord Drumlanrig’s marriage and states that the incident was
“stained with a darker suggestion.” The tragic death of Rosebery’s young
protégé is not mentioned by any of his biographers. On March 1, 1895,
Rosebery, who was recovered from an attack of influenza, received the news
that his old nemesis, the “crack-brained” Queensberry was arrested after
being named in a libel suit initiated by Oscar Wilde. One week later,
Rosebery was reported to be seriously ill. By March 18, his depression and
acute insomnia were reported to be so severe that his closest friends feared a
complete mental breakdown. Rosebery’s poor state of health continued
through to the latter part of April. On April 25, one day before the start of
Wilde’s first criminal trial, Whitehall reported that the Prime Minister was
doing better. By May 9, Rosebery was seen out in public but appeared to
suffer a relapse. From May 13–20 Rosebery was reported to be on a yachting
trip. On May 28, only days after Wilde was convicted at Old Bailey, Whitehall
reported that Rosebery had made a satisfactory recovery and no further word
was heard about his health. Unfortunately, his Liberal Party had not recov-
ered from its fratricidal battles and Rosebery was forced to resign on June 22,
1895. According to Foldy, two of Wilde’s major biographers, H. Montgomery
Hyde and Richard Ellmann, intimate that Queensberry had evidence against
highly placed government officials, specifically Prime Minister Lord
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ences to the Wilde trials including portions of the transcripts from the trials.
See http://www.law.umkc.edu/faculty/projects/ftrials/wilde/wilde.htm. The
reader may want to keep in mind, however, that there is good reason to
believe that these historical records may have been doctored and tampered
with at the time of the trials, so they may not be as accurate as once
believed. We know Wilde lied under oath, first about his age and then about
his relationships with the boys Taylor brought him and others he and Douglas
solicited.
175 Hyde, Trials, 86.
176 Ellmann, 445. Wilde’s solicitors were not the only ones in denial. The follow-
ing story is related by Ellmann. Frank Harris was one of Wilde’s closest
friends who stood by him throughout the trials. After Wilde’s first trial, when
Harris heard about the testimony of the chambermaids at the Savoy Hotel
concerning Wilde’s young bedroom companions, he told Wilde that they must
have mistaken Douglas for him and that the whole thing was a pack of lies.
Harris also decried the testimony of Shelley, but noted that there was no one
to collaborate the young clerk’s story anyway. At which point, Wilde broke
into the conversation and exclaimed, “You talk with passion and conviction,
as if I were innocent.” “But you are innocent, aren’t you,” Harris asked.
“No,” replied Wilde. “I thought you knew that all along.” To which Harris
responded “I did not believe it for one moment.” Harris told Wilde that it did
not make a great deal of difference to him, and it seems, from subsequent
events that it did not. Wilde relates the same conversation with Harris in De
Profundis: “A great friend of mine — a friend of ten years standing —came to
see me some time ago, and told me that he did not believe a single word of
what was said against me, and wished me to know that he considered me
quite innocent, and the victim of a hideous plot. I burst into tears at what he
said, and told him that while there was much amongst the definite charges
that was quite untrue and transferred to me by revolting malice, still that my
life had been full of perverse pleasures, and that unless he accepted that as a
fact about me and realized it to the full I could not possibly be friends with
him any more, or ever be in his company. It was a terrible shock to him, but
we are friends, and I have not got his friendship on false pretences.”
177 Foldy, 18.
178 Ibid.
179 Ellmann, 459.
180 Foldy, 20.
181 Hyde, Trials, 151.
182 See Edmund Bergler, M.D., Homosexuality: Disease or Way of Life? (New
York: Collier Books, 1962), 92.
183 Ellmann, 457.
184 Much of the evidence against Wilde was actually volunteered by an actor
named Charles Brookfield, who held a personal grudge against Wilde. Private
detectives Kearley and Littlechild, formerly with the Metropolitan police,
were also hired by Queensberry to get evidence against Wilde going back
approximately three years to the time when Wilde took up his affair with
Douglas. It was not a difficult task. Neither Wilde nor Douglas ever bothered
to hide their own affair much less those with the young men they solicited
for sex. On the contrary, Wilde appeared to take special delight in exhibiting
his youthful catamites at the theater and other public places. Some writers
have criticized Queensberry’s hirelings for engaging in unethical and even
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HOMOSEXUALITY AND THE RISE OF THE MODERN SECULAR STATE
unlawful means to secure evidence against both Alfred Taylor and Wilde and
for coaching witnesses in their oral testimony. They are silent, however,
about the fact that Wilde and Douglas visited a number of these same young
men including Shelley, Scarfe, Mavor, and Atkins in order to secure their
silence should they be questioned by Queensberry’s men. Obviously, detec-
tive work in the Victorian era was not without its special dangers especially
when it involved gathering evidence in connection with sexual transgressions
including adulterous or homosexual liaisons. Death threats were common-
place especially in cases that involved tracking prominent sodomites through
the corridors of the criminal underground.
185 Ellmann, 460. Also Foldy, 34.
186 Hyde, Trials, 166.
187 Foldy, 32. The 25 counts were broken down as follows: nine counts miscon-
duct with the Parker brothers; three counts with Freddie Atkins; five counts
with Alfred Wood; two with unknown boys at the Savoy; two with Sidney
Mavor; and one with Edward Shelley.
188 Lord Douglas of Hawick, Queensberry’s heir and Douglas’ elder brother was
legally represented at the trial also. He had met one of the boys in the case,
Ernest Scarfe, on his way to Australia in 1893 and thought he should protect
himself legally.
189 Ellmann, 462.
190 Ibid., 392.
191 Hyde, Trials, 171–173.
192 Ibid., 184.
193 Ibid., 193.
194 Ibid., 194.
195 Ibid., 198.
196 Ellmann, 463.
197 Ibid., 464.
198 Henri de Toulouse-Lautrec (1864–1901), a friend of Wilde’s, was present at
the trials and characterized Oscar’s appearance as “jaded and flabby.”
199 Ibid., 464–465.
200 Ibid., 465.
201 By the end of the final trial, Wilde was bankrupt. When the promised financial
assistance from Bosie’s brother fell through, bailiffs seized all of Wilde’s prop-
erty and goods and liquidated his estates to pay Queensberry’s costs and to
satisfy Wilde’s other creditors. See
http://www.crimelibrary.com/gangsters_outlaws/cops_others/
oscar_wilde/11.htm.
202 See “All About Oscar” at
http://www.crimelibrary.com/gangsters_outlaws/cops_others/
oscar_wilde/13.htm.
203 Foldy, 23–30. The author provides an excellent summary on the circumstan-
tial nature of Queensberry’s claims against Rosebery.
204 Taylor was tried separately and the jury found him guilty. At his trial, that
was attended by the silent Clarke, there were a number of witnesses who
swore under oath that Taylor and Wilde were often seen together and in the
company of young boys that they brought to the Savoy. The prosecution also
produced telegrams regarding certain “arrangements” which Taylor had made
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with Wilde concerning the young men Taylor had solicited and in most cases
already slept with. Taylor’s sentencing, however, was held over until Wilde’s
verdict was rendered. In the end, both men received a two-year sentence
with hard labor that included solitary confinement. Because of his age and
poor physical condition, Taylor was excused from heavy physical work. Wilde
spent most of his time indoors, his cell was poorly ventilated, and his diet
was poor. Mail was limited and censored. Visitors were few with Wilde’s
creditors at the head of the line.
205 Foldy, 40.
206 Ibid., 41.
207 Ellmann, 475.
208 See Sally Brown, “The Downfall of Oscar Wilde,” Part II from the British
Library Collections available from http://www.bl.uk/collections/wilde2.html.
209 Ellmann, 476.
210 Ibid., 476.
211 Foldy, 45.
212 Hyde, Trials, 264–265.
213 Douglas was not in the country at the time of the trial. He had gone abroad at
request of Clarke. He was reported to have visited Lord Henry Somerset of
Cleveland Street scandal fame, and to have resumed his boy hunting adven-
tures in Capri and Sorrento.
214 Ellmann, 477.
215 Hyde, Trials, 266–267.
216 Ellmann, 477.
217 Immediately after Wilde’s conviction, a friend of Wilde, possibly Tyrell,
approached Whitehall for a Royal pardon, but Home Secretary Michael
Howard reported that it was refused. Later, in July 1896, Wilde sent his first
petition to the Home Secretary requesting a mitigation of his sentence, but
again was turned down. He was, however, permitted to have extra reading
materials of his choice.
218 Foldy, 66.
219 Ibid., 56.
220 Ibid.
221 See Trevers Humphreys, A Book of Trials (London: Heinemann, 1953).
Sir Humphreys, who died in 1956, wrote the foreword to H. Montgomery
Hyde’s 1948 text of The Trials of Oscar Wilde.
222 Hyde, Trials, 150.
223 Linda Dowling, Hellenism & Homosexuality in Victorian Oxford (Ithaca, N.Y.:
Cornell University Press, 1994).
224 Ibid., 78
225 Members of the English aristocracy whose approval Wilde had slavishly
sought since he came down to Oxford from Trinity College, Dublin were
conspicuously absent among Wilde’s defenders. This is not surprising. As
Croft-Cooke has pointed out, Wilde was always considered an “outsider” by
the British Establishment, or as the French would have it, was declassé.
Before Wilde’s conviction, there were some members of the aristocracy
and prominent political leaders who were willing to indulge Wilde’s
idiosyncrasies — sexual and otherwise — in exchange for an evening of
entertainment and amusement. However, Wilde was never an intimate in
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Victorian England’s better society despite his attempts to live the life of an
aristocrat vicariously through his young lover, Lord Alfred Douglas. Writer
Terry Eagleton in the “The Doubleness of Oscar Wilde” (The Wildean, 19,
July 2001, 2–9) made the following observations which cast an interesting
light on Wilde’s place in English society. Eagleton wrote: “Like many an Irish
émigré washed up on the shores of England, Wilde set about the business of
becoming more English than the English, a project he shared with Joseph
Conrad, Henry James, T. S. Eliot, V. S. Naipaul and a good many other
luminaries of modern English literature. ...The Irish didn’t only have to
supply Britain with its cattle and grain; they also had to write much of its
literature for it. ...All of these men practiced that most native of all Irish
customs, getting out of the place. ...At once in and out of English society,
they could master its conventions while at the same time turning a
subversive satirical eye upon them. ...Or perhaps, as he himself would say,
imitation is the sincerest form of mockery. ...So though the Irish wit in
England is allowed to play the clown, from Oliver Goldsmith to Brendan
Behan, this licensed jester must ultimately know his place. ...He mustn’t get
his hands, however well-manicured, on sons of the aristocracy, whose destiny
is to marry and reproduce their line, and, if he does, as Bernard Shaw knew
very well, the English have long experience in how to take care of such
rotters, cads and bounders. He was born into that most schizoid of social
classes, the Anglo-Irish Protestant Ascendancy, and like Yeats, tended to feel
English in Ireland and Irish in England. The Anglo-Irish endured a kind of
internal exile, at once natives and aliens, rules and victims, both central and
marginal to Irish life. If they were formidably self-assured, they could also
feel fearfully defensive and besieged, and Wilde, the patrician who himself
became persecuted, reflects something of this ambiguity. ... A similar duality
haunts the career of Wilde’s great compatriot and contemporary, Charles
Stewart Parnell, another Anglo-Irishman brought low by a combination of
sexual misdemeanors and a spiteful British Establishment.” The full text and
commentaries from other authors on Oscar Wilde are available from
http://www.pgil-eirdata.org/html/pgil_datasets/authors/w/Wilde,O/comm.htm.
226 Foldy, 60.
227 Croft-Cooke, 168.
228 Ellmann, 225. Note: By the time the letter was written, Wilde’s brief idyll
with Douglas following his release from jail nine months before had come to a
bitter end and Wilde returned to Paris from Italy in poor health and desperate
financial condition. Constance, who still loved her husband, was willing to for-
give Oscar and aid him financially after his release if he would agree to give
up his homosexual adventures, but Wilde had preferred Bosie to his family.
229 Croft-Cooke reported that after the Wilde trials there was a “social cleanup”
that involved a crackdown on pornography. Even men’s fashions were
affected and men cut their hair short.
230 Some historians give the transfer date as November 21, 1895. See
http://home.arcor.de/oscar.wilde/about/p/prison_years.htm.
231 De Profundis, line 792.
232 Hyde, Trials, 296.
233 Constance initiated divorce proceedings in 1893, but withdrew them in
October 1895. After the trials of her husband, she took her family name of
Holland and went to live in exile in Geneva, Switzerland in a small village of
Glion. In a letter from prison dated April 6, 1897 to Ross, Wilde rejected the
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HOMOSEXUALITY AND THE RISE OF THE MODERN SECULAR STATE
316 Absinthe is a green liquor with high alcoholic content prepared from worm-
wood and other herbs.
317 Hyde, Trials, 313.
318 Father Dunne’s assurance to Rome that he was “absolutely sure” that Oscar
Wilde’s conversion was valid must have been received with mixed emotions
by Pope Leo XIII and Vatican officials — joy that Wilde had at last found his
way home, but continuing concern over the anti-Christian influences of his
life as a sodomite. It does not appear that any of Oscar Wilde’s works were
put on the Vatican’s Index librorum prohibitorum (Index of Prohibited
Books), although certain in-house publications such as the influential Jesuit
journal La Civilta Cattolica, established by Pope Pius IX in 1850, have been
critical of both Wilde and his works in the past. In 1959, La Civilta Cattolica
identified the author of The Picture of Dorian Gray as a “devilishly perfumed
show-off,” and condemned “The Ballad of Reading Gaol.” However, on
October 10, 2000, the Agence France-Presse carried a story from Vatican
City titled “Oscar Wilde Gets Positive Catholic Media Attention,” by Rev.
Antonio Spadaro that highlighted La Civilta Cattolica’s recent “rehabilitation”
of the Irish playwright. The article by Antonio Spadaro, marked the centenary
of Wilde’s death. Spadaro contended that “The Ballad of Reading Gaol” did
indeed contain “an implicit path of faith.” Spadaro criticized De Profundis as
being merely “too literary.” He also stated, incorrectly, that the writing of the
work represented Wilde’s conversion to the Faith. Until the Second Vatican
Council, La Civilta Cattolica was considered to be one of the Holy See’s
strongest voices against Freemasonry and Modernism, in all its forms, but
that appears to be no longer the case.
319 Ellmann, 583.
320 Ellmann, 585. Oscar Wilde’s body was later reinterred in Père Lachaise, with
a modernist monument by Jacob Epstein, commissioned after the sale of his
works by Ross on completion payments, in 1909. In 1918, in accordance with
Ross’ wishes, his ashes were added to Wilde’s tomb. Wilde is also remem-
bered in a beautiful stained glass plaque at Westminster Abbey bearing his
name and the date of his birth and death.
321 Ibid., 577.
322 Murray, 124. The enmity between Lord Alfred Douglas and Robert Ross was
of longstanding. Ross was always jealous of Bosie, even after he and Wilde
had separated and Robbie had taken a new lover. The fact that De Profundis
was addressed to Bosie and not him may have rekindled the flame of jealousy
in Ross. Ross was present at the wedding of Douglas in 1902, but according
to Douglas Murray resented the union. Ross redeemed himself by being a
true friend to Wilde’s two sons in their later years.
323 Ibid., 266. In 1927, Lord Douglas’ son, Raymond, was diagnosed with a
severe mental illness and was taken to a religious order establishment oper-
ated by the monks of the Order of St. John. Raymond remained institutional-
ized until his death on October 10, 1964.
324 Ibid., 187.
325 Ellmann, 459. See also Foldy, 5.
326 Hyde, Trials, 19.
327 Vanessa Thorpe and Simon de Burton, “Wilde’s sex life exposed in explicit
court files — Under the hammer: unpublished witness statements tell of
‘rough’ teenage boys and soiled sheets,” The Observer, 6 May 2001. The
article was reproduced on the Guardian Unlimited, UK online newspaper in
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HOMOSEXUALITY AND THE RISE OF THE MODERN SECULAR STATE
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HOMOSEXUALITY AND THE RISE OF THE MODERN SECULAR STATE
published after his death, but Catherine Symonds refused her consent so that
they were not published until 1984 by Phyllis Grosskurth.
382 Both A Problem in Greek Ethics and A Problem in Modern Ethics are available
in printed and online formats. Sexual Inversion (New York: Bell Publishers,
1984) with an introduction by Richard Michaels contains a revised version of
both studies. Mr. Rictor Norton was kind enough to grant me permission to
quote from the original 1893 text of A Problem in Greek Ethics and the 1891
text that is available from his website — John Addington Symonds Pages, at
http://www.infopt.demon.co.uk/symindex.htm#contents. The reader may
want to compare the original “in your face” introduction to “A Problem in
Greek Ethics” with the “revised” watered down version of the introduction
that appears in the appendix of Sexual Inversion.
383 Symonds, Modern Ethics, Norton, ed.
384 Ibid. Speaking of the “nameless” passion, Symonds says that even when
society bestows a name on the practice, he “can hardly find a name which
will not seem to soil this paper.” This universal expression of contempt for
homosexual acts appears to undermine the idyllic romanticized picture of
same-sex passions that Symonds painted in his introduction. Later, he stated,
“It is a common belief that a male who loves his own sex must be despicable,
degraded, depraved, vicious, and incapable of humane or generous senti-
ment.” Again, the use of the term, “common belief” indicates the normal
attitude toward such behavior is one of universal revulsion.
385 Ibid.
386 Also mentioned are Sir Richard Burton, J. L. Casper and Carl Liman, authors
of Handbuch der Gerichlichen Medicin, Inspector Carlier, Chief of the Police
Department for Morals in Paris, French Professeur B. Tarnowsky, Dr. Paul
Moreau, Dr. Julius Rosenbaum and others.
387 The English edition of Lehrbuch der Psychiatrie (1879–80) was published in
1904.
388 In subsequent editions of Psychopathia Sexualis, Krafft-Ebing expanded his
study of homosexuality (i.e., the apathic sexual instinct) to include additional
case studies and observation notes.
389 See “Krafft-Ebing Diagnoses Degenerates” from the Gay History website at
http://www.gayhistory.com/rev2/events/1886.htm.
390 Symonds, Modern Ethics, Norton, ed.
391 Sam Binkley, “The Romantic Sexology of John Addington Symonds,” in
Journal of Homosexuality (New York: Haworth Press, 40, no. 1), 4.
See http://www.thing.net/~sbinkley/Symonds.html.
392 Ibid.
393 Dr. Henry Maudsley (1835–1918), the eminent British psychiatrist and editor
of the Journal of Mental Science, was the 19th century’s Establishment
spokesman on the dangers of habituated masturbation. “In the life of the
chronic masturbator, nothing could be so reasonably desired as the end of it,
and the sooner he sinks to his degraded rest the better for himself, and the
better for the world, which is well rid of him,” he said. Nothing ruined a
young man’s moral character and health quicker and paved the way to
“madness” than self-abuse, said Maudsley. See
http://www.catbull.com/alamut/Biblio/OSMOND%20Humphrey/Psyche.htm.
394 See Cesare Lombroso, Crime, Its Causes & Remedies, Translation by Henry P.
Horton (Boston: Little, Brown, and Co., Boston, 1918). Lombroso placed
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any police official or public authority since such persons could not possibly be
offended by any sexual act they came upon. On the question of the punish-
ment by law of male prostitutes, Ulrichs equivocated since he believed that
such men provided a valuable service to Urnings whose natures demanded
satisfaction from other males. Ulrichs professed to be against child molesta-
tion, but he seemed to have ambivalent feelings about Urning relationships
with adolescent boys. It appears that Ulrichs was not anxious for police to
take action against pederasts unless the incident involved the use of force or
threat of violence. For example in The Riddle of ‘Man-Manly’ Love, he pre-
sented a case involving a 14-year-old boy who is quietly and kindly seduced
by his riding master, a handsome 30-year-old man. Ulrichs was in no way
critical of the elder man’s actions. On the contrary, he praised the relation-
ship that developed in glowing terms as a “bond based on truly reciprocal
love between two Urnings, a Weibling and a Mannling.” Personally, Ulrichs
preferred soldiers, particularly the hussars, as sexual partners and did not
appear to have ever been attracted to young boys after he reached adulthood.
418 Symonds, Modern Ethics, Norton, ed.
419 Ulrichs, Vol. II, 369.
420 Grosskurth, Biography, 278.
421 Symonds, Modern Ethics, Norton, ed.
422 Ulrichs, Vol. I, 21.
423 Symonds, Modern Ethics, Norton, ed.
424 Ibid.
425 Ulrichs, Vol. II, 561.
426 Symonds, Modern Ethics, Norton, ed.
427 Anna Dunphy, Comtesse De Bremont, Oscar Wilde and His Mother: A Memoir
(New York: Haskell House Ltd., 1972), 16.
428 Ibid., 33.
429 Symonds, Modern Ethics, Norton, ed.
430 Brooks, 116.
431 See David S. Reynolds, Walt Whitman’s America: A Cultural Biography (New
York: Alfred A. Knopf, 1995), 36–39. Walter Whitman was born in West Hills,
(L.I.) New York. He was the second eldest son in a family of eight children —
Jesse, George (Washington), Thomas (Jefferson), Andrew (Jackson), Edward,
Louisa Hannah, and Mary Elizabeth. Like many homosexuals, the poet
appeared to have little contact with his siblings once he entered adulthood
with the exception perhaps of his sister Mary. As a young child, he had little
religious training. His father did not attend church and his Quaker mother
occasionally attended the local Baptist church and other area churches. His
religious beliefs as a young man were a combination of freethinking,
Quakerism, deism, and spiritualism. Whitman attended public school from
1825–1830 in Brooklyn, N.Y. where he had moved at the age of 4, but left at
the age of 11 to take a job as an office boy.
432 Gary Schmidgall, Walt Whitman A Gay Life, (New York: Dutton Press,
Penguin Putman Publishers, 1997), xxx.
433 Ibid., 122.
434 Ibid., 88, 116.
435 Ibid., 22, 332.
436 Ibid., 73–79.
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437 For an interesting review of anti-sodomy statues in the United States from
colonial to modern times see Jonathan Ned Katz, Gay/Lesbian Almanac— A
New Documentary (New York: Carroll & Graf Publications, 1983). There are a
number of websites available on this topic including “The Sensibilities of Our
Forefathers,” by George Painter at
http://www.sodomylaws.org/sensibilities/commonlaw.htm.
438 Schmidgall, 84.
439 Reynolds, 71–73.
440 Schmidgall, 74.
441 Henry Havelock Ellis, Studies in the Psychology of Sex. Vol. I. and Vol. II (New
York: Random House, 1936). Ellis had visited Symonds at the Brown
residence in Venice on a few occasions and so had a working relationship
with him before his death. Some of the topics covered by Ellis in his
Psychology of Sex series included “autoeroticism” (masturbation), a term he
coined and a subject and practice close to Ellis’ heart; “erotic symbolism,”
the mechanics of male-female coitus; fetishism and scatology; “sexual
education”; prostitution and venereal disease; trial marriages; and pregnancy.
Ellis’ writings in favor of liberated sex, eugenics and birth control appeared
frequently in Margaret Sanger’s journal, Birth Control Review. This gave him
greater exposure in the American Press. Ellis met the married Sanger in late
1914 and they remained close friends even after their affair had ended. His
books include The New Spirit (1890), Man and Woman (1894) The Erotic
Rights of Women (1918) and his autobiography, My Life, published
posthumously in 1940. Sexual Inversion underwent a number of revisions
over the years and in 1915 Ellis added material provided by the well-known
German sexologist and homosexual Magnus Hirschfeld. Ellis also developed
an interest in lesbianism as practiced and propagandized by English and
American representatives of the sexually liberated “New Woman,” including
Radclyffe Hall, author of The Well of Loneliness, Gertrude Stein, and Virginia
Woolf of Bloomsbury fame. His essays covered a wide-variety of subject
matter from reminiscences of his early experiences in Australia to “social
hygiene” (eugenics) to the plays of Christopher Marlowe.
442 Havelock Ellis, My Life (Boston: Houghton Mifflin Co., 1939), 449–450.
Henry Havelock Ellis was born on February 2, 1859 in Croydon, Surrey,
England, the eldest and only son among five children. His father was a ship
builder. The young Ellis, like so many famous sexual inverts of the period,
was a “sickly child.” He attended French and German schools in England and
later private boarding schools. He began his medical career with a special
interest in sexology in 1880 at St. Thomas’s Hospital in London and gradu-
ated nine years later with the minimum Licentiate in Medicine, Surgery and
Midwifery from the Society of Apothecaries. He became a member of the
British Medical Society although he never established his own practice.
Throughout his medical schooling, finances were a chronic problem, making
moonlighting a necessity. His radical socialist politics and writings on literary,
social and sexual issues drew him away from a career as a physician, and
redirected his interest towards radical sexual politics and the “science” of
sexology. This brief biographical sketch of Havelock Ellis was taken from
My Life and the Ellis website at
http://www.modjourn.brown.edu/mjp/Bios/Ellis.htm and other internet
sources.
443 Ibid., 351–373. Sexual Inversion was published with the assistance of Ellis’
fellow radicals, George F. S. Von Weissenfeld (alias Dr. Roland de Villiers)
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HOMOSEXUALITY AND THE RISE OF THE MODERN SECULAR STATE
later discovered to be a notorious forger and confidence man, and Mr. George
Bedborough, both of “the Legitimation League,” over which the London
police kept a watchful eye. Worried that he might be prosecuted under the
Obscene Publications Act, Ellis secured the legal assistance of Wilde’s former
solicitor C.O. Humphreys and Sons. Ellis, however, was never brought to trial.
Von Weissenfeld committed suicide while in jail, but Bedborough was able to
secure immunity from prosecution and escaped the clutches of the law.
Sexual Inversion was declared obscene by the London courts and all remain-
ing issues burned by the government. See
http://people.albion.edu/mhensley/thesis.htm.
444 Paul Robinson, The Modernization of Sex (New York: Harper Colophon,
Harper & Row, 1977), 27.
445 Ibid., 27.
446 See “Philosophizing Dangerously with Friedrich Nietzsche” at
http://www.tearsofllorona.com/nietzsch.
447 Colin Wilson, Sexual Misfits — A Study of Sexual Outsiders (New York: Carroll
& Graf Publishers, Inc., 1988), 181. As Wilson noted, the fact that Ellis
received pleasure from watching his female partners urinate in front of him is
not so amazing as the fact that he was able to convince these women that
“golden streams” (“golden showers,” a common homosexual practice
involves urinating on one’s partner) represented a forward step in sexual
aesthetics, rather than “a case of arrested development.”
448 In 1891, Ellis married Edith Lees with an “understanding” that both remain
financially and sexually independent. Although their cohabitation as man and
wife was short lived and each sought sexual satisfaction elsewhere, their
relationship was strained by jealousies — both sexual and professional. Lees
suffered from manic-depression that grew more serious with age. She died in
September of 1916 before her divorce from Ellis was finalized. Ellis’ later
years were happier. He fell in love with a young Frenchwoman, Francoise
Lafitte, and the two lived in a common-in-law marriage until his death in
1939 at the age of 80. Lafitte is said to have restored Ellis’ virility and helped
him toward a more normal pattern of sexual relations in his last years with
her.
449 Ellis, Sexual Inversion, xiv, 41. Ellis did reluctantly admit there were “rare”
cases of acquired sexual inversion. He also acknowledged that, at least in
England, homosexuality was artificially induced by certain public school
practices and customs.
450 Ibid., 1.
451 Ibid., 156.
452 Ibid., 3, 14.
453 Ibid., xiii.
454 Ibid., 117–118. Ellis, like Symonds, discounted the idea that sexual inverts
were predominantly sodomites. Based on the case studies reproduced in
Sexual Inversion, he claimed that some homosexuals never had any physical
contact with their partner or never went further than mutual masturbation.
He said fellatio was rare. For those that practiced paedicatio (sodomy) most
took the active not passive role. However, he stated in none of the case
studies did any of the inverts declare that sodomy was their habitual or
preferred sexual activity.
455 Ibid., 49, Case Study VII.
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456 The Latin text of Article CXVI — Punishment of the unchastity that is
committed against Nature — can be found at
http://www.well.com/user/aquarius/boehmer.htm. Homosexual acts and
bestiality were punishable by death by fire although there were provisions for
extenuating circumstances involving age and ignorance of the law. In April
1871, with the founding of the second Reich, Germany got a new constitution
and penal code based largely on Prussian law. Paragraph 143 of the old
Prussian Penal Code was now applied to all the Federated German States. It
was later renumbered as Paragraph 175 and became as famous (or infamous)
as England’s Labouchere Amendment.
457 Ulrichs put the ratio of Urnings to Dionings in Berlin in 1864–1865 as 1 per
500 adult males. However, when compared with official police records for the
same period, his figures were grossly underestimated. See Ulrichs, 261.
458 Ulrichs, Vol. II, 106.
459 Ibid.
460 The following cases involving clerics are cited by Ulrichs in The Riddle of
‘Man-Manly’ Love :
• A priest in Lüttich who was arrested for soliciting. (1862)
• A senior Protestant minister (Ulrichs’ cousin) at St. Albani’s Church in
Göttingen was charged with having sexual relations with a soldier. He fled
to America. (1863)
• A priest who was curator of Moos in the Passeier Valley was charged with
solicitation. (1864–65)
• A priest who taught at the Jesuit Gymnasium in Augsburg was accused of
having sexual relations with three students belonging to the nobility. (1868)
• A lay brother and teacher at the Royal Orphanage in Vienna directed by the
Jesuits was accused of sex abuse. (1869)
• A priest who was a teacher and the cathedral curate for the bishop of
Augsburg was accused of corrupting a 12-year-old boy in a public place.
He appealed his eight-day sentence in prison and was given a thirty-day
sentence in its place (1869).
• A Catholic rector of a secondary school in Rorschach was under investiga-
tion for unnatural vice (1869).
• A Unitarian minister who was suspended for propositioning a soldier. He
was later reinstated to his post, but then convicted and jailed for one year.
(1869).
• An English cleric of the Anglican faith, who identified himself to the police
as an assistant to the Archbishop of Edinburgh was arrested in Nuremberg
for immorally touching two young boys, ages 13 and 14 and for disturbing
the peace. He was sentenced to 4 months in prison, but he filed an appeal
and was acquitted. Later it was revealed that the accused was in fact the
Archbishop of Edinburgh himself. (1869)
461 Details of the trial of Carl Von Zastrow were taken from Ulrichs’ The Riddle of
‘Man-Manly’ Love and from Hubert Kennedy’s superior accounting of the
case in Karl Heinrich Ulrichs — Pioneer of the Modern Gay Movement.
462 Kennedy, 168. If Ulrichs did not know Zastrow personally, he may have
known of him, because according to Kennedy, when the police raided Ulrichs’
home in Burgdorf in 1867, the year Corny was butchered, Zastrow’s name
was on the list that Ulrichs had complied of Berlin Urnings.
463 Ibid., 169.
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used for criminal purposes, went to see the Berlin Police Commissioner who
headed a special vice unit for homosexual deviants. Von Tresckow, who no
doubt already had Krupp on his list of the rich and famous that included
“three counts, all aides-de-camp of the Kaiser... and the King of
Wurttemberg, the King of Bavaria, and Archduke Ludwig Viktor,” told
Uhl to remain silent, he had done his duty. See
wysiwyg://6/http://www.angelfire.com/ut/branton/krupp3.html. See also
Scott Lively, The Poisoned Stream: Gay Influence in Human History Vol. I.
Germany 1890–1945, Vol. I (Keizer, Ore.: Founders Publishing Corp., 1997),
38–39.
493 On June 28, 1935, the language of Paragraph 175 (and related sex offense
sections of the penal code) was amended. There are a number of different
translations of these revisions. The important changes included the
substitution of the term “criminally indecent activities” that could be more
broadly interpreted to include fellatio, mutual masturbation as well as sodomy
to replace the former term “sexual acts.” A jail sentence with a maximum of
ten years was attached to serious violations of Paragraph 175 especially those
involving the use of force or violence, undue duress, and males who engaged
in homosexual acts for a living (prostitutes). Judges were given more
discretion in cases involving partners under age 21. Cases of pederasty
involving minors (boys under 14) were considered especially heinous.
Between 1871 and 1935 the average number of arrests for a violation of
Paragraph 175 was about 500 annually. Paragraph 175 was liberalized in 1969
and then abolished from the penal code in 1994.
494 Muhlen, 92.
495 Manchester, 223.
496 Muhlen, 93.
497 Manchester, 224.
498 Ibid.
499 Ibid., 225.
500 Ibid., 226.
501 Hull, 170.
502 Muhlen, 94.
503 See Russell, 18. Also www.sbu.ac.uk/stafflag/magnushirschfeld.html.
504 See Charlotte Wolff MD, Magnus Hirschfeld — A Portrait of a Pioneer in
Sexology, (London: Quartet Books, 1986) 225. In her sympathetic biography of
Hirschfeld, German psychiatrist Charlotte Wolff expressed puzzlement as to
how Hirschfeld, who had no fortune of his own, managed to live a life entirely
free of financial worries. She said that she had been told by a Hirschfeld rela-
tive that he received “much money from rich homosexuals in Germany,” and
stated that he charged astronomical fees from his wealthier patients, but she
does not mention the possibility of blackmail. As to Hirschfeld’s alleged role
in trying to blackmail Fritz Krupp, the timing and the circumstances of the
incident tend to favor the charge against him by Russell. Wolff reports that
after Krupp’s death, Hirschfeld publicly stated that Paragraph 175 was
responsible for the suicide.
505 In a letter of June 22, 1869, to the German revolutionary leader Karl Marx on
the subject of Karl Ulrichs’ theories on homosexuality, Friedrich Engels,
Marx’s close collaborator and financier, casually observed that the pederasts
appear to be winning the day with their new motto of “war against the frontal
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HOMOSEXUALITY AND THE RISE OF THE MODERN SECULAR STATE
orifices, peace to those behind. Noting that pederasts have attracted support
from important personalities and were already well organized (albeit
secretly), Engels wrote: “...But just wait until the North German Penal Code
recognizes the drois du cul (literally, the rights of the asshole) then he
(Ulrichs) will operate differently. ...Then things will go badly for poor
frontside people like us, with our childish penchant for females,” he
concluded. The letter is quoted by Kennedy in his biography of Ulrichs.
A cleaned up version is found in Richard Plant’s, The Pink Triangle —The
Nazi War Against Homosexuals, (New York: Henry Holt and Co., 1986), 38.
506 Wolff, 27–29.
507 Russell, 16. Hirschfeld wrote the small booklet with publisher Max Spohr in
Leipzig. It concerned the suicide of a young officer on the eve of his marriage
because of his homosexual feelings. “Dr. Ramien” declared that society
should accept homosexuality and decriminalize its practice.
508 See Wolff, 60–61.
509 The speech by NAMBLA activist David Thorstad, “Pederasty and
Homosexuality,” presented to the Semana Cultural Lesbica-Gay, Mexico City
on June 26, 1998, is available from www.nambla1.de/pederasty.htm.
Thorstad told his audience that discrimination by homosexuals against their
brother pederasts was evident in Germany in the late 1890s and he attributed
this discrimination to political opportunism by “gays” who were seeking
political gains as the expense of man-boy lovers. According to Thorstad, the
two groups disagreed on the nature and origin of same-sex attraction. He said
that while most homosexuals adhered to belief that homosexuality was an
inborn permanent condition, the pederasts believed in the bisexual and fluid
nature of human sexuality and that homosexuality was a predominantly
acquired condition. In exchange for additional political support, Thorstad said,
Hirschfeld and the SHC agreed to raise the age of consent from 14 to 16
years of age, a compromise that the pederasts denounced.
510 Ibid.
511 For a view of Berlin’s homosexual milieu see Stan Persky, Boyopolis: Sex and
Politics in Gay Eastern Europe (Woodstock, N.Y.: The Overlook Press, 1996).
512 Wolff, 55–56.
513 Scott Lively, The Poisoned Stream — “Gay” Influence in Human History.
Vol. I. Germany 1890–1945 (Keizer, Ore.: Founders Publishing Corporation,
1997), 15.
514 Wolff, 55–56.
515 Ibid., 42.
516 Ibid., 449.
517 Ibid., 449–450.
518 See Rictor Norton, “One Day They Were Simply Gone”— The Nazi
Persecution of Homosexuals at http://www.infopt.demon.co.uk/nazi.htm.
519 Wolff, 251–252.
520 See Engel, Sex Education —The Final Plague, 9–12.
521 Wolff, 252. The text of the 1897 Petition was translated by Wolff and is found
in the appendix of her biography on Hirschfeld.
522 Ibid., 43. In a 1901 article in the SHC journal Jahrbuch, Krafft-Ebing is said to
have retracted his theory that sexual inversion is morbid and degenerate.
Rather he said it was an inherited variation. Krafft-Ebing had always been
against the criminalization of homosexual acts. He argued that even though
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282
HOMOSEXUALITY AND THE RISE OF THE MODERN SECULAR STATE
283
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284
HOMOSEXUALITY AND THE RISE OF THE MODERN SECULAR STATE
285
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286
HOMOSEXUALITY AND THE RISE OF THE MODERN SECULAR STATE
287
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288
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disconcerting; one could almost establish a law: that is, that true sodomites
(I don’t mean that young lads who do it for money, but those who live only for
this fixation) are physical giants. It seems that muscular strength develops
this taste in men. Thus this army finds its recruits amongst the porters of the
central markets, butchers’ boys, fairground strongmen. Those are the ones
who are really enamoured of this vice and are, above all, the passive partners.
All the bars around Les Halles are full of them. And what is frightening is
that a man who has this vice cuts himself off voluntarily from the rest of the
world. He lives apart. He eats, has his hair done, drinks in special establish-
ments run by sodomites; his brain becomes even more given up to this
imbecility as his voice changes; imagine a Hercules with enormous arms, a
bestial mouth, cackling like an old maid, putting on airs and graces in a loud
voice that is shrill and husky! ...If you get any patients at Villejuif (the asylum
where his mistress died) who are members of these confraternities, try to
get to know their past, if possible! You will find material for some curious
studies of the human soul.” J. K. Huysmans, The Road from Decadence —
From Brothel to Cloister — Selected letters of J. K. Huysmans, edited and
translated by Barbara Beaumont (Ohio: Ohio State University Press, 1989),
131–132.
678 See Ulrichs, Vol. I, 329.
679 Peniston, 142.
680 Pius IX (Giovanni Maria Mastai-Ferretti) (1792–1878). His famous Encyclical
Quanta Cura issued on December 8, 1864, and his firebrand declaration
Syllabus errorum became the scourge of the Modernists for the next 39
years. Pope Pius IX the longest reigning pontiff in papal history convened the
First Vatican Council on December 8, 1869. The Council’s most significant
pronouncement was the doctrine of papal infallibility, that is the pope was
infallible when speaking ex cathedra (from the throne) on matters of faith and
morals. The Italian revolution in which France played a major role inter-
rupted the process of the Council, which was never concluded. From “The
First Vatican Council,” by K. Kirch, Transcribed by Douglas J. Potter at
http://www.newadvent.org/cathen/15303a.htm.
681 Delay, 65.
682 Ibid., 36–39.
683 Ibid., 41.
684 Ibid., 135.
685 Ibid., 432.
686 Ibid., 104, 133.
687 Ibid., 125.
688 Ibid., 135.
689 Gide, 52.
690 Delay, 117.
691 Ibid., 433.
692 Ibid., 120.
693 Ibid., 118.
694 Ibid., 119.
695 Ibid., 323,
696 Ibid., 230.
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HOMOSEXUALITY AND THE RISE OF THE MODERN SECULAR STATE
697 Among the most legendary of pederastic diarists was the famous Irish
patriot, Sir Roger Casement who kept a detailed journal of the boys he
sexually abused. His diary was seized when he was arrested for high treason
in 1916, and certain citations used from it by British intelligence to under-
mine popular support for him and his cause. There were later claims that the
diary was a forgery. However, H. Montgomery Hyde said that Casement
admitted his pedophile actions to a member of his defense council, Sergeant
Sullivan, and that he “gloried” in his homosexuality. Casement was received
into the Catholic Church on the eve of his execution. In 1965, his remains
were returned for a hero’s funeral to the Irish Government. See, Hyde, The
Love That Dared Not Speak Its Name, 162–163.
698 Delay, 426.
699 Ibid., 230.
700 Ibid., 226.
701 Robinson, 199.
702 Martha Hanna, “Natalism, Homosexuality, and the Controversy over
Corydon,” in Homosexuality in Modern France, eds. Jeffrey Merrick, and
Bryant T., Ragan, Jr. (New York: Oxford University Press, 1996), 202–224.
703 Ibid., 213.
704 See André Gide, The Journals of André Gide, translated and edited by Justin
O’Brien, Vol. I 1889–1924, Vol. II 1924–1949 (Evanston, Ill.: Northwestern
University Press, 1987). Among Gide’s other popular works are Prometheus
Misbound (1899), The Immoralist (1902), Strait Is the Gate (1909), Lafcadio’s
Adventures (1914) and The Counterfeiters (1926). In 1909, he helped found the
Nouvelle Revue Française. In 1947, he was awarded the Nobel Prize in
Literature.
705 In Gay Lives — Homosexual Autobiography from John Addington Symonds to
Paul Monette (Chicago: University of Chicago Press, 1999), homosexual
writer Paul Robinson raised an intriguing question as to whether or not a
homosexual’s nationality played any role in determining his personal charac-
teristics and the manner in which he lived out his life. He answers in the
affirmative — with qualifications. He proffered, that while the British autobi-
ographers in his book, demonstrated a “sexual fascination with the lower
classes,” the French autobiographers tended to attach more erotic signifi-
cance to “national and ethnic differences” in their selection of sex partners.
He also noted that the French writers, displayed a distinct proclivity to
philosophize their condition away, that is, they manifested a peculiar and
irremediable penchant for “abstraction” and “introspection.” “Unlike the
British and the Americans, they (the French) are not satisfied simply to be
homosexual; they have to rationalize their preference in terms of some grand
metaphysical scheme,” Robinson said. Two other characteristics, Robinson
stated that set the French autobiographers apart from their English and
American counterparts are “a curious absence of embarrassment (though not
necessarily of guilt)” and a “perceived literary superiority.”
706 Delay, 426.
707 Ibid., 442,
708 Ibid., 451.
709 Ibid., 448.
710 Ibid., 305.
711 Ibid., 195.
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Chapter 5
Introduction
Claire Sterling, author of the superb exposé Octopus: The Long Reach
of the Sicilian Mafia, has observed that “a network is impossible to resist
where imperfectly understood.” 1 Part of this understanding of networks,
be it the Mafia, the Cambridge spy ring, or the 21st century Homintern in
the Roman Catholic Church includes an acknowledgement that such sub-
versive organizations do not grow “spontaneously,” but must be “directed
and managed.” 2 To discuss such things as infiltration, subversion, spies,
treason, and betrayal in the context of any subversive organization is, in the
words of Father Enrique Rueda, neither “unseemly” nor “paranoid.” 3
This historical overview of the Cambridge spies demonstrates how
quickly Crown, State, or Church can be brought down when subversion and
treason from within combines with attack from without.4 It not only pro-
vides an example of the development, organization, and ramifications of a
subversive network, but also many concrete insights into the development
and inner workings of the Homosexual International from the 1930s on.
Most importantly, it provides a detailed examination of a large-scale Estab-
lishment crisis and cover-up in which homosexuality played a pivotal role
in a nation’s history.
In the realm of the profane, a traitor is defined as one who betrays his
country to which he owes his allegiance by overt actions. In the realm of
the sacred, the traitor is one who by deliberate acts, betrays his faith.
The motivation for treason — both secular and sacred — is generally
mixed and difficult to decipher. It may include a desire for personal gain or
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them arising from his own actions. In this way he is able to preserve his
“grandiose view of his immediate self,” Westerfield said.15
The habitual mindset of a traitor has been described as one of “con-
trolled schizophrenia.” 16 Not unlike the pederast priest who says Mass and
immediately retires to the sacristy to sodomize an altar boy, the successful
traitor needs to strictly compartmentalize his life in order to retain a sense
of sanity and control and to escape detection. He must perfect the art of
duplicity and concealment. He must learn to play out different roles — to
constantly remake his persona. He also must have great strength of will in
order to contend with the inevitable tensions that living a double or triple
life brings. Failure to acquire these skills is a virtual guarantee of a mental
or emotional breakdown.17
For the traitor, Westerfield said, “hatred is a powerful motivator.” The
traitor is a “collector” of injustices and resentments, real and imagined.18
When it is combined with an ideology like Communism that feeds on hate,
the combination can be lethal. Quoting a British historian, Westerfield said
that “a man is never so dangerous as when he can identify a private griev-
ance with a matter of principle.” 19
This singular factor — hate — explains in part why two minority groups,
notably, Jews and homosexuals, played such a significant role in a number
of major United States and English spy cases during the post-1917 Bol-
shevik Revolution era. Both Lenin and later Stalin were able to exploit the
vulnerabilities of Jews and homosexuals in advancing their dictatorships.
The Bolshevik Jews, alienated from both their own religious heritage
and from Czarist Orthodox society, played a prominent role in the Bol-
shevik Revolution, the Communist Party, the Red Army High Command
and the Soviet Cheka, the Bolshevik’s secret police and primary arm of
terror.
According to Zvi Y. Gitelmen, author of Jewish Nationality and Soviet
Politics — the Jewish Section of the CPSU, 1917–1930, “Since most Jews
were not obviously devoted to the Czar, they could be expected not to sup-
port the Whites.” 20 Also there was the matter of power. “From the Jewish
point of view it was no doubt the lure of immediate physical power which
attracted many Jewish youths, desirous of avenging crimes perpetrated
against their people by anti-Soviet forces of all sorts,” wrote Gitelmen.21
“Whatever the reasons, Jews were heavily represented in the secret
police,” he said. “If you fell into their hands you would probably be shot,”
he continued.22 “Since the Cheka was the most hated and feared organ of
the Bolshevik government, anti-Jewish feelings increased in direct pro-
portion to the Cheka terror,” said Gitelmen.23 He also reported that Lenin
appreciated Jewish participation in Soviet Administration as well as the
role of Jews in revolutionary activities not only in Russia, but also in other
lands.24
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more powerful hook than sex. As English writer Rebecca West has pointed
out in her many excellent works on the subject of treason, prominent for-
eign scientists were lavishly wined and dined and treated with a feigned
deference by Stalin.49
In connection with the cases of convicted atomic scientists and Soviet
agents Alan Nunn May and Klaus Fuchs, West noted, that “Little can be
said in defense of this policy of trying the criminal in a manner which con-
cealed the nature of the crime from the public which had suffered from it.
It helped the Communists, enabling them to present the scientist Com-
munist spies as starry-eyed altruists who imparted secrets to other powers
just because they were scientists and wanted their fellow scientists to have
the benefit of their own discoveries, and were so unworldly that they did
not know that they were doing any harm, and hardly knew what ideologies
were about. This was the picture the world got and it was as untrue.” 50
May was a well-known Marxist and a radical member of the Cambridge
branch of the Union of Scientific Workers and Klaus Fuchs who betrayed
atomic secrets directly to the Soviets was a long-time Marxist ideologue
who was deep into the Communist network, said West.51 These men had
an exaggerated sense of their own importance and power, she said, because
their knowledge was tied to weapons of mass destruction and therefore
people could be blackmailed into submission.52 Their uniform defense, that
“science is reason, therefore it cannot know treason,” and that “scientists
can do no harm because they are scientists and science is right,” she con-
cluded, was patently false and subversive to truth and to the nation.53
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tourists.55 These men were usually young male prostitutes who were given
a “choice” of working for the KGB or being imprisoned.56 According to a
“graduate” Lewis interviewed from the Verkhonoye sex center near Kazan
who used the name “Dimitri,” these homosexual prostitutes were exceed-
ingly handsome and some were “very young.” 57 They were kept separate
from the other KGB recruits, he said. “They seemed to suffer a great deal
from the dehumanizing training methods, and two of them committed sui-
cide during my stay there,” Dimitri told Lewis.58
In 2001, Jamie Glazov, FrontPage Magazine’s managing editor, revealed
one of the Soviet’s most innovative homosexual sting operations.
The Soviet target was John Watkins, Canadian ambassador to the
Soviet Union from 1954 to 1956.59 Glazov reported that during his assign-
ment in Moscow, Watkins, a homosexual with known Marxist sympathies,
routinely sought out anonymous sex partners. One of his Russian acquain-
tances named Alyosha, an employee of the Soviet Foreign Ministry with
whom Watkins formed a close friendship was none other than the famed
KBG spy recruiter Oleg Gribanov, whose legendary success at homosexual
entrapments had secured virtually all of NATO’s classified documents for
the Soviet Union.60
According to Glazov, while posing as Watkin’s friend, Gribanov set up
the hapless ambassador with a KGB plant in a Moscow hotel. The two men
were captured on film in flagrante delicto. Gribanov promised to run inter-
ference for Watkins if the ambassador could bring himself to “warm up” to
the Soviet ambassador to Canada, Dimitri Chuvakhin, when he returned to
Ottawa that spring. When Watkins completed his posting and returned to
Canada, he made no effort to inform the authorities that he was being black-
mailed. He was offered the job of Assistant Under-Secretary of State for
External Affairs and there he remained until his retirement, said Glazov.
In the meantime, in the United States, between 1961 and 1964, no less
than three high-ranking Soviet defectors informed the CIA that a homo-
sexual Canadian ambassador to Moscow was being blackmailed by the
Soviets. In August 1964, after an investigation of suspected candidates,
Canadian officials ordered the Royal Canadian Mounted Police to hoof over
to the Watkins’ residence and pick him up for questioning. During the
RCMP interrogation Watkins was reported to have suffered a fatal heart
attack which brought a quick and tidy end to the distasteful affair. It remains
unclear, whether Watkins did or did not act as an “agent of influence” for
the Soviets before his untimely death. For the record, as reported by
Glazov, the new Canadian Ambassador to Moscow, David Johnson, who
replaced Watkins, was also reported to be a homosexual.61
It was the Soviet’s experience, however, that many of their most suc-
cessful homosexual traitors recruited from the West needed no elaborate
sexpionage scheme to induce them to treachery.
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Intelligence Division. During World War I, both the Army and the Navy had
established separate offices to decipher and read foreign and enemy com-
munications. In 1920, the American military intelligence secret cryptologic
section known as the “Black Chamber,” broke the Japanese diplomatic
cipher, a major espionage achievement. However, Secretary of State, Henry
L. Stimson, shut the code-crackers down in 1929 with the admonition that
“gentlemen do not read each other’s mail.” 63
On July 11, 1941, in an effort to reduce the growing friction and compe-
tition between the various United States intelligence sectors, President
Franklin D. Roosevelt appointed William “Wild Bill” Donovan as the coor-
dinator to a new centralized, civilian wartime agency, the Office of Infor-
mation modeled after the British SIS and based at the White House.
Donovan was a Columbia Law School graduate, a World War I hero and a
member of the liberal Eastern Establishment from which he drew much of
the OSS leadership. The Office of the Coordinator of Information (COI) was
charged with intelligence gathering and assimilation of matters touching
upon national security. COI opened its London office in November 1941.
In June, 1942, Donovan’s COI underwent a major reorganization. Its
staff and budget was divided into two sectors — an Office of Strategic
Services (OSS) directed by Donovan, but placed under the office of the Joint
Chiefs of Staff (JCS) with its own overseas counterintelligence secret
service (X-2), and the Foreign Information Service (FIS) that was placed
under Roosevelt’s direct supervision at the newly created Office of War
Information.
The overall purpose of the OSS was to support military operations
in the field by providing research, propaganda, and commando support.
Donovan filled the OSS’ Research and Analysis Branch (R&A) with well-
known elite members of the Eastern Establishment, while the Special
Operations Branch (SO) that ran paramilitary and psychological warfare
operations in Europe and Asia represented a more multi-talented, multi-
national force that assisted Allied and partisan forces during World War II.
The OSS also established a Secret Intelligence Branch (SI) under Prince-
ton-educated SI station chief, Allen W. Dulles, who operated out of the
American Embassy in Bern, Switzerland.
Professional military intelligence officers convinced Roosevelt that
General Donovan and his OSS should be denied access to top secret Allied
deciphered communications from Japan using the decoder system nick-
named MAGIC as well as decoded messages from Germany using ULTRA.
However the OSS’ counterintelligence branch, X-2 which shared its intelli-
gence with British SIS, did have access to German ULTRA intelligence.
This proved to be a fatal error.
By the end of World War II, the OSS dubbed “Oh So Social” by its crit-
ics, had been infiltrated by at least 15 Soviet spies as well as other criminal
elements from the Sicilian Mafia which meant that not only was the OSS
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It should be noted that prior to Blunt’s entry into MI5, he had used the
influence of his brother, Christopher, to enter Minley Manor in Hampshire
to take an Army staff college course on counter-intelligence. His com-
mander at that time was Colonel Shearer who told Blunt that he had
received orders from the War Office in London that Blunt was not to be
assigned to intelligence work.108 However, the departmental recommenda-
tion was overridden when a highly placed senior civil servant intervened
on his behalf. The Ministerial official was none other than Dennis Proctor
(later Sir), an Apostle and Soviet agent, who served as private secretary to
former Prime Minister Stanley Baldwin.109 Blunt also got assistance from
Victor Rothschild who was working for MI5 and Guy Burgess who was
assigned to Section D of MI6.110
Captain Maxwell Knight, a homosexual, who joined MI5 in 1925, warned
MI5 officials about that “bugger” Blunt, but his lone voice was ignored.
Unfortunately, Knight was never far out of the woods himself given his
occult connections to Satanist Aleister Crowley.111 Knight was also per-
sonally compromised by his passionate obsession with Tom Driberg (Lord
Bradwell), a lover of Burgess and MP, who served the Soviets as a paid
agent for 12 years.112
Tom Driberg’ s “arrangement” with the Soviets went way back when he
solicited sex from a man at a public urinal on one of his visits to Moscow.
The man turned out to be a KGB agent of the SCD second Chief Direct-
orate.113 After Driberg was confronted with photographs of his sex acts
with the Soviet “raven,” he started to serve Moscow using the Code Name
AGENT ORANGE. The Soviets used Driberg to gather political intelli-
gence on the Labour Party and to promote active measures in political cir-
cles within his sphere of influence.114 The KGB also had photographs of
Driberg engaging in homosex with Guy Burgess.115
During the five or so intervening years between his recruitment and his
activation by his Soviet controller in 1939, Blunt had already proven to be
a valuable “spotter” and recruiter for the Soviets, although, contrary to
popular opinion, he did not recruit the three other known members of the
Cambridge team — Guy Burgess, Donald Maclean, or Harold “Kim” Philby.
Despite his increased professional responsibilities as a double agent,
Blunt managed to carry-on a satisfactory and relatively open sex life that
included a string of affairs with other Cambridge homosexuals of his own
class including John Lehmann, an Etonian who became a Soviet under-
ground courier, and Blunt’s long-time lover, Peter Montgomery, second
cousin of British World War II hero Field Marshall Montgomery. Peter
Montgomery became a musical director at the BBC and later a wartime
army-intelligence staff officer. The reader may want to put a mental check
mark after his name as we shall be revisiting Peter Montgomery, and his
brother, Hugh, again in greater depth at the end of this chapter.
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Maclean’s first posting with the Foreign Office was Secretary of the
Western Department with responsibility for the low countries, Switzerland,
Spain and Portugal, but the “Old Boys’ Network” at Whitehall, as the
Soviets had anticipated, soon promoted him to the Office of Secretary at the
British Embassy in Paris.140
From here Maclean began to supply Moscow with diplomatic secrets
and information on British foreign policy. It was in Paris that the sexually
ambivalent Maclean met and married the American heiress, Melinda
Marling. At the start of the Second World War, Maclean and his new wife,
who was informed by her husband that he was a Soviet agent, returned to
England where he continued to supply Moscow with top secret documents
while he awaited his next diplomatic appointment.
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away from Burgess, Maclean and Philby “while they were still operational,
and even after they had defected to Moscow.” 145
Blunt also recruited a number of important Cambridge academics in-
cluding the brilliant linguist, John Caircross, who is sometimes referred to
as the Fifth Man in the Cambridge spy ring, although there were probably
more than a dozen Oxbridge Soviet agents who could have claimed that title
including a handful of MI5 and MI6 officers. Blunt also recruited Leo Long,
an Apostle and military intelligence officer posted to MI14, who specialized
in code breaking and signal intelligence.146
Just before the war ended, King George VI sent Blunt on a highly secret
mission to Germany. Although the exact nature of this mission that lasted
through 1947 remains shrouded in mystery, though not for want of theories,
we do know that Blunt was aware of the contents of the private papers he
was instructed to retrieve, and that he probably passed that information on
to his Soviet controller.147 According to Costello, his success in procuring
the so-called “Windsor files” later proved to be “a gold-plated insurance
policy” against prosecution for treason over the next 34 years, indeed, for
his entire lifetime.148
After the war, Blunt continued his dual career as an art historian and
critic and as a traitor. From 1945 –1979 he held the position of Surveyor of
the King’s (later Queen’s) Pictures, in which capacity he administered the
Royal Family’s extensive collections.149 In 1947, he was appointed director
of the Courtauld Institute of Art. Three years later, he was elected a Fellow
of the British Academy and in 1960, he became Professor of Art History at
the University of London. He was knighted in 1956.
In his “salad days,” Blunt became somewhat of a fixture at Buckingham
Palace and Windsor Castle where he maintained offices. It became some-
what of a standing joke that when Blunt walked down the halls, the Palace
guardsman would quip about the necessity of putting “their backs to the
wall,” said Costello.150 Obviously, homosexuality was no detriment to
employment by the Royals, and never had been. Homosexual personal
valets and courtiers in the Royal household, like homosexual diplomats in
the Foreign Office, had distinct advantages over family men who, by neces-
sity, were “distracted” by the cares of daily life. They could afford to be
overly solicitous with their time and attention and were always on call.
Some Royal valets and attendants were also known to sexually service
their masters.151
Blunt and Burgess did much of their “entertaining” of MI5 and MI6
officers and staff at their 5 Bentinck Street flat, a three-story maisonette
building with recording and photograph facilities that was owned by Victor
Rothschild. Their guests included Major General Sir Stewart Menzies head
of MI6 from 1939 to 1952; Sir Dick White, head of MI5 from 1953 to 1956
and later director of MI6 from 1956–1968; Sir Roger Hollis, dubbed “Mr.
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Inertia” and reputed to be bisexual who headed MI5 from 1956–1965; and
Captain Guy Maynard Liddell, a Deputy Director of MI5.152
The fact that Liddell and Hollis spent so much time in the company of
homosexuals like Blunt and Burgess on a regular basis later made Liddell
and Hollis candidates for MI5’s Fifth Man or “super mole” contest.153 The
criticism leveled against Hollis and Liddell, however, applied to virtually all
of the upper echelons of British intelligence during the 1940s and 1950s —
that is, no director of national intelligence services had a right to be so
gullible and trusting.
Blunt was also on friendly terms with Sir Dick White and they used
to spend Christmas together with Victor Rothschild in Rothschild’s
house in Cambridge. The Baron Rothschild and his second wife Teresa
“Tess” Mayor, a former British intelligence employee, would also visit the
Bentinck flat from time to time.
In essence, Blunt knew everyone who was worth knowing. His privi-
leged education and contacts produced a large number of highly placed and
influential friends and protectors. But it was his knowledge of London’s
high and low homosexual society, and the multiple networks that each rep-
resented and how they could best be exploited, that was of particular value
to the Soviets.
According to Costello, among the homosexual haunts frequented by
Blunt and Burgess and fellow high-class buggers was the Packenham, a pub
centrally located to Whitehall, Buckingham Palace and the barracks of
the Household Cavalry and the Guards.154 The Irish writer, Robin Bryans,
whom Burgess picked up at Oxford in 1944 and who later became a regular
of the Blunt-Burgess circle of buggers at Pakenham, reported that Blunt
was very proud of his royal connections and all his important interlocking
associations and talked openly about them at the pub.155 Blunt also used to
host after-hours homosexual orgies at the Courtauld Institute that always
drew a large crowd of handsome, aspiring sexually and politically exploitable
young artists and post-graduate students.
It appears that the Soviets were more than willing to indulge the sexual
eccentricities of the Cambridge spies as long as it was profitable to do so,
but it was highly unlikely that the Communists ever really trusted any of
them. None of the spies was ever given a position of substantive import in
Soviet Intelligence Services after their defection. Philby remained a colonel
in the KGB in name only. Blunt suspected this would be the case which
is why, in the end, he refused to trade in his plush director’s flat at the
Courtauld Mansion or his offices at the Palace for a dreary Moscow subur-
ban flat like Maclean, Burgess and Philby did.156
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Late in 1934, after Burgess had failed to make the grade as a don at
Cambridge, Victor Rothschild, hired the uncouth goy as a “financial con-
sultant” at £100 per month. Never mind that Burgess was a history major
and that Rothschilds were a legendary banking dynasty going back three
generations.157
This elaborate and thoroughly transparent ruse, of course, was de-
signed to facilitate the transformation of Burgess from that of a known
Marxist to that of a neo-Fascist pro-Nazi sympathizer, as per Stalin’s direc-
tive that Soviet agents go underground and if necessary change sides.
Rothschild and Stalin, it should be remembered, shared the same osten-
sible enemy — Hitler. Where Stalin’s interests corresponded with his own,
Rothschild appeared willing to cooperate with the Soviets against Nazi
Germany and even the United States.
In 1936–37, Rothschild made Burgess the titular editor of a new busi-
ness and investment newsletter that specialized in German finances. Then
the baron hired a German Communist, expatriate, and homosexual named
Rudolf “Rolf” Katz, who was also a Comintern agent, to professionally
ghostwrite and edit the publication.158
The newsletter, along with the well-planted “rumor” that Burgess had
undergone an ideological conversion following his trip to Moscow, facili-
tated Burgess’ entrance into the Conservative Party and other right-wing
Parliamentary circles.
Burgess targeted a number of bisexual and homosexual MPs who were
known to frequent the Café Royal, the famous watering hole of Oscar Wilde
and Lord Alfred Douglas. One of his most successful seductions was Con-
servative MP, Harold Nicolson, who became Burgess’ guardian angel. The
pair dined together regularly at the Reform Club, a respectable British es-
tablishment that became an important target of Soviet subversion. Nicolson
was a married man with a family, but he apparently felt the need for homo-
sexual liaisons to spice up his life.
Burgess obliged and was rewarded with more influential contacts within
Parliament and the Foreign Office including Sir Joseph Ball, the Conservative
Party’s director of research and Archibald Clark Kerr (Lord Inverchapel) a
married homosexual with a large collection of homosex porn and a Soviet
valet named Yevgeny Yost.
Archibald Kerr served as Britain’s Ambassador to the United States
from May 1947 to May 1948, and became a nemesis of FBI Director, J. Edgar
Hoover.159 Obviously, though homosexuality was still illegal in England,
sexual deviancy appeared to be no drawback to diplomatic and political
advancement for members of Britain’s Old Boys’ Club regardless of the
danger of compromise and blackmail by the Soviets and other foreign
agents.
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It was through men of influence like Rothschild and Nicolson and Ball,
that Burgess was able to penetrate the pro-Fascist Anglo-German Fellow-
ship created by Hitler to improve relations between England and Germany
and to advocate for an alliance of the two countries against the Soviet
Union. The president of the Fellowship was Eton-educated Charles Edward,
Duke of Saxe Coburg and Gotha. Its membership included a number of
influential English aristocrats with German sympathies.
Although he did not gain a post in the Conservative Party central office,
Burgess did succeed in becoming secretary and “personal assistant” to the
Conservative MP (Tory) John Robert MacNamara, known to his friends as
“Captain Jack.” The 32-year-old former guardsman was a member of the
Fellowship and a homosexual who quickly fell under Burgess’ charms. This
affair, in turn, led to another important sexual conquest for Burgess — that
of the Venerable J. H. Sharp, the Anglican Archdeacon for Southeastern
Europe.160 In the spring of 1936, Burgess accompanied MacNamara, Sharp
and Tom Wylie, a young official at the War Office, on a fieldtrip to the Rhine-
land sponsored by the Foreign Relations Council of the Church of England.
They were to escort a group of pro-Fascist school boys to a Hitler youth
camp.161
At a stopover in Paris, Captain Jack introduced Guy to Monsieur Edouard
Pfeiffer, a close friend of Édouard Daladier, the future Prime Minister of
France. According to Costello, “As a connoisseur of homosexual decadence,
Pfeiffer had few equals, even in Paris. As an officer of the French boy-scout
movement, his private life was devoted to the seduction of youth.” 162 The
two men became intimates and Pfeiffer visited Burgess in London when he
was in town, recorded Costello. In 1938, when Pfeiffer obtained a leading
post in the Daladier government, Burgess was able to pump him for criti-
cal information on the French Cabinet’s position on Nazi Germany.163
The wealthy American Michael Straight, another of the Apostles re-
cruited by Blunt, recalled that during a dinner conversation with Burgess
one night, Guy told him that he accompanied Pfeiffer and two members of
the French Cabinet to a male brothel in Paris one evening. “Singing and
laughing, they had danced around a table, lashing a naked boy, who was
strapped to it, with leather whips,” Burgess told Straight.164
As Burgess played out his multiple roles — a courier for Rothschild — a
Soviet mole — a neo-Fascist — a lover of important men, his connections to
the emerging Homintern on the Continent rapidly expanded. So did his
running list that the Soviets had him keep of potential recruits and influen-
tial persons that could be sexually compromised.165
Burgess’ tart, Jackie Hewit, a keen observer of the operations of the
International Homintern described it as a kind of “gay intellectual freema-
sonry.” 166 He likened it to the five concentric circles of the Olympic ring.
“One person in one circle knew one in another and that’s how people
met.” 167
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names of hundreds of Americans who spied for the Soviet Union, before,
during, and after the Second World War, most of whom were recruited by
the Communist Party — USA.195
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From 1949 to 1951, Philby, as “joint commander” and liaison for the
American Office of Policy Coordination (OPC), the anti-Soviet subversive
operations arm of the National Security Council (NSC) that spearheaded
the top-secret covert Albanian mission, provided the Soviets and the
Sigurimi with names, types of weapons carried, dates and landing locations
of the small bands of Albanian operatives. Wherever and whenever the
insurgents entered Albania —by sea, overland or by parachute — the secret
policy and security forces were always waiting for them. Many of the vol-
unteers, including the legendary Zenel Kadrijal, Captain of the Royal Guard
of the exiled Albanian King Zog, were shot on the spot, or tried and then
sentenced “to suffer death by the cord,” or imprisoned from seven years to
life.202 Their relatives and friends were picked up for interrogation. Some
were shot outright, others left to rot in jail or sent to Siberia where many
of them, including children, died of malnutrition. The Americans smelled a
rat — a rat named Philby.
In June 1951, two months after Burgess and Maclean’s mysterious “dis-
appearance,” Philby was also recalled to London. Despite demands from
CIA chief Walter Bedell Smith that Philby be removed from intelligence
service, and despite all the years of accumulated evidence that Philby was
a Soviet mole, he was permitted to take a semi-retirement until 1953
when he was reassigned to another intelligence posting. Ironically, many
of his MI6 colleagues believed that Philby was a victim of American
“McCarthyism” and had been unjustly demoted.
Although the British and Americans were fully aware that their Albania
mission had been compromised from the very beginning, the covert opera-
tions continued until 1953. The results were predicable enough. The
Albanians never trusted the West again. British and American Intelligence
were set at each other’s throats. And Philby continued his espionage activ-
ities for the Soviets including advising them on the day-to-day status of
VENONA. It was all in the day’s work.
In later years, Philby would disclaim the notion that he was ever a “dou-
ble agent.” “All my life I’ve worked for only one intelligence service — the
Soviet service,” he told his Russian wife Rufina.203
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pro-Soviet views, had replaced Ambassador Halifax. The Soviets could not
believe their good fortune! Maclean’s new post would give him (and Stalin)
access to all vital military, scientific, political and diplomatic secrets of the
United States as well as those of the Allied Powers in the critical post-war
era. Maclean did not disappoint.
As World War II was drawing to a close and the Cold War was heating
up, Maclean provided the Soviets with all U.S. military plans in Europe
including the fact that American troops would stop east of the Elbe River
giving the Soviets first access to Berlin. He sent the Soviets all cable com-
munications between Winston Churchill and Roosevelt and later Truman
and Churchill. He notified the Soviets that VENONA had broken their
wartime code and he reported every message that had been deciphered.
Thanks to Maclean, Stalin knew in advance what the Allied positions at
Yalta and Potsdam Conferences would be and how hard he could push for
post-war territorial and political concessions from the Allies including the
forced repatriation of thousands of Russian citizens and soldiers who had
sought refuge in the West. Stalin was confidently able to bluff his way to vic-
tory in post-war Europe because he knew, thanks to Maclean, that U.S. as
yet had no atomic bombs in its military arsenal.
In 1947, Maclean was appointed the British representative to the Com-
bined Policy Committee on Atomic Development with full access to U.S.
Armed Services and Atomic Energy Commission (AEC) classified informa-
tion “without escort,” a privilege that even FBI chief J. Edgar Hoover was
denied. Later on, Maclean gave the Soviets data on the U.S. purchase of
uranium from Canada and the Belgian Congo. This information enabled the
Soviets to approximate the number of atomic bombs the United States was
producing.205
As late as 1948, when Maclean was preparing to return to London, he
continued to feed the Soviets top U.S. and Allied secret documents that
included plans for the formation of the North American Treaty Organization
(NATO), a 12-nation mutual defense pact in Europe created in April 1949.206
When Maclean rejoined the Foreign Office in London, he was assigned
to head the American Department where he continued to monitor NATO
activities for the Soviets. In 1950, he helped formulate Anglo-American
policy for the Korean War. It was Maclean who told Stalin that the United
States had made the decision not to use atomic weapons except in the most
extreme circumstances, information that proved critical in China’s decision
to intervene in the war.207
As for the gap in Soviet intelligence left by Maclean’s departure to
England, it was soon filled, as described earlier, by Philby, and later by
Burgess.
Thus it was that in the spring of 1951, when FBI and CIA officials
informed British Intelligence that Maclean was a Soviet mole, he and
Burgess were able to make their escape to Moscow with the acquiescence
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of the SIS who were told not to interfere with their flight by Whitehall
under direct orders from the Royal Family, who did not want a scandal and
public trial.
In the meantime, Philby, who had also come under immediate suspicion
as a result of his long association with Burgess and Maclean, was able to
hold out for another 11 years. Finally, on January 23, 1963, while on SIS
assignment in Beirut, he too was permitted to escape to Moscow aboard a
Polish ship destined for Odessa on the Black Sea.208
Blunt managed to hold out the longest. After Philby’s defection Yuri
Modin, Blunt’s controller, offered him a one-way ticket to “a comfortable
life” in the Soviet Worker’s Paradise. Blunt cut the conversation short by
asking — “No doubt you can also guarantee total access to the Chateau de
Versailles, whenever I need to go there for my work?” 209 Working for the
Soviet Union was one thing — living there was another. Modin said he was
left “speechless.” 210
The SIS finally got around to picking Blunt up for interrogation in the
spring of 1964. Blunt invoked the Official Secrets Act.211 The British gov-
ernment offered him immunity from prosecution on two conditions. First,
that he had terminated his services for the Soviets after the Second World
War ended. Blunt lied and said he had. Second, that he would agree to pro-
vide details of his long service for the Soviets. This he never did. Nor did
he ever express any regret for betraying his country.212 It was not until he
received full immunity that he “confessed.” Afterwards, he underwent six
years of tedious and useless debriefings. Blunt knew enough of the Royal
family’s darkest secrets to keep him safe from harm. He was permitted to
keep his title and position as Curator to the Queen’s art collection and the
directorship of the Courtauld Institute until his retirement in 1972.
The official cover-up of the Blunt disaster by Sir Roger Hollis head of
MI5 with at least the tacit, if not official approval of Whitehall and the
Royals, included keeping many Cabinet-level officials in the dark as to the
extent of Blunt’s treachery and the damage he had done to national secu-
rity.213 Before he left office in 1965, Hollis ordered that the hundreds of
hours of recordings of Blunt’s testimony be destroyed leaving only sum-
mary reports behind.214 Britain’s strict libel laws helped for a time to keep
the press off Blunt’s doorstep.
Yuri Modin later expressed the opinion that Queen Elizabeth wanted
the whole scandal squelched because of Blunt’s former close relationship
with her father, George VI. Modin stated that she gave Blunt a de facto
secret pardon.215
The public was kept in the dark about the entire affair until November
15, 1979, when Prime Minister Margaret Thatcher took the floor of Par-
liament and confirmed circulating press reports that Blunt was the Fourth
Man in the Cambridge ring. A finger-pointing debate took place on No-
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vember 21, 1979. Only then was Blunt’s knighthood revoked. Blunt died
of a heart attack at his country home on March 26, 1983. He was 75 and
a millionaire.
His closest friend, Burgess had a more difficult time of it in Moscow.
One night as Burgess prowled around the city’s streets in his English
tweeds looking for a male prostitute, he lost “half his teeth to some Soviet
stilyagi who wanted to show this Angliski golden boy what real men did to
zvolochi like that.” 216 In the end, the Soviets provided Burgess with a live-
in lover, but this did not appear to ease his homesickness. He died of liver
disease on August 19, 1963. His younger brother, Nigel, flew to Moscow to
attend the funeral and returned with an urn of ashes that was buried at the
family plot at St. John the Evangelist Church in Hampshire, England.217
On March 6, 1983, Donald Maclean died of a heart attack in his Moscow
apartment. He was 69. Maclean, the most ideologically driven of the
Cambridge spies, was homesick for England. Like Burgess, his body was
cremated and his ashes returned to England for burial.
Philby, fared somewhat better in his adopted homeland. Like Burgess
and Maclean, he was awarded a lifetime pension. The KGB assisted him in
his writings on spycraft and gave him a minor role in intelligence affairs. In
1970, after a serious bout with alcoholism, depression and an attempted
suicide, he met and later married his fourth wife, Rufina, who was by his
bedside when he died on May 11, 1988. At his burial at Kuntsevo Cemetery,
west of Moscow, that was traditionally reserved for generals, his casket was
attended by a detachment of KGB guards although as Modin noted, con-
trary to reports in the West, Philby never obtained the rank of general in
the KGB.218
Victor Rothschild —
The Elephant in the Living Room
It might seem impossible, although many writers on the subject have
actually done so, to engage in any study of the Cambridge spies without at
least a cursory examination of the role played by one of their most intimate
and active patrons — Victor Rothschild of the famous Rothschild banking
dynasty.
Nathaniel Mayer Victor Rothschild, the Fourth Baronet and Third Baron
was born on October 31, 1910. He was one of four children, the only son
of Charles and Rozsika Rothschild of the London Rothschilds. Charles,
had inherited the family fortune but not the family title. This went to
his eccentric, unmarried elder brother Lionel Walter. Both brothers pre-
ferred science to banking — a trait that Victor and his older sister, Miriam
picked up.
Victor, who was not particularly close to his parents, was just approach-
ing his 14th birthday when his father committed suicide on October 12,
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1923 after a six-year bout with the then incurable sleeping sickness.219
As he grew into manhood, Victor adopted the non-observant secular Jewish
sentiments and pro-Zionist sentiments of the Rothschild clan that was com-
mitted to the establishment of a Jewish State in Palestine and other sundry
revolutionary pet projects.220
Rothschild came to Trinity College, Cambridge, from Harrow. He was
later elected a Fellow of Trinity. Science, specifically zoology, was his game
and he was as good at it as he was at cricket.
While at Cambridge, his occasional tutor in French was none other than
the young, debonair Anthony Blunt.221 Like Blunt, Victor was a chosen
Apostle even though the Society traditionally passed up young men of sci-
ence no matter how talented. This was also the year that some spectators
suggest Rothschild became a member of the British Communist Party, a
secret he supposedly kept from his family, although one wonders why he
bothered.222 Considering he hired Comintern agent Rudolf “Rolf” Katz to
ghost write for Burgess, there is no doubt that Rothschild was closely con-
nected to Communist networks on the Continent and within the Zionist
Movement.223 For the record, in 1940, Katz was “ordered out of England
due to homosexual contacts with British Naval personnel,” Costello
reported.224
He was also reported to have been working closely with the Haganah,
the Zionist underground resistance force and secret intelligence network—
the precursor of the Central Institute for Intelligence and Special Duties
(Mossad Letafkidim Meouychadim) commonly known as the Mossad, to
which Rothschild is said to have been later attached.225
Rothschild’s intelligence triumvirate was completed when he secured a
post in the Commercial Espionage Unit of Section B of MI5 in 1940, at the
start of the Second World War. Victor had aided Burgess in getting his job
at MI6, and later, Burgess through his friendship with Deputy Director Guy
Liddell helped get Rothschild a posting in MI5. Victor was privy to the
progress of the Enigma project at Bletchley Park thanks to his older sister,
Miriam who worked there. His second wife, Teresa “Tess” Georgina
Mayor, also worked for British intelligence.
Over the years, Victor Rothschild became a regular visitor to every
British intelligence office and wined and dined every MI5 and MI6 Director
and Deputy Director including Guy Liddell at his family mansion at Tring
Park, along with an assortment of past and current prime ministers and
members of Whitehall, Parliament, the Royal family and, of course, the
Cambridge spies. After the war, in 1948, the Rothschild mansion at Whad-
desdon Hall in Hertfordshire was used by British military intelligence to
analyze more than 400 tons of documents that had arrived from the Allied
Documents Center in Berlin.
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THE RITE OF SODOMY
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THE HOMINTERN AND THE CAMBRIDGE SPIES
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THE RITE OF SODOMY
ceration was cut short when in 1966 a group of “peace activists” helped him
escape from the Wormwood Scrubs prison to Moscow where he eventually
joined Lonsdale who had been traded by the Brits for one of their own busi-
nessmen-spies. Although he appeared to be satisfied with the treatment
accorded him by the Soviets in Moscow, Blake was never given a posting in
the KGB. Except for the fact that Ethel Gee was desperate for a man and
latched on to the compromised middle-aged Houghton who had kept a
Polish mistress while stationed at the British Embassy in Warsaw early in
his naval career, sex did not appear to play a major role in either the
Lonsdale or Blake spy episodes. This state of affairs, however, rapidly changed
with the Vassall and Profumo sexpionage cases that quickly followed these
revelations.
John Vassall — The “Miss Mary” of the Admiralty
William John Christopher Vassall, born on September 20, 1924 in London,
came from solid Anglican stock. His father was an Anglican cleric and his
parents had upper-class roots, but without the money that went with it.
This may account for young Vassall’s personal vanity and snobbishness
and his insatiable instinct for social climbing and ingratiating himself into
the circles of the rich, the famous and the influential. He was an ambitious,
effeminate “camp” young man with plenty of charm and a multitude of in-
terests, talents and social graces.
Nevertheless, without title or wealth, he was forced to begin his pro-
fessional career at the low end of the totem pole. His first civil servant job
was a Grade II clerk and photographer for the Royal Air Force. Later he
went Navy and worked for a time with the War Registry, the Admiralty’s
chief communications center.239
In his private life, he was a much-sought-after sex partner by London’s
active upper-class homosexual coterie. On occasion he traveled abroad in
the company of wealthy homosexuals and was passed around from one host
to another much like Burgess had passed Jack Hewit around to his influ-
ential associates.240 Vassall believed his “bedroom eyes” and pert girlish
looks attracted men to him.241
In 1954, much to the surprise of his friends, Vassall announced that he
had taken a position as clerk in the Naval Attaché’s office in Moscow — a job
considered hardship duty in a country where sodomy was a prosecutable
crime. In fact, the Moscow appointment brought Vassall an entirely new
source of revenue along with some great sex.
Within days of his arrival in Moscow, the KGB was alerted to Vassall’s
spy potential. The informer was most likely Sigmund Mikhailsky, a Pole
and KGB agent, who worked under-cover, literally and figuratively, at
the British embassy as a jack-of-all trades, general “fix-it” man, and sup-
plier of heterosexual and homosexual favors. The enterprising Sigmund
was reported to have been trained at the Soviet sexpionage center at
Verkhonoye.242
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The British knew of course that Mikhailsky was a plant —virtually all
Soviet-supplied employees at foreign embassies were — and had warned its
staff against having any personal dealings with him. Vassall paid no heed
and quickly took Mikhailsky on as a lover. Despite the fact that a Miss
Wynne had filed a report with embassy officials stating that Mikhailsky had
confided to her that Vassall was one of his four assigned targets, the affair
was permitted to continue uninterrupted. There was also evidence that
Vassall was engaged in sex with another diplomat at another embassy in
Moscow.243
The Soviets waited until the winter of 1955 before they allegedly
sprung their trap. General Oleg Gribanov, then chief of the Second Direc-
torate of the KGB was put in charge of the “entrapment” of Vassall. This
fact alone indicated the importance that Soviet intelligence attached to
Vassall.
The KGB captured the intoxicated Vassall on film in flagrante delicto
with several men at a party hosted by Mikhailsky at the Hotel Berlin.244 At
his trial, Vassall insisted that the Soviets threatened to withdraw his diplo-
matic immunity and throw him in jail for sodomy if he did not cooperate
with them. Vassall’s story, however, did not jibe with his past record that
clearly demonstrated he betrayed his country willingly and with great skill
and enthusiasm. The alleged blackmail photos that Vassall produced at his
trial were said to have looked too staged. Vassall’s head was always in view.
The more likely scenario was that the Soviets won Vassall over by appeal-
ing to his vanity, feeding his resentments and providing him with plenty of
cold, hard cash. The KGB gave Vassal the Code Name MISS MARY.
Blackmailed or not, Vassall was soon squirreling away top-secret docu-
ments from the Naval Attaché’s office in his brief case to be photographed
by the Soviets and then returned to the files the following morning. No
one at the embassy appeared to notice that Vassall’s life-style had sud-
denly become luxurious. And so, his daily espionage activities at the British
Embassy in Moscow continued until July 1956, when he returned to
London and his new posting to the Admiralty’s Naval Intelligence Division.
In 1958, Vassall was appointed assistant private secretary to Mr.
Thomas G. D. Galbraith, the Civil Lord of the Admiralty and a member of
Parliament for the Hillhead Division of Glasgow.245 The flow of classified
information to the Soviets continued including research reports from the
Admiralty’s Underwater Weapons Research Establishment at Portland.246
In October 1959, Vassall received a substantial promotion to the Fleet
Section of Military Branch II. The Soviets had struck gold! Vassal now
had access to highly classified British Navy and NATO intelligence that
included information on the Admiralty’s world-wide fleet including its oper-
ations and naval communications systems, and the latest breakthroughs in
anti-submarine devices and radar technology.247 Vassall also provided the
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Soviets with details on the latest development of the British Royal Navy’s
Invincible class aircraft carriers.
By now, Vassall had became so adept at his craft, that he was able to
photograph the thousands of top-secret documents he brought home by
himself, which cut down on the time necessary to transmit the classified
materials to the KGB Center at 2 Dzerzhinsky Square in Moscow.
In the meantime, no one at the Admiralty questioned how Vassall could
afford his expensive new flat on Dolphin Square that was exquisitely fur-
nished with costly antiques. Nor how Vassall managed to afford custom-
made suits, shoes and accessories on a clerk’s modest salary.248
Unfortunately for Vassall, in 1961, British Intelligence was put on “Red
Alert” by Soviet defector Major Anatoli Golitison, who reported that there
was a mole in the Admiralty Office in London.249 Eighteen months later, in
September 1962, Vassall was arrested by Special Branch officers on espi-
onage charges after he was apprehended leaving his office with an attaché
case filled with classified documents. When his apartment was searched,
intelligence officers found 176 top-secret documents hidden in a secret
drawer in his desk along with sophisticated photography equipment. Unlike
the Cambridge spies, Vassall made a full confession that included a state-
ment that he was motivated to spy for the Russians because he felt that his
talents were under-appreciated by his superiors.
At his trial, Vassall played his “blackmail” card and, by coincidence, he
had the photographs mentioned above to prove it. He then threw himself
on the mercy of the court, but the presiding judge was more impressed by
his bulging bank account, which pointed to old-fashioned greed as the real
motive behind Vassall’s espionage career.
During the hearings, it was revealed that a backlog in Naval Intelligence
had prevented the “positive vetting” of Vassall. One of the letters of rec-
ommendation found in his file from an elderly lady friend hinted that the
young man did not appear interested in the opposite sex, but this illusion to
Vassall’s homosexual proclivities apparently went over the head of the vet-
ters at Whitehall. At work, his deceptive milk-sop demeanor made him an
object of amusement and gossip, but not suspicion.
Fleet Street made its own unique contribution to muddying the truth
by portraying Vassall as an ineffectual “pansy,” “a homosexual wimp” and
a “perfect idiot,” forgetting, of course, that for seven years this “perfect
idiot,” had in the words of Rebecca West, “neatly weaved his way every
evening down Whitehall to his flat on Dolphin Square, with an envelope in
his overcoat full of secret documents, spending fussy and capable evenings
photographing them nicely for the Soviet government, and every morning
neatly weaving his way up Whitehall to the Admiralty again, to spend five
minutes fussily and capably replacing the documents in their files.” 250
Later investigation revealed that at the Military Branch where Vassall
worked, the security cupboards were operated by common keys and highly
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The record is clear. The Soviets knew every major intelligence opera-
tion run against them from 1945–1963. They knew every wartime move-
ment the Germans made (in advance) thanks to their penetration of
Bletchley Park where the British code breakers broke the German Enigma
machine. They knew the exact date of D-Day— a secret that Churchill tried
to keep from Stalin. They had access to every electronically transmitted
verbatim communication between Roosevelt and Churchill, and later Truman
and Churchill. Soviet scientists had sufficient scientific data to build an
atomic-bomb. Stalin had previewed diplomatic agendas for all the Big Four
Conferences on post-war Europe, and on and on, thanks to the Cambridge
spies.
The Cambridge spies not only sent thousands of their own countrymen
to their deaths, but American and other Allied forces as well. Yet none went
to the gallows for their treachery. Nor did a one spend a single day in jail. It
is a matter of public record that Whitehall did its part to make the life of
Burgess and Maclean in Moscow as financially carefree as possible by
granting the traitors “emigrant status” which enabled them to draw ster-
ling from their private accounts with the Bank of England through the
Russian State Bank.
Indeed all the evidence points to the fact that Burgess, Maclean and
Philby were permitted to escape behind the Iron Curtain in order to avoid
a public scandal. If Whitehall and Buckingham Palace wanted them caught
— they would have been caught. British security laxity was criminal, but
whose fault was that?
The famous spy novelist John le’ Carré, who like Rebecca West and
John Costello, share a realistic view of traitors, once called MI5 and MI6
“sanctuaries for male misfits.” In intelligence work as in all British political
life, top positions and rapid advancement was based foremost on class.
There were many highly qualified MI5 and MI6 employees who were
untainted by corruption, but high posts and rapid promotions were the
exclusive prerogative of Britain’s ruling class — political leaders, high gov-
ernment officials and influential members of Parliament. That some were
confirmed pederasts and/or Communists mattered not.257 It was a system
that guaranteed British intelligence would self-destruct and it did with the
Cambridge spies. The next step was to attempt an Establishment cover-up
to protect the Old Boys’ Club and hide from the British public the extent of
the damage done to the nation by the Cambridge spies. The age-old instinct
for survival kicked in. When in doubt or difficulty, sit tight and say nothing
and hope the disaster will blow over, was the “Law of the Club.” 258 The
Soviets depended upon it and they were not disappointed.
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20th century, the betrayal of Britain and the British people by the Cam-
bridge spies offers other insights that are applicable to the current situation
in which the Roman Catholic Church finds itself besieged by the clerical
Homintern.
As the late John Costello wrote, “If there is one lesson to be drawn from
the career of Anthony Blunt and his Cambridge co-conspirators, it is that
the ethics of conspiracy and the motivations for betrayal, are not merely
ideological, but timeless and never-ending.” 259
Was the official cover-up by the British Establishment of the horren-
dous deeds of the Cambridge spies so very different from the American
bishops’ cover-up of the criminal deeds of its pederast and homosexual
clergy and religious? Is not the Catholic clerical Homintern as capable of
inflicting as great a harm on the Church and the faithful as that inflicted on
the people and government of Britain by the Cambridge spies under the
direction of the Communist Comintern?
Although the issue of the Communist infiltration of the Vatican and
American Church as a factor in the rise of the Homintern in the Church is
taken up in Chapter 18, “Twentieth Century Harbingers,” some general
observations based on the Cambridge experience are worth noting here.260
First, 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.
The fact that the Catholic seminary, priesthood and religious orders are
relatively “closed” societies is no guarantee they can’t be effectively pene-
trated and colonized by hostile forces. After all, Japan was a relatively
“closed” society during the 1930s and 1940s, and yet it was effectively pen-
etrated by one of Stalin’s greatest spy-masters, the Russian-born Richard
Sorge. His Japanese espionage ring penetrated the highest levels of the
Japanese intelligence that was thought to be impenetrable by foreign
agents.261
Careful vetting is as essential to the Catholic priesthood and religious
life as it is to national intelligence services, even more so, since the stakes
for the former are eternal. The current sex abuse scandal in the Catholic
priesthood and religious orders in the United States and abroad is ample
demonstration of this.
As in the secular order, prevention is the best cure for moral disorder.
Once the moral cancer of homosexuality metastasizes a seminary or house
of religious, half-measures are generally inadequate to bring the disease
under control and the whole institution must be shut down.
However, as in the specific incidence of Cambridge traitor Anthony
Blunt, competent vetting can be undone by corruption of those who exer-
cise ultimate power and authority. The American bishops have their ver-
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sion of the British Old Boys’ Club — the United States Conference of
Catholic Bishops — and as it is currently constituted, it has been thoroughly
compromised and corrupted by the Homintern.262 The homosexual net-
work at the USCCB operates no differently from the homosexual network
at Cambridge, London, and Whitehall that made the Cambridge spy ring
possible. The Old Boys’ Club protects its own.
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 supersedes all other
former loyalties. His devotion to his family and his faith is atrophied.
As Father Rueda has charged, this new allegiance is capable of func-
tionally dissolving the normally stronger bonds of religious affiliation.
Homosexual priests and religious not only foster dissension within the
Church in matters of sexual morality, they also use the Church and its
resources to spread the teachings and propaganda of the Homintern.263
Neither the State nor the Church can afford to ignore the presence of
vice in its midst. Britain’s upper-class winked at the violation of the moral
law with regard to homosexuality and paid a heavy price for its folly. Like-
wise the Church cannot be indifferent to vice within its priestly ranks and
expect to escape unscathed from the consequences of its actions.
The treacherous exploits of the Cambridge spies resulted in the mas-
sive hemorrhaging of intelligence to the Soviets and untold damage to
Britain’s national interests. The treacherous exploits of clerical pederasts
and homosexuals in the Church has resulted in the massive hemorrhaging
of fidelity in the Church and a feeling of betrayal in the hearts of every loyal
Catholic layman and priest.
But even more damaging than the foul acts of a handful of moral mis-
creants in the priesthood and religious life, has been the cover-up by the
American hierarchy of these betrayers of the Faith including those in their
own ranks. Like the secular traitor, the homosexual-pederast bishop should
be condemned as a moral pariah by his fellow bishops and scorned and
ostracized by them. The Vatican should at the very least, remove the
offending bishop from any position of authority, and where warranted,
defrock and return him to the lay state.
Dame Rebecca West when commenting on the sentimentality generally
associated with traitors like the Cambridge spies noted that “Everybody
knew that they were Communists, but very few people really believed it,”
she said. For many, West continued, “Communism is like a dream, some-
thing you can recollect about ...a feature of a vulgar district in the world of
fancy... and that it seemed quite ridiculous to think of it as a real threat.”
“Now even the media as well as the papers, with the day to day reporting
of the Maclean and Burgess affair realized that this international conspiracy
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of Communism was as real as the railway accidents they were reporting and
a lot more dangerous to the nation,” she concluded.264
Likewise, today, virtually 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.” 265
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his brother, Peter? If so, had Peter relayed the story to his lover Anthony
Blunt, who, most assuredly would have passed the information on to his
Soviet controller for possible blackmail use? In short, is there a connection
between the Cambridge spy network and the Vatican? These are important
as well as intriguing questions that will be fully explored in Section V that
includes a detailed analysis of the charges of homosexuality that have been
leveled against Pope Paul VI.281
Notes
1 Claire Sterling, Octopus: The Long Reach of the Sicilian Mafia (New York:
W.W. Norton and Co., 1990), 314.
2 John Costello, Mask of Treachery — The First Documented Dossier on Blunt,
MI5, and Soviet Subversion (London: William Collins Sons & Co. LTD,
1988), 8.
3 Rueda, 249–250.
4 Martin Dies, The Trojan Horse in America (New York: Arno Press, 1977;
reprint, New York: Dodd, Mead and Company, 1940), 224. The endnote is a
paraphrasing of Dies’ classic commentary: “The enemies within a country
constitute a peril as great as any foreign force — treason from within aided by
invasion from without.”
5 Radosh and Milton, Introduction.
6 Alexander Orlov, Handbook of Intelligence and Guerrilla Warfare (Ann Arbor,
Mich.: University of Michigan Press, 1963), 25. Before WWII , Orlov was
one of the chiefs of Soviet Intelligence. After his defection to the West, he
lectured widely on Soviet tactics and strategy of intelligence and counterin-
telligence. In 1936, Orlov wrote a manual used by the newly created NKVD
schools for undercover intelligence officers and for the Central Military
School in Moscow. In 1963, he was commissioned by the University of
Michigan at Ann Arbor to reconstruct that manual.
7 Ibid., 94.
8 Ibid., 95.
9 Ibid.
10 Victor Ostrovsky and Claire Hoy, By Way of Deception— The Making and
Unmaking of a Mossad Officer (New York: St. Martin’s Press, 1990), 98.
11 Ibid.
12 H. Bradford Westerfield, ed., Inside CIA’s Private World — Declassified Articles
from the Agency’s Internal Journal 1955–1992 (New Haven: Yale University
Press, 1995), 79–80.
13 Ibid., 80.
14 Ibid., 75.
15 Ibid.
347
THE RITE OF SODOMY
348
THE HOMINTERN AND THE CAMBRIDGE SPIES
35 Ibid., 17–20.
36 David Lewis, Sexpionage — The Exploitation of Sex by Soviet Intelligence (New
York, London: Harcourt, Brace, Jovanovich, 1976), 25.
37 Chapman Pincher, Inside Story (New York: Stein and Day, 1979), 28.
38 For an excellent analysis of Stalin’s massive purges see Robert Conquest,
The Great Terror — A Reassessment (New York: Oxford University Press,
1990).
39 Phillip Knightley, Bruce Page, David Leitch, The Philby Conspiracy (Garden
City, New York: Doubleday & Co., 1968), 14.
40 Ibid.
41 Ibid.
42 For a credulous new analysis of the origins of World War II see Ernst
Topitsch, Stalin’s War (New York: St. Martin’s Press, 1985).
43 Orlov, 15.
44 Ibid., 17.
45 Ibid., 15.
46 Ibid.
47 Costello, 216.
48 Reference to lax British intelligence vetting policies of known homosexuals
in sensitive government and intelligence positions taken from Andrew
Hodges, “The Military Use of Alan Turing” available from
http://www.turing.org.uk/publications/mathswar3.html.
49 West, 172.
50 Ibid.
51 Ibid., 103.
52 Ibid., 142.
53 Ibid., 173.
54 Lewis, 44–45.
55 Ibid., 36.
56 Ibid.
57 Ibid., 56.
58 Ibid.
59 Jamie Glazov, “A Homosexual and Naïve Canadian Ambassador to Moscow:
A Serious No-No in the Cold War,” FrontPageMagazine.com., July 25, 2001 at
http://www.frontpagemag.com/Articles/Printable.asp?ID=993.
60 Ibid.
61 Ibid.
62 West, 216.
63 Lewis, 4–5.
64 See John Earl Haynes and Harvey Klehr, VENONA: Decoding Soviet
Espionage in America (New Haven, Conn.: Yale University Press; 1999). For
further insights into the Soviet infiltration of the OSS see
http://members.iglou.com/jtmajor/Venona1.htm. For information on the role
of the Sicilian Mafia in the OSS see Sterling’s Octopus.
65 The OSS trained many of the early leaders and personnel of the Central
Intelligence Agency including four future Directors of Central Intelligence:
Allen Dulles, Richard Helms, William Colby, and William Casey. James Jesus
349
THE RITE OF SODOMY
350
THE HOMINTERN AND THE CAMBRIDGE SPIES
351
THE RITE OF SODOMY
freshman, Arthur Hobhouse, whom Keynes later brought into the Society.
After World War I, Keynes played a key role at the Paris Peace Conference.
Over his lifetime, he held many key government economic posts and became
chairman of the National Mutual Life Assurance Society that “put him at the
center of England’s financial oligarchy.” Giles Lytton Strachey (1880–1932)
was a sexual rival of Maynard Keynes. According to his biographer, Michael
Holroyd, Strachey was a sickly and nervous child with a clever intellect. He
went on to become one of Trinity College’s most notorious homosexuals.
From 1904 to 1914 he was a literary reviewer for The Spectator magazine, but
his most prominent written work was his 1918 classic the Eminent Victorians.
The artist Dora Carrington fell into a one-sided love affair with Strachey and
cared for him until his death even though she was married to Ralph Partridge.
On March 14, 1932, seven weeks after Lytton’s death, she took her own life.
Carrington was one of a number of what homosexuals today refer to as “fag
hags” — women who attach themselves to known homosexuals in unrequited
relationships. Duncan James Corrowr Grant (1885–1978), a leader of the
English Post-Impressionist painters was a much sought out sexual partner
among the Apostles and Bloomberries. He was born into a prominent Scottish
family at his ancestral home Inverness shire on January 21, 1885. A seasoned
traveler to India and Burma by the age of nine, he was educated at Hillbrow
Preparatory School, Rugby, and later attended the Westminster School of Art,
and Trinity College, Cambridge. Lytton Strachey was Grant’s cousin. The
“great love” of his life, according to his biographer, Douglas Blair Turnbaugh,
was Paul Roche, whom Grant met in 1946 when Roche, a newly ordained
Roman Catholic priest, was serving at a parish in Chelsea. Grant also loved
Vanessa Stephen Bell who was his confidant for more than 50 years and by
whom he fathered a daughter, Angelica (Bell). He died at the age of 93 and
was buried beside Vanessa in the little churchyard at Firle. David “Bunny”
Garnett, who was one of Grant’s partners, married Angelica Bell in 1942. An
important but more peripheral figure on the Bloomsbury scene was writer
Edward Morgan (E. M.) Forster (1879–1970). He was born in Dorset Square,
London, to middle-class parents. His father died when he was one year old and
he grew up in a household dominated by females. He attended boarding school
at Tonbridge Wells, which he hated. In 1897, he went up to King’s College,
Cambridge, which he loved. He became an Apostle with the aide of another
King’s undergraduate, H. O. Meredith and was an avowed homosexual.
Although he had a distinct weakness for lower class youth, he never confused
“loving working men individually with loving the masses,” that is to say, he
was not a Marxist. His most lasting works were A Room With A View, Howards
End and A Passage to India. One of Forster’s protégées was the young writer
and playwright, Joseph Randolph (J. R.) Ackerly (1896–1967) who was studying
law at Cambridge when the two met. Ackerly’s autobiography My Father and
Myself (New York: Poseidon Press, 1968) contains some of the most
memorable insights into homosexual promiscuity ever written. Ackerly wrote
that his early solitary and group masturabotory activities began at Rossall
Preparatory School and continued through public school at Lancashire. His
later sex life at Cambridge and afterwards resulted in sexual contact with
hundreds of working-class youth and uniformed soldiers. Oddly enough,
Ackerly said he was monogamous not promiscuous, but he had simply had
“a run of bad luck ....” looking for his “ideal friend.” In his relations with
guardsmen, who Ackerly said were prone to robbery and violence against
“twanks,” “prossies” and “bags” like him, the writer said he deliberately
352
THE HOMINTERN AND THE CAMBRIDGE SPIES
353
THE RITE OF SODOMY
354
THE HOMINTERN AND THE CAMBRIDGE SPIES
185. Also Conquest, 317. In March 1934, the Supreme Soviet made the urban
sodomite purge official when it reinstituted Russia’s anti-sodomy laws as an
“anti-fascist social hygiene measure” to curb pederasts who “corrupt” Soviet
youth.
105 World Revolution in art as in politics costs money, and the Warburgs had
sufficient wealth to finance both. Aby Warburg (1866–1929) founded the
Warburg Institute in Germany. It was transferred from Hamburg to London in
1934. Aby’s brothers financed World Revolution — both Nazism and Marxism.
Paul M. Warburg, a partner in Kuhn, Loeb & Company, was a representative
of the Rothschild banking dynasty in England and France who helped finance
the Bolshevik Russian, and brother Max Warburg was head of the Warburg
banking consortium in Germany and the Netherlands. See Anthony Sutton’s
masterpieces Wall Street and the Bolshevik Revolution, (Virginia: Arlington
House,1974) and Wall Street and the Rise of Hitler (Ill.: Bloomfield Books,
1976).
106 See Charles Saumarez Smith, “Scholar, gentleman, prig, spy,” The Observer,
11 November 2001. This review of Miranda Carter biography of Blunt is
found at Guardian Unlimited Online —http://books.guardian.co.uk/
whitbread2002/story/0,12605,842777,00.html.
107 Costello, 369.
108 Nigel West and Oleg Tsarev, The Crown Jewels — The British Secrets at the
Heart of the KGB Archives (New Haven: Yale University Press,1998), 132.
109 Ibid.
110 Costello, 369.
111 Ibid., 368.
112 Ibid., Also Christopher Andrew, Her Majesty’s Secret Service — The Making of
the British Intelligence Community (New York: Viking Press, 1986), 403.
113 Andrew, 403.
114 Ibid., 401.
115 Chapman Pincher, Their Trade is Treachery, Revised ed. (New York: Bantam
Books, Inc., 1982), 245.
116 Pryce-Jones. The myth that Blunt was corrupted in his personal and espi-
onage life but honorable in his professional role as an art historian and
authenticator is put to rest by Igor Golomstock in “The Forger and the Spy,”
Commentary, May 1999, available from
http://www.findarticles.com/cf_0/m1061/5_107/54561433/print.jhtml.
Golomstock revealed that, Eric Hebborn, an English-born painter, homosex-
ual and former lover of Anthony Blunt, who maintained his own private art
gallery in Rome, had a number of certificates of authentication issued for his
forged masterpieces that were sold to famous art galleries around the world.
When his crime was discovered and his intimate relationship with the Soviet
spy revealed, Hebborn insisted that he never asked Blunt to authenticate any
of the forgeries he had brought to England from Italy. According to
Golomstock, however, there were several passages in Hebborn’s memoirs
that confirmed that Blunt did in fact play an important role in certifying the
painter’s fakes as genuine. Hebborn died in a Rome hospital in January 1996
shortly after he was found in a public park in Rome, the victim of a violent
attack.
355
THE RITE OF SODOMY
117 Kim Philby’s comments concerning young Guy Burgess were reported by his
wife, Rufina, in Rufina Philby, Hayden Peake and Mikhail Lyubimov, The
Private Life of Kim Philby (New York: Fromm International, 2000), 230–231.
118 Unlike the other Cambridge traitors, early biographical data on Burgess
including his family life and early childhood is conspicuously absent from the
records. The author obtained some information on his early life from the
Dwyer-Laye Family website at http://www.geocities.com/layedwyer. The
website was created by Patrick Paskiewicz who teaches English at Henry
Ford, Oakland, and Schoolcraft Community Colleges.
119 Yuri Modin, My 5 Cambridge Friends, Burgess, Maclean, Philby, Blunt and
Cairncross (New York: Farrar Straus & Giroux, 1994), 72. Yuri Modin, the
KGB controller for the Cambridge spies including Guy Burgess from
1947–1953, confirmed the details of Guy’s Moscow visit in his recollections
of the Cambridge spies.
120 Deacon, 119.
121 Barrie Penrose and Simon Freeman, Conspiracy of Silence: The Secret Life of
Anthony Blunt (New York: Farrar Straus & Giroux, 1987), 319–320.
122 Ibid.
123 Costello, 203.
124 Penrose and Freeman, 320.
125 Ibid., 206.
126 For an excellent portrait of Sir John Philby and his son see Anthony Cave
Brown, Treason in the Blood (Boston: Houghton Mifflin Company, 1994). Also
Phillip Knightley, Bruce Page, and David Leitch, The Philby Conspiracy
(Garden City, N.Y.: Doubleday & Co. 1968) and Phillip Knightley, The Master
Spy — The Story of Kim Philby (New York: Alfred A. Kopf, 1989).
127 Brown, 133.
128 Ibid., 134–135.
129 Ibid., 135.
130 Ibid., 138.
131 Ibid.
132 Ibid., 140.
133 Modin, 49.
134 Ibid.
135 Rufina Philby, Peake, and Lyubimov, 404.
136 Ibid., 407.
137 Clan website at http://www.electricscotland.com/webclans/m/maclean2.html
138 Well known literary artists and homosexuals W. H. Auden and Christopher
Isherwood were Gresham’s School alumni.
139 See Costello, 307. Also, Rufina Philby, Peake, and Lyubimov, 406.
140 See Dr. Diana M. Henderson, “Scots at War/Secret War/Soviet Spies,”
available at http://www.scotsatwar.org.uk/secret/soviet.html
Trust, Edinburgh, Scotland.
141 Pryce-Jones. The figure 17,000 is based on information from the Soviet
archives recently made available to scholars from the West. Burgess, Maclean
and Cairncross were each said to have transferred three times that number
to Moscow.
356
THE HOMINTERN AND THE CAMBRIDGE SPIES
357
THE RITE OF SODOMY
to destroy the diaries of Liddell that gave a full record of MI5 activities
during the war. Interestingly, the allegations that Hollis might be a Soviet spy
originated from his own colleagues inside MI5. When Hollis was later
interrogated he gave a poor accounting of himself, but no issues were ever
settled. Like Liddell, Hollis’ general incompetence appeared to be no
detriment to his promotion and eventual knighthood. His was a charmed life.
It should be noted that Costello and Pincher and other intelligence writers
and researchers believed that there was prima facie evidence that a super-
mole existed in British intelligence outside of the Cambridge spy network.
154 Costello, 466, 27. One of Blunt’s sex partners was former guardsman, John
Gaskin, with whom Blunt had a long-term rocky affair that ended when
Gaskin fell over a balcony to his death.
155 Ibid.
156 Ibid., 561.
157 Rothschild claimed his Hungarian-born mother had put Burgess on her
payroll to advise her on finances.
158 Costello, 305.
159 Ibid., 660–663. Donald Gillies’ biography of Inverchapel, Radical Diplomat:
The Life of Archibald Clark Kerr, Lord Inverchapel, 1882–1951 (New York:
St. Martin’s Press, 1999), makes no mention of Inverchapel’s homosexual
proclivities except for a passing observation that the aging diplomat preferred
male company, “particularly young, intellectually energetic talkers” to that of
his young and beautiful wife, Tita, nearly 30 years his junior, whom he
“remarried” after a two-year divorce. Donald Maclean was one of the
upcoming, but still lowly, First Secretaries at the British Embassy in
Washington, D.C., who served under Lord Inverchapel. John Costello was
more critical than Gillies of Inverchapel’s pro-Communist politics, his
enchantment with Stalin and his low, blackmailable morals. According to
Costello, during Kerr’s early diplomatic years he formed a number of inti-
mate attachments with known Soviet agents including Stig Wennestrom who
he met during his ambassadorship to China and who turned out to be a major
general in the KGB and a Soviet military attaché. If not an outright spy or
informer, Lord Inverchapel was, at the very least, an effective Soviet “agent
of influence,” concluded Costello.
160 Costello, 300.
161 Ibid.
162 Ibid., 315.
163 Ibid., 318.
164 Michael Whitney Straight, After Long Silence (New York, London: W. W.
Norton and Co., 1983), 142.
165 Andrew and Mitrokhin, 61–62.
166 Jones, 27.
167 Ibid.
168 Robert J. Lamphere and Thomas Shachtman, The FBI -KGB War— A Special
Agent’s Story (New York: Random House, 1986), 167.
169 Costello, 317.
170 Ibid., 318.
358
THE HOMINTERN AND THE CAMBRIDGE SPIES
359
THE RITE OF SODOMY
University Press, 1999; and Herbert Romerstein and Eric Brindel, The
VENONA Secrets (Washington, D.C.: Regency Publishing Co., 2000).
Professor Harvey Klehr was kind enough to respond to a number of the
author’s queries on VENONA. There is an interesting footnote to the
VENONA story. In their 1992 book The American Communist Movement:
Storming Heaven Itself, written before academics were given access to
VENONA, Library of Congress historian John Haynes and Emory University
history, Professor Harvey Klehr, wrote that although “American Communists
owed their first loyalty to the motherland of communism rather than the
United States ... in practice few American Communists were spies.” They
went on to conclude that viewing “the American Communist Party chiefly as
an instrument of espionage or a sort of fifth column misjudges its main
purpose.” These opinions, however, were altered when Haynes and Klehr
studied the VENONA cables and discovered that “Not few, but hundreds of
American Communists ... abetted Soviet espionage in the United States” in
the 1930s and 1940s.” See
http://www.nwc.navy.mil/press/Review/2000/summer/re2-Su0.htm. Haynes
and Klehr’s work on VENONA remain the most objective book written on
the subject to date.
196 When Aileen and Kim Philby married on September 25, 1946, she was
pregnant with the first of their five children. In September 1956, Philby
started an affair with Eleanor Pope Brewer. After Aileen died in December
1957, Philby married Eleanor on January 24, 1959. According to Chapman
Pincher, when Philby heard that Aileen had died he was at a cocktail party
where he raised his glass and said, “You must all drink to the great news.
Aileen’s dead!” After Philby defected to Moscow, and while Eleanor was on a
visit to the United States, Philby began a fling with Maclean’s wife, Melinda.
In 1965, Eleanor left Moscow and Philby, who was in a hospital bed, and
never returned. Philby’s fourth wife, Rufina was of Russian-Polish origin.
Philby had four grandchildren.
197 James Angleton (1911–1980) began his intelligence career working with his
father who was in the OSS in Italy at the end of WWII. Early in the game he
developed close ties with the leaders of the Zionist underground that later
developed into the Mossad, Israel’s secret service. As head of CIA’s counter-
intelligence unit, he specialized in foreign spies and moles. Although he
wined and dined Philby on a regular basis and appeared to be on friendly
terms with the MI6 representative, Angleton had suspicions that Philby
might be a Soviet agent and conveyed those suspicions to his superiors who
blithely attributed them to Angleton’s alleged “paranoia” and “obsession”
with moles and double agents. When William Colby took over as CIA in 1974,
Angleton was basically put out to pasture and eventually resigned. Colby then
dismantled the counter-intelligence branch of the CIA. This turned out to be
a grievous error confirmed by the devastation wrought by Aldrich Ames and
Robert Hansen who spied for the Soviet Union. See
http://www.angelfire.com/dc/1spy/Angleton.html.
198 Costello, 539–540.
199 William Stevenson, Intepid’s Last Case (New York: Villard Books, Random
House, Inc., 1983), 187.
200 This ill-fated joint SIS-CIA operation is described in detail in Nicholas
Bethell, Betrayed (New York: Times Books, Random House, 1984).
360
THE HOMINTERN AND THE CAMBRIDGE SPIES
361
THE RITE OF SODOMY
217 Private communication with Patrick Paskiewicz. Nigel once described his
brother as “an extraordinary mixture of loathsomeness and charm.”
See Verne W. Newton, “The Cambridge Spies,” at
http://members.iglou.com/jtmajor/2Lives.htm.
218 Modin, 268.
219 Roland Perry, The Fifth Man: The Soviet Super Spy (London: Sidgwick and
Jackson, 1994), 27.
220 As soon as the State of Israel was formed, Rothschild assisted Chaim
Weizmann in setting up a top-secret nuclear program in Rehovoth. In 1947,
at the United Nations, both the Soviet Union and the United States voted in
favor of the establishment of a Jewish state in Palestine. The “Kibbutz” was
Israel’s contribution to the Socialist-Communist experiment in the new
nation-state.
221 Ibid., 36.
222 Ibid., 41.
223 Ibid., Costello, 305.
224 Ibid., 293.
225 In addition, according to former Mossad member Victor Ostrovsky,
Rothschild’s banks act as “bank sayanim,” that is, they assist the Mossad by
providing financial assistance at any time, day or night for emergency situa-
tions at no charge.
226 Modin, 77.
227 Costello, 249.
228 Rufina Philby, Peake, and Lyubimov, 436.
229 Sinclair, 85.
230 Ibid., 89.
231 Malcolm Muggeridge Chronicles of Wasted Time — The Green Stick,Vol. 1,
William Morrow & Co., 1973, 107.
232 Ibid.
233 Ibid., 109.
234 VENONA communications indicate that Code Names David and ROSA could
possibly have been Tess and Victor Rothschild. Was Victor Rothschild the so-
called “Fifth Man” of the Cambridge spy ring? In my opinion, the question is
wrongly phrased. If Rothschild did collaborate with and provide the Soviets
with British and American secret intelligence before, during and after the
Second World War, he did not do so as a servant of the Soviets as was the
case with Burgess, Maclean, Blunt and Philby. Rothschild was not one of five.
He was in a class by himself. His relationship with the Soviets as with all the
modern shakers and movers of World Revolution with whom he collaborated
operated on a completely different level and scale. Perhaps the question had
been better put — whose interests did Victor Rothschild represent and in
what hierarchy of order did he place his loyalties. Certainly these interests
embraced those of his family, his financial dynasty, his race, and the creation
and survival of a Jewish homeland in Palestine. Unlike his Cambridge friends,
Rothschild was not driven by any claptrap about the supremacy of
Communist ideology. Nor did he suffer under any illusions as to the nature
and outcome of Stalin’s war against the Jews as documented in Louis
Rapoport’s book by the same name (Stalin’s War Against the Jews (New York:
362
THE HOMINTERN AND THE CAMBRIDGE SPIES
363
THE RITE OF SODOMY
364
THE HOMINTERN AND THE CAMBRIDGE SPIES
interests.” See
http://www.revilo-oliver.com/rpo/Business_of_Deception.html.
262 Rev. Paul J. Shaughnessy, “The Gay Priest Problem —What Needs to Be
Done, and Why It Won’t Be,” Catholic World Report, (November 2000),
54–58. Father Shaughnessy, a Marine Corps and Navy chaplain wrote, “I
define as corrupt, in a sociological sense, any institution that has lost the
capacity to mend itself on its own initiative and by its own resources, an
institution that is unable to uncover and expel its own miscreants. It is in this
sense that the principal reason why the action necessary to solve the gay
problem won’t be taken is that the episcopacy in the United States is corrupt,
and the same is true of the majority of religious orders. It is important to
stress that this is a sociological claim, not a moral one.” The full text is
available from http://www.sdnewsnotes.com/ed/articles/2000/1200ps.htm.
263 Rueda, 78.
264 Rebecca West, 237.
265 Ibid., 99.
266 Stephen Dorrill and Anthony Summers, Honeytrap —The Secret Worlds of
Stephen Ward (London: Weidenfeld and Nicolson, 1987), 48.
267 Ibid.
268 Ibid., 52.
269 Ibid., 28.
270 Ibid., 36 – 37.
271 Penrose and Freeman, 254, 484.
272 Peter Montgomery’s father was Major-General Hugh Maude de Fallenberg
Montgomery. His uncle was Field-Marshal Sir Archibald Montgomery-
Massingberd, Chief of the Imperial General Staff. His second cousin was
Bernard Montgomery, the legendary Second World War commander.
273 Penrose and Freeman, 284.
274 It was probably through his familial connections that Peter gained his position
with Wavell in India. None of the Wavell biographies mentions Peter
Montgomery by name.
275 Chris Moore, The Kincora Scandal (Dublin: Marino, 1996), 88.
276 Carter, 384.
277 Costello, 466.
278 The Kincora boys’ home was opened in 1958 to serve as a transitional refuge
for troubled teens and orphans from the Belfast area. The warden chosen for
Kincora, Joseph Mains, was an active homosexual pederast. He was joined in
1964 by Raymond Semple, another “boy lover.” The two men turned the res-
idence into a living hell for many young boys who were placed at Kincora by
the State for safe keeping. When William McGrath joined the staff in 1971,
the hell at Kincora was complete. On January 24 1980, Dublin reporter Peter
McKenna of The Irish Independent wrote an article that charged that an offi-
cial cover-up of the sexual abuse of young boys and teens at the Kincora
Boys Home had been going on for more than 20 years. Further, McKenna
reported that various public agencies in both Northern Ireland and Whitehall
as well as British Intelligence had been informed of the criminal activities at
Kincora and had done nothing to halt the abuse. Chris Moore, author of The
365
THE RITE OF SODOMY
Kincora Scandal, has insisted that although the boys of Kincora were raped
and sodomized by McGrath, Mains and Semple — all of whom received stiff
prison terms after their December 1981 trials — there was no prostitution
ring that operated out of the home. McKenna, however, reported that there
was an organized pederast ring that operated out of Kincora and that some
boys were taken from the orphanage to nearby Birr Castle to serve as sexual
fodder for prominent Belfast and London upper-class pederasts and homosex-
uals. We know that McGrath, was a MI5 operative in Northern Ireland as
well as a leader of the Orange Order prior to his arrest. We know that he was
also a frequent visitor to London and moved in high political circles. However,
British Intelligence (MI5) closed down their investigation before the alleged
Belfast and British pederasts could be identified and questioned. The fact that
Blunt’s friend and fellow sodomite, Sir Knox Cunningham, who died in 1976,
was closely connected to McGrath lends support to the possibility that
Kincora boys were sexually abused by men other than McGrath, Mains and
Semple. Until such times as the Crown or Whitehall or the British Parliament
decide to reopen the Kincora Case, it is unlikely that the full truth shall ever
be revealed to the Irish and British public. What information about Kincora, if
any, Blunt shared with his Soviet paymasters is also likely to remain buried.
In addition to the Moore book, Labour Party defender Paul Foot has provided
additional information on the Kincora scandal in Who Framed Colin Wallace?
(Macmillan, London, 1989).
279 Moore, 88–89.
280 Dorrill, 38. In the text, Dorrill, who interviewed Robin Bryans, aka Robert
Harbinson, mistakenly states that Montini became Pope John Paul I rather
than Pope Paul VI.
366
THE HOMOSEXUAL COLLECTIVE
Let us pray. O God, our refuge and our strength, look down in
mercy upon Thy people who cry to Thee, and by the intercession
of the glorious and immaculate Virgin Mary, Mother of God, of
Saint Joseph her spouse, of Thy blessed Apostles Peter and Paul,
and of all the Saints, in mercy and goodness hear our prayers we
pour forth for the conversion of sinners, and for the liberty and
exultation of our holy Mother the Church.
Through the same Christ our Lord. Amen.
Saint Michael the Archangel, defend us in battle;
be our protection against the wickedness and snares of the devil.
May God rebuke him, we humbly pray: and do thou,
Prince of the heavenly host, by the power of God,
thrust down to hell Satan and all wicked spirits,
who wander through the world seeking the ruin of souls.
R. Amen
V. Most Sacred Heart of Jesus,
R. Have mercy upon us. (3 times)
PRAYERS
volume ii
Male Homosexuality
The Individual and the Collective
• Male homosexuality—Its nature and causes
• Parental roles in fostering homosexuality
• The playground as a dress rehearsal for life
• Sexual preciousness and sexual molestation
• Male homosexual behaviors
• Pedophilia and Pederasty—Understanding the difference
• The Homosexual Collective—
Constructing an anti-culture based on sexual deviancy
volume iii
AmChurch and the
Homosexual Revolution
• Posing a historical framework for today’s clerical
homosexual scandals
• Homosexual prelates and bureaucrats
in the NCCB/USCC [USCCB]
• The homosexual colonization of seminary and religious life
• AIDS outs active homosexual clerics and religious
• Treatment centers for clerical pederasts—
Therapy or hideaway?
• The homosexual legacy of William Cardinal O’Connell
of Boston
• Francis Cardinal Spellman—
The kingmaker and his homosexual court
• The secret life of John Cardinal Wright
volume iv
The Homosexual Network in
the American Hierarchy and Religious Orders
• Proving the existence of the homosexual
network in AmChurch
• Theodore Cardinal McCarrick—
A homosexual prelate in denial
• A portrait of ten hierarchical wolves in sheep’s clothing
• The operations of AmChurch’s homosexual underworld
and overworld
• The special case of Joseph Cardinal Bernardin
• Religious Orders—
The epicenter of the Homosexual Collective in the Church
• New Ways Ministry—A study in subversion
volume v
The Vatican and Pope Paul vi—
A Paradigm Shift on Homosexuality
• The Visionaries of NewChurch
• The role of Communist infiltration in the
homosexualization of the clergy
• Pope Paul VI and the Church’s paradigm shift on the
vice of sodomy
• Epilogue—A homosexual hierarchy—It’s meaning for the
future of the Roman Catholic Church
• Bibliography
Index
Aardweg, Gerard J. M. van den, 298, 369, Aestheticism, Aesthetic Movement, 136,
370, 371, 375, 377, 382, 383, 384, 385, 137, 173
386, 387, 402, 405, 428 Africa Development Council, 664
Abberline, Frederick, 122, 123, 124, 126, After the Boston Heresy Case, 509
127, 130 Agathon, 27 n 11
Abbey of the Holy Cross, Heiligenkreuz, Age Taboo, The, 660, 863
Austria, 1116 n 16 “agent of influence” see Soviet Cold War
abortifacients, 565, 578, 648 Espionage
abortion, xviii, 555, 558, 560, 564, 565, Agliardi, Rev. Antonio, 618
578, 602 n 114, 694, 696, 723 n 145, “Agnes,” 908
914 n 26, 1011, 1043
Agostini, Carlo Cardinal, 1132
“abortion rights,” 200 –201, 566 –567 Aherne, Fr. Greg, 939
Absolutely Null and Utterly Void —The AIDS (Acquired Immunity Deficiency
Papal Condemnation of Anglican Syndrome), 403, 405, 406–408, 410,
Orders, 1116 n 11 411, 413, 417, 420, 421, 426, 427, 428,
Abyssinian War, 1139 481, 483, 501 n 63, 573, 656, 898,
Accademia dei Nobili Ecclesiastici, 618, 899–901, 1007, 1016, 1039, 1046, 1047
619, 620, 808, 809, 1090, 1116 n 7, Aiskhylos (Aeschylus), 15
1139 Alan of Lille, 59–61 see also Plaint of
Accrete, Robert, 934 Nature, The
Acerba Animi On Persecution of the Alarcón-Hoyos, Fr. Félix, 976, 978 – 979,
Church in Mexico (1932), 1100 980
Acerbi, Antonio, 1096 Albanian betrayal, 328–329 see also Philby,
Aceves, Ignacio, 935 Harold Adrian Russell “Kim”
Acheson, Dean, 1121 n 68 Albany, Diocese of, 668–672, 728 n 253
Ackerly, J. R. (Joseph Randolph), 352–353 Albareda, Rev. Anselmo, 1119 n 41
n 79, 377 Albert the Great, Saint, 62
Ackerman, Bishop Richard, 836 Albigensian heresy, 34
Acquired Immunity Deficiency Syndrome Albigensians, 62
see AIDS Alcada, Duke of, 84
Acta Apostolicae Sedis (AAS), xiii, 753 Aldred, Salomon, 90
Action Francaise, 1118 n 34 Alesandro, Msgr. John A., 980
Act-Up, 472, 479, 481, 584 Aleski I, Patriarch (Simansky), 1110, 1112
Adam, Barry, 409 Aleski II, Patriarch (Ridiger), 1112–1113
Adamec, Bishop Joseph V., 828, 829, 1058 Alexander III, Czar, 245
Adamo, Msgr. Salvatore J., 673–674, 675 Alexander III, Pope, 60
Adyar (Madras), India, 487, 488, 491 Alexander the Great, 13
addiction, process of, 404, 469–470 Alexander VI, Pope, 81, 97, 107 n 59
Adema, Hank, 904 Alexander, Glen, 851–852
Adey, More, 167, 168 Alexandra, Princess of Denmark, 128
Ad Hoc Committee on Sexual Abuse Alfonzo, Fr. Pio, 1095
(NCCB/USCC, USCCB), 669, 741, 821, Alfred E. Smith Memorial Dinner, 643
847, 857, 867, 988–989 n 34 Alfrink, Bernard Jan Cardinal, 1133
Ad Hoc Committee of the Catholic Algeciras Conference, 212
Common Ground Initiative (NCCB, Algiers, Algeria, 143, 149, 170
USCCB), 823 Alinsky, Saul David, 572, 602 n 114, 1143,
Adler, Alfred, 15, 443, 462 n 4 1161–1162 n 70
Adonis Male Club, Chicago, 450 Allégret, Marc, 236–237
Adrian VI, Pope, 98 Allégret, Pastor Élie, 237
Advocate, The, 401, 431 n 22 Allen, William Cardinal, 89–90
Aelred of Rievaulx, 1032 Allentown, Pa., Diocese of, 1024
THE RITE OF SODOMY
Bernard, Saint (778 AD – 842 AD), 46 Beta College, Rome, 346, 1154
Bernard of Clairvaux, Saint, 489 Bethell, Nicholas, 360 n 200
Bernardin, Elaine Addison, 890 Betrayed, 360 n 200
Bernardin Sr., Joseph, 890 Bevilacqua, Anthony Cardinal, 743, 809,
Bernardin, Joseph Cardinal, xiii, 562, 563, 915 n 35, 972, 1007, 1107
566, 569, 575, 603 n 135, 710, 739, Bible, The
763, 842, 848, 855, 859, 868, 889– 893, Old Testament, 5, 34–37, 185–186,
895– 899, 901–906–912, 916 n 75, 917 201, 425
n 81, 935, 949, 950, 993 n 119, 1022, New Testament, 37–39, 185–186,
1031, 1034, 1053, 1070, 1111, 1157 201, 425
Always My Children, 605 n 187 Bicêtre prison, 229
Archbishop of Chicago, 892– 893, Bieber, Irving, 373, 376, 377, 378, 379,
896, 897, 901, 903, 1022 380–381, 382, 383, 384, 391 n 3, 399,
Archbishop of Cincinnati, 566, 896, 400, 474
897, 906 Big Brothers Big Sisters, 828
clerical career in Diocese of Binding with Briars, 392 n 29, 707,
Charleston, 890– 891 708–709
cover-up of sexual abuse cases, Pinturicchio, Bernardino, 621
901–904 Birmingham, Rev. Joseph E., 867
death of, 911 Birmingham Oratory, England, 709
first General Secretary of the Birringer, Fr. Raphael, 986
NCCB/USCC, 562–563, 892, 896
“birth control,” 200, 555, 557, 558,
homosexual charges against, xxii, 559–560, 564–565, 588, 602 n 114,
562, 848–849, 855, 857, 859, 889, 647–649
905, 908 Birth Control Review, 189
“Kingmaker,” 896, 897, 902 Bishop Hafey High School, Hazle
legacy of, 917 n 75 Township, Pa., 969
loss of father at early age, 890 Bishop Lillis High School, Kansas City,
“The Many Faces of AIDS,” Mo., 844
897–901 Bishops’ Office for United States Visitors,
President of the NCCB, 897 Rome, 705
protégé of Bishop Paul J. Hallinan, Bisig, Fr. Joseph, 994–995 n 139, 995
562, 892 n 153
relationship to Archbishop Jean Bismark, N. Dak., Diocese of, 857
Jadot, 895 Bismarck, Herbert von, 208
role in homosexual clique at Bismarck, Otto von, 207, 208, 210 –211,
NCCB/USCC, 566, 892–894 217, 285 n 587
“Seamless Garment” ethic, fallacy Blachford, Gregg, 374, 401
of, 914 n 26 Blachford, Norman, 438 n 169
Steven Cook case and lawsuit, Black Death, 73
905 – 912, 916 n 75
Blackfriars Hall, Oxford, England, 952
Bernardin, Maria, 890
Black Hand (Sicilian Mafia), 631
Bernardini, Filippo, 598 n 41
Black Mass, 326, 1153
Bernardino of Siena, Saint, 75–77
Black Nobility (Society), Rome, 618, 716
Bernau, Mrs., 826 – 827 n 16
Bernau, Gregory, 826– 837 Blacker, Carlos, 266 n 311
Berry, Jason, 587, 588, 608– 609 n 232, blackmail, role in homosexual life, xix,
775, 856, 976, 980 116, 126, 146, 157, 164, 195, 197, 200,
Berthold, Bishop of Toul, 56 201, 210, 218, 280 n 504, 351–352
Bertie, Francis, 310 n 79, 414, 569, 750, 862, 866
Bertone, Archbishop Tarcisio, 1066 Blagojevich, Rod R., 818
Besant, Annie, 204, 487, 488, 489, 491, Blaikie, Derek, 315
526 Blaikie, Linda Ford, 846
bestiality, 39, 63, 64 n 6, 87, 239, 1033 Blair, Bishop Stephen E., 747
THE RITE OF SODOMY
Blake, George, 335–336, 363 n 238 Boland, Bishop Raymond J., 613 n 243,
Blanchette, Bishop Romeo Roy, 812, 814 790, 792, 794, 846, 848, 873–874 n 115
Blanco, José Joaquín, 390 Bolger, Fr. Tony, 771, 776
Blaser, Fr. Emil, 749 Bollard, John, 939
blasphemy, 225, 227, 228, 492, 505 n 151 Bollhardt (soldier, Potsdam regiment),
Blavatsky, Helena Petrovna, 486, 487 213, 214
Blessed Sacrament Parish, Worcester, Bolshevism (Bolsheviks), 205, 283 n 550,
Mass., 705 297, 299, 1093
Bletchley Park, 319, 333, 341 Bond, Jeffrey, 956, 966–967, 971–972, 997
n 192
Block, Stephanie, 879 n 214
bondage and dominance (B/D), xvii, 377,
Bloomsbury Group, 308 –310, 351–353 405, 410
n 79, 353 n 80
Bondings, 1014, 1015–1016, 1019, 1053
Bluecoat boy, 139, 252 n 114
Bongie, Laurence L., 225, 226, 227, 229
“blues” or “blue men” (Russia), 239
Bonneau, Anthony, 670
Blum, Fr. Owen J., 47
Bonner, Rev. Dismas, 989 n 42
Blunt, Anthony Frederick, 310 –314, 315,
318 –321, 323, 324, 325, 331–332, 333, Bonson, Mary, 828 – 830
334, 335, 340, 342, 345, 346, 350 –351 Bonzano, Archbishop Giovanni, 631, 637
n 67, 354 n 86, 355 n 116, 361 n 213, Book of Gomorrah (Liber Gomorrhianus),
1153 48–59, 868
Apostles, member of, 310, 312 abuse of the confessional, 51
career as art critic, 311, 312, 355 clerical repentance and reform 53,
n 116 868
Courtauld Institute of Art, forms of sodomy, 50
appointment to, 320 condemnation of homosexual
death in London, 331 prelates who prey on spiritual sons,
espionage activities in MI5, 312, 50–51, 763
319 – 321, 334 insights into nature of
exposure as a Soviet spy, 331–332 homosexuality, 52
family background, 310 malice associated with vice of
sodomy, 52–53
homosexuality of, 311, 313, 314,
316 motivation of author, 49
Marlborough and Trinity College, notorious vs non-notorious
Cambridge, 310 –311 offenders, 54
personality of, 310, 311, 314 presentation to Pope Leo IX, 55
Peter Montgomery, relationship problem of lax bishops and
with, 313, 373, 1153 religious superiors, 50
post-WWII mission to Germany, see also Damian, Saint Peter
320, 357 n 147 Book of Trials, A, 159
recruitment as Soviet spy, 312–313 Bootkowski, Bishop Paul, 1170–1171
Rothchilds, relations with 333, 334 Booth, Howard J.
scope of treason, 319 –320 Booz, Hamilton, and Allen, Washington,
Blunt, Arthur Stanley Vaughan, 310 D.C., 562
Blunt, Christopher, 310, 313 Bordelon, Msgr. Marvin, 559–560
Blunt, Hilda Violet, 310 Borden, Ann, 1033
Blunt, Wilfred, 310, 354 n 89 Borgongini-Duca, Francesco Cardinal,
636, 637–638, 640, 721 n 114, 1139
‘B’nai B’rith, 692
Bosco, Bishop Anthony, 829, 1056, 1057
Boardman, Bishop J. Joseph, 667
Boston, Archdiocese of, 451, 616, 618,
Bockris, Victor, 426, 440 n 213 623, 630, 632, 633, 635, 637, 640, 661,
Body Electric School, 585 667, 669, 677, 689, 691, 692–693, 695,
Boggs, Rev. Dennis R., 1058 697, 703, 795, 862–867, 899, 1169
Bohemia Manor, Md., 510 Boston City Hospital, 695
Boise, Idaho, Diocese of, 810 Boston, city of, 450–451
INDEX
Boston College, 584, 617, 618, 633, 688, British Security Coordination
690, 691–692, 831, 987 n 2 (BSC), 304
Boston Globe, The, 864 Foreign Office (Department of
Boston Heresy case see Feeney, Fr. State), 301, 304, 318–319, 324,
Leonard, J. 327, 328, 330, 334
Boston Latin School, 688 Government Code & Cypher
School, 304
Boston Lying-In Hospital, 694
Home Office (Department of
Boston Magazine, 453
State), 304, 318
Boston Medical Center, AIDS Program, MI5 (attached to Home Office),
582 304, 313, 316, 319, 320–321, 325,
Boston Post, The, 688 333, 334, 341, 346, 353–354 n 86,
Boston Sex Scandal, 466 n 68 357 n 153, 365–366 n 278
Boston/Boise Committee (NAMBLA), 450 MI6 (attached to Foreign Office),
Boswell, John, 24, 25, 495, 1040 300, 301, 304, 313, 316, 319–320,
Boucher, Raymond, 806–807 324, 326, 327, 329, 331, 333, 334,
335, 341, 1156–1157
Boulanger, Fr. Andre, 567
Naval Intelligence Division, 337,
Bouldrey, Brian, 1015 338
Boundaries of Eros — Sex Crime and Political Warfare Executive, 304
Sexuality in Renaissance Venice, The, Special Operations Executive
72 (SOE), 304, 326
Boy Scouts, 323, 828 War Office, 313, 323
Boyle, Bishop Hugh, 707 Broad Church Movement, 307
Boys on their Contacts with Men: A Study Broadway musical theater, “gay”
of Sexually Expressed Friendships, 456 domination of, 500 n 32, 652, 653
Brady, Nicholas F., 638, 643–644 Broadway, Giles, 91, 92
Brady, Genevieve, 638 Brockwell, Detective-Inspector, 151
Brady, Stephen G., 743–744, 751–752, 759 Broderick, Bishop Edwin, 662, 668, 669,
n 11, 815–816, 953, 961 672
Brago. Rev. Carlo, 1119 n 41 Brody, Hardoon, Perkins & Kesten
Brahmanism, 486 (Boston), 682
brainwashing, techniques of, xxvii n 36 Broken Cross —The Hidden Hand in the
Braio, Sime, 849–854, 885 n 326 Vatican, The, 1117 n 23
Brand, Adolf, 198, 214–215, 286 n 607, Brom, Bishop Robert H., 746, 854–855,
449 905
Brandukov, Anatoly, 244 Bishop of Duluth, 855, 858
Brasenose College, Oxford, England Bishop of San Diego, 855, 861
Bray, Alan, 84, 92 financial pay-off for homosexual
affairs, 857, 858–859, 860, 861
Bredsdorff, Elias, 1152, 1166 n 110
Gregorian University, Rome,
Breindel, Eric, 1127 n 113 854–855
Brennan, Fr. Dennis (“Denise”), 607–608 homosexuality, charges against,
n 223 855, 857–861, 905
Brentrup, Fr. Bruce, 826–827 priest of Diocese of Winona, Minn.,
Breslau, University of, 198 854–855
Bridge, John, 151, 152 Brookfield, Charles, 260 n 184
Bridgeport, Diocese of, 780 Brooklyn, N.Y., Diocese of, 665, 666, 667,
British Broadcasting Company (BBC), 728 n 247, 739, 777, 778, 779, 796,
313, 324, 345 866, 868, 1012, 1025, 1038
British Intelligence/Security Services: Brooks, Mark, 856–859
attitudes and policy toward Brooks, Van Wyck, 175, 186
homosexual security risks, 301, Brothers for Christian Community, 1016,
316, 339, 349 n 48 1075 n 47
ARCOS raid, 304 Brothers Karamazo, The, 963
THE RITE OF SODOMY
Brothers of the Sacred Heart, 1019–1020 Fascism, fake conversion to, 322,
Brown, Horatio, 188, 269 n 341 334
Brown, Fr. Raymond, 713 homosexuality of, 314, 315,
Brown, Bishop Tod David, 796, 810–811, 322–323, 324
935 joins Press Department of the
Bishop of Boise, Idaho, 810 Foreign Office, 324
Bishop of Orange, Calif., 810 private secretary to Foreign
Secretary Hector McNeil, 324
clerical abuse settlements, 811
priest of Diocese of Monterey, 810 pro-Marxist views, 315
St. John’s Seminary, Camarillo, recruitment by Soviets, 314, 315
Calif., 810 Rothschilds, relationship to, 322,
Brown University, Providence, R.I., 1039 333, 334
Browning, Frank, 1015 Royal Naval College, exit from, 314
Browning, Oscar, 250 n 80 transfer to British Embassy in
United States, 324–325
Brusi, Bishop Thaddeus, 808
treason, scope of, 324–325
Bryans, Robin (pseud. Robert Harbinson),
311, 321, 346, 361 n 213, 366 n 280 Trinity College, Cambridge, 315
Bryant, Anita, 924 Burgess, Malcolm Kingsforth, 314
Buchanan, Robert, 159 Burgess, Nigel, 314, 332
Buckley, Fr. James, 1008 Burke, Fr. Edward Thomas, 940
Buddhism, 486, 488 Burke, Sr. Joan, 1071
Budenz, Louis, xx, 1103, 1105, 1123–1124 Burke, Rev. John J., 549, 552, 553, 554,
n 75 556, 597 n 2, 597 n 4, 598 n 41
Buehrle, Marie C., 716 n 25 Burke, Kevin C., 665
Building Bridges — Gay and Lesbian Burkholder, Fr. Robert N., 770–771, 870
Reality and the Catholic Church, n 32
1046–1048, 1061, 1062, 1063, 1066, Burkle-Young, Francis A., 111 n 149
1067, 1073 Burnett, William “Bill,” 677–679,
buggery, bugger, 72, 85, 114 see also 697–698, 699–700, 707, 712, 1169
sodomy Burns, Fr. Peter, 827–828
Buggery Act (England), 86 Burson-Marsteller, Chicago, 909
Buffalo, Diocese of, 1038 Burton, Richard (explorer, writer), 2, 273
Bugnini, Archbishop Annibale, 1095–1097 n 386
Bugnolo, Br. Alexis, 960–961, 996 n 164 Burton, Simon de, 170
Bukharin, Nikolai, 315 Buse, Paul, 1169
Bukoski III, Fr. Joseph, 769, 869 n 24 Buswell, Bishop Charles, 1053, 1064
Bulgars (Bulgarians), 1 Butler, Fr. John, 869 n 16
Bülow, Bernhard Heinrich, 208, 212, Butterfield, Fox, 867
214–216
butyl nitrite, 414
Bülow vs. Brand, 214–215
Buyevsky, Alexei Sergeyevich, 1111
Bunting, Glenn F., 938
Bychowski, Gustav, 376
Burger, John R., 401, 415–417
Byrne, Rev. Damian, 951
Burgess, Evelyn Gillman, 314
Byrne, James, 118–119
Burgess, Guy Francis de Moncy, 312, 313,
314–316, 317, 318, 319–320, 321, Byrne, Archbishop James J., 1170
322–325, 326, 327, 328, 329, 331, 332, Byrne, Rev. William, 618
333, 334, 335, 337, 341, 345, 350–351 Byrne, Rev. William T., 568, 569
n 67, 356 n 118
Apostles, member of, 315
childhood, early death of father, 314 Cabaret, 218, 287 n 626
death in Moscow, 332 Cabrini, Saint Frances Xavier, 541 n 47
defection to Moscow, 325, 341 Cacciavillan, Archbishop Agostino, 769,
enters Section D of MI6, 324, 326 786, 816, 869 n 20, 878 n 188, 1059
INDEX
Christ the King Parish, Worcester, Mass., Civil and Penal Code (France, 1791), 220
705 Civil Constitution of the Clergy (France),
Christian Action Party (CAP), Puerto 577
Rico, 648 Civil Rights Congress, 1105
Christian Brother’s College, South Africa, Civilta Cattolica, La, 267 n 318
748 Clap, Margaret, 92–93
Christian Brothers, 579, 620, 894, Claremont College, Calif., 495
919–920, 921, 1019, 1020, 1027, 1030,
Claretian Order, 476
1040
Claret, Saint Anthony Marie, 961, 972
Christian Church (Disciples of Christ),
836 Clark, Msgr. Eugene V., 726 n 189
Christian Democratic Party (Italy), 1130, Clark, Howard, 967
1139, 1140, 1141, 1146, 1171 Clark, Bishop Matthew H., 671, 1015,
Christian Institute for the Study of 1064
Human Sexuality, Chicago, 607 n 223 Clark, William, 79
Christian Register (Unitarian), 1106 Clarke, Edward, 150–151, 152, 153, 154,
Christianity, Social Tolerance, and 155, 156, 157–158, 171
Homosexuality, 25 Clay, Fr. Christopher, 969–970, 997 n 197
Christ’s College, Cambridge, 89 Cleary, Louis, 703
Christ the King Parish, Oakland, Calif., Cleghorn, Farley, 580
1072 Clement of Alexandria, Saint, 65 n 22, 494
Christus Dominus The Pastoral Office of Clement V, Pope, 70 n 127
the Bishops (1965), 562, 575 Clement VII, Pope, 98, 539
Chrysostom, Saint John, 40, 42 Clement VIII, Pope, 109 n 108
Church and Society Network Clement XI, Pope, 1116 n 7
(Episcopalian), 1010 Clement XII, Pope, 511, 526, 692, 1116
Church and the Homosexual, The, n9
411–412, 495 Clement XIV, Pope, 510
Church of All Saints, Roxbury, Mass., 636 Cleveland, Diocese of, 589
Church of Our Lady, Bardstown, Ky., 835, Cleveland Street Scandal, 122–130
837
Newton trial, 127–128
Church of Santa Maria della Pace, 1138
Parke-Euston trial, 125–127
Church of the Holy Ghost, Whitman,
Prince Eddy implicates the Royal
Mass., 636
family, 128–129
Churchill, Winston, 330, 341
telegraph boys male brothel,
Chuvakhin, Dimitri, 303 122–124
Cicero, 295 Veck and Newlove trial, 124–125
Cicognani, Amleto Giovanni Cardinal, Cleveland Street Scandal, The, 122
1102, 1119 n 41, 1133
Clibborn, Robert, 126
Cimino, Fr. John, 1007
Clifford, Fr. Jerome, 827
cinaedus, cinaedi, 21–22, 211
Clifton, Arthur, 167
Cincinnati, Archdiocese of, 706, 841–842,
Cliveden, 344, 345
893, 901–902, 905, 907–908, 910, 916
n 75 Clohessy, David, 980
Cipolla, Fr. Anthony, 610 n 241 Club Baths, 410
circumstantial evidence, value of, xxi Clum, John M., 653
Cistercians of the Strict Observance see Coache, Abbé Louis, 710–711
Trappist Order Cobb, Fr. Richard, 939–940
Citizen Cohen —The Life and Times of Roy Cockburn, Claud, 357 n 153
Cohn, 658 Code Napoléon (Civil Code of 1804), 191,
Citizens Committee Against Entrapment, 222
471 Cody, John Cardinal, 560, 564, 715, 772,
Ciudad del Este, Paraguay, Diocese of, 1022, 1147
1169 Cogley, John, 513
INDEX
Daily Worker, 946, 1103, 1105, 1106, 1107, de Castelbajac, Jean-Charles, 1015
1122 n 74 de Chardin, Teilhard, 946
Dakyns, H. Graham, 176–177 Decker, Twila, 782
Daladier, Édouard, 323 Deckers, Sr. Jeannine (the Singing Nun),
Dallas Morning News, The, 970 441 n 232
Dallas, Texas, Diocese of, 893, 969 Declaration of Independence (U.S.),
Dalpiaz, Msgr. Vigilio, 1091 510–511, 519, 542 n 60
Daly, Rev. Manus, 789 “Declaration on Masonic Associations”
(Vatican), 1116 n 10
Damasus I, Pope, 43
Declaration of the Rights of Man and of
Damasus II, Pope, 56
the Citizen, 220, 287 n 631, 1142
Damian, Fr. (Archdiocese of N.Y.), 1016
Declaration on Sexual Ethics see Persona
Damian (archpriest at Ravenna), 47 Humana
Damian, Saint Peter, 47–59, 76, 763, 868 Decree of the Holy Office Against
concern for salvation of souls, 49 Communism, 1120 n 63
death of, 48, 59 Decree on the Church of Christ, 523
enters Benedictine Order 47 Dee, Fr. G. Neal, 820, 878 n 198
relationship with Pope Leo IX, 55 Deedy, John, 695
views on Holy Orders, 47 Defenders of Dignity, 401
writing of Book of Gomorrah, definitions, problems of, xiv
48–59 de Galarreta, Bishop Alfonso, 964
see also Book of Gomorrah de Gallo, Adolphe, 125, 127
Damiano, Bishop Celestine J., 674, 675, de Gaulle, Charles, 238, 1131
729 n 263 Degollado, Guizar Maura, 973
Dancing with the Devil, 657 De Lai, Gaetano Cardinal, 598 n 41
Dandini, Girolamo Cardinal, 102 De la Isla, Mr., 974
Dandolo, Matteo, 103 Delaney, Bishop Joseph Patrick, 681, 683
D’Angelo, Fr. Rocco, 777–778, 781 de la Salle Christian Brothers see
Daniels, Josephus, 721 n 120 Christian Brothers
Dante, Msgr. Enrico, 1119 n 41 Delay, Jean, xiii, 143, 233–237, 412, 462
D’Arcy, Bishop John M., 867 n4
Darwinism, 189 della Chiesa, Giacomo Cardinal see
Benedict XV, Pope
Diarium, 97
della Corgna, Fulvio Cardinal, 101
Daughters of Charity, 988 n 15
della Rovere, Cristoforo Guidalotti Ciocchi
Daughters of Sarah, 1005
Cardinal, 96
David and Jonathan, relationship between,
della Rovere, Girolamo Basso Cardinal, 96
154
della Rovere, Giuliano Cardinal, see Julius
Davïdov, Vladimir Lvovich “Bob,” II, Pope
243–244
del Monte, Antonio Maria Ciocchi, 98
Davies, Sr. Judith, 814
del Monte, Boldovino, 100
Davis, Bishop James P., 648–649, 703
del Monte, Cristoforo Guidalotti Ciocchi
Day, Patrick, 350 n 67 Cardinal, 101
Day, Richard, 1127 n 110 del Monte, Fabiano, 101
Day, Russell and Co., London, 170, 171 del Monte, Giovanni Maria (Giammaria)
Deacon, Richard, 308, 351 n 69 Ciocchi Cardinal see Julius III, Pope
Deacon, Vyvyan, 489 del Monte, Innocenzo Cardinal, 97,
Dearden, John Cardinal, 556, 559, 562, 100–105
563, 574, 575, 586, 588, 770, 812, 892, de’ Medici, Giovanni Cardinal see Leo X,
1024, 1061 Pope
DeBaugh, R. Adam, 484–485, 1017, 1076 de’ Medici, Giulio Cardinal see Clement
n 53 VII, Pope
DeBernardo, Francis (Frank), 1012, 1014 de’ Medici, House of, 77, 79, 95
DeBonis, Bishop Donato, 1144, 1162 n 79 de’ Medici, Lorenzo the Magnificent, 80
INDEX
Dobbles, Rev. William J., 584 Doran Hall Retreat Center, Greensburg,
Dober, Fr. Edward, 876 n 164 Pa., 1056
Doberman, Martin Baum, 284 n 561 Dorians, 1, 7
“Dr. Anonymous,” 474 d’Ormesson, Vladimir, 1118–1119 n 38
“Dr. Dick” see Wagner, Fr. Richard Dorrill, Stephen, 365 n 266, 366 n 280,
“Dr. K” see Klausner, Jeffrey 1153
Dodd, Bella (Maria Asunta Isabella Doryphorus, 23
Visono), 1103, 1107–1108, 1126–1127 Dostoevsky, Fyodor, 963
n 110 Dotson, Edisol W., 416
Doerrer, Michael L., 98, 111 n 149 Dougherty, Dennis Cardinal, 552, 598 n 41
Dolan, Bishop Timothy M., 834–835 Dougherty, Bishop John, 966, 967
Dollfuss, Engelbert, government of, 318 Dougherty, Fr. John, 876 n 164
Döllinger, Johann J. Ignaz von, 512 Douglas, Alfred “Bosie,” 130, 141, 142,
Dombrowski, John, 1127 n 115 146–150, 151, 152, 154, 157, 162–170,
172, 322, 373
Domenec, Bishop Michael, 523, 524
De Profundis, original poem by
domestic violence (homosexual) see
Douglas, 253 n 126, 264 n 244
homosexual behavior (male) see also
lesbianism death of, 170
Dominic, Saint, 62, 920, 943 family and educational background,
142
Dominican Convent, Sparkhill, N.Y., 1054
homosexual (pederast) affairs,
Dominican House of Studies, River
142–143, 146–147
Forest, Ill., 948–951
marriage and conversion to
Dominican House of Studies, Washington,
Catholicism, 170
D.C., 841
meeting of Oscar Wilde, 142
Dominican Order, Dominicans, 75, 80,
509, 514, 517, 740, 841, 919–920, 921, reaction to Wilde trials, 150,
942–954, 988 n 15, 1018, 1019, 1027, 152–153
1028, 1062–1063, 1104, 1113 see also De Profundis (Wilde)
acceptance of homosexual Douglas, Custance Olive, 170
candidates for priesthood, Douglas, Francis Archibald see
942–944, 952–954 Drumlanrig, Lord
battle for River Forest Priory, Douglas, John Sholto see Queensberry, 8th
945–951 Marquess of
Parable Conference for Dominican Douglas, Lord Percy, 256 n 161
Life, 947 Douglas, Raymond, 267 n 323
support for Homosexual Collective, Dover, Kenneth J., xvi, 10, 14, 15, 26, 28
947, 1018, 1027, 1028, 1062–1063 n 32, 28 n 35, 28–29 n 50, 29 n 78
target of Communist infiltration, Dowd, Michael G., 667
1104, 1113 Dowling, Linda, 159, 268 n 355
Dominican Sisters, 779, 1020 Downey, Fr. Alvin T., 828
Dominican Sisters of the Most Holy Doyle, Arthur Conan, 255 n 143
Rosary, 770
Doyle, Fr. Kenneth, 671
Domitian, 23
Doyle-Mouton-Peterson Report (1985),
Donahue, Jessie, 657 590, 608–609 n 232
Donahue, Jimmy, 657–658 Doyle, Rev. Thomas P., 590, 608–609
Donahue, Bishop Stephen J., 641 n 232
Donnellan, Archbishop Thomas A., 664 Dramatic Review, 139
Donnelly, Fr. Richard, 618 Driberg, Tom (Lord Bradwell), 313, 357
Donoghue, Emma, 453 n 153
Donohue, William, 1000–1001 n 250 Driscoll, Fr. Charles M., 633
Donovan, William “Wild Bill,” 305 Driver, Thomas F., 480
Doody, Fr. Michael, 631, 632 Drivon, Laurence, 806–807
Döpfner, Julius Cardinal, 1133, 1134 Droleskey, Thomas A., 878 n 188
INDEX
Goergen, Fr. Donald, 942, 945–952, 953, co-director of New Ways Ministry,
992 n 107, 992 n 108 1010
Goethe, 173 founder of Conference for Catholic
Gold (Golodnitsky), Harry, 348 n 16 Lesbians, 1005, 1060
“golden showers,” 405 co-founder of Center for
Golenewski, Michael, 335 Homophobia Education, 1021,
1025, 1053, 1054, 1055
Golitison, Anatoli, 338, 364 n 249
co-founder of Catholic Parents
Golitsyn, Alexey, 242
Network, 1021, 1065, 1066–1067
Golomstock, Igor, 355 n 116
co-founder of Catholic Coalition for
Golos, Jacob, 1125 n 94 Gay Civil Rights, 1019–1021
Gomorrah, Gommorrhites, 38, 39, 45–46, connections to Dignity, 1005, 1009,
50, 84, 1049 1011, 1017
González Arias, Bishop Francisco María, Director of SSND Lesbian/Gay
973, 974 Ministry, 1064
Goodbye! Good Men, 1085 n 332 Dominic Bash “story,” 1005, 1057,
Good, Frederick, 695 1070
Good Shepherd Chapel, Whitley City, Ky., founder of Womanjourney
837 Weavings for lesbian religious,
Goodwin, Fr. Justin, 891–892 1064
Gordievsky, Oleg, 354 n 102 defense of “gay” spirituality, 1046,
Gorges, Richard, 246 n 12 1048
Gorsky, Anatoly, 319 pro-homosexual writings, speeches
Gospel According to Matthew, The (Pasolini and activities, 1026, 1027,
film), 438–439 n 173 1031–1032, 1035, 1038, 1040–1041,
1042–1048, 1051–1053, 1060, 1064,
Gospel of St. John, 1137
1065, 1066 –1067, 1069,
Gospel of St. Mark, The (“secret 1070–1071, 1072
version”), 494
receives federal grant to study
Goss, Robert E., S.J., xvi, 472–473, 478, lesbianism, 1011–1012
479, 481–482, 485–486, 499 n 29,
signs pro-abortion ad in NYT, 1011
584–585, 586, 606 n 197, 1035
Gow, Andrew, 312 subject of investigation by Maida
Commission, 1023–1025,
Gower, Lord (Ronald Sutherland), 134, 1060 –1065
140, 145, 178, 251 n 87
support for homosexual “unions,”
Grace Episcopal Church, Chicago, 1022 1043, 1051
Grace, J. Peter, 723 n 143 support for Homosexual Collective,
Graham, Fr. Gilbert, 944, 945 1010–1012, 1017–1023,
Grahmann, Bishop Charles, 746, 760 n 22 1025–1026, 1027, 1031–1032,
Grain, J. P., 155 1040–1041, 1042–1048,
Grainger, Wallis (Walter), 150, 171 1051–1061, 1064
Gramick, Sr. Jeannine, xvii, 485, 583, 667, leaves School Sisters of Notre
713, 740, 745, 780, 842, 986, 1003, Dame for the Sisters of Loretto,
1004–1007, 1009, 1010, 1011–1012, 1072
1013, 1015, 1017, 1018, 1819, Vatican directives (1983) ignored,
1021–1025, 1031–1032, 1035, 1037, 1022–1023, 1025, 1058, 1063
1038, 1039, 1040–1048, 1052–1061, Vatican investigation by CICL and
1062–1069 CDF follow-up to Maida
attack on natural law, 1044, 1047 Commission, 1065–1066,
claims support of U.S. bishops and 1067–1072
religious orders, 1064 refuses to sign Profession of Faith,
clerical pederasty, lack of interest 1070–1072
in victims, 1047 see also New Ways Ministry also
conversion to radical feminism, Nugent, Fr. Robert
1004–1005, 1038, 1042–1046 Gramsci, Antonio, 307
THE RITE OF SODOMY
Grand Seminary of St. Sulpice, Montreal, Growing Up Gay —The Sorrows and Joys
623, 676, 677, 686 of Gay and Lesbian Adolescence, 373
Grant, Duncan James, 309, 352 n 79 Grundliche Erklarung, xi
Grant, Jesse, 401 Gruner, Fr. Nicholas, 1160 n 41
Gray, Euphemia, 251 n 82 Gruson, Sidney, 655
Gray, John, 141, 144, 253 n 122, 123, 124 Guadalupe Medical Center, Cherry Valley,
Gray, Kenneth G., 447 Calif., 951
Gray, Philip Howard, 378, 479 Guardian Angels Parish, Kansas City, Mo.,
Graz, University of, Austria, 300 844
Guardian Unlimited, 267–268 n 327
Greaney, Edward, 765
Guicharnaud, June, xiii
Great Mother, cult of, 21
Guilfoyle, Bishop George Henry, 668,
Great St. Mary’s Church, Cambridge,
672–675, 779–780, 894, 1157
England, 493
Auxiliary Bishop of N.Y., 672
“Great Terror,” (Stalin), 300
Bishop of Camden, N.J., 672
Greek Homosexuality, 14
Catholic Charities, N.Y., 672
Greeley, Fr. Andrew, 742, 759 n 7,
904–905, 909 clerical homosexual network in
Camden Diocese, 673–675, 676,
Green Bay, Diocese of, 866, 1024, 1026 730 n 282, 894
Green, Bishop Francis J., 568, 601 n 100 Msgr. Adamo attack on, 673–674,
Green, Richard, 379, 382, 383, 396 n 125 676
Greene, Tom, 854 record of clerical sexual abuse
Greensburg, Pa., Diocese of, 702, cover-ups, 673–675, 676, 779–780
1054–1055, 1056 Guillaume, Bishop Louis, 516
Gregorian Pontifical University, “the Guimarães, Atila Sinke, 1096, 1155, 1167
Greg,” Rome, 540 n 33, 620, 688, 804, n 130
808, 810, 848, 1020, 1113, 1139 Guinan, Fr. Michael D., 1027, 1028
Gregory IX, Pope, 63 Guindon, Fr. André, 1037
Gregory I (the Great) 45–46, 66 n 36 Guízar Valencia, Archbishop Antonio, 973
Gregory VII (Hildebrand of Tuscany), Guízar Valencia, Bishop Raphael, 973
Pope Saint, 56, 59 Guízar Valencia, Bl. Bishop Raphael, 973
Gregory XVI, Pope, 517, 518, 526, 542 Gumbleton, Dan, 586
n 54, 1116 n 9
Gumbleton, Bishop Thomas, 574,
Gregory, Bishop Wilton D., 669, 752 585–586, 1015, 1024, 1053, 1060,
Gremigni, Archbishop Gilla Vicenzo, 1061, 1065
1143–1144 Gunderson, Martin, 502 n 87
Gresham’s School, England, 318, 356 Gunn, D. W., 1154
n 138 gymnasia, xv, 12
Gribanov, Oleg “Alyosha,” 303, 337
Gribouski, James J., 853, 885 n 337
GRID (gay-related immune deficiency) see H-adolescent (pre-homosexual
AIDS adolescent), 375, 378, 384–385, 386
Griffin, Fr. Barry, 1046 Hadrian, Emperor, 23, 30 n 103, 40
Griffin, Fr. Thomas P., 684 Haganah (Zionist underground), 333
Griswald v. Conn. (1965), 559 Haiti, 500 n 32
Grocholewski, Zenon Cardinal, 1172 Haley, Fr. James, 762 n 74
Groeschel, Fr. Benedict, 663, 727 n 222 Halifax, Lord (Edward Wood), 129–130
Grogan, John, 782 Hall, David, 838, 840
grooming (sexual) of minor males see Hall, Theodore, 1121 n 68
pederasty Hallam, Arthur Henry, 307
Grossman, Nancy, 411 Hallinan, Archbishop Paul J., 562
Grosskurth, Phyllis, 122, 175, 269 n 341 Halperin, Maurice, 1121 n 68
Growing in Love, 796 Halpin, Sr. Alice, 903–904
INDEX
personality maldevelopment, xix, 579, 581, 589, 591, 593, 715 n 2, 824,
298, 370, 371–372, 378, 429 835, 841, 857, 892, 895, 897, 900, 911,
problems of aging, 15–16, 402–404 912, 914 n 26, 919, 923–925, 1003,
penis size, significance of, 373 1005, 1016, 1019–1021, 1023, 1034,
1037, 1041, 1048–1049, 1050, 1073,
Peter Pan complex, 14, 370, 381,
1127 n 110, 1151, 1152
384, 395 n 107, 706
aging, attitude towards older
pornography, use of, see gmporn
homosexuals
prostitutes, use of, 298
American Psychiatric Association
pseudo- femininity of, 399–400, (APA), on-going battle with, 444,
411–412 456, 463 n 12, 474–475, 1029
psychiatric disorders, 370, 378, 441 anti-cultural bias of, 399, 469
n 231
assignment of feminine names,
rage and jealousies, 194, 232, 377, 107–108 n 66, 117, 120, 219, 239
402, 427
attack on nuclear family, 471–472,
rape (of other homosexuals), 412, 1050
414, 417–418, 454–455
blasphemy, acts of, 492–493
rape, (of non-homosexuals), 194
businesses catering to, 499–500
relationship to pets, 352–353 n 79, n 32
403, 432 n 36
campaign to decriminalize sodomy,
religious views see Homosexual 200–202,
Collective and Churches
campaign to lower age of consent,
subversion (treason), propensity 389, 452, 462, 868
for, 298
connection to criminal underworld,
target of homosexual serial killers, 232, 298, 1050
427
cooperation with Protestant and
transformation from homosexual to Jewish religious groups see
“gay,” 479–480 Homosexual Collective and
violence against, “gay-bashing,” Religious Bodies
222 cooperation with Roman Catholic
homosexual behavior, 368, 374, 399–400, Church see Homosexual Collective
401–408, 409–411, 412–414, 415–417, within the Catholic Church
418–420, 426–429, 900 economic leverage, 476
alcoholism, 414 eradicating gender differences, 472
compulsive nature of, 372
exploitation of AIDS industry, 581
cruising, 409
“gay” bars, 373, 377, 408, 409, 415,
depersonalization of partners, 426, 761 n 42
370–371, 372, 373
“gay” baths, 373, 377, 402,
domestic violence, xix, 194, 232, 409–410, 426
406, 412–414, 426–427
“gay” newspapers and magazines
masochistic/sadistic elements in,
“gayspeak” see homosexual lexicon
370, 399–400, 401
goals of, 471, 473
promiscuity of, 185, 352, 371, 373,
401–403, 409–411, 1047 ideology of, 470, 471–473
risk-taking, 167, 405–406, 407, 410 indifference to victims of sexual
abuse, 454, 455, 456, 1041, 1051
substance abuse, use of illicit
drugs, 232, 298, 406, 411, 413, influence on women’s fashion, 419,
414–415, 864, 900 470
suicide, 195, 201, 218, 414, jewelry, body, 405
428–429 language, control of, xvii– xviii,
Homosexual Catholics: A New Primer for 477–479
Discussion, 1017 lexicon see homosexual lexicon
Homosexual Collective (Movement), occupational colonization, 499–500
389–390, 404, 410, 411–416, 424, 430, n 32, 1050
449–450, 469–477, 478–482, 483–484, pederasty, support for, 402–404,
492, 496, 497, 561, 568, 570–571, 576, 449–450, 452, 453, 455, 747, 863
INDEX
politics of outing see outing see also New Ways Ministry also
politics of the Left, primacy of, x, Communication Ministry, Inc.
473–474 Homosexual Collective and non-Catholic
preoccupation with youth, 402–404 Religious Bodies, 482–483, 484–485,
492, 1010, 1044–1046
promiscuity, views on, 373, 395 n
107, 402, 409, 410, 472, 709 creation of alternative churches or
parachurches, 484, 485
promotion of “gay gene” theories,
389 ecumenical networking, 483,
484–485
prominent publications of, 407, 409,
450, 452, 453, 459, 495, exploitation of youth groups, 483
recruitment practices, 374–375, exploitation of religious political
453 lobbies, 483
gaining access to church assets,
role in life of individual homo-
483
sexual, 389–390, 404, 469
importance of religion to the
role of networking in Collective,
Collective, 482, 483
295, 739–740
infiltration of Protestant churches,
slave auctions, 405
483, 503 n 93, 1010–1011
strategies and tactics of, xiv– xv, xv, Judaism, 27 n 2, 1044
367, 473–474, 483, 1032, 1047
ordination of homosexual clergy,
as a “sub-culture,” xxvii n 37, 113, 484
390, 399, 469
posing as a “civil rights”
substitute for family, 390, 1053 movement, 483
violence associated with, 289 source of funding see Homosexual
n 677, 412–414, 709 Collective funding
see also Mattachine Society source of manpower, 483
Homosexual Collective within the see also Universal Fellowship of
Catholic Church, 739–740, 741–743, Metropolitan Community Churches
780, 824, 835, 841, 857, 892, 897, (UFMCC)
919–920, 947, 949, 950, 983, 983–986, Homosexual Collective, funding of,
1003–1004, 1007–1008, 1017–1021, 473–474, 475–477
1023, 1031, 1032, 1034, 1035–1036,
1040, 1046, 1049–1051, 1053–1060, AIDS-related funding, 475, 476,
1072–1073, 1099, 1151, 1152 477, 581
timetable for growth of, 741–742, Catholic religious orders, 476,
892, 895, 919–920, 1003–1004, 919–920, 923–924
1031, 1032, 1035 –1037, 1040, 1151 church donations, 476, 483
infiltration of Catholic seminaries corporation and foundation funding
see Seminary life and training, (listing), 476, 477
United States government funds, 476
networking and colonization of IRS tax status, 476
priesthood see Priesthood private individual contributions,
infiltration and exploitation of 476
religious orders, 919, 923–924, see also New Ways Ministry
925–927, 928–937, 938–942, Homosexual Desire in Revolutionary
943–954, 955–972, 973–980, Russia, 292 n 720
981–986, 1003–1004, 1013, homosexuality :
1018–1021, 1031, 1032, 1060,
an acquired vice, 423–424, 1036
1072–1073
ancient Greece, 16–20, 26
funding sources for, 1013–1015
ancient Rome, 20–25, 26
attack on the Church, Catholic
sexual morality and the family, antithesis of real sex, 371–372
1027, 1028, 1029, 1032, 1034, 1039, biblical opposition to, xv
1040, 1043, 1044–1055 character problems, 376
exploitation of Catholic school condemnation by early Church,
system, 1035 39–63
THE RITE OF SODOMY
“John WM Doe” (Bishop Anthony Joint Strategy and Action Coalition (NCC),
O’Connell case), 790 485
“John T. Doe” (Bishop Anthony O’Connell Joliet, Ill., Diocese of, 811, 812–814, 820,
case), 790–793 837
“John Doe X” (Bishop Ryan case), 817 Jones, John E., 971
“John Doe Y” (Bishop Ryan case), 817 Joseph, Saint, 1137
“Reverend Father John Doe Z” (Bishop Josephinum, Pontifical College,
Ryan case), 817 Worthington (Columbus), Ohio, 572,
John of Lodi, 47 783, 848, 889
John Paul I, Pope, 1112, 1133, 1134 Josephite Order, 543 n 67
John Paul II, Pope, xiii, 543 n 70, 601 Josephus, Flavius, 5
n 106, 664, 668, 671, 687, 688, 711, Joubert, Rev. Jacques, 543 n 67
712, 752, 767, 780–781, 782, 796, 797, Joughin, Margaret, 826
809, 839, 848, 861, 869 n 20, 896, 921, Jouin, Msgr. Ernest, 1092, 1093, 1117
973, 976, 980–981, 1015, 1020, 1069, n 19
1116, 1155, 1169, 1170, 1172 Journals of André Gide, 236
John the Evangelist, Saint, 88–89 Jowett, Benjamin, 133, 159, 175
John XXIII, Pope Bl., 112 n 180, 576, 706, Juarez, Fr. Juan, 509, 539 n 2
753, 891, 1089, 1099, 1112, 1129–1137,
Judaism, 27 n 2, 1044
1147, 1151, 1160 n 36
Jude, Saint, 37
Birth Control Commission,
establishment of, 1137, 1151 Judy, Fr. Myron, 1007
Cardinal Giacomo Maria Radini- Juliette, 229
Tedeschi, relationship with, Julius II, Pope, 98
1129–1130 Julius III, Pope, 94, 97, 98–105
death of, 1137 charges of homosexuality against,
ecclesiastical and diplomatic career, 102 –105
1129–1132, 1139 election to papacy, 101
election as an interim pope, 1099, meeting of Innocenzo, 100
1129, 1132, 1141, 1158 n 22 papal service, 98–99
Freemasonry, accusations of Julius Caesar, 23
membership in, 1132 Jung, Carl, 495, 1032
Giovanni Battista Montini, early Jurado, Arturo Guzman, 976, 977, 978
friendship with, 1130
Jurgens, Fr. “Jurgs,” 751
Liturgical innovations of, 1137 Just as I Am — A Practical Guide to Being
a non-Marian pope, 1137 Out, Proud, and Christian Coming Out,
Papal Consistories, 1132, 482
1158 –1159 n 20 Justine or The Misfortunes of Virtue, 229
Pasolini dedication to, 438–439 Justinian Code, 44
n 173 Justinian I, Emperor, 44, 66 n 31
Patriarch of Venice, 1132 Juvenalis (Juvenal), Decimus Junius,
Second Vatican Council, 923, 1095, 22–23
1112, 1132–1137, 1159 n 22
Johns Hopkins University, Md., 587, 590
Johnson, David, 303 Kabalism, Kabala, 34, 486, 1092
Johnston, Fr. J. Vann, 788 Kabalistic Jews, 64 n 6
Johnson, Lionel, 142, 253 n 127 Kadrijal, Zenel, 329
Johnson, Lyndon B., 600 n 84 Kaffer, Bishop Roger, 813–814
Johnson, Manning, 1103, 1104–1105, Kaiser and his Court Wilhelm II and the
1106, 1111, 1127 n 110 Government of Germany, The, 284
Johnson, Virginia E. xiii, 408, 590, 592, n 561
1028 Kaiser, Martin, 830
Johnson (Cory), William, 175, 256–257 Kallman, Chester, 377
n 162, 308 Kane, Sr. Theresa, 1031, 1032–1033
THE RITE OF SODOMY
Kane, Fr. Thomas, 594, 610 – 612 n 242, Kenrick, Bishop Francis Patrick, 515, 520,
680, 681 543 n 67
Kansas City Star series on priests and Kenrick-Glennon Seminary, St. Louis,
AIDS, 579 – 586, 595 – 596, 604 n 163, Mo., 572, 821
664 Kenrick, Archbishop Peter Richard, 523,
see also Priesthood and AIDS 524, 785
Kansas City, Kan., Archdiocese of, 1169 Kentucky Council of Churches, 836
Kansas City-St. Joseph, Mo., Diocese of, Keohane, Msgr. Mark, 885 n 326
790, 792, 808, 842, 843–848 Keohane, Fr. Donald, 883 n 292
Kantowicz, Edward, 715 Keplinger, Fred, 800 – 801
Kantrowitz, Arnie, 395 n 107 Kepner, Jim, 452
Kapitza Club, 350–351 n 67 Kerby, Rev. William, 549, 553
Kapitza, Pyotr, 350–351 n 67 Kerr, Archibald Clark (Lord Inverchapel),
Karlen, Arno, xi, 370, 399 322, 325, 329–330, 358 n 159
Karma, law of, 487 Kertbeny, Károly Márie (Karl Maria
Katyn Forest Massacre (Poland), Benkert), xxvi n 26, 272 n 379
1120–1121 n 63 Keynes, John Maynard, 308–309, 351–352
Katz, Rudolf “Rolf,” 322, 333 n 79
Kazan, Elia, 646 Keys, Msgr. Thomas J., 876 n 159
Kazantzakis, Nikos, 1043 Khrushchev, Nikita, 1110
Keane, Archbishop John J., 526, 527, 530, Kicanas, Bishop Gerald F., 569, 896
531, 534 Kiefer, Otto, 20
Keating, Bishop John R., 902, 915 n 46 Kiesler, Brother John, 936
Keeler, Christine, 340, 344 Kilbride, Mary, 1014
Keeler, William Cardinal, 563, 909
Kimball, Fr. Don, 874–875 n 133
Keenan, Rev. John, 580
Kincora Pederast Scandal, 346, 365–366
Kehoe, Monika, 432 n 37 n 278
Kelbach, Walter, 427 King, Robert, 700–701
Keleher, Fr. William L., 692 King’s College, Cambridge, 140, 141, 307
Kellenberg, Bishop Walter P., 979 Kinney, Bishop John F., 857, 1077 n 87
Kellenyi, Joe, 1085 n 332 Kinsey, Alfred C., xiii, 272 n 378, 405,
Keller, Rose, 228 443–444, 503 n 96, 573, 587, 588,
Keller, Sr. Lois J., 1084 n 309 589–590, 592, 602 n 124, 614 n 244,
Kellner, Karl, 1092 946, 1012, 1029
Kelly, Frank, 607 n 221 Kirbo, Charlie, 566
Kelly, Sr. Jane, 800–801, 803 Kirker, Richard, 604 n 160
Kelly, Bishop Patrick, 516–517, 541 n 48 Kirwan, Martin, 246 n 12
Kelly, Archbishop Thomas Cajetan, Kissing the Witch: Old Tales in New Skins,
835–836, 840–842, 895, 1077 n 87 453
Archbishop of Louisville, 895 Klausner, Jeffrey (“Dr. K”), 408
career bureaucrat in Washington, Klehr, Harvey, 360 n 195, 1101
D.C., 895 Klein, Abbé Felix, 532, 546 n 121
cover-up of clerical pederastic Kline, Rev. Francis, 795
crimes, 841, 842 Klugman, James, 350 n 67
joins Dominican Order, 841 Knight, Maxwell, 313
pro-homosexual politics of, 842, Knightley, Phillip, 300
1077 n 87
Knights and Nobles Charities, Pittsburgh
Kelty, Fr. Matthew, 1042
Diocese, 692
Kemp, Jonathan, 269 n 341
Knights of Columbus, 549, 607 n 223, 638,
Kennedy, Eugene, 909 643, 692, 713, 721 n 124, 811, 1127
Kennedy, Hubert, 466 n 68 n 113
Kennedy, John F., 339, 648, 1160 n 36 Knights of Malta, Rome, 643–646,
Kennedy, Rev. Thomas F., 635–636 722–723 n 142, 723 n 143, 809
INDEX
Knights of the Holy Sepulchre, 809 Kunz, Rev. Alfred J., 993 n 121
Knights Templars, 70 n 127 Kurtz, Bishop Joseph E., 793
Knott, Msgr. John, 558
Knowlton, Stephen A., 709–710
Know-Nothing Movement, 520 L’Affaire Oscar Wilde, 253 n 123
Knoxville, Tenn., Diocese of, 786, La Barbera, Peter, 441 n 233
787–788, 789, 790, 792, 793 Labouchere Amendment, 115–116, 124
Koch, Robert, 272 n 377 Labouchere, Henry Du Pré, 115, 125, 130,
Kohlberg, Lawrence, 856 158–159
Kolb, Lawrence C., 444 Labour Movement (England), 307
Kolbet, Sr. Joyce, 1013 Labour Party (England), 300, 313, 339
Komonchak, Joseph A., 1096–1097 Lacaire, Craig, 701
König, Franziskus Cardinal, 1113–1114, Lacey, T. A., Rev. Canon, xiii
1133, 1134 Lady Windermere’s Fan, 144
Konradi, Nikolay “Kolya,” 243 Lady’s World, The (Woman’s World), 139
Das konträre Gestchlechtsgefühl (The Lafayette, La., Diocese of, 759 n 11
Contrary Sexual Feeling), 188 Lafayette, Marquis de (Gilbert du
Kopp, Lillanna, 1038 Montier), 287 n 631
Korean War, 325, 330 Lafitte, Francoise, 277 n 448
Kornfeder, Joseph (aka Joseph Zack), 1104 Laghi, Pio Cardinal, 594, 766–767, 772,
Kos, Fr. Rudy, 613 n 242, 746, 893, 895, 786, 869 n 10, 898–899, 1024, 1025,
913 n 11 1026, 1061
laicization see Priesthood
Kosnick, Rev. Anthony, 1020
Laithwaite, John Gilbert, 345, 346, 1153
Kosnick Report see Human Sexuality —
New Directions in American Catholic Lambda Legal and Education Defense
Thought Fund, 453 – 454, 606 n 197
Kotek, Yosif, 243, 244 Lamennais, Abbé Félicité Robert de,
518 – 519, 542 n 59
Kraft, Joseph, 194
Lamentabili Sane Syllabus Condemning
Krafft-Ebing, Richard von, 180–181, 189,
the Errors of the Modernists (1907),
198, 201, 230, 385, 443
535–536, 537, 543 n 70, 553, 1089
classification of sexual inverts, 181
Lamont. Corliss, 1123 –1124 n 75
opposed to anti-sodomy laws, 181,
Lamont, Flora, 1123–1124 n 75
201, 281–282 n 509
Lamont, Thomas W., 1123–1124 n 75
Krakow, Kari, 453
Lance, Myron, 427
Kramer, Joseph, S.J., 486, 584–585, 586
Lancet, 407
Kramer, Larry, 395 n 107, 414
Landmesser, Fr. Gerald Mannes, 948
Kreuger, James, 776
Lane, John, 144
Krishnamurti, Jiddu, 489
Lansing, Mich., Diocese of, 781, 1055
Kroger, Helen (aka Lona Cohen), 335
Lantigua, John, 795
Kroger, Peter (aka Morris Cohen), 335
Larkin, Fr. Ernest E., 987 n 9
Krol, John Cardinal, 559, 566, 893, 915 Larkin, Felix Edward, 655
n 35, 1007, 1008, 1170
Larkin, Bishop William T., 777
Kropinak, Sr. Marguerite, 713, 1027
Larraona, Arcadio MarÌa Cardinal, 1133
Krumm, Fr. Gus, 934–936
Last Temptation of Christ, The, 1043,
Krupp, Friedrich “Fritz” Alfred, 195–198, 1078–1079 n 19
200, 279–280 n 492
Las Vegas-Reno, Diocese of, 773, 805
Krupp, Marga, 197
latae sententiae excommunication, 51, 695
Kucera, Archbishop Daniel, 814, 895
latent homosexuality, myth of, 369, 391
Kyd, Thomas, 88 n3
Kulina, Benjamin, 570 Lateran Treaties, 1094
Kumpel, Robert W., 855–856, 857 Lateran Pontifical University, Rome, 812,
Küng, Fr. Hans, 1011, 1134, 1135 1130–1131
THE RITE OF SODOMY
Madson, David, murder of, 419, 438 n 169 Malleus hereticorum (Hammer of the
Mafia (Costra Nostra), 305 see also Heretics), 534
organized crime also Sicilian Mafia Mallinson, Rev. Art, 747
Magdalen College, Oxford, 131, 133, 142, Mallock, W. H., 250 n 80
175, 176 Mallor, Harold, 253 n 124
“MAGIC,” (code), 305 Malloy, Fr. Edward A., xv, 1027,
Maglione, Luigi Cardinal, 1131, 1140 1029–1030, 1078–1079 n 119
Magnan, Valentin, 231, 289 n 673 Malone, Bishop James W., 1053, 1057,
Maguire, Daniel C., 1028, 1040, 1048 1060
Maguire, Archbishop John J., 663 Malthusian Movement see population
Maguire, Bishop Joseph F., 685, 686, 731 control
n 312 Malthusians, 189
Mahaffy, Rev. John Pentland, 131–132, Manahan, Nancy, 454
135, 136, 249 n 68 Manchester, N.H., 866
Maher, Bishop Leo, 770, 855, 856, 857, Manchester, William, 196, 197, 279–280
861 n 492
Mahon, Msgr. Gerald, 859 Manes, Giorgio, 1171
Mahony, Roger M. Cardinal, 568, 605 Manhattan College, 662
n 187, 796, 797, 799, 803, 804, 805, Manhattan House of Prayer, 668
807, 809, 810, 857, 899, 909, 915 n 35, Manhattan Project (U.S. Government),
1171 1101
Archbishop of Los Angeles, 797 Manicheanism, Manichean, 34, 41, 235
Bishop of Stockton, 797 Manly, John C., 805, 860
“Kingmaker,” 797, 804, 805, 810 Mann, Wilfred Basil, 328
Papal Foundation, trustee of, 809 Mann, Thomas, 201
role in cover-up of clerical Mann, William H., 588
pederasts, 807
Manning, Henry Edward Cardinal, 135,
Maida, Adam Joseph Cardinal, 1024, 1026, 251 n 93
1060, 1061, 1070
Manning, Timothy Cardinal, 804
Maida Commission on Sr. Gramick and Fr.
Mannling, 183, 192
Nugent and New Ways Ministry, 842,
1023–1025, 1026, 1046, 1048, 1053, Mantegazza, Paola, 272 n 375
1061–1065, 1066, 1073, 1077 n 87 Man They Called a Monster, The, 459
criticism of Final Report, “The Many Faces of AIDS: A Gospel
1063–1064, 1073 Response” (NCCB), 897–901
defense presents its case, Mapplethorpe, Robert, 392–393 n 32, 411,
1061–1063 426, 573
Final Report of, 1046, 1063 Mar, Keith, 989 n 42
ground rules for investigation, Maras, Jeffrey, 857–860, 896
1024–1025, 1077 n 87 A March of Dimes Primer —The A-Z of
investigation delayed five years, Eugenic Killing, 1162 n 79
1025, 1026 Marchetti Selvaggiani, Francesco
reactivation of, 1060–1061 Cardinal, 689, 691, 733 n 326
timetable for, 1061–1072 Marchetti, Victor, 349–350 n 65
Vatican continues investigation, Marchionda, Fr. Jim, 949
1065–1072 Marcinkus, Archbishop Paul Casimir,
Maier’s Law, xxi, xxviii n 55 1144, 1146–1147, 1148, 1163–1164
Mains, Joseph, 365 n 278 n 86, 1170
Maisky, Ivan, 306 Marcoux, Paul, 830–834, 881 n 245
Making of the Modern Homosexual, The, Marcuse, Herbert, 471
374 Maréchal, Archbishop Ambrose, 516, 517,
The Male Couple: How Relationships 541 n 48, 542 n 50
Develop, 656 Marelli, Bishop Luigi Maria, 1130
Malines Conversations, 1094 Marginal Comment, 14
THE RITE OF SODOMY
McQuaid, Bishop Bernard, 523, 524, 525, Vatican Pro-Secretary, 621, 1090,
527, 528 1091
McRaith, Bishop John, 1055, 1064 William Cardinal O’Connell,
McShane, Joseph M., 550 friendship with, 620–621, 627, 633
McWhirter, David P., 405, 656 Merton, Thomas (Fr. Lewis), 1032, 1042
Meat Rack, The, Fire Island, N.Y., 500 Merz, Fr. Dan, 786
n 32 Messina (Italy), Archdiocese of, 1145
Meck, Nadezhda Filaretovna von, 243 Methodist Federation for Social Action,
Medeiros, Humberto Cardinal, 451, 610 1105
n 242, 669, 699, 711, 862, 864, 866, Methuen, Messrs. (London), 163
867, 887 n 391, 888 n 401, 987 n 2 Metz Accord, 1112, 1135–1136,
Mediator Dei On the Sacred Liturgy 1159–1160 n 34
(1947), 1097 Metz, Diocese of, 1112
Medjugorje, “Gospa” of, 760 n 31 Metz, Fr. Ken, 831
Meehan, Michael, 836, 882 n 263 Metzger, Bishop Sidney Matthew, 703
Meerloo, Joost A. M., xxvii n 36, 478, 501 Mexico, 556, 1094
n 54
Meyer, Albert Cardinal, 559, 1147
Meerscheidt-Hullesem, Herr von, 200
Meyerfeld, Herr, 163
Melish, Rev. John Howard, 1103
MGM (Metro-Goldwyn-Mayer) Studios,
Melmoth, Sebastian see Wilde, Oscar
646 – 647, 723 n 145
Melson, James Kenneth, 437 n 153
Miailovich, Robert, 1914
Memnon, 193
Miami Herald, 581, 781, 782
Memoirs (John Addington Symonds), 121,
176, 177, 185 Miami, homosexual subculture, 390, 581
Men Who Beat the Men Who Love Them, Miami. Archdiocese of, 581, 777, 783
413 Micara, Clemente Cardinal, 1119 n 41
Mendelian theory of human genetics, Michaelis, Johann David, xi
387–388 Michelangelo, 154
Mendicant Orders, 63, 74–75 Mickiewicz, Adam, 174, 268 n 338
Mengeling, Bishop Carl F., 781 Midwest Institute of Christodrama,
Menti Nostare On the Development of 831–832
Holiness in Priestly Life (1950), 575, Miech, Robert J., 827
1097 Mieli, Mario, 502 n 74
Menzies, Stewart, 320, 327 Migge, Antonio, 153, 171
Mepkin Trappist Abbey, S.C., 795 Mikhailsky, Sigmund, 336–337
Meredith. H. O., 352 n 79 Milan (Italy), Archdiocese of, 1132, 1135,
Merisi, Mike, 451 1142–1145
Merlin, Eugene, 989 n 42 Milan, University of, 1135
Merrick, Jeffrey, 287 n 632 Miles, Rev. and Mrs., 134, 137
Merrill, George, 271 n 354 Miles, Frank, 134, 136–137, 140, 145
Merritt, Tahira Khan, 683 Milham, Jim, xvii, 478
Merry del Val y Zulueta, Raphael Milhaven, John Giles, 1039
Cardinal, 619, 620–622, 623, 627, 640,
Milk, Harvey, 453
645, 716 n 29, 716–718 n 30
Millais, John Everett, 134
ancestral background, 620
Millenari, the, 896, 1103, 1114, 1124 n 80
cause for canonization, 718 n 30
enters the Accademia dei Nobili Miller, Edith Starr (Lady Queensborough),
Ecclesiastici, 620 1117 n 19
Nord und Sud, accusations of Miller, Jeanne (aka Hilary Stiles), 774,
homosexuality against, 621, 902 – 903
716 – 718 n 30 Miller, Rev. Louis E., 837
Secretary of State, 621, 623, 1092 Miller, Tom, 902
spiritual director for boys of the Milton, Joyce, xxi, 298
Trastevere, 620, 627 Milwaukee AIDS Project, 824
INDEX
Milwaukee Journal Sentinel, 825, 828, 830, Molly House Trials, 92–94
833 Molody, Konon Trofimovich, see Lonsdale,
Milwaukee, Archdiocese of, 774, 823–828, Gordon
830–834 Moltke vs. Harden, 213–214
Milyukova, Antonina, 241– 242, 292 n 736 Moltke vs. Harden (retrial), 215
Mindszenty, József Cardinal, 1150–1151 Moltke, Helmuth von, 285 n 580
Ministry/USA: A Model for Ministry to the Moltke, Lily (Elbe) von, 213, 215
Homosexual Community, 985 Moltke, Kuno von, 208, 210, 211, 213–217
Minkler, Fr. John, 671–672, 729 n 262 Mondale, Walter “Fritz,” 566
Minley Manor, Hampshire, 313 Money, John, 587, 588, 590, 608 n 229,
Mir Iskusstva (The World of Art) 614 n 244
Movement, 240 Moneyrex, 1146
Miracle, The, 646 Monk Swimming, A, 660
Mirari Vos On Liberalism and Religious Montalvo, Archbishop Gabriel, 761 n 52,
Indifferentism (1832), 518 799, 821, 838, 852–853, 861
Mirguet, Paul, 238 Montavon, William, 554
Miserentissimus Redemptor On Reparation Montefiore, Rev. Hugh W., 493–494
to the Sacred Heart (1928), 1100
Monterey, Calif., Diocese of, 808, 810
Misfits — A Study of Sexual Outsiders, The,
Montgomery, Br. Robert, 948
376
Montgomery, Field Marshall Bernard, 313,
Mission Church of San Francisco de Asis,
365 n 272
Santa Fe, 584
Montgomery, Hugh, 313, 346, 1153, 1154
Missionaries of Charity, 1170
Montgomery, Hugh Maude de Fallenberg,
Missionaries of the Precious Blood, 925
365 n 272
Missionaries of the Sacred Heart and the
Montgomery, Peter, 313, 340, 345, 346,
Virgin of Sorrows see Legionaries of
373, 1153
Christ
Montgomery-Massingberd, Field Marshall
Missionary Sisters of the Sacred Heart,
Archibald, 365 n 272
541 n 47
Montini, Francesca Buffali, 1138
Missionary Society of St. Paul the Apostle
see Missionary Sisters of the Sacred Montini, Francesco, 1138
Heart Montini, Giorgio, 1130, 1138
Mit Brennender Sorge On the Church and Montini, Giovanni Battista see Paul VI,
the German Reich (1937), 1093 Pope
Mitchell, Peter Chalmers, 350 n 67 Montini, Giuditta, 1130, 1138
Mithras, cult of, 21 Montini, Lodovico, 1138
Mitrokhin, Vasili N., 1109–1110, 1111, Montraiul, Renee-Pelagie de, 227
1113, 1128 n 124 Montraiul, Anne de (Lady Anne), 228
Mitzel, John, 466 n 68 Moon, Tom, 431 n 26
Mobile, Ala., Diocese of, 778 Mooney, Archbishop Edward, 641
Modell, Fr. Carl, 897 Moor, Norman, 176–177, 237, 272 n 364
Modernism, heresy of, 306, 516, 534–538, Moore, Chris, 365–366 n 278
627, 1090, 1092 Moore, Bishop Emerson, 579, 663–665,
condemnation by Pope Pius X, 668
534–538, 1092 Moore, G. E. (George Edward), 353 n 80
Oath Against Modernism see Moore, John D. J., 655
Sacrorum antistitum Moore, Fr. Tom, 574
Modin,Yuri, 331, 356 n 119 Moore, Fr. Thomas Verner, 587
“Moffie,” (Afrikaan), 2. Moran, Fr. Gabriel, 919, 987 n 2, 1028,
Mohave Indians, xxv n 10 1040
Mohr, J. W., 446 Morel, Bénédict A., 231, 289 n 673
Mohr, Richard, 481 Morello, Fr. Andres, 963 – 964
molly, mollies, 93, 94, 115, 190 Moreno, Bishop Manuel Duran, 568–569,
molly house (England), 93, 94 804–805, 807
THE RITE OF SODOMY
“Night of the Longknives,” 315 1014, 1015, 1017, 1018, 1019, 1020,
Nigro, Samuel, xxviii n 60, 372, 373, 375, 1021–1024, 1025–1026, 1030–1031,
404 1032, 1037, 1042–1048, 1051–1053,
Nikodim, Metropolitan (Rotow), 1111 1054–1061, 1065, 1066–1072, 1073,
1075 n 30
Nikolai I, Czar of Russia, 238
clerical background, 1007–1008
Nikolai, Metropolitan (Yarushevich), 1110
co-founder of New Ways Ministry,
Nilan, Bishop John J., 549, 552
1010, 1012
Niolon, Richard, 413, 435–436 n 112
co-founder of Center for
Nist, Bill, 713 Homophobia Education, 1021,
Noaker, Patrick W., 789–790, 845 1025, 1053, 1054, 1055
Nobile, Philip, 656 co-founder of Catholic Parents
Noble and Holy Order of the Knights of Network, 1021, 1065, 1066–1067
Labor, 526, 527 co-founder of Catholic Coalition for
Nolan, Hugh J., 511 Gay Civil Rights, 1019–1021
Non Abbiamo Bisogno On Catholic Action homosexuality of, 1014, 1022
in Italy (1931), 132, 639–640, 721–722 claims support of U.S. bishops and
n 133, 1118 n 34 religious orders, 1064
Norbertine Order, 1007 clerical pederasty, lack of interest
Nord und Sud, 621–622, 716–718 n 30 in victims, 1047
Nogara, Bernardino, 1162–1163 n 81 ministry of AIDS-infected priests,
Normandy Pedophile case (France) 224 1046
Norplant, 565 Modernist views of, 1023, 1043,
“Notification from the Congregation for 1044–1045, 1048, 1055
the Doctrine of the Faith Regarding Sr. pro-homosexual writings, speeches
Jeannine Gramick, SSND and Father and activities of, 1026, 1030–1031,
Robert Nugent, SDS” (1999), 1032, 1042, 1043–1048,
1069–1072 1051–1053, 1060, 1064, 1065,
North American College, Rome, 514, 526, 1066–1067, 1069
530, 531, 540 n 33, 581, 589, 618, 619, promotion of goals and agenda of
620, 622, 625, 626, 635, 650, 668, 688, Homosexual Collective,
698, 705, 707, 741, 810, 834, 890 1007–1008, 1010, 1014–1015,
underground AIDS-testing 1017, 1018, 1021–1023,
program, 581 1025–1026, 1032, 1047
North American Liturgical Conference support for “open marriages” for
(1956), 693 married homosexuals, 1047
North American Man/Boy Love Quixote Center, incorporator of,
Association see NAMBLA 1009, 1010
North London Press, 125 sabbatical at Catholic University of
Louvain, Belgium, 1060–1061
NATO (North Atlantic Treaty
Organization), 303, 325, 330, 337 subject of investigation by Maida
Commission, 1023–1025,
Northside Cemetery, Pittsburgh, 714
1060–1065
Norton, Rictor, 176, 273 n 382
support for homosexual “holy
Norwich, Conn., Diocese of, 681 unions,” 1043, 1051
Notre Dame Church, Southbridge, Mass., support for “gays” in priesthood
677 and religious life, 1047–1048
Notre Dame College, Md., 1005, 1009 Vatican directives (1983) ignored,
Notre Dame, University of, 559, 696 1022–1023, 1025, 1058
Novara (Italy), Diocese of, 1143–1144 Vatican investigation by CICL and
Novus Ordo Missae, 1097, 1148, 1149, CDF follow-up to Maida
1164–1165 n 91, 1165 n 92 Commission, 1065–1066,
Noyes, Arthur P., 444 1067–1072, 1073
Nugent, Rev. Robert, 476, 485, 583, 605 signs Profession of Faith, 1072
n 187, 667, 713, 740, 745, 780, 842, see also New Ways Ministry also
986, 1003, 1007–1010, 1012, 1013, Gramick, Sr. Jeannine
INDEX
Nussbaum, Martha, 25 688, 689, 694, 697, 699, 714, 720 n 93,
Nye, David, 935 724–725 n 165, 739, 1115, 1169
Bishop of Diocese of Portland,
Maine, 622 – 623
Oakland, Diocese of, 582 –583 Coadjutor and Cardinal of Boston
Archdiocese, 623 – 627
Oblates of Mary Immaculate, 741–742,
858, 919–920, 921, 988 n 27, death of, 633
1019–1020 family background and early death
Oblates of St. Francis de Sales, 747, of father, 616
919–920, 1006, 1019 Fr. David Toomey, problems with,
Oblate Sisters of Providence, 543 n 67 629–630
O’Boyle, Patrick Cardinal, 603 n 135, 662, Fr. Francis Spellman, hatred for,
710 628, 636–637, 640
O’Brien, Fr. Arthur, 770 Fr. James O’Connell and
“marriage” scandal, 623, 624,
O’Brien, Bishop Thomas J., 568, 569, 570, 628–633, 720 n 93
601 n 106
graduation from Boston College,
O’Brien, Msgr. Thomas J., 846, 847, 848 618
O’Brien, William, 246 n 12 homosexuality of, 616–617, 627,
Observer, The (London), 170, 312 630, 632
Ocamb, Karen, xiv, 452 murder in the Boston Chancery,
O’Carroll, Tom, 460 633
Occult Theocrasy, 1117 n 19 North American College, Rome,
618, 619, 622
Occult World, The, 488
Pope Benedict XV, confrontation
Occultism, 209, 488, 938 with, 631, 632
Occult practices, homosexual affinity for, Raphael Merry del Val, friendship
411, 484, 486, 702, 856, 905 see also with, 619–620
OTO
“sewing circle” incident, 617
Ochoa, Fr. Xavier, 799, 800
Sulpician Order in Boston, hatred
O’Connell, Bishop Anthony, 785–796, 843, for, 616–617, 626, 699
846
William Dunn, problematic
Bishop of Knoxville, 786 friendship with 618–619, 627–628,
Bishop of Palm Beach, 786, 867 630
birth in Ireland and immigration to O’Connor, Brian F., 567–568
U.S., 785 O’Connor, Fr. John F., 505 n 151, 903,
priest of Diocese of Jefferson City, 948–951, 952, 993 n 119
Mo., 785 O’Connor, John H., 764, 768–769, 868 n 2,
pederast crimes at St. Thomas 869 n 21
Seminary, 785–786, 787, 789–795 O’Connor, John J. Cardinal, 655, 664, 671,
resignation, 787 743, 779, 865, 899, 1025
Trappist Monastery, life at, 795 O’Connor, Bishop William A., 818–820
O’Connell, Brigid, 616, 618 Octopus: The Long Reach of the Sicilian
O’Connell, Bishop Denis J., 527, 530, 531, Mafia, 295
552, 619 Oddfellows in the Politics of Religion, 718
O’Connell, Rev. James Percival Edward, n 30
622–623, 624, 625, 628–632, 720 n 93 Oddi, Silvio Cardinal, 767, 868 n 16
O’Connell, Matthew, 622 Oddo, Thomas, 1017
O’Connell, William, 622 Odoacer, King, 44
O’Connell, Fr. William C., 675, 729–730 O’Donnell, Bishop Edwin, 759 n 11
n 278 O’Donoghue, Rev. Brendan, 699–702
O’Connell, William Henry Cardinal, 507, Oestreich, Thomas, 56
549, 551, 552, 597 n 2, 598 n 41, Offenses Against the Person Act
615–633, 635, 636–637, 650, 651, 676, (England), 115
THE RITE OF SODOMY
Our Lady of Mt. Carmel, Worcester, Palm Beach Post, 781, 788, 795
Mass., 705 Palm Beach, Fla., Diocese of, 675, 777,
Our Lady of the Lakes, Oquossoc, Maine, 778–788, 789, 790, 792, 795, 866, 1069
744 Panati, Charles, 476
Our Lady of the Rosary, Sabattus, Maine, pantheism, 486, 521
744 Papal Audience Office for American
Our Lady of the Rosary, Spencer, Mass., Bishops, Rome, 705
699, 700, 701 Papal Conclaves:
Our Lady Queen of Angels Seminary, San of 1503, 97
Fernando, Calif., 797–798, 803, 804,
of 1522, 98
805, 807, 808, 875 n 134, 876–877
n 164 of 1523, 98
Our Lady Star of the Sea Church, Cape of 1903, 534, 1090–1092, 1093
May, N.J., 675 of 1958, 1141, 1158 n 17
Our Sunday Visitor, 707, 708 of 1963, 1155, 1164 n 87
Out (Magazine), Pittsburgh, Pa., 709 Papal Consistories, 1156 n 18, 1161 n 63
Out of Bondage, 1125 n 94 of 1550 (secret), 101
OutCharlotte, 477 of 1893 (secret), 1117 n 17
“outing,” 479, 481–482, 502 n 87, 615 of 1923 (secret), 1134
Outing: Shattering the Conspiracy of of 1929 (secret), 638
Silence, 481, 697 of 1946, 1097
Outrage (London), 389, 472, 1171 of 1952 (secret), 1141
see also Tatchell, Peter of 1953, 1097, 1161 n 63
O Vatican! A Slightly Wicked View of the of 1958, 1132
Holy See, 1154 of 1973, 1133
“over-population,” 185, 362–363 n 234 Papal Foundation, 809 – 810
see also population control Papal Infallibility, definition and doctrine
Owensboro, Ky., Diocese of, 1055 of, 290 n 680, 522–523, 524
“Oxbridge,” 301, 306, 307, 320 Papal chamberlain, 1166 n 115
Oxford Movement, 518 Papal legate, role of, 530–531
Oxford spy ring, 350 n 67 Papal States, 518, 524, 1094
Oxford, University of (England), 85, 142, Paragraph 143 (Prussian Code), 191, 195,
146, 159, 306, 340 196
Paragraph 175 (Code of German Reich),
116, 195, 199, 200, 201, 203, 207, 211,
213, 214, 215, 217–218, 280 n 493
Pacelli, Carlo, 639
Paragraph 218 (Germany), 201
Pacelli, Elizabetta, 639
Parents and Friends of Lesbians and Gays
Pacelli, Ernesto, 1118 n 38
(PFLAG), 477, 483, 502 n 91, 1014,
Pacelli, Eugenio Maria Giuseppe Giovanni 1022, 1066–1067
Cardinal see Pius XII, Pope
Parke, Ernest, 125–127, 130
Pacelli, Felice, 1118 n 38
Parker, Charles “Charlie,” 146, 147, 149,
Pacelli, Filippo, 1118 n 38 150, 152, 153, 155, 156
Pacelli, Giulio, 639 Parker, William, 146, 153, 155
Pacelli, Marcantonio, 639, 1118 n 38 Parkhill, Sheila, 759 n 7
Packenham pub, London, 321 Parliament for the World’s Religions
Paedophile Information Exchange (PIE), (1993), 694
England, 460 Paris, European homosexual center, 219,
Page, Bruce, 300 242
Page, Rev. Msgr. Raymond J., 677, 678, Parnell, Charles Stewart 262–263 n 225
679–681, 697–698, 699–700, 707 Parocchi, Lucido Maria Cardinal, 620
Page, Tina S., 854 Partita Popolare Italiana (PPI), 1094,
Pall Mall Gazette (London), 115, 139 1130, 1131
Palladius, 43 Partridge. Ralph, 352 n 79
THE RITE OF SODOMY
age of male victims, 447, 448 Percy, William A., 453, 479, 481, 660, 697
characteristics of, 448 Pérez , José Antonio Olvera, 976
different etiology from Pérez, Fernando Olvera
heterosexual pedophile, 447, Perez, Rob, 769
recidivism rate, highest among sex Perfectae Caritatis Decree on the
offenders, 449 Adaptation and Renewal of Religious
relationship to victims, 237, 448 Life (1965), 578, 982
treatment, poor prognosis for, 447 Perich, Rev. Nicholas, 572
violent nature of sexual acts, 448 Perkins, Annie, 153
see also pederasty Perkins, William, 124, 125
pedophilia (general), 238, 358, 443, 444, Perl, William, 1121 n 68
446, 455, 469, 590, 591, 708, 944, 1033 Permanent Observer Mission of the Holy
age factors, 446 See to the United Nations, N.Y., 894,
alcoholism, role of, 445, 592 895
Alfred Kinsey’s redefinition of Perry, Mary Elizabeth, 83
term, 443–444 Perry, Rev. Troy, 484, 503 n 93
causes of, 443, 444, 445, 446 Persky, Stan, 281 n 511
clinical definition of (APA), 444, Persona Humana — Declaration on Certain
445, 463 n 12 Questions Concerning Sexual Ethics
common definition of, xxviii n 48, (1975), 667, 1035–1037, 1040,
443 1066–1068
decriminalization of , 455 pervert, characteristics of, 377
sexual acts, nature of, 444, 447 Perverts by Official Order, 721 n 120
types of (heterosexual and perversion, definition of,
homosexual), 444 perversions, 371, 378, 404, 411, 429–430,
Victorian theories on, 444 449, 469, 944
see also Krafft-Ebing, Richard von exhibitionism, 404, 411, 447, 449,
Pedophilia and Exhibitionism, 444 586
Pedosexual Contacts and Pedophile fetishism, 181, 469
Relationships, 456 homosexuality see homosexuality
Pedosexual Resources Directory (PRD), (male) also lesbianism (female)
459 pedophilia, see pedophilia
Pekarske, Rev. Daniel, 1001 n 253, 1002 sadomasochism see sadomasochism
n 274
scatology, 404
Pellegrini, Francis E., murder of, 742, 759
transsexualism, 944
n 7, 904–905
Pelosi, Giuseppe “Pino,” 420 transvestitism, 404, 469, 944
Penal Code of 1810 (France), 222, 224, urolagnistic fixation, 404
231 voyeurism, 404, 411, 447
Penance, Sacrament of, 39–40, 45, 62, Pescher, Annie, 441 n 232
517, 602 n 118, 817 Peter the Great, 238
Penelope, Julia, xxvii n 29, 478 Peter, Saint, 37, 39
penile plethysmograph (“peter-meter”), Peter’s Pence, 518, 1063
592, 931 Peters, Edward, 63
Penitential texts, 45 Peterson, Rev. Michael, 586–591, 592,
Pensacola-Tallahassee, Diocese of, 781, 608–609 n 232, 610 n 241, 614 n 244
782, 1038 addiction to drugs, 586, 588
Pennsylvania, University of, 1004–1005 background and medical training,
Pentecostalism, Pentecostalist, 526, 532, 586, 587
1110 death of, 586, 594
Penthouse, 656 founder and director of St. Luke
Pentonville prison, 130, 160, 168 Institute, 588–589
People for the American Way, 1015 funeral at St. Matthews Cathedral,
Percival, John, 177 Washington, D.C., 594
INDEX
Pius IX, Blessed, Pope, 135, 233, 290 Plenary Councils of U.S. National
n 680, 518, 521, 522, 523, 524, 526, Episcopacy
543 n 70, 1100, 1116 n 9 definition of and conditions for a
Pius X, Pope Saint, 534–539, 620, 623, plenary council, 519, 542 n 63
627, 981, 1073, 1089–1090, 1091–1092, First Plenary Council (1852), 515,
1093, 1116–1117 n 17, 1129 520
Pius XI, Pope, 555, 598 n 41, 633, Second Plenary Council (1866),
637–638, 639 – 640, 641, 721–722 520, 523
n 133, 754, 957, 1089, 1093–1094, Third Plenary Council (1884),
1099–1100, 1118 n 29, 1118 n 34, 528–529, 530
1130, 1131, 1139, 1153
Plot Against the Church, The, 1134, 1159
Pius XII, Pope, 539, 554, 575, 638–639, n 30
640–641, 642, 644–646, 676, 689, 691,
Plutarch, 12, 15, 18
693, 697, 698, 722 n 133, 722 n 137,
974, 978, 1089, 1091, 1093, 1094–1099, Poë, Aurélien Marie Lugne, 161
1102, 1116 n 10, 1118–1119 n 38, Poems (Oscar Wilde), 144
1129, 1130, 1132, 1134, 1137, 1138, Poisoned Stream —“Gay” Influence in
1140, 1141, 1145, 1154 Human History, The, 284 n 561
character assessment, 1119 n 38 Poivre, Francois Le, 226
difficulties with Knights of Malta, Polcino, Sr. Anna, 610–611 n 242
644–646 Pole, Reginald Cardinal, 101
election to the papacy, 641, 722 Poletti, Ugo Cardinal, 1144, 1162 n 76
n 137 Politics of Homosexuality, The, 478
family background, 1118–1119 Pollak, Michael, 410–411
n 38, 1138
Pollard, Jonathan, 363 n 234
Francis Spellman, deep friendship
“polysexual,” 480
with, 638–639, 640, 642, 1120 n 63
Pomerleau, Dolores “Dolly,” 1009
Mother Pascalina, relationship
with, 639, 640 Pomeroy, Wardell, 590
role in the Revolution in the Pontifical Biblical Commission, 535, 537,
Catholic Church, 1004, 1089, 1093, 1092
1094–1099, 1118–1119 n 38, 1132, Pontifical Biblical Institute, Rome, 537,
1134, 1137 1096, 1097, 1117 n 17
Vatican Secretary of State, 638, Pontifical Council for the Family, 903
639, 1140 Pontifical Ecclesiastical Academy see
visit to United States as Secretary Accademia dei Nobili Ecclesiastici
of State, 640 – 641 Pontifical Preparatory Commission on the
cooperation with Soviet Union, Liturgy (Second Vatican Council), 1095
1102, 1120–1121 n 63 Pool, Phoebe, 350 n 67
Pius XII Villa, West Side, Albuquerque, Pope John XXIII Catholic Center,
N.M., 703 University of Tennessee, Knoxville,
Pizzardo, Giuseppe Cardinal, 638, 640, 1060
644 – 645, 691, 1098 Pope John XXIII National Seminary,
Placa, Msgr. Alan J., 612 n 242, 614 n 244 Weston, Mass., 783
Plain Dealer, The, 775 Pope Pius X Seminary, Dalton, Pa., 894
Plaint of Nature, The (De Planctu Pope, Alexander, xxiii
Naturae), 59–61 Popular Democratic Party (PDP), Puerto
Planned Parenthood-World Population, Rico, 648
558, 647 population control, 200, 555, 556, 557,
Planning for Single Young Adult Ministry: 560–561, 647, 914 n 26
Directives for Ministerial Outreach “population explosion,” 558
(USCC), 1018 pornai, 8
Plante, Jr., Ray, 701 pornography (general), 201, 417, 555 see
Platina (Bartolomeo Sacchi), 95 also gmporn
Plato, 11, 12–13, 26, 60, 946, 963 Porter, Cole, 653
Pleasure Addicts, The, 469 Porter, Fr. James, 613 n 242, 1169
INDEX
“Don’t ask, Don’t tell” policy on Protestant Reformation, 99, 113, 135
AIDS, 583 Providence, R.I., Diocese of, 675
falsification of death certificates of Providas, 540 n 11
clerics, 579, 580, 664 Providentissimus Deus On the Study of
secrecy surrounding AIDS/HIV Holy Scripture (1893), 546 n 125
positive analysis, 579, 580, 925 Provincial Councils of Baltimore, 544 n 85
see also Kansas City Star series on definition of a Provincial Council,
priests with AIDS/HIV, 579–586, 517
595–596, 664
First Provincial Council (1829),
Priestly Fraternity of St. Peter (FSSP), 514 –515
948, 954, 955, 957–958, 959, 966, 968,
Fourth Provincial Council (1840),
970, 971, 972, 994–995 n 139
517
Priests for Equality, 1009
Fifth Provincial Council (1843),
Primrose, Archibald Philip see Rosebery, 517–518
Lord
Sixth Provincial Council (1846),
Prince Eddy and the Homosexual 518
Underworld, 128
Seventh Provincial Council (1849),
Edward VII of England (Albert Edward, 518
Prince of Wales), 123, 125, 128, 148,
Eighth Provincial Council (1855),
246–247 n 12
544 n 85
Priory of Cordoba, Argentina, 964
Ninth Provincial Council (1858),
Privett, Fr. John, 939 544 n 85
Problem In Greek Ethics, A, 179–180, 188, Tenth and last Provincial Council
236 (1869), 544 n 85
Problem in Modern Ethics, A, 180, 186, Prussion, Karl, 1104
188, 236
Pryce-Jones, David, 314
Probus, Thomas C., 839, 840
psychical hermaphrodite, 181
Proctor, Philip Dennis, 310, 313, 354 n 86
Psychoanalytic and Psychosomatic Clinic
“Profession of Faith” (Vatican), for Training and Research, Columbia
1067–1068, 1073, 1086 n 351 University, N.Y., 381
Profumo, John “Jack,” 340, 344 Psychological Bulletin, 455
Profumo Scandal, 340 Psychopathia Sexualis, 180–181
“Program of Social Reconstruction” puberty, definition of, 463 n 14
(NCWC), 550 –551
public schools of England, 119, 120, 121,
“Project Civil Rights,” (New Ways 159, 247 n 19
Ministry), 1060
Pueblo, Colo., Diocese of, 848
Progressivism, 550–551, 563
Puerto Rican Birth Control Battle, 564,
Propaganda (Naples), 196 647–649, 696
Propaganda Duo (P2) Lodge, 1146, 1147, Purcell, Archbishop John Baptist, 523
1163 n 86
Pursuit of Sodomy — Male Homosexuality
Proposition 1 (Boise), 810 in Renaissance and Enlightenment
Proposition 22 (Calif.), 810 Europe, The, 72
Proposition 6 (Calif.), 806 Pustoutov, Iosif, 1111
prostitution (general) 5, 8, 201, 424, 555 Puzyna de Kosielsko, Jan Cardinal, 1091
prostitution (male) see homosexual
prostitution
Protestant, The, 1106 Quadragesimo Anno On Reconstruction of
Protestantism, Protestants, 71, 84, 85, 96, the Social Order (1931), 1093, 1100
133, 137, 159, 173, 190, 201, 317, 509, Quanta Cura Condemning Current Errors
510, 520, 524, 525, 693 (1864), 521
historic opposition to Quantum Religiones (1931 Instruction),
homosexuality, 113, 201, 551 754–757
opposition to Catholicism, 1106, Quarles & Brady Law Firm, Milwaukee,
1107 833
INDEX
Reese, Rev. Thomas J., 603 n 135, 913 Renaissance, in Spain, 83–84
n 1, 1098 Renewal, Rest, and Re-Creation, 1041
Reeves, Gregory, 605 n 168 “Renewing the Vision: A Framework for
Reeves Rev. John, 818–819, 821 Catholic Youth Ministry” (USCC), 798
Reeves, Tom, 450–451, 460 Renken, Fr. John, 819, 821
Reform Club, London, 322 Renner, Gerald, 976, 980
Reform of the Liturgy 1948–1975, The, Renovationis Causam Instruction on the
1095 Renewal of Religious Formation
Reformation (England), 86 (1969), 982
Reformation (Germany), 71 “Report of the Findings of the
Reformed Adventists (USSR), 1110 Commission Studying the Writings and
Reformed Baptists (USSR), 1110 Ministry of Sister Jeannine Gramick,
SSND and Father Robert Nugent,
Regnum Christi, 975
SDS” see Maida Commission
Reh, Bishop Francis F., 707, 736 n 382
Republic (Plato), 11
Reich, Wilhelm, xxii – xxiii, 573
Republic, The (Springfield, Mass.), 687
Reicher, Bishop Louis J., 678
“reserved” sin, definition of, 39
Reign of Terror, France 221
Rerum Novarum On Capital and Labor
Reilly, Bishop Daniel P., 612 n 242, 681,
(1891), 531, 551, 553
700, 705, 849, 850, 852
Restovich, George, 860
Reinado, Bishop Francisco Porró, 516
Rekers, George A., 385 Retz, Gilles de, 164
relativism, 573 Reveles, Fr. Nicholas, 856
religious liberty, 522 Review of the Reviews, 325
Religiosorum institutio On the Careful Revolutionary Socialists (Vienna),
Selection and Training of Candidates 317–318
for the States of Perfection and Sacred Reynolds (London), 127
Orders (1961) 739, 753–758, 761 n 52, Reynolds, Brian, 841
1172 Rhine Flows into the Tiber, The, 1136
Religious Orders (general), 542 n 50, 584, “Rhine Group,” 1134, 1148, 1159 n 28
739–740, 919–928, 987 n 1, 987 n 9,
988 n 15, 1013, 1056, 1072–1073, 1086 Rhodes, Anthony, 1119 n 38
n 349, 1099 Riarii, House of, 95
aspects of decline in post-Vatican II Riario, Pietro Cardinal, 96
era, 923, 987 n 9, 988 n 15 Ricard, Bishop John, 781, 782
Communist infiltration of, see Richard, Fr. Normand, 745
Communist infiltration and Richard, Sr. Paul, 1059–1060
subversion
Richardson, Bill, 704
Evangelical Counsels, 920 –921
Richardson, Maurice, 357 n 153
financial and other assets of,
923–924, 988 n 22 Richelieu, Armand-Jean du Plessis
Cardinal, 299
pederastic crimes and financial
pay-outs, 925–927 Richmond, Diocese of, 516–517, 1086
n 347
prime target of Homosexual
Collective, 923, 925–927, 1003, Ricken, Bishop David, 848, 849
1013, 1019–1021 RICO (Federal Racketeering Influence and
see also Religious Orders under Corrupt Organizations Act), 791, 793
own name also Priesthood Riddle of ‘Man-Manly’ Love, The, 191, 192,
Renaissance Period, 71, 1100 194, 278 n 460
Renaissance in Italy 176 Rigali, Justin Francis Cardinal, 796,
Renaissance, in England, 84–94 808–810, 834, 909, 1144, 1170
Renaissance, in Republic of Florence, Archbishop of Philadelphia, 809
Italy, 72–81 Archbishop of St. Louis, 809
Renaissance, in Republic of Venice, Italy, enters St. John’s Seminary,
81–83 Camarillo, Calif., 808
INDEX
Ruether, Rosemary Radford, 713, 1040, Sacred Heart Church, Boston, 669
1048 Sacred Heart Franciscan Center, Los
Ruffalo, Fr. Richard, 812 Gatos, Calif., 938–942
Rugby Public School, 119, 159, 247 n 19 Sacred Heart Parish, Gardner, Mass., 610
Ruggiero, Guido, 72, 81 n 242, 681
Rusbridger, James, 334 Sacred Heart Parish, Newton Center,
Mass., 640
Rush, Rev. Patrick, 846, 847
Sacred Heart Church, Roslindale, Mass.,
Ruskin, John, 133, 251 n 82
640
Russell, Bertrand, 353 n 80 Sacred Heart, Pius Association of (Rome),
Russell, Charles, 149, 151, 170 620
Russell, Bishop John J., 890, 891, 892, 908 Sacred Heart School of Theology,
Russell, Paul, 268 n 333, 289 n 670 Milwaukee, 827
Russell, Bishop William, 550 Sacred Heart Seminary, Hales Corner,
Russian Criminal Code, Article 995 and Wis., 880 n 230
996 (1845), 238–239 Sacrorum Antistitum Oath Against
Russian Criminal Code (revised, 1903), Modernism (1910), 537, 571, 1073,
Article 516, 239 1089–1090, 1150
Russian lycée, 241 Sacrosanctum Concilium Consilium for
the Implementation of the Constitution
Russian Revolution of 1917, 1109 on the Sacred Liturgy (1963), 823,
Russian State (Orthodox) Church, 1095, 1148
1109–1113, 1115, 1128 n 143, 1135 Sade, (Marquis) Donatien Alphonse
Russicum, the (Rome), 1113 François de, 164, 225–230, 371
Rules for Radicals, 602 n 114 addiction to vice and violence, 227
Ruygt, Fr. Hans, 800–801 Arcueil Incident, 227–228
Ryan, Bishop Daniel Leo, 811–812, birth of children, 227
814–821, 1069, 1169–1170 criminal acts of, 225, 227
aids cover-up of clerical pederast family background, 225–227
crimes, 812–814, 817–818,
imprisonment in the Bastille, 229,
819–821
288–289 n 666
Auxiliary Bishop of Joliet, 814
legacy of, 229–230, 289 n 670
Bishop of Diocese of Springfield,
marriage to Mademoiselle Renee-
Ill.
Pelagie de Montraiul, 227
charges of sexual harassment of
Marseilles Incident, 227, 228
priests, 814–815
sodomy, habituation to, 227, 228,
clerical career in the Diocese of
230
Joliet, Ill., 811–812
Testard Incident, 227–228
lawsuits against, 817
writings and philosophy of, 229,
out-of-court settlements, 818 375
resigns office, 817, 821 Sade, Donatien-Claude-Armand de, 229,
sexual relations with male 289 n 666
prostitutes and minors, 816–817, Sade, Abbé Jacques-Francois-Paul Aldonse
818 de, 226
Ryan, Fr. John A., 550, 597 Sade, Jean-Baptiste-Joseph-Francois de,
Ryan, Matthew J., 685 225, 226, 227, 288 n 662
Ryan, Archbishop Patrick John, 526, 527 Sade, Louis-Marie de, 229
Ryan Seminary, Fresno, Calif., 810 Sade, Marie-Eleonore de Maille de
Carman de, 225
Sade, Renee-Pelagie (Montraiul) de, 227
Sacchi, Bartholomeo (Platina), 95 Sade — A Biographical Essay, 225
Sacramento, Diocese of, 936, 1025 Sadian Society, characteristics, 225 see
Sacraments (of Roman Catholic Church) also Sade, Marquis de
see individual Sacraments sadism, sadist, 181, 230
THE RITE OF SODOMY
sadomasochism (S/M), xvii, 401, 404, 405, St. Bellarmine Preparatory High School,
410, 411, 417, 469, 604 n 160, 944 San Jose, Calif., 940
Saginaw, Mich., Diocese of, 736 n 382, St. Benedict Center (Group), Cambridge,
1060 Mass., 689, 690–691, 693
Saint-Avit, Rev. Fr. de, 1155, 1160 n 41 see also Feeney, Fr. Leonard J.
St. Agatha’s Home for Children, N.Y., 662 St. Bernardette Soubirous Church,
St. Agnes Church, Manhattan, 895 Houma, La., 1059
St. Agnes Church, Springfield, Ill., 821 St. Boniface’s Parish, Brooklyn, N.Y. 779
St. Albert the Great Seminary, Oakland, St. Bridget’s Church, Fitchburg, Mass.,
Calif., 993 n 117 699
St. Aloysius Church, Gilbertville, Mass., St. Bridget’s Church, Westbury, N.Y., 779
681 St. Brigid Parish, Liberty, Ill., 819, 821
St. Aloysius Parish, Great Neck, L.I., 612 St. Catherine High School, New Haven,
n 242 Ky., 835, 838
St. Aloysius Church, Oxford, 135 St. Catherine of Sienna Parish, Springfield,
Mass., 683
St. Ambrose Seminary, Davenport, Iowa,
1170 St. Charles Borromeo Seminary, Ill., 837
St. Andrew’s Church (Anglican), Farnham, St. Charles Borromeo Seminary,
England, 487 Philadelphia, 515
St. Ann’s Church, Leominster, Mass., 681 St. Charles College and Seminary, Ellicott
City, Md., 616–617, 894
St. Ann’s Church, North Oxford, Mass.,
699 St. Christopher’s Church, Worcester,
Mass., 699
St. Anne’s Church, Southboro, Mass., 702
St. Clement’s Church, Chicago, 1022
St. Anne’s Parish, San Bernardino, Calif.,
865 St. Clement’s Home, Boston, 636
St. Anthony’s Church, Walterboro, S.C., St. Cloud, Minn., Diocese of, 893
892 St. Denis Parish, East Douglas, Mass., 702
St. Anthony Hospital, Denver, 703 St. Dominic and St. Thomas Priory, River
Forest, Ill., 944, 945, 948–951
St. Anthony’s Parish, Mendocino, Calif.,
see also Dominican Order
801, 875 n 146
St. Dominick’s Church, Denver, 952
St. Anthony of Padua Church, Kailua,
Hawaii, 765, 772 St. Edna’s Catholic Church, Arlington
Heights, Ill., 902
St. Anthony’s Messenger, 894
St. Elizabeth’s Church, Pittsburgh, Pa.,
St. Anthony’s Seminary Board of Inquiry, 712
929–931, 932, 936, 937, 989 n 40
St. Elizabeth’s Parish, Aiea, Hawaii, 770
St. Anthony’s Seminary Greater
Community, 929 St. Elizabeth’s Parish, Kansas City, Mo.,
847
St. Anthony’s Seminary Scandal, Santa
St. Elmo’s Bookstore, Pittsburgh, Pa., 713
Barbara, Calif., 928 – 938
St. Eugene’s Cathedral, Santa Rosa, Calif.,
anatomy of a clerical pederast
797, 799
scandal, 928–930
St. Finbar Parish, Brooklyn, N.Y., 779
lawsuits filed against seminary,
934, 935 St. Francis de Sales Collegiate Seminary,
San Diego, Calif., 855, 856–857
profile of clerical abusers, 932–933
St. Francis of Assisi Church, Astoria, N.Y.,
profile of victims, 933–934 796
reaction of victims to sexual abuse, St. Francis of Assisi Church, Lancaster,
933–934, 935, 937 Texas, 747
aftermath of scandal, 936–938 St. Francis of Assisi Church, Yuma, Ariz.,
see also St. Anthony’s Seminary 601 n 100
Board of Inquiry St. Francis of Assisi Church, Mt. Kisco,
St. Apollinaris Church, Rome, 636 N.Y., 676
St. Augustine, Fla., Diocese of, 778, St. Francis Retreat Center, DeWitt, Mich.,
1062–1063 781
INDEX
St. Francis Seminary, Loreto, Pa., 679 St. Joseph’s Church, Boston, 618
St. Francis Seminary, Wis., 880 n 230 St. Joseph’s Church, Columbia, S.C., 890
St. Francis Xavier Church, Manhattan, 668 St. Joseph’s Church, Kings Park, N.Y.,
St. George Fund, 806 778–779
St. Gregory Preparatory Seminary, St. Joseph’s Church, Lexington, Ky., 837
Cincinnati, Ohio, 901–902, 906–908, St. Joseph’s Church, Medford, Mass., 618
910, 911 St. Joseph’s Church, Shelbourne, Mass.,
St. Gregory’s Academy, Elmhurst, Pa., 685
954, 955, 957–963, 965–968, 971, 972 St. Joseph’s Health Center, Kansas City,
see also Society of St. John Mo., 847
St. Helen’s Church, Dayton, Ohio, 906 St. Joseph’s House, Shohola, Pa., 962,
St. Helen’s Church, Queens, N.Y., 796 968, 997 n 195
St. James Church, Paddington, London, St. Joseph’s Pro-Cathedral, Camden, N.J.,
138 672, 674
St. James Parish, Miami, 783 St. Joseph’s Seminary at Dunwoodie,
Yonkers, N.Y, 574, 662, 664, 668, 672,
St. James the Greater, Ritter, S.C., 892
676, 688
St. Jean’s Church, Boston, 864 St. Joseph’s Seminary, Mt. View, Calif.,
St. Jerome’s Convent, Md., 1005 773
St. John Baptist Vianney Church, St. Joseph’s Theological Institute, South
Northlake, Ill., 949 Africa, 751
St. John’s Abbey and Seminary, St. Jude Mission Church, Alamogordo,
Collegeville, Minn., 566, 567, 590, N.M., 703
601–602 n 112, 608–609 n 232, 862, St. Jude Thaddeus Shrine, Chicago, 949
863, 1097
St. Justin Martyr’s College/House of
St. John Bosco High School, Bellflower, Studies, Shohola, Pa., 956, 966, 967,
Calif., 806 971
St. John Francis Regis Church, Kansas Saint-Leger d’Ebreuil, monastery of, 226
City, Mo., 844, 845 St. Leo’s Catholic Church, Leominster,
St. John’s Church, Napa, Calif., 801 699, 700
St. John’s Church, Bellefonte, Pa., 829 St. Louis, Archdiocese of, 808, 809, 897,
St. John’s College, Cambridge, 119, 307 899
St. John’s Seminary, Brighton, Mass., 626, St. Louis Church, Cincinnati, Ohio, 897
640, 688, 691–692, 698–699, 705, 849, St. Louis de France Church, West
862, 866 Springfield, Mass., 686
St. John’s College and Seminary, St. Louis Post-Dispatch, 787, 789
Camarillo, Calif., 568, 796–797, St. Louis University, 945, 946, 952
804–805, 807, 809, 810, 874 n 131, 874
St. Luke and the Epiphany Church,
n 132, 1171
Philadelphia, 1006, 1007
St. John’s Hospice, Philadelphia, 1007 St. Luke Institute, Suitland, Md., 586,
St. John’s Seminary, Kansas City, Mo., 842 588–589, 591–594, 596, 610 n 240, 610
St. John’s Seminary, Plymouth, Mich., n 241, 682, 704, 941
574, 592 association with Archdiocese of
St. John the Baptist Church, Healdsburg, Washington, D.C., 589
Calif., 801 criticism of, 591–594
St. John the Baptist Church, founding of, 588
Lawrenceville, Pa., 714 internal struggles, 613–614 n 244
St. John the Evangelist, Boston, 864 profile of clientele, 591, 610 n 240
St. John the Evangelist, Hampshire, program for clerical sex offenders,
England, 332 588
St. John Vianney Seminary, Pretoria, 748 programs condemned by Vatican
St. Joseph’s Abbey, Spencer, Mass., 678, Signatura, 593
681, 699, 735 n 367 relocation to Silver Springs, Md.,
St. Joseph’s Church, Amarillo, Texas, 703 610 n 240
THE RITE OF SODOMY
use as a clerical pederast “safe St. Norbert’s Church, Northbrook, Ill., 903
house,” 593, 682, 685, 704, 744, St. Odilo’s Church, Berwyn, Ill., 903
781, 941 St. Omer’s College, Flanders, 510
see also Peterson, Rev. Michael St. Pamphilus Church, Pittsburgh, 712
St. Madeleine’s Church, Los Angeles, 808 St. Patrick’s Cathedral, New York City,
St. Mark’s Catholic Church, Brookline, 642, 654, 664, 672, 676, 677
Mass., 695 St. Patrick’s Church, Casper, Wyo., 845
St. Mark’s Church, Fort Lauderdale, 783 St. Patrick’s Church, Lexington, Ky., 837
St. Mark’s Church, Richmond, Ky., 837 St. Patrick’s Church, Mowbray, S.A., 752
St. Mark’s Church, Sea Girt, N.J., 894 St. Patrick’s Church, San Diego, 745, 746
St. Mary of the Angels Church, Ukiah, St. Patrick’s Seminary, Menlo Park, Calif.,
Calif., 800–801, 803 764, 766, 774
St. Mary of the Assumption, Milford, St. Patrick’s Church, Stoneham, Mass.,
Mass. 699 863
St. Mary of the Hill, Boylston, Mass., 702 St. Paul and Minneapolis, Archdiocese of,
St. Mary of the Lake (Mundelein) 893
Seminary, Ill., 896, 902, 1147 St. Paul-Outside-The-Walls Basilica,
St. Mary of the Mount H.S., Pittsburgh, Rome, 1155
Pa., 706 St. Paul’s Cathedral, Pittsburgh, Pa., 709
St. Mary’s Cathedral, Cape Town, 748 St. Paul’s Cathedral, Worcester, Mass., 699
St. Mary’s Cathedral, Cheyenne, 843 St. Paul Seminary, St. Paul, Minn., 527, 550
St. Mary’s Church, North Grafton, Mass., St. Paul’s Hospital, Vancouver, B.C., 408
705 St. Paul’s University Seminary, Ottawa,
St. Mary’s Church, Uxbridge, Mass., 612 Canada, 679, 1037
n 242, 680 St. Paul’s Seminary, Pittsburgh, Pa., 712
St. Mary’s College Seminary, Ky., 835 St. Peter Claver, Milwaukee, 828
St. Mary’s College, Winona, Minn., 854 St. Peter Damian: His Teaching on the
St. Mary’s Convent (Carlow College), Spiritual Life, 47
Pittsburgh, Pa., 1055 St. Petersburg Conservatory, 241
St. Mary’s Seminary, Baltimore, Md., St. Petersburg, Russia, homosexual
764, 777, 890 underworld, 239, 240, 242, 243
St. Mary the Virgin Church, Arlington, St. Petersburg School of Jurisprudence,
Texas, 969 241, 245
St. Matthew Community (Diocese of St. Petersburg Times, 781, 782, 784
Brooklyn), 665–666, 667, 668 St. Petersburg, Fla., Diocese of, 777, 778,
St. Matthew’s Church, Southborough, 780–785
Mass., 700 St. Peter’s Basilica, Rome, 689
St. Matthias Church, Huntington Park, St. Peter’s Cathedral, Scranton, Pa., 764
Calif., 797, 805
St. Peter’s Church, Petersham, Mass., 699
St. Maurice Church, Springfield, Ill., 817
St. Peter’s Church, Worcester, Mass., 699,
St. Maur’s School of Theology, Ky., 835 701, 849
St. Meinrad’s Seminary, Ind., 791, 842 St. Peter’s High School. Worcester, Mass.,
St. Michael Center, St. Louis (Paraclete 849
Fathers), 613 n 242, 801, 803, 837, 930 St. Peter the Apostle Parish, Itasca, Ill.,
St. Michael-St. Edward’s Parish, Fort 813
Green, N.Y., 779 St. Philip’s Church, Grafton, Mass., 699,
St. Michael’s Cathedral, Springfield, 702, 864
Mass., 677, 686 St. Philomena, Pittsburgh, Pa., 714
St. Michael’s Church, East Longmeadow, St. Pius V Priory (Dominican), Chicago,
Mass., 686 948
St. Michael’s College, Colchester, Vt., 928 St. Pius X Parish, Dallas, Texas, 746
St. Michel’s College, Brussels, 620 St. Pius X Church, Wauwatosa, Wis., 824,
St. Michael’s Parish, Wheaton, Ill., 812 986
INDEX
St. Pius X High School, Kansas City, Mo., Salesian Fathers, 988 n 15, 1141
847 Salisbury, 3rd Marquess of (Robert Arthur
St. Pius X School for Special Education, Talbot-Gascoyne-Cecil Salisbury), 125,
Kansas City, Mo., 844 128
St. Procopius Abbey, Lisle, Ill., 812 Salm, Br. Luke, 1030
St. Procopius College and Seminary, Lisle, Salo, or the 120 days of Sodom (Pasolini
Ill., 812 film), 438–439 n 173
St. Raphael’s Cathedral, Dubuque, Iowa, Salomé, 161
946 Salon People, 585
St. Raymond’s Parish, Los Angeles, 808 Salotti, Carlo Cardinal, 1095
St. Rita’s Parish, Bardstown, Ky., 835 Salter, Anna C., 457
St. Rita’s Parish, Maui, Hawaii, 770 Salvatorian Order, Salvatorians, 485, 740,
St. Rita’s Parish, Ranger, Texas, 682 824, 919–920, 981–986, 1001–1002
St. Rosalia Parish, Greenfield, Pa., 707 n 273, 1003, 1008, 1013, 1019, 1023,
St. Rose of Lima Seminary and Priory, 1024, 1046, 1073
Dubuque, Iowa, 944–945, 946 formation of “Gay Task Force,”
St. Sebastian’s Angels, 739, 743–752, 983–984, 1008
757–758, 759 n 9 founding of, 981
St. Robert’s Parish, Detroit, 771 homosexual infiltration of,
984–986, 1008–1009
St. Stanislaus Seminary, Florissant, Mo.,
584, 585 post-Vatican II disintegration of
North American Province, 982–983
St. Stephan the Martyr Church, Richmond,
Ky., 837 see also Nugent, Rev. Robert also
New Ways Ministry
St. Stephen’s Seminary, Hawaii, 764, 766,
768, 769, 774, 775 Salvi, Bishop Lorenzo S., 822
St. Sulpice Seminary, Baltimore, 513–514 Same Sex Attraction Disorder (SSAD) see
homosexuality
St. Thaddeus Parish, Joliet, Ill., 812
San Angelo, Texas, Diocese of, 703
St. Theresa’s Catholic Church, Harvard,
Mass., 699 San Antonio, Texas, Diocese of, 703
St. Thomas Aquinas College, Calif., 955 San Bernardino, Calif., Diocese of,
864–865, 867
St. Thomas Aquinas Minor Seminary,
Hannibal, Mo., 785–786, 787, 789–795, San Diego, 471, 745–746
873–874 n 115 San Diego, Diocese of, 745, 770, 854, 855,
St. Thomas Aquinas Seminary, Winona, 856, 857, 860, 905
Minn., 955, 963, 964–966, 968 San Diego News Notes, 855, 857
St. Thomas More Church, Lake Ariel, Pa., San Diego Union-Tribune, 858
969 San Diego, University of, 855, 856
St. Vincent De Paul Regional Seminary, San Francisco, Archdiocese of, 764, 772,
Fla., 779 804, 1034, 1171
St. Vincent Palloti Church, Haddon San Francisco, as a homosexual center,
Township, N.J., 673 390, 402, 404, 407, 408, 413, 471, 474,
St. Vincent’s Archabbey and College, 583, 766, 771
Latrobe, Pa., 822–823, 828–830, 1126 San Francisco Weekly, 806
n 110 Sanchez, Bishop Robert F., 895, 913 n 10
St. Vincent’s College, Calif., 808 Sandfort study on “intergenerational sex,”
St. Vincent’s Hospital, Manhattan, 584, 456–459, 608 n 229
724 n 164 Sandfort, Theo, 456–459
St. Vincent’s Hospital, Worcester, Mass., Sanger, Margaret, 189
850 Sanomonte, Andrea, 1114
Sainte-Pél prison, 229 Sansone Riario, Raffaele Cardinal, 95
Sainte-Trinite, Frere Michel de la, 1137 Santa Barbara Boys’ Choir, 929, 933
Saints Cyril and Methodius Seminary, Santa Barbara Middle School, Calif., 938
Orchard Lake, Mich., 1020 Santa Fe, Archdiocese of, 584, 613 n 242,
Salina, Kans., Diocese of, 814 703, 893
THE RITE OF SODOMY
Santa Rosa, Calif., Diocese of, 668, 773, Schulenburg, Guenther von der, 214
797–805, 814, 876 n 159 Schultheiss, Msgr. Gustav, 659
Santa Sophia Church, Spring Valley, Calif., Schwabe, Maurice, 145, 149, 150, 152, 156
745
Schwartz, Jonathan H., 570
Sapelnikov, Vasily, 244
Schwartz, Barth David, 438–439 n 173
SAR see “Sexual Attitudinal
Schwartz, Michael, 773–774, 775
Restructuring”
Schwietz, Archbishop Roger L., 858, 859
Sarto, Giuseppe Melchiorre Cardinal see
Pius X, Pope Saint Sciambra, Joseph, 962
Sarweh, Fr. Basel, 955 Scientific Humanitarian Committee (SHC)
Sass, Katie, 817 see Hirschfeld, Magnus
Satanism, 411 Scotland Yard, 122, 123, 125, 126
Satinover, Jeffrey, 386, 387–388 Scots College, Rome, 141, 620
Satolli, Archbishop Francesco, 529, 618, Scott, Joseph, 796
622 Scott, Msgr. Leonard, 1063
Satires (Juvenal), 22–23 Scranton, Pa., Diocese of, 954, 955, 956,
Satyricon (Gaius Petronius), 22 961, 965–966, 968, 969–970, 971, 1169
Saucier, Mark, 788 SDR (submissive-detached-rejecting) see
homosexuality, causes of
Saul, John, “Dublin Jack,” 126
Sauls, Bishop Stacy F. (Episcopalian), 836 Seattle, Archdiocese of, 1034
Sauna Paris, Costa Rica, 426 Seattle Times, 781
Savage, John, 90 Sebastian, Saint, 743
Saviano, Philip, 702 Secret Doctrine, The, 487
Savonarola, Fr. Girolamo, 75–81, 107 n 59 secret societies, 511, 517, 518, 521, 529,
557 see also Freemasonry
Saxe Bacon & O’Shea (Bolan), N.Y., 659
Secret World — Sexuality and the Search for
Scahill, Fr. James J., 686
Celibacy, 658, 1167 n 120
Scanlan, Bishop John J., 766, 767, 869
Segers, Mary C., 1038
n 12
Segner, Mother Georgianne, 1046
Scarfe, Ernest, 147, 150
Seidenberg, Robert, 496
Schad, Bishop James L., 729 n 263
Schaefer, Geheimrat, 214 Seitz, Fr. Paul F., 892
Schaffer, Ralph, 403–404, 432 n 38 Selinger, Matthew, 965–966, 996–997
n 186
Schermer, Fr. Theo, 1051
semen (human male), 406
Schexnayder, Fr. James, 582–583
Seminara, Christopher, 753, 757
Schiavo, Terri Schindler, 783
seminary life and training, United States,
Schifter, Jacobo, 421, 422, 423, 424–425
513–514, 515–516, 529, 753–757,
Schillebeeckx, Fr. Edward, 1011, 1043 981–982, 1030, 1032, 1097–1098, 1108,
Schlatmann, Fr. Jan, 1051 1171–1172
Schmelling School, Russia, 240–241 admission of “gay” candidates for
Schmitt, Bishop Paul Joseph, 1112 the priesthood and religious life,
Scholasticism (Thomastic), importance of, 576, 926–927, 942–945, 1032,
515, 534, 571, 944, 1148 1171–1172
Scholl, Pastor, 201 alcohol permitted in seminary, 585
School of Darkness, 1107 anti-Trent attitudes of
NCCB/USCC, 575
School Sisters of Notre Dame, 485, 1003,
1004, 1008, 1013, 1019, 1020, 1021, Council of Trent on priestly
1022–1023, 1024, 1046, 1061–1072, formation, 514–516, 575
1073, 1074 n 3, 1086 n 348 see also defections from the priesthood, 754
Gramick, Sr. Jeannine also New Ways drop in vocations in post-Vatican II
Ministry era, 576
Schrembs, Bishop Joseph, 550, 552, 553 elimination of mandatory Latin,
Schuesler, Fr. Peter, 826 1098, 1150
INDEX
Sheehan, Bishop Michael J., 893, 895, 897, “Singing Nun” (Sr. Jeannine Deckers),
913 n 10 suicide of, 441 n 232
Sheehey, Brendon P., 934 Singulari nos On the Errors of
Sheen, Bishop Fulton J., 662, 1107 Lammenais (1834), 518–519
Sheil, Bishop Bernard James, 715 n 2, Sinnett, A. P., 488
1143 Sins of the Cities of the Plain 254 n 133
Sheil, Rev. Denis, 718 n 30 Sioux City, Iowa, Diocese of, 1170
Shelley, Edward, 144–145, 149, 150, 153, Sipe, A.W. Richard, 567, 579, 580, 658,
155, 156 804, 889, 1167 n 86
Sherard, Robert, 139, 167, 266 n 298 Siricius, Pope Saint, 42
Sheridan, James J., 64 n 8 SIS see British Intelligence Services
Sherman, Pete, 952 Sissy Boy Syndrome, The, 383
Sherwood, Zal, 482 Sisters for Christian Community, 1075
Shilts, Randy, 410, 500 n 32 n 47
Shively, Charley, 472, 473 “Sister Jeannine Gay Ministry Fund”
Shmaruk, Fr. Richard J., 691 (Sisters of Loretto), 1072
Shreve, Jenn, 585 Sisters of Charity, 522, 541 n 47, 662,
Shrewbury Public School, 247 n 19 1056, 1057
Shrine of St. Anne, Sturbridge, Mass., Sisters of Loretto, 606 n 197, 1003, 1013,
677, 678 1020, 1065, 1072
Shrine of the Little Flower Church, Royal Sisters of Mercy, 1020, 1031, 1032–1033,
Oak, Mich., 641 1055–1056, 1057
Shroud of Secrecy, The, 896, 1114, 1124 Sisters of Mercy of the Americas,
n 80 Brooklyn, N.Y., 1056
Si Le Grain Ne Meurt, 143, 236 Sisters of St. Joseph, 677, 713, 1019,
Sibalis, Michael David, 222, 223, 224, 225 1020, 1027, 1054
Sicari, Salvatore, 451–452 Sisters of St. Joseph of Carondelet, 765
Sicilian Mafia, 305, 1139, 1140, 1142, Sisters of the Divine Savior, 1065
1145, 1146, 1147, 1161 n 50, 1170 Sisters of the Holy Cross, Menzingen, 639
Sideman, Adi, 465 n 53 Sisters of the Immaculate Heart of Mary,
Sierra Tucson Treatment Center, Ariz., 1004, 1020
845 Sisters of the Sacred Heart, 1020
SIGMA (Sisters in Gay Ministry situation ethics, 573, 1044–1045
Associated), 713, 1020, 1021 Sixtus IV, Pope, 94, 95
Signorelli, 176 Skidelsky, Robert, 351–352 n 79
Signorile, Michael, 726 n 189 Skipwith, Henry, 91
Sigretto, Frank T. A., 818 Sklba, Bishop Richard, 834, 835
Sigurimi (Albanian secret police), 328 Slaves of the Immaculate Heart of Mary,
Silk, Mark, 781–782 691 see also Feeney, Fr. Leonard
Silvermaster, Nathan Gregory, 1125 n 94 Sledd, Charles, 91, 109 n 118
Silverpoints, 141 Sleidan, Johan (Johann Philippson),
Silvestrini, Achille Cardinal, 809 103 –104
Simmermacher, Gunther, 752 Slipiy, Bishop Josyf Ivanovycé, 1136,
Simmons, Gertrude, 171 1150–1151, 1160 n 36
Simon, William, 424, 723 n 143 Slowik, Ted, 812–813
Simoncelli, Girolamo Cardinal, 101 Smedley, Agnes, 357 n 153
Simonians, 37 SMERSH (SMERt’ Shpionam or “Death
to Spies”), 327, 359 n 191
Simplicius, Pope Saint, 44
Smith, Alfred E., 541 n 49, 643
Simpson, Wallis (Duchess of Windsor),
657 Smith Brad, 785
Sinclair, Andrew, 308, 309, 350–351 n 67 Smith, Charles Saumarez, 312
Sindona, Michele, 1144, 1147, 1148, Smith, Janet, 1024, 1062, 1070, 1077 n 87
1163 –1164 n 86 Smith, Bishop John, 782
INDEX
Smith, Morton, 494 – 495 Sodom, Sodomites, 6–7, 38, 39, 44,
Smith, Paul, 929 45–46, 50, 76–77, 84, 1049
Smith, Peter, 840 sodomite, definition of, xv, 72, 76, 82, 367
Smith, Rev. Ralph, 187 sodomy, 6, 11, 14, 25, 33, 39–46, 48–60,
Smith, Walter Bedell, 329 62–63, 71–74, 75–79, 80–83, 84–85,
86–87, 114–115, 142, 149, 153, 162,
Smithers, Leonard, 254 n 133, 266 n 309
172, 178, 180, 184, 187, 191, 195, 201,
Smolich, Rev. Thomas, 941–942 202, 206, 210, 215, 216, 219–222, 225,
Snaza, Sr. Rose Mary, 1013 226, 227, 228, 238–239, 404–408, 420,
Snyder, Bishop John J., 895, 1062–1063, 421, 427, 448, 455, 457, 490, 555, 574,
1085 n 333 580, 586, 632, 685, 687, 700, 701,
Socarides, Charles W., 391 n 3, 396 n 113, 708–709, 710, 802, 824, 826, 829, 900,
474 941, 954, 978, 1036, 1046, 1094
Social Darwinism, 200 act against nature, 41, 45, 60–61,
Social Democratic Party (SPD), Germany, 62, 71, 109 n 99, 205, 219, 222, 239
196, 197, 217 as a “gay” version of heterosexual
“Social Gospel,” 551, 1105–1106 coitus, 201, 486
Social Hygiene Movement see eugenics condemnation as a crime by the
State, 32, 45, 46, 63, 174, 187,
Socialism, Socialists, 196, 200, 201, 300,
205–206, 219, 222, 228, 238–239
317, 521, 1094, 1141, 1142, 1157
connection to treason, 27 n 19, 298
Socialist Society, Cambridge University,
315, 317 defense and decriminalization of,
114, 201, 206, 219, 708–709
social sciences, sociology, criticism of,
200, 484, 503 n 96 definition of, xiv, xv, 64 n 5, 67
n 54, 72, 82, 87, 105 n 6, 239, 367
Societies for Reformation of Manners,
92–93, 249 n 62 inherent violence of, 372, 378, 574
Society of Biblical Literature, 494 physical dangers of, 406–408, 1046
Society of Fools see Mattachine Society traditional condemnation by
Church, 39–46, 48–59, 60, 62–63,
Society of Jesus see Jesuit Order, Jesuits 239
Society of St. Edmund, 928 see also homosexuality also AIDS
Society of St. John, 740, 920, 954–972, Sodano, Angelo Cardinal, 909, 973
973, 1169
Soens, Bishop Lawrence, 1170
building the “City of God,”
Sofronov, Alexey, 242
955–957, 971
Sofronov, Mikhail, 242
canonical structure of, 956–957
Solis, Dianna, 1020
John Doe Case against SSJ,
954–955, 958, 959, 962, 966, 968, Solomon, Simeon 250 n 80
970, 971, 972 Solon, 12
priests assume chaplaincy at St. Somalo, Martinez Cardinal, 1061
Gregory’s Academy, 958 “Some Considerations Concerning the
sex abuse charges leveled against Catholic Response to Legislative
SSJ members, 960–971 Proposals on the Non-Discrimination
sexual grooming of students at of Homosexual Persons” (1992), 1048,
Academy, 958–959, 968 1051, 1060
suppression of order by Bishop Somerset, Lord Arthur, 123, 124, 125,
Martino, 972, 1169 127, 128, 129, 249 n 62
Society of St. Pius X (SSPX), 955, 963, Somerville, Rev. Walter, 902
964, 966, 968, 969, 994–995 n 139 Something for the Boys: Musical Theater
Society of the Divine Savior see and Gay Culture, 653
Salvatorians Son of Oscar Wilde, 139
Society of the Divine Word, 581 Sorge, Richard, 342, 364–365 n 261, 1108
Socrates, 12, 26 Sorge Japanese Spy Ring, 342
“SOD” “sex orientation disturbance,” 475 Sorotzkin, Ben, 466 n 69, 475
Sodalitium Pianum (code name La South Africa, 751
Sapiniére), 1092, 1093 South Carolina, University of, 385, 890
THE RITE OF SODOMY
Southdown, Ontario, Canada, 703, 971 Spanish Civil War, 310, 324, 326
Southern African Catholic Bishops’ Sparks, Fr. Richard, 796
Conference (SABC), 748–749, 752, 758 Spellman, Frances, 634
Southern Cross, The (South Africa), Spellman, Francis Cardinal, xxii, 507, 556,
748–749, 751 559, 561, 564, 615–616, 633, 634–662,
“Souththold (Sodom School) Incident” see 663, 668, 672, 676, 677, 688, 697, 714,
Whitman, Walt 721 n 121, 721 n 124, 722 n 137,
Soviet Cold War Espionage, 299–301, 723–724 n 154, 724 n 162, 725 n 176,
302–303, 306–307, 330 725–726 n 184, 726 n 189, 739, 779,
“agent of influence,” role of, 301, 809, 841, 891, 892, 896, 897, 1153,
303, 319–320, 325, 358 n 159 1164 n 87, 1153, 1164 n 87, 1169
disinformation, 306 appointment to Vatican Secretariat
of State, 637
homosexuals as agents, 302, 306,
321, 350–351 n 67 Auxiliary Bishop of Boston, 640
recruitment and training and use of background and early education,
“ravens” and “swallows,” 302–303, 634
312, 313 Cardinal of Archdiocese of New
recruitment of agents, 301–302, York, 641–642
306, 307, 309, 312 Cardinal William O’Connell,
sexual blackmail, 301, 302–303, disastrous relations with, 628,
313, 350–351 n 67, 1115, 1156 636–637, 640, 720 n 92
strategies for selecting target conflict with father, 634
population, 301, 306, 307 death of, 654, 660, 892
Soviet Secret Intelligence, 299 diary-record keeping, 639
Cheka, Chekists, 297, 299 early important Vatican
GPU (State Political connections, 636, 638
Administration), 299, 1107 failure to check U.S. Armed Forces
GRU (Soviet Military Intelligence/ condom program, 647
Chief Intelligence Directorate of guardian of public morals, 646–647
the General Staff), 299, 306, 313, homosexuality of, 639, 650,
327, 340, 350 n 67, 1101, 1156 652–661, 722 n 135, 725–726
KGB (Committee for State n 184, 727 n 210, 1115, 1153
Security), 299, 303, 312, 321, 325, “Kingmaker,” 661, 662–663, 672,
332, 334, 335, 336, 338, 1109, 1110, 676, 677, 688, 697, 707, 779, 841,
1111, 1112, 1113, 1114, 1156 896
MD (Ministry of Internal Affairs), Knights of Columbus project in
299 Rome, 637–638, 644, 721 n 124
NKGB (People’s Commissariat of Knights of Malta scandal, 643–646,
State Security), 326, 327 723 n 143
NKVD Soviet Secret Police life at “the Powerhouse,” 642–643,
(People’s Commissariat for Internal 647, 653, 663, 723–724 n 154
Affairs), 299, 300, 306, 309, 317, a “mama’s boy,” 634, 636
326, 327, 347 n 6, 1102, 1107, 1110 Military Vicar of the U.S. Armed
OGPU (Unified State Political Forces 642, 647
Directorate), 299, 312 negotiations with President
SMERSH, 327 Roosevelt at Hyde Park, N.Y.,
Soviet Union Sexual Emancipation 640–641
(Reform) Movement, 206 personality of, 649–650, 689
Soviet World of Communism, The, 1101 piety, lack of, 651
Spada, Massimo, Prince, 1145 Pope Pius XII, close ties to,
Spadaro, Rev. Antonio, 267 n 318 638–639
Spain, Msgr. William, 770 priest of Boston Archdiocese, 636
Spalding, Archbishop Martin J., 520, 521, role in Puerto Rican birth-control
523, 525 debacle, 647–649
Spalding, Bishop John L., 527 secular political power of, 648
INDEX
seminary years and ordination in Steinbock, Bishop John T., 797, 807,
Rome, 635–636, 640, 1139 874–875 n 133
Spellman, John, 640 Steiner, Rudolf, 938, 1131
Spellman, Marian, 634 Stenbok-Fermor, Alexy Alexandrovich,
Spellman, Martin, 634, 640 245
Spellman, Nellie Conway, 634, 640, 650 Stennis, Leon, 1057
Spellman, William, 634, 640 Stephen IX, Pope, 47
Speltz, Bishop George, 566 Stephen X, Pope, 59
Spencer, F. Gilman, 656 Stephen (Bell), Adeline Vanessa, 308, 310,
Spender, Stephen, 350–351 n 67 352 n 79, 353 n 80
Spiegel, S. Arthur, 910 Stephen, Adrian, 308, 309
Spirit Lamp, 143 Stephen, Julian Thoby, 308
Spiritualism, 209, 486, 488 Stephen, Virginia Woolf, 308, 309
Splaine, Fr. Michael, 626, 629 sterilization, 201, 555, 558, 560, 565, 648
Spofford, Sr., Rev. William B., 1103, 1105 Sterling, Claire, 295
Stern, Richard, 426
Spohr, Max, 281 n 507
Stettinius, Jr., Edward, 1101, 1121 n 68
Spoleto (Italy), Diocese of, 1144
Stevenson, Robert Louis, 270 n 350
Spong, Rev. John, 482
Stewart, Robert, 2nd Marquess of
Sporus, 23
Londonderry, 247 n 16
Springfield, Ill., Diocese of, 811, 815–821,
Stimson, Henry L., 305
1069, 1169–1170
Stockton, Calif., Diocese of, 747, 797
Springfield, Mass., Diocese of, 676–677,
678, 679, 683–686, 687–688, 697, 739, Stoller, Robert J., 371, 375, 376–377, 378,
1169–1170 381, 394 n 65
spy see traitor Stonewall Inn, 410, 1046
Spy Within, A, 1122 n 70 Stonewall Inn riot, 452, 561, 571, 574,
1127 n 110
Sradda, Piero, 307
Strachey, Lytton, 309
Städele, Anton, 216
Strachey. Giles Lytton, 352 n 79, 353 n 82
Stafford, Archbishop James F., 703, 753
Straight, Michael, 323, 1101
Stalin, Josef (Iosif Vissarionovich
Dzhugashvili), 91, 206, 207, 283 n 550, Stritch, Samuel Cardinal, 715 n 2, 1147
284 n 560, 297, 299–300, 302, 304, Stuart, John T., 598 n 43
306, 312, 315, 319, 322, 324, 326, 327, Stuckenschneider, Jack, 847
328, 330, 334, 335, 340, 342, 350–351 Studies in the Psychology of Sex, 188
n 67, 364 n 261, 470, 478, 1100–1101, Studies in the Spirituality of Jesuits, 926,
1102, 1106, 1108, 1109–1110 1040
Stalin-Hitler Non-Aggression Pact, 326, Studies of the Greek Poets, 272 n 380
327, 1143
Sturmabteilung (SA), 1094
Stallings, Rev. George, 606–607 n 211
Sturzo, Don Luigi, 1094, 1130
La Stampa (Italy), 1171
Suenens, Leo-Jozef Cardinal, 1133, 1134
Stanford University, Calif., 586 Suetonius Tranquillus, Gaius, 23
Star Ledger, 675 Sufficiently Radical: Catholicism,
Starmann, Rev. Joseph, 794–795 Progressivism, and the Bishops’
Star-Spangled Heresy, The, 510 Program of 1919, 550
Statnick, Fr. Roger, 1056–1057 Sullivan, Arthur S., 137
STDs (sexually transmitted diseases) see Sullivan, Debra, 940
venereal diseases and parasitic Sullivan, Harry Stack, 381, 383, 395 n 102
infestations Sullivan, Fr. John, 249–250 n 68
Stead, W. T., 115, 159, 249 n 62 Sullivan, Msgr. John J., 849, 850–851, 852,
Steakley, James, 283 n 551 853, 885 n 337, 886 n 347
Stearn, Jess, 500 n 32 Sullivan, Bishop John Joseph, 845
Stearns, Geoffrey, 989 n 42 Sullivan, Bishop Walter F., 895, 1015,
Steichen, Donna, 991 n 97, 1004, 1011 1027, 1033, 1034, 1053, 1064, 1070
THE RITE OF SODOMY
see also National Conference of Uranian, Uranism, 194, 201, 232, 239
Catholic Bishops (NCCB) Uranodioninge, 183
United States Coalition for Life (USCL), Urban Pontifical University, Rome, 901
ix, 1055, 1056, 1058–1059 Urbanski, Bill, 783–785
United States Conference of Catholic Urning, 181, 183, 190–191, 193, 201, 274
Bishops (USCCB), 343, 596, 669, 741, n 401
753, 836, 922, 1003, 1099
urologina, 189
Ad Hoc Committee on Sexual
Urrutigoity, Fr. Carlos Roberto, 954–955,
Abuse, 669, 927, 988–989 n 34
959, 960, 961, 962, 963–972, 973,
Campaign for Human 996–997 n 186, 998 n 210, 1169
Development, 667, 668
Ursuline Sisters, 1019, 1057
Committee for Ecumenical and Ursuline Education Center, Canfield,
Religious Affairs, 836 Ohio, 1057
connections to Homosexual Ushaw Seminary, England, 620
Collective, 1031, 1099
usury, vice of, 72
Dallas meeting on clerical sexual
abuse, 2002, 859–860, 927 Utrecht University, Netherlands, 457
Dallas “Charter for the Protection Uva, Don Pasquale, 1114
of Children and Young People,”
988–989 n 34
Department of Education, 987 n 2 Vaca, Juan José, 976–977, 978, 980
National Catholic AIDS Network Valance, Diocese of, pedophile case
(NCAN), 1031 (France, 1812), 224
Valeri, Valerio Cardinal, 999 n 225
opposition to mandatory AIDS
testing in seminaries, 925 vampire, references in homosexual
literature, xiv, 236, 372, 392 n 32
Universal Fellowship of Metropolitan
Community Churches (UFMCC), 477, Vancouver, B.C., Diocese of, 1038
484–485, 498 n 10, 585, 748, 1010, Van Handel, Fr. Robert, 929, 933, 934
1017, 1035, 1042 Van Vlierberghe, Bishop Polidoro,
ecumenical networking, 484, 485, 975–976
1017 Van Wyk, P. H., 385
founding of, 484, 503 n 93 Vansittart, Robert, 334
in-house publishing, 485 Vargo, Marc E., 502 n 87
political agenda, 484, 485 Vassall, William John Christopher,
Washington, D.C. field office and 336–339, 340
special departments, 484, 485 blackmail and recruitment by
workshops on erotica, 585 Soviets, 336–337
see also DeBaugh, R. Adam classified documents provided to
Universe, The (England, Ireland), 1117 Soviets, 337–339
n 23 homosexuality of, 336
University of Birmingham, England, 611 Naval career, 336–337
n 242 Vassar College, N.Y., 1125 n 94
University of California Medical School, Vassart, Albert, 1103–1104
San Francisco, 586 Vatican (Holy See), 48, 57, 89, 267 n 318,
University of California Medical School, 299, 301, 340, 342, 343, 344, 346, 496,
San Diego, 656 510, 511, 512, 513, 516, 524, 528, 529,
University of Comillas, Santander, Spain, 540 n 14, 542 n 63, 574, 595–596, 610
974 n 241, 631, 632–633, 639, 640, 644,
University of St. Thomas, Rome see 645, 649, 686, 691, 740, 774, 775,
Angelicum, the 776–777, 789, 790, 816, 821, 823, 830,
836, 855, 858, 864, 894, 898, 899, 900,
University of Texas, Irving, 1024
904, 920, 921, 922, 924, 942, 950, 953,
University of Vienna, 841 954, 972, 980–981, 1021–1023, 1036,
Untener, Bishop Kenneth E., 574, 736 1049, 1058, 1059, 1063, 1067–1068,
n 382, 824, 1015, 1060 1071, 1087–1088, 1094, 1112, 1131,
Unzipped —The Popes Bare All, 102 1146, 1150, 1153, 1159 n 27, 1171
INDEX
volume ii
i
Books by Randy Engel
ii
The Rite
of Sodomy
Homosexuality
and the
Roman
Catholic Church
volume ii
Male Homosexuality
the Individual
and the Collective
Randy Engel
iii
Copyright © 2011 by Randy Engel
iv
Dedication
v
INTRODUCTION
Contents
Male Homosexuality
The Individual and the Collective ................................... 367
vii
CONTENTS
Index
viii
VOLUME
II
Male Homosexuality
The Individual and the Collective
As long as homosexuality was defined, as it has been for most of
mankind’s recorded history, in terms of behavior, that is, in terms of homo-
sexual acts, specifically sodomy, it remained a rather uncomplicated topic of
social and moral discourse. A “sodomite” or “homosexual” was simply a
generic term applied to a man who engaged in same-sex activity generally
with young boys or young men either as an exclusive preference or as an
adjunct to normal heterosexual congress. The term was also applied to an
individual who permitted himself to be penetrated, that is a man who took
on the passive or “woman’s” role. However, the idea that two adult men
would choose to be “lovers” appeared to be rather ludicrous and perverse.
For its part, the Church soundly condemned all homosexual acts as
objectively mortally sinful and urged the individual sinner, like all sinners,
to reform his life, while the State viewed homosexuality as a vice to be dis-
couraged and in certain cases criminalized.
Today, however, the issue of homosexuality has become much more
complex. The Homosexual Collective has engineered a successful para-
digm shift that downplays homosexual acts in favor of the homosexual as a
distinct type of person, that is, a man who possesses a special nature that
manifests itself in an inborn desire for simulated sexual relations with
members of his own sex. The medicalization of homosexuality that began
in the mid-1800s, with its emphasis on homosexuality as an inherited
degenerative disorder, has accelerated this paradigm shift in favor of the
proponents of homosexuality.
Therefore, like it or not, there are many non-theological issues related
to homosexuality that require some explanation if one is to fully understand
the current battle over homosexuality in the Church today.
Chapter VI examines the nature of homosexuality and the many causal
factors associated with its development in the young male including famil-
ial disruptions and premature sexual seduction. Without downplaying the
367
moral dimensions of homosexuality and the issue of free will, it is intended
to provide the reader with a broad overview of the root causes of homo-
sexuality.
Chapter VII deals explicitly with homosexual acts and homosexual rela-
tionships. It also includes other behavioral aspects of homosexual life
including domestic violence, drug use, pornography, male prostitution, and
murder, homicide and suicide.
Chapter VIII is a prelude to later segments on clerical sexual molesta-
tion of boys and young men. It provides a clear definition of and differences
between pedophilia and pederasty as well as a clinical summary of both. It
also examines the love-hate relationship that exists between homosexuals
who prefer adult partners and those who prefer adolescent males.
Chapter IX, the final chapter in this section, takes a no holds barred
view of the Homosexual Collective.
Whatever mitigating factors contribute to the moral plight of the indi-
vidual homosexual, they do not apply to the Homosexual Collective and its
minions.
It’s them or us.
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Chapter 6
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MALE HOMOSEXUALITY — ITS NATURE AND CAUSES
• Homosex is Pseudo-sex
In his classic work Homosexuality and American Public Life, Christ-
opher Wolfe, Professor of Political Science at Marquette University,
repeated a line by comedian Rodney Dangerfield who joked about being
afraid the first time he had sex because he was alone.22 The laugh from the
audience comes from the fact that normal people understand that genital
stimulation is not really sex— that masturbation di solo is not really sex.
Real sex implies an “other.”
Homosex is in fact a form of autoeroticism, a reenactment of “senti-
mental pubertal fantasies,” van den Aardweg has written.23
In homosex, as in solitary masturbation, there is no “other”— no per-
son outside of one’s self — only two sames seeking sexual gratification
through mutually stimulated masturbatory actions. The “your turn, my
turn” orgasmic ritual of homosexuals is indicative of the fact that the homo-
sexual’s sensual pleasures come from his own body only and are not
directed toward his sex partner.24 His partner’s satisfaction is not the
homosexual’s major consideration. Indeed if it were physically possible for
the homosexual to fellate or sodomize himself he could dispense with his
sex partner altogether as the Marquis de Sade attempted to do while in
prison.25
In essence, homosexual acts are the reenactment of the Greek myth of
Narcissus — the youth who spurned the love of Echo and instead, fell in
love with his own reflection. Narcissus pined his life away until the gods
mercifully transformed him into a flower that bears his name.
Homosex is profoundly narcissistic and selfish.
Wolfe quoted the Diagnostic and Statistical Manual of Mental Disorders,
4th Edition’s definition of narcissism as “a pervasive pattern of grandiosity,
need for admiration, and a lack of empathy.26 The narcissistic person is
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372
MALE HOMOSEXUALITY — ITS NATURE AND CAUSES
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It might surprise the reader to learn just how highly prized sexual
promiscuity is among some homosexuals. In his essay “Male Dominance
and the Gay World,” found in The Making of the Modern Homosexual, Gregg
Blachford mused on the virtue of promiscuous homosex.41 “Gay casual sex
can be seen as a rejection of this narrow definition of legitimate sex,” that
is, sex connected to love and possible reproduction, “as it expands its range
of possible meanings,” he said. 42 “It includes seeing sex as a form of recre-
ation, simply a game or hobby, as fun. It is divested of all its moral and guilt
overtones and is enjoyed as an end in itself,” Blachford noted.43 He then
quoted Canadian sociologist John A. Lee, author of Getting Sex — A New
Approach: More Fun, Less Guilt:
It is time to argue that in at least one way, the gay world is better. Gay peo-
ple are generally less inhibited about the enjoyment of playful and uncom-
mitted sex. Sex with more joy and less guilt is something gay people can
teach the rest of the world.44
Pat Califia, a self-identified “transgenderized bisexual person,” has also
decried the call for monogamous relationships among homosexual men.
According to Califia, “The sad fact is that if all gay men settled down into
pairs like animals clambering into Noah’s ark, a world of possibilities would
disappear. A culture that embraces non-monogamy, casual public sex, erotic
art, sex toys, costuming and a theatrical attitude toward pleasure is a
national treasure, not a shameful anachronism,” concluded Califia.45
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MALE HOMOSEXUALITY — ITS NATURE AND CAUSES
Bergler reported that “... homosexuals divide the world into two classes:
the openly homosexual and the potential candidates.” 47 The unfounded mega-
lomaniacal conviction of the homosexual’s superiority, and of the ubiquity
of homosexual trends, said Bergler, leads the homosexual to believe that
almost every man has “some homosexual inclinations.” 48 He noted that
American poet Walt Whitman, an early advocate of “man-to-man” love was
convinced that all wounded Civil War soldiers were homosexuals and he
accordingly kissed them on the lips when he visited them in the hospital
wards.49
With rather prophetic insight, in 1962, Bergler warned of the pitiful and
tragic spectacle of the “statistically induced homosexual,” that is, a “bor-
derline” youth in his late teens or early 20s who is induced to take up
homosexuality even though he might not actually be homosexual.50
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 to produce a state of ‘homotoxic-
ity.’ ” 51 At the collective level, he said, “ Homosexuals infiltrate and metas-
tasize, taking over any and every group possible by a compounding of their
cognitive defects.” 52
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men. However, the fact that the more sex he gets the less fulfilling it
becomes suggests that the homosexual is searching for something that lies
outside the realm of physical sex per se. Indeed as Colin Wilson, author of
The Misfits — A Study of Sexual Outsiders once quipped, “The basic paradox
about sex is that it always seems to be offering more than it can deliver.
Fantasy sex is less complicated, less demanding than reality.” 56
The belief that homosexual desires are driven more by non-sexual or
neurotic needs than purely erotic cravings has been expressed in many dif-
ferent ways by individuals representing a wide-variety of academic and
medical disciplines.
Bieber for example stated that homosexual behavior is an expression of
“irrational defensive and reparative needs.” 57 He saw homosexuality as a
psychological and emotional problem, not a sexual one.
Psychotherapist Richard Cohen has described the homosexual drive as
a “homo-emotional” drive. Homosexuals need to develop healthy, healing,
non-sexual bonding to meet the deeper, unmet love needs of his past,
Cohen believes.58
Dr. Gustav Bychowski had claimed that homosexuality results from “an
immature ego” characterized by “fetishistic, narcissistic, and oral-sadistic
elements.” 59
Dr. Karen Horney, the prominent German psychoanalyst who emi-
grated to the United States in 1932, and Dr. Clara Thompson, an American
psychiatrist and psychoanalytic theoretician, hold that homosexuality is
fundamentally a symptom of “a character problem,” that is, it is a conse-
quence of unresolved problems of dependency, aggression, and early famil-
ial disturbances, all covertly expressed through same-sex relationships.60
Both Horney and Thompson report that homosexual desires diminish as
these general character problems are solved.61
Other professionals see homosexuality as a search for a more adequate
masculine identity.
Contrary to popular opinion most homosexuals are not gender con-
fused. They do not want to be women. They know they are men and they
are content being men, but they feel weak, inadequate and incomplete as a
man at the inner core of their being.62 Hence, their search to find the
“missing” part of themselves in other male sex partners.63
Stoller, has contrasted the “feminine” demeanor of the primary trans-
sexual or transvestite with that of the effeminate homosexual who acts out
a caricature or mimicry of a feminine woman —“the secret revelation of
masculinity and maleness.” 64 “There is something exaggerated or unnatu-
ral, a display, a sarcasm,” about the latter, Stoller has observed. “He may
have identified with women in childhood and admired them, but the admi-
ration is mixed with envy, anger, a clear, even if subtle, underlining in one’s
behavior that one is not a woman but a man making fun of a woman,” he
said.65 Even though, physiologically speaking, the homosexual is quite
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378
MALE HOMOSEXUALITY — ITS NATURE AND CAUSES
grows to manhood, he does have control over his response to the trauma
and his subsequent actions.
In some situations the youth is able to handle the trauma in a satisfac-
tory and constructive way. Others choose a self-destructive route of conflict
resolution that may include sexual perversion. According to Barnhouse, in
determining choice of behaviors in response to such traumas, social sanc-
tions play a vital role. She makes it clear in her writings that perversion is
a “motivation behavior,” that is, it involves choice. When a person chooses
to act in a deviant manner, such action has a moral quality, she said.87
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Fifth, each parent has a relationship with their H-son that is unique to
him and does not exist with their other children. There is usually only one
“mama’s boy” among siblings in any given family. As such, he receives the
brunt of his mother’s psychopathology with the father and other children
consigned to the peripheral edge of family life.94 Frequently the child may
assume the “good little boy” role within the family. Yet despite his position
of maternal favor or perhaps because of it, he never quite feels he “fits in.”
He continues to be plagued by feelings of alienation and emotional detach-
ment from his family that is reflected in the familiar homosexual mantra,
“I never felt I belonged.”
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MALE HOMOSEXUALITY — ITS NATURE AND CAUSES
381
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MALE HOMOSEXUALITY — ITS NATURE AND CAUSES
Sullivan has stated that a man is more a product of his relationships with
people than his drives, and he has stressed the role of “preadolescent
chumship” in healthy psychosexual development.119
As a rule, however, the H-child tends to be a “lone wolf” lacking in
“chumship” during the critical adolescent period.120 Few homosexuals
recall ever having even one really close “bosom-buddy” in whom they
could confide and depend upon.
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384
MALE HOMOSEXUALITY — ITS NATURE AND CAUSES
385
THE RITE OF SODOMY
age of 18. Van Wyk and Geist concluded that, based on their data on mas-
turbation and homosexuality, “learning through experience seems to be an
important pathway to later sexual preference.” 141
It is important to remember, however, that much of childhood and ado-
lescent same-sex activity is in fact sexual abuse by an older boy or man.
Sometimes the initiator of the “sex play” that may include masturbation,
fellatio or anal penetration, is an older brother or a close relative or a class-
mate. Sometimes it is a man the youth trusts such as a neighbor, clergy-
man, a scoutmaster or a teacher. Or the seducer may be a stranger who
takes up a pseudo-friendship with the boy.
The prevalence of sexual abuse in the childhood of homosexuals, ped-
erasts, and pedophiles has been well documented.
The well-known psychiatrist Dr. Jeffrey Satinover, a former Fellow in
Psychiatry and Child Psychiatry at Yale University, reviewed the results of
a study of self-reported sex abuse during the childhood and adolescence of
1,001 homosexual males who sought treatment at a venereal disease clinic
during the period of May 1989 to April 1990.142 Thirty-seven percent of the
participants reported they had been encouraged or forced to have sexual
contact before age 19 with an older or more powerful partner, almost
always a male. The median age of the participant at first contact was 10
years. The median age difference between partners was 11 years. Fifty-one
percent of the interviewees said force was involved. Thirty-three percent
reported anal sex was performed on them. Children and adolescents with
African-American and Hispanic backgrounds were more likely to be vic-
timized than were white boys.
Van den Aardweg has suggested that the H-child and the H-adolescent
are more vulnerable to sexual seduction than his more gender-confident
peers. The former has already been primed to respond positively to homo-
sexual advances by his masculine inferiority complex and by his premature
erotic interests and pubertal fantasies that have begun to focus on same-
sex objects, van den Aardweg charged.143 He is generally flattered and
charmed that a man appears to be kind and attentive to him. Frequently,
alcohol, drugs and pornographic materials depicting homosexual acts are
used to reduce the youth’s natural inhibitions to same-sex acts. Even
though the initial reaction to the abuse may have been one of fear and
loathing, nevertheless, the young victim may later find himself fantasizing
about having sexual contact with a boy whom he admires and desires to
befriend.144
Dr. Anthony Wakeling, Senior Lecturer in Psychiatry, Royal Free Hos-
pital Medical College, London, has cited the research of Maguire, Carlisle,
and Young (1965) on the causal relationship between sexual deviance as a
form of conditioned behavior and a young person’s first sexual experience,
usually during adolescence. Wakeling reported that the researchers found
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MALE HOMOSEXUALITY — ITS NATURE AND CAUSES
that the nature of the first sexual experience followed by orgasm is critical
for the establishment of sexual orientation:
The learning takes place after the initial experience, which is seen as play-
ing a role in providing fantasy for subsequent masturbation. Thus deviant
behavior is maintained by masturbation to the deviant fantasies. In such
cases the precipitating incident of a deviant nature, which preceded the ini-
tial orgasm, for example homosexual anal rape or an act of fellatio, was of
a particularly strong stimulus value. This stimulus becomes sexually more
exciting through associations with masturbation, and heterosexual stimuli
are extinguished through lack of reinforcement. Such a process might be
more likely to occur if the individual has experienced early adverse hetero-
sexual experiences or feelings of inadequacy. Favorable adolescent sexual
experience with his peer group is important for an adolescent’s satisfactory
heterosexual adjustment.145
It is not surprising that a significant number of pederasts and pedophiles
report that they were sexually abused as children or adolescents.146 Such
men remain fixated at an immature level of sexual development and the
preferential age range of their victims reflects the age of their own sexual
violation.
Significantly, a large number of young male prostitutes have reported
that their first sexual experience was with another male.147
Early same-sex seduction and molestation, therefore, is not an innocu-
ous event in the life of a boy who is experiencing emotional turmoil in con-
nection with his gender-identity and feelings of masculine inadequacy. Nor
is it necessarily less traumatic for boys with normal psychosexual develop-
ment. Wolfe has reported that sometimes a boy molested by a man “may
label the experience as homosexual and misperceive himself as a homo-
sexual based on his having been found sexually attractive by the older
man.” Once self-labeled, the boy leaves himself open to homosexual
activity, said Wolfe.148
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MALE HOMOSEXUALITY — ITS NATURE AND CAUSES
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Perhaps Wolfe best captured the essence of the function of the Col-
lective 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.” 162
In the “gay” metropolis, members of the Collective can live out their
fantasy life. The Collective affirms the homosexual in his perversion,
anaesthetizes his conscience and assuages his guilt. It provides him with a
sense of “belonging” and becomes his new “family.”
The root cause of a homosexual’s alienation from his family is tacitly
explained by Mexican writer José Joaquín Blanco, an avowed homosexual,
who believes that a man’s homosexuality distances him “from society’s
dominant sociopolitical mode,” that is, it is opposed to “the moral quantifi-
cation and banalization of marriage and procreation.” 163
It cost us years — the best years of our adolescence and youth— to free our-
selves from social domestication ...to cleanse our bodies of the excrement of
the official morality. Our homes expelled us, but that permitted us at times
also to scorn possessions ... and family ties as well, finding new families
among strangers united in a common purpose and discovering more funda-
mental reasons for living than the money fetish.164
Since World War II, there has been a steady migration of homosexuals
seeking “new families among strangers” in large urban port cities in
America such as San Francisco, New York and Miami.
The Collective assists and encourages the young homosexual in his
transformation or “self-reinvention” into a “gay” man.165 As the popular
saying goes, “Homosexuals are born, gays are made.”
According to Wolfe, the Collective also provides “a whole new set of
ideas and concepts about sex, gender, human relationships, anatomical rela-
tionships, and personal destiny.” 166 The Collective encourages the homo-
sexual novice “to seek rite of passage for homosexuals “coming out.” 167
Within the confines of the Collective, the young homosexual “receives
internal fulfillment (love) through external means.” 168
But if it is true that the individual homosexual has a very large invest-
ment in the Homosexual Collective, the converse is also true, the Col-
lective has an investment in each of its individual members. As Tatchell has
noted, “The homosexual community has a huge investment in gay identity,
which now extends way beyond a sense of self-worth to embrace a com-
plete alternative lifestyle.” 169
The next chapter discusses the sexual component of this so-called
“alternative lifestyle” in depth. Homosexual propagandists wisely stay
away from the subject preferring to dwell on homosexual “rights” instead
of homosexual “acts.” Unfortunately, human beings who call themselves
civilized can no longer afford that luxury. We shall return to the Homo-
sexual Collective in Chapter 9.
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MALE HOMOSEXUALITY — ITS NATURE AND CAUSES
Notes
1 See Richard Green, M.D., J.D., The ‘Sissy Boy Syndrome’ and the Development
of Homosexuality (New Haven: Yale University Press, 1987), 6. The term
“sex” can have a multiplicity of meanings the author notes. It can be used to
describe core-morphologic identity or anatomic identity, either male or
female; gender-role behavior; sex-typed behavior; masculinity or femininity;
sexual orientation; sexual partner preference; or sexual object choice.
2 Green, 387.
3 Compare the transitional theories of popular writer, ex-priest and psychother-
apist A.W. Richard Sipe, A Secret World — Sexuality and the Search for Celibacy
(New York: Brunner/Mazel, 1989), 117, with Irving Bieber, Homosexuality —
A Psychoanalytic Study (N.J.: Jason Aronson, Inc., 1988), 319, 305, 274.
According to Bieber, homosexuality is a pathological condition, and as such,
there is no such thing as a “latent” homosexual in every well-integrated male
heterosexual, just as there is no sense for all members of a healthy popula-
tion to have a “latent” peptic ulcer. In his 1988 study, Bieber indicated in his
summary that researchers could not validate the ubiquity of “latent” homo-
sexuality. “A constitutional inability to repress and sublimate a universal
perverse impulse is a metapsychological hypothesis that our data cannot
support,” he wrote. Charles W. Socarides in “The psychoanalytic theory of
homosexuality with special reference to therapy” in Sexual Deviation, 2nd ed.
(London: Oxford University Press, 1979) takes a somewhat different tack.
Socarides described “latent homosexuality” as “the presence in an individual
of the underlying psychic structure of either the preoedipal or oedipal type
without overt orgastic activity with a person of the same sex.” Such indi-
viduals he said may not be conscious of his preference for same-sex activity
for orgastic fulfillment. “Homosexual wishes in this case are unconsciously
motivated and engagement in homosexual practices are NOT obligatory,” he
said. Heterosexuality is usually the conscious choice of such men. Some live
marginally in the married state with children. Some engage in homosexual
acts, but live most of their lives as latent homosexuals. Sometimes they use
homosexual fantasies to masturbate or may eschew sex altogether,”
Socarides concluded.
4 Van den Aardweg, 21.
5 Melvin Anchell, M.D., A.S.P.P., “A Psychoanalytic Look at Homosexuality and
AIDS,” original manuscript, 1993, 4. The article first appeared in a Canadian
Catholic publication and later in the Social Justice Review, St. Louis, Mo. The
Canadian editor, a faithful Catholic priest of many years, was removed from
his position after criminal charges were brought against the magazine by area
homosexuals for publishing the Anchell article.
6 Van den Aardweg, 13.
7 Bergler, 271.
8 Ibid., 9.
9 Father McGrath as quoted in Jess Stearn, The Sixth Man— A Startling
Investigation of the Spread of Homosexuality in America (Garden City, N.Y.:
Doubleday & Co., 1961), 35.
10 Ibid.
11 Karlen, 223.
12 Ibid.
391
THE RITE OF SODOMY
13 Ibid.
14 Ibid.
15 Bergler, 9, 45, 271.
16 Ibid., 155.
17 Ibid., 20.
18 Ismond Rosen, M.D., “The general psychoanalytical theory of perversion:
a critical and clinical view,” Sexual Deviation, 2nd ed. (London: Oxford
University Press, 1979), 33. The original quote was taken from Robert
Stoller, M.D., Perversion: the Erotic Form of Hatred (New York: Pantheon
Books, 1975), 33.
19 Ibid., 33.
20 Anchell, 9.
21 Ibid.
22 Christopher Wolfe, ed., introduction by William Kristol, Homosexuality and
American Public Life (Dallas, Texas: Spence Publishing Co., 1999), 160. This
excellent book is based on papers delivered at the conference,
“Homosexuality and American Public Life,” held in Washington, D.C. at the
Georgetown Conference Center in 1997.
23 Van den Aardweg, 54.
24 Anchell, 9.
25 There are, in fact, specially devised suction apparatus on the market designed
to accomplish the task of self-fellation.
26 Wolfe, 89.
27 Ibid.
28 “Tearoom trade” refers to the anonymous sexual encounters of male homo-
sexuals in public toilet facilities. So-called “glory holes” permit one partner in
a stall to be fellated by another male on the other side of the wall without the
men ever having to meet face to face. See Laud Humphreys, Tearoom
Trade — Impersonal Sex in Public Places (Chicago: Aldine Publishing Co.,
1975).
29 J. M. Cameron, “Sex in the Head,” Nuclear Catholics and Other Essays
(Grand Rapids, Mich., William B. Eerdmans, 1989), 19. Cameron is Professor
Emeritus of Philosophy at the University of Toronto and a frequent
contributor to The New York Review of Books. Cameron’s attack was directed
at Father Richard Ginder, a priest in good-standing of the Diocese of
Pittsburgh and author of Binding with Briars: Sex and Sin in the Catholic
Church (Englewood Cliffs, N.J.: Prentice Hall, 1975) in which Ginder
describes sex in the following reductive terms, “When stimulated by friction
of one kind or another, the human sex organs produce pleasure, relieve
boredom, relax tension, and tranquilize the nerves.”
30 Samuel A. Nigro, M.D., “Why Homosexuality is a Disorder,” Social Justice
Review 92, No. 5–6 (May–June) 2001: 71.
31 Ibid.
32 For Gide’s impression of the sodomite as a vampire see Delay, 426. Jack
Fritscher, Robert Mapplethorpe’s friend and biographer, said that Robert
called himself a “vampire” who prowled nightly primarily in search of models,
but also sex partners. Fritscher also noted that in the 1970s, the term
“energy vampires” was used to describe homosexuals who lived off others.
See Jack Fritscher, Ph.D., Mapplethorpe Assault with a Deadly Camera —A Pop
392
MALE HOMOSEXUALITY — ITS NATURE AND CAUSES
393
THE RITE OF SODOMY
394
MALE HOMOSEXUALITY — ITS NATURE AND CAUSES
395
THE RITE OF SODOMY
396
MALE HOMOSEXUALITY — ITS NATURE AND CAUSES
no. 6 (1992), 855–64. See also Jeffrey Satinover, M.D., “The Biology of
Homosexuality: Science or Politics?” in Homosexuality and American Public
Life, ed. Christopher Wolfe online at
http://www.narth.com/docs/bioresearch.html.
143 Van den Aardweg, The Battle for Normality, 179.
144 Ibid., 79.
145 Anthony Wakeling, Ph.D., “A general psychiatric approach to sexual
deviation,” Sexual Deviation, 2nd ed., ed. I. Rosen, (London: Oxford
University Press, 1979), 14.
146 See D. M. Greenberg, J. M. Bradford, and S. Curry, “A Comparison of Sexual
Victimization in the Childhoods of Pedophiles and Hebephiles,” Journal of
Forensic Science 38, no. 2 (March 1993): 432–36.
147 Donald J. West and Buz de Villiers, Male Prostitution (New York: Harrington
Park Press, 1993), 23. See also Donald J. West, “Boys and Sexual Abuse: An
English Opinion,” available online from
http://home.wanadoo.nl/ipce/library_two/files/boys_west.htm.
148 Wolfe, 72.
149 Van den Aardweg, The Battle for Normality. The author quoted Dr. Norman
Fost, a specialist in Cystic Fibrosis research who refutes the “single-gene
genetic disorder” theory. According to Fost, “There is not a single gene in
human biology that works that way” that is, works like Mendel’s dimorphic
plants.” Van den Aardweg attributes rare case of families with twins who
have same-sex desires more to environmental conditions than any genetic
factor.
150 Jeffrey Satinover, M.D., “The Biology of Homosexuality: Science or Politics?”
in Wolfe, Homosexuality and American Public Life at
http://www.narth.com/docs/bioresearch.html.
151 Ibid.
152 Simon LeVay, “A Difference in Hypothalamic Structure Between
Heterosexual and Homosexual Men,” Science 253 (1991), 1034–1037.
153 Satinover.
154 Satinover quotes J. Maddox, editor of Nature, (353, September 1991, 13) on
LeVay’s hypothesis: “Plainly, the neural correlates of genetically determined
gender are plastic at a sufficiently early stage. ...Plastic structures in the
hypothalamus allowing the consequences of early sexual arousal to be made
permanent might suit [those who claim an environmental origin to homo-
sexuality] well.”
155 Ibid.
156 Barnhouse, 139. The author’s observations are of particular relevance today
in light of recent studies on the “feminizing” effect of the human female
hormone estrogen on male fish that inhabit bodies of water contaminated by
residue of oral contraceptives/abortifacients. In one Canadian controlled
study, all male fish in the lake — from tiny tadpoles to large trout —were
“feminized,” meaning they had egg proteins growing abnormally in their
bodies. Disturbances in the endocrine system of the affected male fish
produced hermaphrodites, that is, male fish that have both male and female
characteristics and are sterile. Source: Seth Borenstein, “Homo behavior
genetics chemical birth control pills feminization of males — birth-control-
tainted water can bend gender of male fish,” Knight Ridder, Washington,
D.C., 29 June 2003. Even though “the Pill” has been on the market for more
397
THE RITE OF SODOMY
than 40 years there has been little research on its effects on male children
born subsequently to “Pill” ingesting women. There is little evidence to date
that makes a direct link between hermaphrodite or inter-sexed children born
with both male and female genitalia and reproductive systems and later
homosexual behavior.
157 Sipe, Secret World, 123.
158 Peter Tatchell, “Making Gay Redundant,” a 1996 unpublished essay at
http://www.tatchell.freeserve.co.uk/queer%20theory/redundant.htm.
159 Ibid.
160 Ibid.
161 Barnhouse, 141. “People are not just robots — a collection of elaborate
reflexes. ... There is a moral choice and a moral dimension to human
behavior. Freedom and responsibility go together. A person who is a slave
to his passion is not a free man,” says Barnhouse.
162 Wolfe, 102.
163 José Joaquín Blanco, “Eyes I Dare Not Meet in Dreams,” translated by
Edward A. Lacey, in An Anthology of Gay History, Sex, Politics and Culture, ed.
Winston Leyland (San Francisco: Gay Sunshine Press, 1991), 295.
164 Ibid.
165 Wolfe, 102.
166 Ibid.
167 Ibid.
168 See “Homosexuality: Fact vs. Fiction,” at
http://www.ettl.co.at/uc/swedish/english/ehomo2.htm, 12.
169 See Peter Tatchell, “King of Zap,” interview with Jack Nichols on Gay Today
at http://gaytoday.badpuppy.com/garchive/interview/013100in.htm.
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MALE HOMOSEXUAL BEHAVIORS
Chapter 7
399
THE RITE OF SODOMY
400
MALE HOMOSEXUAL BEHAVIORS
Since the early 1970s there has been a visible shift of style preference
in homosexual circles from effeminate to masculine chic.12 Femme is out
and macho is in. Today’s “gays” want a real man — not a girlish boy.13
In his 1981 essay “Male Dominance and the Gay World,” Gregg Blach-
ford highlighted the so-called “masculinization” of contemporary “gay” life.
He reported that the “swish and sweaters” image has given way to the
“masculine image of the straight world.” 14 The new message is one of
“toughness, virility, aggression, strength and potency,” said Blachford.15
Rueda captured this new image of the modern homosexual when he
wrote that “the trademark of leather or S&M bars is a young, muscle
bound, shirtless youth, wearing tight black pants and sporting a whip poised
to strike, his genitals exposed and superimposed on an eagle, one of whose
wings is about to enfold him.” 16
Promoters of S&M have reported an increased interest among homo-
sexuals in the “very masculine” leather scene. Author John R. Burger, an
observer of the “eroto-politics” of homosexual porn, said that accepting
one’s S&M proclivities has often been termed a “second coming out.” 17 In
S&M activities, pleasure is derived from the delivery or reception of pain.18
Dignity USA, which promotes itself as the largest and most progressive
national lay movement of lesbian, gay, bisexual and transgender Catholics,
has formed “leather/levi clubs” known as the Defenders of Dignity. The
collective aim of the Defenders is to work within Dignity “for the accept-
ance of the leather/levi community as full and equal members of the one
Christ” and to work for “the wholeness and sanctity of our love and
(leather) sexuality within the Church.” 19
Not unexpectedly, there is bitter rivalry and infighting between the
advocates of “queenstream” and “homomasculine leatherstream.” Former
Catholic seminarian and prolific writer on homosexual themes, Jack
Fritscher, has decried the domination of the “gay” publishing business by
“femme” gays. According to writer Jesse Grant, Fritscher was “almost sin-
gle-handedly responsible for bringing the archetypal concept of manliness
to the gay community ... for force-feeding the image down our cock-hungry
queer throats.” 20 Fritscher has charged that these “self-hating men” have
“never understood the leatherstream of masculine-identified men, or gay
artists who are in the straight mainstream,” and that they have “a hatred
for real men— real homosexual men.” 21 He said that Main Street female-
identified homosexuals like “Advocate gays” confuse “the whips and chains
of ritual psychodrama with real violence.” 22 “Urban queers exhibit a het-
erophobia equal to redneck fundamentalist homophobia,” Fritscher said.23
Homosexual Relationships
One-night stands with strangers are entered into solely for purposes of
immediate sexual gratification —and are deliberately devoid of any emo-
tional attachment. As Bergler has observed, “Cynical detachment wards off
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any genuine feelings that come to the fore for the homosexual who is
imbued with masochistic injustices — real and fancied.” 24 Bergler’s opinion
that there is more emotional content in even the most calculated hetero-
sexual client-prostitute affair than in the typical homosexual encounter
with a stranger is verified by description of such transient acts by the par-
ticipants themselves.25
During the now-mythical 1970s, I used to go to the Howard Street Baths in
San Francisco on Tuesday — which was Three Buck F--k Night. I’d strip and
walk up and down the row of rooms, looking into open doorways for other
naked men lying on their bellies. When they were good looking and signaled
that they wanted me to come in, I’d climb on their backs and wallow in the
bodies. I’d f- -k half a dozen men before going home, and on weekend nights
the number would be two or three times that.” 26
The 51-year old homosexual who wrote about his trips to the baths in
his early 1920s to discharge his “pure animal desire for the bodies of men,”
calculated that he had about 10,000 such sexual contacts over a period of 30
years.27
Like many homosexuals, he also had some “romantic” affairs in which
he attempted to form some meaningful bonding with his partner. “I found
my soul mate — six times ... had more boyfriends than I can count and I’ve
lived with two lovers,” he said, before he found his ultimate consolation in
Eastern mysticism and yoga.28
As described by van den Aardweg, these latter-type homosexual
“unions” usually blossom in an atmosphere of romantic euphoria that
quickly deteriorates into frustration and disillusionment, constant jealous
rows and reproaches and the inevitable “final drama.” 29
British researchers Donald West and Buz de Villiers also report: “The
expectation that a relationship will break up when sex interests dwindles
and fresh faces appear is not unusual in gay circles where heterosexual
mores, based on family tradition and parental responsibility, do not apply.” 30
Dr. Lawrence Hatterer, a specialist in the treatment of homosexuality,
has noted that sexual addicts, including homosexuals, will try to find their
“complement” within the addictive subculture with whom they attempt to
form “a close symbiotic relationship.” 31 But, “no matter how intense addic-
tive relationships seem during a high, they are by their nature transient. An
addict is really not interested in the other person, only in the pleasure that
the other person can provide,” Hatterer explained.32
More permanent relations between homosexual partners are largely a
factor of aging and may or may not include an erotic component; that is,
sexual activity may have ceased altogether or one or both partners may
seek sexual outlets outside the paired relationship.
Aging comes early to homosexuals. As the popular saying goes, “No one
loves you when you are old and gay.” 33 The homosexual world revolves
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Polymorphous Perversity 43
According to Nigro, once a youth begins to engage in homosexual acts
he will combine his gender inferiority complex with a pleasure addiction to
produce sexual acts marked by repetition, compulsion, and graduated per-
versity.44 Having embraced one perversion he will find it easier to embrace
other perversions including sadistic-masochistic practices, exhibitionism,
voyeurism, transvestitism, and urolagnistic and scatological fixations and
fetishes.45 The Homosexual Collective reinforces these perverted behav-
iors to insure the individual’s continued loyalty and support.
These acts reflect a highly infantile sexuality and are essentially mas-
turbatory in nature, reminiscent of adolescent sex play.
“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 “rimming” (lick-
ing the sphincter muscle), “shrimping” (ingesting ejaculate after sodomy),
“fisting” or “handballing” (inserting a lubricated fist and forearm into the
anus), or using “toys” such as dildos or anal beads in the anus. Rectal bleed-
ing is a common occurrence from repeated acts of sodomy and fisting pro-
duces additional injuries including rupture and perforation of the rectum
and permanent anal incontinence.
Vernon H. Geberth, a retired Lieutenant Commander on the New York
City Police Department, has reported that in May 1981, the F.F.A., “Fist
F- -kers of America,” made its convention debut in San Francisco where it
showed a “training film” for members on “fisting techniques.” 46
Sometimes small live animals like gerbils are inserted into the anal
canal and the rodent is left to extricate itself from the orifice. Thus far there
have been no open complaints from animal rights activists.
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MALE HOMOSEXUAL BEHAVIORS
One of the major findings of the CDC study was that gay and bisexual
men are more likely to engage in “high-risk sexual behavior,” that is,
“unprotected anal intercourse with partners of unknown or different HIV
status,” if their partners are younger, that is, older homosexuals were more
willing to gamble with the lives of rent boys and young male hustlers than
with their peers or regular partners.63
Sodomy remains one of the most “efficient” means of transmitting
HIV/AIDS and other STDs. So much so, that certain diseases that were
previously transmitted only through fecally contaminated food and water
are now being transferred by men who practice anal penetration with each
other.64
Among the oral-penal-anal-rectal disorders, venereal diseases, and
infestations commonly associated with homosex are proctitis, anal warts,
anal cancer, fissures, fistulas, hemorrhoids; gonococcal urethritis of throat
and rectum, genital herpes; intestinal parasites, scabies, pubic lice; gonor-
rhea of the penis, rectum, throat and pharynx, syphilis, chlamydia, hepa-
titis A and B (linked to liver cancer) and HIV/AIDS. Sometimes the anus
requires suturing, reconstruction and /or surgery to remove foreign
objects — both animate and inanimate.
The increase in venereal diseases in major urban hubs such as San
Francisco, the “gay capital of the United States,” has continued to climb at
an alarming rate.65 As far back as 1982, Rueda reported that San Francisco
had a venereal disease rate almost 22 times the national average due pri-
marily to the city’s large homosexual population.66 The migration rate of
homosexuals, estimated to be at 5,000 a year to San Francisco, has given
the Golden Gate city a ratio of two avowed homosexual men for every five
adult males.67
In a 1981 prophetic interview in the homosexual publication, The
Washington Blade, reporter Lou Chibbaro interviewed Dr. Daniel C.
Williams, a New York City physician, who said that “the increasing inci-
dents of sexually transmitted diseases among Gay men may be reaching a
‘threshold level’ in some cities, that could be causing a sudden outbreak
of seriously damaged immune systems.” “I hope I’m wrong. ... If I’m right,
we’re seeing only the beginning,” said Williams.68 Unfortunately, he was
not wrong.
Dr. Williams was referring to the development of eight reported cases
of Kaposi Sarcoma, a rare cancer in its more virulent form, discovered
among young homosexual men in New York, and the outbreak of a rare lung
infection, Pneumocystis Carinii Pneumonia, among homosexuals in New
York City and Southern California in 1981.69
The British medical journal Lancet originally referred to the multi-
immune syndrome as the “gay compromise syndrome,” while some U.S.
newspapers called it the “gay cancer” or by the acronym GRID (gay-related
immune deficiency). By August of 1982, the CDC had settled upon the
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In a major Canadian centre, life expectancy at age 20 years for gay and
bisexual men is 8 to 20 years less than for all men. If the same pattern of
mortality were to continue, we estimate that nearly half of gay and bisexual
men currently aged 20 years will not reach their 65th birthday. Under even
the most liberal assumptions, gay and bisexual men in this urban centre are
now experiencing a life expectancy similar to that experienced by all men in
Canada in the year 1871.72
Sex researchers Masters and Johnson have also had a laudatory word to
say about the “advantages of male pairing over that of a normal heterosex-
ual couple.” 74 They claim that men instinctively know what pleases men;
women do not. Women do not know how it feels to ejaculate.75 Further with
the “my turn, your turn” approach the homosexual does not have to be con-
cerned about partner satisfaction or “integration” theories of sex, they say.
Homosexual pairs have better communication about sex, states Masters
and Johnson, and they tell their partner (many times a pure stranger) what
they want; in gay bars they use various physical decorative attachments to
indicate sexual preference, they explain.76
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case with the Stonewall Inn, special “arrangements” and financial payoffs
to law enforcement officials help keep police harassment and raids to a
minimum.83
“Gay” bathhouses are a horse of a completely different color. Here a
large number of impersonal sexual encounters can be had cheaply with lit-
tle or no social contact in an atmosphere of relative safety. The typical basic
bath includes a locker room where one exchanges his clothes for a towel,
(nakedness is a great social leveler), showers, and small rooms or stalls for
facilitating anonymous sex. The 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.84 The baths make it easier for aging homosexuals to find sex
partners and serves as an inexpensive place for clients to bring their own
rent boys.
During the mid-1980s at the height of the AIDS epidemic, national
bathhouse franchises like the Club Baths chain refused to close their doors.
Instead, their owners made large donations to AIDS groups, posted “safe-
sex” posters on bathhouse walls, and distributed condoms that homo-
sexuals are universally disinclined to use.85
As AIDS activist and journalist Randy Shilts plainly stated in his epic
saga on the AIDS epidemic, And the Band Played On, homosexuals from
coast to coast were also adamantly opposed to public health departments
shutting down bathhouses (Shilts called them “biological cesspools for
infection”) and sex clubs, even though it could save lives, because of the
political ramifications of such actions.86
Out of the way public toilets known as “tearooms” in parks, theaters,
bus and train terminals, on university campuses and office buildings in large
urban cities provide another place where homosexuals can obtain quick,
anonymous sexual gratification with like-minded gents, usually in the form
of fellatio. Subtle cues are used to help with mutual identification. Accord-
ing to Laud Humphreys, author of Tearoom Trade, men who engage in such
activity are attracted, not put off, by the dangers of soliciting sex in public
toilets including arrest, public exposure, robbery, assault and blackmail.87
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 communauté (in community).88
According to AIDS sociologist, Michael Pollak, Ph.D., this innovative
approach to practical instruction in group sex practices that are “very
important to a significant minority of men having sex with men,” was first
developed in the U.S. during the early 1980s and then spread to Western
Europe.89 The happening involves somewhere between 100 to 200 men,
including HIV positive men, who learn to perfect their masturbation skills
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alone and with others. “These gatherings are also perfect occasions for
voyeurism and exhibitionism as positive alternatives to risk practices,” said
Pollak. In addition to providing haven for “safer sex ... they provide a safe
place for ritualized and collective sexual activities that gay men seek,”
pondered Pollak.90 Pollack died of AIDS in 1992.
Following on the heels of the Feminist Movement, there are also “gay”
masturbation clinics where homosexuals can plumbet anew the mystical
depths of new forms of “sex expression.” 91
Not all homosexual socialization takes place in the public sphere.
Private homes, especially those of the rich and famous, can offer a more
exclusive and relaxed atmosphere for meeting potential same-sex partners.
In his biography of the controversial photographer-artist Robert Map-
plethorpe, Jack Fritscher, famous in his own right as a founder and editor
emeritus of the homosex pop culture journal, Drummer, described one
such happening on the Upper East Side of Manhattan hosted by a “tele-
vision network name.” 92
According to Fritscher, one afternoon Robert took him to a secret orgy
to observe the latest trends in homosex scatology, Satanism and sado-
masochism.93 He said Robert, his lover, was obsessed with all three.
According to Fritscher, the guest list was impressive.94 Fritscher admitted
he was “very curious about the escalating urban perversatility of liberated
gay men. ... Fisting is not the last taboo incorporated into male sportf--king.
... Now there is scatology, from ritual anointing to communion, the latest
rage among sexual sophisticates who pay Robert court,” he explained.95
Taking center stage at the affair was a sculpture by Nancy Grossman of
a head wrapped in black leather bondage with a (possibly added) large
leather dildo protruding from its mouth, reported Fritscher.96 The host had
invited some young men for “primary material,” one of which was “covered
with seed,” he said.97
Drugs flowed, men groaned and civilization was left behind, Fritscher
recalled.
At one point, Fritscher, a former Catholic seminarian, recognized that
Robert had pushed him into the game a little too far. He felt he was in dan-
ger of losing his sanity to the dangerous forces of darkness. “The New York
sex style is much nastier than San Francisco’s,” Fritscher later admitted.98
In the end, Fritscher recalled, he was so grossed out and sick from speed,
that Robert had to get him dressed, call a cab and take him to his studio
where he stripped and photographed his hapless young protégé.99
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The wishful thinking of McNeill aside, the reality is that the homosex-
ual world is historically and universally a world of violence and criminality.
It is an expression of aggression of the aggrieved marked by self-punish-
ment and masochistic behaviors, as Delay reminds us.102 Moreover, it is a
violence that begins at home.
Domestic Violence
Despite the wide-publicity given to “hate-crimes” against homosexuals,
“love-crimes,” that is, domestic acts of violence including assault, rape,
attempted murder and homicide between homosexual partners are the
most common form of violence within the “gay” community.103
Although the Homosexual Collective is wont to blame “Society” for
fomenting “internalized homophobia” as the primary cause of friction
between homosexual partners, the real and immediate causes of “gay”
domestic violence, aside from the obvious problems of substance abuse,
are more subtle.104
“Every homosexual is a prima donna,” Bergler once remarked.105 His
affinity for “injustice collecting” and his irrational jealousy combined with
attitudes of ungratefulness make for domestic discord, Bergler added.106
Many times the masochistic basis for the homosexual relationship is
“veiled in paternalistic attitudes,” he said.107 One homosexual plays the
protector and the other the protected. The “father” loves his “little boy.”
But “when injustices are collected, the relationship is brought to true light.
Each partner feels masochistically mistreated, misunderstood, and made a
victim of ingratitude,” Bergler observed.108
The sympathetic Father Ginder, a convicted pederast, has suggested
that homosexual violence between partners can be attributed to the phe-
nomenon Omne animal post coitum triste, (animals feel let down after sex)
and they need to “recharge.” 109 “Sometimes this let down is translated into
disgust and guilt,” says Ginder, and may account for the “mayhem and mur-
der ... so often associated with casual sex among the gays.”110
That domestic battering between partnered male homosexuals (and les-
bians) should be deliberately hidden from public view and grossly ignored
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MALE HOMOSEXUAL BEHAVIORS
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The GMDVP web site includes two stories of survivors of “gay” sexual
violence.
Twenty-two year old “Dennis” experienced systematic beatings and
sexual abuse from his “lover” Alex over a period of years that resulted in
broken ribs, a broken jaw, a ruptured spleen, torn intestines, and life-threat-
ening internal bleeding. Dennis said that despite his 82 days of accumulated
hospital time, never once was he asked by his attending physician if he
were a victim of domestic violence.118
“Curt” said his destructive relationship with Gary, a drug and alcohol
abuser, lasted three and a half years during which time he was subject to
violent physical attacks, attempted rape, and a series of death threats. Curt
only felt safe telling his story after Gary had killed himself by hanging.119
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Homosexual Pornography
Like drugs, the use of homosexual pornography is a normalized feature
of “gay” life.
Since World War II and the mass migration of homosexuals to key port
cities in the United States, there has been an increased market for “beef-
cake” or “meatrack” productions, euphemisms for hard-core porn in the
trade.127 Today, same-sex porn is the fastest growing market in the
multi-billion dollar “adult entertainment” industry with links to organized
crime.128
Gay men’s porn (gmporn) serves important functions both in the lives
of the homosexual and for the Homosexual Collective.
According to John R. Burger, author of One-Handed Histories and an afi-
cionado of “gay” male performance genres, gay sex via gay porn abets the
deconstruction of heterosexual norms.129 His opinion concurs with that of
Rueda who has stressed the important role that homosexual pornography
“in all its manifestations” has played in the transformation of contemporary
sexual mores and practices and “the corruption of society, the family and
the individual in the unrestricted pursuit of pleasure” 130
According to Burger, the once “highly privatized (and marginalized)”
sexual experience of gay men has permeated “the American public’s con-
sciousness via the mass dissemination and availability of gay porn,” which
can be found at the local video outlet.131
Today there are very few “gay” bars anywhere in the world without a
screen showing gmporn in the background. In the United States and abroad,
leading homosexual activists like Britain’s Peter Tatchell have been at the
forefront of challenging “repressive” anti-pornography laws. According to
Tatchell, such laws censor “sexual imagery” and seek to impose a “sex-hat-
ing, puritanical dogma of orthodox morality” on homosexuals and non-
homosexuals alike.132
Although gmporn does not normally “mobilize gays for overt political
action,” said Burger, it does “make a political statement” and serves “a
dimension of political practice” by subliminally promoting a sense of politi-
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any gay leather porn flick, one encounters the macho dudes who ‘beat’ their
boys into submission, slapping them hard across the jaw and the ass, yank-
ing a mouth to a mock-macho crotch, as the yanked-on one moans ‘Yeah
Daddy, yeah.’ ”155
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group homes and industrial schools for delinquent boys, orphanages, foster
homes and boarding schools. Virtually all these incidents were successfully
concealed by the perpetrators and went unreported and unprosecuted, said
West.165
In cases involving non-violent sexual seduction of homosexual youth,
there is a tendency for these young men to view the incident in a more pos-
itive way given their homosexual “orientation,” even though under the law
sex with minors by an adult is a criminal offense, West noted.166
West also pointed out that, as a rule, unlike female prostitutes, male
street “sex workers” do not have pimps. They work alone in designated
“cruising” areas of the city — some as rough trade from lower class back-
grounds who dress in leather and prefer sexual domination, and others as
young “queens” who wear make-up and employ effeminate gestures and
employ a camp lexicon. Details of sexual transactions with strangers
include an agreement on acts to be performed. Place and price are negoti-
ated on the spot or at a nearby “gay” bar. Some rough-traders or “fag work-
ers” refuse to play the passive role and be penetrated, and almost all balk
at bondage, fisting and urinating or defecating on clients, reported West.167
If a young male prostitute is unusually handsome or intelligent and
charming and physically well-endowed, West said, he may advance up the
social and economic ladder to the status of a “rent’’ or “trophy” boy to a
wealthy patron. Some gain this lucrative position through ads placed in
“gay” newspapers and publications and others by pure chance. Their
clients or “sponsors,” as they are euphemistically referred to, are generally
well-off middle-aged and older homosexuals seeking sex and companion-
ship and an opportunity to live vicariously through their younger partners.
In return, the young man can expect plenty of hard, cold cash plus a
plethora of perks including expensive entertainment, cars, gifts, and vaca-
tions.168
One of the most infamous trophy boys of modern times was accused
killer Andrew Cunanan (aka Andrew DeSilva), a well-known “gay” gigolo,
who catered to the sexual appetites of wealthy homosexual professionals
in the San Diego area including members of a closeted “gay” fraternity of
old men known as Gamma MU.169
In the summer of 1997, Cunanan went on a three-month cross country
killing spree that claimed the lives of six men including his ex-lover David
Madson (“the only person in the world he had ever really loved”), openly
“gay” Italian fashion designer Gianni Versace, and himself.170 During and
after the Cunanan murders, the Miami “gay” community publicly dis-
avowed Andrew as not being “one of us.” 171 The sad fact is — he was.
In addition to these amateur and semi-professional male prostitutes are
those who are hired to work a regular paid schedule in homosexual broth-
els or for male “escort” or “modeling” agencies.
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the Greek tradition.186 Some came to Lila’s because they are too old and
unattractive to attract sex partners in any other way or because they pre-
ferred private quarters to public places where they might be recognized.
These pagadores (literally payers) as they were called, were usually consid-
erate and undemanding, preferring fellatio to sodomy and were willing to be
dominated sexually — ideal clients for the macho cacheros.
The least desirable customers were those who “stank” as if they were
“rotting from the inside,” and young homosexual effeminates in their 20s
who preferred clandestine affairs to the “gay” bar and bath scene and who
insisted on being treated and penetrated like women by very masculine
prostitutes.187 A few of the younger homosexuals anally penetrated very
young boys.188 Most cacheros could not visualize themselves as ever hav-
ing a paternalistic pagador relationship with these queens and some
avoided them altogether as clients, said Schifter.
Theoretically, the cacheros who took part in the Schifter project lived by
a fairly strict code of conduct and their lives were compartmentalized
accordingly. In contrast to the faggots and queers they serviced, they per-
ceived themselves as heterosexual males who were temporarily engaged in
the business of male hustling solely for financial gain. In public life they
played out the traditional Latin male role. According to Schifter, virtually all
the cacheros had girl friends or wives who are the prime focus of their
romantic love and erotic desires. For them, love is defined in rather tradi-
tional Latin and Catholic terms — love is sacrifice — what one is willing to
do for the other. Sexual relationships with their female lovers are conducted
au natural — no condoms, no kinky sex.189 Most have fathered at least one
child. Money earned by prostitution is seen as a means of bettering their
lives and that of their families.
In their own eyes cacheros are worth more than homosexuals because
they are real men, explained Schifter.190 They dominate the sexual scene —
they are masculine sexual robots — they penetrate. They are not in the
market for male lovers. Indeed most admit they can’t even conceive how
two men can actually “love” one another. “I don’t know what they can share
if they’re the same — it’s not logical,” one young man told his “gay” inter-
viewer.191 No kissing. No hugging. Romantic attachments are reserved for
their women. Cacheros are emotionally detached from their customers.
According to Schifter, they are not part of San Jose’s “gay community,” and
avoid “gay institutions” like bars and baths.
As I have already noted, all these behaviors and sentiments theoretically
provide the framework for the ideal world of Cacherismo. Unfortunately
they do not necessarily pan out in the real world of male prostitution. The
common spoilers are alcoholism, drugs and the threat of HIV/AIDS.
As Schifter discovered, addiction to cocaine and/or crack was common
among cacheros.192 For many, drugs absorbed much of the “dirty” money
they earned and brought them into trouble with the law.193 “Crack becomes
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your only God,” said one young prostitute.194 Although all the cacheros that
were interviewed appeared to be knowledgeable about “safer sex” prac-
tices and used condoms for sodomy (but generally not for fellatio), the
threat of contracting AIDS and passing it or other venereal diseases to their
female lovers or wives appeared to be a constant source of anxiety.195
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424
MALE HOMOSEXUAL BEHAVIORS
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are loath to refuse to dismiss the large portion of tourist revenue that
comes from foreign gays and lesbians.
In recent years, Costa Rica has become a prime travel location for
homosexual pederasts and is featured on a number of websites promoting
pederastic sex tourism.
According to Richard Stern, a former psychologist and chronicler of gay
life in Costa Rica, “the gay scene in Costa Rica is ... beginning to blossom.”
He sited the establishment of a number of gay bars, gay saunas (baths), gay
and gay-friendly businesses and gay solicitation street and park areas as
evidence of the homosexual community’s positive contribution to life in
Costa Rica.211
For example, Stern noted that the newest bathhouse in downtown San
José, the Sauna Paris, based on a “chic” U.S. model, promotes “promiscu-
ous, but safer, sex.” When municipal officials tried to shut the bathhouse
down as a hazard to public morality (and health) the courts ruled in favor of
the sauna owner.
In 2001, public health officials announced that the largest percentage of
HIV/AIDS cases in Costa Rica, some 60.5%, had been traced to man to man
(homosexual) sexual contact.212
Such is the “gay” community’s anti-cultural contribution to the nation of
Costa Rica.
Let us return to the American scene.
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The good news is that not all men with homosexual feelings and desires
act upon them and not all men with homosexual feelings and desires
become part of the Homosexual Collective.
Some seek out spiritual and psychiatric and medical help and are “loved
to wellness.” 243 They may go on to marry and raise a family. They may
choose to live a celibate life in the single state. And if they are lucky, some-
where along the road of life, these men discover one of the ageless
truths of Christianity as bespoken by Saint Augustine, that, to serve God is
perfect freedom.244
430
MALE HOMOSEXUAL BEHAVIORS
Notes
1 See Wakeling, 3. The author defines deviant sexual behavior as “sexual
activity or fantasy directed toward orgasm other than genital intercourse
with a willing partner of the opposite sex of similar maturity, persistently
recurrent, not merely a substitute for preferred behavior made difficult by
the immediate environment and contrary to the generally accepted norm
of sexual behavior in the community.”
2 Bieber, 188.
3 Ibid.
4 Barnhouse, 54.
5 Bergler, 163.
6 Bergler, 43.
7 Bieber, 208, 218.
8 Ibid., 210.
9 Bergler, 18.
10 Ibid., 277.
11 Ibid.
12 See John M. Clum, Something for the Boys: Musical Theater and Gay Culture
(New York: St. Martin Press, 1999).
13 Richard Ginder, Binding with Briars: Sex and Sin in the Catholic Church (Hall
Englewood Cliffs, N.J.: Prentice Hall, 1975), 134.
14 Blachford, 189.
15 Ibid., 193.
16 Rueda, 277.
17 John R. Burger, One-Handed Histories: The Erotic Politics of Gay Male Video
Pornography (New York: Haworth Press, 1995), 67.
18 See Erik Holland, “Bondage/Discipline (B&D) and Sadomasochism (S&M) at
http://www.amazinginfoonhomosexuals.com/sadomasochism.htm.
19 See Dignity/USA website at http://www.dignityusa.org/whatis.html and the
San Francisco branch of Defenders at www.sfdefenders.org.
20 Fritscher, Jacked —The Best of Jack Fritscher (Los Angeles: Alyson books,
2002), vii.
21 Fritscher, Mapplethorpe Assault, 118.
22 Ibid., 275. The Advocate is a well-known homosexual magazine. See
http://www.advocate.com/index.asp.
23 Ibid., 283.
24 Bergler, 161.
25 Ibid.
26 See Tom Moon, “A Vipassana Romance,” in Gay Men at Midlife —Age Before
Beauty, ed. Alan L. Ellis, Ph.D., (New York: Harrington Park Press, 2001), 8.
In his late 40s, after a disastrous five-year affair with a younger ex-Marine,
Moon took up Vipassana meditation and yoga. He is currently a practicing
psychotherapist and gives lectures and workshops to other homosexuals on
sex and spirituality.
27 Ibid.
28 Ibid.
431
THE RITE OF SODOMY
432
MALE HOMOSEXUAL BEHAVIORS
433
THE RITE OF SODOMY
434
MALE HOMOSEXUAL BEHAVIORS
435
THE RITE OF SODOMY
and Sabrina Gentlewarrier reported that slightly more than half of the
respondents indicated that a female partner had abused them. Niolon also
reported on a 1990 study conducted by Coleman that involved 90 lesbians,
46.6% of whom had experienced repeated acts of violence. He also cited the
Ristock study of 113 lesbians, 41% of whom said they had been abused in
one or more relationships.
113 Ibid.
114 Ibid.
115 Island and Letellier, 14–15.
116 Ibid., 9–10.
117 See the GMDVP website at http://www.gmdvp.org/pages/myth.html.
118 Dennis’ survivor’s story is found at
http://www.gmdvp.org/pages/dennis.html.
119 Curt’s survivor’s story is found at http://www.gmdvp.org/pages/curt.html.
120 Wilson, 70.
121 See Erik Holland, “Drug Use by Homosexuals” at
http://www.amazinginfoonhomosexuals.com/substance_use.htm.
122 Larry Kramer, Faggots (New York: Plume Book, Penguin Group, 1978), 301.
123 Rueda, 31.
124 An * indicates that the drug is injectable.
125 Kramer, Faggots, 158. A character named Sado Douglas Sadownick claims
that in 1998 there are well-off upper middle class homosexuals who paid good
money to attend “Circuit Parties” in U.S. cities where “they can take Ecstasy
and dance twelve hours so they can lose their minds in flash, cum and
psychedelic reverie.”
126 The introduction of drugs and liquor such as wine into the rectum carries
additional dangers as the rectal lining absorbs the substances at a much
higher rate than does the stomach and small bowel. See Erik Holland,
“Homosexuals and Fisting,” at
http://www.amazinginfoonhomosexuals.com/fisting.htm.
127 See the “History of Gay Porn” at http://www.room23.de/475.html.
128 See Paul Lomartire, “The porn industry is a dirty business,” Palm Beach Post
at http://www.palmbeachpost.com.
129 Burger, 100.
130 Rueda, 206.
131 Burger, 100.
132 Tatchell, “Making Gay Redundant.”
133 Burger, 85.
134 Ibid., 105.
135 Ibid., 21.
136 Ibid., 22.
137 Rueda, 206 –207.
138 Burger, 21.
139 Edisol W. Dotson, Behold the Man —The Hype and Selling of Male Beauty in
Media and Culture (New York: Haworth Press, 1999), 90.
140 Ibid., 129.
141 Ibid., 131.
436
MALE HOMOSEXUAL BEHAVIORS
437
THE RITE OF SODOMY
Lost Boys,” of the Boston Phoenix in October 23–30, 1997 issue available
online at
stonphoenix.com/archive/features/97/10/23/PROSTITU-
TION_LOST_BOYS.html.
158 West and de Villiers, 138.
159 Ibid.
160 Ibid.
161 Ibid., 50. See also Bruce Freeman Department of Anthropology, University of
Calgary, Canada, Cross-cultural Studies of Male Sex-Workers: Exploring Gender
Prostitution at
http://www.anth.ucalgary.ca/bfreeman/prost_paper.htm.
162 Ibid., 21.
163 See Herman Oosthuizen and Ellenor Preston-Whyteb, University of Natal,
“Rent Boys: Male Street Prostitution in Durban at
www.und.ac.za/und/indic/archives/crimr/issue13/ooest2.html.
164 Ibid., 53, 310.
165 Ibid. Case Study 022 reported by West involved the anal rape of a twelve-
year-old boy by six prefects at night at a boarding school dormitory. The boy
was gagged, group raped and left bleeding, but he was too scared to report
the incident to either his parents or the authorities.
166 Ibid., 147.
167 Ibid., 151.
168 Ron Dohono, “‘Rent Boys’ a look at San Diego’s ‘silent subculture’ of sugar
daddies and young male prostitutes and ‘trophy-boy’ Andrew Cunanan,”
available from
http://www.sandiego-online.com/issues/october97/rent.stm.
169 Ibid. See also Gary Indiana, Three Month Fever —The Andrew Cunanan Story
(New York: HarperCollins, 1999). Andrew Cunanan, a former Catholic altar
boy, was his parent’s favorite child. Spoiled and self-indulgent, he engaged in
solitary masturbation and oral sex with his peers at school. By his late teens
he was already a veteran cruiser on Polk Street. Indiana claimed Cunanan
attended local “private piss parties,” “slave auctions” and “s/m” boutiques.
He snorted amyl. He patronized gay bars, baths and brothels from coast to
coast. He told his associates that he was married with children— a lie that
enhanced his macho image. For a while Cunanan was a trophy for wealthy
entrepreneur Norman Blachford. Another partner was architect David
Madson, with whom he attempted an unsuccessful “master-slave” relation-
ship and later murdered.
170 Ibid.
171 Indiana, 253. Cunanan met Versace in San Francisco a few years before the
murder at a backstage opera party. The two men had briefly spoken and later
went night-clubbing.
172 West and de Villiers, 34. They reported that male homosexual prostitutes
experienced greater sex abuse by an adult male than female prostitutes
experienced with their male clients.
173 Barth David Schwartz, Pasolini Requiem (New York: Vintage Books, Random
House, 1992). Schwartz’s biography begins with Pasolini’s birth into a
middle-class family in Bologna on March 5, 1922. His father was a military
man from whom Pasolini remained estranged for most of his life. His mother
Susanna Pasolini made Pasolini the center of her life and became her son’s
438
MALE HOMOSEXUAL BEHAVIORS
only true love. When she died in 1981, she and Pasolini had matching tomb-
stones separate from husband Carlo Alberto and brother Guidalberto.
Schwartz remarked that, “Architecture has honestly, permanently rendered in
death, the fissure that ran through the family in life.” Growing up, Schwartz
said that Pasolini had at least two relatives who were homosexuals, and he
himself soon developed a desire for young boys like himself. His life long
obsession was for virginal peasant boys — masculine-type boys with dark hair
who were willing “to sell their ass” for a few lire. Schwartz quoted Pasolini as
saying, “I have an infinite hunger for love/for the love of bodies without
souls.” When he was teaching in Friuli in 1949, Pasolini got a small group of
young boys, 16 and under, to masturbate with him. He was caught and
charged with the corruption of the morals of minors. Later, he gained fame
and fortune as the producer of the film Salo, or the 120 days of Sodom, a
tribute to sadism and masochism, and the controversial film The Gospel
According to Matthew which he dedicated to Pope John XXIII. Schwartz said
his friends called Pasolini a mystical Catholic, renegade Marxist homosexual,
but his critics called him “poet of the pigsty” [poeta della porcata]. In Italian,
to be “a Pasolini” was synonymous with being “a fag,” “a pervert,” said
Schwartz.
174 Ibid., 40.
175 Ibid., 678, 681, 685.
176 Gray, 265.
177 Geberth, 471.
178 Karlen, 611. English sources have verified the figure of 15 per cent. See
D. A. Freeman, LL.M of Gray’s Inn, Barrister, Lecturer in Laws, University
College, London, “The law and sexual deviation,” in Sexual Deviance, ed.
Ismond Rosen (London: Oxford University Press, 1979), 414.
179 Dr. Jacobo Schifter, Lila’s House (New York: Haworth Press, 1998).
180 Ibid., 25. There are different kinds of cacheros including older men who also
prostitute themselves for money especially in areas of Costa Rica were there
is a dearth of females such as on large plantations. Also, not all prostitutes
are cacheros —some are homosexuals who seek out male sexual companion-
ship and charge for the service.
181 Ibid., 36.
182 Ibid., 60.
183 Ibid., 105–106.
184 Ibid.
185 Ibid., 61.
186 Ibid., 36, 67.
187 Ibid., 73–74.
188 Ibid., 70.
189 Ibid., 67.
190 Ibid., 59.
191 Ibid., 60.
192 Ibid., 94–95.
193 Ibid., 113.
194 Ibid., 95.
195 Ibid., 117.
439
THE RITE OF SODOMY
440
MALE HOMOSEXUAL BEHAVIORS
441
PEDOPHILIA, PEDERASTY AND MALE INTERGENERATIONAL SEX
Chapter 8
Introduction
If, as Dr. Melvin Anchell has proposed, homosexuality represents a
double deviancy in terms of its “sex object” and its “sexual aim,” then
homosexual pedophilia and pederasty in which a child or adolescent of the
same sex remains the primary “sex object,” represents a triple deviancy.
The terms pedophilia, (also paedophila) derived from the Greek pais,
child, and philia, love for, was coined by Professor Richard von Krafft-Ebing
to describe the condition in which an adult is erotically attracted to young
children of the same or opposite sex.
Pederasty, derived from the Greek paiderastes, literally, a lover of boys
is, of course, of more ancient tradition.
“Intergenerational intimacy,” on the other hand is a modern-day catchall
phrase used by pro-pedophile/pederast/homosexual organizers to cover
the broadest range of same-sex attraction from pedophilia and pederasty
to homosexual prostitution with minors to consensual sex between two
adult homosexuals of divergent ages.1
Pedophilia
Since the Victorian days of Krafft-Ebing, the clinical definition of ped-
ophilia has been expanded and clarified to distinguish it from other types of
sexual offenses against minors under the legal age of consent.
Krafft-Ebing, who introduced the concept of paedophilia erotica into
medical and psychiatric literature in 1912, attributed the psychosexual
perversion and morbid disposition to “‘acquired mental weakness,’ such as
senile dementia, chronic alcoholism, paralysis, mental debility due to epi-
lepsy, injuries to the head, apoplexy, and syphilis.” 2 During the 1920s, the
idea that the child violator was not of sound mind was a commonly held
belief. However, later studies have shown that the pedophilic offender
rarely suffers from psychotic mental illness or mental deficiency.3
The Austrian psychiatrist and psychologist Dr. Alfred Adler claimed
pedophilia was “a tendency and practice provoked by the subject’s own
fears of his sexual partner.” 4
For Freud and his disciples, pedophilia, was simply another form of sex-
ual perversion stemming from an unresolved Oedipus complex.5
In the mid-1940s, the sexologist Alfred E. Kinsey attempted to redefine
pedophilia as simply another sexual “orientation” (like homosexuality),
443
THE RITE OF SODOMY
444
PEDOPHILIA, PEDERASTY AND MALE INTERGENERATIONAL SEX
Part of the difficulty in defining pedophilia stems from the fact that the
word “child” can be used to describe a boy or girl who has not yet entered
puberty as well as a minor who has reached or passed puberty but has not
reached the age of consent and is still considered a minor under the law.14
There are child sex offenders who meet none of the APA criteria for
pedophilia, but who have committed indecent assault and rape even murder
of young children simply because the child was unfortunate enough to be at
the wrong location at the wrong time. As Eric Leberg, author of Under-
standing Child Molesters has pointed out, sexual molesters may have “more
than one preferred sexual outlet” and “there are cases when a molester of
adults switched to children when they were in his range of assault.” 15
There are also “situational” sex offenders whose primary sex attraction
is normally directed at adult women not children, but who under extra-ordi-
nary conditions of severe stress including the death or catastrophic illness
of a spouse may act out his immature sexual impulses with a child includ-
ing a daughter (incest) or step-child.16
Also included in this grouping are prostitute users who have no special
interest per se in children as sex objects, but who may wish to experiment
with children or who are so morally and/or sexually indiscriminate that it
doesn’t matter if their sex partner is 14 or 24 as long as she or he meets
his sexual criteria.17
Although some pedophiles are alcoholic, alcoholism itself is rarely a
cause of child molestation since, as Leberg has noted, successful seduc-
tions of children requires “much grooming and pre-planning in a sober
state.” 18 Alcohol, however, may lower inhibitions when the molester is
ready to act, Leberg noted.
Pederasty
Pederasty, the most ancient form of homosexuality, has no clinical defi-
nition that is comparable to pedophilia, nevertheless its meaning is almost
universally understood as same-sex activity between an adult male and a
male adolescent.
In 1955, Dr. Bernard C. Glueck Jr., head of the psychiatric clinic at Sing
Sing Prison in New York State in a report on the study and treatment of
criminal sexual perverts, suggested the term hebephilia, literally the love of
youth as opposed to children, be used as a clinical definition of pederasty.19
Later the term ephebophilia, i.e., male adult attraction for young post-
pubescent boys between the ages of 13 and 15 was introduced into profes-
sional literature. Recent literature on child prostitution uses “preferential
child sex abuser” to describe men who prefer pubescent children as sex
objects.20 But none of these terms has gained popular acceptance.
So pederasty and pederast with their obvious connection to male homo-
sexuality have continued to define same-sex relations of adult homosexuals
445
THE RITE OF SODOMY
446
PEDOPHILIA, PEDERASTY AND MALE INTERGENERATIONAL SEX
His child victims were prepubescent girls from six to twelve years with
peak ages between eight and ten years. His victim was more likely to be
someone he knew such as a relative or a neighbor’s child or a child of a
casual acquaintance. On occasion the girl child was a stranger who pre-
sented the pedophile with an opportunity for abuse that was too inviting to
be passed up. The site selected for the altercation was always a location
without adult supervision such as the offender’s home or his car or some
out of the way place in a public facility such as a park.
The nature of the pedophile’s sexual offenses reflected his desire for
immature, generally non-coital sexual gratification that included fondling
and being fondled and sometimes exposure of the genitals. Overt acts of
violence such as rape or murder and deviant acts such as sadomasochism,
fetishism and sodomy were atypical for the pedophile sex offender in the
Toronto study. The research team also reported that pedophilia was some-
times accompanied by other paraphilias — most commonly exhibitionism
[the second part of their study] and voyeurism.
In terms of treatment for the pedophile, the researchers concluded that,
contrary to a widely held public opinion that the condition is untreatable, it
can in fact be successfully treated especially for adolescent and first time
offenders or where the sexual molestation involved a “situational” incident
as described earlier. The key to effective treatment is the breaking of denial
by exposing the cognitive distortions used by the pedophile to excuse his
actions and the development of empathy with their victims.25 He cannot
achieve a balanced, functional emotional life unless he can identify his emo-
tions accurately and understand their dysfunctions.26
“The prognosis for sex offenders is generally good,” said Professor
Kenneth G. Gray, M.D., Q.C., in his foreword to the Canadian study, “but it
is better for some categories of offenders than others.” He noted that the
recidivism rate varies with such factors as the type of offense, the nature of
the act, and previous criminal record. “For example, the heterosexual
pedophile who is a first time offender is not likely to repeat; the outlook for
the homosexual pedophile with a criminal record is much less favorable,” he
concluded.27 (emphasis added)
447
THE RITE OF SODOMY
Also, the number of his victims increased right into puberty, resulting
in a statistical overlap with adult homosexuality, that is, homosexual
pedophiles have a wider age range of victims. In retrospect, it appears that
the term pederast would have been a more accurate definition of this cate-
gory of male same-sex offenders than pedophile.
The profile of the homosexual pedophile/pederast found in the 1964
study appeared to be more complex than that of the heterosexual pedophile,
although they did share some common personality traits.
Like the heterosexual pedophile, the pederasts in the Toronto study
were emotionally immature, narcissistic and highly compartmentalized
individuals. However, in terms of familial history, the pederast followed
closely the close-binding mother and distant father pathology of many
homosexual males. His IQ was slightly above that of the heterosexual
pedophile. He was unmarried, with little interest in women although there
were a small number of pederasts in the Canadian investigation who were
or had been married and some had children. In occupational choices and
religious practices the pederast was conventional although, in contrast to
the heterosexual pedophile, his hobbies were geared towards the arts
rather than towards sports.
However, it was the nature and magnitude of his sexual offenses that set
the pederast apart from the pedophile. Significantly, homosexual sex of-
fenders of minor children had at least twice or more the number of victims
as heterosexual pedophiles.28
In addition to claiming more victims, the nature of the abuse by the
homosexual predator was more aggressive and orgasmic than that of the
heterosexual pedophile.
As the Toronto investigators noted, the sexual acts carried out by the
pederast against his adolescent male victims were by definition “deviant”
acts. These acts closely resembled adult homosexual behavior including
oral-genital contact (fellatio), masturbation, frottage, and sodomy. The
investigators also reported that the overt sexual abuse of a young boy about
to enter puberty or well into puberty by an adult homosexual often raised
serious gender identification problems for the victim that interfered with
normal psychosexual development.
The boy victims of pederasts were more likely to be strangers or casual
contacts that had been made through all-boy organizations such as scouting
or youth groups. These were boys for whom the homosexual pederast had
no strong emotional bonds. Depersonalization remains the sine qua non of
pederasty as with adult homosexual relations.29
Statistically speaking there were more heterosexual pedophiles in the
Toronto study than homosexual pedophiles (or pederasts) — the latter
group accounting for approximately 30– 45% of all sexual offenses against
children under the age of 14. However, when one considers the fact that
homosexuals represent a small minority of the general population even in
448
PEDOPHILIA, PEDERASTY AND MALE INTERGENERATIONAL SEX
large urban areas like Toronto, then it is clear that homosexual sex offend-
ers were substantially overrepresented in the Canadian study. Further, the
sexual offense rate among boys may be underestimated as boys are less
likely to report incidents of sexual abuse, including repeated and violent
assaults over a long period of time, than girls.30
Finally, the homosexual sex offender (and exhibitionist) especially one
with a criminal record, had the highest rate of recidivism (55%), twice that
of heterosexual offenders, and was among the most difficult types of sex
offenders to successfully treat.31 As Professor Gray had indicated in his
foreword to the study, the prognosis for the homosexual pedophile with a
criminal record was very poor. These findings are in keeping with more
recent studies that demonstrate that “the most persistent recidivists are
found among men who are fixated on hunting boys or young men for sex.” 32
449
THE RITE OF SODOMY
450
PEDOPHILIA, PEDERASTY AND MALE INTERGENERATIONAL SEX
imately 150 men turned up at the invitation only affair organized by Reeves.
As Rueda has observed, not only did the church provide the site for a con-
ference on a prosecutable crime, but Reverend Robert Whentley from the
national office of the Unitarian Church addressed the assembly of pederasts
and pedophiles along with Father Paul Shanley, Cardinal Medeiros’s rep-
resentative for the Boston Archdiocese’s Office for Outreach to Sexual
Minorities.41
During the conference, chief organizer Reeves argued that in some
cases adult boy lovers are dominated physically, emotionally and spiritually
by the boys they love.42
Daniel Tsang, who attended and later chronicled the NAMBLA organi-
zational meeting, said that the Roman Catholic Church was singled out for
special condemnation. “The Church condemns sexual deviance, but it is
hypocritical, i.e., tolerating and even rewarding personal sexual hypocrisy
at the highest levels as long as outward fealty is displayed to central control:
Cardinal Spellman and Paul the Sixth (sic) are recent examples,” Tsang
reported.43
At the close of the conference, 32 men and two teens caucused and
formed NAMBLA as a “civil rights” organization fighting for “Youth Liber-
ation,” “Gay Liberation,” and “Sex Liberation,” and the abolishment of
capitalism and age of consent laws.44
451
THE RITE OF SODOMY
stalking the boy for some time. When Jeffrey attempted to fight off an
attempted rape by Jaynes, the 300 pound man sat on him and stuffed a gaso-
line-soaked rag into the boy’s mouth and suffocated him. The boy’s body
was eventually dumped into the Great Works River in Maine. Sicari and
Jaynes were arrested, tried, convicted of first degree and second degree
murder respectively, and received life sentences.47
During the trial, it was revealed that the police had found NAMBLA lit-
erature in Jaynes’ confiscated car and that on the day of the murder Jaynes
had recorded in his diary that he had used a computer at the Boston Public
Library to access NAMBLA’s web site in order to bolster his courage to
commit the assault.
Jeffrey Curley’s parents filed a $200 million civil lawsuit in Massachu-
setts District Court that charged NAMBLA with wrongful death and civil
rights violations by advocating, conspiring and promoting criminal pedo-
phile activity. In 2000, the state court awarded the parents $328 million.
NAMBLA appealed the verdict. On December 8, 2000, the Massachusetts
American Civil Liberties Union filed a legal brief in defense of NAMBLA
and “free speech.” 48
452
PEDOPHILIA, PEDERASTY AND MALE INTERGENERATIONAL SEX
453
THE RITE OF SODOMY
454
PEDOPHILIA, PEDERASTY AND MALE INTERGENERATIONAL SEX
ents one gay man’s initiation into prison sex. Other initiations may be quite
different — without any consent on the part of the person involved,” stated
the ex-priest-editor.66
Leland’s opinion aside, the “person” in this case was, in fact, a minor
and the “initiation into prison sex” was, in fact, a rape, more accurately,
multiple rapes. The odds against the young man —four grown men doing
time for violent criminal acts including rape, murder and robbery — to one
pubescent boy in a locked jail cell at night was hardly an inducement to
freely-given “consent.” Further, early on in his story, Williams confided that
as a boy of 11, he had spent time in a reform school where older boys forced
him to sexually service them. After awhile, Williams recalled he began to
willingly submit to being “s - -ked,” and “f- -ked” in the butt.67
Yet, Leland, appeared to be totally oblivious to the ramifications of Wil-
liam’s early history of sexual abuse and its effect on his subsequent sexual
behavior. The only thing that apparently mattered to Leland was that
Williams had affirmed his homosexual “identity” and was now a member of
the Collective.
Leland’s preface demonstrates in a rather dramatic manner, that the
Homosexual Collective and the organized band of man/boy lovers like
NAMBLA, despite their internal squabbling over practical politics and
tactics, are co-conspirators at heart. They both share a common enemy —
Society” 68
455
THE RITE OF SODOMY
The most amazing thing however about these conclusions is not that
they were culled from a study deeply marred by numerous methodological,
presentational and interpretive defects, but that the authors have the gall
to wrap up their pseudoscientific findings in indignant moralistic language.
The authors, Kinseyians all, are passionately against the “conflation of
morality and science” that has “hindered a scientifically valid understand-
ing of this behavior and created iatrogenic (self-induced) victims in the
process”:
Behaviors such as masturbation, homosexuality, fellatio, cunnilingus, and
sexual promiscuity were codified as pathological in the first edition of
the American Psychiatric Association’s (1952) Diagnostic and Statistical
Manual of Mental Disorders. The number and variety of sexual behaviors
labeled pathological has decreased, but mental health professionals continue
to designate sexual behaviors as disorders when they violate current sexual
scripts for what is considered acceptable. ...This history of conflating moral-
ity and law with science in the area of human sexuality by psychologists and
others indicates a strong need for caution in scientific inquiries of sex-
ual behaviors that remain taboo, with child sexual abuse being a prime
example.71
456
PEDOPHILIA, PEDERASTY AND MALE INTERGENERATIONAL SEX
457
THE RITE OF SODOMY
experiences after being initiated into homosex, that is, the pedophile/
pederast gets pleasure in corrupting a virgin.
A number of boys in the Sandfort study said that the element of secrecy
in their sexual pact with the pederast contributed to fear and anxiety they
experienced over possible exposure of their activities to their parents or
police authorities. And Sandfort himself admitted, that most parents would
react with horror if they knew their child or children were involved in such
a thing.
It appears that most of the boys Sandfort interviewed seemed to be un-
aware of the degree to which they had been sexually and emotionally manip-
ulated by the adult sexual predators. Almost all described their association
with the pedophile/pederast in positive terms, i.e., “friendship,” and “com-
panionship.” They also indicated that they were attracted to the pederast
because he permitted them to indulge in freedoms like smoking and drink-
ing that their parents would not permit. Nevertheless, a few of the older
boys who had developed normal heterosexual relations with girls were able
to distinguish between “sex” with the pederast and the “love” that they felt
for their girl friends.
In the Dutch edition of Sandfort’s work, the publishers were careful to
point out that the boys interviewed in this study “cannot be considered rep-
resentative of all sexual relations which occur between men and boys,” and
that “Sexual abuse lies quite outside the area of this investigation.” They
also acknowledged the existence of the Penal Code that prohibits the adult/
child sex activity described in the study.
Why weren’t the boys and men who participated in the Sandfort study
“representative? ” The answer is quite simple. They were obtained with
the cooperation of the National Pedophile Workgroup (LWGP), an adjunct
of the Dutch Society for Sexual Reform (NVSH).78 The LWPG, founded in
the early 1970s works to decriminalize and promote “consensual” adult/
child sex and actively campaigns for the elimination of all age of consent
laws. It has chapters in major Dutch cities and has recently changed its
name to LWG- JORis — the National Workgroup — Child Adult Relations
(intimacy sexuality).
It is highly unlikely that the LWPG would have been foolish enough to
expose itself to possible criminal prosecution by providing Sandfort with
boy contacts who were angry and litigation-minded at having been sexually
exploited and abused by older male predators.
Secondly, Sandfort’s data indicates that there was an economic dis-
parity between the boys’ families and the generally wealthier pedophiles/
pederasts.79 If some parents were profiting materially from their son’s
“relationship” with these predators, again, it stands to reason that the boy
would not want to jeopardize that arrangement. In many ways the profile of
the boys culled for the Sandfort study more closely resemble that of young
458
PEDOPHILIA, PEDERASTY AND MALE INTERGENERATIONAL SEX
delinquent boys or young boy prostitutes than your normal pre-teen and
teenage boy. Some of the boys indicated that they had been passed on to
their present partner from another pederast.
The Sandfort study is important because its findings have been used by
the Homosexual Collective in its campaign to lower the age of consent and
to decriminalize pederasty.
Pedophile/pederast internet sites such as the Pedosexual Resources
Directory (PRD) promote Sandfort’s works freely.80
So does the “gay” press.
For example, in 1983, Gay Community News (Boston) carried a lengthy
book review by Mark McHarry of Sandfort’s The Sexual Aspect of Paedophile
Relations. McHarry stated that the Sandfort studies “undermine many
anti-man/boy stereotypes” and “even support certain assertions by boy
lovers.” 81 McHarry bemoaned the “repressive” status quo that condemns
adult/child sex, but he held out the hope that “pederasts/pedophiles and
young people are able to organize and fight for their rights.” 82
459
THE RITE OF SODOMY
460
PEDOPHILIA, PEDERASTY AND MALE INTERGENERATIONAL SEX
461
THE RITE OF SODOMY
uncanny symbiotic empathy with Osborne rather than his victims, it ap-
pears that Osborne was not the only one in denial.
Conclusion
In Section IV we will be returning to the subject of clerical pederasty in
the Catholic Church. But for now, it bears repeating that many homosexu-
als of all ages are drawn to adolescent boys who are by definition below the
legal age of consent. That more homosexuals do not act on their pederastic
desires can be attributed in part to the laws regulating the age of consent
that is normally set at 18 years of age or older. But what if these laws were
dropped entirely or lowered to the start of puberty — let’s say 12 or 13
years of age? Could we then expect an increase in pederastic behavior
across the board by homosexual adults? Would the Homosexual Collective
be campaigning for the elimination of age of consent if it were not in its
members’ self-interest to do so?
This writer will leave the reader with a short story told by homosexual
writer-director and Academy Award recipient Bill Condon that suggests the
answer would be in the affirmative.
Condon said that on one occasion he took his 16-year old “gay” nephew,
who actually looked 13, to a weekend party given by some friends. He said
his nephew was hit on by “chicken hawks” who were in the 22-year age
range. Condon said these young homosexuals were “obsessed with teen-
agers,” including his very young pubescent-looking nephew, and “there is
no taboo involved.” 97
Notes
1 See Theo G. M., Sandfort Male Intergenerational Intimacy: Historical, Socio-
Psychological and Legal Perspectives (New York: Harrington Park Press, 1991).
2 J. W. Mohr, R. E. Turner, M. B. Jerry, Pedophilia and Exhibitionism (Toronto:
University of Toronto Press, 1964), 12.
3 Ibid., 13.
4 Delay, 308. Delay noted that in Adler’s clinical notes on pedophilia, he men-
tions the dreams of pedophiles in connection with the old myth of the
Giftmadchen or “young girls who are poisoners.”
5 Mohr, Turner and Jerry, 12.
6 Dr. Judith A. Reisman and Edward W. Eichel, Kinsey, Sex and Fraud, eds. Dr.
J. Gordon Muir and Dr. John H. Court (Lafayette, La.: Lochinvar-Huntington
House Publishers, 1990), 206–207. For an example of Kinsey’s early influ-
ence on sexual legal “reform” see Wainwright Churchill, Homosexual
Behavior Among Males —A Cross-Cultural and Cross-Species Investigation
(N.J.: Prentice-Hall, Inc., 1967).
7 Ibid.
462
PEDOPHILIA, PEDERASTY AND MALE INTERGENERATIONAL SEX
8 See Engel, Final Plague. Also Randy Engel, The McHugh Chronicles (Export,
Pa.: 1997). Father (later Bishop) James T. McHugh who headed the Family
Life Bureau at the NCCB/USCC advocated universal cradle to grave sex
instruction.
9 See Arthur P. Noyes, M.D., and Lawrence C. Kolb, M.D., Modern Clinical
Psychiatry, 5th ed. (Philadelphia: W. B. Saunders, 1958).
10 Mohr, Turner and Jerry, 14.
11 Ibid.
12 See American Psychiatric Association, Diagnostic and Statistical Manual of
Mental Disorders, 4th ed., Text Revision (DSM-IV-TR) (Washington, D.C.:
American Psychiatric Association, 2000). Qualifications to the APA statement
on clinical pedophilia (Criterion A) are as follows:
• The person has acted on these urges, or the sexual urges or fantasies
cause marked distress or interpersonal difficulty.
• The person is at least age 16 years and at least 5 years older than the child
or children in Criterion A.
• Clinical pedophilia can be diagnosed solely in the presence of “fantasies” or
“sexual urges” on the subject’s part and need not involve criminal sexual
acts with children.
13 Jeffrey Satinover, M.D., “The Biological Research on Homosexuality,” in
Homosexuality and American Public Life, ed. Christopher Wolfe (Dallas,
Texas: Spence Publishing Co., 1999) available from the NARTH website at
http://www.narth.com/docs/bioresearch.html.
14 The onset of puberty is marked by the development of specific secondary sex
characteristics and occurs in girls between the ages of 8–13, and in boys,
somewhat later, between the ages of 9–14. In boys, puberty brings changes in
the voice and body structure including an enlargement of the genitals and the
growth of pubic hair. The secretion of the male sex hormone testosterone is
increased and sperm-producing cells are activated with males reaching sexual
maturity between 15 and 16 years. Although boys may have experienced
orgasms during childhood, ejaculation normally occurs about one year after
puberty starts, about age 13, and sperm becomes present in the ejaculate
about a year later at about age of 14. See
http://www.aegis.com/pubs/aidswkly/2001/AW010902.html.
15 Eric Leberg, Understanding Child Molesters —Taking Charge (Thousand
Oaks, Calif.: Sage Publications, 1997), 219.
16 See Christopher Bagley, Michael Wood, Loretta Young, “Victim to abuser:
Mental health and behavioral sequels of child sexual abuse in a community
survey of young male adults,” Child Abuse & Neglect 18, no. 8 (1994):
683–697.
17 See Julia O’Connell Davidson, “The Sex Exploiter,” prepared for the World
Congress Against the Commercial Sexual Exploitation of Children, United
States Embassy Stockholm, August 27– 31, 1996. Available online at
http://www.usis.usemb.se/children/csec/the_sex_exploiter.html.
18 Leberg, 88.
19 Mohr, Turner and Jerry, 14. See also B. D. Glueck, Jr., Final Report: Research
project for the study and treatment of persons convicted of crimes involving sex-
ual aberrations (New York: Department of Mental Hygiene, 1955).
20 Davidson.
21 Mohr, Turner and Jerry, 20.
463
THE RITE OF SODOMY
22 The major portion of the 1964 Toronto study was conducted at the Forensic
Clinic of the Toronto Psychiatric Hospital and Department of Psychiatry at
the University of Toronto. The research clinic deals principally with court-
directed and self-referred sexual offenders, primarily pedophiles, exhibition-
ists, and homosexuals. The 132 inmates for the core study came through the
clinic between April 1956 to July 1959. Supportive studies were also carried
out at the Kingston Penitentiary and the Ontario Reform Institution.
23 Ibid., 19.
24 Ibid., 20.
25 See Davidson.
26 Hatterer, 27.
27 Mohr, Turner and Jerry.
28 Ibid., 17. See also G. Abel and J. Mittleman, “Self-reported sex crimes of non-
incarcerated paraphiliacs,” Journal of Interpersonal Violence, 2 (1987): 3–25 as
cited by Holland in “Homosexuality and Pedophilia” found at
http://www.amazinginfoonhomosexuals.com/pedophilia.htm. Also Tim
Dailey, Ph.D., “Homosexuality and Child Sexual Abuse,” Family Research
Council, no. 247, September 24, 2003 at http://www.frc.org/?i=IS02E3.
29 See Robert J. Stoller, M.D., “The Gender Disorders, in Sexual Deviation, 2nd
ed., ed. I. Rosen, M.D. (London: Oxford University Press, 1979), 88.
30 M. Gordon, “Males and females as victims of childhood sexual abuse: an
examination of gender effect,” Journal of Family Violence, 5 (1990): 321–33 as
cited by Holland in “Homosexuality and Pedophilia,” available from
http://www.amazinginfoonhomosexuals.com/pedophilia.htm.
31 Mohr, Turner and Jerry, 83.
32 Donald J. West, “Boys and Sexual Abuse: An English Opinion,” Archives of
Sexual Behavior 27, no. 6, (1998): 539–559. The article is available from
http://home.wanadoo.nl/ipce/library_two/files/boys_west.htm. Also Donald
J. West, “Thoughts on sex law reform,” Crime, Criminology and Public
Policy — Essays in Honour of Sir Leon Radzinowicz, English ed., ed. Roger
Hood (London: Heinemann, 1974). West set the percentage of pedophile/
pederasts in an adult homosexual population at 30%.
33 Among the most active of the pedophile/pederast websites is the Paedophile
Information Exchange (PIE) founded in England in 1974. PIE is chaired by
Tom O’Carroll, author of Paedophilia —The Radical Case, (Boston: Alyson
Publications, 1982). The complete text of the book is available from
http://home.wanadoo.nl/host/radicase/.
34 David Thorstad, “Pederasty and Homosexuality,” speech to a standing room
only audience of 600 people at the Semana Cultural Lesbica-Gay, Mexico City,
June 26, 1998. Complete text available at
http://www.attrition.org/mirror/attrition/2000/04/11/www.nambla.org-1/ped-
erasty.htm.
35 Ibid.
36 Tom Reeves, “Loving Boys,” Fag Rag, Emergency Supplement, February-
March 1978 as quoted in, The Age Taboo — Gay Male Sexuality, Power and
Consent, ed. Daniel Tsang (Boston: Alyson Publishers, 1981), 25–26.
37 Ibid., 27.
38 Masters and Johnson, 51.
39 See Hubert Kennedy, Karl Heinrich Ulrichs — Pioneer of the Modern Gay
Movement (San Francisco: Peremptory Publications, 2002).
464
PEDOPHILIA, PEDERASTY AND MALE INTERGENERATIONAL SEX
465
THE RITE OF SODOMY
62 Dalton Loyd Williams, “Prison Sex at Age 16,” Gay Roots —Twenty Years of
Gay Sunshine —An Anthology of Gay History, Sex, Politics and Culture, ed.
Winston Leyland (San Francisco: Gay Sunshine Press, 1991), 279–286.
63 Ibid.
64 Ibid., 286.
65 Ibid.
66 Ibid., 279.
67 Ibid., 281.
68 See Dr. Hubert Kennedy book review of John Mitzel, Boston Sex Scandal
(Boston: Glad Day Books, 1980) at home.att.net/~clairnorman/
BL-Reviews.pdf. Kennedy was another founding member of NAMBLA.
69 B. Rind, P. Tromovitch, R. Bauserman, “A meta-analytic examination of
assumed properties of child sexual abuse using college samples,” Psychol
Bull. 124, no. 1 (July 1998): 22–53. Full text is available from
http://www.itp-arcados.net/sonder/totengraeber/rtbstudie/rtb.meta.analysis
1998.html. Dr. Bruce Rind is with the Department of Psychology at Temple
University, Philadelphia; Philip Tromovitch attends the Graduate School of
Education at the University of Pennsylvania, Philadelphia; and Dr. Robert
Bauserman is with the Department of Psychology University of Michigan. In
1989, Paidika —The Journal of Pedophilia, carried an article advocating the
legalization of sex with “willing” children by Bauserman. On December 18,
1998, Rind, Bauserman and Tromovitch presented the paper, “An
Examination of Assumed Properties of Child Sexual Abuse Based on
Nonclinical Samples to a symposium sponsored by the Paulus Kerk
Foundation in Rotterdam, the Netherlands. Tromovitch, a graduate from the
Tokyo Medical and Dental University has a background in computer science
and sexology. From 1994 to 1997 he co-instructed a Human Sexuality course
at the University of Pennsylvania. He has made presentations to a number of
pro-homosexual, pro-pedophilia groups such as the Society for the Scientific
Study of Sexuality and the American Association of Sex Educators,
Counselors, and Therapists, an offshoot of SEICUS. For an excellent overall
critique of Rind et al., see Ben Sorotzkin, Psy.D., “The denial of Child Abuse:
The Rind, et al. Controversy,” at http://www.narth.com/docs/denial.html.
70 Ibid., 46, Summary and Conclusion.
71 Ibid., 45.
72 Theo Sandfort, Boys on their Contacts with Men: A Study of Sexually Expressed
Friendships (Elmhurst, N.Y.: Global Academic Publishers, 1987). The Sexual
Aspects of Pedophile Relations was originally published by Utrecht University
in 1981 and later by PAN/Spartacus, Amsterdam in 1982. The GAP introduc-
tion, chapters I-III, appendix and references cited are available online at
http://home.wanadoo.nl/host/sandfort_87/.
73 Established in 1923 as a “modern Dutch Catholic University,” Nijimegan
University specializes in high-profile research in many fields including the
social sciences. See http://www.kun.nl/buit.
74 Sandfort.
75 Ibid.
76 The grooming process begins with the selection of a target area for seduction
including parks and playgrounds. Institutional settings like orphanages,
boarding schools, centers for delinquent children are ideal. Some sexual
predators will select an occupation, recreation or hobby that will guarantee
466
PEDOPHILIA, PEDERASTY AND MALE INTERGENERATIONAL SEX
467
THE HOMOSEXUAL COLLECTIVE
Chapter 9
469
THE RITE OF SODOMY
470
THE HOMOSEXUAL COLLECTIVE
471
THE RITE OF SODOMY
472
THE HOMOSEXUAL COLLECTIVE
began to build new alliances in the struggle for freedom. ... They began to
change the deployments of heterosexist/homophobic power relations as
they struggled to assert their sexual diversity by challenging normative
practices embedded in familial, legal, medical, sexual, educational, ecclesial,
economic, military, political and cultural structures.30
473
THE RITE OF SODOMY
474
THE HOMOSEXUAL COLLECTIVE
fellows that most of their ilk were satisfied with their perversion, that
homosexuals suffered no pathology just a different “sexual orientation”
and that only a small minority chose to seek professional help in dealing
with their same-sex desires.39
On December 15, 1973, the Board of the APA voted to remove homo-
sexuality from its DSM listing of mental disorders. A new classification was
introduced, “sex orientation disturbance” (SOD), to replace the deletion. In
addition, the APA passed a resolution opposing all forms of discrimination
against homosexuals and affirming homosexual civil rights.
The Board’s actions brought an immediate and stinging harsh indict-
ment from many APA supporters of the standard classification of homosex-
uality as a mental disorder. The following year, in April of 1974, the APA
was forced to submit its revision of the DSM classification on homosexual-
ity to a vote of the organization’s full membership. In the meantime, the
APA decided to replace SOD with “ego-dystonic homosexuality.” 40
Bayer reported that although the final mail-in vote from over 10,000
members came down in favor of the APA Board by a vote of 58% in favor
and 37% opposed (5% other), subsequent events demonstrated that the
battle was not yet over and that the Collective’s victory rests on shifting
sand. Polls of AMA members demonstrated that the majority of psychia-
trists continued to hold the view that homosexuality usually represents a
pathological adaptation and that this pathology is induced by personality
conflicts not societal discrimination, Bayer concluded.41
The Homosexual Collective is, of course, not satisfied with the status
quo. It is unhappy that the APA continues to hold heterosexuality as the
norm, but it realizes that pushing the envelope at this time would be polit-
ically unwise.
Psychiatrist Ben Sorotzkin best summed up the APA fiasco within the
context of the current campaign to reclassify pedophilia (pederasty) when
he wrote:
Does anyone seriously deny that the 1973 decision to remove homosex-
uality from the DSM was the result of political pressure rather than from
dispassionate scientific inquiry? ... that the scientific community was pres-
sured and manipulated by proponents of sexual liberation is an undisputed
fact. So the concern that apologists for “intergenerational sex”... may be
trying to accomplish the same feat for pedophilia is not far-fetched.42
475
THE RITE OF SODOMY
According to the Simmons Market Research Bureau, gay men and women
have incredible market muscle ... In consumer marketing circles, gay cou-
ples are known as DINKS — Double income, No Kids. Simmons Research
estimates that gays represent a 24 billion-dollar market. ... In the early
1990s, a demographic study showed that gay men had an average household
income of $51,325 ... compared with the national average of $36,520.49
476
THE HOMOSEXUAL COLLECTIVE
Gayspeak
In any battle, verbal strategy is as important as military strategy.
Generally speaking the side that has the best and most forceful verbal strat-
egy tends to emerge victorious.52 To control language is to control the way
people think since we think in terms of words. The words we speak deter-
mine the thoughts we have.53
477
THE RITE OF SODOMY
Joost Meerloo, M.D. in his classic work The Rape of the Mind reminds
us that “Language control includes assigning new meaning to words, but
also the use of coded words and the manipulation of common phrases to
subvert them from their original meaning and bring them in conformance
with the party line.” 54 Pavlovian conditioning attached to special words
forces people into automatic thinking that is tied to those words,” said
Meerloo. This conditioning strips words of their intrinsic meaning and robs
them of their direct communicative function, thus transforming them into
tools of mental manipulation used to imprint the desired reaction pattern to
the hearers, he noted.55
By controlling language and the meaning of words the Collective hopes
to shape a new reality. Lesbian-feminist and theorist Julia Penelope
affirmed this in her statement, “The attempt to claim words is the attempt
to change the dominant shape of reality.” 56
Taking their cue from Lenin and Stalin who both recognized the value
of “Aesopian” language to deceive and subvert the enemy, the Homosexual
Collective has placed great importance on verbal conformity and “politically
correct” language in the training of its leaders and in the indoctrination of
its rank and file members.57
In The Politics of Homosexuality, Toby Marotta, who was in attendance at
the founding of New York’s Gay Liberation Front explained the gayspeak
process:
Simply by settling on a name, the radicals who met at Alternate U
acknowledged that any persisting collectivity had to have an identity. Gay
Liberation Front — each word in that name was selected with organiza-
tional as well as political considerations in mind. Unlike homosexual, the
clinical term bestowed by heterosexuals and homophiles, the euphemism
coined by cautious political forerunners, gay, which homosexuals called
each other, was thought to be the word that would most appeal to homo-
sexuals who were thirsting to be known as they knew themselves. Hence
also liberation, intended to suggest freedom from constraint. Front implied
a militant vanguard or coalition; it suggested that the GLF was the crest of
a swelling wave destined to force people to recognize and respect the
openly gay population.58
Goss has also acknowledged the value of words as weapons. “Gay /les-
bian” is correct. “Homosexual” is not. The latter refers to a “clinical pathol-
ogy” while the former reflects a “consciously united resistance to homo-
phobic and heterosexual deployments of power relations,” he said.59 On the
other hand, Goss applauded the transformation of the word queer from a
derogatory reference used by homophobes to “an empowering, postmodern
word of social rebellion and political dissidence.” 60
An increasing number of colleges, universities and graduate schools are
offering “Homophobia 101” courses to indoctrinate students in gayspeak.61
Jim Milham of the University of Houston has even attempted to develop a
478
THE HOMOSEXUAL COLLECTIVE
479
THE RITE OF SODOMY
480
THE HOMOSEXUAL COLLECTIVE
“Outing” unlike coming out is not based on choice. It unclosets the clos-
eted, whether they want it or not.76 It has become a powerful political
weapon used by activist groups like Queer Nation and Act Up against
those homosexuals who refuse to “come out” on their own volition, and
especially those who are known to harbor feelings of indifference or even
hostility toward the Homosexual Collective.
Historically, exposure of an individual as a sodomite was connected with
transgressions of the moral laws against which the State and Church
applied sanctions. Today it is being used by sodomites as a means of expos-
ing closeted homosexuals of prominence including entertainers, celebri-
ties, socialites, politicians, wealthy entrepreneurs, corporate executives,
sports stars, high clergy and other power brokers — living and dead. AIDS
has also played a role in indirectly outing closeted homosexuals from all
walks of life including the priesthood and religious life.
In Outing —Shattering the Conspiracy of Silence, Johansson and Percy
expressed enthusiasm for the practice:
Outing represents a pressure brought by the visible and vocal portion of the
Queer Nation on the invisible, silent, prestigious minority, as it were a
demand that the elite of our community recognize their allegiance and act to
further the collective interests of our nation to which — by birth, socializa-
tion, or choice — they belong. This practice stems from the growth of polit-
ical consciousness that sees all of us as sharing a common fate and as
responsible for one another. If it succeeds, it will magnify our symbolic pres-
ence at the upper levels of society and make the public aware of how many
prominent individuals prefer tabooed sexual pleasures.77
Both men agreed that outing has “a historic mission,” and is a “neces-
sary and irreversible process whereby the homosexual culture or subcul-
ture, driven underground by religious intolerance, is regaining or asserting
its public identity and image.” 78 The authors contend that once the “post-
medieval anachronism of conformity and unanimity in sexual life” is de-
stroyed, the need for outing will be relegated to “the dustpan of history.” 79
On the subject of outing homosexual clergy, Johansson and Percy noted
that, in recent years, the only clergy that have been outed are clerical ped-
erasts, but that none have been outed on purely “ideological grounds.”80
“The outing of a living American cardinal might be beneficial to the queer
nation as the outing of a Supreme Court Justice, and it can scarcely be
believed that there are none,” they concluded.81
In his “Manifesto,” Goss characterized outing as a manifestation of
“transgressive politics.” He quoted “gay” philosopher Richard Mohr who
believes that the practice does not violate privacy rights “since it is main-
tained by the homophobic force of society.” 82 Goss concurred that outing is
a legitimate means of fighting oppression and those “who would betray
their own,” and that unless it “violates an overall dignity value, it does not
violate private rights.” 83
481
THE RITE OF SODOMY
482
THE HOMOSEXUAL COLLECTIVE
483
THE RITE OF SODOMY
484
THE HOMOSEXUAL COLLECTIVE
the head of the National Council of Churches. In June 1975, DeBaugh co-
founded the UFMCC Washington Field Office on Capitol Hill and became a
full time lobbyist for “gay rights.” He served on the Board of Directors of
the Gay Rights National Lobby which had its offices at the UFMCC Field
Office. Later the same year he was named Director of the UFMCC Depart-
ment of Christian Social Action. He served on the Board of Directors of The
Washington Blade and on the Board of Directors of the UFMCC Emmaus
House of Prayer. He was named co-director of the new Department of Ecu-
menical Relations and in 1981 he wrote the UFMCC’s original application
for membership in the National Council of the Churches of Christ in the
U.S. In October, 1983, DeBaugh was elected District Coordinator of the
Mid-Atlantic of the UFMCC District, and served on the General Council.
He has served on the Board of Trustees of the Fund for Overcoming
Racism, and Board of Directors of Among Friends, Inc., a “gay” crisis
center. He is currently the Director of Chi Rho Press, another UFMCC
non-profit spin-off.100
According to Rueda, during his employment at the UFMCC Washington
Field Office, DeBaugh worked closely with the little known but powerful
Washington Interreligious Council on Human Rights and helped found the
Interfaith Council on Human Rights.101 He maintained close contact with
the National Council of Churches (NCC), the National Council of Com-
munity Churches, the World Council of Churches, the Ecumenism Re-
search Agency, the NCC Commission on Women in Ministry, the NCC
Joint Strategy and Action Coalition and the Washington Inter-religious
Staff Council, reported Rueda.102
DeBaugh had a particularly close working relationship with New Ways
Ministry formerly headed by Sister Jeannine Gramick of the Catholic
School Sisters of Notre Dame and Rev. Robert Nugent, a Catholic priest of
the Society of the Divine Savior. In the spring of 1980, Nugent assisted
DeBaugh in putting together a series of “Denomination Statements” that
the UFMCC used to lobby for a Congressional National Gay Rights Bill.103
Rueda noted that one of the lesser known activities of DeBaugh’s ecu-
menical office was the infiltration of seminaries and schools of theology
across the United States in order to scout out lesbian and gay seminarians,
staff and faculty. The UFMCC helped form homosexual caucuses within
these facilities and also established an ongoing network of homosexual
clergy from all denominations, charged Rueda.104
485
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486
THE HOMOSEXUAL COLLECTIVE
487
THE RITE OF SODOMY
488
THE HOMOSEXUAL COLLECTIVE
indicated that these were not isolated incidents and that Leadbeater had
likely abused other young boys in India, Ceylon and possibly England.127
One of his victims was a young American boy named Douglas Pettit
who revealed that Leadbeater told him that his “aura” indicated he was in
sexual distress and needed masturbation as an outlet.128 In a coded letter
found in Toronto to another of his “darlings,” Leadbeater recommended
masturbation twice a week. “Glad sensation is so pleasant ... a thousand
kisses,” he signed off.129
When confronted with the charges by Besant and the London Theo-
sophical Society, Leadbeater did not bother to disclaim them. He admitted
that he had given the boys instruction on masturbation because he believed
the practice to be an antidote to even worse vice later on in life.130
Following a trial before the British Lodge on May 16, 1906 with an
American representative in attendance, Leadbeater was forced to resign in
disgrace from the Society. Wisely, he went into semi-retirement until the
Masters should call the martyr from his tomb.131 Thus the Leadbeater
Affair was brought to a temporary close.
Towards the end of 1908, Besant, who had initially condemned Lead-
beater, had a change of heart and mind and urged his reinstatement to the
Theosophical Society. He returned to India in February 1909 just in time
to discover a new “Christ” in the person of a young Indian boy, Jiddu
Krishnamurti. The Society established the Order of the Star of the East to
pave the way for a Second Coming — which never came. In the meantime,
details of Leadbeater’s ill-fated 1906 secret trial on charges of sex abuse
began to leak out into the international press in India.
An article appeared in The Hindu stating that Leadbeater “was not a fit
person to be the guardian of a pig...” and Krishna’s father wanted his son
back.132 A protracted custody battle ensued. In the meantime, Leadbeater
had discovered yet another “Messiah” at the 1913 annual Society’s con-
vention in Benares. Leadbeater said that the boy, known as Rajagopal, was
the reincarnation of Saint Bernard of Clairvaux.133
As controversy continued to swirl about him, Leadbeater left India for a
lecture tour in the Pacific regions. In August 1914, he decided to settle in
Australia.
Here he renewed an old friendship with a fellow sexual pervert named
James Ingall Wedgwood.
Wedgwood had joined the Theosophical Society in 1904. Leadbeater
was his sponsor. Wedgwood was also a 33rd degree Co-Freemason and a
member of the occult Ordo Templi Orientis (OTO).134
On June 12, 1915, Leadbeater was initiated into the Masonic order by
Wedgwood and quickly rose to the 33rd degree.135 Tillett reported that
Leadbeater also became interested in other occult societies including the
Temple of the Rosy Cross (Rosicrucians) and later the OTO in Australia
that was headed by one of his pupils, Vyvyan Deacon.136
489
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490
THE HOMOSEXUAL COLLECTIVE
have been coached by Leadbeater and some returned later to amend their
statements. In its final report, the police indicated Leadbeater was a “sex-
ual pervert” who should be kept under observation, but there was not
enough evidence to jail him.142
Back in England, news of Leadbeater’s unorthodox methodology at the
Manor found its way into occult circles outside of the Theosophical Society
that was beginning to feel heat of a growing international scandal. Tillett
noted that the well-known writer Dion Fortune charged that a mysterious
group of male occultists were using homosexual techniques to build up “a
reservoir of dark astral power.” 143
Nevertheless, Leadbeater managed to hold on to his theosophical stand-
ing and bishop’s miter.
In 1932, Mrs. Besant, who was in poor health asked him to come to
Adyar. The 78-year old Leadbeater granted her wish. She died on Sep-
tember 20, 1933, with him by her side. Leadbeater followed her in death on
February 29, 1934, and their ashes were mingled in Adyar in the Garden of
Remembrance.144
Wedgwood died a less poetic death. He contracted syphilis through his
many homosexual liaisons and went insane from paresis of the central
nervous system.145
In the final chapter of his biography and notations on Leadbeater,
Tillett summarized the charges of sexual abuse leveled against the seer by
some of his pupils and other young men with some startling revelations
and revisions.
Tillett reported that Leadbeater had taught sexual techniques other
than solitary masturbation to a very select circle of young male initiates in
connection with their occult and sexual magic training. These included rit-
ualistic group masturbation.146 The seer demanded total secrecy from his
boys, added Tillett.147
In a footnote to the U.S. scandal, Tillett stated that in 1911, Douglas
Pettit, the young American boy who initially confessed that Leadbeater had
given him instructions on masturbation, revealed that the seer had also
sodomized him, and at least two other boys he knew.148 Pettit said that
Leadbeater told him that the Masters preferred sodomy to normal male-
female sexual relations.149 Hubert van Hook, one of Leadbeater’s earliest
pupils also reported he had sexual relations with the famous theosophist.150
The secret life of Charles Webster Leadbeater as a clerical homosexual
pederast teaches us a number of important lessons —both about the vic-
tims and the abuser himself —that can be related to the ongoing clerical sex
abuse scandals that have racked Am-Church over the last three decades.
First, yesteryear as today, young male victims of clerical sex abuse
rarely report the crime against them. Second, for the homosexual pederast,
the priesthood is an ideal cover. Third, clerical pederasts like all perverts,
491
THE RITE OF SODOMY
lie about their activities. Fourth, young boys with religious vocations are
likely to believe anything that their religious superiors tell them; Fifth, par-
ents of clerical sex abuse victims are not wont to recognize, much less
admit, the existence of the crime. And finally, the Homosexual Collective,
then as now, is quite capable of colonizing and exploiting the religious life
for its own ends.
By the time Leadbeater and Wedgwood and Company were through
with the Liberal Catholic Church it was on the verge of total disintegration.
Interestingly, the program of “liturgical renewal” introduced by Leadbeater
and his associates into the Church’s rites and rituals that included occult
doctrine, has remained a permanent feature of many Liberal Catholic
Churches up to the present day.
Blasphemy
One of the noticeable features of religious references found in contem-
porary “gay” literature and articles published and circulated by the Homo-
sexual Collective is its irreligious scatological and even blasphemous
content.151
For example, in an essay titled “The Necessity of Excess,” Pat (Patrick)
Califia-Rice, a transgenderized bisexual and licensed therapist and member
of “the kink community” with a son he-she is “co-parenting with his/her
ex-lover (also a transgender),” described his-her fisting experience:
...But I also knew that there was something sacred about our deep intimacy
that was higher than any chemical could ever get me, perhaps as high as
heaven itself ... we borrow a little divine grace and provide a smaller version
of the shelter of that transcendental love. ...The man who arranges himself
in a sling, awaiting anointing with Crisco, has come in perfect love and trust
like a child to baptism. Lust can be a sacrament that washes us clean of envy,
pride and anomie, and returns us to daily life with a satisfied heart, renewed
hope and greater compassion.152
Bruce Rodgers, author of The Queens’ Vernacular has noted that “Since
they (gays) are outlawed from the comfort of most religions ...they have
imparted a decidedly sacrilegious quality to their slang” 153 Examples cited
in his book include the use of the word “bullshit” for “bishop” and the
phrase, “May Miss God strike you dead!”
Similar examples of irreligious gay slang include the term “Holy Week,”
meaning any period of time when one abstains from sex; the phrase, “Tijuana
Bible” referring to “really putrid pornography”; and the S&M/B&D
“chapel” which is the torture room equipped with weapons for inflicting
pain and humiliation.154
Since the early 1970s, there has been an increase in outright blas-
phemies against Jesus Christ, Our Lord and Savior by the Homosexual
Collective especially in “gay” clerical circles where Jesus is often portrayed
as a homosexual, and Saint John and Lazarus his lovers.
492
THE HOMOSEXUAL COLLECTIVE
493
THE RITE OF SODOMY
He explained that he never said that Jesus was an active sodomite and
that the word homosexual “when applied to human nature does not contain
or imply any moral connotation whatsoever.” 164 “It is simply descriptive of
a certain type of personality. It in no way implies or attributes any kind of
sinfulness to Jesus,” he told reporters. “As readers of this lecture will
notice, I have been careful to stress (because I happen to believe) the
human perfection of Jesus and his entire obedience to his Father’s will,”
Montefiore explained in an attempt to stave off his critics.165
For his blasphemous “insights” that Jesus might have been a homosex-
ual and most certainly was a bastard, the Anglican Church offered Monte-
fiore the post of bishop of Kingston-upon-Thames in 1970, and then bishop
of Birmingham, even though it was rumored that Downing Street vowed he
should never be a bishop.166 He also served as Chairman of the Church of
England’s Board of Social Responsibility.
In his biography of Montefiore, John S. Peart-Binns gives us some addi-
tional information on Montefiore’s background including the fact that he
was President of the Gaia Trust, part of the global Green /New Genesis pan-
theistic /environmental movement founded by Robert Lovestock in 1988.167
According to Lovestock, “On Earth, she (Gaia) is the source of life ever-
lasting and is alive now, she gave birth to mankind and we are part of
her.” 168
The Gaia Trust seems an unlikely organization for an Anglican minister
like Montefiore to have attached himself, but then again, ex-Anglican Rev.
Robert Williams, whom I have already quoted in connection with clerical
outing and who believed that Lazarus was Jesus’ homosexual lover, said
that “Mary /Gaia, was the Goddess whose priest he aspired to be.” 169
494
THE HOMOSEXUAL COLLECTIVE
495
THE RITE OF SODOMY
ship with Our Lord was a pederastic one, McNeill left the door open to the
blasphemy.
Ironically it took ten years before McNeill’s superiors and the Vatican
Congregation for Religious officially dismissed him from the Jesuits and
deprived him of his priestly faculties after determining that his public dis-
sent from the Church’s moral teachings on homosexuality caused “grave
scandal,” was “injurious to the teaching authority of the Church,” and was
“potentially as injurious to the salvation of souls.” 177 When they did, it was
with the greatest reluctance on their part.178 Indeed it was McNeill who
made the final choice to remain with the Collective and leave the Catholic
priesthood.
On October 27, 2002, McNeill, a recipient of Dignity’s USA’s Life
Achievement Award (1997), gave a sermon in New York to celebrate the
30th anniversary of Dignity/ New York.179
After acknowledging the presence of his long-term “lover” Charles
Chiarelli in the audience and reliving his alleged “martyrdom” at the hands
of Rome, McNeill charged that by limiting the priesthood to “heterosexu-
als or repressed homosexuals,” the Vatican is guaranteeing “the total col-
lapse of the cultic priesthood ... a collapse that will necessarily lead to a new
form of shepherding.” 180
He said that the attitude of Catholic gays and lesbians toward “the insti-
tutional church” should be one of “supreme detachment and indifference,”
and that “we must detach ourselves from all external authority and learn to
hear what the Spirit has to say to us directly and immediately in our own
experience.” 181 He proclaimed the coming of a new Church, a Church of
the Holy Spirit — one that will be “totally democratic,” with no hierarchy
and no priesthood, and where everyone possesses “the Holy Spirit within
themselves, everyone an authority.” 182
That sounds like a declaration of war on the Roman Catholic Church and
the Catholic priesthood to me.
496
THE HOMOSEXUAL COLLECTIVE
Dr. Melvin Anchell agrees with Rueda that the Homosexual Collective
and its “gay” emissaries should be given no quarter by Society.
... One thing is indelibly certain. Homosexual groups cannot be tempered
by kindness. They regard such consideration as a form of weakness. Unfor-
tunately they only respond to strong authority. Nothing else. ... The problem
is acute. Either our society accepts the tenets of perverts and becomes
a bastion for perversion or we protect life sustaining sexuality dependent
upon family and social conscience. There can be no compromise.185
Unfortunately, to date, the State has failed to take up the moral gaunt-
let that the Homosexual Collective has cast down at its feet. But what is
even worse, is the Church’s failure to defend Christ and Christian Civiliza-
tion against the New Barbarians of which the Homosexual Collective is but
a small part.
Volumes III –V of this series are intended to provide a historical and
contemporary perspective as to why the Roman Catholic Church in the
United States and around the world has failed to take up the challenge
levied by the Homosexual Collective. Like much of the material presented
in this book, it will not make for happy reading, but I presume that the
reader has already surmised as much by now.
497
THE RITE OF SODOMY
Notes
1 See Irvine Louis Horowitz, and Martin Liebowitz, “Social Deviance and
Political Marginality: Toward a Definition of the Relation Between Sociology
and Politics,” Social Problems, 15 (1968): 280–295.
2 According to Anthony Wakeling, Ph.D., “... in keeping with greater social
tolerance, other forms of deviance (i.e., other than a substantial and varied
homosexual sub-culture) which hitherto had been invariably of the individual
type are beginning to form their own sub-culture. Transexuals, transvestites,
fetishists, and paedophiles are now organizing themselves in this way.”
3 For a listing of classifications of sexually deviant behaviors as of 1960 see
Marshall B. Clinard, Sociology of Deviant Behavior, Revised ed. (New York:
Holt, Rinehart and Winston, Inc., 1963), 240. With the exception of homosex-
ual relations with adults and the distribution of obscene materials the listing
of sex crimes punishable by law has remained relatively consistent to date.
4 Rueda, 44–45.
5 Ibid., 44.
6 Goss, 119.
7 Rueda, 46.
8 See Bayer, 6.
9 See Wolfe, 102.
10 Hatterer, 29–30. The author stated that he does not believe that all homo-
sexual behavior and lifestyles are addictive. Here he may have in mind cases
of situational homosexual behaviors such as that which occurs in prison.
Ironically, he did mention the Metropolitan Community Church’s Sexual
Compulsiveness Anonymous program as an example of a program designed
to deal with addictive sexual behaviors. Though the Twelve-Step program of
Alcoholics Anonymous has proven to be a helpful tool for groups like
Courage, the Metropolitan Community Church is a “homosexual church.” As
such, is hardly an institution likely to be of help to the habituated homosexual
since its rationale for its existence is to confirm homosexuals in their deviant
behavior.
11 Stuart Timmons, The Trouble With Harry Hay — Founder of the Modern Gay
Movement (Boston: Alyson Publications, 1990), 145. Timmons noted that
there was an earlier short-lived group called the Chicago Society for Human
Rights founded in 1924 by Henry Gerber. Gerber also based his organization
on Socialist principles.
12 See Timmons. Harry Hay was born in Worthing, England in 1912 and came
to America with his family in 1916. He described his relationship with his
father as “hostile” and “chilly,” but he was his mother’s “favorite.” An excel-
lent student and avid reader in the classroom, he was a self-described “sissy
boy” on the playground. In his teen years, Harry, who was brought up
Catholic, was attracted to Socialism (the Wobblies) and to other men. By his
early 20s, he had become a recognized face in Los Angeles’ “gay” scene and
had a long string of homosexual affairs. In 1933, Harry met fellow-homosex-
ual and actor Will Geer who introduced Hay to the Communist Party and the
Red Underground, which became a surrogate family to the alienated young
man. Harry, who had long-since abandoned his Catholic faith, took up playing
the organ for the Los Angeles Lodge of the Eastern Temple (Ordo Templi
Orientis or OTO) that combined Freemasonry, Rosicrucianism and Eastern
mysticism with sexual magic including phallic worship and sodomy. Hay
498
THE HOMOSEXUAL COLLECTIVE
married in 1938 and divorced in 1951 shortly after founding the Mattachine
Society. After the Society dissolved in 1953 and the homosexual movement
relocated itself in San Francisco, Hay continued to involve himself in homo-
sexual politics including giving his endorsement to NAMBLA and member-
ship in the Southern California Gay Liberation Front.
13 See “Ethnic Minority as Signifier for ‘Lack of Progress and Education’ ” at
http://deall.ohio-state.edu/grads/yu.124/minzu/2partt.htm.
14 Timmons, 136.
15 Ibid., 151.
16 Ibid., 152.
17 Ibid., 162, 166.
18 Ibid., 171.
19 Ibid., 173.
20 Bayer, 6.
21 Kenneth Plummer as quoted by Jeffrey Weeks, “Discourse, desire and sexual
deviance: some problems in a history of homosexuality,” in The Making of the
Modern Homosexual, ed. Kenneth Plummer (Totawa, N. J.: Barnes & Noble
Books, 1981), 104.
22 Ibid.
23 Literally, “Families, I hate you! Shut-in homes, closed doors...(jealous
possessors of happiness).” See
http://www.geocities.com/Athens/Oracle/6517/387.htm. Quote taken from
André Gide, Fruits of the Earth (Middlesex, England: Penguin Books, 1982).
24 Wolfe, 101.
25 Charley Shively, “Indiscriminate Promiscuity as an Act of Revolution” in Gay
Roots — Twenty Years of Gay Sunshine — An Anthology of Gay History, Sex,
Politics and Culture, ed. Winston Leland (San Francisco: Gay Sunshine Press,
1991), 257.
26 Ibid., 261, 263.
27 Peter Tatchell, “The ‘King of Zap,’” interview with Jack Nichols on Gay Today
at http://gaytoday.badpuppy.com/garchive/interview/013100in.htm.
28 Ibid.
29 Goss, 57. Dr. Robert Goss holds a Master of Divinity degree from Jesuit
Western School of Theology and a Ph.D. in Comparative Religion from
Harvard University. He is associated with the Metropolitan Community
Church. Goss had a brother who died of AIDS. His young partner, who was
a Jesuit seminarian when they met and “fell in love,” also died of AIDS.
30 Ibid., 58.
31 Although Harlem poet and feminist / lesbian Audre Lorde claims that it is
“erotic power” that empowers the gay movement and it is through the lens
of “erotic power” that gays scrutinize all aspects of their existence, this
writer believes that it is “political power” that drives the Collective — first
and foremost. See Lorde’s essay “Uses of the Erotic: The Erotic as Power,”
in Take Back the Night: Women on Pornography, (New York: William Morrow,
1980), 298.
32 The process and techniques of colonization by homosexuals extend to all
areas of life. Homosexual occupational colonization is prominent in the art
world especially in the field of music, musical theater, films, dance, dress
designing, and interior design. The writer Somerset Maugham, himself a
499
THE RITE OF SODOMY
500
THE HOMOSEXUAL COLLECTIVE
39 Ibid., 127.
40 Ibid., 176.
41 Ibid., 167.
42 See Sorotzkin, “The Denial of Child Abuse.”
43 Rueda, 470–522.
44 Ibid., 470.
45 Ibid., 473.
46 Ibid., 492.
47 Ibid.
48 Ibid., 505.
49 Charles Panati, Sexy Origins and Intimate Things: The Rites and Rituals of
Straights, Gays, Bi’S, Drags, Trans, Virgins, and Others (New York: Penguin
Books, 1998). Also at http://bookbuzz.com/panti/homosexual.htm.
50 Diane Dew, “Who funds homosexual and lesbian groups?” Information
compiled from public records, annual reports and publications of the
Foundation Center. See http://dianedew.com/gayles.htm.
51 Ibid.
52 Meerloo, 46.
53 Ibid., 64.
54 Ibid., 64. “It’s among the intelligentsia ... that we often find the glib
compulsion to explain everything and to understand nothing,” said the
author who personally experienced the totalitarian use of words under
the Nazi occupation of the Netherlands during World War II.
55 Ibid.
56 See Goss, xix.
57 See Budenz, 42–43.
58 Rueda, 63–64. The quote was taken from Toby Marotta, The Politics of
Homosexuality (Boston: Houghton Mifflin Co., 1981).
59 Goss, xix.
60 Ibid.
61 Rueda, 119.
62 Ibid., 119.
63 In her online essay, “Homophobia a serious barrier to HIV prevention educa-
tion” available at http://www.thebody.com/encyclo/govt_overview.html,
Joyce Hunter states that homophobia is not only a social concern but also a
public health concern. “Homophobia” she said, “is a barrier to HIV-
Prevention Education and therefore must be considered a cause of AIDS.”
64 George Weinberg is credited with introducing the term homophobia in Society
and the Healthy Homosexual (New York: St. Martin’s Press, 1972).
65 Goss, 105.
66 Cory, 103. The author coined the term cantargot. He identified himself as a
former homosexual who was happily married with children.
67 For a further discussion of homosexual camp see Gregg Blachford, “Male
Dominance and the Gay World,” The Making of the Modern Homosexual,
193–197 and Jack Babuscio, “The Cinema of Camp,” in Gay Roots, 431–449.
Babuscio died of AIDS in England in 1990.
68 Johansson and Percy, 23.
501
THE RITE OF SODOMY
69 Gray, 250.
70 This composite of the “coming out” process is based on the writings of gay
activist Adam DeBaugh, and Johansson and Percy in Outing.
71 See Goss, 130.
72 Ibid.
73 Rueda, 109.
74 Stephen Likosky, ed., Coming Out —An Anthology of International Gay and
Lesbian Writings (New York: Pantheon Books, 1992), xv. In his contribution
to the anthology, Italian writer Mario Mieli opened with a statement almost
identical to that of Likosky. “The object of the revolutionary struggle of
homosexuals is not that of winning social tolerance for gays, but rather of the
liberation of homoerotic desire in every human being,” he said. He defined
the ultimate objective of “revolutionary homosexuals” like himself as “the
subversion of the norm that represses (homo)eroticism.” One of Mieli’s other
significant statements is that, “In the United States ... the great majority of
bars where gay people meet are controlled by the Mafia.” This statement
appears to contradict Robert Goss’ claim that after Stonewall (1969) gays
took over ownership of gay bars from organized crime.
75 Ibid.
76 Goss, 41.
77 Johansson and Percy, 302.
78 Ibid., 303.
79 Ibid., 304.
80 Ibid., 298.
81 Ibid.
82 Goss, 41.
83 Ibid. See also Marc E. Vargo, Acts of Disclosure —The Coming-Out Process of
Contemporary Gay Men (New York: The Haworth Press, 1998), 126.
84 Goss, 152.
85 Robert Williams, Just as I Am —A Practical Guide to Being Out, Proud, and
Christian (New York: Crown Publishers, Inc., 1992).
86 Ibid., 129.
87 Ibid., 160. Not all homosexuals agree with Williams that outing is a desired
act or that outing is ultimately beneficial to the individual who is outed
especially if he is married. In Acts of Disclosure, edited by Marc E. Vargo,
David Mayo and Martin Gunderson stated that “The violation of privacy
involved in outing someone is — or at the very least like — theft. It is theft
from that person of control of private information.”
88 Ibid., 161.
89 At the time of his death, Goss said that Williams was working on a manu-
script, The Beloved Disciple, in which Williams “reconstructed” a fictional
story depicting Jesus and Lazarus as lovers.
90 Rueda, 248.
91 On August 19, 2002, the Houston chapter of PFLAG submitted an amicus
brief to the U.S. Supreme Court urging the court to review the constitution-
ality of the Texas Homosexual Conduct Law.
92 See Leanne McCall Tigert, Coming Out While Staying In— Struggles and
Celebrations of Lesbians, Gays, and Bisexuals in the Church (Cleveland:
502
THE HOMOSEXUAL COLLECTIVE
United Church Press, 1996). Tigert demonstrates how the United Church of
Christ and other denominations open themselves up to an “Open and
Affirming” theology. See also, Gary David Comstock, Unrepentant, Self-
Affirming, Practicing — Lesbian /Bisexual/Gay People within Organized
Religion (New York: Continuum Publishing Co., 1996). The “partnered”
Comstock provides a broad view of homosexuals who have chosen to stay
within their own denominations including Catholic priests and religious as
well as those who see alternative religious experiences.
93 See Troy Perry and Thomas L. P. Swiegood, Don’t Be Afraid Anymore (New
York: St. Martin’s Press, 1990). Troy Perry, born on July 22, 1940 was the
oldest of five sons. He lost his father at an early age in a tragic car accident.
When he was just 13, a friend of his new stepfather sodomized him in his
own bed. Growing up he remembered only two conflicting desires — his
desire to preach and his desire for young men. His brief clerical career with
the Church of God, as well as his marriage, came to a crashing halt when one
of his homosexual affairs backfired on him. He left his wife and children with
her family and went to live in Los Angeles to live with his mother. Here he
became a part of the homosexual underground and started a long string of
“love affairs.” Perry became one of the earliest “gay” activists in the United
States. In October 1968 he formed the first Metropolitan Community Church
in Los Angeles. According to Perry, UFMCC “sacraments” include baptism
and holy communion. Its rites include ordination, membership, funeral or
memorial service, laying on of hands, blessing and the rite of holy union and
of holy matrimony.
94 See the UFMCC website at http://www.ufmcc.com/.
95 Rev. Elder Don Eastman, “Homosexuality; Not A Sin, Not A Sickness; What
The Bible Does and Does Not Say,” Los Angeles Universal Fellowship Press,
1990 online at http://www.opendoormcc.com/UFMCC3/0403.html.
96 See Rueda, “The term ‘social sciences’ was always a misnomer for a
peculiarly modern ideology, a form of speech without ontological content,”
Rueda charged. See also the testimony of Dr. A. H. Hobbs of the University
of Pennsylvania, who dared to challenge the “entrenched orthodoxy” of the
social science academic interlock. In testimony before the Reece Committee
studying the power and influence of American foundations, Hobbs, the self-
described “oldest assistant professor east of the Rockies,” delivered a
multi-faceted indictment of the intellectual rape of academia by the large
foundations and their satellites. Hobbs, who coined the term “scientism” to
describe much of the worthless and dangerous sociological claptrap passed off
as scientific gospel in U.S. contemporary academic circles, used the
Rockefeller Foundation’s financing of Alfred C. Kinsey’s “sex research” at the
University of Indiana to illustrate his charges. Hobbs observations are found
in Rene A. Wormser, Foundations: Their Power and Influence (Santa Cruz,
Calif.: Radio Liberty Press, 1996), 75.
97 Perry and Swiegood, 345.
98 Rueda, 270.
99 Ibid., 272.
100 Biographical data from Chi Rho Press Newsletter, Vol. II, No. 5, 2 February
2001 at http://www.chirhopress.com/newsletter_archive/newsletter39.html.
101 Rueda, 273.
102 Ibid., 276.
503
THE RITE OF SODOMY
504
THE HOMOSEXUAL COLLECTIVE
505
THE RITE OF SODOMY
506
THE HOMOSEXUAL COLLECTIVE
Let us pray. O God, our refuge and our strength, look down in
mercy upon Thy people who cry to Thee, and by the intercession
of the glorious and immaculate Virgin Mary, Mother of God, of
Saint Joseph her spouse, of Thy blessed Apostles Peter and Paul,
and of all the Saints, in mercy and goodness hear our prayers we
pour forth for the conversion of sinners, and for the liberty and
exultation of our holy Mother the Church.
Through the same Christ our Lord. Amen.
Saint Michael the Archangel, defend us in battle;
be our protection against the wickedness and snares of the devil.
May God rebuke him, we humbly pray: and do thou,
Prince of the heavenly host, by the power of God,
thrust down to hell Satan and all wicked spirits,
who wander through the world seeking the ruin of souls.
R. Amen
V. Most Sacred Heart of Jesus,
R. Have mercy upon us. (3 times)
PRAYERS
By Randy Engel
volume i
Historical Perspectives—
From Antiquity to the Cambridge Spies
• Homosexuality and pederasty in ancient societies.
• Old and New Testement condemnation of sodomy
• Saint Peter Damian and the Book of Gomorrah
• Homosexuality in Renaissance Europe
• The rise of the “Rights of the Behind Movement”
in the modern secular state
• The Homintern and the Cambridge spies
volume ii
Male Homosexuality—
The Individual and the Collective
• Male homosexuality— Its nature and causes
• Parental roles in fostering homosexuality
• The playground as a dress rehearsal for life
• Sexual preciousness and sexual molestation
• Male homosexual behaviors
• Pedophilia and Pederasty— Understanding the difference
• The Homosexual Collective —
Constructing an anti-culture based on sexual deviancy
volume iii
AmChurch and the
Homosexual Revolution
• Posing a historical framework for today’s clerical
homosexual scandals
• Homosexual prelates and bureaucrats
in the NCCB/USCC [USCCB]
• The homosexual colonization of seminary and religious life
• AIDS outs active homosexual clerics and religious
• Treatment centers for clerical pederasts —
Therapy or hideaway?
• The homosexual legacy of William Cardinal O’Connell of Boston
• Francis Cardinal Spellman—
The kingmaker and his homosexual court
• The secret life of John Cardinal Wright
volume iv
The Homosexual Network in
the American Hierarchy and Religious Orders
• Proving the existence of the homosexual network in AmChurch
• Theodore Cardinal McCarrick— A homosexual prelate in denial
• A portrait of ten hierarchical wolves in sheep’s clothing
• The operations of AmChurch’s homosexual underworld
and overworld
• The special case of Joseph Cardinal Bernardin
• Religious Orders —
The epicenter of the Homosexual Collective in the Church
• New Ways Ministry— A study in subversion
volume v
The Vatican and Pope Paul VI—
A Paradigm Shift on Homosexuality
• The Visionaries of NewChurch
• The role of Communist infiltration in the
homosexualization of the clergy
• Pope Paul VI and the Church’s paradigm shift on the
vice of sodomy
• Epilogue — A homosexual hierarchy— It’s meaning for the
future of the Roman Catholic Church
• Bibliography
Index
Aardweg, Gerard J. M. van den, 298, 369, Aestheticism, Aesthetic Movement, 136,
370, 371, 375, 377, 382, 383, 384, 385, 137, 173
386, 387, 402, 405, 428 Africa Development Council, 664
Abberline, Frederick, 122, 123, 124, 126, After the Boston Heresy Case, 509
127, 130 Agathon, 27 n 11
Abbey of the Holy Cross, Heiligenkreuz, Age Taboo, The, 660, 863
Austria, 1116 n 16 “agent of influence” see Soviet Cold War
abortifacients, 565, 578, 648 Espionage
abortion, xviii, 555, 558, 560, 564, 565, Agliardi, Rev. Antonio, 618
578, 602 n 114, 694, 696, 723 n 145, “Agnes,” 908
914 n 26, 1011, 1043
Agostini, Carlo Cardinal, 1132
“abortion rights,” 200 –201, 566 –567 Aherne, Fr. Greg, 939
Absolutely Null and Utterly Void —The AIDS (Acquired Immunity Deficiency
Papal Condemnation of Anglican Syndrome), 403, 405, 406–408, 410,
Orders, 1116 n 11 411, 413, 417, 420, 421, 426, 427, 428,
Abyssinian War, 1139 481, 483, 501 n 63, 573, 656, 898,
Accademia dei Nobili Ecclesiastici, 618, 899–901, 1007, 1016, 1039, 1046, 1047
619, 620, 808, 809, 1090, 1116 n 7, Aiskhylos (Aeschylus), 15
1139 Alan of Lille, 59–61 see also Plaint of
Accrete, Robert, 934 Nature, The
Acerba Animi On Persecution of the Alarcón-Hoyos, Fr. Félix, 976, 978 – 979,
Church in Mexico (1932), 1100 980
Acerbi, Antonio, 1096 Albanian betrayal, 328–329 see also Philby,
Aceves, Ignacio, 935 Harold Adrian Russell “Kim”
Acheson, Dean, 1121 n 68 Albany, Diocese of, 668–672, 728 n 253
Ackerly, J. R. (Joseph Randolph), 352–353 Albareda, Rev. Anselmo, 1119 n 41
n 79, 377 Albert the Great, Saint, 62
Ackerman, Bishop Richard, 836 Albigensian heresy, 34
Acquired Immunity Deficiency Syndrome Albigensians, 62
see AIDS Alcada, Duke of, 84
Acta Apostolicae Sedis (AAS), xiii, 753 Aldred, Salomon, 90
Action Francaise, 1118 n 34 Alesandro, Msgr. John A., 980
Act-Up, 472, 479, 481, 584 Aleski I, Patriarch (Simansky), 1110, 1112
Adam, Barry, 409 Aleski II, Patriarch (Ridiger), 1112–1113
Adamec, Bishop Joseph V., 828, 829, 1058 Alexander III, Czar, 245
Adamo, Msgr. Salvatore J., 673–674, 675 Alexander III, Pope, 60
Adyar (Madras), India, 487, 488, 491 Alexander the Great, 13
addiction, process of, 404, 469–470 Alexander VI, Pope, 81, 97, 107 n 59
Adema, Hank, 904 Alexander, Glen, 851–852
Adey, More, 167, 168 Alexandra, Princess of Denmark, 128
Ad Hoc Committee on Sexual Abuse Alfonzo, Fr. Pio, 1095
(NCCB/USCC, USCCB), 669, 741, 821, Alfred E. Smith Memorial Dinner, 643
847, 857, 867, 988–989 n 34 Alfrink, Bernard Jan Cardinal, 1133
Ad Hoc Committee of the Catholic Algeciras Conference, 212
Common Ground Initiative (NCCB, Algiers, Algeria, 143, 149, 170
USCCB), 823 Alinsky, Saul David, 572, 602 n 114, 1143,
Adler, Alfred, 15, 443, 462 n 4 1161–1162 n 70
Adonis Male Club, Chicago, 450 Allégret, Marc, 236–237
Adrian VI, Pope, 98 Allégret, Pastor Élie, 237
Advocate, The, 401, 431 n 22 Allen, William Cardinal, 89–90
Aelred of Rievaulx, 1032 Allentown, Pa., Diocese of, 1024
THE RITE OF SODOMY
Bernard, Saint (778 AD – 842 AD), 46 Beta College, Rome, 346, 1154
Bernard of Clairvaux, Saint, 489 Bethell, Nicholas, 360 n 200
Bernardin, Elaine Addison, 890 Betrayed, 360 n 200
Bernardin Sr., Joseph, 890 Bevilacqua, Anthony Cardinal, 743, 809,
Bernardin, Joseph Cardinal, xiii, 562, 563, 915 n 35, 972, 1007, 1107
566, 569, 575, 603 n 135, 710, 739, Bible, The
763, 842, 848, 855, 859, 868, 889– 893, Old Testament, 5, 34–37, 185–186,
895– 899, 901–906–912, 916 n 75, 917 201, 425
n 81, 935, 949, 950, 993 n 119, 1022, New Testament, 37–39, 185–186,
1031, 1034, 1053, 1070, 1111, 1157 201, 425
Always My Children, 605 n 187 Bicêtre prison, 229
Archbishop of Chicago, 892– 893, Bieber, Irving, 373, 376, 377, 378, 379,
896, 897, 901, 903, 1022 380–381, 382, 383, 384, 391 n 3, 399,
Archbishop of Cincinnati, 566, 896, 400, 474
897, 906 Big Brothers Big Sisters, 828
clerical career in Diocese of Binding with Briars, 392 n 29, 707,
Charleston, 890– 891 708–709
cover-up of sexual abuse cases, Pinturicchio, Bernardino, 621
901–904 Birmingham, Rev. Joseph E., 867
death of, 911 Birmingham Oratory, England, 709
first General Secretary of the Birringer, Fr. Raphael, 986
NCCB/USCC, 562–563, 892, 896
“birth control,” 200, 555, 557, 558,
homosexual charges against, xxii, 559–560, 564–565, 588, 602 n 114,
562, 848–849, 855, 857, 859, 889, 647–649
905, 908 Birth Control Review, 189
“Kingmaker,” 896, 897, 902 Bishop Hafey High School, Hazle
legacy of, 917 n 75 Township, Pa., 969
loss of father at early age, 890 Bishop Lillis High School, Kansas City,
“The Many Faces of AIDS,” Mo., 844
897–901 Bishops’ Office for United States Visitors,
President of the NCCB, 897 Rome, 705
protégé of Bishop Paul J. Hallinan, Bisig, Fr. Joseph, 994–995 n 139, 995
562, 892 n 153
relationship to Archbishop Jean Bismark, N. Dak., Diocese of, 857
Jadot, 895 Bismarck, Herbert von, 208
role in homosexual clique at Bismarck, Otto von, 207, 208, 210 –211,
NCCB/USCC, 566, 892–894 217, 285 n 587
“Seamless Garment” ethic, fallacy Blachford, Gregg, 374, 401
of, 914 n 26 Blachford, Norman, 438 n 169
Steven Cook case and lawsuit, Black Death, 73
905 – 912, 916 n 75
Blackfriars Hall, Oxford, England, 952
Bernardin, Maria, 890
Black Hand (Sicilian Mafia), 631
Bernardini, Filippo, 598 n 41
Black Mass, 326, 1153
Bernardino of Siena, Saint, 75–77
Black Nobility (Society), Rome, 618, 716
Bernau, Mrs., 826 – 827 n 16
Bernau, Gregory, 826– 837 Blacker, Carlos, 266 n 311
Berry, Jason, 587, 588, 608– 609 n 232, blackmail, role in homosexual life, xix,
775, 856, 976, 980 116, 126, 146, 157, 164, 195, 197, 200,
Berthold, Bishop of Toul, 56 201, 210, 218, 280 n 504, 351–352
Bertie, Francis, 310 n 79, 414, 569, 750, 862, 866
Bertone, Archbishop Tarcisio, 1066 Blagojevich, Rod R., 818
Besant, Annie, 204, 487, 488, 489, 491, Blaikie, Derek, 315
526 Blaikie, Linda Ford, 846
bestiality, 39, 63, 64 n 6, 87, 239, 1033 Blair, Bishop Stephen E., 747
THE RITE OF SODOMY
Blake, George, 335–336, 363 n 238 Boland, Bishop Raymond J., 613 n 243,
Blanchette, Bishop Romeo Roy, 812, 814 790, 792, 794, 846, 848, 873–874 n 115
Blanco, José Joaquín, 390 Bolger, Fr. Tony, 771, 776
Blaser, Fr. Emil, 749 Bollard, John, 939
blasphemy, 225, 227, 228, 492, 505 n 151 Bollhardt (soldier, Potsdam regiment),
Blavatsky, Helena Petrovna, 486, 487 213, 214
Blessed Sacrament Parish, Worcester, Bolshevism (Bolsheviks), 205, 283 n 550,
Mass., 705 297, 299, 1093
Bletchley Park, 319, 333, 341 Bond, Jeffrey, 956, 966–967, 971–972, 997
n 192
Block, Stephanie, 879 n 214
bondage and dominance (B/D), xvii, 377,
Bloomsbury Group, 308 –310, 351–353 405, 410
n 79, 353 n 80
Bondings, 1014, 1015–1016, 1019, 1053
Bluecoat boy, 139, 252 n 114
Bongie, Laurence L., 225, 226, 227, 229
“blues” or “blue men” (Russia), 239
Bonneau, Anthony, 670
Blum, Fr. Owen J., 47
Bonner, Rev. Dismas, 989 n 42
Blunt, Anthony Frederick, 310 –314, 315,
318 –321, 323, 324, 325, 331–332, 333, Bonson, Mary, 828 – 830
334, 335, 340, 342, 345, 346, 350 –351 Bonzano, Archbishop Giovanni, 631, 637
n 67, 354 n 86, 355 n 116, 361 n 213, Book of Gomorrah (Liber Gomorrhianus),
1153 48–59, 868
Apostles, member of, 310, 312 abuse of the confessional, 51
career as art critic, 311, 312, 355 clerical repentance and reform 53,
n 116 868
Courtauld Institute of Art, forms of sodomy, 50
appointment to, 320 condemnation of homosexual
death in London, 331 prelates who prey on spiritual sons,
espionage activities in MI5, 312, 50–51, 763
319 – 321, 334 insights into nature of
exposure as a Soviet spy, 331–332 homosexuality, 52
family background, 310 malice associated with vice of
sodomy, 52–53
homosexuality of, 311, 313, 314,
316 motivation of author, 49
Marlborough and Trinity College, notorious vs non-notorious
Cambridge, 310 –311 offenders, 54
personality of, 310, 311, 314 presentation to Pope Leo IX, 55
Peter Montgomery, relationship problem of lax bishops and
with, 313, 373, 1153 religious superiors, 50
post-WWII mission to Germany, see also Damian, Saint Peter
320, 357 n 147 Book of Trials, A, 159
recruitment as Soviet spy, 312–313 Bootkowski, Bishop Paul, 1170–1171
Rothchilds, relations with 333, 334 Booth, Howard J.
scope of treason, 319 –320 Booz, Hamilton, and Allen, Washington,
Blunt, Arthur Stanley Vaughan, 310 D.C., 562
Blunt, Christopher, 310, 313 Bordelon, Msgr. Marvin, 559–560
Blunt, Hilda Violet, 310 Borden, Ann, 1033
Blunt, Wilfred, 310, 354 n 89 Borgongini-Duca, Francesco Cardinal,
636, 637–638, 640, 721 n 114, 1139
‘B’nai B’rith, 692
Bosco, Bishop Anthony, 829, 1056, 1057
Boardman, Bishop J. Joseph, 667
Boston, Archdiocese of, 451, 616, 618,
Bockris, Victor, 426, 440 n 213 623, 630, 632, 633, 635, 637, 640, 661,
Body Electric School, 585 667, 669, 677, 689, 691, 692–693, 695,
Boggs, Rev. Dennis R., 1058 697, 703, 795, 862–867, 899, 1169
Bohemia Manor, Md., 510 Boston City Hospital, 695
Boise, Idaho, Diocese of, 810 Boston, city of, 450–451
INDEX
Boston College, 584, 617, 618, 633, 688, British Security Coordination
690, 691–692, 831, 987 n 2 (BSC), 304
Boston Globe, The, 864 Foreign Office (Department of
Boston Heresy case see Feeney, Fr. State), 301, 304, 318–319, 324,
Leonard, J. 327, 328, 330, 334
Boston Latin School, 688 Government Code & Cypher
School, 304
Boston Lying-In Hospital, 694
Home Office (Department of
Boston Magazine, 453
State), 304, 318
Boston Medical Center, AIDS Program, MI5 (attached to Home Office),
582 304, 313, 316, 319, 320–321, 325,
Boston Post, The, 688 333, 334, 341, 346, 353–354 n 86,
Boston Sex Scandal, 466 n 68 357 n 153, 365–366 n 278
Boston/Boise Committee (NAMBLA), 450 MI6 (attached to Foreign Office),
Boswell, John, 24, 25, 495, 1040 300, 301, 304, 313, 316, 319–320,
Boucher, Raymond, 806–807 324, 326, 327, 329, 331, 333, 334,
335, 341, 1156–1157
Boulanger, Fr. Andre, 567
Naval Intelligence Division, 337,
Bouldrey, Brian, 1015 338
Boundaries of Eros — Sex Crime and Political Warfare Executive, 304
Sexuality in Renaissance Venice, The, Special Operations Executive
72 (SOE), 304, 326
Boy Scouts, 323, 828 War Office, 313, 323
Boyle, Bishop Hugh, 707 Broad Church Movement, 307
Boys on their Contacts with Men: A Study Broadway musical theater, “gay”
of Sexually Expressed Friendships, 456 domination of, 500 n 32, 652, 653
Brady, Nicholas F., 638, 643–644 Broadway, Giles, 91, 92
Brady, Genevieve, 638 Brockwell, Detective-Inspector, 151
Brady, Stephen G., 743–744, 751–752, 759 Broderick, Bishop Edwin, 662, 668, 669,
n 11, 815–816, 953, 961 672
Brago. Rev. Carlo, 1119 n 41 Brody, Hardoon, Perkins & Kesten
Brahmanism, 486 (Boston), 682
brainwashing, techniques of, xxvii n 36 Broken Cross —The Hidden Hand in the
Braio, Sime, 849–854, 885 n 326 Vatican, The, 1117 n 23
Brand, Adolf, 198, 214–215, 286 n 607, Brom, Bishop Robert H., 746, 854–855,
449 905
Brandukov, Anatoly, 244 Bishop of Duluth, 855, 858
Brasenose College, Oxford, England Bishop of San Diego, 855, 861
Bray, Alan, 84, 92 financial pay-off for homosexual
affairs, 857, 858–859, 860, 861
Bredsdorff, Elias, 1152, 1166 n 110
Gregorian University, Rome,
Breindel, Eric, 1127 n 113 854–855
Brennan, Fr. Dennis (“Denise”), 607–608 homosexuality, charges against,
n 223 855, 857–861, 905
Brentrup, Fr. Bruce, 826–827 priest of Diocese of Winona, Minn.,
Breslau, University of, 198 854–855
Bridge, John, 151, 152 Brookfield, Charles, 260 n 184
Bridgeport, Diocese of, 780 Brooklyn, N.Y., Diocese of, 665, 666, 667,
British Broadcasting Company (BBC), 728 n 247, 739, 777, 778, 779, 796,
313, 324, 345 866, 868, 1012, 1025, 1038
British Intelligence/Security Services: Brooks, Mark, 856–859
attitudes and policy toward Brooks, Van Wyck, 175, 186
homosexual security risks, 301, Brothers for Christian Community, 1016,
316, 339, 349 n 48 1075 n 47
ARCOS raid, 304 Brothers Karamazo, The, 963
THE RITE OF SODOMY
Brothers of the Sacred Heart, 1019–1020 Fascism, fake conversion to, 322,
Brown, Horatio, 188, 269 n 341 334
Brown, Fr. Raymond, 713 homosexuality of, 314, 315,
Brown, Bishop Tod David, 796, 810–811, 322–323, 324
935 joins Press Department of the
Bishop of Boise, Idaho, 810 Foreign Office, 324
Bishop of Orange, Calif., 810 private secretary to Foreign
Secretary Hector McNeil, 324
clerical abuse settlements, 811
priest of Diocese of Monterey, 810 pro-Marxist views, 315
St. John’s Seminary, Camarillo, recruitment by Soviets, 314, 315
Calif., 810 Rothschilds, relationship to, 322,
Brown University, Providence, R.I., 1039 333, 334
Browning, Frank, 1015 Royal Naval College, exit from, 314
Browning, Oscar, 250 n 80 transfer to British Embassy in
United States, 324–325
Brusi, Bishop Thaddeus, 808
treason, scope of, 324–325
Bryans, Robin (pseud. Robert Harbinson),
311, 321, 346, 361 n 213, 366 n 280 Trinity College, Cambridge, 315
Bryant, Anita, 924 Burgess, Malcolm Kingsforth, 314
Buchanan, Robert, 159 Burgess, Nigel, 314, 332
Buckley, Fr. James, 1008 Burke, Fr. Edward Thomas, 940
Buddhism, 486, 488 Burke, Sr. Joan, 1071
Budenz, Louis, xx, 1103, 1105, 1123–1124 Burke, Rev. John J., 549, 552, 553, 554,
n 75 556, 597 n 2, 597 n 4, 598 n 41
Buehrle, Marie C., 716 n 25 Burke, Kevin C., 665
Building Bridges — Gay and Lesbian Burkholder, Fr. Robert N., 770–771, 870
Reality and the Catholic Church, n 32
1046–1048, 1061, 1062, 1063, 1066, Burkle-Young, Francis A., 111 n 149
1067, 1073 Burnett, William “Bill,” 677–679,
buggery, bugger, 72, 85, 114 see also 697–698, 699–700, 707, 712, 1169
sodomy Burns, Fr. Peter, 827–828
Buggery Act (England), 86 Burson-Marsteller, Chicago, 909
Buffalo, Diocese of, 1038 Burton, Richard (explorer, writer), 2, 273
Bugnini, Archbishop Annibale, 1095–1097 n 386
Bugnolo, Br. Alexis, 960–961, 996 n 164 Burton, Simon de, 170
Bukharin, Nikolai, 315 Buse, Paul, 1169
Bukoski III, Fr. Joseph, 769, 869 n 24 Buswell, Bishop Charles, 1053, 1064
Bulgars (Bulgarians), 1 Butler, Fr. John, 869 n 16
Bülow, Bernhard Heinrich, 208, 212, Butterfield, Fox, 867
214–216
butyl nitrite, 414
Bülow vs. Brand, 214–215
Buyevsky, Alexei Sergeyevich, 1111
Bunting, Glenn F., 938
Bychowski, Gustav, 376
Burger, John R., 401, 415–417
Byrne, Rev. Damian, 951
Burgess, Evelyn Gillman, 314
Byrne, James, 118–119
Burgess, Guy Francis de Moncy, 312, 313,
314–316, 317, 318, 319–320, 321, Byrne, Archbishop James J., 1170
322–325, 326, 327, 328, 329, 331, 332, Byrne, Rev. William, 618
333, 334, 335, 337, 341, 345, 350–351 Byrne, Rev. William T., 568, 569
n 67, 356 n 118
Apostles, member of, 315
childhood, early death of father, 314 Cabaret, 218, 287 n 626
death in Moscow, 332 Cabrini, Saint Frances Xavier, 541 n 47
defection to Moscow, 325, 341 Cacciavillan, Archbishop Agostino, 769,
enters Section D of MI6, 324, 326 786, 816, 869 n 20, 878 n 188, 1059
INDEX
Christ the King Parish, Worcester, Mass., Civil and Penal Code (France, 1791), 220
705 Civil Constitution of the Clergy (France),
Christian Action Party (CAP), Puerto 577
Rico, 648 Civil Rights Congress, 1105
Christian Brother’s College, South Africa, Civilta Cattolica, La, 267 n 318
748 Clap, Margaret, 92–93
Christian Brothers, 579, 620, 894, Claremont College, Calif., 495
919–920, 921, 1019, 1020, 1027, 1030,
Claretian Order, 476
1040
Claret, Saint Anthony Marie, 961, 972
Christian Church (Disciples of Christ),
836 Clark, Msgr. Eugene V., 726 n 189
Christian Democratic Party (Italy), 1130, Clark, Howard, 967
1139, 1140, 1141, 1146, 1171 Clark, Bishop Matthew H., 671, 1015,
Christian Institute for the Study of 1064
Human Sexuality, Chicago, 607 n 223 Clark, William, 79
Christian Register (Unitarian), 1106 Clarke, Edward, 150–151, 152, 153, 154,
Christianity, Social Tolerance, and 155, 156, 157–158, 171
Homosexuality, 25 Clay, Fr. Christopher, 969–970, 997 n 197
Christ’s College, Cambridge, 89 Cleary, Louis, 703
Christ the King Parish, Oakland, Calif., Cleghorn, Farley, 580
1072 Clement of Alexandria, Saint, 65 n 22, 494
Christus Dominus The Pastoral Office of Clement V, Pope, 70 n 127
the Bishops (1965), 562, 575 Clement VII, Pope, 98, 539
Chrysostom, Saint John, 40, 42 Clement VIII, Pope, 109 n 108
Church and Society Network Clement XI, Pope, 1116 n 7
(Episcopalian), 1010 Clement XII, Pope, 511, 526, 692, 1116
Church and the Homosexual, The, n9
411–412, 495 Clement XIV, Pope, 510
Church of All Saints, Roxbury, Mass., 636 Cleveland, Diocese of, 589
Church of Our Lady, Bardstown, Ky., 835, Cleveland Street Scandal, 122–130
837
Newton trial, 127–128
Church of Santa Maria della Pace, 1138
Parke-Euston trial, 125–127
Church of the Holy Ghost, Whitman,
Prince Eddy implicates the Royal
Mass., 636
family, 128–129
Churchill, Winston, 330, 341
telegraph boys male brothel,
Chuvakhin, Dimitri, 303 122–124
Cicero, 295 Veck and Newlove trial, 124–125
Cicognani, Amleto Giovanni Cardinal, Cleveland Street Scandal, The, 122
1102, 1119 n 41, 1133
Clibborn, Robert, 126
Cimino, Fr. John, 1007
Clifford, Fr. Jerome, 827
cinaedus, cinaedi, 21–22, 211
Clifton, Arthur, 167
Cincinnati, Archdiocese of, 706, 841–842,
Cliveden, 344, 345
893, 901–902, 905, 907–908, 910, 916
n 75 Clohessy, David, 980
Cipolla, Fr. Anthony, 610 n 241 Club Baths, 410
circumstantial evidence, value of, xxi Clum, John M., 653
Cistercians of the Strict Observance see Coache, Abbé Louis, 710–711
Trappist Order Cobb, Fr. Richard, 939–940
Citizen Cohen —The Life and Times of Roy Cockburn, Claud, 357 n 153
Cohn, 658 Code Napoléon (Civil Code of 1804), 191,
Citizens Committee Against Entrapment, 222
471 Cody, John Cardinal, 560, 564, 715, 772,
Ciudad del Este, Paraguay, Diocese of, 1022, 1147
1169 Cogley, John, 513
INDEX
Daily Worker, 946, 1103, 1105, 1106, 1107, de Castelbajac, Jean-Charles, 1015
1122 n 74 de Chardin, Teilhard, 946
Dakyns, H. Graham, 176–177 Decker, Twila, 782
Daladier, Édouard, 323 Deckers, Sr. Jeannine (the Singing Nun),
Dallas Morning News, The, 970 441 n 232
Dallas, Texas, Diocese of, 893, 969 Declaration of Independence (U.S.),
Dalpiaz, Msgr. Vigilio, 1091 510–511, 519, 542 n 60
Daly, Rev. Manus, 789 “Declaration on Masonic Associations”
(Vatican), 1116 n 10
Damasus I, Pope, 43
Declaration of the Rights of Man and of
Damasus II, Pope, 56
the Citizen, 220, 287 n 631, 1142
Damian, Fr. (Archdiocese of N.Y.), 1016
Declaration on Sexual Ethics see Persona
Damian (archpriest at Ravenna), 47 Humana
Damian, Saint Peter, 47–59, 76, 763, 868 Decree of the Holy Office Against
concern for salvation of souls, 49 Communism, 1120 n 63
death of, 48, 59 Decree on the Church of Christ, 523
enters Benedictine Order 47 Dee, Fr. G. Neal, 820, 878 n 198
relationship with Pope Leo IX, 55 Deedy, John, 695
views on Holy Orders, 47 Defenders of Dignity, 401
writing of Book of Gomorrah, definitions, problems of, xiv
48–59 de Galarreta, Bishop Alfonso, 964
see also Book of Gomorrah de Gallo, Adolphe, 125, 127
Damiano, Bishop Celestine J., 674, 675, de Gaulle, Charles, 238, 1131
729 n 263 Degollado, Guizar Maura, 973
Dancing with the Devil, 657 De Lai, Gaetano Cardinal, 598 n 41
Dandini, Girolamo Cardinal, 102 De la Isla, Mr., 974
Dandolo, Matteo, 103 Delaney, Bishop Joseph Patrick, 681, 683
D’Angelo, Fr. Rocco, 777–778, 781 de la Salle Christian Brothers see
Daniels, Josephus, 721 n 120 Christian Brothers
Dante, Msgr. Enrico, 1119 n 41 Delay, Jean, xiii, 143, 233–237, 412, 462
D’Arcy, Bishop John M., 867 n4
Darwinism, 189 della Chiesa, Giacomo Cardinal see
Benedict XV, Pope
Diarium, 97
della Corgna, Fulvio Cardinal, 101
Daughters of Charity, 988 n 15
della Rovere, Cristoforo Guidalotti Ciocchi
Daughters of Sarah, 1005
Cardinal, 96
David and Jonathan, relationship between,
della Rovere, Girolamo Basso Cardinal, 96
154
della Rovere, Giuliano Cardinal, see Julius
Davïdov, Vladimir Lvovich “Bob,” II, Pope
243–244
del Monte, Antonio Maria Ciocchi, 98
Davies, Sr. Judith, 814
del Monte, Boldovino, 100
Davis, Bishop James P., 648–649, 703
del Monte, Cristoforo Guidalotti Ciocchi
Day, Patrick, 350 n 67 Cardinal, 101
Day, Richard, 1127 n 110 del Monte, Fabiano, 101
Day, Russell and Co., London, 170, 171 del Monte, Giovanni Maria (Giammaria)
Deacon, Richard, 308, 351 n 69 Ciocchi Cardinal see Julius III, Pope
Deacon, Vyvyan, 489 del Monte, Innocenzo Cardinal, 97,
Dearden, John Cardinal, 556, 559, 562, 100–105
563, 574, 575, 586, 588, 770, 812, 892, de’ Medici, Giovanni Cardinal see Leo X,
1024, 1061 Pope
DeBaugh, R. Adam, 484–485, 1017, 1076 de’ Medici, Giulio Cardinal see Clement
n 53 VII, Pope
DeBernardo, Francis (Frank), 1012, 1014 de’ Medici, House of, 77, 79, 95
DeBonis, Bishop Donato, 1144, 1162 n 79 de’ Medici, Lorenzo the Magnificent, 80
INDEX
Dobbles, Rev. William J., 584 Doran Hall Retreat Center, Greensburg,
Dober, Fr. Edward, 876 n 164 Pa., 1056
Doberman, Martin Baum, 284 n 561 Dorians, 1, 7
“Dr. Anonymous,” 474 d’Ormesson, Vladimir, 1118–1119 n 38
“Dr. Dick” see Wagner, Fr. Richard Dorrill, Stephen, 365 n 266, 366 n 280,
“Dr. K” see Klausner, Jeffrey 1153
Dodd, Bella (Maria Asunta Isabella Doryphorus, 23
Visono), 1103, 1107–1108, 1126–1127 Dostoevsky, Fyodor, 963
n 110 Dotson, Edisol W., 416
Doerrer, Michael L., 98, 111 n 149 Dougherty, Dennis Cardinal, 552, 598 n 41
Dolan, Bishop Timothy M., 834–835 Dougherty, Bishop John, 966, 967
Dollfuss, Engelbert, government of, 318 Dougherty, Fr. John, 876 n 164
Döllinger, Johann J. Ignaz von, 512 Douglas, Alfred “Bosie,” 130, 141, 142,
Dombrowski, John, 1127 n 115 146–150, 151, 152, 154, 157, 162–170,
172, 322, 373
Domenec, Bishop Michael, 523, 524
De Profundis, original poem by
domestic violence (homosexual) see
Douglas, 253 n 126, 264 n 244
homosexual behavior (male) see also
lesbianism death of, 170
Dominic, Saint, 62, 920, 943 family and educational background,
142
Dominican Convent, Sparkhill, N.Y., 1054
homosexual (pederast) affairs,
Dominican House of Studies, River
142–143, 146–147
Forest, Ill., 948–951
marriage and conversion to
Dominican House of Studies, Washington,
Catholicism, 170
D.C., 841
meeting of Oscar Wilde, 142
Dominican Order, Dominicans, 75, 80,
509, 514, 517, 740, 841, 919–920, 921, reaction to Wilde trials, 150,
942–954, 988 n 15, 1018, 1019, 1027, 152–153
1028, 1062–1063, 1104, 1113 see also De Profundis (Wilde)
acceptance of homosexual Douglas, Custance Olive, 170
candidates for priesthood, Douglas, Francis Archibald see
942–944, 952–954 Drumlanrig, Lord
battle for River Forest Priory, Douglas, John Sholto see Queensberry, 8th
945–951 Marquess of
Parable Conference for Dominican Douglas, Lord Percy, 256 n 161
Life, 947 Douglas, Raymond, 267 n 323
support for Homosexual Collective, Dover, Kenneth J., xvi, 10, 14, 15, 26, 28
947, 1018, 1027, 1028, 1062–1063 n 32, 28 n 35, 28–29 n 50, 29 n 78
target of Communist infiltration, Dowd, Michael G., 667
1104, 1113 Dowling, Linda, 159, 268 n 355
Dominican Sisters, 779, 1020 Downey, Fr. Alvin T., 828
Dominican Sisters of the Most Holy Doyle, Arthur Conan, 255 n 143
Rosary, 770
Doyle, Fr. Kenneth, 671
Domitian, 23
Doyle-Mouton-Peterson Report (1985),
Donahue, Jessie, 657 590, 608–609 n 232
Donahue, Jimmy, 657–658 Doyle, Rev. Thomas P., 590, 608–609
Donahue, Bishop Stephen J., 641 n 232
Donnellan, Archbishop Thomas A., 664 Dramatic Review, 139
Donnelly, Fr. Richard, 618 Driberg, Tom (Lord Bradwell), 313, 357
Donoghue, Emma, 453 n 153
Donohue, William, 1000–1001 n 250 Driscoll, Fr. Charles M., 633
Donovan, William “Wild Bill,” 305 Driver, Thomas F., 480
Doody, Fr. Michael, 631, 632 Drivon, Laurence, 806–807
Döpfner, Julius Cardinal, 1133, 1134 Droleskey, Thomas A., 878 n 188
INDEX
Goergen, Fr. Donald, 942, 945–952, 953, co-director of New Ways Ministry,
992 n 107, 992 n 108 1010
Goethe, 173 founder of Conference for Catholic
Gold (Golodnitsky), Harry, 348 n 16 Lesbians, 1005, 1060
“golden showers,” 405 co-founder of Center for
Golenewski, Michael, 335 Homophobia Education, 1021,
1025, 1053, 1054, 1055
Golitison, Anatoli, 338, 364 n 249
co-founder of Catholic Parents
Golitsyn, Alexey, 242
Network, 1021, 1065, 1066–1067
Golomstock, Igor, 355 n 116
co-founder of Catholic Coalition for
Golos, Jacob, 1125 n 94 Gay Civil Rights, 1019–1021
Gomorrah, Gommorrhites, 38, 39, 45–46, connections to Dignity, 1005, 1009,
50, 84, 1049 1011, 1017
González Arias, Bishop Francisco María, Director of SSND Lesbian/Gay
973, 974 Ministry, 1064
Goodbye! Good Men, 1085 n 332 Dominic Bash “story,” 1005, 1057,
Good, Frederick, 695 1070
Good Shepherd Chapel, Whitley City, Ky., founder of Womanjourney
837 Weavings for lesbian religious,
Goodwin, Fr. Justin, 891–892 1064
Gordievsky, Oleg, 354 n 102 defense of “gay” spirituality, 1046,
Gorges, Richard, 246 n 12 1048
Gorsky, Anatoly, 319 pro-homosexual writings, speeches
Gospel According to Matthew, The (Pasolini and activities, 1026, 1027,
film), 438–439 n 173 1031–1032, 1035, 1038, 1040–1041,
1042–1048, 1051–1053, 1060, 1064,
Gospel of St. John, 1137
1065, 1066 –1067, 1069,
Gospel of St. Mark, The (“secret 1070–1071, 1072
version”), 494
receives federal grant to study
Goss, Robert E., S.J., xvi, 472–473, 478, lesbianism, 1011–1012
479, 481–482, 485–486, 499 n 29,
signs pro-abortion ad in NYT, 1011
584–585, 586, 606 n 197, 1035
Gow, Andrew, 312 subject of investigation by Maida
Commission, 1023–1025,
Gower, Lord (Ronald Sutherland), 134, 1060 –1065
140, 145, 178, 251 n 87
support for homosexual “unions,”
Grace Episcopal Church, Chicago, 1022 1043, 1051
Grace, J. Peter, 723 n 143 support for Homosexual Collective,
Graham, Fr. Gilbert, 944, 945 1010–1012, 1017–1023,
Grahmann, Bishop Charles, 746, 760 n 22 1025–1026, 1027, 1031–1032,
Grain, J. P., 155 1040–1041, 1042–1048,
Grainger, Wallis (Walter), 150, 171 1051–1061, 1064
Gramick, Sr. Jeannine, xvii, 485, 583, 667, leaves School Sisters of Notre
713, 740, 745, 780, 842, 986, 1003, Dame for the Sisters of Loretto,
1004–1007, 1009, 1010, 1011–1012, 1072
1013, 1015, 1017, 1018, 1819, Vatican directives (1983) ignored,
1021–1025, 1031–1032, 1035, 1037, 1022–1023, 1025, 1058, 1063
1038, 1039, 1040–1048, 1052–1061, Vatican investigation by CICL and
1062–1069 CDF follow-up to Maida
attack on natural law, 1044, 1047 Commission, 1065–1066,
claims support of U.S. bishops and 1067–1072
religious orders, 1064 refuses to sign Profession of Faith,
clerical pederasty, lack of interest 1070–1072
in victims, 1047 see also New Ways Ministry also
conversion to radical feminism, Nugent, Fr. Robert
1004–1005, 1038, 1042–1046 Gramsci, Antonio, 307
THE RITE OF SODOMY
Grand Seminary of St. Sulpice, Montreal, Growing Up Gay —The Sorrows and Joys
623, 676, 677, 686 of Gay and Lesbian Adolescence, 373
Grant, Duncan James, 309, 352 n 79 Grundliche Erklarung, xi
Grant, Jesse, 401 Gruner, Fr. Nicholas, 1160 n 41
Gray, Euphemia, 251 n 82 Gruson, Sidney, 655
Gray, John, 141, 144, 253 n 122, 123, 124 Guadalupe Medical Center, Cherry Valley,
Gray, Kenneth G., 447 Calif., 951
Gray, Philip Howard, 378, 479 Guardian Angels Parish, Kansas City, Mo.,
Graz, University of, Austria, 300 844
Guardian Unlimited, 267–268 n 327
Greaney, Edward, 765
Guicharnaud, June, xiii
Great Mother, cult of, 21
Guilfoyle, Bishop George Henry, 668,
Great St. Mary’s Church, Cambridge,
672–675, 779–780, 894, 1157
England, 493
Auxiliary Bishop of N.Y., 672
“Great Terror,” (Stalin), 300
Bishop of Camden, N.J., 672
Greek Homosexuality, 14
Catholic Charities, N.Y., 672
Greeley, Fr. Andrew, 742, 759 n 7,
904–905, 909 clerical homosexual network in
Camden Diocese, 673–675, 676,
Green Bay, Diocese of, 866, 1024, 1026 730 n 282, 894
Green, Bishop Francis J., 568, 601 n 100 Msgr. Adamo attack on, 673–674,
Green, Richard, 379, 382, 383, 396 n 125 676
Greene, Tom, 854 record of clerical sexual abuse
Greensburg, Pa., Diocese of, 702, cover-ups, 673–675, 676, 779–780
1054–1055, 1056 Guillaume, Bishop Louis, 516
Gregorian Pontifical University, “the Guimarães, Atila Sinke, 1096, 1155, 1167
Greg,” Rome, 540 n 33, 620, 688, 804, n 130
808, 810, 848, 1020, 1113, 1139 Guinan, Fr. Michael D., 1027, 1028
Gregory IX, Pope, 63 Guindon, Fr. André, 1037
Gregory I (the Great) 45–46, 66 n 36 Guízar Valencia, Archbishop Antonio, 973
Gregory VII (Hildebrand of Tuscany), Guízar Valencia, Bishop Raphael, 973
Pope Saint, 56, 59 Guízar Valencia, Bl. Bishop Raphael, 973
Gregory XVI, Pope, 517, 518, 526, 542 Gumbleton, Dan, 586
n 54, 1116 n 9
Gumbleton, Bishop Thomas, 574,
Gregory, Bishop Wilton D., 669, 752 585–586, 1015, 1024, 1053, 1060,
Gremigni, Archbishop Gilla Vicenzo, 1061, 1065
1143–1144 Gunderson, Martin, 502 n 87
Gresham’s School, England, 318, 356 Gunn, D. W., 1154
n 138 gymnasia, xv, 12
Gribanov, Oleg “Alyosha,” 303, 337
Gribouski, James J., 853, 885 n 337
GRID (gay-related immune deficiency) see H-adolescent (pre-homosexual
AIDS adolescent), 375, 378, 384–385, 386
Griffin, Fr. Barry, 1046 Hadrian, Emperor, 23, 30 n 103, 40
Griffin, Fr. Thomas P., 684 Haganah (Zionist underground), 333
Griswald v. Conn. (1965), 559 Haiti, 500 n 32
Grocholewski, Zenon Cardinal, 1172 Haley, Fr. James, 762 n 74
Groeschel, Fr. Benedict, 663, 727 n 222 Halifax, Lord (Edward Wood), 129–130
Grogan, John, 782 Hall, David, 838, 840
grooming (sexual) of minor males see Hall, Theodore, 1121 n 68
pederasty Hallam, Arthur Henry, 307
Grossman, Nancy, 411 Hallinan, Archbishop Paul J., 562
Grosskurth, Phyllis, 122, 175, 269 n 341 Halperin, Maurice, 1121 n 68
Growing in Love, 796 Halpin, Sr. Alice, 903–904
INDEX
personality maldevelopment, xix, 579, 581, 589, 591, 593, 715 n 2, 824,
298, 370, 371–372, 378, 429 835, 841, 857, 892, 895, 897, 900, 911,
problems of aging, 15–16, 402–404 912, 914 n 26, 919, 923–925, 1003,
penis size, significance of, 373 1005, 1016, 1019–1021, 1023, 1034,
1037, 1041, 1048–1049, 1050, 1073,
Peter Pan complex, 14, 370, 381,
1127 n 110, 1151, 1152
384, 395 n 107, 706
aging, attitude towards older
pornography, use of, see gmporn
homosexuals
prostitutes, use of, 298
American Psychiatric Association
pseudo- femininity of, 399–400, (APA), on-going battle with, 444,
411–412 456, 463 n 12, 474–475, 1029
psychiatric disorders, 370, 378, 441 anti-cultural bias of, 399, 469
n 231
assignment of feminine names,
rage and jealousies, 194, 232, 377, 107–108 n 66, 117, 120, 219, 239
402, 427
attack on nuclear family, 471–472,
rape (of other homosexuals), 412, 1050
414, 417–418, 454–455
blasphemy, acts of, 492–493
rape, (of non-homosexuals), 194
businesses catering to, 499–500
relationship to pets, 352–353 n 79, n 32
403, 432 n 36
campaign to decriminalize sodomy,
religious views see Homosexual 200–202,
Collective and Churches
campaign to lower age of consent,
subversion (treason), propensity 389, 452, 462, 868
for, 298
connection to criminal underworld,
target of homosexual serial killers, 232, 298, 1050
427
cooperation with Protestant and
transformation from homosexual to Jewish religious groups see
“gay,” 479–480 Homosexual Collective and
violence against, “gay-bashing,” Religious Bodies
222 cooperation with Roman Catholic
homosexual behavior, 368, 374, 399–400, Church see Homosexual Collective
401–408, 409–411, 412–414, 415–417, within the Catholic Church
418–420, 426–429, 900 economic leverage, 476
alcoholism, 414 eradicating gender differences, 472
compulsive nature of, 372
exploitation of AIDS industry, 581
cruising, 409
“gay” bars, 373, 377, 408, 409, 415,
depersonalization of partners, 426, 761 n 42
370–371, 372, 373
“gay” baths, 373, 377, 402,
domestic violence, xix, 194, 232, 409–410, 426
406, 412–414, 426–427
“gay” newspapers and magazines
masochistic/sadistic elements in,
“gayspeak” see homosexual lexicon
370, 399–400, 401
goals of, 471, 473
promiscuity of, 185, 352, 371, 373,
401–403, 409–411, 1047 ideology of, 470, 471–473
risk-taking, 167, 405–406, 407, 410 indifference to victims of sexual
abuse, 454, 455, 456, 1041, 1051
substance abuse, use of illicit
drugs, 232, 298, 406, 411, 413, influence on women’s fashion, 419,
414–415, 864, 900 470
suicide, 195, 201, 218, 414, jewelry, body, 405
428–429 language, control of, xvii– xviii,
Homosexual Catholics: A New Primer for 477–479
Discussion, 1017 lexicon see homosexual lexicon
Homosexual Collective (Movement), occupational colonization, 499–500
389–390, 404, 410, 411–416, 424, 430, n 32, 1050
449–450, 469–477, 478–482, 483–484, pederasty, support for, 402–404,
492, 496, 497, 561, 568, 570–571, 576, 449–450, 452, 453, 455, 747, 863
INDEX
politics of outing see outing see also New Ways Ministry also
politics of the Left, primacy of, x, Communication Ministry, Inc.
473–474 Homosexual Collective and non-Catholic
preoccupation with youth, 402–404 Religious Bodies, 482–483, 484–485,
492, 1010, 1044–1046
promiscuity, views on, 373, 395 n
107, 402, 409, 410, 472, 709 creation of alternative churches or
parachurches, 484, 485
promotion of “gay gene” theories,
389 ecumenical networking, 483,
484–485
prominent publications of, 407, 409,
450, 452, 453, 459, 495, exploitation of youth groups, 483
recruitment practices, 374–375, exploitation of religious political
453 lobbies, 483
gaining access to church assets,
role in life of individual homo-
483
sexual, 389–390, 404, 469
importance of religion to the
role of networking in Collective,
Collective, 482, 483
295, 739–740
infiltration of Protestant churches,
slave auctions, 405
483, 503 n 93, 1010–1011
strategies and tactics of, xiv– xv, xv, Judaism, 27 n 2, 1044
367, 473–474, 483, 1032, 1047
ordination of homosexual clergy,
as a “sub-culture,” xxvii n 37, 113, 484
390, 399, 469
posing as a “civil rights”
substitute for family, 390, 1053 movement, 483
violence associated with, 289 source of funding see Homosexual
n 677, 412–414, 709 Collective funding
see also Mattachine Society source of manpower, 483
Homosexual Collective within the see also Universal Fellowship of
Catholic Church, 739–740, 741–743, Metropolitan Community Churches
780, 824, 835, 841, 857, 892, 897, (UFMCC)
919–920, 947, 949, 950, 983, 983–986, Homosexual Collective, funding of,
1003–1004, 1007–1008, 1017–1021, 473–474, 475–477
1023, 1031, 1032, 1034, 1035–1036,
1040, 1046, 1049–1051, 1053–1060, AIDS-related funding, 475, 476,
1072–1073, 1099, 1151, 1152 477, 581
timetable for growth of, 741–742, Catholic religious orders, 476,
892, 895, 919–920, 1003–1004, 919–920, 923–924
1031, 1032, 1035 –1037, 1040, 1151 church donations, 476, 483
infiltration of Catholic seminaries corporation and foundation funding
see Seminary life and training, (listing), 476, 477
United States government funds, 476
networking and colonization of IRS tax status, 476
priesthood see Priesthood private individual contributions,
infiltration and exploitation of 476
religious orders, 919, 923–924, see also New Ways Ministry
925–927, 928–937, 938–942, Homosexual Desire in Revolutionary
943–954, 955–972, 973–980, Russia, 292 n 720
981–986, 1003–1004, 1013, homosexuality :
1018–1021, 1031, 1032, 1060,
an acquired vice, 423–424, 1036
1072–1073
ancient Greece, 16–20, 26
funding sources for, 1013–1015
ancient Rome, 20–25, 26
attack on the Church, Catholic
sexual morality and the family, antithesis of real sex, 371–372
1027, 1028, 1029, 1032, 1034, 1039, biblical opposition to, xv
1040, 1043, 1044–1055 character problems, 376
exploitation of Catholic school condemnation by early Church,
system, 1035 39–63
THE RITE OF SODOMY
“John WM Doe” (Bishop Anthony Joint Strategy and Action Coalition (NCC),
O’Connell case), 790 485
“John T. Doe” (Bishop Anthony O’Connell Joliet, Ill., Diocese of, 811, 812–814, 820,
case), 790–793 837
“John Doe X” (Bishop Ryan case), 817 Jones, John E., 971
“John Doe Y” (Bishop Ryan case), 817 Joseph, Saint, 1137
“Reverend Father John Doe Z” (Bishop Josephinum, Pontifical College,
Ryan case), 817 Worthington (Columbus), Ohio, 572,
John of Lodi, 47 783, 848, 889
John Paul I, Pope, 1112, 1133, 1134 Josephite Order, 543 n 67
John Paul II, Pope, xiii, 543 n 70, 601 Josephus, Flavius, 5
n 106, 664, 668, 671, 687, 688, 711, Joubert, Rev. Jacques, 543 n 67
712, 752, 767, 780–781, 782, 796, 797, Joughin, Margaret, 826
809, 839, 848, 861, 869 n 20, 896, 921, Jouin, Msgr. Ernest, 1092, 1093, 1117
973, 976, 980–981, 1015, 1020, 1069, n 19
1116, 1155, 1169, 1170, 1172 Journals of André Gide, 236
John the Evangelist, Saint, 88–89 Jowett, Benjamin, 133, 159, 175
John XXIII, Pope Bl., 112 n 180, 576, 706, Juarez, Fr. Juan, 509, 539 n 2
753, 891, 1089, 1099, 1112, 1129–1137,
Judaism, 27 n 2, 1044
1147, 1151, 1160 n 36
Jude, Saint, 37
Birth Control Commission,
establishment of, 1137, 1151 Judy, Fr. Myron, 1007
Cardinal Giacomo Maria Radini- Juliette, 229
Tedeschi, relationship with, Julius II, Pope, 98
1129–1130 Julius III, Pope, 94, 97, 98–105
death of, 1137 charges of homosexuality against,
ecclesiastical and diplomatic career, 102 –105
1129–1132, 1139 election to papacy, 101
election as an interim pope, 1099, meeting of Innocenzo, 100
1129, 1132, 1141, 1158 n 22 papal service, 98–99
Freemasonry, accusations of Julius Caesar, 23
membership in, 1132 Jung, Carl, 495, 1032
Giovanni Battista Montini, early Jurado, Arturo Guzman, 976, 977, 978
friendship with, 1130
Jurgens, Fr. “Jurgs,” 751
Liturgical innovations of, 1137 Just as I Am — A Practical Guide to Being
a non-Marian pope, 1137 Out, Proud, and Christian Coming Out,
Papal Consistories, 1132, 482
1158 –1159 n 20 Justine or The Misfortunes of Virtue, 229
Pasolini dedication to, 438–439 Justinian Code, 44
n 173 Justinian I, Emperor, 44, 66 n 31
Patriarch of Venice, 1132 Juvenalis (Juvenal), Decimus Junius,
Second Vatican Council, 923, 1095, 22–23
1112, 1132–1137, 1159 n 22
Johns Hopkins University, Md., 587, 590
Johnson, David, 303 Kabalism, Kabala, 34, 486, 1092
Johnston, Fr. J. Vann, 788 Kabalistic Jews, 64 n 6
Johnson, Lionel, 142, 253 n 127 Kadrijal, Zenel, 329
Johnson, Lyndon B., 600 n 84 Kaffer, Bishop Roger, 813–814
Johnson, Manning, 1103, 1104–1105, Kaiser and his Court Wilhelm II and the
1106, 1111, 1127 n 110 Government of Germany, The, 284
Johnson, Virginia E. xiii, 408, 590, 592, n 561
1028 Kaiser, Martin, 830
Johnson (Cory), William, 175, 256–257 Kallman, Chester, 377
n 162, 308 Kane, Sr. Theresa, 1031, 1032–1033
THE RITE OF SODOMY
Kane, Fr. Thomas, 594, 610 – 612 n 242, Kenrick, Bishop Francis Patrick, 515, 520,
680, 681 543 n 67
Kansas City Star series on priests and Kenrick-Glennon Seminary, St. Louis,
AIDS, 579 – 586, 595 – 596, 604 n 163, Mo., 572, 821
664 Kenrick, Archbishop Peter Richard, 523,
see also Priesthood and AIDS 524, 785
Kansas City, Kan., Archdiocese of, 1169 Kentucky Council of Churches, 836
Kansas City-St. Joseph, Mo., Diocese of, Keohane, Msgr. Mark, 885 n 326
790, 792, 808, 842, 843–848 Keohane, Fr. Donald, 883 n 292
Kantowicz, Edward, 715 Keplinger, Fred, 800 – 801
Kantrowitz, Arnie, 395 n 107 Kepner, Jim, 452
Kapitza Club, 350–351 n 67 Kerby, Rev. William, 549, 553
Kapitza, Pyotr, 350–351 n 67 Kerr, Archibald Clark (Lord Inverchapel),
Karlen, Arno, xi, 370, 399 322, 325, 329–330, 358 n 159
Karma, law of, 487 Kertbeny, Károly Márie (Karl Maria
Katyn Forest Massacre (Poland), Benkert), xxvi n 26, 272 n 379
1120–1121 n 63 Keynes, John Maynard, 308–309, 351–352
Katz, Rudolf “Rolf,” 322, 333 n 79
Kazan, Elia, 646 Keys, Msgr. Thomas J., 876 n 159
Kazantzakis, Nikos, 1043 Khrushchev, Nikita, 1110
Keane, Archbishop John J., 526, 527, 530, Kicanas, Bishop Gerald F., 569, 896
531, 534 Kiefer, Otto, 20
Keating, Bishop John R., 902, 915 n 46 Kiesler, Brother John, 936
Keeler, Christine, 340, 344 Kilbride, Mary, 1014
Keeler, William Cardinal, 563, 909
Kimball, Fr. Don, 874–875 n 133
Keenan, Rev. John, 580
Kincora Pederast Scandal, 346, 365–366
Kehoe, Monika, 432 n 37 n 278
Kelbach, Walter, 427 King, Robert, 700–701
Keleher, Fr. William L., 692 King’s College, Cambridge, 140, 141, 307
Kellenberg, Bishop Walter P., 979 Kinney, Bishop John F., 857, 1077 n 87
Kellenyi, Joe, 1085 n 332 Kinsey, Alfred C., xiii, 272 n 378, 405,
Keller, Rose, 228 443–444, 503 n 96, 573, 587, 588,
Keller, Sr. Lois J., 1084 n 309 589–590, 592, 602 n 124, 614 n 244,
Kellner, Karl, 1092 946, 1012, 1029
Kelly, Frank, 607 n 221 Kirbo, Charlie, 566
Kelly, Sr. Jane, 800–801, 803 Kirker, Richard, 604 n 160
Kelly, Bishop Patrick, 516–517, 541 n 48 Kirwan, Martin, 246 n 12
Kelly, Archbishop Thomas Cajetan, Kissing the Witch: Old Tales in New Skins,
835–836, 840–842, 895, 1077 n 87 453
Archbishop of Louisville, 895 Klausner, Jeffrey (“Dr. K”), 408
career bureaucrat in Washington, Klehr, Harvey, 360 n 195, 1101
D.C., 895 Klein, Abbé Felix, 532, 546 n 121
cover-up of clerical pederastic Kline, Rev. Francis, 795
crimes, 841, 842 Klugman, James, 350 n 67
joins Dominican Order, 841 Knight, Maxwell, 313
pro-homosexual politics of, 842, Knightley, Phillip, 300
1077 n 87
Knights and Nobles Charities, Pittsburgh
Kelty, Fr. Matthew, 1042
Diocese, 692
Kemp, Jonathan, 269 n 341
Knights of Columbus, 549, 607 n 223, 638,
Kennedy, Eugene, 909 643, 692, 713, 721 n 124, 811, 1127
Kennedy, Hubert, 466 n 68 n 113
Kennedy, John F., 339, 648, 1160 n 36 Knights of Malta, Rome, 643–646,
Kennedy, Rev. Thomas F., 635–636 722–723 n 142, 723 n 143, 809
INDEX
Knights of the Holy Sepulchre, 809 Kunz, Rev. Alfred J., 993 n 121
Knights Templars, 70 n 127 Kurtz, Bishop Joseph E., 793
Knott, Msgr. John, 558
Knowlton, Stephen A., 709–710
Know-Nothing Movement, 520 L’Affaire Oscar Wilde, 253 n 123
Knoxville, Tenn., Diocese of, 786, La Barbera, Peter, 441 n 233
787–788, 789, 790, 792, 793 Labouchere Amendment, 115–116, 124
Koch, Robert, 272 n 377 Labouchere, Henry Du Pré, 115, 125, 130,
Kohlberg, Lawrence, 856 158–159
Kolb, Lawrence C., 444 Labour Movement (England), 307
Kolbet, Sr. Joyce, 1013 Labour Party (England), 300, 313, 339
Komonchak, Joseph A., 1096–1097 Lacaire, Craig, 701
König, Franziskus Cardinal, 1113–1114, Lacey, T. A., Rev. Canon, xiii
1133, 1134 Lady Windermere’s Fan, 144
Konradi, Nikolay “Kolya,” 243 Lady’s World, The (Woman’s World), 139
Das konträre Gestchlechtsgefühl (The Lafayette, La., Diocese of, 759 n 11
Contrary Sexual Feeling), 188 Lafayette, Marquis de (Gilbert du
Kopp, Lillanna, 1038 Montier), 287 n 631
Korean War, 325, 330 Lafitte, Francoise, 277 n 448
Kornfeder, Joseph (aka Joseph Zack), 1104 Laghi, Pio Cardinal, 594, 766–767, 772,
Kos, Fr. Rudy, 613 n 242, 746, 893, 895, 786, 869 n 10, 898–899, 1024, 1025,
913 n 11 1026, 1061
laicization see Priesthood
Kosnick, Rev. Anthony, 1020
Laithwaite, John Gilbert, 345, 346, 1153
Kosnick Report see Human Sexuality —
New Directions in American Catholic Lambda Legal and Education Defense
Thought Fund, 453 – 454, 606 n 197
Kotek, Yosif, 243, 244 Lamennais, Abbé Félicité Robert de,
518 – 519, 542 n 59
Kraft, Joseph, 194
Lamentabili Sane Syllabus Condemning
Krafft-Ebing, Richard von, 180–181, 189,
the Errors of the Modernists (1907),
198, 201, 230, 385, 443
535–536, 537, 543 n 70, 553, 1089
classification of sexual inverts, 181
Lamont. Corliss, 1123 –1124 n 75
opposed to anti-sodomy laws, 181,
Lamont, Flora, 1123–1124 n 75
201, 281–282 n 509
Lamont, Thomas W., 1123–1124 n 75
Krakow, Kari, 453
Lance, Myron, 427
Kramer, Joseph, S.J., 486, 584–585, 586
Lancet, 407
Kramer, Larry, 395 n 107, 414
Landmesser, Fr. Gerald Mannes, 948
Kreuger, James, 776
Lane, John, 144
Krishnamurti, Jiddu, 489
Lansing, Mich., Diocese of, 781, 1055
Kroger, Helen (aka Lona Cohen), 335
Lantigua, John, 795
Kroger, Peter (aka Morris Cohen), 335
Larkin, Fr. Ernest E., 987 n 9
Krol, John Cardinal, 559, 566, 893, 915 Larkin, Felix Edward, 655
n 35, 1007, 1008, 1170
Larkin, Bishop William T., 777
Kropinak, Sr. Marguerite, 713, 1027
Larraona, Arcadio MarÌa Cardinal, 1133
Krumm, Fr. Gus, 934–936
Last Temptation of Christ, The, 1043,
Krupp, Friedrich “Fritz” Alfred, 195–198, 1078–1079 n 19
200, 279–280 n 492
Las Vegas-Reno, Diocese of, 773, 805
Krupp, Marga, 197
latae sententiae excommunication, 51, 695
Kucera, Archbishop Daniel, 814, 895
latent homosexuality, myth of, 369, 391
Kyd, Thomas, 88 n3
Kulina, Benjamin, 570 Lateran Treaties, 1094
Kumpel, Robert W., 855–856, 857 Lateran Pontifical University, Rome, 812,
Küng, Fr. Hans, 1011, 1134, 1135 1130–1131
THE RITE OF SODOMY
Madson, David, murder of, 419, 438 n 169 Malleus hereticorum (Hammer of the
Mafia (Costra Nostra), 305 see also Heretics), 534
organized crime also Sicilian Mafia Mallinson, Rev. Art, 747
Magdalen College, Oxford, 131, 133, 142, Mallock, W. H., 250 n 80
175, 176 Mallor, Harold, 253 n 124
“MAGIC,” (code), 305 Malloy, Fr. Edward A., xv, 1027,
Maglione, Luigi Cardinal, 1131, 1140 1029–1030, 1078–1079 n 119
Magnan, Valentin, 231, 289 n 673 Malone, Bishop James W., 1053, 1057,
Maguire, Daniel C., 1028, 1040, 1048 1060
Maguire, Archbishop John J., 663 Malthusian Movement see population
Maguire, Bishop Joseph F., 685, 686, 731 control
n 312 Malthusians, 189
Mahaffy, Rev. John Pentland, 131–132, Manahan, Nancy, 454
135, 136, 249 n 68 Manchester, N.H., 866
Maher, Bishop Leo, 770, 855, 856, 857, Manchester, William, 196, 197, 279–280
861 n 492
Mahon, Msgr. Gerald, 859 Manes, Giorgio, 1171
Mahony, Roger M. Cardinal, 568, 605 Manhattan College, 662
n 187, 796, 797, 799, 803, 804, 805, Manhattan House of Prayer, 668
807, 809, 810, 857, 899, 909, 915 n 35, Manhattan Project (U.S. Government),
1171 1101
Archbishop of Los Angeles, 797 Manicheanism, Manichean, 34, 41, 235
Bishop of Stockton, 797 Manly, John C., 805, 860
“Kingmaker,” 797, 804, 805, 810 Mann, Wilfred Basil, 328
Papal Foundation, trustee of, 809 Mann, Thomas, 201
role in cover-up of clerical Mann, William H., 588
pederasts, 807
Manning, Henry Edward Cardinal, 135,
Maida, Adam Joseph Cardinal, 1024, 1026, 251 n 93
1060, 1061, 1070
Manning, Timothy Cardinal, 804
Maida Commission on Sr. Gramick and Fr.
Mannling, 183, 192
Nugent and New Ways Ministry, 842,
1023–1025, 1026, 1046, 1048, 1053, Mantegazza, Paola, 272 n 375
1061–1065, 1066, 1073, 1077 n 87 Man They Called a Monster, The, 459
criticism of Final Report, “The Many Faces of AIDS: A Gospel
1063–1064, 1073 Response” (NCCB), 897–901
defense presents its case, Mapplethorpe, Robert, 392–393 n 32, 411,
1061–1063 426, 573
Final Report of, 1046, 1063 Mar, Keith, 989 n 42
ground rules for investigation, Maras, Jeffrey, 857–860, 896
1024–1025, 1077 n 87 A March of Dimes Primer —The A-Z of
investigation delayed five years, Eugenic Killing, 1162 n 79
1025, 1026 Marchetti Selvaggiani, Francesco
reactivation of, 1060–1061 Cardinal, 689, 691, 733 n 326
timetable for, 1061–1072 Marchetti, Victor, 349–350 n 65
Vatican continues investigation, Marchionda, Fr. Jim, 949
1065–1072 Marcinkus, Archbishop Paul Casimir,
Maier’s Law, xxi, xxviii n 55 1144, 1146–1147, 1148, 1163–1164
Mains, Joseph, 365 n 278 n 86, 1170
Maisky, Ivan, 306 Marcoux, Paul, 830–834, 881 n 245
Making of the Modern Homosexual, The, Marcuse, Herbert, 471
374 Maréchal, Archbishop Ambrose, 516, 517,
The Male Couple: How Relationships 541 n 48, 542 n 50
Develop, 656 Marelli, Bishop Luigi Maria, 1130
Malines Conversations, 1094 Marginal Comment, 14
THE RITE OF SODOMY
McQuaid, Bishop Bernard, 523, 524, 525, Vatican Pro-Secretary, 621, 1090,
527, 528 1091
McRaith, Bishop John, 1055, 1064 William Cardinal O’Connell,
McShane, Joseph M., 550 friendship with, 620–621, 627, 633
McWhirter, David P., 405, 656 Merton, Thomas (Fr. Lewis), 1032, 1042
Meat Rack, The, Fire Island, N.Y., 500 Merz, Fr. Dan, 786
n 32 Messina (Italy), Archdiocese of, 1145
Meck, Nadezhda Filaretovna von, 243 Methodist Federation for Social Action,
Medeiros, Humberto Cardinal, 451, 610 1105
n 242, 669, 699, 711, 862, 864, 866, Methuen, Messrs. (London), 163
867, 887 n 391, 888 n 401, 987 n 2 Metz Accord, 1112, 1135–1136,
Mediator Dei On the Sacred Liturgy 1159–1160 n 34
(1947), 1097 Metz, Diocese of, 1112
Medjugorje, “Gospa” of, 760 n 31 Metz, Fr. Ken, 831
Meehan, Michael, 836, 882 n 263 Metzger, Bishop Sidney Matthew, 703
Meerloo, Joost A. M., xxvii n 36, 478, 501 Mexico, 556, 1094
n 54
Meyer, Albert Cardinal, 559, 1147
Meerscheidt-Hullesem, Herr von, 200
Meyerfeld, Herr, 163
Melish, Rev. John Howard, 1103
MGM (Metro-Goldwyn-Mayer) Studios,
Melmoth, Sebastian see Wilde, Oscar
646 – 647, 723 n 145
Melson, James Kenneth, 437 n 153
Miailovich, Robert, 1914
Memnon, 193
Miami Herald, 581, 781, 782
Memoirs (John Addington Symonds), 121,
176, 177, 185 Miami, homosexual subculture, 390, 581
Men Who Beat the Men Who Love Them, Miami. Archdiocese of, 581, 777, 783
413 Micara, Clemente Cardinal, 1119 n 41
Mendelian theory of human genetics, Michaelis, Johann David, xi
387–388 Michelangelo, 154
Mendicant Orders, 63, 74–75 Mickiewicz, Adam, 174, 268 n 338
Mengeling, Bishop Carl F., 781 Midwest Institute of Christodrama,
Menti Nostare On the Development of 831–832
Holiness in Priestly Life (1950), 575, Miech, Robert J., 827
1097 Mieli, Mario, 502 n 74
Menzies, Stewart, 320, 327 Migge, Antonio, 153, 171
Mepkin Trappist Abbey, S.C., 795 Mikhailsky, Sigmund, 336–337
Meredith. H. O., 352 n 79 Milan (Italy), Archdiocese of, 1132, 1135,
Merisi, Mike, 451 1142–1145
Merlin, Eugene, 989 n 42 Milan, University of, 1135
Merrick, Jeffrey, 287 n 632 Miles, Rev. and Mrs., 134, 137
Merrill, George, 271 n 354 Miles, Frank, 134, 136–137, 140, 145
Merritt, Tahira Khan, 683 Milham, Jim, xvii, 478
Merry del Val y Zulueta, Raphael Milhaven, John Giles, 1039
Cardinal, 619, 620–622, 623, 627, 640,
Milk, Harvey, 453
645, 716 n 29, 716–718 n 30
Millais, John Everett, 134
ancestral background, 620
Millenari, the, 896, 1103, 1114, 1124 n 80
cause for canonization, 718 n 30
enters the Accademia dei Nobili Miller, Edith Starr (Lady Queensborough),
Ecclesiastici, 620 1117 n 19
Nord und Sud, accusations of Miller, Jeanne (aka Hilary Stiles), 774,
homosexuality against, 621, 902 – 903
716 – 718 n 30 Miller, Rev. Louis E., 837
Secretary of State, 621, 623, 1092 Miller, Tom, 902
spiritual director for boys of the Milton, Joyce, xxi, 298
Trastevere, 620, 627 Milwaukee AIDS Project, 824
INDEX
Milwaukee Journal Sentinel, 825, 828, 830, Molly House Trials, 92–94
833 Molody, Konon Trofimovich, see Lonsdale,
Milwaukee, Archdiocese of, 774, 823–828, Gordon
830–834 Moltke vs. Harden, 213–214
Milyukova, Antonina, 241– 242, 292 n 736 Moltke vs. Harden (retrial), 215
Mindszenty, József Cardinal, 1150–1151 Moltke, Helmuth von, 285 n 580
Ministry/USA: A Model for Ministry to the Moltke, Lily (Elbe) von, 213, 215
Homosexual Community, 985 Moltke, Kuno von, 208, 210, 211, 213–217
Minkler, Fr. John, 671–672, 729 n 262 Mondale, Walter “Fritz,” 566
Minley Manor, Hampshire, 313 Money, John, 587, 588, 590, 608 n 229,
Mir Iskusstva (The World of Art) 614 n 244
Movement, 240 Moneyrex, 1146
Miracle, The, 646 Monk Swimming, A, 660
Mirari Vos On Liberalism and Religious Montalvo, Archbishop Gabriel, 761 n 52,
Indifferentism (1832), 518 799, 821, 838, 852–853, 861
Mirguet, Paul, 238 Montavon, William, 554
Miserentissimus Redemptor On Reparation Montefiore, Rev. Hugh W., 493–494
to the Sacred Heart (1928), 1100
Monterey, Calif., Diocese of, 808, 810
Misfits — A Study of Sexual Outsiders, The,
Montgomery, Br. Robert, 948
376
Montgomery, Field Marshall Bernard, 313,
Mission Church of San Francisco de Asis,
365 n 272
Santa Fe, 584
Montgomery, Hugh, 313, 346, 1153, 1154
Missionaries of Charity, 1170
Montgomery, Hugh Maude de Fallenberg,
Missionaries of the Precious Blood, 925
365 n 272
Missionaries of the Sacred Heart and the
Montgomery, Peter, 313, 340, 345, 346,
Virgin of Sorrows see Legionaries of
373, 1153
Christ
Montgomery-Massingberd, Field Marshall
Missionary Sisters of the Sacred Heart,
Archibald, 365 n 272
541 n 47
Montini, Francesca Buffali, 1138
Missionary Society of St. Paul the Apostle
see Missionary Sisters of the Sacred Montini, Francesco, 1138
Heart Montini, Giorgio, 1130, 1138
Mit Brennender Sorge On the Church and Montini, Giovanni Battista see Paul VI,
the German Reich (1937), 1093 Pope
Mitchell, Peter Chalmers, 350 n 67 Montini, Giuditta, 1130, 1138
Mithras, cult of, 21 Montini, Lodovico, 1138
Mitrokhin, Vasili N., 1109–1110, 1111, Montraiul, Renee-Pelagie de, 227
1113, 1128 n 124 Montraiul, Anne de (Lady Anne), 228
Mitzel, John, 466 n 68 Moon, Tom, 431 n 26
Mobile, Ala., Diocese of, 778 Mooney, Archbishop Edward, 641
Modell, Fr. Carl, 897 Moor, Norman, 176–177, 237, 272 n 364
Modernism, heresy of, 306, 516, 534–538, Moore, Chris, 365–366 n 278
627, 1090, 1092 Moore, Bishop Emerson, 579, 663–665,
condemnation by Pope Pius X, 668
534–538, 1092 Moore, G. E. (George Edward), 353 n 80
Oath Against Modernism see Moore, John D. J., 655
Sacrorum antistitum Moore, Fr. Tom, 574
Modin,Yuri, 331, 356 n 119 Moore, Fr. Thomas Verner, 587
“Moffie,” (Afrikaan), 2. Moran, Fr. Gabriel, 919, 987 n 2, 1028,
Mohave Indians, xxv n 10 1040
Mohr, J. W., 446 Morel, Bénédict A., 231, 289 n 673
Mohr, Richard, 481 Morello, Fr. Andres, 963 – 964
molly, mollies, 93, 94, 115, 190 Moreno, Bishop Manuel Duran, 568–569,
molly house (England), 93, 94 804–805, 807
THE RITE OF SODOMY
“Night of the Longknives,” 315 1014, 1015, 1017, 1018, 1019, 1020,
Nigro, Samuel, xxviii n 60, 372, 373, 375, 1021–1024, 1025–1026, 1030–1031,
404 1032, 1037, 1042–1048, 1051–1053,
Nikodim, Metropolitan (Rotow), 1111 1054–1061, 1065, 1066–1072, 1073,
1075 n 30
Nikolai I, Czar of Russia, 238
clerical background, 1007–1008
Nikolai, Metropolitan (Yarushevich), 1110
co-founder of New Ways Ministry,
Nilan, Bishop John J., 549, 552
1010, 1012
Niolon, Richard, 413, 435–436 n 112
co-founder of Center for
Nist, Bill, 713 Homophobia Education, 1021,
Noaker, Patrick W., 789–790, 845 1025, 1053, 1054, 1055
Nobile, Philip, 656 co-founder of Catholic Parents
Noble and Holy Order of the Knights of Network, 1021, 1065, 1066–1067
Labor, 526, 527 co-founder of Catholic Coalition for
Nolan, Hugh J., 511 Gay Civil Rights, 1019–1021
Non Abbiamo Bisogno On Catholic Action homosexuality of, 1014, 1022
in Italy (1931), 132, 639–640, 721–722 claims support of U.S. bishops and
n 133, 1118 n 34 religious orders, 1064
Norbertine Order, 1007 clerical pederasty, lack of interest
Nord und Sud, 621–622, 716–718 n 30 in victims, 1047
Nogara, Bernardino, 1162–1163 n 81 ministry of AIDS-infected priests,
Normandy Pedophile case (France) 224 1046
Norplant, 565 Modernist views of, 1023, 1043,
“Notification from the Congregation for 1044–1045, 1048, 1055
the Doctrine of the Faith Regarding Sr. pro-homosexual writings, speeches
Jeannine Gramick, SSND and Father and activities of, 1026, 1030–1031,
Robert Nugent, SDS” (1999), 1032, 1042, 1043–1048,
1069–1072 1051–1053, 1060, 1064, 1065,
North American College, Rome, 514, 526, 1066–1067, 1069
530, 531, 540 n 33, 581, 589, 618, 619, promotion of goals and agenda of
620, 622, 625, 626, 635, 650, 668, 688, Homosexual Collective,
698, 705, 707, 741, 810, 834, 890 1007–1008, 1010, 1014–1015,
underground AIDS-testing 1017, 1018, 1021–1023,
program, 581 1025–1026, 1032, 1047
North American Liturgical Conference support for “open marriages” for
(1956), 693 married homosexuals, 1047
North American Man/Boy Love Quixote Center, incorporator of,
Association see NAMBLA 1009, 1010
North London Press, 125 sabbatical at Catholic University of
Louvain, Belgium, 1060–1061
NATO (North Atlantic Treaty
Organization), 303, 325, 330, 337 subject of investigation by Maida
Commission, 1023–1025,
Northside Cemetery, Pittsburgh, 714
1060–1065
Norton, Rictor, 176, 273 n 382
support for homosexual “holy
Norwich, Conn., Diocese of, 681 unions,” 1043, 1051
Notre Dame Church, Southbridge, Mass., support for “gays” in priesthood
677 and religious life, 1047–1048
Notre Dame College, Md., 1005, 1009 Vatican directives (1983) ignored,
Notre Dame, University of, 559, 696 1022–1023, 1025, 1058
Novara (Italy), Diocese of, 1143–1144 Vatican investigation by CICL and
Novus Ordo Missae, 1097, 1148, 1149, CDF follow-up to Maida
1164–1165 n 91, 1165 n 92 Commission, 1065–1066,
Noyes, Arthur P., 444 1067–1072, 1073
Nugent, Rev. Robert, 476, 485, 583, 605 signs Profession of Faith, 1072
n 187, 667, 713, 740, 745, 780, 842, see also New Ways Ministry also
986, 1003, 1007–1010, 1012, 1013, Gramick, Sr. Jeannine
INDEX
Nussbaum, Martha, 25 688, 689, 694, 697, 699, 714, 720 n 93,
Nye, David, 935 724–725 n 165, 739, 1115, 1169
Bishop of Diocese of Portland,
Maine, 622 – 623
Oakland, Diocese of, 582 –583 Coadjutor and Cardinal of Boston
Archdiocese, 623 – 627
Oblates of Mary Immaculate, 741–742,
858, 919–920, 921, 988 n 27, death of, 633
1019–1020 family background and early death
Oblates of St. Francis de Sales, 747, of father, 616
919–920, 1006, 1019 Fr. David Toomey, problems with,
Oblate Sisters of Providence, 543 n 67 629–630
O’Boyle, Patrick Cardinal, 603 n 135, 662, Fr. Francis Spellman, hatred for,
710 628, 636–637, 640
O’Brien, Fr. Arthur, 770 Fr. James O’Connell and
“marriage” scandal, 623, 624,
O’Brien, Bishop Thomas J., 568, 569, 570, 628–633, 720 n 93
601 n 106
graduation from Boston College,
O’Brien, Msgr. Thomas J., 846, 847, 848 618
O’Brien, William, 246 n 12 homosexuality of, 616–617, 627,
Observer, The (London), 170, 312 630, 632
Ocamb, Karen, xiv, 452 murder in the Boston Chancery,
O’Carroll, Tom, 460 633
Occult Theocrasy, 1117 n 19 North American College, Rome,
618, 619, 622
Occult World, The, 488
Pope Benedict XV, confrontation
Occultism, 209, 488, 938 with, 631, 632
Occult practices, homosexual affinity for, Raphael Merry del Val, friendship
411, 484, 486, 702, 856, 905 see also with, 619–620
OTO
“sewing circle” incident, 617
Ochoa, Fr. Xavier, 799, 800
Sulpician Order in Boston, hatred
O’Connell, Bishop Anthony, 785–796, 843, for, 616–617, 626, 699
846
William Dunn, problematic
Bishop of Knoxville, 786 friendship with 618–619, 627–628,
Bishop of Palm Beach, 786, 867 630
birth in Ireland and immigration to O’Connor, Brian F., 567–568
U.S., 785 O’Connor, Fr. John F., 505 n 151, 903,
priest of Diocese of Jefferson City, 948–951, 952, 993 n 119
Mo., 785 O’Connor, John H., 764, 768–769, 868 n 2,
pederast crimes at St. Thomas 869 n 21
Seminary, 785–786, 787, 789–795 O’Connor, John J. Cardinal, 655, 664, 671,
resignation, 787 743, 779, 865, 899, 1025
Trappist Monastery, life at, 795 O’Connor, Bishop William A., 818–820
O’Connell, Brigid, 616, 618 Octopus: The Long Reach of the Sicilian
O’Connell, Bishop Denis J., 527, 530, 531, Mafia, 295
552, 619 Oddfellows in the Politics of Religion, 718
O’Connell, Rev. James Percival Edward, n 30
622–623, 624, 625, 628–632, 720 n 93 Oddi, Silvio Cardinal, 767, 868 n 16
O’Connell, Matthew, 622 Oddo, Thomas, 1017
O’Connell, William, 622 Odoacer, King, 44
O’Connell, Fr. William C., 675, 729–730 O’Donnell, Bishop Edwin, 759 n 11
n 278 O’Donoghue, Rev. Brendan, 699–702
O’Connell, William Henry Cardinal, 507, Oestreich, Thomas, 56
549, 551, 552, 597 n 2, 598 n 41, Offenses Against the Person Act
615–633, 635, 636–637, 650, 651, 676, (England), 115
THE RITE OF SODOMY
Our Lady of Mt. Carmel, Worcester, Palm Beach Post, 781, 788, 795
Mass., 705 Palm Beach, Fla., Diocese of, 675, 777,
Our Lady of the Lakes, Oquossoc, Maine, 778–788, 789, 790, 792, 795, 866, 1069
744 Panati, Charles, 476
Our Lady of the Rosary, Sabattus, Maine, pantheism, 486, 521
744 Papal Audience Office for American
Our Lady of the Rosary, Spencer, Mass., Bishops, Rome, 705
699, 700, 701 Papal Conclaves:
Our Lady Queen of Angels Seminary, San of 1503, 97
Fernando, Calif., 797–798, 803, 804,
of 1522, 98
805, 807, 808, 875 n 134, 876–877
n 164 of 1523, 98
Our Lady Star of the Sea Church, Cape of 1903, 534, 1090–1092, 1093
May, N.J., 675 of 1958, 1141, 1158 n 17
Our Sunday Visitor, 707, 708 of 1963, 1155, 1164 n 87
Out (Magazine), Pittsburgh, Pa., 709 Papal Consistories, 1156 n 18, 1161 n 63
Out of Bondage, 1125 n 94 of 1550 (secret), 101
OutCharlotte, 477 of 1893 (secret), 1117 n 17
“outing,” 479, 481–482, 502 n 87, 615 of 1923 (secret), 1134
Outing: Shattering the Conspiracy of of 1929 (secret), 638
Silence, 481, 697 of 1946, 1097
Outrage (London), 389, 472, 1171 of 1952 (secret), 1141
see also Tatchell, Peter of 1953, 1097, 1161 n 63
O Vatican! A Slightly Wicked View of the of 1958, 1132
Holy See, 1154 of 1973, 1133
“over-population,” 185, 362–363 n 234 Papal Foundation, 809 – 810
see also population control Papal Infallibility, definition and doctrine
Owensboro, Ky., Diocese of, 1055 of, 290 n 680, 522–523, 524
“Oxbridge,” 301, 306, 307, 320 Papal chamberlain, 1166 n 115
Oxford Movement, 518 Papal legate, role of, 530–531
Oxford spy ring, 350 n 67 Papal States, 518, 524, 1094
Oxford, University of (England), 85, 142, Paragraph 143 (Prussian Code), 191, 195,
146, 159, 306, 340 196
Paragraph 175 (Code of German Reich),
116, 195, 199, 200, 201, 203, 207, 211,
213, 214, 215, 217–218, 280 n 493
Pacelli, Carlo, 639
Paragraph 218 (Germany), 201
Pacelli, Elizabetta, 639
Parents and Friends of Lesbians and Gays
Pacelli, Ernesto, 1118 n 38
(PFLAG), 477, 483, 502 n 91, 1014,
Pacelli, Eugenio Maria Giuseppe Giovanni 1022, 1066–1067
Cardinal see Pius XII, Pope
Parke, Ernest, 125–127, 130
Pacelli, Felice, 1118 n 38
Parker, Charles “Charlie,” 146, 147, 149,
Pacelli, Filippo, 1118 n 38 150, 152, 153, 155, 156
Pacelli, Giulio, 639 Parker, William, 146, 153, 155
Pacelli, Marcantonio, 639, 1118 n 38 Parkhill, Sheila, 759 n 7
Packenham pub, London, 321 Parliament for the World’s Religions
Paedophile Information Exchange (PIE), (1993), 694
England, 460 Paris, European homosexual center, 219,
Page, Bruce, 300 242
Page, Rev. Msgr. Raymond J., 677, 678, Parnell, Charles Stewart 262–263 n 225
679–681, 697–698, 699–700, 707 Parocchi, Lucido Maria Cardinal, 620
Page, Tina S., 854 Partita Popolare Italiana (PPI), 1094,
Pall Mall Gazette (London), 115, 139 1130, 1131
Palladius, 43 Partridge. Ralph, 352 n 79
THE RITE OF SODOMY
age of male victims, 447, 448 Percy, William A., 453, 479, 481, 660, 697
characteristics of, 448 Pérez , José Antonio Olvera, 976
different etiology from Pérez, Fernando Olvera
heterosexual pedophile, 447, Perez, Rob, 769
recidivism rate, highest among sex Perfectae Caritatis Decree on the
offenders, 449 Adaptation and Renewal of Religious
relationship to victims, 237, 448 Life (1965), 578, 982
treatment, poor prognosis for, 447 Perich, Rev. Nicholas, 572
violent nature of sexual acts, 448 Perkins, Annie, 153
see also pederasty Perkins, William, 124, 125
pedophilia (general), 238, 358, 443, 444, Perl, William, 1121 n 68
446, 455, 469, 590, 591, 708, 944, 1033 Permanent Observer Mission of the Holy
age factors, 446 See to the United Nations, N.Y., 894,
alcoholism, role of, 445, 592 895
Alfred Kinsey’s redefinition of Perry, Mary Elizabeth, 83
term, 443–444 Perry, Rev. Troy, 484, 503 n 93
causes of, 443, 444, 445, 446 Persky, Stan, 281 n 511
clinical definition of (APA), 444, Persona Humana — Declaration on Certain
445, 463 n 12 Questions Concerning Sexual Ethics
common definition of, xxviii n 48, (1975), 667, 1035–1037, 1040,
443 1066–1068
decriminalization of , 455 pervert, characteristics of, 377
sexual acts, nature of, 444, 447 Perverts by Official Order, 721 n 120
types of (heterosexual and perversion, definition of,
homosexual), 444 perversions, 371, 378, 404, 411, 429–430,
Victorian theories on, 444 449, 469, 944
see also Krafft-Ebing, Richard von exhibitionism, 404, 411, 447, 449,
Pedophilia and Exhibitionism, 444 586
Pedosexual Contacts and Pedophile fetishism, 181, 469
Relationships, 456 homosexuality see homosexuality
Pedosexual Resources Directory (PRD), (male) also lesbianism (female)
459 pedophilia, see pedophilia
Pekarske, Rev. Daniel, 1001 n 253, 1002 sadomasochism see sadomasochism
n 274
scatology, 404
Pellegrini, Francis E., murder of, 742, 759
transsexualism, 944
n 7, 904–905
Pelosi, Giuseppe “Pino,” 420 transvestitism, 404, 469, 944
Penal Code of 1810 (France), 222, 224, urolagnistic fixation, 404
231 voyeurism, 404, 411, 447
Penance, Sacrament of, 39–40, 45, 62, Pescher, Annie, 441 n 232
517, 602 n 118, 817 Peter the Great, 238
Penelope, Julia, xxvii n 29, 478 Peter, Saint, 37, 39
penile plethysmograph (“peter-meter”), Peter’s Pence, 518, 1063
592, 931 Peters, Edward, 63
Penitential texts, 45 Peterson, Rev. Michael, 586–591, 592,
Pensacola-Tallahassee, Diocese of, 781, 608–609 n 232, 610 n 241, 614 n 244
782, 1038 addiction to drugs, 586, 588
Pennsylvania, University of, 1004–1005 background and medical training,
Pentecostalism, Pentecostalist, 526, 532, 586, 587
1110 death of, 586, 594
Penthouse, 656 founder and director of St. Luke
Pentonville prison, 130, 160, 168 Institute, 588–589
People for the American Way, 1015 funeral at St. Matthews Cathedral,
Percival, John, 177 Washington, D.C., 594
INDEX
Pius IX, Blessed, Pope, 135, 233, 290 Plenary Councils of U.S. National
n 680, 518, 521, 522, 523, 524, 526, Episcopacy
543 n 70, 1100, 1116 n 9 definition of and conditions for a
Pius X, Pope Saint, 534–539, 620, 623, plenary council, 519, 542 n 63
627, 981, 1073, 1089–1090, 1091–1092, First Plenary Council (1852), 515,
1093, 1116–1117 n 17, 1129 520
Pius XI, Pope, 555, 598 n 41, 633, Second Plenary Council (1866),
637–638, 639 – 640, 641, 721–722 520, 523
n 133, 754, 957, 1089, 1093–1094, Third Plenary Council (1884),
1099–1100, 1118 n 29, 1118 n 34, 528–529, 530
1130, 1131, 1139, 1153
Plot Against the Church, The, 1134, 1159
Pius XII, Pope, 539, 554, 575, 638–639, n 30
640–641, 642, 644–646, 676, 689, 691,
Plutarch, 12, 15, 18
693, 697, 698, 722 n 133, 722 n 137,
974, 978, 1089, 1091, 1093, 1094–1099, Poë, Aurélien Marie Lugne, 161
1102, 1116 n 10, 1118–1119 n 38, Poems (Oscar Wilde), 144
1129, 1130, 1132, 1134, 1137, 1138, Poisoned Stream —“Gay” Influence in
1140, 1141, 1145, 1154 Human History, The, 284 n 561
character assessment, 1119 n 38 Poivre, Francois Le, 226
difficulties with Knights of Malta, Polcino, Sr. Anna, 610–611 n 242
644–646 Pole, Reginald Cardinal, 101
election to the papacy, 641, 722 Poletti, Ugo Cardinal, 1144, 1162 n 76
n 137 Politics of Homosexuality, The, 478
family background, 1118–1119 Pollak, Michael, 410–411
n 38, 1138
Pollard, Jonathan, 363 n 234
Francis Spellman, deep friendship
“polysexual,” 480
with, 638–639, 640, 642, 1120 n 63
Pomerleau, Dolores “Dolly,” 1009
Mother Pascalina, relationship
with, 639, 640 Pomeroy, Wardell, 590
role in the Revolution in the Pontifical Biblical Commission, 535, 537,
Catholic Church, 1004, 1089, 1093, 1092
1094–1099, 1118–1119 n 38, 1132, Pontifical Biblical Institute, Rome, 537,
1134, 1137 1096, 1097, 1117 n 17
Vatican Secretary of State, 638, Pontifical Council for the Family, 903
639, 1140 Pontifical Ecclesiastical Academy see
visit to United States as Secretary Accademia dei Nobili Ecclesiastici
of State, 640 – 641 Pontifical Preparatory Commission on the
cooperation with Soviet Union, Liturgy (Second Vatican Council), 1095
1102, 1120–1121 n 63 Pool, Phoebe, 350 n 67
Pius XII Villa, West Side, Albuquerque, Pope John XXIII Catholic Center,
N.M., 703 University of Tennessee, Knoxville,
Pizzardo, Giuseppe Cardinal, 638, 640, 1060
644 – 645, 691, 1098 Pope John XXIII National Seminary,
Placa, Msgr. Alan J., 612 n 242, 614 n 244 Weston, Mass., 783
Plain Dealer, The, 775 Pope Pius X Seminary, Dalton, Pa., 894
Plaint of Nature, The (De Planctu Pope, Alexander, xxiii
Naturae), 59–61 Popular Democratic Party (PDP), Puerto
Planned Parenthood-World Population, Rico, 648
558, 647 population control, 200, 555, 556, 557,
Planning for Single Young Adult Ministry: 560–561, 647, 914 n 26
Directives for Ministerial Outreach “population explosion,” 558
(USCC), 1018 pornai, 8
Plante, Jr., Ray, 701 pornography (general), 201, 417, 555 see
Platina (Bartolomeo Sacchi), 95 also gmporn
Plato, 11, 12–13, 26, 60, 946, 963 Porter, Cole, 653
Pleasure Addicts, The, 469 Porter, Fr. James, 613 n 242, 1169
INDEX
“Don’t ask, Don’t tell” policy on Protestant Reformation, 99, 113, 135
AIDS, 583 Providence, R.I., Diocese of, 675
falsification of death certificates of Providas, 540 n 11
clerics, 579, 580, 664 Providentissimus Deus On the Study of
secrecy surrounding AIDS/HIV Holy Scripture (1893), 546 n 125
positive analysis, 579, 580, 925 Provincial Councils of Baltimore, 544 n 85
see also Kansas City Star series on definition of a Provincial Council,
priests with AIDS/HIV, 579–586, 517
595–596, 664
First Provincial Council (1829),
Priestly Fraternity of St. Peter (FSSP), 514 –515
948, 954, 955, 957–958, 959, 966, 968,
Fourth Provincial Council (1840),
970, 971, 972, 994–995 n 139
517
Priests for Equality, 1009
Fifth Provincial Council (1843),
Primrose, Archibald Philip see Rosebery, 517–518
Lord
Sixth Provincial Council (1846),
Prince Eddy and the Homosexual 518
Underworld, 128
Seventh Provincial Council (1849),
Edward VII of England (Albert Edward, 518
Prince of Wales), 123, 125, 128, 148,
Eighth Provincial Council (1855),
246–247 n 12
544 n 85
Priory of Cordoba, Argentina, 964
Ninth Provincial Council (1858),
Privett, Fr. John, 939 544 n 85
Problem In Greek Ethics, A, 179–180, 188, Tenth and last Provincial Council
236 (1869), 544 n 85
Problem in Modern Ethics, A, 180, 186, Prussion, Karl, 1104
188, 236
Pryce-Jones, David, 314
Probus, Thomas C., 839, 840
psychical hermaphrodite, 181
Proctor, Philip Dennis, 310, 313, 354 n 86
Psychoanalytic and Psychosomatic Clinic
“Profession of Faith” (Vatican), for Training and Research, Columbia
1067–1068, 1073, 1086 n 351 University, N.Y., 381
Profumo, John “Jack,” 340, 344 Psychological Bulletin, 455
Profumo Scandal, 340 Psychopathia Sexualis, 180–181
“Program of Social Reconstruction” puberty, definition of, 463 n 14
(NCWC), 550 –551
public schools of England, 119, 120, 121,
“Project Civil Rights,” (New Ways 159, 247 n 19
Ministry), 1060
Pueblo, Colo., Diocese of, 848
Progressivism, 550–551, 563
Puerto Rican Birth Control Battle, 564,
Propaganda (Naples), 196 647–649, 696
Propaganda Duo (P2) Lodge, 1146, 1147, Purcell, Archbishop John Baptist, 523
1163 n 86
Pursuit of Sodomy — Male Homosexuality
Proposition 1 (Boise), 810 in Renaissance and Enlightenment
Proposition 22 (Calif.), 810 Europe, The, 72
Proposition 6 (Calif.), 806 Pustoutov, Iosif, 1111
prostitution (general) 5, 8, 201, 424, 555 Puzyna de Kosielsko, Jan Cardinal, 1091
prostitution (male) see homosexual
prostitution
Protestant, The, 1106 Quadragesimo Anno On Reconstruction of
Protestantism, Protestants, 71, 84, 85, 96, the Social Order (1931), 1093, 1100
133, 137, 159, 173, 190, 201, 317, 509, Quanta Cura Condemning Current Errors
510, 520, 524, 525, 693 (1864), 521
historic opposition to Quantum Religiones (1931 Instruction),
homosexuality, 113, 201, 551 754–757
opposition to Catholicism, 1106, Quarles & Brady Law Firm, Milwaukee,
1107 833
INDEX
Reese, Rev. Thomas J., 603 n 135, 913 Renaissance, in Spain, 83–84
n 1, 1098 Renewal, Rest, and Re-Creation, 1041
Reeves, Gregory, 605 n 168 “Renewing the Vision: A Framework for
Reeves Rev. John, 818–819, 821 Catholic Youth Ministry” (USCC), 798
Reeves, Tom, 450–451, 460 Renken, Fr. John, 819, 821
Reform Club, London, 322 Renner, Gerald, 976, 980
Reform of the Liturgy 1948–1975, The, Renovationis Causam Instruction on the
1095 Renewal of Religious Formation
Reformation (England), 86 (1969), 982
Reformation (Germany), 71 “Report of the Findings of the
Reformed Adventists (USSR), 1110 Commission Studying the Writings and
Reformed Baptists (USSR), 1110 Ministry of Sister Jeannine Gramick,
SSND and Father Robert Nugent,
Regnum Christi, 975
SDS” see Maida Commission
Reh, Bishop Francis F., 707, 736 n 382
Republic (Plato), 11
Reich, Wilhelm, xxii – xxiii, 573
Republic, The (Springfield, Mass.), 687
Reicher, Bishop Louis J., 678
“reserved” sin, definition of, 39
Reign of Terror, France 221
Rerum Novarum On Capital and Labor
Reilly, Bishop Daniel P., 612 n 242, 681,
(1891), 531, 551, 553
700, 705, 849, 850, 852
Restovich, George, 860
Reinado, Bishop Francisco Porró, 516
Rekers, George A., 385 Retz, Gilles de, 164
relativism, 573 Reveles, Fr. Nicholas, 856
religious liberty, 522 Review of the Reviews, 325
Religiosorum institutio On the Careful Revolutionary Socialists (Vienna),
Selection and Training of Candidates 317–318
for the States of Perfection and Sacred Reynolds (London), 127
Orders (1961) 739, 753–758, 761 n 52, Reynolds, Brian, 841
1172 Rhine Flows into the Tiber, The, 1136
Religious Orders (general), 542 n 50, 584, “Rhine Group,” 1134, 1148, 1159 n 28
739–740, 919–928, 987 n 1, 987 n 9,
988 n 15, 1013, 1056, 1072–1073, 1086 Rhodes, Anthony, 1119 n 38
n 349, 1099 Riarii, House of, 95
aspects of decline in post-Vatican II Riario, Pietro Cardinal, 96
era, 923, 987 n 9, 988 n 15 Ricard, Bishop John, 781, 782
Communist infiltration of, see Richard, Fr. Normand, 745
Communist infiltration and Richard, Sr. Paul, 1059–1060
subversion
Richardson, Bill, 704
Evangelical Counsels, 920 –921
Richardson, Maurice, 357 n 153
financial and other assets of,
923–924, 988 n 22 Richelieu, Armand-Jean du Plessis
Cardinal, 299
pederastic crimes and financial
pay-outs, 925–927 Richmond, Diocese of, 516–517, 1086
n 347
prime target of Homosexual
Collective, 923, 925–927, 1003, Ricken, Bishop David, 848, 849
1013, 1019–1021 RICO (Federal Racketeering Influence and
see also Religious Orders under Corrupt Organizations Act), 791, 793
own name also Priesthood Riddle of ‘Man-Manly’ Love, The, 191, 192,
Renaissance Period, 71, 1100 194, 278 n 460
Renaissance in Italy 176 Rigali, Justin Francis Cardinal, 796,
Renaissance, in England, 84–94 808–810, 834, 909, 1144, 1170
Renaissance, in Republic of Florence, Archbishop of Philadelphia, 809
Italy, 72–81 Archbishop of St. Louis, 809
Renaissance, in Republic of Venice, Italy, enters St. John’s Seminary,
81–83 Camarillo, Calif., 808
INDEX
Ruether, Rosemary Radford, 713, 1040, Sacred Heart Church, Boston, 669
1048 Sacred Heart Franciscan Center, Los
Ruffalo, Fr. Richard, 812 Gatos, Calif., 938–942
Rugby Public School, 119, 159, 247 n 19 Sacred Heart Parish, Gardner, Mass., 610
Ruggiero, Guido, 72, 81 n 242, 681
Rusbridger, James, 334 Sacred Heart Parish, Newton Center,
Mass., 640
Rush, Rev. Patrick, 846, 847
Sacred Heart Church, Roslindale, Mass.,
Ruskin, John, 133, 251 n 82
640
Russell, Bertrand, 353 n 80 Sacred Heart, Pius Association of (Rome),
Russell, Charles, 149, 151, 170 620
Russell, Bishop John J., 890, 891, 892, 908 Sacred Heart School of Theology,
Russell, Paul, 268 n 333, 289 n 670 Milwaukee, 827
Russell, Bishop William, 550 Sacred Heart Seminary, Hales Corner,
Russian Criminal Code, Article 995 and Wis., 880 n 230
996 (1845), 238–239 Sacrorum Antistitum Oath Against
Russian Criminal Code (revised, 1903), Modernism (1910), 537, 571, 1073,
Article 516, 239 1089–1090, 1150
Russian lycée, 241 Sacrosanctum Concilium Consilium for
the Implementation of the Constitution
Russian Revolution of 1917, 1109 on the Sacred Liturgy (1963), 823,
Russian State (Orthodox) Church, 1095, 1148
1109–1113, 1115, 1128 n 143, 1135 Sade, (Marquis) Donatien Alphonse
Russicum, the (Rome), 1113 François de, 164, 225–230, 371
Rules for Radicals, 602 n 114 addiction to vice and violence, 227
Ruygt, Fr. Hans, 800–801 Arcueil Incident, 227–228
Ryan, Bishop Daniel Leo, 811–812, birth of children, 227
814–821, 1069, 1169–1170 criminal acts of, 225, 227
aids cover-up of clerical pederast family background, 225–227
crimes, 812–814, 817–818,
imprisonment in the Bastille, 229,
819–821
288–289 n 666
Auxiliary Bishop of Joliet, 814
legacy of, 229–230, 289 n 670
Bishop of Diocese of Springfield,
marriage to Mademoiselle Renee-
Ill.
Pelagie de Montraiul, 227
charges of sexual harassment of
Marseilles Incident, 227, 228
priests, 814–815
sodomy, habituation to, 227, 228,
clerical career in the Diocese of
230
Joliet, Ill., 811–812
Testard Incident, 227–228
lawsuits against, 817
writings and philosophy of, 229,
out-of-court settlements, 818 375
resigns office, 817, 821 Sade, Donatien-Claude-Armand de, 229,
sexual relations with male 289 n 666
prostitutes and minors, 816–817, Sade, Abbé Jacques-Francois-Paul Aldonse
818 de, 226
Ryan, Fr. John A., 550, 597 Sade, Jean-Baptiste-Joseph-Francois de,
Ryan, Matthew J., 685 225, 226, 227, 288 n 662
Ryan, Archbishop Patrick John, 526, 527 Sade, Louis-Marie de, 229
Ryan Seminary, Fresno, Calif., 810 Sade, Marie-Eleonore de Maille de
Carman de, 225
Sade, Renee-Pelagie (Montraiul) de, 227
Sacchi, Bartholomeo (Platina), 95 Sade — A Biographical Essay, 225
Sacramento, Diocese of, 936, 1025 Sadian Society, characteristics, 225 see
Sacraments (of Roman Catholic Church) also Sade, Marquis de
see individual Sacraments sadism, sadist, 181, 230
THE RITE OF SODOMY
sadomasochism (S/M), xvii, 401, 404, 405, St. Bellarmine Preparatory High School,
410, 411, 417, 469, 604 n 160, 944 San Jose, Calif., 940
Saginaw, Mich., Diocese of, 736 n 382, St. Benedict Center (Group), Cambridge,
1060 Mass., 689, 690–691, 693
Saint-Avit, Rev. Fr. de, 1155, 1160 n 41 see also Feeney, Fr. Leonard J.
St. Agatha’s Home for Children, N.Y., 662 St. Bernardette Soubirous Church,
St. Agnes Church, Manhattan, 895 Houma, La., 1059
St. Agnes Church, Springfield, Ill., 821 St. Boniface’s Parish, Brooklyn, N.Y. 779
St. Albert the Great Seminary, Oakland, St. Bridget’s Church, Fitchburg, Mass.,
Calif., 993 n 117 699
St. Aloysius Church, Gilbertville, Mass., St. Bridget’s Church, Westbury, N.Y., 779
681 St. Brigid Parish, Liberty, Ill., 819, 821
St. Aloysius Parish, Great Neck, L.I., 612 St. Catherine High School, New Haven,
n 242 Ky., 835, 838
St. Aloysius Church, Oxford, 135 St. Catherine of Sienna Parish, Springfield,
Mass., 683
St. Ambrose Seminary, Davenport, Iowa,
1170 St. Charles Borromeo Seminary, Ill., 837
St. Andrew’s Church (Anglican), Farnham, St. Charles Borromeo Seminary,
England, 487 Philadelphia, 515
St. Ann’s Church, Leominster, Mass., 681 St. Charles College and Seminary, Ellicott
City, Md., 616–617, 894
St. Ann’s Church, North Oxford, Mass.,
699 St. Christopher’s Church, Worcester,
Mass., 699
St. Anne’s Church, Southboro, Mass., 702
St. Clement’s Church, Chicago, 1022
St. Anne’s Parish, San Bernardino, Calif.,
865 St. Clement’s Home, Boston, 636
St. Anthony’s Church, Walterboro, S.C., St. Cloud, Minn., Diocese of, 893
892 St. Denis Parish, East Douglas, Mass., 702
St. Anthony Hospital, Denver, 703 St. Dominic and St. Thomas Priory, River
Forest, Ill., 944, 945, 948–951
St. Anthony’s Parish, Mendocino, Calif.,
see also Dominican Order
801, 875 n 146
St. Dominick’s Church, Denver, 952
St. Anthony of Padua Church, Kailua,
Hawaii, 765, 772 St. Edna’s Catholic Church, Arlington
Heights, Ill., 902
St. Anthony’s Messenger, 894
St. Elizabeth’s Church, Pittsburgh, Pa.,
St. Anthony’s Seminary Board of Inquiry, 712
929–931, 932, 936, 937, 989 n 40
St. Elizabeth’s Parish, Aiea, Hawaii, 770
St. Anthony’s Seminary Greater
Community, 929 St. Elizabeth’s Parish, Kansas City, Mo.,
847
St. Anthony’s Seminary Scandal, Santa
St. Elmo’s Bookstore, Pittsburgh, Pa., 713
Barbara, Calif., 928 – 938
St. Eugene’s Cathedral, Santa Rosa, Calif.,
anatomy of a clerical pederast
797, 799
scandal, 928–930
St. Finbar Parish, Brooklyn, N.Y., 779
lawsuits filed against seminary,
934, 935 St. Francis de Sales Collegiate Seminary,
San Diego, Calif., 855, 856–857
profile of clerical abusers, 932–933
St. Francis of Assisi Church, Astoria, N.Y.,
profile of victims, 933–934 796
reaction of victims to sexual abuse, St. Francis of Assisi Church, Lancaster,
933–934, 935, 937 Texas, 747
aftermath of scandal, 936–938 St. Francis of Assisi Church, Yuma, Ariz.,
see also St. Anthony’s Seminary 601 n 100
Board of Inquiry St. Francis of Assisi Church, Mt. Kisco,
St. Apollinaris Church, Rome, 636 N.Y., 676
St. Augustine, Fla., Diocese of, 778, St. Francis Retreat Center, DeWitt, Mich.,
1062–1063 781
INDEX
St. Francis Seminary, Loreto, Pa., 679 St. Joseph’s Church, Boston, 618
St. Francis Seminary, Wis., 880 n 230 St. Joseph’s Church, Columbia, S.C., 890
St. Francis Xavier Church, Manhattan, 668 St. Joseph’s Church, Kings Park, N.Y.,
St. George Fund, 806 778–779
St. Gregory Preparatory Seminary, St. Joseph’s Church, Lexington, Ky., 837
Cincinnati, Ohio, 901–902, 906–908, St. Joseph’s Church, Medford, Mass., 618
910, 911 St. Joseph’s Church, Shelbourne, Mass.,
St. Gregory’s Academy, Elmhurst, Pa., 685
954, 955, 957–963, 965–968, 971, 972 St. Joseph’s Health Center, Kansas City,
see also Society of St. John Mo., 847
St. Helen’s Church, Dayton, Ohio, 906 St. Joseph’s House, Shohola, Pa., 962,
St. Helen’s Church, Queens, N.Y., 796 968, 997 n 195
St. James Church, Paddington, London, St. Joseph’s Pro-Cathedral, Camden, N.J.,
138 672, 674
St. James Parish, Miami, 783 St. Joseph’s Seminary at Dunwoodie,
Yonkers, N.Y, 574, 662, 664, 668, 672,
St. James the Greater, Ritter, S.C., 892
676, 688
St. Jean’s Church, Boston, 864 St. Joseph’s Seminary, Mt. View, Calif.,
St. Jerome’s Convent, Md., 1005 773
St. John Baptist Vianney Church, St. Joseph’s Theological Institute, South
Northlake, Ill., 949 Africa, 751
St. John’s Abbey and Seminary, St. Jude Mission Church, Alamogordo,
Collegeville, Minn., 566, 567, 590, N.M., 703
601–602 n 112, 608–609 n 232, 862, St. Jude Thaddeus Shrine, Chicago, 949
863, 1097
St. Justin Martyr’s College/House of
St. John Bosco High School, Bellflower, Studies, Shohola, Pa., 956, 966, 967,
Calif., 806 971
St. John Francis Regis Church, Kansas Saint-Leger d’Ebreuil, monastery of, 226
City, Mo., 844, 845 St. Leo’s Catholic Church, Leominster,
St. John’s Church, Napa, Calif., 801 699, 700
St. John’s Church, Bellefonte, Pa., 829 St. Louis, Archdiocese of, 808, 809, 897,
St. John’s College, Cambridge, 119, 307 899
St. John’s Seminary, Brighton, Mass., 626, St. Louis Church, Cincinnati, Ohio, 897
640, 688, 691–692, 698–699, 705, 849, St. Louis de France Church, West
862, 866 Springfield, Mass., 686
St. John’s College and Seminary, St. Louis Post-Dispatch, 787, 789
Camarillo, Calif., 568, 796–797, St. Louis University, 945, 946, 952
804–805, 807, 809, 810, 874 n 131, 874
St. Luke and the Epiphany Church,
n 132, 1171
Philadelphia, 1006, 1007
St. John’s Hospice, Philadelphia, 1007 St. Luke Institute, Suitland, Md., 586,
St. John’s Seminary, Kansas City, Mo., 842 588–589, 591–594, 596, 610 n 240, 610
St. John’s Seminary, Plymouth, Mich., n 241, 682, 704, 941
574, 592 association with Archdiocese of
St. John the Baptist Church, Healdsburg, Washington, D.C., 589
Calif., 801 criticism of, 591–594
St. John the Baptist Church, founding of, 588
Lawrenceville, Pa., 714 internal struggles, 613–614 n 244
St. John the Evangelist, Boston, 864 profile of clientele, 591, 610 n 240
St. John the Evangelist, Hampshire, program for clerical sex offenders,
England, 332 588
St. John Vianney Seminary, Pretoria, 748 programs condemned by Vatican
St. Joseph’s Abbey, Spencer, Mass., 678, Signatura, 593
681, 699, 735 n 367 relocation to Silver Springs, Md.,
St. Joseph’s Church, Amarillo, Texas, 703 610 n 240
THE RITE OF SODOMY
use as a clerical pederast “safe St. Norbert’s Church, Northbrook, Ill., 903
house,” 593, 682, 685, 704, 744, St. Odilo’s Church, Berwyn, Ill., 903
781, 941 St. Omer’s College, Flanders, 510
see also Peterson, Rev. Michael St. Pamphilus Church, Pittsburgh, 712
St. Madeleine’s Church, Los Angeles, 808 St. Patrick’s Cathedral, New York City,
St. Mark’s Catholic Church, Brookline, 642, 654, 664, 672, 676, 677
Mass., 695 St. Patrick’s Church, Casper, Wyo., 845
St. Mark’s Church, Fort Lauderdale, 783 St. Patrick’s Church, Lexington, Ky., 837
St. Mark’s Church, Richmond, Ky., 837 St. Patrick’s Church, Mowbray, S.A., 752
St. Mark’s Church, Sea Girt, N.J., 894 St. Patrick’s Church, San Diego, 745, 746
St. Mary of the Angels Church, Ukiah, St. Patrick’s Seminary, Menlo Park, Calif.,
Calif., 800–801, 803 764, 766, 774
St. Mary of the Assumption, Milford, St. Patrick’s Church, Stoneham, Mass.,
Mass. 699 863
St. Mary of the Hill, Boylston, Mass., 702 St. Paul and Minneapolis, Archdiocese of,
St. Mary of the Lake (Mundelein) 893
Seminary, Ill., 896, 902, 1147 St. Paul-Outside-The-Walls Basilica,
St. Mary of the Mount H.S., Pittsburgh, Rome, 1155
Pa., 706 St. Paul’s Cathedral, Pittsburgh, Pa., 709
St. Mary’s Cathedral, Cape Town, 748 St. Paul’s Cathedral, Worcester, Mass., 699
St. Mary’s Cathedral, Cheyenne, 843 St. Paul Seminary, St. Paul, Minn., 527, 550
St. Mary’s Church, North Grafton, Mass., St. Paul’s Hospital, Vancouver, B.C., 408
705 St. Paul’s University Seminary, Ottawa,
St. Mary’s Church, Uxbridge, Mass., 612 Canada, 679, 1037
n 242, 680 St. Paul’s Seminary, Pittsburgh, Pa., 712
St. Mary’s College Seminary, Ky., 835 St. Peter Claver, Milwaukee, 828
St. Mary’s College, Winona, Minn., 854 St. Peter Damian: His Teaching on the
St. Mary’s Convent (Carlow College), Spiritual Life, 47
Pittsburgh, Pa., 1055 St. Petersburg Conservatory, 241
St. Mary’s Seminary, Baltimore, Md., St. Petersburg, Russia, homosexual
764, 777, 890 underworld, 239, 240, 242, 243
St. Mary the Virgin Church, Arlington, St. Petersburg School of Jurisprudence,
Texas, 969 241, 245
St. Matthew Community (Diocese of St. Petersburg Times, 781, 782, 784
Brooklyn), 665–666, 667, 668 St. Petersburg, Fla., Diocese of, 777, 778,
St. Matthew’s Church, Southborough, 780–785
Mass., 700 St. Peter’s Basilica, Rome, 689
St. Matthias Church, Huntington Park, St. Peter’s Cathedral, Scranton, Pa., 764
Calif., 797, 805
St. Peter’s Church, Petersham, Mass., 699
St. Maurice Church, Springfield, Ill., 817
St. Peter’s Church, Worcester, Mass., 699,
St. Maur’s School of Theology, Ky., 835 701, 849
St. Meinrad’s Seminary, Ind., 791, 842 St. Peter’s High School. Worcester, Mass.,
St. Michael Center, St. Louis (Paraclete 849
Fathers), 613 n 242, 801, 803, 837, 930 St. Peter the Apostle Parish, Itasca, Ill.,
St. Michael-St. Edward’s Parish, Fort 813
Green, N.Y., 779 St. Philip’s Church, Grafton, Mass., 699,
St. Michael’s Cathedral, Springfield, 702, 864
Mass., 677, 686 St. Philomena, Pittsburgh, Pa., 714
St. Michael’s Church, East Longmeadow, St. Pius V Priory (Dominican), Chicago,
Mass., 686 948
St. Michael’s College, Colchester, Vt., 928 St. Pius X Parish, Dallas, Texas, 746
St. Michel’s College, Brussels, 620 St. Pius X Church, Wauwatosa, Wis., 824,
St. Michael’s Parish, Wheaton, Ill., 812 986
INDEX
St. Pius X High School, Kansas City, Mo., Salesian Fathers, 988 n 15, 1141
847 Salisbury, 3rd Marquess of (Robert Arthur
St. Pius X School for Special Education, Talbot-Gascoyne-Cecil Salisbury), 125,
Kansas City, Mo., 844 128
St. Procopius Abbey, Lisle, Ill., 812 Salm, Br. Luke, 1030
St. Procopius College and Seminary, Lisle, Salo, or the 120 days of Sodom (Pasolini
Ill., 812 film), 438–439 n 173
St. Raphael’s Cathedral, Dubuque, Iowa, Salomé, 161
946 Salon People, 585
St. Raymond’s Parish, Los Angeles, 808 Salotti, Carlo Cardinal, 1095
St. Rita’s Parish, Bardstown, Ky., 835 Salter, Anna C., 457
St. Rita’s Parish, Maui, Hawaii, 770 Salvatorian Order, Salvatorians, 485, 740,
St. Rita’s Parish, Ranger, Texas, 682 824, 919–920, 981–986, 1001–1002
St. Rosalia Parish, Greenfield, Pa., 707 n 273, 1003, 1008, 1013, 1019, 1023,
St. Rose of Lima Seminary and Priory, 1024, 1046, 1073
Dubuque, Iowa, 944–945, 946 formation of “Gay Task Force,”
St. Sebastian’s Angels, 739, 743–752, 983–984, 1008
757–758, 759 n 9 founding of, 981
St. Robert’s Parish, Detroit, 771 homosexual infiltration of,
984–986, 1008–1009
St. Stanislaus Seminary, Florissant, Mo.,
584, 585 post-Vatican II disintegration of
North American Province, 982–983
St. Stephan the Martyr Church, Richmond,
Ky., 837 see also Nugent, Rev. Robert also
New Ways Ministry
St. Stephen’s Seminary, Hawaii, 764, 766,
768, 769, 774, 775 Salvi, Bishop Lorenzo S., 822
St. Sulpice Seminary, Baltimore, 513–514 Same Sex Attraction Disorder (SSAD) see
homosexuality
St. Thaddeus Parish, Joliet, Ill., 812
San Angelo, Texas, Diocese of, 703
St. Theresa’s Catholic Church, Harvard,
Mass., 699 San Antonio, Texas, Diocese of, 703
St. Thomas Aquinas College, Calif., 955 San Bernardino, Calif., Diocese of,
864–865, 867
St. Thomas Aquinas Minor Seminary,
Hannibal, Mo., 785–786, 787, 789–795, San Diego, 471, 745–746
873–874 n 115 San Diego, Diocese of, 745, 770, 854, 855,
St. Thomas Aquinas Seminary, Winona, 856, 857, 860, 905
Minn., 955, 963, 964–966, 968 San Diego News Notes, 855, 857
St. Thomas More Church, Lake Ariel, Pa., San Diego Union-Tribune, 858
969 San Diego, University of, 855, 856
St. Vincent De Paul Regional Seminary, San Francisco, Archdiocese of, 764, 772,
Fla., 779 804, 1034, 1171
St. Vincent Palloti Church, Haddon San Francisco, as a homosexual center,
Township, N.J., 673 390, 402, 404, 407, 408, 413, 471, 474,
St. Vincent’s Archabbey and College, 583, 766, 771
Latrobe, Pa., 822–823, 828–830, 1126 San Francisco Weekly, 806
n 110 Sanchez, Bishop Robert F., 895, 913 n 10
St. Vincent’s College, Calif., 808 Sandfort study on “intergenerational sex,”
St. Vincent’s Hospital, Manhattan, 584, 456–459, 608 n 229
724 n 164 Sandfort, Theo, 456–459
St. Vincent’s Hospital, Worcester, Mass., Sanger, Margaret, 189
850 Sanomonte, Andrea, 1114
Sainte-Pél prison, 229 Sansone Riario, Raffaele Cardinal, 95
Sainte-Trinite, Frere Michel de la, 1137 Santa Barbara Boys’ Choir, 929, 933
Saints Cyril and Methodius Seminary, Santa Barbara Middle School, Calif., 938
Orchard Lake, Mich., 1020 Santa Fe, Archdiocese of, 584, 613 n 242,
Salina, Kans., Diocese of, 814 703, 893
THE RITE OF SODOMY
Santa Rosa, Calif., Diocese of, 668, 773, Schulenburg, Guenther von der, 214
797–805, 814, 876 n 159 Schultheiss, Msgr. Gustav, 659
Santa Sophia Church, Spring Valley, Calif., Schwabe, Maurice, 145, 149, 150, 152, 156
745
Schwartz, Jonathan H., 570
Sapelnikov, Vasily, 244
Schwartz, Barth David, 438–439 n 173
SAR see “Sexual Attitudinal
Schwartz, Michael, 773–774, 775
Restructuring”
Schwietz, Archbishop Roger L., 858, 859
Sarto, Giuseppe Melchiorre Cardinal see
Pius X, Pope Saint Sciambra, Joseph, 962
Sarweh, Fr. Basel, 955 Scientific Humanitarian Committee (SHC)
Sass, Katie, 817 see Hirschfeld, Magnus
Satanism, 411 Scotland Yard, 122, 123, 125, 126
Satinover, Jeffrey, 386, 387–388 Scots College, Rome, 141, 620
Satolli, Archbishop Francesco, 529, 618, Scott, Joseph, 796
622 Scott, Msgr. Leonard, 1063
Satires (Juvenal), 22–23 Scranton, Pa., Diocese of, 954, 955, 956,
Satyricon (Gaius Petronius), 22 961, 965–966, 968, 969–970, 971, 1169
Saucier, Mark, 788 SDR (submissive-detached-rejecting) see
homosexuality, causes of
Saul, John, “Dublin Jack,” 126
Sauls, Bishop Stacy F. (Episcopalian), 836 Seattle, Archdiocese of, 1034
Sauna Paris, Costa Rica, 426 Seattle Times, 781
Savage, John, 90 Sebastian, Saint, 743
Saviano, Philip, 702 Secret Doctrine, The, 487
Savonarola, Fr. Girolamo, 75–81, 107 n 59 secret societies, 511, 517, 518, 521, 529,
557 see also Freemasonry
Saxe Bacon & O’Shea (Bolan), N.Y., 659
Secret World — Sexuality and the Search for
Scahill, Fr. James J., 686
Celibacy, 658, 1167 n 120
Scanlan, Bishop John J., 766, 767, 869
Segers, Mary C., 1038
n 12
Segner, Mother Georgianne, 1046
Scarfe, Ernest, 147, 150
Seidenberg, Robert, 496
Schad, Bishop James L., 729 n 263
Schaefer, Geheimrat, 214 Seitz, Fr. Paul F., 892
Schaffer, Ralph, 403–404, 432 n 38 Selinger, Matthew, 965–966, 996–997
n 186
Schermer, Fr. Theo, 1051
semen (human male), 406
Schexnayder, Fr. James, 582–583
Seminara, Christopher, 753, 757
Schiavo, Terri Schindler, 783
seminary life and training, United States,
Schifter, Jacobo, 421, 422, 423, 424–425
513–514, 515–516, 529, 753–757,
Schillebeeckx, Fr. Edward, 1011, 1043 981–982, 1030, 1032, 1097–1098, 1108,
Schlatmann, Fr. Jan, 1051 1171–1172
Schmelling School, Russia, 240–241 admission of “gay” candidates for
Schmitt, Bishop Paul Joseph, 1112 the priesthood and religious life,
Scholasticism (Thomastic), importance of, 576, 926–927, 942–945, 1032,
515, 534, 571, 944, 1148 1171–1172
Scholl, Pastor, 201 alcohol permitted in seminary, 585
School of Darkness, 1107 anti-Trent attitudes of
NCCB/USCC, 575
School Sisters of Notre Dame, 485, 1003,
1004, 1008, 1013, 1019, 1020, 1021, Council of Trent on priestly
1022–1023, 1024, 1046, 1061–1072, formation, 514–516, 575
1073, 1074 n 3, 1086 n 348 see also defections from the priesthood, 754
Gramick, Sr. Jeannine also New Ways drop in vocations in post-Vatican II
Ministry era, 576
Schrembs, Bishop Joseph, 550, 552, 553 elimination of mandatory Latin,
Schuesler, Fr. Peter, 826 1098, 1150
INDEX
Sheehan, Bishop Michael J., 893, 895, 897, “Singing Nun” (Sr. Jeannine Deckers),
913 n 10 suicide of, 441 n 232
Sheehey, Brendon P., 934 Singulari nos On the Errors of
Sheen, Bishop Fulton J., 662, 1107 Lammenais (1834), 518–519
Sheil, Bishop Bernard James, 715 n 2, Sinnett, A. P., 488
1143 Sins of the Cities of the Plain 254 n 133
Sheil, Rev. Denis, 718 n 30 Sioux City, Iowa, Diocese of, 1170
Shelley, Edward, 144–145, 149, 150, 153, Sipe, A.W. Richard, 567, 579, 580, 658,
155, 156 804, 889, 1167 n 86
Sherard, Robert, 139, 167, 266 n 298 Siricius, Pope Saint, 42
Sheridan, James J., 64 n 8 SIS see British Intelligence Services
Sherman, Pete, 952 Sissy Boy Syndrome, The, 383
Sherwood, Zal, 482 Sisters for Christian Community, 1075
Shilts, Randy, 410, 500 n 32 n 47
Shively, Charley, 472, 473 “Sister Jeannine Gay Ministry Fund”
Shmaruk, Fr. Richard J., 691 (Sisters of Loretto), 1072
Shreve, Jenn, 585 Sisters of Charity, 522, 541 n 47, 662,
Shrewbury Public School, 247 n 19 1056, 1057
Shrine of St. Anne, Sturbridge, Mass., Sisters of Loretto, 606 n 197, 1003, 1013,
677, 678 1020, 1065, 1072
Shrine of the Little Flower Church, Royal Sisters of Mercy, 1020, 1031, 1032–1033,
Oak, Mich., 641 1055–1056, 1057
Shroud of Secrecy, The, 896, 1114, 1124 Sisters of Mercy of the Americas,
n 80 Brooklyn, N.Y., 1056
Si Le Grain Ne Meurt, 143, 236 Sisters of St. Joseph, 677, 713, 1019,
Sibalis, Michael David, 222, 223, 224, 225 1020, 1027, 1054
Sicari, Salvatore, 451–452 Sisters of St. Joseph of Carondelet, 765
Sicilian Mafia, 305, 1139, 1140, 1142, Sisters of the Divine Savior, 1065
1145, 1146, 1147, 1161 n 50, 1170 Sisters of the Holy Cross, Menzingen, 639
Sideman, Adi, 465 n 53 Sisters of the Immaculate Heart of Mary,
Sierra Tucson Treatment Center, Ariz., 1004, 1020
845 Sisters of the Sacred Heart, 1020
SIGMA (Sisters in Gay Ministry situation ethics, 573, 1044–1045
Associated), 713, 1020, 1021 Sixtus IV, Pope, 94, 95
Signorelli, 176 Skidelsky, Robert, 351–352 n 79
Signorile, Michael, 726 n 189 Skipwith, Henry, 91
Sigretto, Frank T. A., 818 Sklba, Bishop Richard, 834, 835
Sigurimi (Albanian secret police), 328 Slaves of the Immaculate Heart of Mary,
Silk, Mark, 781–782 691 see also Feeney, Fr. Leonard
Silvermaster, Nathan Gregory, 1125 n 94 Sledd, Charles, 91, 109 n 118
Silverpoints, 141 Sleidan, Johan (Johann Philippson),
Silvestrini, Achille Cardinal, 809 103 –104
Simmermacher, Gunther, 752 Slipiy, Bishop Josyf Ivanovycé, 1136,
Simmons, Gertrude, 171 1150–1151, 1160 n 36
Simon, William, 424, 723 n 143 Slowik, Ted, 812–813
Simoncelli, Girolamo Cardinal, 101 Smedley, Agnes, 357 n 153
Simonians, 37 SMERSH (SMERt’ Shpionam or “Death
to Spies”), 327, 359 n 191
Simplicius, Pope Saint, 44
Smith, Alfred E., 541 n 49, 643
Simpson, Wallis (Duchess of Windsor),
657 Smith Brad, 785
Sinclair, Andrew, 308, 309, 350–351 n 67 Smith, Charles Saumarez, 312
Sindona, Michele, 1144, 1147, 1148, Smith, Janet, 1024, 1062, 1070, 1077 n 87
1163 –1164 n 86 Smith, Bishop John, 782
INDEX
Smith, Morton, 494 – 495 Sodom, Sodomites, 6–7, 38, 39, 44,
Smith, Paul, 929 45–46, 50, 76–77, 84, 1049
Smith, Peter, 840 sodomite, definition of, xv, 72, 76, 82, 367
Smith, Rev. Ralph, 187 sodomy, 6, 11, 14, 25, 33, 39–46, 48–60,
Smith, Walter Bedell, 329 62–63, 71–74, 75–79, 80–83, 84–85,
86–87, 114–115, 142, 149, 153, 162,
Smithers, Leonard, 254 n 133, 266 n 309
172, 178, 180, 184, 187, 191, 195, 201,
Smolich, Rev. Thomas, 941–942 202, 206, 210, 215, 216, 219–222, 225,
Snaza, Sr. Rose Mary, 1013 226, 227, 228, 238–239, 404–408, 420,
Snyder, Bishop John J., 895, 1062–1063, 421, 427, 448, 455, 457, 490, 555, 574,
1085 n 333 580, 586, 632, 685, 687, 700, 701,
Socarides, Charles W., 391 n 3, 396 n 113, 708–709, 710, 802, 824, 826, 829, 900,
474 941, 954, 978, 1036, 1046, 1094
Social Darwinism, 200 act against nature, 41, 45, 60–61,
Social Democratic Party (SPD), Germany, 62, 71, 109 n 99, 205, 219, 222, 239
196, 197, 217 as a “gay” version of heterosexual
“Social Gospel,” 551, 1105–1106 coitus, 201, 486
Social Hygiene Movement see eugenics condemnation as a crime by the
State, 32, 45, 46, 63, 174, 187,
Socialism, Socialists, 196, 200, 201, 300,
205–206, 219, 222, 228, 238–239
317, 521, 1094, 1141, 1142, 1157
connection to treason, 27 n 19, 298
Socialist Society, Cambridge University,
315, 317 defense and decriminalization of,
114, 201, 206, 219, 708–709
social sciences, sociology, criticism of,
200, 484, 503 n 96 definition of, xiv, xv, 64 n 5, 67
n 54, 72, 82, 87, 105 n 6, 239, 367
Societies for Reformation of Manners,
92–93, 249 n 62 inherent violence of, 372, 378, 574
Society of Biblical Literature, 494 physical dangers of, 406–408, 1046
Society of Fools see Mattachine Society traditional condemnation by
Church, 39–46, 48–59, 60, 62–63,
Society of Jesus see Jesuit Order, Jesuits 239
Society of St. Edmund, 928 see also homosexuality also AIDS
Society of St. John, 740, 920, 954–972, Sodano, Angelo Cardinal, 909, 973
973, 1169
Soens, Bishop Lawrence, 1170
building the “City of God,”
Sofronov, Alexey, 242
955–957, 971
Sofronov, Mikhail, 242
canonical structure of, 956–957
Solis, Dianna, 1020
John Doe Case against SSJ,
954–955, 958, 959, 962, 966, 968, Solomon, Simeon 250 n 80
970, 971, 972 Solon, 12
priests assume chaplaincy at St. Somalo, Martinez Cardinal, 1061
Gregory’s Academy, 958 “Some Considerations Concerning the
sex abuse charges leveled against Catholic Response to Legislative
SSJ members, 960–971 Proposals on the Non-Discrimination
sexual grooming of students at of Homosexual Persons” (1992), 1048,
Academy, 958–959, 968 1051, 1060
suppression of order by Bishop Somerset, Lord Arthur, 123, 124, 125,
Martino, 972, 1169 127, 128, 129, 249 n 62
Society of St. Pius X (SSPX), 955, 963, Somerville, Rev. Walter, 902
964, 966, 968, 969, 994–995 n 139 Something for the Boys: Musical Theater
Society of the Divine Savior see and Gay Culture, 653
Salvatorians Son of Oscar Wilde, 139
Society of the Divine Word, 581 Sorge, Richard, 342, 364–365 n 261, 1108
Socrates, 12, 26 Sorge Japanese Spy Ring, 342
“SOD” “sex orientation disturbance,” 475 Sorotzkin, Ben, 466 n 69, 475
Sodalitium Pianum (code name La South Africa, 751
Sapiniére), 1092, 1093 South Carolina, University of, 385, 890
THE RITE OF SODOMY
Southdown, Ontario, Canada, 703, 971 Spanish Civil War, 310, 324, 326
Southern African Catholic Bishops’ Sparks, Fr. Richard, 796
Conference (SABC), 748–749, 752, 758 Spellman, Frances, 634
Southern Cross, The (South Africa), Spellman, Francis Cardinal, xxii, 507, 556,
748–749, 751 559, 561, 564, 615–616, 633, 634–662,
“Souththold (Sodom School) Incident” see 663, 668, 672, 676, 677, 688, 697, 714,
Whitman, Walt 721 n 121, 721 n 124, 722 n 137,
Soviet Cold War Espionage, 299–301, 723–724 n 154, 724 n 162, 725 n 176,
302–303, 306–307, 330 725–726 n 184, 726 n 189, 739, 779,
“agent of influence,” role of, 301, 809, 841, 891, 892, 896, 897, 1153,
303, 319–320, 325, 358 n 159 1164 n 87, 1153, 1164 n 87, 1169
disinformation, 306 appointment to Vatican Secretariat
of State, 637
homosexuals as agents, 302, 306,
321, 350–351 n 67 Auxiliary Bishop of Boston, 640
recruitment and training and use of background and early education,
“ravens” and “swallows,” 302–303, 634
312, 313 Cardinal of Archdiocese of New
recruitment of agents, 301–302, York, 641–642
306, 307, 309, 312 Cardinal William O’Connell,
sexual blackmail, 301, 302–303, disastrous relations with, 628,
313, 350–351 n 67, 1115, 1156 636–637, 640, 720 n 92
strategies for selecting target conflict with father, 634
population, 301, 306, 307 death of, 654, 660, 892
Soviet Secret Intelligence, 299 diary-record keeping, 639
Cheka, Chekists, 297, 299 early important Vatican
GPU (State Political connections, 636, 638
Administration), 299, 1107 failure to check U.S. Armed Forces
GRU (Soviet Military Intelligence/ condom program, 647
Chief Intelligence Directorate of guardian of public morals, 646–647
the General Staff), 299, 306, 313, homosexuality of, 639, 650,
327, 340, 350 n 67, 1101, 1156 652–661, 722 n 135, 725–726
KGB (Committee for State n 184, 727 n 210, 1115, 1153
Security), 299, 303, 312, 321, 325, “Kingmaker,” 661, 662–663, 672,
332, 334, 335, 336, 338, 1109, 1110, 676, 677, 688, 697, 707, 779, 841,
1111, 1112, 1113, 1114, 1156 896
MD (Ministry of Internal Affairs), Knights of Columbus project in
299 Rome, 637–638, 644, 721 n 124
NKGB (People’s Commissariat of Knights of Malta scandal, 643–646,
State Security), 326, 327 723 n 143
NKVD Soviet Secret Police life at “the Powerhouse,” 642–643,
(People’s Commissariat for Internal 647, 653, 663, 723–724 n 154
Affairs), 299, 300, 306, 309, 317, a “mama’s boy,” 634, 636
326, 327, 347 n 6, 1102, 1107, 1110 Military Vicar of the U.S. Armed
OGPU (Unified State Political Forces 642, 647
Directorate), 299, 312 negotiations with President
SMERSH, 327 Roosevelt at Hyde Park, N.Y.,
Soviet Union Sexual Emancipation 640–641
(Reform) Movement, 206 personality of, 649–650, 689
Soviet World of Communism, The, 1101 piety, lack of, 651
Spada, Massimo, Prince, 1145 Pope Pius XII, close ties to,
Spadaro, Rev. Antonio, 267 n 318 638–639
Spain, Msgr. William, 770 priest of Boston Archdiocese, 636
Spalding, Archbishop Martin J., 520, 521, role in Puerto Rican birth-control
523, 525 debacle, 647–649
Spalding, Bishop John L., 527 secular political power of, 648
INDEX
seminary years and ordination in Steinbock, Bishop John T., 797, 807,
Rome, 635–636, 640, 1139 874–875 n 133
Spellman, John, 640 Steiner, Rudolf, 938, 1131
Spellman, Marian, 634 Stenbok-Fermor, Alexy Alexandrovich,
Spellman, Martin, 634, 640 245
Spellman, Nellie Conway, 634, 640, 650 Stennis, Leon, 1057
Spellman, William, 634, 640 Stephen IX, Pope, 47
Speltz, Bishop George, 566 Stephen X, Pope, 59
Spencer, F. Gilman, 656 Stephen (Bell), Adeline Vanessa, 308, 310,
Spender, Stephen, 350–351 n 67 352 n 79, 353 n 80
Spiegel, S. Arthur, 910 Stephen, Adrian, 308, 309
Spirit Lamp, 143 Stephen, Julian Thoby, 308
Spiritualism, 209, 486, 488 Stephen, Virginia Woolf, 308, 309
Splaine, Fr. Michael, 626, 629 sterilization, 201, 555, 558, 560, 565, 648
Spofford, Sr., Rev. William B., 1103, 1105 Sterling, Claire, 295
Stern, Richard, 426
Spohr, Max, 281 n 507
Stettinius, Jr., Edward, 1101, 1121 n 68
Spoleto (Italy), Diocese of, 1144
Stevenson, Robert Louis, 270 n 350
Spong, Rev. John, 482
Stewart, Robert, 2nd Marquess of
Sporus, 23
Londonderry, 247 n 16
Springfield, Ill., Diocese of, 811, 815–821,
Stimson, Henry L., 305
1069, 1169–1170
Stockton, Calif., Diocese of, 747, 797
Springfield, Mass., Diocese of, 676–677,
678, 679, 683–686, 687–688, 697, 739, Stoller, Robert J., 371, 375, 376–377, 378,
1169–1170 381, 394 n 65
spy see traitor Stonewall Inn, 410, 1046
Spy Within, A, 1122 n 70 Stonewall Inn riot, 452, 561, 571, 574,
1127 n 110
Sradda, Piero, 307
Strachey, Lytton, 309
Städele, Anton, 216
Strachey. Giles Lytton, 352 n 79, 353 n 82
Stafford, Archbishop James F., 703, 753
Straight, Michael, 323, 1101
Stalin, Josef (Iosif Vissarionovich
Dzhugashvili), 91, 206, 207, 283 n 550, Stritch, Samuel Cardinal, 715 n 2, 1147
284 n 560, 297, 299–300, 302, 304, Stuart, John T., 598 n 43
306, 312, 315, 319, 322, 324, 326, 327, Stuckenschneider, Jack, 847
328, 330, 334, 335, 340, 342, 350–351 Studies in the Psychology of Sex, 188
n 67, 364 n 261, 470, 478, 1100–1101, Studies in the Spirituality of Jesuits, 926,
1102, 1106, 1108, 1109–1110 1040
Stalin-Hitler Non-Aggression Pact, 326, Studies of the Greek Poets, 272 n 380
327, 1143
Sturmabteilung (SA), 1094
Stallings, Rev. George, 606–607 n 211
Sturzo, Don Luigi, 1094, 1130
La Stampa (Italy), 1171
Suenens, Leo-Jozef Cardinal, 1133, 1134
Stanford University, Calif., 586 Suetonius Tranquillus, Gaius, 23
Star Ledger, 675 Sufficiently Radical: Catholicism,
Starmann, Rev. Joseph, 794–795 Progressivism, and the Bishops’
Star-Spangled Heresy, The, 510 Program of 1919, 550
Statnick, Fr. Roger, 1056–1057 Sullivan, Arthur S., 137
STDs (sexually transmitted diseases) see Sullivan, Debra, 940
venereal diseases and parasitic Sullivan, Harry Stack, 381, 383, 395 n 102
infestations Sullivan, Fr. John, 249–250 n 68
Stead, W. T., 115, 159, 249 n 62 Sullivan, Msgr. John J., 849, 850–851, 852,
Steakley, James, 283 n 551 853, 885 n 337, 886 n 347
Stearn, Jess, 500 n 32 Sullivan, Bishop John Joseph, 845
Stearns, Geoffrey, 989 n 42 Sullivan, Bishop Walter F., 895, 1015,
Steichen, Donna, 991 n 97, 1004, 1011 1027, 1033, 1034, 1053, 1064, 1070
THE RITE OF SODOMY
see also National Conference of Uranian, Uranism, 194, 201, 232, 239
Catholic Bishops (NCCB) Uranodioninge, 183
United States Coalition for Life (USCL), Urban Pontifical University, Rome, 901
ix, 1055, 1056, 1058–1059 Urbanski, Bill, 783–785
United States Conference of Catholic Urning, 181, 183, 190–191, 193, 201, 274
Bishops (USCCB), 343, 596, 669, 741, n 401
753, 836, 922, 1003, 1099
urologina, 189
Ad Hoc Committee on Sexual
Urrutigoity, Fr. Carlos Roberto, 954–955,
Abuse, 669, 927, 988–989 n 34
959, 960, 961, 962, 963–972, 973,
Campaign for Human 996–997 n 186, 998 n 210, 1169
Development, 667, 668
Ursuline Sisters, 1019, 1057
Committee for Ecumenical and Ursuline Education Center, Canfield,
Religious Affairs, 836 Ohio, 1057
connections to Homosexual Ushaw Seminary, England, 620
Collective, 1031, 1099
usury, vice of, 72
Dallas meeting on clerical sexual
abuse, 2002, 859–860, 927 Utrecht University, Netherlands, 457
Dallas “Charter for the Protection Uva, Don Pasquale, 1114
of Children and Young People,”
988–989 n 34
Department of Education, 987 n 2 Vaca, Juan José, 976–977, 978, 980
National Catholic AIDS Network Valance, Diocese of, pedophile case
(NCAN), 1031 (France, 1812), 224
Valeri, Valerio Cardinal, 999 n 225
opposition to mandatory AIDS
testing in seminaries, 925 vampire, references in homosexual
literature, xiv, 236, 372, 392 n 32
Universal Fellowship of Metropolitan
Community Churches (UFMCC), 477, Vancouver, B.C., Diocese of, 1038
484–485, 498 n 10, 585, 748, 1010, Van Handel, Fr. Robert, 929, 933, 934
1017, 1035, 1042 Van Vlierberghe, Bishop Polidoro,
ecumenical networking, 484, 485, 975–976
1017 Van Wyk, P. H., 385
founding of, 484, 503 n 93 Vansittart, Robert, 334
in-house publishing, 485 Vargo, Marc E., 502 n 87
political agenda, 484, 485 Vassall, William John Christopher,
Washington, D.C. field office and 336–339, 340
special departments, 484, 485 blackmail and recruitment by
workshops on erotica, 585 Soviets, 336–337
see also DeBaugh, R. Adam classified documents provided to
Universe, The (England, Ireland), 1117 Soviets, 337–339
n 23 homosexuality of, 336
University of Birmingham, England, 611 Naval career, 336–337
n 242 Vassar College, N.Y., 1125 n 94
University of California Medical School, Vassart, Albert, 1103–1104
San Francisco, 586 Vatican (Holy See), 48, 57, 89, 267 n 318,
University of California Medical School, 299, 301, 340, 342, 343, 344, 346, 496,
San Diego, 656 510, 511, 512, 513, 516, 524, 528, 529,
University of Comillas, Santander, Spain, 540 n 14, 542 n 63, 574, 595–596, 610
974 n 241, 631, 632–633, 639, 640, 644,
University of St. Thomas, Rome see 645, 649, 686, 691, 740, 774, 775,
Angelicum, the 776–777, 789, 790, 816, 821, 823, 830,
836, 855, 858, 864, 894, 898, 899, 900,
University of Texas, Irving, 1024
904, 920, 921, 922, 924, 942, 950, 953,
University of Vienna, 841 954, 972, 980–981, 1021–1023, 1036,
Untener, Bishop Kenneth E., 574, 736 1049, 1058, 1059, 1063, 1067–1068,
n 382, 824, 1015, 1060 1071, 1087–1088, 1094, 1112, 1131,
Unzipped —The Popes Bare All, 102 1146, 1150, 1153, 1159 n 27, 1171
INDEX
volume iii
i
Books by Randy Engel
ii
The Rite
of Sodomy
Homosexuality
and the
Roman
Catholic Church
volume iii
AmChurch and
the Homosexual
Revolution
Randy Engel
iii
Copyright © 2012 by Randy Engel
iv
Dedication
v
vi
INTRODUCTION
Contents
XII The Cardinal O’Connell and Cardinal Spellman Legacy ........ 615
1 An Open Secret ............................................ 615
2 The Life and Times of Cardinal William H. O’Connell ..... 616
3 The Anatomy of an Early Clerical Scandal ................. 627
4 Leading Double Lives ...................................... 629
5 The Rise of Father Francis Spellman . . . . . . . . . . . . . . . . . . . . . . . 634
vii
CONTENTS
Index
viii
VOLUME
III
AmChurch and the
Homosexual Revolution
While it is true that the floodgates of homosexuality in AmChurch were
opened ever wider after the Second Vatican Council and the pontificate of
Pope Paul VI, the moral rot had taken root decades, even centuries, before.
This volume opens with a historical review of the role of Americanism
in the Catholic Church in America and how this heresy provided the foun-
dation for the establishment of AmChurch and its ultimate corruption and
takeover by the Homosexual Collective.
Chapter 11 follows up with an in-depth look at the rise of the Homo-
sexual Collective within AmChurch, most especially the role played by its
dual bureaucracy, the National Conference of Catholic Bishops (NCCB)
and the U.S. Catholic Conference (USCC). On July 1, 2001, the bicameral
NCCB/USCC was merged into a single entity, the United States
Conference of Catholic Bishops (USCCB).
Chapter 12 is a tale of intergenerational homosexuality in AmChurch
during the first half of the 20th century. It highlights the lives of three
prominent homosexual prelates, Cardinal William O’Connell of Boston,
Cardinal Francis Spellman of New York, and Bishop (later Cardinal) John
Wright of Worcester and their heirs in AmChurch through the next two
generations.
It is no coincidence that the earliest pederast/homosexual scandals in
AmChurch occurred in the greater Boston area where Cardinals O’Connell,
Spellman and Wright once plied their vice. These three prelates produced
an entire contingent of homosexual bishops and cardinals, some of whom
continue to hold positions of power in the American hierarchy today.
507
THE HOMOSEXUAL COLLECTIVE
Chapter 10
Introduction
It’s hard to believe these days that there was a time in our nation’s his-
tory when our land was all Catholic, but there was.
Unfortunately, I had forgotten this simple fact of history, when by some
happy grace I happened upon Gary Potter’s remarkable essay, “When Amer-
ica was Catholic,” excerpted from After the Boston Heresy Case and I was
reminded that long before the Pilgrims settled at Plymouth, Massachusetts
in 1620, Spanish and French Catholic missionaries had civilized and Chris-
tianized much of the territories that would become the United States of
America.1
Potter recalled that among the early Franciscan Spanish missionaries to
Mexico was Father Juan Juarez who was appointed the first bishop within
the present territories of the United States in 1528.2
In addition to the Spanish Franciscans and later Dominicans and Jesuits
who established mission churches and schools for the large indigenous
Indian populations of the New World, there were the French missionaries
who accompanied Italian-born Giovanni Verrazano in his 1524 exploration
of the East Coast from the Carolinas to Newfoundland and brought the Faith
and European civilization to these shores.3
In 1601, Carmelite Friars accompanied the expedition of Don Sebastian
Viscayno who set out to explore the coast line of the Californias.4
So dominant was the Catholic presence in America, said Potter, that
long after the Declaration of Independence was signed on July 4, 1776,
“three quarters of the territory of North America — all the land West of
the Mississippi— remained Catholic.” 5 “From a Catholic point of view, the
importance of the takeover by the predominately Anglo-English-speaking
Protestant United States of the lands west of the Mississippi cannot be
exaggerated,” Potter concluded.6
509
THE RITE OF SODOMY
That the Roman Catholic Church in America had been able to stave
off the formation of an American Church (AmChurch) for almost 300 years
is a tribute to the strong faith of our immigrant forebears and the foreign
priests and religious orders who continued the struggle against “Amer-
icanism” long after the Catholic hierarchy had made its decision to cast its
lot with America rather than Rome.
The American hierarchy came into being with the creation of the primal
See of Baltimore on November 16, 1789, by Pope Pius VI, the first and only
Catholic diocese in the infant nation, followed by the consecration of Amer-
ican Jesuit John Carroll as Catholic bishop-elect of Baltimore at Lulworth
Castle, Dorset, England on August 15, 1790. Bishop Carroll enjoyed full
centralized powers over all the territories, properties, parishes and priests
in the United States.
Contrary to popular opinion, any revolution worth its salt always begins
at the top.
Since the Roman Catholic Church is, for better or worse, a hierarchical
church, its structure was well suited for John Carroll’s vision of a new
American Church (AmChurch) of which he was to be a prime architect — a
Church made in the likeness of the New Republic — unfettered by Roman
chains. His first salvo against the Roman Church was launched at his con-
secration when he deleted the ritual oath to “extirpate heretics” so as not
to offend Protestants.8
The Carrolls of Carrollton were among the richest of the first families
of the original thirteen colonies and the largest landowners in Maryland.
John Carroll was born in Prince George’s County, Maryland on January
8, 1735, the youngest son of a well-to-do Irish merchant father, Daniel
Carroll and a fabulously wealthy mother, Eleanor Darnall Carroll.
At the age of 12, John was sent to a Jesuit grammar school for one
year at Bohemia Manor on the Eastern Shore of Maryland and then ship-
ped abroad to be educated at the Jesuit College of St. Omer’s in French
Flanders famous for its liberal education, training in good manners and
commitment to “republicanism.” 9 He entered the novitiate of the Society
of Jesus in 1753 and was ordained in 1769 at the age of 34. For the next six
years he taught philosophy and theology at St. Omer’s, and traveled exten-
sively on the Continent and England in the company of English notables. It
was not until the summer of 1784, after Pope Clement XIV suppressed the
Jesuit Order, that the cosmopolitan priest returned home to America.10
In her enlightening exposé on Americanism, The Star-Spangled Heresy,
Catholic writer Solange Hertz records that John Carroll’s older brother
Daniel and his second cousin Charles were both lawyers turned politicians
and each played important roles in the American Revolution. It was not sur-
prising then that their newly returned brother and cousin should be drawn
into a sundry of revolutionary, quasi-Masonic intrigues that culminated in
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AMCHURCH — POSING A HISTORICAL FRAMEWORK
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512
AMCHURCH — POSING A HISTORICAL FRAMEWORK
cated cosmopolitan with superior social graces and many influential friends
in high government offices including President George Washington and, of
course, Benjamin Franklin.24
In his profile of John Carroll, Catholic historian John Cogley states that
Baltimore’s new bishop was “neither particularly charismatic nor even con-
spicuously pious,” a characterization that appears to be born out by the fact
that Carroll wrote no religious tracts during his entire bishopric and only
one prayer— a “Prayer for Civil Authorities.” 25 Perhaps his saving grace
was his personal devotion to Our Lady and his encouragement of popular
devotions to the Mother of God as the special patroness of the Diocese of
Baltimore.
In his Pastoral Letter of May 28, 1792, following the Diocesan Synod
held in Baltimore in November 1791, Bishop Carroll reviewed select
statutes passed by the synod with special emphasis on the importance of
proper rubrics by the priest offering the Holy Sacrifice of the Mass and
regular Mass attendance, employment of the sacraments, and financial
support for their parish and the missions by the laity. He also highlighted
the immediate need for vocations to the priesthood and seminary training
and education. In a rather moving statement, Bishop Carroll reminded
the faithful of their obligation to pray for the dead and encouraged their
special devotion to Mary, the Mother of God.26
Earlier in his Pastoral statement, Carroll stated that Catholics were
patriotic and loyal citizens and he urged them to make the most of their
“liberty enjoyed under our equitable government and just laws.”27 Con-
spicuously absent from his pastoral letter was any reference to things
Roman, specifically the “Roman Catholic Church” although he did make
reference to the “Holy See” and “His Holiness, the Vicar of Christ” at the
beginning and end of his text.28
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AMCHURCH — POSING A HISTORICAL FRAMEWORK
upon you to aid us in guarding our infant churches against such dreadful
calamities for the time to come.37
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AMCHURCH — POSING A HISTORICAL FRAMEWORK
ates from Dublin and Cork without the knowledge, much less the approval,
of the Archbishop of Baltimore.48
Archbishop Maréchal was succeeded in 1828 by another pro-Roman, the
English-born Archbishop James Whitfield. Bishop John England was among
the conspicuously uninvited guests at Whitfield’s consecration.49 Under
Whitfield’s leadership the German-dominated Redemptorist Order made great
strides in the archdiocese and the archbishop used his own personal for-
tune to further Church interests.50
The 33-year-old Suplician Bishop Samuel Eccleston succeeded Whit-
field in 1834. At the time of his death in 1851, there were only 327 priests
in the entire U.S., and the Archdiocese of Baltimore claimed 103 of them
to help serve the diocese’s 100,000 Catholics and staff its 83 churches and
chapels, 6 ecclesiastical seminaries and other Church-run institutions.51
The salutary effects of the election of Maréchal, Whitfield, Eccleston
and other ethnic and traditional-minded bishops by Popes Pius VII, Leo
XII, Pius VIII, and Gregory XVI were evident in the proceedings of the
American bishops’ seven Provincial Councils that took place between 1829
and 1849.
A provincial council is a meeting of an archbishop with the bishops of
his Province and prelates including superiors of religious orders. It was an
era of new zeal for Christ and His Church and the tenor of the Pastoral
Letters from these councils reflected this new confidence.
Among the major themes that were repeatedly addressed by the Amer-
ican bishops during the first half of the 19th century were the importance
of parochial schools and Catholic institutions of higher education in the
education and formation of Catholic youth as well as the great need for
religious vocations to the priesthood and sisterhood. The bishops consis-
tently pounded away at the importance of supernatural grace in the life of
the Christian and the importance of regular Mass attendance and the neces-
sity of the Sacraments especially Holy Communion and Penance.
The bishops’ Pastoral Letter of April 1837 addressed the issue of the
growing persecution of Catholics in the United States including the publi-
cation of anti-Catholic tracts and books that promoted anti-Catholic bigotry.
The Fourth Provincial Council of Baltimore, was opened by Archbishop
Samuel Eccleston of Baltimore on May 16, 1840. Ten bishops accepted the
archbishop’s invitation to attend the council and representatives from the
Sulpician, Dominican and Redemptorist Orders were also present.52
In their Pastoral Letter, the American hierarchy bishops warned Cath-
olic laity and clergy of the menace of mixed marriages, that is, the marriage
of Catholics to non-Catholics. It also reiterated Gregory XVI’s absolute
condemnation of secret societies including Freemasonry.
Three years later, at the Fifth Provincial Council, the bishops again re-
peated the Church’s condemnation of secret societies as well as dangers
posed by the practice of civil divorce. The latter issue was of particular sig-
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nificance for the Catholic Church in America for it demonstrated both the
absurdity of the doctrine of separation of Church and State and the power
and willingness of the secular State to undermine the doctrinal and moral
teachings of the Roman Catholic Church in America.
At the Sixth Provincial Council of 1846, Archbishop Eccleston hosted
twenty-three bishops and the representatives of four religious orders.
Special recognition was given to the rise of the Oxford Movement in
England and the return of so many prominent Englishmen to the Church
of their forebears. Our Lady under the title of “The Blessed Virgin Mary
Conceived Without Sin” was chosen as patroness of the Province of Balti-
more that comprised Philadelphia, Pittsburgh, Charleston, Savannah, Rich-
mond, Wheeling, Erie, and the Vicariate Apostolic of Florida.53
Prior to the May 1849 opening of the Seventh Provincial Council of Bal-
timore, Archbishop Eccleston invited Pope Pius IX then in exile at Gaeta,
to attend the proceedings. In the Pastoral Letter that followed, the Ameri-
can hierarchy with one voice praised the courage of the Holy Father and
reminded the faithful of the divine origin of the papacy. On behalf of the
American hierarchy, Archbishop Eccleston also revived the custom of the
Peter’s Pence collection to support the religious and charitable works of
the Holy Father. The American Bishops also proclaimed their enthusiastic
support for the dogma of the Immaculate Conception.
The position of the anti-Americanist and pro-Roman faction of the
American hierarchy during this period was strengthened by a steady
stream of papal encyclicals emanating from Rome that attacked certain
Modernist tendencies and practices in Europe and the United States.
Among the most memorable was Pope Gregory XVI’s 1832 Encyclical
letter Mirari Vos On Liberalism and Religious Indifferentism that was
addressed to the Universal Church.54
Pope Gregory XVI was the bane of secret societies and anti-clerical rev-
olutionaries in Europe who were plotting the fall of the Papal States. He
used his encyclical to condemn the propagation of false and perverted
doctrines and errors that were assailing both the Church and the public
order, most especially the idea that the Church was in need of “restoration
and regeneration,” the rebellion against legitimate authority, the “conspir-
acy against clerical celibacy,” the attack on the indissolubility of the mar-
riage bond (civil divorce), the demon of religious indifferentism that holds
“it is possible to obtain eternal salvation of the soul by the profession of
any kind of religion, as long as morality is maintained,” and the pernicious
doctrine of the separation of Church and State.55 The beleaguered pontiff
also attacked “immoderate freedom of opinion, license of free speech, and
desire for novelty” that bring about “a pestilence more deadly to the state
than any other.” 56
Only two years later, Gregory XVI was forced to issue a second
encyclical Singulari nos that specifically condemned the negative
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The most Holy Roman Catholic Church firmly believes, professes, and
preaches that none of those existing outside the Catholic Church, not only
pagans, but also Jews and heretics and schismatics, can have a share in eter-
nal life; but that they will go into eternal fire which was prepared for the
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AMCHURCH — POSING A HISTORICAL FRAMEWORK
devil and his angels, unless before death they are joined with Her; and that
so important is the unity of this ecclesiastical body, that only those remain-
ing within this unity can profit by the sacraments of the Church unto salva-
tion, and they alone can receive eternal recompense for their fasts, their
almsgiving, their other works of Christian piety and the duties of a Christian
soldier. No one, let his almsgiving be as great as it may, no one, even if he
pour out his blood for the Name of Christ, can be saved, unless he remain
within the bosom and the unity of the Catholic Church.68
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the Constitution separating Church and State and that such a policy was
not contrary to Catholic principles.72 He asserted that the American Revo-
lution had been inaugurated in the name of God, and went on to explain that
“we can, indeed, form an idea of a government more or less free when
society is virtuous, moral, and religious” without insisting that it neces-
sarily embrace the true religion, in other words, a nation can be indifferent
to Christ the King and still reap the benefits of a graceless morality.73
Spalding sent a copy of his pastoral to Rome and requested a clarification,
but reportedly received neither a clarification nor a rebuke for his widely
disseminated statement.74
Spalding was joined in his opinion that the Syllabus didn’t mean what it
plainly stated by Bishop James Roosevelt Bayley of Newark, an Epis-
copalian convert and nephew of (Mother) Elizabeth Bayley Seton founder
of the Sisters of Charity.75 Consistent with the new “party line” of the
bishops with Americanist tendencies, Bishop Bayley suggested that to
take the papal bull literally was to “misinterpret” it! 76
Unfortunately, wishful thinking never changes reality, and the unpalat-
able reality for the opponents of the Syllabus was that the papal bull was a
universally promulgated document binding on all Catholics throughout the
world, bishops included, and that the separation of Church from State and
State from Church was explicitly condemned without exception by Pius IX
in proposition 55 of the Syllabus. Indeed the Syllabus was exactly what the
Church’s enemies said it was — a blanket condemnation and anathematiza-
tion of religious liberty, civil supremacy, and modern culture.
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AMCHURCH — POSING A HISTORICAL FRAMEWORK
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July 18, 1870, Pope Pius IX solemnly proclaimed the Apostolic primacy in
the popes of Rome and the dogma of papal infallibility:
When, therefore, anyone says that the Pope of Rome has only the office of
Supervision or of guidance, and not the complete and highest power of juris-
diction over the entire Church, not merely in matters of faith and morals,
but also in matters which concern the discipline and administration of the
Church throughout the entire world, or that the pope has only the chief
share, but not the entire fullness of this highest power, or that this his power
is not actual and immediate either over all and individual Churches, or over
all and individual clergy and faithful, let him be anathema.
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AMCHURCH — POSING A HISTORICAL FRAMEWORK
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AMCHURCH — POSING A HISTORICAL FRAMEWORK
as well as the College of St. Thomas and St. Paul Seminary in his own
archdiocese.
Archbishop Ireland’s vision of the priesthood was shaped by his own
world view. In a lecture he gave on November 10, 1889 he said, “This is
an intellectual age. It worships intellect. By intellect, public opinion, the
ruling power of the age, is formed. The Church herself will be judged by
the standard of intellect. Catholics must excel in religious knowledge.
... They must be in the forefront of intellectual movements of all kinds.
The age will not take kindly to religious knowledge separated from secular
knowledge.”96
When Catholic University opened its doors on November 13, 1889,
Ireland’s close friend John Keane, resigned as Bishop of Richmond and
became the University’s first Rector. Keane shared the liberal political
views of Gibbons and Ireland. He defended Catholic membership in the
Free Masonic lodges of the Knights of Labor and was instrumental in con-
vincing the American bishops to send an official delegation to the 1893
World Parliament of Religions.
Another prominent Americanist prelate closely allied with Gibbons,
Ireland, Keane and Hecker was Msgr. Denis J. O’Connell. Gibbons sent
O’Connell to Rome in 1885 to lobby for Catholic University of America.
O’Connell remained in Rome and became the Rector of the North Ameri-
can College. He became famous for his quip, “I am a Catholic, but not a
papist.” 97
As noted earlier, Archbishop (later Cardinal) John McCloskey of New
York was also a confirmed Americanist as was the late Archbishop Martin
Spalding’s nephew, John L. Spalding who was consecrated the first Bishop
of Peoria by Cardinal McCloskey in St. Patrick’s Cathedral in 1877.
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THE RITE OF SODOMY
held dear. In most cases, Rome came down in favor of the Americanist hier-
archy, although not all.
Corrigan and McQuaid were among the most vocal opponents of the
building of Catholic University of America. They believed that the financial
needs of diocesan seminaries should come first, and in any case, they
argued, a Catholic university should not be located in a moral quagmire like
Washington, D.C.
Corrigan and McQuaid also opposed Gibbons and Company on other
political fronts including Catholic involvement in the Knights of Labor
and support for the liberal Republican Party that was especially favored
by Bishop Ireland.
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AMCHURCH — POSING A HISTORICAL FRAMEWORK
The document goes on to discuss matters that had been decided upon
in the preparatory meetings at the Vatican a year earlier that included
improved seminary training and education of the clergy, pastoral rights,
Christian education for all, the importance of Scripture readings in the
everyday life of Catholics, the protection of the Sabbath from creeping
commercialization, avoidance of membership in forbidden and secret soci-
eties, and home and foreign missions.
Again, as in previous pastoral letters, the hierarchy condemned divorce
and remarriage: “In common with all Christian believers and friends of civ-
ilization, we deplore the havoc wrought by the divorce laws of our country.”
So much for the aforementioned compatibility of the “free spirit of our
American institutions” with God’s laws.
After the Third Plenary Council, the American bishops did not meet
again in an official capacity until 1919.
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Pope Leo XIII then turned his attention to the matters that were taken
up at the Third Plenary Council of Baltimore in 1889, beginning with the
issue of the advancement of learning with specific reference to the political
and theological problems at Catholic University of America under the rec-
torship of Father Keane and the American College in Rome under Msgr.
O’Connell. The time had come to clean house.
In approving the original charter of Catholic University in 1889, the
Apostolic See “regarded as the fixed law of the university to unite erudition
and learning with soundness of faith and to imbue its students not less with
religion than with scientific culture,” explained the pontiff.106 But the
Washington university has drifted away from this goal, said the pope, and it
was time to make “the professors and students (as We doubt not they will)
... mindful of Our injunctions, and, shunning party spirit and strife, concili-
ate the good opinion of the people and the clergy.” 107 A more subtle warn-
ing was also delivered to the American clergy at the North American
College in Rome.
Next on the pope’s agenda came the matter of assigning a permanent
Apostolic delegation to the United States in Washington, D.C. Leo XIII had
a long memory.
The Holy Father stated that a legate is not a detriment to the ordinary
power of the bishops, but an asset.108 A papal legate, he explained, is dis-
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AMCHURCH — POSING A HISTORICAL FRAMEWORK
patched by the pontiff “according as the need arises; who supplying his
place, may correct errors, make the rough ways plain, and administer to the
people confided to their care increased means of salvation. He asked that
the American hierarchy subject themselves to “a hearty submission and
obedience to the Church” on this matter.109
Leo XIII then condemned the “deadly pest” of civil divorce and asked
the American bishops to redouble their efforts to rid the nation of plague
that had proven to be “especially hostile to the prosperity of families and
States.” 110 He also urged them to employ the principles on labor enunci-
ated in Rerum Novarum and to be especially solicitous for the spiritual as
well as material needs of the American Indian and Negro population.111
The pope closed his encyclical letter with the traditional Apostolic
Benediction to the American hierarchy and their clergy and people.
Longinqua Oceani dealt the Americanist faction of the hierarchy a
heavy, but not lethal, blow.
Denis O’Connell lost his job at the North American College in Rome and
Keane was removed as the Rector of Catholic University of America, but
with Cardinal Gibbons still at the helm of the American hierarchy neither
man suffered permanent unemployment. Actually, it was quite the opposite.
With the aid of Cardinal Mariano Rampolla del Tindaro in Rome, Keane was
made Archbishop of Dubuque on July 24, 1900. In 1903, Denis O’Connell
was made Rector of Catholic University of America and in 1912 he was
appointed Bishop of Richmond.
Pope Leo XIII Issues Testem Benevolentiae
By the turn of the 20th century, Americanism, which the Apostolic See
had once viewed as a localized nuisance had infected every quarter of the
Church in the United States, due in no small part to Cardinal Gibbons’ epis-
copal power of appointment. By the time of his death on March 24, 1921, he
had consecrated or ordained six archbishops, 24 bishops, and 644 priests.
Moreover, Americanism had spread beyond America’s national borders
and now threatened the Universal Church. The idea that Americanism was
simply a cultural or political passing aberration that presented no danger to
Catholic dogma and beliefs was exposed for the myth that it was.112
Rome was forced to act— again.
On January 22, 1899, almost four years to the day of the publication of
Longinqua Oceani, Leo XIII sent an Apostolic Letter addressed to “Our
beloved son, James Cardinal Gibbons,” on the heresy of “Americanism”
with copies to all 80 bishops of the United States.
Testem Benevolentiae Nostrae — Concerning New Opinions, Virtue,
Nature and Grace, With Regard to Americanism opened by reaffirming the
First Vatican Council’s decree on defending the Deposit of Faith:
For the doctrine of the faith which God has revealed has not been proposed,
like a philosophical invention to be perfected by human ingenuity, but has
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The Papal Letter cited the French translation of the posthumous biog-
raphy of Isaac Thomas Hecker by Paulist Father Walter Elliott with an
introduction by Abbé Felix Klein as the source of a collection of erroneous
opinions that touch not only on Christian living but also on the principles of
Christian doctrine.114
Included in these false opinions, said Leo XIII, is the idea that the
Church must accommodate both her teachings as well as her discipline to
the spirit of the new age in order to attract those outside the Faith. This the
Church cannot and will not ever do, he said, because, “The rule of life laid
down for Catholics is not of such nature that it cannot accommodate itself
to the exigencies of various times and places.” 115
With regard to the new spirit of Pentecostalism popularly attributed to
Father Hecker, Leo XIII condemned the idea that external spiritual direc-
tion is superfluous or simply not useful to souls seeking Christian perfec-
tion “the contention being that the Holy Spirit pours richer and more abun-
dant graces than formerly upon the souls of the faithful, so that without
human intervention He teaches and guides them by some hidden instinct
of His own.” 116 “Yet it is the sign of no small over-confidence to desire to
measure and determine the mode of the Divine communication to mankind,
since it wholly depends upon His own good pleasure, and He is a most gen-
erous dispenser of his own gifts. ... And shall any one who recalls the his-
tory of the apostles, the faith of the nascent church, the trials and deaths of
the martyrs — and, above all, those olden times, so fruitful in saints — are
to measure our age with these, or affirm that they received less of the
divine outpouring from the Spirit of Holiness? ” the pope continued.
Pope Leo XIII also took to task those who seek to “over-esteem” natu-
ral and active virtues at the expense of passive virtues.117
The pontiff saw the “disregard of the angelical virtues, erroneously
styled passive” as a short step “to a contempt of the religious life” and an
attack on religious vows. With an obvious reference to the anti-authority
free spirit that marked Hecker’s view of the religious life, one that would
require no formal vows of poverty, chastity and obedience, Leo XIII
reminded Cardinal Gibbons, the long-time champion of Hecker, that whoso-
ever binds himself to Christ with sacred vows enjoys a greater not lesser
freedom.118
On the subject of new ecumenical trends in preaching that downplay
Catholic truths in order to make conversion appear more palatable, the
pope declared that it was not prudent “to neglect that which antiquity in
its long experience has approved and which is also taught by apostolic
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AMCHURCH — POSING A HISTORICAL FRAMEWORK
From the foregoing it is manifest, beloved son, that we are not able to give
approval to those views which, in their collective sense, are called by some
“Americanism.” But if by this name are to be understood certain endow-
ments of mind which belong to the American people, just as other charac-
teristics belong to various other nations, and if, moreover, by it is designated
your political condition and the laws and customs by which you are gov-
erned, there is no reason to take exception to the name. But if this is to be
so understood that the doctrines which have been adverted to above are not
only indicated, but exalted, there can be no manner of doubt that our vener-
able brethren, the bishops of America, would be the first to repudiate and
condemn it as being most injurious to themselves and to their country. For
it would give rise to the suspicion that there are among you some who con-
ceive and would have the Church in America to be different from what it is
in the rest of the world.
But the true church is one, as by unity of doctrine, so by unity of govern-
ment, and she is catholic also. Since God has placed the center and foun-
dation of unity in the chair of Blessed Peter, she is rightly called the Roman
Church, for “where Peter is, there is the church.” Wherefore, if anybody
wishes to be considered a real Catholic, he ought to be able to say from his
heart the selfsame words which Jerome addressed to Pope Damasus: “I,
acknowledging no other leader than Christ, am bound in fellowship with
Your Holiness; that is, with the chair of Peter. I know that the church was
built upon him as its rock, and that whosoever gathereth not with you,
scattereth.”
We having thought it fitting, beloved son, in view of your high office, that
this letter should be addressed specially to you. It will also be our care to
see that copies are sent to the bishops of the United States, testifying again
that love by which we embrace your whole country, a country which in past
times has done so much for the cause of religion, and which will by the
Divine assistance continue to do still greater things. To you, and to all the
faithful of America, grant most lovingly, as a pledge of Divine assistance, our
apostolic benediction.120
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AMCHURCH — POSING A HISTORICAL FRAMEWORK
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41. The Sacraments are intended merely to recall to man’s mind the ever-
beneficent presence of the Creator.
45. Not everything which Paul narrates concerning the institution of the
Eucharist (I Cor. 11:23–25) is to be taken historically.
47. The words of the Lord, “Receive the Holy Spirit; whose sins you shall
forgive, they are forgiven them; and whose sins you shall retain, they
are retained” ( John 20:22–23), in no way refer to the Sacrament of
Penance, in spite of what it pleased the Fathers of Trent to say.
53. The organic constitution of the Church is not immutable. Like human
society, Christian society is subject to a perpetual evolution.
55. Simon Peter never even suspected that Christ entrusted the primacy in
the Church to him.
58. Truth is no more immutable than man himself, since it evolved with
him, in him, and through him.
59. Christ did not teach a determined body of doctrine applicable to all
times and all men, but rather inaugurated a religious movement adapted
or to be adapted to different times and places.
64. Scientific progress demands that the concepts of Christian doctrine con-
cerning God, creation, revelation, the Person of the Incarnate Word, and
Redemption be re-adjusted.
65. Modern Catholicism can be reconciled with true science only if it is
transformed into a non-dogmatic Christianity; that is to say, into a broad
and liberal Protestantism.
It is clear from even a cursory reading of the Syllabus of Pius X that the
Modernists intended to leave no stone unturned when it came to “restruc-
turing” and “updating” the Church.
On September 8, 1907, Pope Pius X issued his great encyclical Pascendi
Domini Gregis on the Doctrines of the Modernists in which he elaborated
on each of the Modernist propositions condemned in Lamentabili Sane.128
Not only did Pius X dissect the Modernist Movement with surgical preci-
sion, he also affirmed the Church’s universal teachings in each of the areas
under attack by the Modernists. Most importantly, he outlined a strategy
for halting the heresy and preventing its contamination of the Catholic
faithful including a thorough house cleaning of seminaries and universities
in which Modernist doctrines have been promoted.
Pope Pius X attacked the Modernist heretic with his characteristic
candor:
... the Modernist sustains and includes within himself a manifold personal-
ity; he is a philosopher, a believer, a theologian, an historian, a critic, an
apologist, reformer. ... For the Modernist believer ... it is an established and
certain fact that the reality of the divine does really exist in itself and quite
independently of the person who believes it. If you ask on what foundation
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AMCHURCH — POSING A HISTORICAL FRAMEWORK
On November 19, 1907, Pope Pius X issued the motu proprio Praes-
tantia Scripturae, which bound Catholics in conscience to embrace the deci-
sions of the Pontifical Biblical Commission and imposed the penalty of
excommunication on those who contradicted Lamentabili or Pascendi.130
The Holy Father put great emphasis on the special duty of the ordinaries of
the dioceses, heads of religious congregations and rectors of seminaries in
culling Modernists from their midst.
The Pontifical Biblical Institute was established as a university-level
institution under the direction of the Jesuits by Pope Pius X with the Apos-
tolic Letter Vinea Electa on May 7, 1909, as a “center for higher studies for
Sacred Scripture in the city of Rome and of all related studies according to
the spirit of the Catholic Church.” 131
Finally, on September 1, 1910, Pope Pius X ordered the promulgation
of the motu proprio Sacrorum Antistitum, the anti-Modernist oath and a
pledge of fealty to protect the Deposit of Faith that was to be taken by all
those who exercised the holy ministry or who taught in ecclesiastical insti-
tutions, as well as canons, the superiors of the regular clergy, and those
serving in ecclesiastical bureaux. In taking the oath, all bound themselves
to reject the errors that are denounced in the Pascendi and Lamentabili.
Thus, between 1910 and July 1967, when the anti-Modernist oath was
abrogated by Pope Paul VI, all clergy, pastors, confessors, preachers, reli-
gious superiors, and professors in philosophical-theological seminaries
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Firmly embrace and accept each and every definition that has been set forth
and declared by the unerring teaching authority of the Church, especially
those principal truths which are directly opposed to the errors of this day
... sincerely hold that the doctrine of faith was handed down to us from the
apostles through the orthodox Fathers in exactly the same meaning and
always in the same purport. Therefore, I entirely reject the heretical mis-
representation that dogmas evolve and change from one meaning to another
different from the one which the Church held previously... I submit and
adhere with my whole heart to the condemnations, declarations, and all
the prescripts contained in the encyclical Pascendi and in the decree
Lamentabili, especially those concerning what is known as the history of
dogmas ... promise that I shall keep all these articles faithfully, entirely, and
sincerely, and guard them inviolate, in no way deviating from them in teach-
ing or in any way in word or in writing. Thus I promise, this I swear, so help
me God, and these holy Gospels of God which I touch with my hand.133
All of these decrees and actions of Pope Pius X, especially the required
anti-Modernist oath and the establishment of diocesan Committees of
Vigilance, could not have but weighed heavily on the consciences of the
Americanist hierarchy who were actively plotting their own AmChurch
revolution at the very time that the Apostolic See moved to suppress the
Modernist Movement.134
There were cries of “witch hunt” uttered by the Americanists, and
accusations that Pope Pius X had cut off what “little creative scholarship”
existed in the Church.135 Still, as a whole, seminaries in the United States
remained orthodox in matters of doctrine and morals.
538
AMCHURCH — POSING A HISTORICAL FRAMEWORK
Pope Pius X died on August 20, 1914, at the age of 79 just days after the
opening of World War I. He was canonized by Pope Pius XII on May 29,
1954, the only pope in modern times to be so honored.
His successor was Pope Benedict XV, a protégé of Cardinal Rampolla.
Rampolla had chosen Giacomo della Chiesa to be his private secretary
at the Nunciature in Madrid and kept him on after he was recalled to Rome
in 1887.138 Now della Chiesa was pope. Things were looking up after all.
Notes
1 See Gary Potter, “When America was Catholic,” After the Boston Heresy Case
(Monrovia, Calif.: Catholic Treasures, 1995) at
http://www.catholicism.org/pages/americath.htm.
2 Zephyrin Engelhardt, The Missions and Missionaries of California Vol. I
(James H. Barry Co. 1908), 604. Father Juarez had sailed from Sanlucar on
January 15, 1524 and landed at Vera Cruz with his fellow missionaries on May
13, 1524. He was appointed the superior of the mission at Huexotzingo. In
April 1528, Father Juarez was among the 300 Spaniards who put ashore at
Tampa Bay to colonize Florida. The ill-fated expedition of Pánfilo de Narvaéz
struggled northward to Appalachee Bay where five barges were built. The
plan was to follow the coastline westward to Mexico, but a November storm
wrecked the ships somewhere between Galveston Island and the Brazos
River. Eighty survivors were taken in by different bands of Indians most
commonly known as Karankawas. The fate of Bishop Juarez is uncertain
although he most probably died at the hands of hostile Indians. The ruling
pontiff during this period was Pope Clement VII, a de’Medici. See
http://www.bchm.org/Austin/panel2.html for maps.
3 Potter.
4 See the History of the Carmelite Order at
http://www.geocities.com/renewed_carmel/ciach05.html.
5 Potter.
6 Ibid.
7 Apostolic Letter of Pope Leo XIII, Testem Benevolentiae Nostrae —
Concerning New Opinions, Virtue, Nature and Grace, With Regard to
Americanism, January 22, 1899, addressed to James Cardinal Gibbons,
Archbishop of Baltimore. The Pontifical Letter was published in some
diocesan newspapers and magazines in major U.S. cities. The encyclical
is available at http://www.catholic-forum.com/saints/pope0256be.htm.
8 See Dr. Justin Walsh, “Heresy in the Making —The Gesta Dei Per Hibernos
1860 –1889,” Part I, Angelus, at
http://www.sspx.ca/Angelus/2000_January/Heresy_in_the_Making.htm.
Also Solange Hertz, The Star-Spangled Heresy: Americanism — How the
Catholic Church in America Became the American Catholic Church (Santa
Monica, Calif.: Veritas Press, 1992), 23.
9 Hertz, 33.
539
THE RITE OF SODOMY
540
AMCHURCH — POSING A HISTORICAL FRAMEWORK
34 White, 98–99.
35 Ibid.
36 Nolan, Pastoral Letters, Vol. I, 50–65.
37 Ibid., 59
38 Ibid., 126.
39 Ibid., 125.
40 Ibid., 1– 23. See also “The Sacrament of Holy Orders,” in The Catechism of
the Council of Trent, issued by order of Pope Saint Pius V (1566–1572), trans-
lated by John A. McHugh, O.P. and Charles J. Callan, O.P., 14th printing, 1923
edition, reprinted by Tan Books, Rockford, Ill.
41 A.W. Richard Sipe, A Secret World — Sexuality and the Search for Celibacy
(New York: Brunner/Mazel, 1989), 248.
42 The Catechism of the Council of Trent, 323.
43 Ellis, The Catholic Priest, 32.
44 White, 126.
45 Ibid., 129.
46 Ibid., 235.
47 The European model of priestly formation was also applicable to the
development of female religious orders in the United States including the
American Sisters of Charity founded by Mother (Saint) Elizabeth Ann Seton
in 1809 in Emmitsburg, Md. under the auspices of Archbishop Carroll, and
the Missionary Sisters of the Sacred Heart founded by Italian-born Mother
(Saint) Frances Xavier Cabrini who was sent by Pope Leo XIII to assist
Italian immigrants to the United States.
48 Right Rev. Patrick Kelly, D.D. was consecrated first Bishop of Richmond on
August 24, 1820, in Kilkenny, Ireland by John Troy, Archbishop of Dublin.
Bishop Kelly then came to the United States and settled in Norfolk. The
erection of Virginia into a diocese had been premature and was accordingly
opposed by Archbishop Maréchal, the Archbishop of Baltimore. Less than
two years later, Bishop Kelly was sent back to Ireland where he was
appointed to the See of Waterford and Lismore, and the Holy See appointed
Archbishop Maréchal administrator of the diocese. Nineteen years passed
before Rev. Richard Vincent Whelan, D.D., was consecrated the second
Bishop of Richmond. As for John England, on September 21, 1820, one month
after he had consecrated Patrick Kelly a bishop, Archbishop Troy of Dublin
consecrated England the first Bishop of Charleston. England managed to hold
on to his appointment, but not without much controversy and resentment on
the part of other American bishops. See
www.newadvent.org/cathen/13050a.htm and
http://www.newadvent.org/cathen/03630a.htm.
49 Bishop John England’s unbridled Americanism earned him the resentment of
many traditionalist bishops. Bishop England publicly stated with regard to the
U.S. Constitution, “Let the Pope and the Cardinals and all the powers of the
Catholic world united make the least encroachment on that Constitution, we
will protect it with our lives. Summon a General Council— let that Council
interfere in the mode of our electing but an assistant to a turnkey of a prison
— we deny the right, we reject the usurpation.” See Presidential candidate
Alfred E. Smith’s remarkable, “Letter to the Editor” at
http://www.theatlantic.com/issues/27may/smith.htm.
541
THE RITE OF SODOMY
542
AMCHURCH — POSING A HISTORICAL FRAMEWORK
manner that one or even many bishops could fall into error, but “infallibility”
or “the privilege of inerrancy” continued to reside “in the body of the
bishops, under the presidency of the Roman Pontiff.” See Francis P. Kenrick,
Theologia Dogmatica, Vol. 1. (Baltimore: J. Murphy, 1858), 227– 228.
66 Rev. Michael V. Gannon, “Before and After Modernism: The Intellectual
Isolation of the American Priest,” in The Catholic Priest in the United States —
Historical Investigations, ed. John Tracy Ellis (Collegeville, Minn.: Saint John’s
University Press, 1971), 308.
67 In the post Civil War era, Archbishop Kenrick demonstrated his concern for
the welfare of emancipated slaves including the more than 16,000 Catholic
Negroes in his own diocese by building them parochial schools, orphanages,
and churches. In 1828, the Sulpician Father Jacques Joubert founded a house
for the Negro Oblate Sisters of Providence and in the early 1870s members of
the Josephite Order from Mill Hill College, England were brought into the
diocese to minister to special needs of the Negro population. See Russell on
the Archdiocese of Baltimore at
http://www.newadvent.org/cathen/02228a.htm.
68 For information on the doctrine Extra Ecclesiam Nulla Salus see
http://www.acts1711.com/nulla.htm.
69 Pastoral Letter, October 21, 1866 issued by the Second Plenary Council of
Baltimore. See Nolan, Pastoral Letters, Vol. I, 185–208.
70 Pope Pius IX’s Syllabus of Errors issued on December 8, 1864 at
http://www.ewtn.com/library/PAPALDOC/P9SYLL.HTM. See also A. Haag,
“Syllabus” transcribed by Douglas J. Potter, which covers the Syllabus of Pope
Pius IX and Saint Pius X at
http://www.newadvent.org/cathen/14368b.htm. The full title of the document
is “A Syllabus containing the most important errors of our time, which have
been condemned by our Holy Father Pius IX in Allocutions, at Consistories,
in Encyclicals, and other Apostolic Letters.” Pius IX was beatified by Pope
John Paul II on September 3, 2000. According to Monsignor Carlo Liberati of
the Vatican’s Congregation for the Causes of Saints, when Pius IX’s tomb was
opened for inspection, his body was found to be incorrupt.
71 Thomas W. Spalding, Martin John Spalding: American Churchman
(Washington, D.C.: Catholic University of America, 1973), 242–243. That the
Syllabus most certainly did apply to the United States is evident in the
language of the October 21, 1866, Pastoral Letter that condemned the
granting of civil divorce and remarriage by the state in violation of Church
laws governing the indissolubility of the marriage bond.
72 Ibid.
73 Ibid.
74 See Hertz, 153. Hertz quotes a Roman cleric using the pseudonym
“Romanus” in a letter in London’s Contemporary Review shortly after the
publication of the Syllabus. Romanus captured Spalding’s mindset perfectly
when he wrote: “Liberal Catholics are not so foolish as to expect authority to
retract any of its past decrees; the dexterity of the theologians will always be
amply sufficient to prove for convincing reasons that a given embarrassing
decision is entirely contrary to what was previously supposed or accepted, or
even contrary to what appears to be its true meaning ... there are probably
few ex cathedra decrees which cannot be disposed of one by one or the other
procedure.”
543
THE RITE OF SODOMY
544
AMCHURCH — POSING A HISTORICAL FRAMEWORK
545
THE RITE OF SODOMY
546
AMCHURCH — POSING A HISTORICAL FRAMEWORK
547
THE RITE OF SODOMY
548
THE HOMOSEXUAL COLLECTIVE
Chapter 11
549
THE RITE OF SODOMY
550
THE BISHOPS’ BUREAUCRACY AND THE HOMOSEXUAL REVOLUTION
Although Ryan always insisted that his own Progressivist leanings were
strictly in line with Catholic social doctrine as enunciated by Pope Leo XIII
in Rerum Novarum On Capital and Labor, this was not so, especially in such
areas as state intervention.13
Ryan saw no conflict between the Church’s moral and social teachings
and the Progressivist campaign to erect “a regulatory and welfare state
capable of furthering the cause of social justice,” said McShane.14 He also
noted that Ryan was heavily influenced by the “Social Gospel Movement”
of liberal Protestantism that proclaimed salvation was not an individual
achievement but a corporate one based on social justice, a precursor of
liberation theology.15
According to McShane, “... his intellectual background made Ryan a dou-
ble revisionist: as a Progressive he insisted on redefining the meaning of
the republic’s founding documents; and as a Progressive he was led to read
Leo XIII from a distinctly American point of view,” that is, his writings
expressed the “spirit” of Pope Leo’s writings not necessarily the writings
themselves.16
Ryan’s “Program of Social Reconstruction” that the War Council’s
Administrative Committee pawned off as their own, opened with refer-
ences to the opinions of English Fabian Socialist Mr. Sidney Webb and a
sundry of other non-Catholic opinions on the issue of labor.17 The docu-
ment then endeavored to tackle a host of post-war social/economic issues
related to employment, housing for workers, raising the minimum wage,
the rights and duties of labor and employers.
Although the document had been privately opposed as a “neo-Socialist
and/or Communist” program by traditionalists within the American hierar-
chy like Cardinal O’Connell of Boston, the publication of the document by
the NCWC’s Administration Board made it a fait accompli.18
The significance of this achievement was not lost on McShane who
astutely observed, “... the liberals seemed to have captured the American
Catholic Church and chartered a new course for her.” 19
Further, by the time of his death in 1945, Ryan, dubbed the “Right
Reverend New Dealer” because of his unabashed support for Franklin D.
Roosevelt’s Administration, had influenced a whole generation of Catholic
priests at Catholic University of America and other Catholic institutions
of higher learning in favor of his doctrines of social and economic
Progressivism.
551
THE RITE OF SODOMY
action Pope Benedict XV’s call for peace and justice and to set the agenda
for the upcoming annual bishops’ meeting.
Father Burke successfully maneuvered to get his plan for an updated
NCWC on the September agenda. He was aided by the fact that on April 10,
1919, Pope Benedict XV gave the American hierarchy permission to organ-
ize a new episcopal bureaucracy.20
On September 24, 1919, nearly 100 bishops of the United States assem-
bled for their annual meeting at Caldwell Hall at Catholic University with
Cardinal Gibbons presiding.
Cardinal Gibbons laid out his “national idea,” that is Burke’s plan, for
transforming the old NCWC into a new prototype Church organization
that would build on the Catholic power base created by the War Council.
Bishops Muldoon and Schrembs who had served on the old NCWC’s
Administrative Board as well as on the ad-hoc Committee on General
Catholic Interests and Affairs argued in favor of the reorganization.
Gibbon’s three-point plan called for an annual meeting of the American
bishops; the formation of an episcopal consultative body to express com-
mon hierarchical concerns and policies and act as an intermediary with
Rome when necessary; and the creation of a permanent secretariat to exe-
cute the collective will of the American bishops.
That the Americanist-minded bishops had continued to correspond with
one another and plot their new strategies for the creation of AmChurch,
20 years of papal warnings and proscriptions not withstanding, was made
clear early in the meeting when one of their own, the controversial Bishop
Denis O’Connell of Richmond, was elected recording secretary. It was a
seemingly minor but highly symbolic action that signaled a new phase of
the Americanist/Modernist battle for control of the Catholic Church in the
United States.
Opposition to Gibbon’s proposal for the creation of a permanent Church
bureaucracy in Washington, D.C. was led by Cardinals William O’Connell of
Boston and Dennis Dougherty of Philadelphia.
Cardinal O’Connell, well known for his pro-Roman loyalties and close
ties with the Apostolic See, once described American Catholicism as a com-
bination of “Democracy, Presbyterianism, and Congregationalism.” 21
Bishop Charles McDonnell of Brooklyn, like Bishop Nilan before him,
correctly assessed the dangers inherent in the new bureaucratic structure,
when he stated that such an organization conflicted with canon law and
threatened to interfere with the jurisdiction of bishops in their own dio-
ceses.22 He also charged that the powers of the NCCW far exceeded the
authority of the pope.23
Nevertheless, the majority of bishops, having been favorably impressed
by the old War Council’s political achievements that had resulted in an
increase in the prestige, political power and influence of the American hier-
archy in the nation’s capital, voted to approve the plan. Cardinal Gibbons
552
THE BISHOPS’ BUREAUCRACY AND THE HOMOSEXUAL REVOLUTION
553
THE RITE OF SODOMY
The assumption that the best interests of the Church and of America
and its culture and institutions “went hand in hand” provided the basis for
what was essentially “a new American ecclesiology, using the figure of the
Mystical Body to portray the church in the United States as a living organ-
ism, thriving on a blend of Roman and American nutrients, and being
directed by the NCWC to make a positive contribution to American life,”
McKeown concluded.34
554
THE BISHOPS’ BUREAUCRACY AND THE HOMOSEXUAL REVOLUTION
gating and helping to enforce Catholic morality, family life, and parental
rights, especially with regard to the dual evils of civil divorce and birth
control which had become a growing threat to the sanctity and stability of
marriage and family life in America.
In these matters, the NCWC’s Family Life Bureau within the Depart-
ment of Social Development simply reflected the overwhelming support for
traditional Catholic morality by the American hierarchy during the first half
of the 20th century.
For example, in their Pastoral Letter of 1919, the American bishops un-
equivocally condemned conjugal onanism, that is, birth control, both as a
private practice and as a eugenic tool of population control:
... The selfishness which leads to race suicide with or without the pretext of
bettering the species, is, in God’s sight, “a detestable thing.” It is the crime
of individuals for which, eventually, the nation must suffer. The harm which
it does cannot be repaired by social service, nor offset by pretending eco-
nomic or domestic advantage. On the contrary, there is joy in the hope of off-
spring, for “the inheritance of the Lord are children; and His reward, the
fruit of the womb.” The bond of love is strengthened, fresh stimulus is given
to thrift and industrious effort, and the very sacrifices which are called for
become sources of blessing.35
555
THE RITE OF SODOMY
propaganda that sought to restrict the population of the United States and
they encouraged Catholics to follow the large family ideal:
... Our country, so rich in resources, can support comfortably many times its
present population. As a matter of fact, the sparseness of the population is
one of the reasons for the severity and the long continuance of our present
depression. It must be remembered that children, and especially large fam-
ilies, constitute in themselves great wealth. May our Catholic families
courageously and with firm trust in God reject the modern paganism, and
seek the priceless riches of large, happy, and blessed families! 39
The NCWC—1941–1961
In the early years of the NCWC, even though the organization’s annual
bishops’ meetings were purely voluntary, the majority of American bishops
believed that it was in their interest to attend them. Further there were a
number of occasions when the existence of the new bureaucracy proved to
be a boon to the hierarchy as it enabled the bishops to speak with one voice
on critical matters of national and international concerns. Such was the case
in the mid-1920s when Mexican dictator Plutarco Elias Calles (1924–1928)
reinstituted the anti-clerical laws of 1917 and began a four-year war to erad-
icate the face of Catholicism from Mexico.40
Over time, the majority of bishops came to accept the role of the NCWC
in the life of the Church in America. This was evident by the fact that in
1922 when the Apostolic See issued a papal decree disbanding the NCWC,
the edict was rescinded by Rome after a petition signed by 80 American
bishops supporting the NCWC was presented to Vatican officials.41
On a practical level, however, there is no question that the NCWC was
perceived by federal officials and Catholics and non-Catholics alike as the
official voice of the Catholic Church in America.
After the death of Cardinal Gibbons in 1921 and Father Burke in 1936,
the new episcopal powerhouses of major archdioceses such as the Arch-
diocese of Chicago under George Cardinal Mundelein (1915–1939), the
Archdiocese of New York under Francis Cardinal Spellman (1939–1967),
and the Archdiocese of Detroit under John Cardinal Dearden (1958–1980)
tended to overshadow the importance of the NCWC.
However, public policy statements issued either directly by the Ameri-
can bishops following their annual November meetings in Washington,
D.C., or those issued by the NCWC Administrative Board during the
interim period, continued to be drafted by the NCWC Social Action Depart-
ment. Thus, the NCWC still managed to leave its imprint on Church
policies and programs.
556
THE BISHOPS’ BUREAUCRACY AND THE HOMOSEXUAL REVOLUTION
557
THE RITE OF SODOMY
However, the document also noted that the Constitution prohibited the fed-
eral government from “interfering in any way with any religious institution
or with the freedom of the individual in the practice of the religion of his
conscientious choice.” 44
The problem, of course, was that the Leviathan Secular State did not
keep its part of the bargain. It was intent on seeking a monopoly in the field
of education. It advanced a secular morality apart from religion.
State-sanctioned divorce had increased family disintegration.
And the federal government, beginning with the Franklin D. Roosevelt
Administration, had declared itself to be the final arbitrator of sexual moral-
ity by using tax-funds to promote and finance domestic and foreign birth
control programs and condom distribution in the military.45
On November 16, 1958, in a “Statement on the Teaching Mission of the
Catholic Church,” the American bishops restated their concerns in these
areas of American life.46
One year later, they followed up with “Explosion or Backfire,” that out-
lined the American bishops’ opposition to contraception, abortion and ster-
ilization as methods of family limitation and as means of domestic and for-
eign population control programs.47
In the strongly worded statement the hierarchy said that they were in
favor of positive programs of social and economic development, immigra-
tion, and increased food production to alleviate demographic imbalances.
However, they denounced the movement to “stampede or terrorize the
United States into a national or international policy inimical to human dig-
nity ... For the adoption of the morally objectionable means advocated to
forestall the so-called ‘population explosion’ may backfire on the human
race,” the American bishops concluded.48
The bottom line of their 1959 statement, the last of its kind, was that
United States Catholics would not support “any public assistance, either
at home or abroad, to promote artificial birth prevention, abortion, or
sterilization whether through direct aid or by means of international
organizations.” 49
558
THE BISHOPS’ BUREAUCRACY AND THE HOMOSEXUAL REVOLUTION
This tragic breakdown within the NCWC on family life issues and sex-
ual morality mirrored the breakdown in opposition to birth control and pop-
ulation control among key American prelates including Cardinals Spellman
of New York, Cushing of Boston, Meyer of Chicago, Dearden of Detroit and
Krol of Philadelphia, each of who made their own private “arrangements”
to accommodate State-sponsored birth control programs.51
Spellman and Cushing and many other American prelates were greatly
influenced on the matter of birth prevention as public policy by John
Courtney Murray, SJ, who had become the principle architect of Church-
State affairs for the NCWC and who later attended the Second Vatican
Council as Cardinal Spellman’s personal peritus where he (Murray) cham-
pioned the cause of “religious freedom.” 52
Father Murray publicly attacked the Comstock Law which prohibited
the distribution of contraceptives, (thereby preventing Planned Parenthood
and Company from opening up birth control centers), saying such laws
made “a public crime out of a private sin,” confused “morality with legal-
ity,” and were “unenforceable without a police invasion of the bedroom.” 53
Murray’s reasoning eventually paved the way for the “constitutional right
to privacy” and the Supreme Court decisions of Griswald v. Conn. (1965) on
birth control and later Roe v. Wade (1973) on abortion.
Another factor in the weakening of the NCWC on the matter of birth
control and population control was the pressure from major Catholic insti-
tutions of higher learning such as the University of Notre Dame, Catholic
University of America and Georgetown University that had received mas-
sive infusions of money from the Rockefeller, Ford and Carnegie Founda-
tions and were seduced into promoting Malthusian policies and programs at
home and abroad.
It was the ill-fated “Beasley Affair” of 1965 that finally brought the issue
of government birth control programs to a head at the NCWC.54
Dr. Joseph Beasley of Tulane University in New Orleans, a birth control
zealot with international ambitions wanted to start a birth control program
for black welfare recipients in the northern counties of Louisiana. He
was stymied, however, by state laws prohibiting the distribution of contra-
ceptive information. He also had to contend with the powerful Catholic
Church in Louisiana and the explosive charge of “black genocide” by black
leaders.55
However, much to Beasley’s relief, within weeks, he was able to nego-
tiate a deal with Church officials and New Orleans Family Life officials that
would permit him to begin tax-financed birth control services to low-
income residents of the state —programs that were almost totally depend-
ent on the abortifacient IUD and the “Pill.” 56
The negotiations took place at the swank Petroleum Club in Shreveport
where Beasley hammered out conditions under which he would conduct his
birth control program with Msgr. Marvin Bordelon, who had been author-
559
THE RITE OF SODOMY
ized by Cardinal John Cody of Chicago to cut the deal for the bishops of the
Catholic dioceses of Louisiana.57 Beasley was not seeking the Church’s
blessings for his birth prevention program— just the promise of “non-inter-
ference.” 58
In June 1967, Bordelon left the Louisiana Archdiocese to head the
USCC’s new Department of International Affairs where he used his influ-
ence to convince the American hierarchy and the U.S. Congress that the
concept of national sovereignty was an antiquated idea and a hindrance to
world peace.59 In 1972, Bordelon left the priesthood.60
As for Beasley, in less than ten years, he had pyramided his Family
Health Foundation (FHF) into a $62 million empire with over 100 federally
funded birth control clinics statewide.61 The FHF received accolades from
every imaginable quarter as “the No. 1 success story” of the birth control
movement, including the praise of National Catholic Family Life Director,
Father James T. McHugh.62
In 1973, however, a General Accounting Office audit and a lengthy gov-
ernment investigation of the FHF confirmed Beasley’s alarming record of
political corruption. In the spring of the following year, federal marshals
surrounded the FHF headquarters in New Orleans and the foundation was
placed in federal receivership.63
Federal charges against Beasley included multiple counts of conspiracy
to commit fraud, obstruction of justice, witness tampering, mail fraud,
together with misappropriation of many thousands of dollars of federal
“family planning” funds that included illegal payments for liquor bills, pri-
vate plane junkets, and political campaign contributions. Eugene Wallace,
an FHF official who turned states evidence, testified that Beasley had
threatened to kill him with a shotgun if he (Wallace) took the stand against
him! 64 And while the Anti-Life Establishment deserted Beasley like rats
fleeing a sinking ship, volunteer lawyers from “Catholic” Loyola’s New
Orleans School of Law handled his appeal.65
Thanks to Cardinal Cody, all of the American bishops were dragged into
the Beasley quagmire.
All were treated to a double whammy when Beasley joined John D.
Rockefeller III, Chairman of the Commission on Population Growth and the
American Future, at a press conference in 1972 where Beasley called for
universal, tax-subsidized abortion.66
Beasley later acknowledged that his “deal” with Church officials was
part of his threefold strategy of getting so-called “family planning” in first,
and then following it up with sterilization and abortion.67
By the end of the 19th century the American bishops had already lost
their first great moral battle in the United States against civil divorce and
remarriage.
By the time the Second Vatican Council opened in 1962, the American
bishops’ collective resistance to contraception, abortion, sterilization and
560
THE BISHOPS’ BUREAUCRACY AND THE HOMOSEXUAL REVOLUTION
561
THE RITE OF SODOMY
the Second Vatican Council in the decree Christus Dominus The Pastoral
Office of the Bishops that was promulgated by Pope Paul VI on October 28,
1965.68
Joseph Cardinal Ratzinger, Prefect of the Congregation for the Doctrine
of the Faith, who was an important player in the Vatican II Revolution, has
described the creation of episcopal conferences with definitive legislative
functions as “a new element in the ecclesiastical body politic,” stating that
they formed “a link of a quasi-synodal kind between the individual bishops
and the pope.” 69 “A synodal element has thus been inserted into the struc-
ture of the Church as a permanent factor and a new function has thereby
accrued to the body of the bishops,” he concluded.70
As restructured by the prominent management-consulting firm of Booz,
Hamilton, and Allen, the American episcopal conference was divided into
two parts — the National Conference of Catholic Bishops (NCCB) whose
membership was limited to the American hierarchy and which represented
the canonical arm of conference, and the United States Catholic Conference
(USCC), a civil corporation with no juridical standing that became the pub-
lic policy and political/lobbying arm of the conference.71
The NCCB functioned through a new vast bureaucratic maze that
included a General Assembly, an Administrative Committee of 48 mem-
bers, several executive-level committees, and more than 40 standing and
ad hoc committees. The designated purpose of the NCCB was to provide an
episcopal forum for the sharing of ideas and concerns on matters affecting
the Church in America and to serve as a vehicle for the united expression
of the will of the American bishopric.
The staff of the USCC was made up of a large army of Church bureau-
crats — priests, religious, and laymen. It had its own Administrative Com-
mittee and the same executive level committees served both the NCCB
and the USCC. The designated purpose of the USCC was to provide the
organizational structure and the resources necessary for carrying out the
programs and policies of the collective will of the American bishops.
The National Catholic News Service (NC News Service) operated out of
the USCC office and functioned as the major source of information for
diocesan papers throughout the United States.
The two key positions within the newly established NCCB/USCC
went to Archbishop John Dearden (later Cardinal) of Detroit, the leader
of the powerful liberal wing of the nascent AmChurch, who was elected
the NCCB’s first President, and to the newly ordained Bishop Joseph
Bernardin who was selected by Dearden to be the first General Secretary
of the USCC.
The young Bernardin was the bright, ambitious protégé of Archbishop
Paul Hallinan of Atlanta. He was also, to quote Bernardin’s future nemesis,
Dominican Father Charles Fiore, “a flaming homosexual.” 72
562
THE BISHOPS’ BUREAUCRACY AND THE HOMOSEXUAL REVOLUTION
Of the two positions, the latter was the most critical since the General
Secretary oversaw the day to day operations of the USCC and coordinated
the affairs between the NCCB and USCC.
The NCCB/USCC became an ideal haven for many ambitious clerics,
including homosexuals like Bernardin, who preferred a career as an admin-
istrator/bureaucrat to that of the vocation of parish priest.
Of the ten presidents of the NCCB who served between 1966 and 1998,
only three, Archbishop Joseph Bernardin, Archbishop John May of St. Louis
and William Cardinal Keeler ever served as pastors, and even these served
only for a very brief time.73 Among the Presidents of the NCCB, three were
seminary rectors — John Cardinal Dearden, Archbishop John R. Quinn and
Archbishop John R. Roach.
For many career-orientated priests the NCCB/USCC became the step-
ping stone to power in AmChurch. Among the key NCCB/USCC staffers
who were raised to the episcopacy were Joseph Cardinal Bernardin, William
Cardinal Baum, Bernard Cardinal Law, Archbishop Francis Hurley, Bishop
Raymond Lucker, Bishop William McManus and Bishop James T. McHugh.
Also, the NCCB Standing Committee on the Selection of Bishops pre-
pared an annual list of suitable candidates for the American bishopric that
the Holy See could select from.74
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the USCC lobbyists that a positive vote on the Title X funding was now
acceptable.82
Yet, it was evident to any clear-thinking Catholic that the Dingell Amend-
ment to Title X (PHS) was not only worthless, it was positively dangerous
to the health and welfare of the nation, and to the life of unborn children in
particular.
First, because the language of the amendment was regulatory not pro-
hibitory. It was only a “qualified” anti-abortion amendment. It did not pro-
hibit abortion across the board but only “abortion as a method of family
planning.” 83 Thus funding for abortions for reasons of “health,” rape, incest
or eugenic considerations was not prohibited. Further, the measure did not
prohibit the funding and promotion of well-known abortifacients such as
the “Pill,” Norplant, or the IUD.
Second, the Dingell Amendment did not prohibit the use of Title X funds
to research and develop new chemical, mechanical and surgical methods
of abortion— a provision that was hidden in the bill under the euphemism
“population research.”
Third, federal family-planning funds (that were illegally used to attract
matching grants from foundations and corporations) and funds for abortion
services and programs from private sources, (the same foundations and
corporations) were freely commingled with one another making any
meaningful audit, monitoring or enforcement of the Dingell Amendment
impossible.
Fourthly, and most importantly, the entire multi-billion anti-life package
would be administered (and policed) by the Anti-Life Movement with the
criminal connivance of federal family planning offices directed and staffed
by anti-life bureaucrats.
That the NCCB/USCC legal staff was fully aware of these anti-life
realities when they (actually Msgr. McHugh) drafted and lobbied for the
passage of the Dingell Amendment is a given. Further, having engineered
this anti-life debacle, there is no evidence that any of the NCCB/USCC’s
legal staff was assigned the task of monitoring Title X funding.
The elite corps of NCCB/USCC clerical bureaucrats and laymen who
shaped the American bishops’ policies and programs from 1966 on, viewed
the authentic teachings of the Church on family life and sexual morality
(including opposition to homosexuality) as a barrier to the implementation
of the conference’s overall liberal legislative agenda. Therefore, where
there has been a conflict between the two, as there frequently was, the
latter always took precedence over the former.84
There was also another important factor at work in influencing the
NCCB/USCC bureaucracy and liberal-minded bishops in favor of contra-
ception, abortion and sterilization both as a private choice (based on freedom
of conscience) and as official federal policy. That factor was the appointment
of homosexual clergy and laymen to key positions at the NCCB/USCC.
565
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566
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567
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Bishop Rausch referred the young man for drug counseling to fellow-
pederast Rev. William T. Byrne who worked at the Tucson Chancery office.
The relationship quickly turned sexual.
Then Rausch introduced O’Connor to Msgr. Robert Trupia, known as
“chicken hawk” among the priests of the Tucson Diocese.98 Trupia’s sex-
ual repertoire included oral and anal penetration of altar boys after they
served Mass for him.99
Initially, O’Connor said, Trupia helped him kick his drug habit. However,
during the last stages of his recovery, the priest took O’Connor to St. John’s
Seminary in Camarillo, Calif. in the Los Angeles Archdiocese and also
started a sexual relationship with him.100
When the two men returned to Tucson, Trupia arranged for O’Connor
to get a job at the Chancery. Bishop Francis J. Green had resigned and
Manuel Duran Moreno, an auxiliary from Los Angeles had been named
Green’s successor.
Bishop Rausch died suddenly in May 1981 from a massive heart attack,
so he was out of the picture.
Trupia knew Rausch’s replacement, Bishop Thomas J. O’Brien, posed
no threat to him as O’Brien, the former Chancellor and Vicar General for
the Phoenix Diocese from 1969 to 1979, had spent much of his career mak-
ing the Dioceses of Tucson and Phoenix safe for clerical predatory ped-
erasts like Trupia and Rausch.
Unfortunately for Trupia, his use of St. John’s Seminary as a private
male bordello had backfired and Bishop Moreno was informed by semi-
nary officials that Trupia had been visiting the seminary with young men
from the outside and sleeping with them. Moreno assured them nothing
illicit was going on.
In the meantime, back at the Tucson Chancery, the troubled O’Connor,
finally told both Bishop Moreno and retired Bishop Green about his past
sexual relationship with Bishop Rausch, Trupia and Byrne. They convinced
him to be silent on the matter to “prevent scandal,” and in return Moreno
gave the barely literate, non-Catholic O’Connor a full-time position on the
marriage tribunal as apparitor or arm of the bishop, along with a three
month paid vacation.101 Six years later, in 1988, the disillusioned O’Connor
left the Tucson Diocese. He went into the auto repair business and joined
the Homosexual Collective.102
That same year, Bishop Moreno was informed, most likely by Arch-
bishop Roger M. Mahony of the Archdiocese of Los Angeles and an alum-
nus of St. John’s Seminary, that Trupia was banned from the seminary
permanently. This time Moreno picked up on the warning. Trupia was
shipped off to Catholic University in Washington, D.C. on a three-year
scholarship to pursue a degree in canon law.
When Trupia returned to Tucson in April 1992, Moreno, now fully clued
into the priest’s long record of sexual molestation that included the oral
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THE BISHOPS’ BUREAUCRACY AND THE HOMOSEXUAL REVOLUTION
penetration and ritualized sodomy of altar boys who had served at his
Masses, attempted to put Trupia on administrative leave, but Trupia
refused.103
At this point Trupia tried to blackmail Bishop Moreno by threatening to
make public the details of the late Bishop Rausch’s homosexual sex life, but
that didn’t work. Faced with a suspension, Trupia took his case to Rome and
in 1997 won a favorable judgement from the Congregation for the Clergy
headed by Cardinal Darío Castrillón Hoyos. As of December 2003 his final
clerical status has not as yet been determined.
On January 29, 2002, the Tucson Diocese settled 11 sex abuse lawsuits
filed by sixteen plaintiffs for an estimated $14 million. Named in the suits
were Monsignor Trupia, Father Byrne who had died in 1991, Fr. Pedro
Luke, a Canadian who worked in the Tucson Diocese and died in prison
while serving a sentence for sexual assault, and Fr. Michael Teta, a religious
in the Tucson Diocese whose case, like Trupia’s, was also on appeal in
Rome.
On September 20, 2004, Bishop Gerald F. Kicanas, a protégé of Joseph
Cardinal Bernardin who was installed as the new Bishop of Tucson on
March 7, 2003, filed for bankruptcy under Chapter 11 citing costs of settle-
ments for clerical sex abuse cases.
569
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570
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571
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the pious practices of the past that served as armor for priests and religious
in the arena of spiritual warfare. Our Lady and Her Rosary were said to
inhibit the new ecumenical spirit of the age. Out they went.
The massive restructuring of seminary life and priestly formation in the
United States that followed the Second Vatican Council only appeared to
have occurred overnight. In fact, the “reformers” had anticipated Vatican II
by more than 30 years.
In the early 1960s, in anticipation of the liberalization of seminary life,
Joseph Cardinal Ritter of St. Louis, a Council enthusiast, had already forged
ahead with a new bold plan for renovating life at Kenrick Seminary:
Kenrick’s Vincentian rector Nicholas Perich and the faculty devised a sim-
ple internal rule that ended most of the personal restrictions of classic sem-
inary life. Gone were the rules enforcing periods of silence, prohibitions of
visiting private rooms, and bells for most activities. The intended effect was
to give seminarians responsibility for planning their own time outside of
required common activities, such as classes, meals and liturgy. The new
house rules preceded the longer process of curriculum change and the
process of obtaining accreditation.111
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THE BISHOPS’ BUREAUCRACY AND THE HOMOSEXUAL REVOLUTION
II period and who could not bring themselves to reconcile the radical
changes to the Mass and the priesthood.
Many a young seminarian like Fritscher must have felt a sense of
betrayal and disgust that prompted them to leave the seminary and turn
their back on ordination, homosexual inclinations aside.
There is one unforgettable line from Fritscher’s biography of his friend
and lover Robert Mapplethorpe that reflects this sense of frustration. One
day, Fritscher said that Robert, and Camille O’Grady, a “fag hag” and enter-
tainer who performed for “gay” male audiences, went to see a Mass, “just
to see what a mess they made out of it.” 116
In the seminary classroom, the twin evils of situation ethics and rela-
tivism, that deny the natural law as an absolute, and reduces morality to
a purely subjective judgement that an individual makes about his own
action, were introduced into the curriculum.117 The conscience of the nar-
cissistic self had become a rule unto itself.118
Seminary classes were exposed en masse to the latest in secular psy-
chological indoctrination via small encounter groups and sensitivity train-
ing sessions designed to free the individual from all inhibitions that pre-
vented him from becoming a fully autonomous person a la Carl Rogers.119
In keeping with the Reichian principle of sexualization as a prelude to anni-
hilation, Rogers had rediscovered that sex was a powerful weapon in wean-
ing people away from religion.120 Like Reich, he was able to convince many
seminarians, priests and religious that “sexuality [not religion or God] is
the center around which revolves the whole of social life as well as the
inner life of the individual.” 121
Prior to the 1960s, the vast majority of young men who applied for
admission to the seminary were virgins. After the heyday of the “sexual
revolution” that was built on Kinseyian theories, the young men who pre-
sented themselves as candidates for the priesthood were no longer so.122
Today, a policy of compulsory testing for sexually transmitted diseases
including AIDS has been instituted by a significant number of dioceses and
religious orders.123
The reader should note that the “sex research” of Alfred C. Kinsey and
the “phenomenological-experimental-existential” approach of Carl Rogers
that wrought such havoc in Catholic seminaries and the priesthood in
the 1950s and 1960s were funded by the same source — the Rockefeller
Foundation.124
In doing away with the ancient rule that prohibited “particular friend-
ships,” a rule that dated back to the Desert Fathers and was enforced by the
heads of great religious orders including Saint Dominic and Saint Teresa of
Avila, seminary officials opened their charges up to the possibility of sexual
seduction by predatory homosexual clergy in positions of authority at the
seminary.
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574
THE BISHOPS’ BUREAUCRACY AND THE HOMOSEXUAL REVOLUTION
575
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576
THE BISHOPS’ BUREAUCRACY AND THE HOMOSEXUAL REVOLUTION
577
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578
THE BISHOPS’ BUREAUCRACY AND THE HOMOSEXUAL REVOLUTION
579
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The Star was not the first national paper to cover the issue of AIDS in
the Catholic priesthood, but it nevertheless received a remarkable degree
of national and international coverage.164
Thomas reported that at least 300 priests have died of AIDS/HIV com-
plications since 1987, a rate at least four times that of the national death
rate from AIDS among the general U.S. male population. Richard Sipe who
was interviewed for the series, said he believed that the number of Catholic
clerics who had died of AIDS was closer to 750, and New Jersey psychia-
trist Dr. Joseph Barone put the number at 1000, nearly 11 times the rate of
the general population.165
Thomas stated that the number of priests who are living with AIDS/
HIV was also in the hundreds.166
The primary means of contraction of AIDS by Catholic clerics was
reported by at least three interviewees to be homosexual acts (sodomy),
although as in the case of Bishop Moore, intravenous drug use by homo-
sexual priests may play a secondary role.167
According to Thomas, in almost all cases priests and religious dying
and living with AIDS/HIV were well-treated by their bishops and religious
superiors as long as they were willing to keep silent about their condition.
Tensions broke out, however, when homosexual priests went public with
their illness.
The Star series indicated that falsification of death certificates by Church
authorities for Catholic clerics who died of AIDS was the rule rather than
the exception especially in the early days of AIDS.
Farley Cleghorn, an epidemiologist with the Institute of Human Virol-
ogy in Baltimore, reported that in 1982 when he saw his first priest who had
died of AIDS, he did not put AIDS on the death certificate because they
(presumably Church officials) did not want the information made public.168
Although it is a crime to falsify a death certificate, Cleghorn said, there are
no auditing procedures, and one can get around it by listing “a terminal
event such as the stopping of the heart and cessation of respiration.” 169 He
said he had treated about 20 priests and religious-order brothers with
AIDS, all of whom had kept it a secret.170
Reporters for the Star series indirectly confirmed the presence of cler-
ical homosexual networks within dioceses and religious orders in which
“gay” clerics paired off with one another rather than/or in addition to
obtaining sex partners from the outside.
The Rev. John Keenan, who ran Trinity House, an outpatient clinic in
Chicago for priests, reported that one priest he treated for AIDS had
infected eight other priests.171 Sipe also reported one case in which it was
necessary to notify 20 priests that they had been exposed to AIDS by pri-
mary or secondary sexual contact from a single AIDS infected priest from
a major American city.172
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581
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Another Star interviewee, Rev. Jon Fuller, a Jesuit priest and physi-
cian who runs a clinical AIDS program at Boston Medical Center and who
founded the National Catholic AIDS Network, has long been an advocate
of prophylactic distribution and “safe-sex” education to prevent AIDS.
In a separate article for the Jesuit publication America written shortly
after the Star series appeared, Fuller stated that the “inattention” of semi-
nary formation programs to the “psychosexual development” of candidates
for the priesthood combined with “the strongly negative attitude of the
church toward homosexuality,” has “made it difficult, if not impossible, for
many gay persons to feel confident and healthy about who they are, and
even to accept the fact that they are homosexual.” 178
In a line right out of the Homosexual Collective handbook, Fuller said
that as religious superiors have learned to minister to HIV-positive reli-
gious, “they have also learned to listen attentively to the lived experience
of gay priests and religious.” 179 This acknowledgment, continued Fuller,
“has spawned formation programs that develop individuals with interior
freedom, integrity, self-knowledge and self-confidence because they believe
that along with their vocations, their sexual orientations, whether hetero-
sexual or homosexual, are also gifts from God.” 180
Fuller’s comments reflected one of the dominant theme songs of the
Star series, that is, the Church has contributed to AIDS by failing to pro-
vide adequate “safe-sex” instruction (and condoms and dental dams) to
homosexual seminarians, priests and religious.
In one of the most incredible of the Star interviews, Rev. Harry
Morrison, a California priest infected with AIDS who came to the semi-
nary in the post Vatican II era after graduating from college, told the Star
reporter that candidates for the priesthood “don’t know what celibacy
is.” 181 “A lot of this technical language, these Latin phrases, all you know
is there’s something to be afraid of. You don’t even know exactly what it
(celibacy) means,” Morrison said. The only thing more incredulous than
the statement itself, coming as it did from a young man with at least 20
years of formal schooling, was that the Star reporter actually thought it
worthy of repeating.
On the other hand, the Star interview with Father James Schexnayder,
is worth a second look. Father Schexnayder is a former chaplain and retreat
master for Dignity/San Francisco and founder of the National Association
of Catholic Diocesan Lesbian and Gay Ministries (NACDLGM), a pro-
homosexual network that has direct access to the NCCB/USCC through
the Secretariat on Family, Laity, Women and Youth and the Secretariat on
Doctrine and Pastoral Practices.182
As documented by investigative reporter Paul Likoudis, author of Am-
church Comes Out, Father Schexnayder, a militant “gay” activist, favors
same-sex unions, homosex as an expression of “love” for homosexuals
and lesbians, and peer support groups for Catholic “gay” students.183 He
582
THE BISHOPS’ BUREAUCRACY AND THE HOMOSEXUAL REVOLUTION
583
THE RITE OF SODOMY
reining in the clerical perverts who use AIDS and “gay and lesbian min-
istry” funds taken from the Sunday collection plate to roam about the world
seeking the ruin of souls.193
584
THE BISHOPS’ BUREAUCRACY AND THE HOMOSEXUAL REVOLUTION
585
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586
THE BISHOPS’ BUREAUCRACY AND THE HOMOSEXUAL REVOLUTION
587
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ments, broke the house rules by keeping “weird hours,” and appeared to
have a drug problem with amphetamines.214 He said that he wished Peter-
son had come to him with his homosexual problems as he thought he could
have helped him.215
How much time Peterson actually spent in the seminary classroom is a
matter of conjecture. One keen observer of the Washington Archdiocesan
scene proffered that Peterson never spent a single full day in the seminary
classroom. So deficient was Peterson’s formal training for the priesthood
that after ordination, when the priest was asked to officiate at a baptism or
wedding, he literally stumbled over the prayers and rubrics.
The one thing that we do know for certain was that Peterson opposed
virtually every aspect of Catholic sexual morality, which is not surprising
given role models like Money and Kinsey. In a 1986 interview with Berry,
the priest-psychiatrist said, “the whole system of moral theology is so
bizarre.” 216 Peterson openly expressed his opposition to the Church’s
opposition to birth control, masturbation and homosexuality to anyone
willing to listen.217
588
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589
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590
THE BISHOPS’ BUREAUCRACY AND THE HOMOSEXUAL REVOLUTION
Of all the services that Peterson formed for the Homosexual Collective
none was more important than his role in framing the issue of the clerical
sexual abuse of minors in terms of “clinical pedophilia” rather than homo-
sexual “pederasty.” There is nothing more threatening and destabilizing to
the Collective than having Catholics (and others) start to mentally connect
the dots from the current clerical sex abuse scandal to an increase in num-
bers of “gay” diocesan priests and religious in the Catholic Church.
As Peterson himself admitted, in his practice he never treated a Catholic
priest who preyed exclusively on little girls. Nor did he treat many clinically
defined male pedophiles who preferred little boys. The clerical sex abusers
that he treated at St. Luke Institute were homosexual predators with
very fluid same-sex preferences that ranged from pre-and post adoles-
cent boys to older teens to off-the-street young prostitutes as well as
young seminarians, fellow priests, and laymen.
Notorious pederasts like Fr. Gilbert Gauthe and Fr. Paul Shanley en-
gaged in homosexual activities with boys and young men representing a
wide range of ages. For the most part, these priests were in their late 50s
or older when they got caught molesting minors, that is, they were past
their prime and lacked the ability to attract young adult homosexual part-
ners unless they paid for such services.
Peterson also helped to frame the clerical sex abuse issues in terms of
disease rather than a prosecutable crime. When Cardinal Hickey’s Chancel-
lor, Msgr. William Lori, told the press in a 1995 interview that “sexual
abuse of minors was not only a severe moral failing, but also a terrible dis-
ease,” that was Michael Peterson talking through him.234
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The accusation of the resigning physician from St. Luke is a valid one.
There was nothing “Catholic” about the St. Luke Institute.
Under Peterson’s tenure at the Institute, there was virtually no differ-
ence between the Institute and a Masters and Johnson or Kinsey-based sex
clinic in the treatment of clerical sex offenders.236
Patient evaluation took from one to three weeks. A CAT scan was given
each patient to rule out physiological brain disorders. A sex history was
taken and the patient’s “sexual orientation” determined.
Although some sexual predators were sent to the Institute for alco-
holism, as a rule, few of them qualified as full-fledged alcoholics. The
sexual grooming of victims is an art form that demands endless planning,
endless charm and endless patience — not the hallmarks of your average
alcoholic. However, as noted earlier, a sexual predator will often claim he
acted “under the influence” in order to gain sympathy from jurors.
At St. Luke, clerics were subjected to the indignity of the so-called
“peter-meter,” the penile plethysmograph that connects the male organ
electronically to equipment that measures the patient’s erotic response to
various types of pornographic images.
The heart of the St. Luke program for sex offenders under Father
Peterson was the SAR (Sexual Attitudinal Restructuring) program that in-
cluded the viewing of “clinical” pornography. The SAR program, described
earlier in connection with St. John’s Seminary in Plymouth, Mich., was
designed to desensitize viewers to all forms of sexual activity including
masturbation and homosexual acts. For Peterson, it was axiomatic that
homosexuality was not a psychological disorder but merely a variant on a
theme. The only problem for him was when a homosexual sought out “inap-
propriate” partners, that is, minors under the law, instead of peers.
If a priest-patient was determined to have a homosexual “orientation”
and he was not returning to the ministry, he was told to develop peer homo-
sexual relationships after he left the Institute.237
If he planned on staying in the ministry, the priest was presented with
“alternative” forms of sexual activity including masturbation and homosex
with peers rather than minor boys. Under Peterson and his immediate suc-
cessor, patients were permitted to have homosexual relations with one
another at the facility if they desired to do so.
Pro-homosexual materials developed by New Ways Ministry were also
distributed to patients at the Institute.
Patients who had little or no experience in masturbation were shown
“how to” films and encouraged to practice the solitary vice. Peterson admit-
ted to be a long-time aficionado of the practice and said that since his youth
he had never considered it to be a sin.238
Priests and religious who were found to compulsively act out with
minor boys were generally treated with Depo-Provera (medroxyproges-
592
THE BISHOPS’ BUREAUCRACY AND THE HOMOSEXUAL REVOLUTION
593
THE RITE OF SODOMY
Thomas Kane, and the equally notorious Servants of the Paraclete Treat-
ment Center in Jemez Springs, New Mexico.242
The American bishops quickly learned that by sending their problem
priests out of the diocese for treatment they immediately allayed the con-
cerns of parents of victims of sex abuse in their diocese, and warded off
lawsuits. Up until the mid-1990s, after “treatment,” clerical sex offenders
were generally reassigned to new parishes or given other jobs in the diocese
or transferred to another diocese with a sympathetic ordinary. Almost all of
the more notorious offenders spent time at one or more of the above named
facilities after which they continued to molest young boys.
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THE BISHOPS’ BUREAUCRACY AND THE HOMOSEXUAL REVOLUTION
might be set right on the path of his own sanctification and the sanctifica-
tion of those he ministered to.
Now to return to the official reaction of the Holy See and the NCCB/
USCC to the Kansas City Star Report.
595
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itual care. It stated that the NCCB /USCC had “never denied that priests
have died of HIV/AIDS related illnesses” and specifically cited the case of
Rev. Michael Peterson of Saint Luke Institute fame. It politely passed over
the case of Bishop Emerson Moore of the Archdiocese of New York.249
As for the connection between Catholic organizations associated with
AIDS and AIDS infected priests associated with them, the NCCB/USCC
offered a barely literate explanation. “The Star mentions several Catholic
organizations which deal with HIV/AIDS, including such issues as those of
priests who have the infection. For some reason, the Star fails to under-
stand that they are considered part of the Church’s overall response,” the
press release said.250
The NCCB/USCC release noted that the means by which the priests
contracted AIDS was a matter of conjecture and without knowing the spe-
cific circumstances of each case it was impossible to determine. Never
mind that all but one of the priests cited by the Star who had contracted
AIDS were active homosexuals and possible intravenous drug users.
In conclusion, the NCCB/USCC, official voice of AmChurch, said that it
found the Star’s justification for writing the stories on AIDS and the priest-
hood, i.e., that it was trying to help the Church, “... patronizing, conde-
scending and offensive to the bishops who have tended caringly for priests
and others with HIV infection.” “It is unlikely to be an explanation that
most of the families, friends, and fellow priests of the men whose death
certificates were the subject of this intrusion would readily accept,” the
release stated.
Conspicuously absent from the two-page NCCB/USCC press release on
the Star report on AIDS and the priesthood and religious were the words
“homosexual” or “gay.” Only a totally lobotomized Catholic would have
failed to recognize the NCCB/USCC’s feeble attempt at damage control
and the refusal of the AmChurch to address the manifold ramification of
an ever-increasing lavender clergy.
As Father Paul Shaughnessy wrote in his sensational 2000 commen-
tary on homosexuals in the priesthood, “Let’s face facts. When more of
your priests die by sodomy than by martyrdom, you know you’ve got a
problem; when the man you bring in for the fix comes down with AIDS
[Rev. Michael Peterson], you know you’ve got a crisis; and when the
Pope first gets the facts thanks to 60 Minutes, you know you’re corrupt
... Viriliter agite, my lord bishops: play the man, and prove me wrong.” 251
In summary, the NCCB/USCC, renamed the United States National
Conference of Catholic Bishops (USCCB) cannot be called upon to help
remedy the current crisis of clerical pederasty and homosexuality facing
the Catholic Church in America today.
The USCCB cannot be part of the solution because it is a part, a very
large part, of the problem.
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THE BISHOPS’ BUREAUCRACY AND THE HOMOSEXUAL REVOLUTION
Notes
1 Nolan, Pastoral Letters, Vol. 1, 244.
2 See Elizabeth K. McKeown, “National Idea in the History of the American
Episcopal Conference,” Episcopal Conferences: Historical, Canonical &
Theological Studies, ed. Thomas J. Reese, S J, (Washington, D.C.: Georgetown
University Press, 1989) at
http://www.georgetown.edu/centers/woodstock/reese/ec/
ec-2mckeown.htm. According to Georgetown University historian
McKeown, Burke presented a plan for a national war time committee to
Cardinals James Gibbons of Baltimore, William O’Connell of Boston, and John
Farley of New York. After these prelates approved his plans, Burke wrote all
dioceses and national Catholic societies, asking them to send representatives
to a meeting at Catholic University in August 1917. There, he urged the 115
delegates to form the National Catholic War Council. Burke’s plan was
approved and the War Council was born.
3 Joseph M. McShane, S J, Sufficiently Radical: Catholicism, Progressivism, and
the Bishops’ Program of 1919 (Washington, D.C.: Catholic University of
America, 1986), 75.
4 McKeown. Father Burke was editor of the Paulist publication Catholic World.
5 Ibid.
6 Ibid.
7 Ibid.
8 “Program of Social Reconstruction,” Pastoral Letters, Vol. I., 255–271.
9 McShane, 27, 42. John A. Ryan, was born on May 25, 1869, in Vermilion,
Minn. He was of Irish descent. He was educated by the Christian Brothers
and attended St. Paul Seminary and later Catholic University in Washington,
D.C. where he received his degree in moral theology and where he taught
for much of his life.
10 Ibid., 27.
11 Ibid., 29.
12 Ibid., 32.
13 Ibid., 45. See Rerum Novarum, Encyclical of Pope Leo XIII on Capital and
Labor, 15 May 1891 at
http://www.vatican.va/holy_father/leo_xiii/encyclicals/documents/
hf_l-xiii_enc_15051891_rerum-novarum_en.html.
14 McShane, 47.
15 Ibid., 49.
16 Ibid., 33.
17 Nolan, Pastoral Letters, Vol. I, 256.
18 McShane, 185.
19 Ibid., 187.
20 Elizabeth McKeown, “The National Bishops’ Conference: An Analysis of Its
Origins,” Catholic Historical Review 66 (1980): 575–76.
21 Ibid.
22 McKeown, Episcopal Conferences.
23 Hertz, 55.
24 McKeown. Episcopal Conferences.
597
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598
THE BISHOPS’ BUREAUCRACY AND THE HOMOSEXUAL REVOLUTION
599
THE RITE OF SODOMY
600
THE BISHOPS’ BUREAUCRACY AND THE HOMOSEXUAL REVOLUTION
95 Ibid.
96 See A.W. Sipe, “View From the Eye of the Storm.”
97 Ibid.
98 Michael Rezendes, “Arizona Abuse Case Names bishop, 2 priests,” Boston
Globe, 20 August 2002 at
http://www.pulitzer.org/year/2003/public-service/works/globe21.html.
99 Paul Likoudis, Amchurch Comes Out — The U.S. Bishops, Pedophile Scandals
and the Homosexual Agenda (Petersburg, Ill.: Roman Catholic Faithful,
2002), 53.
100 Stephanie Innes and Tim Steller, “Diocese Saw Signs and Didn’t Act,”
Arizona Daily Star, 17 February 2002. Trupia’s career as a predatory homo-
sexual spanned almost 30 years. In 1976, Rev. Ted Oswald who resided with
Trupia at the rectory of St. Francis of Assisi Church in Yuma, in the Diocese
of Tucson, reported to his order’s superiors that the young associate pastor
brought boys from the church’s parochial school to his room and sexually
molested them. Bishop Green was appraised of the charges against Trupia,
and immediately pulled him from the parish. He was reassigned another
parish while attending counseling sessions in Tucson. In that same year
Green appointed Trupia Judicial Vicar, head of the Marriage Tribunal at the
Chancery and later made him a Monsignor. For his troubles, Oswald, the
“whistler-blower” got a reprimand for attempting to ruin Trupia’s reputation.
101 Ibid.
102 Ibid.
103 Likoudis, Amchurch, 53.
104 Joseph A. Reaves, “Ex-priest sentenced in molestation,” Arizona Republic,
6 March 2003.
105 See http://www.azcentral.com/specials/special17/articles/
0602agreement-ON.htmlsee.
106 On June 14, 2003, Bishop O’Brien was arrested by Phoenix police in
connection with leaving the scene of a fatal hit-and-run accident in which he
was directly involved. Pope John Paul II accepted O’Brien’s resignation two
days later. O’Brien was released on $45,000 bail. On March 26, 2004, The
Arizona Republic reported that O’Brien was found guilty of leaving the scene
of a fatal car-pedestrian accident. He received four years probation and 1,000
hours of community service. His six-month deferred jail service will be
waived if he meets all the conditions of his probation. O’Brien stated he
would not appeal the decision.
107 Joseph M. White, The Diocesan Seminary in the United States A History from
1780s to the Present (Notre Dame, Ind.: University of Notre Dame Press,
1989), 266.
108 White, 336.
109 Ellis, Catholic Priest, 81.
110 Amerio, 634.
111 White 418.
112 Cogley, 104–105. The Liturgical Reform Movement was spearheaded by
St. John’s Abbey in Collegeville, Minn. Beginning in 1940, the Abbey
sponsored “Liturgical Weeks” to test out new liturgical innovations such as
the use of the vernacular, replacing the host with chewy bread and saying
601
THE RITE OF SODOMY
Mass facing the people. The Benedictine Fathers opposed private devotions
as being overly sentimental.
113 Ibid.
114 Fritscher, Mapplethorpe, 214. As Saul Alinsky wrote in Rules for Radicals,
“I have always believed that abortion and birth control are personal rights to
be exercised by the individual.” In his introduction, Alinsky said, “Lest we
forget at least an over-the-shoulder acknowledgment to the very first radical;
from all our legends, mythology, and history (and who is to know where
mythology leaves off and history begins — or which is which), the first radical
known to man who rebelled against the establishment and did it so effectively
that he at least won his own kingdom — Lucifer.” See
http://www.lospequenos.org/ResearchMaterial/NMOP.htm.
115 For an excellent summary of the new theology of the priesthood as set forth
in the Institutio Generalis Missalis (1969) and the Ordo Missae (1970)
promulgated by Pope Paul VI see Guimarães, Murky Waters and Amerio,
Iota Unum.
116 Fritscher, Mapplethorpe, 158.
117 Amerio, 455.
118 Note: Homosexual priests have been at the vanguard of the movement to
replace the norm of individual confession with communal penitential rites and
general absolution.
119 See Carl R. Rogers, On Becoming A Person (Boston: Houghton Mifflin
Company, 1961).
120 Sharaf, 56. See also E. Michael Jones, “Carl Rogers and the IHM Nuns:
Sensitivity Training, Psychological Warfare and the ‘Catholic Problem,’”
Culture Wars at
www.culturewars.com/CultureWars/1999/rogers.html .
121 Sharaf, 56.
122 See Sipe, Secret World, 243. The author noted that in his 25-year study of
ordained priests “There was no biologically normal celibate who did not have
any sexual experience.”
123 Shaughnessy, 54. The Archdiocese of New York and Diocese of Oakland,
California have no policy on testing seminarians and priests for AIDS.
124 See Wormser, Foundations and Jones, Kinsey for additional funding details.
The Rockefeller Foundation supported the National Research Council’s
Committee for Research in problems of sex, with a total of $1,755,000 from
1931–1954. Of this sum, the activities conducted by Dr. Kinsey received
some $414,000 from 1941–1949, as reported by the Rockefeller Foundation to
the Reece Committee. While this amount was small in comparison to total
philanthropic giving, the impact of this comparatively small sum on one
subject was quite out of proportion to the relative size of the two figures.
The Rockefeller grant demonstrated that small donations may have big
repercussions in the realm of ideas.” See also Brian Thorne, Carl Rogers
(Newbury Park, Calif.: Sage Publications, 1992), 90–99. John D. Rockefeller
III financed Rogers’ book The Second American Revolution. Rogers’ large-
scale research at the University of Chicago Counseling Center from
1950–1954 was made possible by generous grants from the Rockefeller
Foundation through its Medical Sciences Division. Early Rogers materials
were produced and promoted by the University of Chicago Press.
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THE BISHOPS’ BUREAUCRACY AND THE HOMOSEXUAL REVOLUTION
125 See Randy Engel, “The Moral Plague of SAR,” Homiletic & Pastoral Review,
June 1984, 18–27.
126 Ibid.
127 The thing speaks for itself.
128 Alan L. Ellis, Ph.D., ed., Gay Men at Midlife: Age Before Beauty (New York,
Harrington Park Press, 2001), 128.
129 Ibid.
130 Ibid.
131 Ibid.
132 See Christus Dominus Decree Concerning the Pastoral office of Bishops in
the Church proclaimed by Pope Paul VI on 28 October 1965 at
http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/
vat-ii_decree_19651028_christus-dominus_en.html.
133 See Optatam Totius The Decree on Priestly Training promulgated by Pope
Paul VI on 28 October 1965 at
http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/
vat-ii_decree_19651028_optatam-totius_en.html.
134 White, 359. See Apostolic Exhortation of Pope Pius XII, Menti Nostrae,
23 September 1950 at papal-library.saint-mike.org/PiusXII/
Apostolic_Exhortation/Apostolic_Exhortation.html.
The Curia warned against other innovations by Pius XII in the area of biblical
studies, liturgy, ecclesiology, and social thought.
135 According to Rev. Thomas J. Reese, S J, “When Archbishop Bernardin was
elected president in 1974, Cardinal Patrick O’Boyle, gruff and unconverted,
left the bishops’ meeting immediately afterwards, saying loudly, ‘The only
reason I came was to vote against him (Bernardin).’ ” See Reese, Flock of
Shepherds, 49.
136 Ellis, Catholic Priest, 5.
137 Ibid., 36, 81.
138 Kenneth C. Jones, Index of Leading Catholic Indicators — The Church Since
Vatican II. See www.alcazar.net/index_of_decline.html.
139 Ibid.
140 In an undelivered letter dated July 30, 1975, and written eight months
before his death, Archbishop Robert J. Dwyer, Archbishop of Portland,
Oregon, warned Pope Paul VI about the rise of homosexuality in American
seminaries.
141 Gannon, 363.
142 Statistics from 2003 Source Book (Washington, D.C., USCCB, 2003).
143 See Gordon Thomas, Desire and Denial Celibacy and the Church (Boston:
Little, Brown and Co., 1986). Thomas points out that there are no statistics
on the number of American priests who left the religious life and later
returned. The Zenit dispatch for November 2, 2000, noted that the Spanish
Conference of Religious reported that between 1964 and 1995, 1.14% of the
Spanish clergy left the priesthood. Of these, 20% were later readmitted.
144 Ibid.
145 Amerio, 180.
146 Ibid., 182.
603
THE RITE OF SODOMY
147 Ibid.
148 Ibid., 183.
149 Guimarães, 223.
150 Ibid.
151 Amerio, 189.
152 Ibid., 187–190.
153 Sipe, Secret World, 98–99.
154 Ibid.
155 Ibid.
156 Thomas, 11.
157 See Pope Paul VI’s motu proprio Norms for the Implementation of the
Decree [Perfectae Caritatis] issued on August 6, 1966, that discusses the
issue of “experimentation” in religious life at
http://www.ewtn.com/library/PAPALDOC/P6ECCLES.HTM. 6.
158 Sipe, Secret World, 107.
159 Jones, Index of Leading Indicators.
160 Peter Woolrich, “The Church’s Secret Killer,” Punch, Issue 104,
19 April –2 May 2000 at www.punch.co.uk. Although the article highlights
AIDS deaths among Anglican clergy, Woolrich notes that the AIDS problem is
even greater among Roman Catholic priests and religious in the United
Kingdom. He quotes Richard Kirker, the general secretary of the Lesbian and
Gay Christian Movement who bragged that “Gay Christians are never going
to be celibate, no matter how much the church wants them to be ...” Kirker
claimed that between 25–30% of the Anglican clergy are “gay.” Woolrich
states that in one deanery of 20 parishes in the Edmonton Diocese (Anglican)
the percentage of “gay” clerics is 50%. He added that the Anglican clergy in
the Edmonton Diocese had a reputation for sadomasochistic sex and heavy
drinking.
161 Pamela Schaeffer, “Breaking silence: Priests with AIDS are eager to talk,”
National Catholic Reporter, 18 April 1997.
162 Ibid.
163 Research for the Kansas City Star series included an October 1999 survey
sent to a random selection of 3,013 priests from around the nation. The Star
received 801 responses through December 1999, a return rate of 27%.
Sixty-three percent of the priests who responded were diocesan priests,
average age, 59. The remainder of the respondents were religious-order
priests, average age, 63. Judy Thomas, who conducted most of the interviews
for the series, began gathering material for the series in 1993.
164 Among the earliest national papers to tackle the issue of AIDS in the priest-
hood was the National Catholic Reporter, a liberal weekly that has become a
major propaganda vehicle for the Homosexual Network in AmChurch. In
early 1987, the NCR, located in Kansas City, Mo., home also of the Kansas
City Star, reported that at least 12 priests had died of AIDS in the U.S. From
the beginning, the Homosexual Collective within the Church has successfully
managed to use the reality of AIDS in the Catholic priesthood as a battering
ram to undermine Church doctrine in opposition to homosexuality and to
attack celibacy as a condition for the priesthood and religious life.
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THE BISHOPS’ BUREAUCRACY AND THE HOMOSEXUAL REVOLUTION
165 Judy L. Thomas, “Catholic priests are dying of AIDS, often in silence,”
Kansas City Star, 29 January 2000, at
http://www.kcstar.com/projects/priests/priest.htm.
166 Ibid.
167 See John Keenan “Priests hit hard by hidden AIDS epidemic,” AP report,
Kansas City, Mo., 31 January 2000. Also Charlie Isola and Judy L. Thomas,
“Catholic Priests are dying of AIDS, often in silence,” Kansas City Star,
29 January 2000.
168 Judy L. Thomas, “Catholic priests are dying of AIDS, often in silence,”
Kansas City Star, 29 January 2000, at
http://www.kcstar.com/projects/priests/priest.htm. In a later follow-up
article on 11 April 2000, titled “Concern grows over AIDS rate among
priests,” Thomas, assisted by Gregory Reeves, reported that because death
records are closed in nearly two-thirds of the states, experts say that the
exact AIDS death toll among U.S. priests will never be known. In the 14
states in which death certificates were available, the Star’s follow-up review
of these reports found that the AIDS death rate among priests was more than
double that of all adult males in those states and more than six times that of
the general population in those states.
169 Ibid.
170 Ibid.
171 Keenan.
172 Tom Roberts, “Painful, purifying dark night,” NCR, 31 March 2000.
173 Judy L. Thomas, “Father Dennis Transformed by AIDS,” Kansas City Star,
29 January 2000.
174 Ibid.
175 Herald staff, “Some churches welcome AIDS victims,” Miami Herald,
25 December 1994.
176 Thomas, KCS, 29 January 2000.
177 Ibid.
178 John Fuller, “Priests With AIDS” America, (March 18, 2000).
179 Ibid.
180 Ibid.
181 Thomas, KCS, 29 January 2000.
182 See NACDLGM home page at http://www.nacdlgm.org/history.htm.
183 Likoudis, 71,
184 Ibid.
185 Judy L. Thomas, “Issue prompting church to deal with homosexuality among
priests,” Kansas City Star, 30 January 2000.
186 See Michael, S. Rose, “Always Our Children: Reasons for Suspicion,” Saint
Catherine Review, Aquinas Publishing, Cincinnati, Ohio, January-February
1998. See http://www.aquinas-multimedia.com/catherine/.
187 The other two homosexual clerics who collaborated on Always Our Children
were Salvatorian priest Fr. Robert Nugent co-founder of New Ways Ministry
and Fr. Peter Liuzzi, Director of Gay and Lesbian Ministries for Cardinal
Mahony in Los Angeles. Cardinal Bernardin assisted the homosexual
network in the NCCB/USCC by getting the pro-gay document out before the
American bishops assembled for their annual November meeting.
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THE RITE OF SODOMY
188 Michael S. Rose, “New Ways Ministry Founders Reveal Origins of Always
Our Children Gramick says document needs fuller teaching on conscience,”
St. Catherine Review, Aquinas Publishing Ltd., Cincinnati. Ohio, 1999 at
http://www.aquinas-multimedia.com/catherine/newways.html.
189 Ibid.
190 Likoudis, 81.
191 Ibid., 85. See also Mike Arata, “Report on the passage of AB 489,” Wanderer,
23 June 1999, p. 1.
192 Fr. Harvey quote from James Likoudis, “Pastoral Care for Homosexuals Must
Not Bypass Doctrine,” Serviam, September.-October 1998 at
http://credo.stormloader.com/Morals/teachomo.htm.
193 Shaughnessy.
194 Judy L. Thomas, “Journal reveals pain, acceptance,” and “Seminary taught
spirituality, liturgy and Latin — sexuality was taboo,” KCS, 30 January 2000 at
http://www.kcstar.com/projects/priests/ststans.htm.
195 Ibid.
196 Ibid.
197 See Goss, Queering Christ. Goss, an assistant professor of Religious Studies
at Webster University has a doctorate in Buddhist Studies and Theology
from Harvard University. Webster was originally a Catholic college
established by the Sisters of Loretto in the 19th century. In 2002, the Inside
Webster website at http://www.webster.edu/iw/iw/030520/webmain.html
announced that Goss’ new book had been nominated for a Lambda Literary
Award in the category of “spirituality” for excellence in lesbian, gay, bisexual
and transgendered publishing.
198 Ibid.
199 Thomas, “Seminary taught spirituality,” KCS, 30 January 2000.
200 Goss, Queering Christ.
201 See Jenn Shreve interview with Joseph Kramer, at
http://www.salon.com/people/lunch/1999/05/28/kramer/.
202 Ibid.
203 Ibid.
204 Ibid.
205 Thomas, “Seminary taught spirituality,” KCS, 30 January 2000.
206 Sources for Dr. Michael Peterson’s biographical data include Jason Berry,
“20th Century healer in a period of troubled sexuality,” National Catholic
Reporter, 17 October 1986 and Jason Berry’s Lead Us Not Into Temptation—
Catholic Priests and the Sexual Abuse of Children, (New York: Doubleday,
1992).
207 Berry, Lead Us Not, 90.
208 Berry, NCR, October 17, 1986.
209 Ibid.
210 See Dr. Judith A. Reisman, “Catholic bishops need proper counseling,”
Letters to the Editor, Washington Times, 1 September 2002.
211 While head of the Congregation for Christian Education, Baum defended the
most noxious of the sex curriculums for parochial school children, William C.
Brown’s New Creation (1988). Baum actively opposed organized attempts by
606
THE BISHOPS’ BUREAUCRACY AND THE HOMOSEXUAL REVOLUTION
607
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608
THE BISHOPS’ BUREAUCRACY AND THE HOMOSEXUAL REVOLUTION
609
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240 After Peterson’s death, St. Luke was relocated in Silver Spring in the
densely populated neighborhood of Adelphi in Prince George County. Area
residents did not want the facility in their area. The zoning board did rezone
the property from residential to hospital, but wanted St. Luke to beef up
security and surround the facility with a high fence. Approximately 40–60%
of the residents of the Institute are sex offenders, 20% substance abusers,
and 10% have other emotional disorders. In some cases, sex offenders are
also alcoholic and/or drug offenders.
241 The following incident indicates that the Vatican was aware that Father
Peterson was a homosexual. In 1993, six years after Peterson’s death,
Fr. Anthony Cipolla, a Catholic priest from the Pittsburgh Diocese accused
of sex abuse, was ordered by Bishop Donald Wuerl to undergo a psychiatric
evaluation at St. Luke’s under the direction of Fr. Canice Connors. Cipolla
refused to be hooked up to the penile plethysmograph that was a standard
part of the “evaluation.” In any case, even though St. Luke’s staff found no
evidence that Cipolla was a pedophile, Wuerl refused to reinstate him. Cipolla
appealed to the Vatican Signatura, who ruled against Wuerl. In its brief, the
Church’s high court stated that “St. Luke Institute, a clinic founded by a
priest who is openly homosexual and based on a mixed doctrine of Freudian
pan-sexualism and behaviorism, is surely not a suitable institution apt to
judge rightly about the beliefs and the lifestyle of a Catholic priest.” Wuerl
appealed the decision of the Signatura and two years later received a second
judgment, this time in his favor.
242 The full story of the rise and fall of the House of Affirmation (HOA) would
require a book to tell. Here is a portion of the background on this horrific
institution where a number of American bishops sent their problem priests
for the “cure.” Credit for the research into the House of Affirmation goes to
the intrepid Kathleen Shaw and her colleagues at the Worcester Telegram and
Gazette. See Kathleen Shaw, “Suit claims priests ran sex ring,” 24 July 2002,
“Northbridge man wants monsignor prosecuted,” 22 May 2002; Kathleen
Shaw and Richard Nangle, “Accused priest in Mexico,” 7 Feb. 2002, Richard
Nangle, “Accused monsignor has Whitinsville ties,” 17 Feb. 2003; Paul Della
Valle, “Five Years Later Rev. T. Kane teaches ethics,” 21 June 1992; Kathleen
Shaw and Richard Nangle, “Priests named in sex abuse settlement,” 26 Feb.
2002. The history of the HOA begins with the founding of the Counseling
Center for Clergy and Religious in 1970 in Northbridge, Mass. (Diocese of
Worcester) by former missionary physician-psychiatrist Sr. Anna Polcino. It
originally served as an outpatient unit devoted to Catholic priests and
religious who had serious mental or emotional problems. In 1973, the facility
was reorganized, incorporated and renamed the House of Affirmation. The
services were expanded to include in-patient residential care. The new
facility celebrated its official opening on June 1, 1974. John Cardinal Wright,
the first Bishop of Worcester, used his influence at the Vatican as head of the
Congregation for the Clergy to get the Holy See’s approval for the treatment
center. Humberto Cardinal Medeiros also gave his support to the new facility.
The operational expenses of the HOA were covered by Catholic dioceses and
religious orders that sent their priests for treatment at the center. Sister
Polcino was aided in this new endeavor by a layman and a priest. Dr. Conrad
Baars, a legitimate, highly respected and caring psychiatrist who commuted
halfway across the country from Rochester, Minn. to assist patients at the
center. He was a staunch supporter of clerical celibacy, which he described as
a positive good for both the mature priest and the Church. He believed that
610
THE BISHOPS’ BUREAUCRACY AND THE HOMOSEXUAL REVOLUTION
611
THE RITE OF SODOMY
612
THE BISHOPS’ BUREAUCRACY AND THE HOMOSEXUAL REVOLUTION
ment” of this kind, a number of American bishops forked over $50,000 a pop,
turning the center into a multi-million dollar cash-cow. State and local police
officials have claimed that New Mexico had become the dumping ground for
clerical pederasts from dioceses around the United States. New Mexico
attorney Bruce Pasternak, with 39 civil actions filed against the Archdiocese
of Santa Fe and various pedophile priests on behalf of their victims, describes
the Paraclete center at Jemez Springs as a “pervert pipeline” employed by
the church to obstruct justice in cases of child molestation. The Paraclete
Fathers have a long track record of releasing predatory priests from treat-
ment who have repeated their crimes on children living in the vicinity of the
monastery or in their home dioceses including Fr. James Porter, Fr. David
Holley, and Fr. Rudy Kos. In the case of Kos, the priest abused at least one of
his victims while he was on weekend leave from the Jemez Springs facility
where he had been undergoing treatment for more than a year. While under
the care of the Servants of the Paraclete Fathers, Fr. David Holley said he
participated “in no therapy or treatment programs ...” He said that the center
arranged for him to live and work in the Archdiocese of Santa Fe during his
stay with the Servants of the Paraclete. In November 1997, Dennis Carabajal
was arrested for the suspected murder of Fr. Armando Martinez, 62, whose
nude body was found beside a highway some twenty miles from the Servants
of the Paraclete Motherhouse. In his own defense, Carabajal said he reacted
violently after the priest picked him up in his car when he was hitchhiking
and proceeded to make sexual advances on him. Carabajal who had a prior
criminal record was given a 50-year sentence. Fr. Martinez had been a patient
at the New Mexico treatment facility in the 1980s. He retired in 1994, shortly
after he was accused of the homosexual molestation of a minor. His last trick
with the 38 year-old hitchhiker was his last. In March 1998, Francis Cardinal
George, OMI, of Chicago, at the request of the Holy See, ordered an investi-
gation of the St. Michael Center, the Servants of the Paraclete Center in St.
Louis. The treatment center was charged with harboring a nest of clerical
homosexual proselytizers and activists. Critics of the center said that some
homosexual relations were carried out in the open at St. Michaels. It was,
however, the whistle-blowers who were punished. See Paul Likoudis,
“Cardinal George To Investigate St. Louis Treatment Center,” Wanderer, 19
March 1998, pp. 6, 8. The Paraclete Fathers have a record of accepting known
convicted sexual molesters into their order such as Fr. John Feit of Dallas, or
inviting them to join their treatment staff as was the case with Fr. Gordon
MacRae of New Hampshire. As with many religious orders, decent and
faithful priests of the Servants of the Paraclete have been either drummed
out of the Order or removed from positions of authority and silenced.
243 Father (later Bishop) Raymond J. Boland identified Fr. Michael Peterson’s
body. The Irish-born Boland was the only bishop, other than Gumbleton,
quoted by Judy Thomas in the Kansas Star series. When asked to comment
on AIDS and the Catholic priesthood, the Ordinary of the Diocese of Kansas
City/St. Joseph, Mo., Boland responded with a flaccid statement that, after all,
priests are just human.
244 After Fr. Michael Peterson’s death there was a long power struggle for
control of the St. Luke Institute. Rev. Canice Connors, OFM, emerged the
victor in 1992 and became President and CEO of the increasingly troubled
institution. Connors is on record as claiming that victims of clerical sex abuse
tend to exaggerate the extent of the harm inflicted on them, and that the
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THE RITE OF SODOMY
Church suffers from a cultural bias against priests who molest minors.
Rev. Stephen J. Rossetti, former Director of Education at the House of
Affirmation, was hired in 1993 as Director of New Programs and took over
the Presidency of St. Luke in 1996. Rossetti has stated in press interviews
that the Institute does not attempt to change anyone’s sexual orientation.
Patients who are attracted to male minors are simply told to satisfy their
unnatural lusts with age-appropriate peers. Rossetti’s mentors are identical
to that of Fr. Michael Peterson — John Money, Alfred Kinsey and Fred Berlin.
In the introductory essay that opens his book, “The Myth of the Child
Molester” (which was written before he came to St. Luke’s), Father Rossetti
asserts that most people have pedophiliac urges, including mothers, but are
able to repress them. Like Peterson and Connors, Father Rossetti believes
that there is no connection between homosexuality and pedophilia. He faults
the Church for cultivating “a climate of repression and/or obsession,” which
he says leads to deviant sexual behavior. See Lesley Payne, “Salt for Their
Wounds,” Catholic World Report, February 1997, pp. 50–59 at
http://www.mosquitonet.com/~prewett/rcpriesttreatment.html. If a reader
is interested in seeing what homosexual priest and pederast Msgr. Alan J.
Placa from the House of Affirmation looks like, he can turn to page 204 of
Rossetti’s book Slayer of the Soul — Child Abuse and the Catholic Church
(Mystic, Conn.: Twenty-Third Publications, 1991). Placa wrote the chapter,
“Legal Aspects of the Sexual Abuse of Children.” In the meantime,
Fr. Rossetti continues to advise the USCCB.
245 Tom Fox, “What they knew in 1985: 17 years ago, a report on clergy sex
abuse warned U.S. bishops of trouble ahead,” NCR, 17 May 2002.
246 “Report not Scientifically Accurate,” Zenit Daily Dispatch, 2 February 2000.
Zenit is an “International News Agency” based in Rome and owned by
Innovative Media Inc., an affiliate of the Legionaries of Christ. It covers
events in the Catholic Church worldwide including interviews of Vatican
officials. It reports favorably on a number of different sects in the Catholic
Church including Opus Dei and the Legionaries of Christ.
247 “New Kansas City Star Series Scored for Violating Privacy of Deceased
Priests,” USCC Office of Communication, Washington, DC, 5 November 2000
at http://www.nccbuscc.org/comm/archives/2000/00-268.htm.
248 Ibid.
249 Ibid.
250 Ibid.
251 Shaughnessy.
614
THE HOMOSEXUAL COLLECTIVE
Chapter 12
An Open Secret
An “open secret” is a secret hidden in plain sight.1 The homosexual lives
of Francis Cardinal Spellman of New York and William Cardinal O’Connell
of Boston were just such a secret, and remained so even after their deaths.
There are at least two reasons for this. One, because they lived in an era
when most Americans had no reference point by which they could recog-
nize, discern and label homosexual behavior in the life of any individual,
much less in the life of two Catholic prelates of so great a stature. Secondly,
because, with few exceptions, Spellman and O’Connell were surrounded
by individuals who had no wish to know. The media and the police, for
their part, kept their silence. The only group that openly discussed Spell-
man or O’Connell’s sexual exploits with young men, in and out of the
clergy, were their homosexual contemporaries and they never “outed”
either cardinal while the prelates were alive.
But why should this “open secret” trouble us now for Cardinals Spell-
man and O’Connell have been dead for many decades. And if indeed these
prelates were active homosexuals in private life, of what importance is it
in relation to their public lives? Further, as per the title of this chapter, how
could a prelate’s perverse sexual appetites engender any kind of “legacy”
at all, since it is supposed that homosexuals leave no heirs?
Let me begin by answering the last question first.
There are those who have claimed that since celibate clergy do not have
natural heirs, power within the Church must be seized if one is to possess
it. In the case of Cardinal Spellman and Cardinal O’Connell and other homo-
sexual prelates named in this chapter, power was, in fact, handed down from
above to other homosexual members of the Catholic clergy, not just for one
but for multiple generations, with consequences beyond imagining.
The late Reverend John J. Geoghan, the notorious Bostonian pederast
who was strangled in his prison cell in 2003 while serving a nine-to-ten
year prison sentence for sexual molestation, and his equally notorious
cohort, Father Paul Shanley, who is currently out on $300,000 bail awaiting
criminal trial on ten counts of child rape, are but two of the “consequences”
of intergenerational homosexuality in the American hierarchy.
The following investigation begins with William Henry Cardinal O’Con-
nell, one of two American cardinals of the pre-Spellman era for whom the
question of living a possible double life as a homosexual has been publicly
raised in recent years.2 Cardinal O’Connell played a pivotal role in the
615
THE RITE OF SODOMY
616
THE CARDINAL O’CONNELL AND CARDINAL SPELLMAN LEGACY
product of Sulpician training and education and he gave his blessings to the
order’s many undertakings in the Boston area.
Unfortunately, St. Charles did not agree with William O’Connell. The
transition from a public coeducational school to a strict and highly disci-
plined environment must have represented something of a culture shock.
O’Toole painted a rather dim picture of the young man’s two-year stint
at the seminary attributing much of the young novice’s unhappiness to the
alien French culture of the Sulpicians that clashed with his warm (and pam-
pered) Irish upbringing. But the heart of William’s problems probably went
much deeper —to the core of his being, one might say.
Although certainly bright enough academically, with a special life-long
aptitude for languages, the husky and awkward William was somewhat of a
social outcast at St. Charles. According to O’Toole, he was the butt of cruel
and malicious jokes by his fellow classmates. The nature of these hurtful
remarks touched upon the young man’s personal effeminacy and his asso-
ciation with a small group dubbed “the Sewing Circle.” 8 Although the term
“sewing circle” was later absorbed into the homosexual lexicon as a coded
reference to Hollywood and Broadway secret lesbian circles, in the late
1870s it referred to a “for-women-only association,” that was characterized
by effeminate and catty behavior.9 The harassment reached a climax when
someone posted an anonymous satirical poem about the Sewing Circle on
the school bulletin board.10 Long after William’s premature departure from
St. Charles for home, he never forgave the Sulpicians for their failure to
bring the culprits involved in the incident to justice and when the opportu-
nity came years later to avenge himself on the order, he was quick to take
it up.
Even without the unkindness of his fellow classmates, if, in fact, young
William did exhibit certain “unmanly” tendencies in his behavior and had
formed “particular friendships,” the Sulpicians themselves would have
picked up on these undesirable traits and associations that were considered
at the time to be causes for immediate dismissal from the novitiate. Any
young man found in his room with another male, or who had formed par-
ticular friendships or was found in a sexually compromising situation with
a fellow classmate was gone from the minor seminary the next day — no
questions asked.
In the fall of 1879, when his classmates at St. Charles returned for the
start of their third term, William was not among them. He had returned
home to Lowell where he enrolled at the Jesuit-operated Boston College in
the city’s South End. Here William flourished. Academically, he excelled in
both his classical and scholastic education and enjoyed some extracurricu-
lar activities as well. Socially, he had a reputation of being something of a
“dapper Dan.” His classmates recalled him as “the best-dressed man and
the owner of the most luxuriant crop of side whiskers on the campus.” 11
He was also an accomplished pianist.
617
THE RITE OF SODOMY
Upon graduation in June 1881, he became part of the small elite core of
American seminarians selected for advanced studies in Rome at the North
American College that still operated under the auspices of the Sacred Con-
gregation de Propaganda Fide. He arrived in Italy in October 1881— the
beginning of a life-long love affair with Rome and all things Roman and with
the pomp and circumstance that dominated higher ecclesiastical life in the
Eternal City. His New England provincial outlook would soon be replaced
by a more universal and cosmopolitan worldview of the Catholic Church
and a deeper understanding of ecclesiastical politics especially the impor-
tance of having friends in high places.
William O’Connell was ordained a priest of the Archdiocese of Boston
on June 8, 1884, at the Basilica of St. John Lateran. As was the case with
all the candidates, no member of his family was present for the solemn
occasion.
During these early years in Rome, William attracted the attention
and good will of two of his upward-bound Roman professors, Monsignor
Francesco Satolli, who later advanced to the Presidency of the Roman
Curia’s Pontifical Ecclesiastical Academy in 1888 and the Holy See’s
Apostolic Delegate to the United States in January 1893; and Rev. Antonio
Agliardi, a future cardinal of the Church with membership on the Propa-
ganda Fide that would vote on a coadjutor with the right of succession for
the Archdiocese of Boston when Archbishop Williams fell gravely ill in
1906.12
The start of the 1885 New Year found O’Connell back in the States.
Archbishop Williams assigned him as curate to the quiet rural parish of
St. Joseph’s in Medford under a traditional elderly priest, Father Richard
Donnelly.13 Two years later, O’Connell was transferred to the bustling urban
and moderately prosperous parish of St. Joseph’s at Boston’s West End
under Rev. William Byrne, the Vicar General for the archdiocese. Here at
St. Joseph’s, for the next seven years, the young, over-worked, and zeal-
ous junior curate gained seniority along with a praiseworthy reputation
for excellence in oration, until the call came to return to Rome.14
One of the great sorrows of his life occurred on September 26, 1893,
with the death of his mother, Brigid O’Connell, in her priest-son’s arms.
One year later, William had still not recovered from her death.15
According to O’Toole, it was during his term at St. Joseph’s in the West
End that O’Connell, now in his late 20s, was reported to have struck up a
close friendship with a wealthy and influential physician seven years his
senior by the name of Dr. William Dunn.
A Boston College and Harvard Medical School graduate with a private
practice in the West End, Dunn was a well-established respectable bache-
lor in Boston’s Irish “lace curtain” society and had close ties to members
of Rome’s Black Nobility.16 He was also an active but well-closeted homo-
618
THE CARDINAL O’CONNELL AND CARDINAL SPELLMAN LEGACY
619
THE RITE OF SODOMY
620
THE CARDINAL O’CONNELL AND CARDINAL SPELLMAN LEGACY
grew through the years with each man aiding the other in the advancement
of their ecclesial careers.
Del Val’s ecclesiastical career was a meteoric one.
Following the death of Pope Leo XIII in 1903, del Val was chosen Pro-
Secretary to oversee the election that would bring Giuseppe Sarto, Patri-
arch of Venice to the throne of Saint Peter as Pope Pius X. Even though del
Val favored the election of Cardinal Rampolla, a fellow graduate of the
Accademia, over Sarto, the new pontiff was impressed with the 38-year-old
Spanish cleric. On November 9, 1903, Pope Pius X made del Val a cardinal
and three days later appointed him his Secretary of State. Del Val took up
residence in the Borgia Apartments of the Palazzi Pontifici in the Vatican
resplendent with the magnificent 15th century frescoes of Bernardino
Pinturicchio.29
Physically, del Val and O’Connell were a study in contrasts. O’Connell
was large boned and burley and looked taller than his five foot eight frame.
Del Val was also of medium height but delicate of frame and face and grace-
ful and genteel in his carriage and mannerisms. On the other hand, both
men saw themselves as cosmopolitans — men of the world. They were
both multilingual and accomplished pianists and men of ambition. The two
shared a number of common interests including a love of music especially
Gregorian chant, travel and high culture including the theater and the arts.
Ironically, both men were also the subject of controversy for much of
their ecclesiastical careers and each was tainted with the charge of
sodomitical practices during his lifetime. In the case of del Val, the particu-
lar charge was a singular reference made public in a March 1911 issue of
the German scholarly literary journal Nord und Sud.30
The short article titled “The Homosexual Scandal at the Papal Court,”
charged Cardinal Merry del Val with corresponding with his fellow sod-
omites who allegedly held homosexual orgies in del Val’s Borgia apart-
ments. The charge was made by a Mr. Patrick MacSweeney, said to hold
an important post at the Vatican, who invited del Val to issue a writ of libel
against the paper so he could produce his evidence against the cardinal.
According to MacSweeney, by the time del Val informed the Irishman that
he would not in any case respond to the charge against him, the statute of
limitations had run out on his “evidence,” some 38 letters, making them
worthless in court. The article ended with a final note that del Val had
asked MacSweeney to destroy all letters bearing his signature that had
been written to religious leaders.
The reference to the Nord und Sud article was contained in Charlotte
Wolff’s 1986 biography of Magnus Hirschfeld. Wolff admitted that she did
not know if the charge was “more fiction than fact,” but she believed that
so important a journal would not have published so libelous a story without
some foundation for the charge against del Val.31 If the story was true, then
621
THE RITE OF SODOMY
there would appear to have been a darker side to del Val’s interest in the
boys of the Trastevere.
622
THE CARDINAL O’CONNELL AND CARDINAL SPELLMAN LEGACY
singing-master for the Cathedral choir, and a string of Moro miniature black
poodles.36 He joined the best of the gentleman’s clubs and entertained
the best people including national personalities and religious leaders of
all faiths. It was here in Portland that O’Connell began his life-long habit
of taking long extended vacations that initially included trips to Florida
and Europe.
As a Church administrator, O’Connell was very competent. O’Toole
characterized him as a man of action — a workaholic with a hyperactive
agenda.37 During his five short years in Portland, he used his well-honed
organizational skills to centralize and streamline the diocesan administra-
tion bringing all essential parish, educational, financial and administrative
matters under his direct control. He also managed to dramatically increase
the diocese’s annual Peter’s Pence collection to support the special works
of the Holy Father, thus insuring that Rome would not forget him, espe-
cially when one of the important sees such as New York or Boston fell
vacant.38 One of the lessons he had learned in Rome was to never under-
estimate the power of the purse.
Sometime in 1903, O’Connell learned that his nephew James intended
to leave the American College in Rome in order to be nearer his uncle.
James O’Connell transferred to the Grand Seminaire de Montreal founded
by the French Sulpicians. According to O’Toole, O’Connell was footing the
bill for his free spending nephew from funds siphoned off from diocesan
accounts.
After O’Connell ordained his nephew a sub-deacon in September 1905,
James made his final transfer to the international seminary of the Col-
legium Canisianum at Innsbruck, Austria, operated by the Jesuits.39
Bishop O’Connell’s concerns about his unstable nephew were some-
what allayed by the news that Archbishop John Williams in Boston had
fallen seriously ill and he had asked Rome to assign him a coadjutor.
William’s choice of successor was Bishop Matthew Harkins of Providence,
R. I. Harkins was a native of Massachusetts and Sulpician-trained like
Williams. All the New England bishops as well as Cardinal Gibbons and
his Americanist entourage went to bat for Harkins against the common
enemy — Bishop William O’Connell.
Cardinal Merry del Val, now serving as Secretary of State under Pope
Pius X, kept his American friend informed of the behind the scenes maneu-
vers by his Americanist opponents to secure the Archdiocese of Boston
for one of their own.
The battle for Boston, the third largest diocese in the United States,
raged on for more than two years before the Propaganda Fide once
again decided in O’Connell’s favor. On February 21, 1906, O’Connell was
appointed coadjutor of the Archdiocese of Boston and he began to assume
some of the day-to-day responsibilities as assistant to the ailing Williams.
623
THE RITE OF SODOMY
624
THE CARDINAL O’CONNELL AND CARDINAL SPELLMAN LEGACY
ties. His hectic schedule was interrupted only by very long vacations to
his summer home, the “Villa Santa Croce,” in Glouster, to Europe and the
Caribbean, a habit that earned him the nickname “Gangplank Bill.” 45 But
O’Connell took it all in stride especially since the good-humored jibe
served to enhance his carefully constructed public image as a manly man
who worked hard and played hard, said O’Toole.46
Actually, the Boston cardinal expended a considerable amount of time
and effort reinventing his public image. Father Patrick J. Waters from St.
John’s Seminary was one of his ghostwriters who helped the cardinal with
his speeches and articles.47 As noted by O’Toole, O’Connell was so intent
on refashioning his persona that in 1915, he wrote a series of letters that he
predated to make it appear that they had been written between 1876–1900.
The objective of this bound version of imaginary correspondence of
O’Connell’s early years in Lowell was to bring his past life into line with his
present exalted state.48
While Archbishop Williams had been content to live for more than 40
years in a room at the Cathedral of the Holy Cross rectory in Boston’s
South End, such living quarters were beneath O’Connell, said O’Toole.49
The new Archbishop of Boston had plans drawn up for a magnificent
Renaissance-styled palazzo in Brighton. Over the years, O’Connell relo-
cated to progressively more upscale residence/offices until his palatial
home was completed in 1926.50
Among O’Connell’s first efforts at establishing control of his archdioce-
san administration was the purchase of The Pilot, an independent paper
begun by Bishop Benedict Fenwick that had served as the diocesan news-
paper for almost 80 years.51 Now the archdiocese had an official news
organ over which O’Connell maintained strict editorial control and from
which he was able to garner some financial profit. The archbishop made his
nephew Father James O’Connell treasurer of The Pilot and appointed
James’ close friend Father David J. Toomey, editor.
Father Toomey, a graduate of the North American College, was ordained
in Rome and had returned to Boston where he was initially assigned as
curate to the Cathedral of the Holy Cross. When O’Connell got Boston,
Toomey became a member of his elite inner circle at the Chancery.
During his 37 years in Boston, Cardinal O’Connell established 210 new
parishes, a remarkable accomplishment by any standard. He also took on
the task of reorganizing and centralizing the archdiocesan bureaucracy that
he inherited from Archbishop Williams. Unlike his predecessor, he made it
clear that he was going to run a tight and close ship especially with regard
to parish and church finances.
According to O’Toole, personal loyalty to O’Connell was the most im-
portant criterion for securing an appointment in the New Order.52 O’Connell
dispatched Archbishop Williams’ top aides to local Boston parishes to clear
away the dead wood and installed his own men in key Chancery positions.
625
THE RITE OF SODOMY
626
THE CARDINAL O’CONNELL AND CARDINAL SPELLMAN LEGACY
627
THE RITE OF SODOMY
O’Toole, who had access to the full text of the letter, has suggested that
the anonymous priest-writer believed that “it was social climbing rather
than sex that attracted O’Connell to Dunn, who was well connected with
the Italian nobility.” 67 Subsequent events, however, in the lives of both men
would suggest that it was probably both sex and well-placed connections
that bonded their friendship.
Further, given the explosive nature of the charge, the anonymous priest-
writer was most likely not the only person in the archdiocese who knew
of or suspected Dunn’s homosexual double life and who questioned the
nature of O’Connell’s relationship with Dunn. If so, it was only a matter
of time before the potentially deadly rumors would reach the ears of
O’Connell’s enemies inside of the Boston Archdiocese and beyond.
Ironically, however, it was not a homosexual scandal that brought
O’Connell’s world crashing down upon his head, but rather the hetero-
sexual misadventures of his nephew, Father James O’Connell and Father
David Toomey.
Let’s start with Father James O’Connell.
From 1906 to 1920, Father (later Monsignor) James O’Connell was one
of the most important Chancery officials in the Archdiocese of Boston.
According to O’Toole, the younger O’Connell was sensitive to the charges
of nepotism and he deeply resented any references to “his Uncle.” 68 He
got along with the younger clergy as long as they didn’t cross him, said
O’Toole, but he treated the older priests in a “contemptuous manner.” 69
There was, however, one young priest that James treated especially
shamefully.
His name was Father Francis Spellman. Cardinal O’Connell also detested
the young man. Perhaps it was Spellman’s mincing gait that reminded
him of an effeminate homosexual that caused the elder O’Connell to hate
him so. Or perhaps it was because O’Connell saw in the well-connected
Romanized Spellman a future competitor in the ecclesiastical power game.
It may have been both. All in all, the young and old O’Connell combined to
make Spellman’s life miserable. Spellman never forgot his humiliation at
the hands of the cardinal and his arrogant nephew and he would take his
revenge out on the elder O’Connell in later years.
In private life, O’Connell and his nephew shared the same residence and
James handled much of his uncle’s official business as well as his personal
affairs. O’Connell put his nephew in charge of all major financial transac-
tions of the archdiocese and James personally kept the Chancery’s account
books.70 James also monitored the archdiocese’s vast insurance programs,
managed his uncle’s personal investment portfolio, and made real estate
purchases for his family members at the instruction of his uncle.71 In addi-
tion to his regular salary as a priest, he also drew a salary as the treasurer
of The Pilot where he began some “creative” bookkeeping of his own.
628
THE CARDINAL O’CONNELL AND CARDINAL SPELLMAN LEGACY
629
THE RITE OF SODOMY
Toomey told his wife he was a “secret agent” and he, like James, began to
commute back and forth to the Boston Chancery on weekends.75
These frequent trips to New York and the fact that O’Connell had ex-
cused both priests from their normal clerical obligations opened up both
men to criticism and malicious gossip. Rumors began to circulate that IL
Circolo as their clique of young priests was known, was engaging in wild
drinking parties and dissolute behavior at local establishments.76
Meanwhile, Father Mullen, the embittered ex-Rector of the Cathedral
of the Holy Cross, kept the Apostolic Delegate in Washington, D.C.
apprised of the scandalous goings on at the Boston Chancery.77 Cardinal
O’Connell was accused of not keeping his own house in order.
But it was not until four years later, that is, until October 1918, after
Florence Fossa discovered her husband was a priest and an adulterer as
well, that O’Connell and the Archdiocese of Boston were drawn into the
fray.
Cardinal O’Connell managed to persuade Toomey’s distraught wife not
to go public with the affair. Henry Cunningham was called in once more
to broker an out-of-court settlement with Mrs. Fossa for $7,500.00.78 She
later sought and received an annulment of marriage. The self-excommu-
nicated Toomey was removed as editor of The Pilot and quietly sent out to
pasture.79
In deference to his Eminence and to avoid loss of revenue, the local
newspapers killed the Toomey-Fossa story. But news of the Toomey scan-
dal that involved gross violations of canon law as well as civil law and
Cardinal O’Connell’s role in the cover-up, went out on the clerical grape-
vine. Auxiliary Bishop (later Cardinal) Patrick Hayes in New York reported
that he had heard of the tempest brewing in Boston as early as 1917.80
O’Connell’s enemies smelled fresh blood. They sent their bloodhounds
to track down the scent.
As if O’Connell did not have enough to worry about, in March 1918, Wil-
liam Dunn died and his relatives learned of his secret life as a homosexual.
Dunn’s heirs decided to legally challenge Dunn’s will when they were
informed that he had left his vast estate to go to a male “companion.” 81
As soon as officials at the Boston Chancery got wind that Dunn’s heirs
were prepared to have their attorneys introduce the deceased man’s pri-
vate letters in evidence, letters that might implicate Cardinal O’Connell in
some sordid affair, they swung into action. The matter was ultimately set-
tled out of court by the Archdiocese of Boston. Attorney Cunningham cut
the deal, Dunn’s relatives were paid off, and Dunn’s private letters were
destroyed.82 Now Cardinal O’Connell was able to devote his full attention
to “the problem.”
630
THE CARDINAL O’CONNELL AND CARDINAL SPELLMAN LEGACY
631
THE RITE OF SODOMY
The real reason for O’Connell’s silence and inaction with regard to his
wayward clerical sprites, however, was perhaps more complex and carried
with it dark overtones of illicit sex as well as the theft and embezzlement
of church funds.
Again, according to Fathers Doody and Mullen, the exiled Toomey told
them that James O’Connell had “proofs of the cardinal’s sexual affection
for men.” 89
It is interesting that Mullen upon hearing Toomey’s comments said that
he had often heard about the cardinal’s sexual preference for men, but he
refused to believe the stories because they were so detestable.90 Mullen’s
reaction rings true.
At the turn of the century, references to homosexuality were very rare
in polite society. They were so rare, in fact, that court stenographers often
misspelled the word, homosexual, and juries involved in sodomy cases
had to be instructed as to what the terms “homosexual” and “sodomy”
meant.91 It is unlikely that the charges of same-sex behavior made against
O’Connell were fabricated out of thin air. In early 20th century America,
if a charge of sodomy was made against any cleric much less a cardinal, it
was almost certainly true.
This is not to say that O’Connell thought of himself as a homosexual.
He plainly did not. Homosexuals were effeminate and soft. They were
“pansies” like “Franny” Spellman. O’Connell saw himself as the prototype
of a man’s man.
By the spring of 1920, the Holy See had completed its investigation
of Father James O’Connell. The nervous but ever-resourceful Cardinal
O’Connell was summoned to Rome.
There is no evidence that O’Connell’s penchant for the “unnatural vice”
came up for official discussion although Pope Benedict XV would have, in
all likelihood, been discreetly advised about the charge of moral turpitude
against the cardinal.
On May 4, 1920, Cardinal O’Connell met with the Holy Father and made
the unfortunate error of lying to the pope by telling him the charges against
his nephew were untrue. When the pope presented him with a copy of his
nephew’s marriage license and other documents, O’Connell was humiliated
and shamed.92
Papers verifying James’ excommunication were given to the cardinal and
he was instructed to remove his nephew immediately as Chancellor of the
Archdiocese of Boston. In fact, James did not leave the archdiocese until
late November 1920.93
The only question that remained was what would Cardinal O’Connell’s
fate be?
The Americanist members of the hierarchy wanted him removed from
office. The pope contemplated “kicking him upstairs,” that is, giving
632
THE CARDINAL O’CONNELL AND CARDINAL SPELLMAN LEGACY
O’Connell a job at the Vatican that would enable him to save face, but the
Curia objected to the proposal.
Still, O’Connell was not without his supporters at home and in Rome.
Cardinal Merry del Val urged him to buck up, take courage, and go on the
offensive. Writing from Rome, Father Charles M. Driscoll informed Cardi-
nal O’Connell that del Val had defended his old friend against “vile, dirty,
unmanly stuff” that O’Connell’s enemies had sent to the Curia as evidence
against him.94
Pope Benedict XV died on January 22, 1922, before he could rule on
O’Connell’s fate, and it soon became clear that his successor, Pope Pius XI,
was not of a mind to depose the cardinal.
Thus, after the dust had settled, Cardinal O’Connell held on to Boston,
but his authority and influence especially among his peers had been se-
verely damaged. He never fully recovered from the effects of the dreadful
scandals, but until his death on April 22, 1944, he managed to put on a
good show.
Bishop Richard Cushing, O’Connell’s successor, was present at the
deathbed of the cardinal and later made this rather sad commentary on the
prelate’s last days: “I always like to say a kind word for Cardinal O’Connell.
He was a brilliant man, and he was always good to me. Nobody really
understood him. I saw him at his best and at his worst — towards his death
he was very lonely.” 95
It is noteworthy that after James O’Connell and David Toomey left the
Boston Archdiocese, O’Connell continued to surround himself with young
clerics some of who were known to share the cardinal’s vice.
There was also a bizarre murder committed in the cardinal’s own
household by one of his male staff, but O’Connell managed to keep the
story quiet.96
In the spring of 1931, in celebration of the 50th anniversary of the car-
dinal’s graduation from Boston College, a Jesuit institution, in lieu of
the traditional honorary doctorate, O’Connell was made “A Patron of the
Liberal Arts.” 97 The whole affair was so overtly ostentatious and patroniz-
ing that one graduating senior was reported to have remarked that the
headlines for the event should have read: “Cardinal’s Buttocks Bandaged
After Inspiring Ceremony.” 98 Without dwelling on the Freudian implications
of the vulgar epithet, it will suffice to note that the quip was attributed to
none other than Mr. John J. Wright.
In 1943, the same John Wright, now Father John Wright, was appointed
Secretary to the aging Cardinal O’Connell. Twelve years later, Archbishop
Richard Cushing made him an Auxiliary Bishop of Boston. The cosmopoli-
tan Wright later became a key player in the Boston-Springfield-Worcester
homosexual network that was closely linked to the New York homosexual
network created by Francis Cardinal Spellman to whom we now turn our
attention. We shall return to Bishop Wright later in the chapter.
633
THE RITE OF SODOMY
634
THE CARDINAL O’CONNELL AND CARDINAL SPELLMAN LEGACY
635
THE RITE OF SODOMY
Fireworks in Boston
Rather than remain at the College for additional studies under Kennedy
and O’Hern, Father Spellman decided to take his chances with his Ordinary,
William Cardinal O’Connell of Boston. Shortly after his return to the States,
Spellman said his first Solemn Mass at the Church of the Holy Ghost in
Whitman on July 23, 1916.115
O’Connell, like Spellman’s superiors in Rome, seemed to sense the
young priest’s rebellious nature, and he decided to teach him a lesson in
humility by shipping him off to St. Clement’s Home for old ladies in Boston
and then to Church of All Saints in Roxbury.116 Unlike Rome, this time
there were no clerical skirts behind which Spellman could hide. However,
he continued to keep his friend Monsignor Borgongini-Duca apprised of
the trials and tribulations he suffered under O’Connell.
At home, his sole confidant and solace was his mother.
Shortly after the United States declared war on Germany on April 6,
1917, Spellman received O’Connell’s permission to become a military chap-
lain to the U.S. Armed Forces with the stipulation that he enlist with the
Navy. Spellman went to Washington, D.C. for his interview for the post of
chaplain, but the Naval Recruiting Officer turned him down. Spellman had
already received two exemptions, one for his height and another for his
poor eyesight, so what was the problem? 117
According to Spellman, who had already ordered his uniform, the head
chaplain for the Navy was an anti-Catholic bigot who baited the priest into
losing his temper during the interview.118 The Naval chaplain ruled against
Spellman as being “temperamentally unfit for the Navy.” 119 At the time,
no one questioned the young priest’s version of the story, but there may
be reason to do so today.
By 1917, homosexuality in the U.S. Armed Services, most especially the
Navy, had become a major problem at military training stations and port
636
THE CARDINAL O’CONNELL AND CARDINAL SPELLMAN LEGACY
cities on the East and West Coast.120 The possibility that young Spellman
may have been rejected as “temperamentally unfit” on the basis of his
effeminate gait and demeanor by the Navy chaplain offers an alternative
version to that given by Spellman and his biographer, Fr. Gannon.
Although Spellman was later accepted as an Army chaplain, in the end
O’Connell changed his mind about releasing the priest and instead as-
signed him as a staff writer to The Pilot, the diocesan newspaper.121 In his
spare time, Spellman began to translate two religious texts by Monsignor
Borgongini-Duca into English. The texts were subsequently published
by Macmillan and Company.122 Naturally Borgongini-Duca was favorably
impressed, as was Archbishop Giovanni Bonzano, the Apostolic Delegate
to the U.S.
Spellman became his own publicist. In 1920, after the terrible Toomey
and James O’Connell scandals, Cardinal O’Connell’s relations with Spell-
man steadily deteriorated. The cardinal suspected that the priest had aided
his enemies in securing evidence against James for the Holy See. Now
instead of referring to Spellman as “that little popinjay,” he called him, “the
fat little liar.” 123
The next position O’Connell assigned to Spellman was assistant to the
Chancery (not Assistant Chancellor as is sometimes reported). Spellman
went to live at the Chancery where his roommate was none other than Fr.
Richard Cushing. Then, without any explanation, O’Connell reassigned
Spellman to keep company with the Chancery’s Archives. And here, among
the historic ruins of the Archdiocese of Boston, Spellman languished until
that fateful day when he received word that he was to be part of the Boston
delegation to Rome to celebrate the Jubilee Year of 1925. The ever-sympa-
thetic Borgongini-Duca was at the train station to greet his protégé when
he arrived in Rome. If it lay in his power, Spellman would not be returning
to Boston.
637
THE RITE OF SODOMY
to oversee the project for the Knights and Monsignor Borgongini-Duca was
appointed by Pius XI to look after the Holy See’s interests in the matter.
Unfortunately the secular and ecumenical vision the Knights had for their
project clashed with the Church’s view of what constitutes a suitable recre-
ational area for children, that is, for Catholic children. Spellman, who knew
both Hearn and Borgongini-Duca, was chosen to mediate the differences
between the two men and to direct the Knights’ program.125 It was a menial
job, but it kept him in Rome and out of O’Connell’s clutches. It also opened
up many doors of opportunity for the ambitious young priest to serve the
most powerful group of prelates in the Church— the Roman Curia.
In these early years, Hearn, a Knight of the Grand Cross and Commis-
sioner to Italy of the Knights of Columbus, introduced Spellman to his
many wealthy friends and influential contacts in Rome. It was also through
the Knights’ project that Spellman met the influential architect, engineer
and financier Count Enrico Galeazzi who designed the playground for the
Knights. The two men became good friends.
Nicholas and Genevieve Brady were among the fabulously rich Ameri-
cans who wintered in Rome. Father Frank became a regular visitor to their
gardened estate, Casa del Sole on the Janiculum Hill overlooking St. Peter’s
Basilica, and later served as their private chaplain.126 The Bradys were
financially indulgent with Spellman and he in turn was overly solicitous to
Mrs. Brady, even though in later years, after she cut him out of her will for
$100,000, he remarked petulantly that he never really liked her.127
For his residence and base of operation, Spellman chose the Hotel
Minerva that was within walking distance of the Vatican. Unlike his old
quarters at the American College, the new location promised him maxi-
mum privacy and maximum freedom.
Pacelli’s Pet
The historic first meeting between Monsignor Spellman, the future
Cardinal of New York, and Bishop (soon to be Cardinal) Eugenio Maria
Giuseppe Giovanni Pacelli, Apostolic Nuncio to Germany and the future
Pope Pius XII, took place in Berlin in 1927. Spellman was traveling in the
company of Monsignor Giuseppe Pizzardo, one of Pacelli’s closest friends.
Pacelli, now 50-years-old, had been groomed from birth for the papacy.
Spellman knew instinctively that here was a man worthy of his attention.
Pacelli found the young American “refreshing.” 128 Spelly made him laugh
and relax. It was a whirlwind friendship.
Only two months after Pacelli had returned to Rome and received the
red hat in a secret consistory held on December 16, 1929, Pope Pius XI
made him Secretary of State. Pacelli’s career was on the move and so was
that of Spellman whom Roman prelates in the know now referred to as
“Pacelli’s pet.”
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THE CARDINAL O’CONNELL AND CARDINAL SPELLMAN LEGACY
In the spring of 1930, the newly consecrated Cardinal Pacelli took off
with Spellman for a much needed vacation to the Institute Stella Maris in
Switzerland operated by the Sisters of the Holy Cross of Menzingen. It was
at the Swiss retreat house that Spellman first met the beautiful German
nun Sister Pascalina, who was to become Cardinal Pacelli’s housekeeper-
companion at the Vatican.
Sister Pascalina was Spellman’s only rival for Pacelli’s affections. After
an initial rocky relationship marked by petty jealousies and suspicions, the
nun resented “his sugary ways and drooling over Pacelli,” the two strong-
willed personalities came to trust and depend on one another.129 Their bond
of friendship based on their mutual affection for Pacelli never wavered even
after the pontiff’s death in 1958.
During these idyllic years in Rome, Spellman wrote in his diary:
The memories of the days and weeks in various years that I was permitted
to be the sole companion of Cardinal Pacelli on the journey which his
Eminence was accustomed to make during vacation periods, that were sup-
posed to be vacations, but which were in fact weeks of work and retreat, will
remain engraven in my mind as long as life endures. His thoughtfulness and
benevolence were supreme.130
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by Pius XI on June 29, 1931, was released by Spellman in Paris to the world
press.133 News of the encyclical that defended the Church, clergy, family
and Catholic Action groups and Catholic youth groups and sodalities against
encroachment by the “pagan” Fascist State, made the front pages of every
American newspaper. Monsignor Francis Spellman was famous.134
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641
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643
THE RITE OF SODOMY
Raskob. Patrick Cardinal Hayes of New York was the Association’s spiritual
advisor and guide.
In the mid-1920s, when Spellman served as the liaison between the
Holy See and the Knights of Columbus on the Rome Playground Project, he
had met Hearn, Brady and Raskob as well as other rich and powerful mem-
bers of the American Association.
When Cardinal Hayes died in 1938, Archbishop Spellman became the
ecclesiastical head of the Order. His title was Bailiff Grand Cross of the
Order of Malta, but it apparently was not impressive enough. In 1941, he
created a special title for himself, “Grand Protector” of the American
Association even though the title of “Protector,” (much less “Grand
Protector”) had been traditionally reserved for a reigning prince. He also
purchased the papal title of marquis for Mr. McDonald the President of the
American Association. The new title gave the impression that McDonald
was now Grand Master of the Order in America.
Whereas the founders of the American Association had set the initiation
fee at $1000, Spellman thought the amount too low, and hiked it to $50,000
for starters with some knights paying as much as $200,000 for their knight-
hood not counting the contributions that were expected to kick in after the
initial contribution. Spellman also hosted an annual banquet at New York
City’s Waldorf Astoria Hotel to raise charitable contributions for the Hospi-
tal of the Child Jesus in Rome. The invited guests were expected to add no
less than $1000 each when Spellman got around to passing the plate.
To meet the U.S. Internal Revenue Service’s requirements for tax-
deductibility for non-profit corporations, the American Association desig-
nated the Hospital of the Child Jesus administered by Pacelli and Spell-
man’s old friend Cardinal Pizzardo as the sole recipient of the American
Association’s charity. The American Association sent an annual contribu-
tion of $50,000 a year to the national office in Rome but it did not support
any of the Order’s international humanitarian projects.
For all practical purposes the American Association acted as an
autonomous entity with little direct communication with Rome. This odd
arrangement suited Spellman well.
Unknown to the Order’s Grand Master, Ludovico Chigi Albani della
Rovere, who wondered why so few American knights ever paid a visit to
the Magistral Palace when in Rome, Spellman had told the American mem-
bers that they should avoid visiting the Order’s headquarters as Prince
Chigi was too decrepit to entertain guests. Spellman also ordered the mail-
ing clerk at the national office not to send any of the Order’s publications to
its U.S. members.
Meanwhile, back in Rome, Prince Chigi and other Order officials were
in the throes for a full-pitched battle with the Holy See over a dispute with
the Congregation for Religious to pay much attention to what was happen-
ing in the States.
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THE CARDINAL O’CONNELL AND CARDINAL SPELLMAN LEGACY
There had always been a certain degree of tension between the Vatican
and the Order of Malta caused by the dual character of the association as
both a sovereign state and as a religious order of the Roman Catholic
Church. So the current disagreement, at least in the beginning, was not
that unusual.
The crux of the problem was Pope Pius XII’s appointment of Nicola
Cardinal Canali as the Vatican’s chief minister of finance, a position that
had previously been incorporated into the general duties of the Secretary
of State. The appointment was a political one. Canali, the former private
secretary of the deceased Cardinal Merry del Val, had played an important
role in the election of Eugenio Cardinal Pacelli to the Chair of Saint Peter.
Canali and Spellman shared a number of mutual friends among the Curial
hierarchy including Giuseppe Cardinal Pizzardo who coincidentally was the
key administrator of Rome’s Hospital of the Child Jesus that had been
selected as the exclusive benefactor of the American Association.
In 1948, the position of the Grand Priority of Rome of the Order of Malta
fell open. Prince Chigi did not favor the election of Canali, thus his name
was placed third on the list of candidates submitted to the Holy Father. To
Chigi’s dismay, Pius XII selected Canali for the office. One year later, the
pontiff also made Canali Grand Master of the Holy Sepulcher, one of the
most illustrious titles in all Christendom.
Up until his new appointment, Cardinal Canali did not appear to be
overly interested in the activities of the Order even though he was a pro-
fessed member. Now it seemed he had developed an overnight interest in
all matters related to the Order, especially its finances. The only question
that remained was how to best bring the Order under the Church’s, that is,
Canali’s control.
In early 1951, as Canali was planning his next move, a visiting knight to
the Magistral Palace who had recently returned from the U.S., informed
Prince Chigi and Order officials of the millions of dollars in huge mem-
bership fees and charitable contributions that Spellman had collected as
the “Grand Protector” of the American Association. Order officials were
astounded at the news and decided to conduct their own investigation that
confirmed all that their visitor had told them. A tour of the Hospital of the
Child Jesus revealed that the medical facility did not appear to have bene-
fited to any noticeable degree from the American Association’s largesse.
So where were the millions of dollars in contributions going if not into the
pocket of Cardinal Spellman and his friends in Rome, specifically Cardinals
Pizzardo and Canali?
Prince Chigi decided to take direct action against the American Associ-
ation and Spellman. He sent a letter to the cardinal informing him that he
was to change the name American Chapter back to the original American
Association of the Order of Malta. He then told Spellman to inform Mr.
McDonald he was President not Grand Master of the American Associ-
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THE RITE OF SODOMY
ation. Further, Chigi informed Spellman that the Order had decided to
register with the IRS as a tax-deductible charity and it would be holding
its own fund-raisers for the Order in the United States. Additional letters
followed in which Chigi demanded a full accounting of all the receipts and
expenditures of the American Association going back to the year of its
founding.
Spellman was silent.
Unfortunately, Chigi had underestimated the audacity and ingenuity of
the American cardinal. While the officers at the Magistral Palace awaited an
answer from the New York Archdiocese — an answer that never came —
Spellman turned the tables on them.
Out of the blue, officials of the Order in Rome received a letter from the
Congregation for Religious demanding a full financial accounting of the
Order and its National Associations and suspending all activities of the
international office until the audit had been completed and reviewed by
the Congregation. Chigi suspected that Spellman was pulling the strings
behind the Curia scene to draw attention away from the financial irregular-
ities and violation of the Order’s constitution by the American Association.
A last minute personal intervention by Pius XII suspended the demands
of the Congregation for Religious and the Holy Father assured the Order
that it would retain its autonomous status. Nevertheless, the Order was
drawn into a prolonged battle with the Congregation that dragged on for
years. In the interim period, Prince Chigi suffered a fatal heart attack on
November 14, 1951 that had been brought on in part by tensions produced
by the intrigues of Cardinal Canali and his allies including Cardinal
Spellman.
Before his death, Prince Chigi acknowledged that the international head-
quarters of the Order in Rome was powerless to act against the American
Association and its “Grand Protector” meaning, of course, Cardinal Spell-
man. He said that it was clear that the American Association carried with it
no spiritual or chivalric tradition, but that it was about one thing only —
wealth.143
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THE CARDINAL O’CONNELL AND CARDINAL SPELLMAN LEGACY
starlets, some of whom were said to have shared the married Mayer’s
casting couch before they were barely out of their teens.145 Mayer also
arranged “marriages” for homosexual stars like Nelson Eddy.146
On these darker Hollywood open secrets, Cardinal Spellman was con-
spicuously silent.
As the Military Vicar of the U.S. Armed Services, Spellman was
entrusted with the spiritual care of millions of Roman Catholic servicemen
and women serving at home and abroad.
Yet during the Second World War, when President Roosevelt issued an
order that required post exchanges to stock condoms and required quarter-
masters (including Catholic officers) to distribute prophylactics, Spellman
was again silent.147 Further, the Roosevelt Administration consistently
failed to prosecute violations of the Comstock Law that prohibited the
interstate traffic and foreign importation of articles of “immoral use” to pre-
vent conception.148
With the exception of one or two well-publicized attacks on Planned
Parenthood clinics in New York City, Spellman tended to ignore the in-
creased encroachment of government sponsored Malthusian programs at
home and abroad. He viewed the issue of population control through a polit-
ical rather than a moral lens. This was in sharp contrast to his predecessor
Cardinal Hayes who had fought the Anti-Life Establishment tooth and nail
and won.
That Cardinal Spellman was more than willing and able to compromise
Catholic moral doctrine when it suited him politically was amply demon-
strated by the Puerto Rican birth control debacle of 1960.
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assault. The Puerto Rican bishops also had to contend with the loss of the
traditional legal and political support they had come to expect from the
American hierarchy.151
In 1960, the Puerto Rican hierarchy decided to make one last concerted
effort to drive the Sangerite forces from the island. The Catholic resistance
movement was lead by two American Bishops — James P. Davis of San Juan
and James E. McManus of Ponce. The Catholic Church in Puerto Rico
helped to organize a national political party — the Christian Action Party
(CAP). The new political front was composed primarily of Catholic laymen
and its platform included opposition to existing permissive legislation on
birth control and sterilization.152
When increasing numbers of CAP flags began to fly from the rooftops
of Puerto Rico’s Catholic homes, the leaders of the opposition parties, who
favored turning Puerto Rico into an international Sangerite playground for
massive U.S.-based contraceptive/abortifacient/sterilization experimental
programs, became increasingly concerned for their own political futures.153
Then unexpected help arrived in the unlikely person of His Eminence
Francis Cardinal Spellman of New York.
One month before the hotly contested national election, Spellman
arrived in Puerto Rico ostensibly to preside over two formal Church func-
tions. While on the island, Spellman agreed to meet with CAP’s major polit-
ical rival, Governor Luis Munoz Marin, leader of the Popular Democratic
Party (PDP) and a supporter of federal population control programs for
Puerto Rico.
In an interview that followed his meeting with Munoz, Spellman, known
for years as FDR’s errand boy with a miter, claimed that politics were out-
side his purview.154 The cardinal’s statement was interpreted by the press
as an indictment of the partisan politics of Bishops Davis and McManus.
To underscore his message, as soon as Spellman returned to the States he
made a public statement in opposition to the latest directives of the Puerto
Rican bishops prohibiting Catholics from voting for Munoz and his anti-life
PDP cohorts. Catholic voters in Puerto Rico should vote their conscience
without the threat of Church penalties, Spellman said.155
Boston’s Cardinal Cushing, John F. Kennedy’s “political godfather,”
joined Spellman in expressing “feigned horror” at the thought of ecclesias-
tical authority attempting to dictate political voting. “This has never been a
part of our history, and I pray God that it will never be!” said Cushing.156
Cushing’s main concern was not the Puerto Rican people. His main worry
was that the flack caused by the Puerto Rican birth control affair might
overflow into the upcoming presidential campaign and hurt John Kennedy’s
bid for the White House.
The national election turned out to be a political disaster for CAP.
Munoz and the PDP won by a landslide. Bishop Davis was forced to end
the tragic state of confusion among the Catholic laity by declaring just
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THE CARDINAL O’CONNELL AND CARDINAL SPELLMAN LEGACY
He was “... fearless, tireless, and shrewd ... but at the same time ... humble,
whimsical, sentimental, incredibly thoughtful, supremely loyal, and, above
all, a real priest.” 161
Robert I. Gannon, S J
The Cardinal Spellman Story
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650
THE CARDINAL O’CONNELL AND CARDINAL SPELLMAN LEGACY
Spellman performed his public and private religious duties and obliga-
tion in a matter-of-fact, “slam-dunk” manner.166 Like O’Connell he did not
hover over things religious. Neither was he particularly attached to tradi-
tional Catholic devotionals.
Spellman was notorious for his “quickie” Masses as was O’Connell who
preferred to skip daily Mass and the prayers of the breviary altogether.167
There is no indication that either man recognized the contradictions inher-
ent in a priest or cardinal who is not first and foremost a man of God nor the
terrible significance of celebrating the Holy Sacrifice of the Mass in a rote
and perfunctory manner.
The mind-set and actions of Spellman and O’Connell with regard to
their religious vocation brings to this writer’s mind the story of “The
Scarlet Runner.” This was the nickname given by the priests who served
under Herbert Cardinal Vaughan, Archbishop of Westminster, England from
1882–1903.168
According to Vaughan’s biographer Robert O’Neil, one day in late
December of 1894, shortly after he received the red hat, Vaughan was
told by some brave soul that he scandalized others by the way he rushed
through Mass and other liturgical celebrations. Vaughan was stunned. At
that moment he had a revelation— that for all his 22 years as Bishop of
Salford “he had been irreverent.” 169 The agony of his contrition was such
that for sometime afterwards “he completely broke down when saying
Mass,” reported O’Neil.170
On April 26, 1895, Vaughan wrote a letter to his successor at Salford
expressing his profound sorrow for his manner of earlier behavior in the
Sanctuary and his desire to make reparation for his habitual conduct and bad
example.171 Vaughan explained:
A priest in the Sanctuary does not act in his own personal capacity nor is he
there to discharge any private office of his own. He is the Representative of
Our Lord Jesus Christ and he is bound to comport himself as such before
God and the people. The Council of Trent leaves no doubt as to what should
be our conduct and behavior. ... I therefore beg to express before the clergy
to whom as their Bishop I ought to have been an example of reverent and
religious deportment in the Sanctuary, my deep and sincere grief and regret
for the disedification which I gave to them during so many years by the con-
duct referred to. I commend myself to their charitable prayers and in return
I promise ever to remember them at the altar.” 172
Vaughan’s final instructions to his executors stated, “I beg pardon for all
the scandal and bad example and for much neglect of God. But I die in peace
in the arms of the Blessed Virgin Mary, my Mother — professing all that
the Church professes and teaches.” 173
There is no evidence however from their letters, sermons, diaries or
biographical data that either Spellman or O’Connell ever suffered such
compunction.
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652
THE CARDINAL O’CONNELL AND CARDINAL SPELLMAN LEGACY
of a hidden but flourishing “gay” life in New York, made Spellman’s double
life possible.
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Likewise, the police and public prosecutors routinely aided and abetted
in the cover up of sexual crimes by Catholic clergy (and clerical offenders
from other denominations as well). Catholic priests who were picked up by
the police for drunkenness and other forms of disorderly conduct, sexual
solicitation (male and female), or sexual crimes, including pederasty, were
brought to the Chancery and left for Cardinal Spellman to deal with.
Within the New York Chancery itself there was an elite corps of priests
who made up Spellman’s silent circle. They included priests with whom the
cardinal had sexual relations, as well as those who kept their silence out of
personal loyalty for Spellman, to prevent scandal that would injure Holy
Mother Church, or simply out of fear of jeopardizing their own clerical
careers. For those priests who served as confessor to the cardinal there
was the absolute silencer —the seal of confession.
Outside this immediate clerical coterie there were other members
of the American hierarchy and priests and religious superiors in the
United States and in Rome who knew of Spellman’s sexual preference for
young men.
The next layer of individuals who had knowledge of the cardinal’s dou-
ble life were to be found among Spellman’s many powerful and influential
confidants and associates who had intelligence sources of their own apart
from their connections with the Chancery. They too kept the cardinal’s
dark secret from the public. This does not mean, however, that they were
above using this knowledge against Spellman in private when it served
their purpose.
Then came those influential personalities like Roy Cohn who shared the
prelate’s sexual tastes and formed part of Spellman’s informal non-clerical
network of homosexual friends.
These were followed by young men (call-boys, prostitutes) from outside
the Chancery loop with whom Spellman had sex, and their friends in the
homosexual underworld with whom they exchanged details of their sex life
with Spellman.184
Further down the line, were men and women who heard gossip about
Spellman’s unnatural sexual appetites, but over whom the cardinal exer-
cised, little, if any control. These included tradespeople, non-clerical staff,
housekeepers and other persons who worked at St. Patrick’s Cathedral,
the Chancery, and the cardinal’s residence.
After Spellman’s death in 1967, bits and pieces of his private life gradu-
ally began to work their way into the public press, but it was not until 1984
that a major altercation erupted at the New York Times.
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THE CARDINAL O’CONNELL AND CARDINAL SPELLMAN LEGACY
new book, The American Pope — The Life and Times of Francis Cardinal
Spellman, published by Times Books, a subsidiary of the New York Times
Company.
About a third way into the text, Levitas came upon Cooney’s section,
some three to four pages, on Cardinal Spellman’s alleged homosexuality.185
Levitas, sensing the explosive nature of the exposé, alerted Arthur
Gelb, managing editor of the New York Times, to the story. Then, presum-
ably with the approval of his boss, Abe Rosenthal, Gelb assigned Edwin
McDowell, the NYTBR’s literary correspondent to interview Cooney and
others persons connected to the story including Church officials at the New
York Chancery. Archbishop John J. O’Connor, Cardinal Terence Cooke’s
successor, had been in office less than seven months.
As soon as Cardinal O’Connor was briefed on the content of the Cooney
book, plans were put into motion to get the Times to remove the offending
pages that mentioned Spellman’s homosexual life. The archdiocese
decided to bypass the publishers at Times Books and take their case
directly to Sidney Gruson, Vice Chairman of the New York Times Company.
On August 1, 1984, Cardinal O’Connor sent two special emissaries of
the archdiocese to negotiate the terms of the removal of the offending
passages with Sid Gruson. They were John D. J. Moore, the retired U.S.
Ambassador to Ireland (1969–1975) and Felix Edward Larkin, former
General Counsel of the Office of the Secretary of Defense and Chairman of
the Executive Committee of W. R. Grace and Company. Both Moore and
Larkin were also members of the Knights of Malta. Since Spellman had
served as the spiritual head of the Knights of Malta in the United States,
we can presume that Moore and Larkin were doubly motivated to deep-six
Cooney’s allegations against the cardinal. Like the Mafia bagboys, they
came well prepared to negotiate the terms of surrender.
According to Moore this was not the first time he had been called upon
to convince the Times to do “the right thing.” 186 “I told Gruson I knew
enough about the person involved (Spellman) to know that [the allegations]
were false, and that the presentation was in a form that made it quite evi-
dent that the writer didn’t have any substantiation,” Moore later reported.
He said that at this point Gruson broke into the conversation and agreed
that, “This isn’t properly authenticated ... and he would be discussing this
with his colleagues.” 187 Gruson was a man of his word.
That very day, Joseph Consolino, President of Times Books, informed
Cooney that the book was not publishable as it stood. The author was asked
to remove the pages in the text pertaining to Spellman’s alleged double life.
Cooney responded by agreeing to provide his publishers with a first-hand
witness, a former lover of Spellman who could confirm Cooney’s charges
against Spellman. The offer was refused.188
Two weeks later, the Daily News dropped its plans to serialize Cooney’s
biography about Spellman. The newspaper had bought first serial rights
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from Times Books, but canceled its contract after rumors began circulating
that the New York Times Company was considering not publishing the
Cooney book.
F. Gilman Spencer, the Daily News’ new editor explained that the rights
to the book had been acquired by his predecessor, and that he decided
against the serialization because he believed that “it seemed to be one-
sided ... to do a number on this man.” 189 The Literary Guild later acquired
first rights to the Cooney book.
In October 1984, John Cooney’s American Pope rolled off the presses
at Times Books. The publishers backed the sale of the book up with a
$25,000 promotion budget, including a prominent ad in the Sunday Times.
Nothing remained of the original text related to Spellman’s alleged homo-
sexuality, except for a brief reference to “rumors” about Spellman’s sexual
preference:
For years rumors abounded about Cardinal Spellman being a homosexual.
As a result, many felt — and continue to feel — that Spellman the public
moralist may well have been a contradiction of the man of the flesh.
Others within the Church and outside have steadfastly dismissed such
claims. Finally, to make an absolute statement about Spellman’s sexual
activities is to invite an irresolvable debate and to deflect attention from
his words and deeds.” 190
In his footnote to the above brief passage, Cooney named five sources
for his reference to Spellman’s homosexuality:
• Clarence Arthur Tripp, an avowed homosexual and author of The
Homosexual Matrix. Tripp was a clinical psychologist with a private
practice on Long Island at the time of Cooney’s interview with him
on March 12, 1982. Tripp died of AIDS in 2003.
• Dr. Bruce Voeller, an associate professor at Rockefeller University
and president of the pro-homosexual Mariposa Education and
Research Foundation. Voeller, a homosexual activist helped estab-
lish the National Gay Task Force (NGTF) in New York in 1973.
Cooney interviewed him on August 3, 1984. Voeller died of AIDS
on February 13, 1994.
• David P. McWhirter, a psychiatrist and associate professor at the
University of California, San Diego School of Medicine. A self-
described partnered homosexual, McWhirter is the co-author of
The Male Couple: How Relationships Develop. Cooney interviewed
him on August 2, 1984.
• Philip Nobile, served as an altar boy for Spellman. He was a for-
mer seminarian at Holy Cross College and conducted his post-
graduate work at the Catholic University of Louvain in Belgium.
Nobile later became editor of the now defunct pornographic mag-
azine Penthouse’s Forum and co-authored United States of America
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THE CARDINAL O’CONNELL AND CARDINAL SPELLMAN LEGACY
vs. Sex: How the Meese Commission Lied About Pornography. His
interview with Cooney took place on April 2, 1982.
• Gore Vidal, the famous writer and avowed homosexual, in an
undated note to Cooney suggested that Spellman’s serious crimes
were not sexual.
• Cooney also interviewed many other sources who wished to
remain anonymous.191
Since the publication of The American Pope in the fall of 1984, there
has been additional revelations concerning Spellman’s homosexual life.
Much of this evidence is circumstantial. And not all the sources carry
equal weight. Nevertheless, taken as a whole, they tend to support John
Cooney’s original charge that Cardinal Spellman was a homosexual.
At one end of the spectrum we have London’s Fleet Street gossip
columnist Christopher Wilson, author of Dancing with the Devil. The main
text of Wilson’s book is taken up with the alleged love affair between
Jimmy Donahue, the homosexual Manhattan-born playboy and heir to the
Woolworth fortune, and Wallis Simpson, the Duchess of Windsor.192 How-
ever, tucked away in Wilson’s biographical account of Donahue’s rabidly
promiscuous sex life, are several references to Cardinal Spellman.
According to Wilson:
Jimmy became intimately involved with Francis Spellman, the Cardinal of
New York, a notorious homosexual predator and friend of Jessie [ Jimmy’s
mother ]. St. Patrick’s Cathedral was a great cruising ground, particularly
late Mass on Sunday, and the cardinal was rumored to have deflowered
many young men. Jimmy once welcomed him to his mother’s apartment at
834 Fifth Avenue wearing a ball-gown and high heels.193
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witnesses to the pickup scene at Cerutti’s was Truman Capote who trav-
eled in the same “gay” circles as Jimmy Donahue.199
Writer Truman Capote was always spreading gossip about Spellman’s
latest homosexual affairs, the details of which he may have heard directly
from Donahue.200 This is the way the “gay” gossip mill worked then— and
the way it works today. The rumors about Spellman may have been exag-
gerated and embellished in the telling, but given the closeted milieu of the
period, if an insider like Capote identified Cardinal Spellman as a fellow
traveler, he was one.
Sipe said that “One priest informant gave a firsthand account of his
homosexual activity with Spellman, giving credence to the investigative
reporting John Cooney (1984) did for his biography of Spellman.” 202
According to Sipe, “The therapist who took the aforementioned inter-
views said he had no doubt that the priest was a reliable informant of his
own sexual behavior and had no reason to implicate anyone falsely, let alone
a superior of a Church to which he remained devoted.” 203
Sipe said he raised the matter of Spellman’s homosexuality in order
to point out that “sexual activity that is proscribed by Church teaching
and disavowed by professors of celibacy can take place at the highest
levels of power.” 204
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THE CARDINAL O’CONNELL AND CARDINAL SPELLMAN LEGACY
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THE CARDINAL O’CONNELL AND CARDINAL SPELLMAN LEGACY
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664
THE CARDINAL O’CONNELL AND CARDINAL SPELLMAN LEGACY
The by-laws and articles of the organization dated February 20, 1978
state that: the principal office for the St. Matthew Community shall be
located in Brooklyn, New York, Kings County and the tax-deductible entity
is organized exclusively for “charitable and religious purposes.” 234 The
four initial trustees are listed as James Jarman, Daniel J. Ventrelli, Donald
M. Thienpont, and Kevin C. Burke. All reside at 146 Bonding Street,
Brooklyn.
In addition to full membership in the Community, the by-laws also pro-
vides for Associate Membership for those persons who wish to support the
programs and ministries of the Community.
The officers of the Community include a coordinator, a secretary and
a treasurer who shall be elected at the October quarterly meeting by full
members only. The Spiritual Director of the Community serves at the
pleasure of the Community.235
The Rule of the St. Matthew Community, ratified on June 11, 1978,
provides that the professed members of the Community shall live “the
Holy Gospel of Jesus Christ” by a life of service to all people in an “undis-
criminating” manner. Each professed shall have “a personal prayer life,”
and be directed by a “qualified spiritual counselor of the Roman Catholic
665
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666
THE CARDINAL O’CONNELL AND CARDINAL SPELLMAN LEGACY
Charities and later became Executive Director of the agency, a post he held
for 20 years.
On September 12, 1968, Bishop Mugavero was ordained the fifth Bishop
of Brooklyn by Archbishop Luigi Raimondi, Apostolic Delegate to the
United States, assisted by Archbishop Terence Cooke and Auxiliary Bishop
John Joseph Boardman of Brooklyn.
Bishop Mugavero was instrumental in the establishment of the
NCCB/USCC Campaign for Human Development and was a powerful
mover and shaker in the NCCB’s politics of ecumenicalism. In l973, Pope
Paul VI named him a consultor of the Vatican Secretariat for Promoting
Christian Unity and a member of the International Catholic Jewish Liaison
Committee.
Bishop Mugavero was also intimately involved with the Homosexual
Collective during his term of office. The founding documents of the St.
Matthew Community indicate as much. His permission would have been
necessary for any priest of the diocese to be released to serve as a Spiritual
Director for the St. Matthew Community, to say Mass for its members, and
to assign specific “ministries” to the professed members of the Community.
On February 11, 1976, just weeks after the Congregation for the Doc-
trine of the Faith issued the mischievous “Declaration on Certain Questions
Concerning Sexual Ethics,” Mugavero issued a Pastoral Letter, Sexuality —
God’s Gift, a pro-homosexual apologia in which he pledged the Christian
community to finding “new ways” to communicate the truth of Christ “to
gay and lesbian people.” 245 Sister Jeanne Gramick and Father Robert
Nugent named their homosexual ministry “New Ways” in keeping with
Bishop Mugavero’s directive.246
On October 15, 2002, Manhattan attorney Michael G. Dowd filed a
60-page, $300 million lawsuit against the Brooklyn Diocese for “aiding
and abetting priests who allegedly molested forty-two children over four
decades.”
At a press conference the following day, Dowd stated that Mugavero
was “gay.” 247 The attorney charged that Mugavero, who died in 1991, was
“living in a glass house,” and feared that his own sexual relationships with
adult men might become public if he cracked down on abusive priests.248
It appears that the diocese was more concerned about the charge of
homosexuality against Mugavero than the $300 million lawsuit, because on
October 22, 2002, Bishop Thomas Daily, Mugavero’s successor, issued a
statement that focused on whether or not Bishop Mugavero had a right to
his reputation, rather than the lawsuit against the Diocese of Brooklyn.
Daily also denied that Mugavero, who routinely shuffled homosexual
predators from parish to parish, handled sex abuse charges “inappropri-
ately.” 249 But then Bishop Daily also excused Cardinal Bernard Law when
he (Law) routinely moved serial molester Father John Geoghan around the
clerical chessboard in and out of the Archdiocese of Boston.
667
THE RITE OF SODOMY
668
THE CARDINAL O’CONNELL AND CARDINAL SPELLMAN LEGACY
669
THE RITE OF SODOMY
670
THE CARDINAL O’CONNELL AND CARDINAL SPELLMAN LEGACY
in Washington Park with a teenage boy dressed like a girl. Bishop Hubbard
produced his identification, but was not arrested because of his position,
Sgt. Berben told his wife.260
Then, on Sunday afternoon, February 15, 2004, the roof fell in on the
Albany bishop.
Father John Minkler, a priest of the Albany Diocese and diehard Hubbard
critic was found dead under mysterious circumstances at his Watervliet
home.
671
THE RITE OF SODOMY
to sign an affidavit that he was not the author of the 1995 report. Bishop
Hubbard was not present at the meeting. Minkler said he signed under
duress and with mental reservations.
During the peak of the controversy when Father Minkler was asked to
come forward with his charges against Hubbard and other diocesan officials
and priests, he said that if he did, he would be a dead man. Two days after
his meeting with Hubbard’s representative — he was.262
672
THE CARDINAL O’CONNELL AND CARDINAL SPELLMAN LEGACY
Bishop Guilfoyle did not keep his promise to the Catholic faithful of the
Diocese of Camden.
(12, 13) The Most Reverend Bishop George H. Guilfoyle’s “pimp” was
observed to be Reverend Monsignor Philip T. Rigney, who had previ-
ously served as secretary to the Most Reverend Bishop Bartholomew J.
Eustace ... Therefore it was ... Monsignor Philip Rigney who actually
came to run the Diocese of Camden, as he became positioned as Director
673
THE RITE OF SODOMY
674
THE CARDINAL O’CONNELL AND CARDINAL SPELLMAN LEGACY
675
THE RITE OF SODOMY
This writer believes that Msgr. Adamo was correct in his identification
of Bishop Guilfoyle as a homosexual prelate and that Guilfoyle’s homosex-
ual vice secured a circle of protection for the pederasty ring that ran full
throttle in Camden for more than 30 years.282
676
THE CARDINAL O’CONNELL AND CARDINAL SPELLMAN LEGACY
677
THE RITE OF SODOMY
678
THE CARDINAL O’CONNELL AND CARDINAL SPELLMAN LEGACY
679
THE RITE OF SODOMY
The ostensible reason for his dismissal was that Teczar broke a semi-
nary rule regarding the driving of a car. The real reason can be traced to
an incident that occurred in the summer of 1966 when Teczar worked as
a counselor at the McAuley Nazareth Home for Boys directed by Msgr.
Edmond Tinsley for Catholic Charities in Leicester, Mass. Teczar was dis-
covered giving a 10-year-old boy “a bath.” 285
After Teczar’s second dismissal from a seminary, Bishop Flanagan
assigned him to a parish in Winchendon as a deacon, but things went sour
there too. The pastor at Immaculate Heart of Mary reported his concerns
about Teczar’s relationship with a young man from the parish to the bishop.
Teczar then decided to apply for admission to the Catholic University
of America School of Sacred Theology in Washington, D.C., but Flanagan
assigned him to the Cathedral of St. Paul instead.
In December 1967, Bishop Flanagan ordained Father Teczar a priest of
the Diocese of Worcester. He then sent him to Catholic University to com-
plete his education.
While the new priest was still a student at Catholic University, the Dean
of the college warned Bishop Flanagan that Teczar had a “predilection for
intimate and rather exclusive companionship with young boys.” 286 Bishop
Flanagan ignored the warning.
680
THE CARDINAL O’CONNELL AND CARDINAL SPELLMAN LEGACY
good.” 289 Soon Lewcon was a regular fixture at the parish rectory where
he listened to music in the priest’s room.
Teczar also took the boy to St. Joseph’s Abbey in Spencer, Mass. several
times a week ostensibly to meet the Trappist monks.290 The reader will
recall that William Burnett reported that his uncle, Msgr. Raymond Page,
brought him to the same Trappist monastery for “counseling” before his
uncle-priest began to sexually abuse him.
By early 1971, the priest’s sexual relationship with Lewcon progressed
from body rubs to masturbation.
Lewcon said that although he was uncomfortable with the growing
intimacy of the relationship, he continued to maintain contact with Father
Teczar.
In March 1971, Lewcon accompanied the priest to Cape Cod to visit
Teczar’s parent’s home where the Teczar reportedly masturbated Lewcon
to orgasm.291
Teczar then began a long sequence of transfers that took him from St.
Ann’s Church in Leominster, to St. Aloysius Church in Gilbertville, to
Immaculate Conception in Worcester to Sacred Heart Church in Gardner,
and finally back to St. Aloysius, this time as pastor.292
In 1974, the desperate Bishop Flanagan sent Father Teczar for treat-
ment to the House of Affirmation (HOA) which had opened its door only
one year earlier. The Director of the new residential facility was none other
than Fr. Thomas Kane from St. Mary’s Parish. After a year at the HOA, the
priest resumed his round of Worcester area parishes where he continued
to act out his sexual fantasies on young boys.
In March 1983, Bishop Flanagan retired and Bishop Harrington inher-
ited the problem priest. Three years later, in 1986, Harrington placed
Father Teczar “on leave” from the Diocese of Worcester.
That fall, Father Teczar tried to get incardinated into the Diocese of
Norwich, Conn. headed by Bishop Daniel P. Reilly, who later became
Worcester’s fourth bishop.
In October 1986, Bishop Reilly received a letter from Msgr. Raymond
Page, Vicar General of Worcester, confirming that Father Teczar was on a
leave of absence from the Diocese of Worcester. Msgr. Page also informed
Bishop Reilly, that Bishop Harrington had told him that Father Teczar had
left a slew of “damaged youngsters” behind him and that the police were on
his trail for the molestation of young boys. Wisely, Reilly took the hint and
turned Teczar down.293
Diocese of Fort Worth Accepts Teczar
In September 1988, Bishop Harrington was informed by his attorney
James Reardon that Father Teczar had found a “benevolent” bishop in the
person of Bishop Joseph Patrick Delaney, the Ordinary of the Diocese of
Fort Worth.
681
THE RITE OF SODOMY
Bishop Delaney was ordained a priest of Fall River, Mass. and no doubt
took Teczar into his diocese as a favor to Bishop Harrington, although he,
like Bishop Reilly, had been informed of the priest’s criminal career by
Harrington in a face-to-face encounter before Teczar came to Fort Worth.
Bishop Delaney assigned Father Teczar to St. Rita’s Parish in Ranger,
Texas.
All appeared to go well until 1993, when the bishop was informed that
the priest was accused of molesting two young men from his parish.
Bishop Delaney immediately ordered Teczar into treatment at the St. Luke
Institute in Maryland, after which Teczar returned to his family home just
outside Worcester.
In 1996, Bishop Daniel Reilly, now the Ordinary of the Diocese of
Worcester, received the news that David Lewcon had filed a sex abuse
civil suit against both Father Teczar and the Worcester Diocese. In a sepa-
rate out-of-court settlement, Lewcon was paid an undisclosed amount of
money in exchange for dropping the diocese from the suit.
The case against Father Teczar went to trial in Worcester Superior
Court in September 2002, and was covered in depth by the Telegram &
Gazette. Mr. Lewcon, 48, was represented by the Boston firm of Brody,
Hardoon, Perkins & Kesten. Rev. Teczar was represented by high-powered
Worcester lawyers Louis P. Aloise and Michael C. Wilcox. Judge Peter A.
Velis presided over the trial.294
Dr. John Daignault, a member of the staff of McLean Hospital at
Harvard Medical School, testified for the plaintiff. He stated that Mr.
Lewcon had “lost his soul” and had incurred permanent long-term
emotional damage as a result of the sex abuse inflicted by Father Teczar.295
When Lewcon took the stand he stated that he was not aware of the
terrible impact that Teczar’s actions had upon his life until he began to
correspond with other victims of sex abuse in the Boston area.
The defense argued that Lewcon was of the age of consent when Teczar
administered him back rubs, and nothing more.296 Teczar’s lawyers stated
that Lewcon went on to engage in homosexual relations with other men,
and that for a number of years after the initial incident in 1971, he main-
tained a cordial relationship with the defendant.297 In October 2002, the
jury found for the plaintiff David Lewcon, that is, it found Rev. Teczar guilty
of the sexual molestation of the youth. However the jury declined to offer
monetary damages to Mr. Lewcon.298
682
THE CARDINAL O’CONNELL AND CARDINAL SPELLMAN LEGACY
the Dioceses of Fort Worth and Worcester, Bishop Joseph Delaney, and
Auxiliary Bishop George E. Rueger of Worcester. Bishop Rueger who is
being sued individually, has himself been accused of sexual molestation.299
Tahira Khan Merritt, a Dallas lawyer who filed the original case in
Tarrant County District Court, in Tarrant, Texas, 153rd Judicial District
Court for her client John Doe I on December 30, 2003 has been joined by
Houston/Worcester attorney Daniel Shea and his client, John Doe II.300
The claims against the defendants include conspiracy to commit sexual
assault, breach of confidential relationship, assault by offensive physical
contact, intentional infliction of emotional distress, fraudulent concealment
and negligence.301
In an exclusive interview with the Worcester Voice, a lay monitoring
group, Attorney Shea stated that “Teczar left Texas the same way he had
previously left Massachusetts, with the police on his tail and the bishops
greasing his skids.” 302
Rev. Teczar who was freed on $30,000 bail, has been arrested under a
warrant issued by the Sheriff’s Department in Texas and served under
Governor Mitt Romney of Massachusetts. He is awaiting trial.
683
THE RITE OF SODOMY
the boys to the rectory and his parents’ house for sleepovers, Danny’s par-
ents were grateful, not suspicious. After Father Lavigne was transferred
from St. Catherine’s to St. Mary’s parish the family friendship continued.
Carl and Bernice “Bunny” Croteau didn’t seem to notice the gradual
changes that were taking place in their sons particularly Danny who started
to hang out with undesirable friends and hitchhike his way around town. In
the eyes of one keen observer, Danny appeared to be growing up too fast.304
After the murder of his son, Carl Croteau recalled that Father Thomas
Griffin, pastor of St. Catherine of Sienna, had complained that Danny and
other altar boys were being disrespectful to the Eucharist and that they
were caught eating pieces of the Sacred Host outside the church.305 Anny,
the housekeeper at St. Catherine also reported that Father Lavigne per-
suaded some of the boys from the parish school to skip classes and spend
time with the priest in his private bedroom at the rectory.306
One week before he was killed, Danny came home with a hangover after
spending the night with Father Lavigne. Carl and Bunny were concerned
about the incident, but it was the early 1970s, and like most Catholic par-
ents, they were clueless when it came to clerical sexual abuse.
Bishop Weldon, Father Lavigne’s superior, however, was not clueless.
He knew that Father Lavigne was a sexual predator. He also knew that if
Lavigne was charged with murder and/or sex molestation, his own ped-
erastic practices could come to light. Something had to be done.
According to an affidavit filed on December 12, 2003 by Carl Croteau,
after he learned of the murder of his son, he and his wife went to the police
station in Chicopee and signed a complaint for murder against Lavigne.
Carl’s son Joseph, who finally told his parents that the priest had molested
him, also signed a complaint against Father Lavigne.
A few days later, Father Leo O’Neill, a curate at St. Catherine of Sienna
and friend of the family visited the Croteau home. Carl Croteau did not
know it, but Father O’Neill was serving as Bishop Weldon’s errand boy. Carl
Croteau reported that when the priest heard that the Croteaus believed
Father Lavigne murdered their son, the priest “looked as white as a sheet
and appeared nervous and trembling.” 307
A week or two later, Father O’Neill was back. He handed Carl a wad of
bills. The money he said was intended to fund a brief vacation for the dis-
traught family. Carl said he saw the gesture as simply an act of kindness
by the parish, not a payoff for silence.308
In his 2003 affidavit, Carl Croteau stated, “Based upon my conversa-
tions with Father O’Neill, I believe that he knew in the late 1960’s that
Father Lavigne molested boys. It is further my opinion that Bishop
Weldon, and the other bishops who served in the time up through Father
Lavigne’s conviction, knew that Richard Lavigne molested boys and never
did anything about it.” 309
684
THE CARDINAL O’CONNELL AND CARDINAL SPELLMAN LEGACY
What Carl Croteau did not know was that Bishop Weldon had a vested
interest in keeping Father Lavigne out of the hands of the law.
After the family returned from a vacation to Disneyland, James Egan,
an attorney for the Springfield Diocese who was also representing Father
Lavigne, came to the Croteau house unannounced. He wanted to know,
“What do you want out of this? Is there anything you want?” Carl Croteau
still hadn’t gotten the message. He asked Egan, “What do you mean, what
do we want?” There was an awkward silence, then Egan said, “Well, if you
ever decide you need something, let us know.” Then he left without any
further discussion. Carl said he never heard from him or the Springfield
Diocese again.310
The local district attorney, Matthew J. Ryan, known to have close ties
to the Chancery and to Bishop Weldon, let the statute of limitations pass
without prosecuting Father Lavigne for the murder of Danny or the sexual
molestation of Joseph Croteau. After all, what jury would believe that a
priest murdered an altar boy? One wonders what Ryan’s reaction was when
he later learned that Lavigne had molested two of his (Ryan’s) nephews.
After Danny’s murder, Bishop Weldon permitted Father Lavigne to con-
tinue his parish work with no restrictions. So did Bishop Joseph F. Maguire
who took over the Springfield Diocese in October 1977.
In 1986, Bishop Maguire received an anonymous letter detailing an
alleged molestation by Lavigne that took place in 1984 while the priest
was serving at St. Joseph’s Church in Shelbourne. The lawyers for the
Springfield Diocese “denied access” to the investigating officer who
wanted to search St. Joseph’s rectory.311
In 1992, Bishop John A. Marshall, Maguire’s successor, removed
Lavigne from active duty following a conviction for molestation one year
earlier in which a plea bargain had been reached. The priest was given a
suspended sentence with 10 years probation and sent for “treatment”—
where else, but St. Luke’s Institute in Maryland.
However, it was not until the diocese was hit by a battery of lawsuits
that any meaningful action was taken against Lavigne.312
In 1994, the Springfield Diocese settled a $1.4 million lawsuit brought
by 17 alleged victims of Father Lavigne. The charges included sodomy
and threats against the lives of the victims if they snitched on the priest.
Two years later, in 1996, the diocese settled a lawsuit with Joseph Croteau,
Danny’s brother, who had also been violated by Lavigne. Lavigne had
also attempted to sexually molest Carl, Jr. and Greg Croteau. There are
at least 20 more lawsuits involving Lavigne pending. To date Lavigne has
not spent one day in jail. Lavigne continues to live with his elderly mother
not far from where Danny was murdered and draws a monthly check for
$1,030 from the Springfield Diocese.
685
THE RITE OF SODOMY
The Holy See did not get around to defrocking Lavigne until January
2004. By this time, the Massachusetts Offenders Registry Board had
already classified Lavigne as a Live 3 [high-risk] re-offender.
Since that time, there have been two important events that have helped
shed additional light on the pattern of cover-up of incidents of clerical
molestation in the Springfield Diocese with possible connections to the
murder of Danny Croteau, thirty-three years ago.
First, Father James J. Scahill, pastor of St. Michael’s Church in East
Longmeadow, swore in a legal deposition that at a 2002 meeting of the
Presbyteral Council, Bishop Thomas Dupré, who replaced Bishop Mar-
shall as the Ordinary of Springfield in March 1995, happily remarked:
“Fortunately for us, before his retirement, Bishop Weldon destroyed many
personal and personnel records.” 313 Scahill said the remark followed a dis-
cussion of charges of massive cover-up of incidents of clerical sexual abuse
against the Archdiocese of Boston. Apparently Scahill, who was ordained by
Bishop Weldon, was unaware that Weldon was a pederast, as he made no
critical remark against the bishop other than that he was obsessed with
record keeping of all kinds.314
The second important event occurred on February 10, 2004, when Pope
John Paul II accepted the resignation of Bishop Thomas Dupré, Spring-
field’s seventh Ordinary, following accusations that Dupré has sexually
molested and raped two youths in the mid-1970s.
686
THE CARDINAL O’CONNELL AND CARDINAL SPELLMAN LEGACY
687
THE RITE OF SODOMY
688
THE CARDINAL O’CONNELL AND CARDINAL SPELLMAN LEGACY
Eternal City, but also by his extensive travels in Britain and Europe, par-
ticularly France.
Father Wright was ordained in 1935 at St. Peter’s Basilica by Francesco
Cardinal Marchetti Selvaggiani. After he completed three years of graduate
studies earning a Doctorate in Sacred Theology, Wright made plans to
return to the Archdiocese of Boston. By this time, he was a full-blown cos-
mopolitan — a man of the world.
Once situated back in Boston, Cardinal O’Connell assigned Father
Wright to the faculty of St. John’s Seminary. Over the next four years, the
young cleric became a well-known figure in Boston’s academic and cultural
life and a favorite of the aging cardinal.
In 1943, Father Wright became O’Connell’s personal secretary. Appar-
ently the prelate had forgiven Wright’s vulgar literary parody of the cardi-
nal as a Boston undergraduate some 12 years before. O’Connell enjoyed the
company of cosmopolitan Wright who spoke fluent Italian. Wright, in turn,
enjoyed spending time with and reading to the aging cardinal whose eye-
sight was rapidly fading.
Wright’s presence at the Lake Street Chancery also cemented his
friendship with Auxiliary Bishop Richard Cushing.
After Cardinal O’Connell’s death on April 22, 1944, and Pope Pius XII’s
selection of Bishop Cushing to head the Archdiocese of Boston, Wright con-
tinued on as Cushing’s personal secretary. He was made a monsignor that
same year.
On June 30, 1947, Archbishop Cushing consecrated Msgr. John Wright,
Auxiliary Bishop of Boston at the Cathedral of the Holy Cross. Among
the well wishers in attendance was Father Feeney, who had accepted the
chaplainship at the St. Benedict Center in Cambridge. From time to time,
Bishop Wright would drop in at the Center to visit his old friend.
689
THE RITE OF SODOMY
He thrived on long hours and hard work.321 Cardinal Cushing found his aux-
iliary to be more than adequate.
During the late 1940s, Wright became the hidden hand behind two
major controversies that visited the See of Boston. One involved Father
Feeney. The other involved the grave moral misadventures of Dr. John
Rock, “Father of the Pill.” Neither did credit to Bishop John Wright.
690
THE CARDINAL O’CONNELL AND CARDINAL SPELLMAN LEGACY
691
THE RITE OF SODOMY
692
THE CARDINAL O’CONNELL AND CARDINAL SPELLMAN LEGACY
... some of the finest benefactors to the Boston Catholic Archdiocese are
non-Catholics.” 337
Sadly, it did not occur to Cushing, who boasted before his death that
he had never made a convert in his life, that to try to convert Protestants,
Jews (including his own brother-in-law) and Masons to the One True Faith
is an act of supreme charity.338 To the archbishop, it appears to have been
an intolerable exercise in prejudice and bigotry and an obvious rebuke to
Cushing’s famous ecumenical dalliances.
Further, from a financial and political perspective, the doctrine was a
potential time bomb.
Therefore, there is little doubt that Cardinal Cushing resented the
groundswell of controversy that surrounded Fr. Feeney and the St. Bene-
dict Center.
What is questionable is if the cardinal would have issued the ultimate
penalty of “excommunication” against Father Feeney without the prodding
of John Wright whose interest in silencing his former friend and confidant,
unlike those of Cushing, were driven by deeply held ideological beliefs.
Wright’s early commitment to “ecumenical reforms” within the Church
preceded the Second Vatican Council by almost a decade.
In The Undermining of the Catholic Church, Rome reporter Mary Ball
Martínez recalled Wright’s ecumenical flourishes at a 1956 Canadian
symposium titled “The Great Action of the Christian Church” when he
was Bishop of Worcester. The conference was sponsored by the North
American Liturgical Conference with Wright heading the organizing com-
mittee. Martínez recalls:
Replacing the Introibo, those opening words that have come down into
the Mass in the days of Charlemagne, “I go unto the altar of God, to God
who gives joy to my youth,” with “We welcome our president,” chanted
in unison, the ceremony proceeded to the tune of rousing Lutheran hymns,
a sermon in which it was explained that the Eucharist was a community
meal rather than a sacrifice and to top the morning off there was a
Pontifical Blessing from Pius XII in Rome.339
693
THE RITE OF SODOMY
694
THE CARDINAL O’CONNELL AND CARDINAL SPELLMAN LEGACY
695
THE RITE OF SODOMY
696
THE CARDINAL O’CONNELL AND CARDINAL SPELLMAN LEGACY
Twenty-five years before the Pill was invented, Dr. John Rock had hung
out the “Do Not Disturb” sign for AmChurch to see. Neither O’Connell,
nor Cushing nor Wright nor any of their successors ever took that sign
down.
697
THE RITE OF SODOMY
698
THE CARDINAL O’CONNELL AND CARDINAL SPELLMAN LEGACY
699
THE RITE OF SODOMY
Burnett for “counseling” after his nephew’s first sexual assault, and where
Rev. Teczar took one of his victims, David Lewcon, for visits.367
The files indicate that the monk-psychiatrist at the abbey gave
O’Donoghue a clean bill of health.
In 1979, Bishop Flanagan transferred the “rehabilitated” O’Donoghue
to St. Peter’s Church in Petersham where he served until 1984. The
priest’s last parish was St. Matthew’s in Southborough. In 1984, after serv-
ing 34 years in the priesthood in 13 different parishes, Fr. O’Donoghue
retired to a luxurious assisted living facility in Southgate in Shrewbury.
700
THE CARDINAL O’CONNELL AND CARDINAL SPELLMAN LEGACY
when O’Donoghue was at St. Peter’s Church in Worcester. Mr. King settled
for an undisclosed amount.
Three years later, in March 2002, a third lawsuit was filed on behalf of
Craig Lacaire of Spencer who accused O’Donoghue of raping him when
he was an altar boy at Our Lady of the Rosary in Spencer from 1976 to
1978. The Lecaire case was eventually dismissed with prejudice because
of the statute of limitations.
Lacaire said that O’Donoghue molested and sodomized him starting
when he was 11-years-old and continued for at least two years. He said that
the first incident occurred in the sacristy and involved intimate caresses.
His first rape occurred in June 1976 in the priest’s bedroom. The attack left
him bleeding from the rectum, but Lacaire said he was so scared that he
dared not tell anyone. Lacaire said he thought there was something wrong
with him.370
Lacaire said that all the altar boys of the parish were terrified of Fr.
O’Donoghue. So much so that to calm their panic, they created bizarre
jokes about the priest.371
Lacaire, also charged the late Father Norman Jalbert, who was his guid-
ance counselor at Holy Name High School in Worcester, with sexual
molestation that took place at the priest’s camping facility. Since Lacaire
filed his suit, Ray Plante, Jr. of Worcester, also a former student at Holy
Name, has come forward with similar charges against Fr. Jalbert.
Lacaire has left the Catholic Church.
701
THE RITE OF SODOMY
Cronin claimed that the priest abused him at the family home in
Worcester.
The plaintiff also claimed that the priest sexually assaulted him on the
altar of St. Peter’s Church, a charge that suggests some kind of sexual
ritual abuse.
Think of it! Cronin told Bishop Robert McManus, the latest in a long
line of pitiful prelates to head the Worcester Diocese, that when he was a
young altar boy, a priest of the Worcester diocese violated him on the altar
of St. Peter’s Church. Yet, to date there has been no announcement from
Bishop McManus that an exorcism has been conducted at St. Peter’s. The
only thing heard from the Worcester Chancery is ... silence! And the silence
has become deafening!
702
THE CARDINAL O’CONNELL AND CARDINAL SPELLMAN LEGACY
703
THE RITE OF SODOMY
In the early 1990s, lawsuits against Holley were filed in New Mexico
and Massachusetts. The Worcester and El Paso Dioceses and the Servants
of the Paraclete made out-of-court settlements with at least a dozen of
Holley’s victims. The Alamogordo suit filed in January 1993 by eight vic-
tims brought Holley’s criminal career to an end, but additional lawsuits
piled up, most of which were settled out of court for undisclosed amounts
of money.
The New Mexico police tracked Holley across the country to Maryland
and the Sheriff’s Department of Prince Georges County made the arrest at
the St. Luke Institute. Initially the staffers at the Institute refused to give
Holley up. They told the police he was not there. When the officers threat-
ened the Institute with exposure for harboring a wanted felon, they finally
relented. Holley was found hiding under a stairwell and was extradited to
New Mexico for trial.
Fr. David Holley received a sentence of 55 to 275 years. He is currently
serving that sentence at the Western New Mexico Correctional Facility in
Grants, N.M. for the molestation of eight boys in Alamogordo, N.M. two
decades earlier —eight out of hundreds of young men he sexually assaulted
over 20 years. No action was taken against the half dozen bishops in four
states who aided and abetted Holley’s criminal activity for three decades.
It is significant that prior to Holley’s arrest and incarceration, not one of the
above bishops who had given him succor voluntarily offered to render aid to
his many victims and their families.
Robert Curtis, one of the victims who testified against Holley, said he
never felt Holley took responsibility for his actions, but the greater crime
was committed by the bishops. “Those people deserve jail too as far as I’m
concerned,” he said.377
There is one final footnote to the Holley case.
As noted above, Holley was given a maximum sentence of 275 years in
jail. But in May 2004, the New Mexico Parole Board agreed to release the
priest providing he attended six to twelve months of treatment at a state
inpatient center for sexual offenders in northern New Mexico with the
state picking up the tab! 378
It was only through a lucky quirk that he remained in prison long
enough for the media to pick up on the irregular and outrageous decision
of the Parole Board. Governor Bill Richardson was forced into taking action
to insure that Holley remains behind bars.
After the dust had settled it was clear that Robert Martinez, Executive
Director of the New Mexico Parole Board had tried to pull an illegal
maneuver to get Holley out of jail. Under state law, victims must be noti-
fied of parole proceedings and can make statements to the parole board. In
the Holley case, victims were not notified and there was no opportunity of
victims to speak out against his release. Martinez said the entire affair
was a “misstep”— a misstep that got him promptly fired by Governor
704
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705
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Wills had picked up on the “Peter Pan” complex, the sine qua non of
the homosexual personality.
706
THE CARDINAL O’CONNELL AND CARDINAL SPELLMAN LEGACY
707
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708
THE CARDINAL O’CONNELL AND CARDINAL SPELLMAN LEGACY
judged natural or unnatural not from the quality of the act but from the
nature of the agent,” Ginder said.395
Ginder admitted that “gay” sex was characterized by promiscuity and
violence. Of the former, he said that since “relatively few gays are pro-
vided with a congenial mate on a permanent basis, promiscuity is the
usual thing.” 396 On the issue of violence, he explained, “every animal,
including man feels let down” after sex. For homosexuals this letdown
“is translated into disgust and guilt,” and the result is often “mayhem
and murder,” he said.397
In 1976, one year after the publication of Binding With Briars, Bishop
Vincent M. Leonard, Wright’s successor, stripped Ginder of his priestly
faculties. In 1978, Ginder was arrested and convicted of sodomizing two
16-year-old boys and sentenced up to four years in prison. He died in
1984 at the age of 70 in a car accident.398 Ginder’s criminal record was kept
under tight wraps by the Diocese of Pittsburgh until diocesan officials were
forced to open church records in the wake of clerical pederast scandals
that have rocked the nation.
709
THE RITE OF SODOMY
710
THE CARDINAL O’CONNELL AND CARDINAL SPELLMAN LEGACY
711
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“Anyone who knew Cardinal Wright knew his love of children,” Wuerl
wrote. “He saw so much possibility in them,” he said.
And so might Catholics have continued to been fooled into believing
were it not for the courageous testimony of William Burnett.
712
THE CARDINAL O’CONNELL AND CARDINAL SPELLMAN LEGACY
713
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714
THE CARDINAL O’CONNELL AND CARDINAL SPELLMAN LEGACY
Notes
1 Definition from David Ehrenstein, Open Secret — Gay Hollywood 1928–1998
(New York: Wm. Morrow and Co. Inc., 1998), book jacket.
2 The second prelate was George William Cardinal Mundelein of Chicago one
of the most liberal and Americanized bishops of his day. In Edward
Kantowicz, Corporation Sole — Cardinal Mundelein and Chicago Catholicism
(Notre Dame, Ind.: University of Notre Dame Press, 1983), the author raises
the question of Mundelein’s possible homosexuality in response to rumors
that were still in circulation in clerical circles in Chicago during the early
1980s when Kantowicz was researching his book. The core of the contro-
versy over Mundelein’s alleged homosexuality appeared to have been
twofold. First, there was the prelate’s unquestionable penchant for having
young, handsome, and generally athletic priests at the fore of small circle of
his intimates and in the Chancery. Second, was his particular friendship with
Father (later Bishop) Bernard James Sheil, who became the cardinal’s alter
ego and whose liberal radical politics earned him a place beside Mundelein in
the history of the Catholic Church in Chicago. Unlike Mundelein who was a
New Yorker by birth and a brilliant administrator and financier, Sheil was a
Chicagoian, who had turned down a major league baseball contract to become
a priest. Ordained in May 1910, the handsome Irishman served in a number
of parishes before he attracted Mundelein’s attention, at which point his
career took off along with his radical politics. According to Kantowicz, in
September 1923, Mundelein made Sheil Vice-Chancellor and six months later
his Chancellor, two posts for which the young man was eminently unqualified.
In May 1924, when Mundelein went to Rome to receive the red hat, he took
Sheil with him and obtained for the 35-year-old Sheil the title of Very
Reverend Monsignor. Four years later, Sheil became Auxiliary Bishop of
Chicago. After Cardinal Mundelein died in 1939, his successor Samuel
Cardinal Stritch reluctantly tolerated the radical priest’s increasingly bizarre
behavior. When Cardinal Cody took over the archdiocese in 1965, he dis-
patched Sheil to the Diocese of Tucson where Sheil died in relative obscurity
on September 13, 1969 at the ripe old age of 81. In reading Sheil’s biographi-
cal data especially his founding of the Catholic Youth Organization (CYO) one
cannot help but be reminded of Father Bruce Ritter’s founding of the ill-fated
Covenant House in Manhattan for runaways and young drug addicts that
Ritter turned into a source of power, money and young men for himself. But
this view is solely conjecture. As to whether or not the relationship between
Mundelein and Sheil had an erotic component, I would have to agree with
Kantowicz’s conclusion that there is “no direct firsthand evidence” to “prove
or disprove” the charge of homosexuality against either man, although “some
circumstantial testimony could be interpreted in a homosexual fashion.”
Perhaps the most convincing evidence that there was no homosexual involve-
ment in either case is that the Homosexual Collective has never claimed
either Mundelein or Sheil as one of their own.
3 Cardinal William O’Connell’s biographical data were taken from a number of
sources including James M. O’Toole, Militant and Triumphant: William Henry
O’Connell and the Catholic Church in Boston, 1859 –1944 (Notre Dame, Ind.:
University of Notre Dame Press, 1992). O’Toole is Assistant Professor of
History at the University of Massachusetts, Boston and author of the Guide
to the Archives of the Archdiocese of Boston. Also see Dorothy G. Wayman,
715
THE RITE OF SODOMY
Cardinal O’Connell of Boston 1859 –1944 (New York: Farrar, Straus and
Young, 1955).
4 O’Toole, 74.
5 Ibid., 11.
6 Ibid., 11–12.
7 Ibid.
8 See Axel Madsen, The Sewing Circle — Hollywood’s Greatest Secret: Female
Stars Who Loved Other Women (New York: Carol Publishing Group, 1995).
9 Ibid., 14.
10 O’Toole, 13.
11 Ibid., 15.
12 Ibid., 17.
13 Ibid., 19.
14 Ibid.
15 Wayman, 62.
16 O’Toole, 191. The Black Society or “Neri” were Roman aristocrats who
remained loyal to the Papacy after the Italian revolutionary government’s
occupation of Rome in 1870. They kept the law and rendered to Caesar what
was Caesar’s, but did not present themselves to the Court of Savoy.
17 O’Toole, 32.
18 See Francis A. MacNutt, A Papal Chamberlain The Personal Chronicle
of Francis Augustus MacNutt, ed. Rev. John J. Donovan (New York: 1936),
30, 62.
19 Ibid., 59.
20 Ibid., 150.
21 Ibid.
22 Ibid., 244–251.
23 See footnote 30.
24 O’Toole, 30.
25 Marie C. Buehrle, Rafael Cardinal Merry del Val (Houston: Luman Christi
Press, 1980), 7. This somewhat saccharine biography lacks footnotes and a
bibliography. Also see Cenci Pio, Il Cardinale Raffaele Merry del Val (Rome,
Turin: 1933), and Vigilio Dalpiaz, Cardinal Merry Del Val (Vatican City: 1937).
26 Ibid., 21.
27 Ibid., 135.
28 Ibid., 149.
29 After the death of Pius X, Pope Benedict XV made del Val Secretary of the
Holy Office. His residence was relocated to the Palazzina Santa Marta near
St. Peter’s.
30 “Der Homosexuelle Skandal am Papsthofe,” Nord Und Sud, 136 (Marz,
1911): 429 – 430. Nord Und Sud was published in Berlin from 1877 to 1930
by the Lessing Society. It is listed in the standard bibliography of German
literary journals. Gotthold Ephraim Lessing (1729–1781) was a German
philosopher and dramatist and is known as the father of German criticism.
The original article was printed in Fraktur, the old German typeface. A copy
of the article and information on the publication was made available to the
716
THE CARDINAL O’CONNELL AND CARDINAL SPELLMAN LEGACY
717
THE RITE OF SODOMY
Fierro. Now at a new time the Roman judge will be presented by the
Holy Walpurgis Night with more newfangled horror stories from the
old Borgia chambers.
The charges against del Val need to be put in the context of the anti-clerical
sentiments that ravaged Italy and other European nations during the early
1900s. For example, on July 28, 1903, the newspaper Italia launched an attack
on what it said was a group of intriguers bent on taking over the Vatican—
this “camarilla” was said to include Merry del Val, Rampolla’s protégé
Giacomo Della Chiesa, the future Benedict XV, and papal chamberlain,
“Franz” MacNutt who is cited in the Nord Und Sud article. In 1910 an anti-
papal wave supported by the Masonic press hit Rome and other major sees in
which clerical scandals were exposed or invented to stir up anti-Church sen-
timent. Rome’s anti-Catholic mayor, Ernest Nathan hit away at papal author-
ity and ministry. Unfortunately, a complete biography of del Val does not
exist. According to Gary Lease, author of Oddfellows in the Politics of
Religion — Modernism, National Socialism and German Judaism (Berlin:
Mouton de Gruyter, 1995), after del Val’s death in 1930 following an emer-
gency appendectomy, Sacred Heart Sister Francis Alice Forbes was asked to
write a biography of del Val. The main source for the biography was the cor-
respondence between the late cardinal and his English cousin, the Rev. Denis
Sheil. However, Del Val’s former private secretary Father Nicolo Canali, who
is also mentioned by name in the Nord Und Sud article, objected to the nun’s
too liberal use of the correspondence and the book was severely edited
before it was published in 1932. Lease said that Canali had plans for his own
biography of del Val that he hoped would serve as the basis for the eventual
beatification and canonization of his master. In the mid-1950s, the papers of
Rev. Sheil were sent to Canali, but they mysteriously disappeared and never
reached their destination which was the Congregation for the Causes of
Saints in Rome. Then in 1961, shortly after the death of Canali, Lease
reported that “a mysterious fire swept through his study destroying the
unpublished papers of Merry del Val.” A biography of del Val was published in
1965 by Jose Javierre. It consists of speeches and official documents that
Canali put together with the help of Pio Cenci, archivist of the Secret Vatican
Archives. Merry del Val’s cause for beatification was officially opened in
Rome in 1975 by Pope Paul VI.
31 Wolff, 121–122.
32 O’Toole, 34.
33 Ibid., 176–177.
34 Ibid. 177.
35 Ibid., 177–178.
36 Ibid., 41, 82.
37 Ibid., 44.
38 Ibid., 59, 93.
39 Ibid., 177.
40 Ibid., 74.
41 Ibid.
42 Ibid.
43 Ibid.
718
THE CARDINAL O’CONNELL AND CARDINAL SPELLMAN LEGACY
44 Ibid., 178.
45 Ibid., 87.
46 Ibid.
47 Ibid., 284.
48 Ibid., 100.
49 Ibid., 85.
50 Ibid., 86.
51 Ibid., 83.
52 Ibid., 102.
53 Ibid., 174.
54 Ibid.
55 Ibid., 106–108.
56 Wayman, 188–189.
57 O’Toole, 108.
58 Stephen Kurkjian, “Fate of Cardinal’s crypt pondered— Archdiocese might
ask to move body,” Boston Globe, 5 December 2003.
59 O’Toole, 107.
60 Ibid., 55.
61 Ibid.
62 Ibid.
63 Ibid., 135.
64 Ibid.
65 Ibid., 293.
66 Ibid., 152.
67 Ibid., 293.
68 Ibid., 179, 181.
69 Ibid., 179.
70 Ibid., 178.
71 Ibid., 178–179.
72 Ibid., 181.
73 Ibid., 182.
74 Ibid., 183.
75 Ibid., 184.
76 Ibid.
77 Ibid., 174.
78 Ibid., 187.
79 Ibid. According to O’Toole, sometime during the 1950s, Archbishop Richard
Cushing of Boston found the sickly Toomey living in squalid conditions.
Cushing brought him to a Catholic hospital for treatment and reconciled him
with the Church before Toomey died.
80 Ibid., 176.
81 Ibid., 192.
82 Ibid.
719
THE RITE OF SODOMY
83 Ibid., 188.
84 Ibid., 189.
85 For a history of the Black Hand see Sterling, Octopus —The Long Reach of the
Sicilian Mafia.
86 O’Toole, 191.
87 Ibid.
88 Ibid.
89 Ibid.
90 Ibid.,
91 See Lawrence R. Murphy, Perverts by Official Order The Campaign Against
Homosexuals by the United States Navy (New York: Harrington Park Press,
1988), 3.
92 There were unconfirmed reports that Father Francis Spellman had provided
Rome with some of the incriminating evidence used against Father James
O’Connell.
93 O’Toole, 193. According to O’Toole, James O’Connell kept the name of Roe
and continued to live in New York. He never saw his uncle again. The couple
had no children. No attempt was made to recover the money he embezzled
from Church funds that was reported to be about three quarters of a million
dollars excluding insurance profits that he had deep-sixed. James died on
November 29, 1948, four years after the death of his uncle, Cardinal
O’Connell.
94 John Cooney, The American Pope: The Life and Times of Francis Cardinal
Spellman (New York: Times Books, 1984), 26.
95 M.C. Devine, The World’s Cardinal (Boston: Daughters of St. Paul, 1964),
173.
96 Paul H. Murphy with R. Rene Arlington, La Popessa (New York: Warner
Books, 1983), 133.
97 O’Toole, 230.
98 Ibid.
99 The early biographies of Spellman, as was the case with biographies of
virtually all Catholic prelates of his era, were highly sanitized and edifying.
Officially-approved texts such as Robert I. Gannon, SJ, The Cardinal
Spellman Story (Garden City, New York: Doubleday & Co., 1962) and Warren
Steibel, Cardinal Spellman —The Man, (New York: Appleton-Century, 1966),
based on a documentary by WABC-TV with an interview with Bob Considine,
both stress Spellman’s meteoric rise to power and his material successes, but
contain few references to his personal life.
100 See http://www.rootsweb.com/~irlcar2/spellman.htm for a short biography
of Spellman’s maternal grandmother.
101 Steibel, 59.
102 William V. Shannon, “Guileless and Machiavellian,” New York Times Book
Review, 28 October 1984, sec. VII, p. 11.
103 Robert Gannon, 12.
104 Ibid., 103.
105 Ibid.
106 Steibel, 6.
720
THE CARDINAL O’CONNELL AND CARDINAL SPELLMAN LEGACY
721
THE RITE OF SODOMY
722
THE CARDINAL O’CONNELL AND CARDINAL SPELLMAN LEGACY
723
THE RITE OF SODOMY
prove it. “Nothing on paper. Politics were done through the back door.”
However, said, Cooney, Spellman continued to put forth the public image
that he was “above politics.”
155 Ibid.
156 Ibid.
157 Ibid., 95.
158 Ibid.
159 Ibid., 95–97.
160 Cooney, 32.
161 Gannon quote from Shannon, “Guileless and Machiavellian.”
162 The immediate cause of the ugly public confrontation between Eleanor
Roosevelt and Cardinal Spellman was a series of “My Day” columns that ran
in the World Telegram during July 1949 in which the former First Lady hailed
the doctrine of the separation of Church and State and expressed her opposi-
tion to any form of public tax relief to parochial and church-related schools.
Eleanor Roosevelt had always harbored the suspicion that Franklin had mar-
ried her as a stepping stone to political power and his extramarital love affairs
reinforced this bitter reality. After Franklin’s death, Eleanor became progres-
sively more radicalized in her professional, political and private life. Eleanor
supported a number of Communist front activities and became a spokes-
woman for various Sangerite/feminist causes. Unfortunately, Spellman took
Eleanor’s opposition to parochial schools as a personal attack on him, and he
retaliated with a series of “bitchy” letters to the former First Lady that
caused an international media sensation. Top Democratic Party officials in
New York as well as the American hierarchy were drawn into the bitter con-
flict. At some point late in their quarrel, Spellman is reported to have made a
reference to Eleanor playing the man’s part that some insiders interpreted as
a moral condemnation of her alleged long-standing lesbian affairs. If true, this
would appear a case of the pot calling the kettle black. The matter was ulti-
mately resolved when Pope Pius XII ordered Spellman to apologize to Mrs.
Roosevelt. References include: Goeffrey C. Ward, Closest Companion—The
Unknown Story of the Intimate Friendship Between Franklin Roosevelt and
Margaret Suckle (Boston: Houghton Mifflin Co., 1995); Axel Madsen, The
Sewing Circle; Blanche Wiesen Cook, Eleanor Roosevelt: Volume One
1884 –1933 (New York: Viking Penguin group, 1992) and Eleanor Roosevelt:
Volume 2, The Defining Years, 1933 –1938 (New York: Viking Penguin Group,
1999); Rodger Streitmatter, editor, Eleanor Roosevelt, Lorena A. Hickok,
Empty Without You: The Intimate Letters of Eleanor Roosevelt and Lorena
Hickok (New York: Free Press, 1998).
163 See Aristotle, “On Friendship,” Nicomachean Ethics, Book VIII-IX,
translation by W. D. Rose at
http://guweb2.gonzaga.edu/faculty/calhoun/etexts/ArisNE8-9.html.
164 “Cookie,” Terence Cardinal Cooke and Dr. Vincent J. Fontana were known to
be close to Spellman. Both men were very ambitious and both received rich
rewards as a result of their friendship with the Cardinal. Cooke succeeded
Spellman as the Archbishop of New York and Spellman made the handsome
young doctor Director of St. Vincent’s and Foundling hospitals.
165 In her idealized biography of Cardinal William O’Connell, Dorothy Wayman
claimed that O’Connell was a very prayerful man and that he spent much
time on his knees at the Shrine of Our Lady of Perpetual Help in Roxbury,
724
THE CARDINAL O’CONNELL AND CARDINAL SPELLMAN LEGACY
particularly after his troubles with his nephew, James. The record, however,
does not appear to support her claim that O’Connell was deeply religious or
pious, although it is likely that the tragic episode with his nephew James
probably did bring the cardinal to his knees on more than one occasion.
166 Cooney. 22–23.
167 O’Toole, 75 and Wayman, 239.
168 Robert O’Neill, Cardinal Herbert Vaughan (Kent, England: Burns & Oates,
1995), 377.
169 Ibid.
170 Ibid.
171 Ibid., 378.
172 Ibid.
173 Ibid., 487.
174 C. A. Tripp, Ph.D. The Homosexual Matrix, 2nd Edition (New York: McGraw-
Hill Co., 1987), 279–280. Tripp contributed the story to John Cooney’s
original manuscript for The American Pope that contained three or four pages
on the subject of Spellman’s homosexuality. The story also appears in John
Loughery’s history of gay life in the 20th century, The Other Side of Silence
(New York: Henry Holt & Company, 1998). Clarence Arthur Tripp was born
in 1920 in Denton, Texas and studied at the Rochester Institute of Tech-
nology. He served in the Navy and later joined Alfred Kinsey at the Institute
for Sex Research in Bloomington, Indiana until Kinsey’s death in 1956. Tripp
attended the New School for Social Research and earned a doctorate in
clinical psychology from New York University. He eventually set up private
practice on Nyack, L. I. Tripp was an avowed homosexual. He died of AIDS in
2003. The details of his story appear to be accurate. Theater records indicate
that the principle production of One Touch of Venus took place at the Imperial
Theater during the time period indicated by Tripp.
175 John M. Clum, Something for the Boys: Musical Theater and Gay Culture (New
York: St. Martin Press, 1999), 69.
176 Cooney, 205. Dr. Ivy Lee, founder of modern public relations, died in 1934,
five years before Spellman took over the Archdiocese of New York. His
Manhattan firm, Ivy Lee & Associates, that represented Rockefeller interests
for decades, was only one of a number of prominent public relations firms
Spellman used over his 28 years in New York.
177 For a historical review of homosexual life in the Big Apple from the 1940s to
1990s see Charles Kaiser, The Gay Metropolis: 1940–1996 (Boston: Houghton
Mifflin Company, 1997). See Ina Russell, ed., Jeb and Dash — A Diary of Gay
Life (Boston: Faber and Faber, 1993) for a more detailed and personal look at
closeted homosexual life in the U.S. at the turn of the 20th century.
178 Clum, 57.
179 Ibid.
180 Ibid.
181 Ibid., 69.
182 Ibid.
183 Ibid., 58.
184 It does not lie outside the realm of possibility that gossip of this nature
reached the ears of organized crime that has always played a pivotal role in
725
THE RITE OF SODOMY
726
THE CARDINAL O’CONNELL AND CARDINAL SPELLMAN LEGACY
727
THE RITE OF SODOMY
230 Michael Motes, “Archbishop Donnellan Recalls Papal Journey,” The Georgia
Bulletin 11 October 1979 at
http://www.georgiabulletin.org/local/1979/10/11/c/. Also Rita McInerney,
“1987 in Review,” The Georgia Bulletin, 7 January 1988 at
http://www.georgiabulletin.org/local/1988/01/07/b/.
231 Andy Humm, “Brothers’ Keeper,” at
http://www.poz.com/archive/june2000/inside/brotherskeeper.html.
232 Rueda, 351.
233 Ibid.
234 Ibid., 583.
235 Ibid., 585.
236 Ibid., 579–581.
237 Ibid., 581.
238 Ibid.
239 Ibid.
240 Ibid., 583.
241 Ibid., 582.
242 Ibid.
243 Ibid., 351.
244 Ibid., 337.
245 Sexuality — God’s Gift: —Pastoral Letter of the Most Reverend Francis J,
Mugavero, 11 February 1976 appeared in The Tablet, the diocesan paper of
the Diocese of Brooklyn on February, 12, 1976.
246 Frank DeBernardo, Executive Director, New Ways Ministry, “Ministering in
New Ways to Gay and Lesbian Catholics and the Church, January 2, 1999.
247 Barbara Ross and Dave Goldiner, “Priest-sex suit seeks $300M,” New York
Daily News, 16 October 2002 at
http://www.nydailynews.com/news/v-pfriendly/story/27485p-26107c.html.
The cases cited in the lawsuit go back to 1960, when Bishop Bryan
McEntegart was head of the Brooklyn Diocese. Dowd also charged that the
diocese maintained a huge slush fund called the Good Shepherd Fund from
which it paid out the costs of out-of-court settlements to victims of clerical
abuse. On April 18, 2003, a judge in Queen Superior Court dismissed the
lawsuit against the Diocese of Brooklyn because of the statue of limitations.
Dowd said he would appeal. Daniel J. Wakin, “Lawsuit against Diocese of
Brooklyn is Dismissed,” New York Times, 18 April 2003.
248 Ibid.
249 Ibid.
250 Rueda, 321.
251 Ibid.
252 Biographical details on Hubbard found at
http://www.catholicbook.org/comm/archives/2002/02-170.htm.
253 See Paul Likoudis’ remarkable Wanderer series “Agony in Albany.” The
series ran for 11 weeks beginning in March 1991 and documented the
deliberate process of ecclesiastical deconstruction that went on at every
level of diocesan and parish life in the Albany Diocese.
728
THE CARDINAL O’CONNELL AND CARDINAL SPELLMAN LEGACY
729
THE RITE OF SODOMY
students and altar boys were alerted via the local grapevine to stay away
from O’Connell. Still, Gelineau took no action. In 1985, O’Connell was
arrested at his parish rectory. He pleaded no contest to 26 counts of sexual
contact with three boys, and received a one-year jail sentence. When the
Providence police checked O’Connell’s private room at the rectory, they
found a chain whip, sex education books and a sexual diary listing each male
victim by name.
279 Nancy Philips.
280 Ibid.
281 Ron Goldwyn, “Deceased columnist still agitating — Adamo filed affidavit in
1998 on sex scandal,” Philadelphia Daily News, 1 May 2002 at
http://www.philly.com/mld/philly/news/3172205.htm.
282 “Gay” organizations in the Camden Diocese thrived under Bishop Guilfoyle
and his successors. A support group for “gays” and lesbians called Caritas,
and a support group for parents of “gays” and lesbians met regularly as part
of the diocese’s Family Life Program at the St. Pius X Retreat House in
Blackwood.
283 Instead of Rev. Raymond J. Page, Bishop Harrington made Father George E.
Rueger, a Worcester native, his auxiliary bishop.
284 Kathleen Shaw, “Teczar’s career path rocky,” Telegram & Gazette,
28 September 2002. I am indebted to the research of reporter Kathleen Shaw
for this section on Teczar’s early background.
285 Ibid.
286 Kathleen Shaw, “Man sues diocese for hiring Rev. Teczar,” Telegram &
Gazette, (undated) at
http://www.worcestervoice.com/Published%20cases/texas_suit.htm.
287 Ibid.
288 See Chapter 11, endnote 239 for details on Rev. Thomas Kane and the House
of Affirmation.
289 Kathleen Shaw, “Testimony begins in priest’s trial,” Telegram & Gazette,
19 September 2002 at
http://www.worcestervoice.com/Published%20cases/testimony_begins.htm.
290 Ibid.
291 Kathleen Shaw, “Lewcon recounts wild Cape party,” Telegram & Gazette,
Sept 21, 2002 at
http://www.worcestervoice.com/Published%20cases/wild_cape_party.htm.
292 Shaw, “Teczar’s career path rocky.”
293 Gary V. Murray, “Worcester Diocese, Rueger added to suit —Texas litigation
linked to Rev. Teczar,” Telegram & Gazette, 12 March 2004.
294 Gary V. Murray, “Trial to start in sex abuse lawsuit,” Telegram & Gazette,
14 September 2002 at
http://www.worcestervoice.com/Published%20cases/lewcon_trial.htm.
295 Kathleen Shaw, “Teczar’s career path rocky.”
296 Ibid.
297 Kathleen Shaw, “Lewcon recounts wild Cape party,” Telegram & Gazette,
21 September 2002 at
http://www.worcestervoice.com/Published%20cases/wild_cape_party.htm.
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THE CARDINAL O’CONNELL AND CARDINAL SPELLMAN LEGACY
298 Kathleen Shaw, “Jury rules Teczar committed abuse,” Telegram & Gazette,
4 October 2002.
299 See Chapter 14 for details on the Rueger case.
300 Gary V. Murray, “Worcester Diocese, Rueger added to suit —Texas litigation
linked to Rev. Teczar,” Telegram & Gazette, 12 March 2004.
301 Ibid.
302 Ibid.
303 This report is based on a number of newspaper articles on Father Richard
Lavigne and the murder of Danny Croteau including: Kevin Cullen, “Anny’s
Story — Death of an Altar Boy — A priest, a boy, a mystery,” Boston Globe,
14 December 2003.
304 Ibid.
305 Affidavits of Carl Croteau on Dec. 12, 2003 and 1990s at
http://www.wggb.com/archive/murders/croteau_aff.htm.
306 Ibid.
307 Ibid.
308 Ibid.
309 Ibid.
310 Ibid.
311 Kathleen A. Shaw, “Opened file gives abuse details,” Telegram & Gazette,
2 November 2002. Online at
http://www.telegram.com/static/crisisinthechurch/110202a.html.
312 Bishop Joseph Maguire, a native of Boston, was ordained a bishop by
Humberto Cardinal Medeiros. He was ultra-liberal in his theology and
diocesan policies and it is doubtful that the realization that Weldon left him
with a growing homosexual/pederast network would have bothered him
much. Clerical sex abuser and sodomite Rev. Francis P. Lavelle was ordained
by Weldon and served under Maguire, Marshall and Dupré. Bishop Maguire
is named as a defendant in a number of Lavigne lawsuits. Maguire’s
successor, Bishop John Marshall was a more traditional prelate, but was a
solid member of the NCCB/USCC Boys’ Club. The Worcester-born Marshall
attended the College of the Holy Cross and the Seminary of Philosophy in
Montreal. He was ordained in 1953, and from 1957 to 1961 served as
assistant Vice-Rector at the American College in Rome. In 1972, he became
Bishop of Burlington, Vt. In 1981, the Holy Father appointed Bishop Marshall
to conduct a study of American seminaries. The Committee of Americans
served the general interests of AmChurch and in the end it was much ado
about nothing. The issue of rampant homosexuality in U.S. seminaries was
glossed over and it was soon business as usual. To his credit when allegations
of sex abuse surfaced at the monastery of the Brothers in Brimfield, Bishop
Marshall ordered the monks to disband. They refused and left the Church.
Bishop Marshall died before completing his third year in office.
313 Deposition of Fr. James J. Scahill, Susan F. Morris vs. Richard Lavigne, Joseph
Maguire, Robert Thrasher and Roman Catholic Diocese of Springfield,
Commonwealth of Massachusetts, Hampden Superior Court C.A. No. 03-241,
Part 1: Direct Examination by John Stobierski at
http://www.masslive.com/news/church/index.ssf?/news/church/scahill.html.
314 Ibid.
731
THE RITE OF SODOMY
315 The Dupré Case is based on numerous articles from Springfield and Boston
newspapers including: Eric Convey, “Mass. Bishop named in sex case: Rape
allegations vs. Springfield prelate,” Boston Herald, 20 February 2004, at
http://news.bostonherald.com/localRegional; Bea O’Quinn Dewberry,
“Dupré accusers tell lurid tale,” Republic, 20 February 2004.
316 Marla A. Goldberg, “Bishop Dupré indicted on sexual abuse charges,”
Republic, Springfield, Mass., 24 September 2004. Kevin Cullen, “Bishop is
indicted but won’t be tried,” Boston Globe, 28 September 2004.
317 Fr. Bill Pomerleau, “Bishop Timothy McDonnell names Eighth Bishop of
Springfield,” Observer, 2004.
318 Msgr. Francis A. Glenn, R. Stephen Almagno, OFM, Marylynne Pitz,
Shepherds of the Faith 1843–1993 (Pittsburgh: Diocese of Pittsburgh, 1993),
167. This short history of the Bishops of the Catholic Diocese of Pittsburgh
was printed and distributed by the Catholic Diocese of Pittsburgh during the
mid-1990s.
319 See Dr. Ralph A. Klinefelter, “Celebrating his tenth year,” a special tribute to
Bishop John Wright appeared in the Pittsburgh Catholic in 1969.
320 Limited biographical data on Richard Cardinal Cushing — all of it eminently
“edifying” can be found in John H. Fenton, Salt of the Earth — An Informal
Portrait of Richard Cardinal Cushing (New York: Coward-McCann, 1965) and
M. C. Devine, The World’s Cardinal (Boston: Daughters of St. Paul, 1964).
Young Dick Cushing was a product of Irish South Boston, a high school drop
out at 14. Less than a year after his first two parish assignments, Cushing
showed up at Cardinal O’Connell’s door in search of a non-pastoral job. Parish
life was not for him. The only things that he was good for, he said, was giving
speeches and raising money. O’Connell welcomed the priest into the
Chancery and set him to work in the foreign mission office of the Society of
the Propagation of the Faith. Cushing did not disappoint. O’Connell conse-
crated Cushing Auxiliary Bishop of Boston in 1939. In 1944, following the
death of Cardinal O’Connell, Pope Pius XII with the approval of Cardinal
Spellman of New York, appointed Cushing Archbishop of Boston, but Cushing
would have to wait until Pope John XXIII to receive the red hat. Due to his
poor understanding of Latin and general disinterest in matters theological,
with perhaps the exception of the issue of religious freedom, Cardinal
Cushing played only a marginal part in the proceedings of the Second Vatican
Council. Cushing resigned from office in September 1970 and died in Boston
only three months later on November 2, 1970.
321 Klinefelter, 25.
322 There are countless books and articles and many web sites, both pro and con,
devoted to the so-called “Boston Heresy Case.” See Michael J. Mazza, “Extra
Ecclesiam Nulla Salus: Father Feeney Makes a Comeback,” Fidelity,
December 1994, available online at
http://www.petersnet.net/browse/963.htm. Articles in defense of the
doctrine Extra Ecclesiam Nulla Salus are found at the St. Benedict Center
(Richmond, New Hampshire) site at
http://www.catholicism.org/pages/outside.htm. The Timeline is based on
Brother Robert Mary, MICM Teriary, Father Feeney and the Truth About
Salvation, St. Benedict Center, at http://www.catholicism.org.
323 The issues of baptism by desire and baptism of blood were not a principle
part of the original Feeney controversy. These matters were raised in 1952
with the publication of The Bread of Life by Father Feeney.
732
THE CARDINAL O’CONNELL AND CARDINAL SPELLMAN LEGACY
324 Brother Robert Mary, MICM Teriary, Father Feeney and the Truth About
Salvation, St. Benedict Center web site at
http://www.catholicism.org/TTAS/contents.htm#contents.
See Part I, Chapter Two —The Compromisers,
http://www.catholicism.org/TTAS/chapter_2.htm.
325 Ibid.
326 Ibid. The famous Francesco Cardinal Marchetti Selvaggiani letter of August 8,
1949, is available on line at www.petersnet.net/browse/1467.htm.
The cardinal was a close friend of Bishop John Wright and ordained Wright to
the priesthood in Rome. The letter is written in the style of Wright and this
writer concurs with the opinion that it was in fact drafted by Wright himself
and sent to the Congregation for its signature.
327 See Brother Robert Mary, Part I Chapter Three—The Excommunication
http://www.catholicism.org/TTAS/chapter_3.htm.
328 In October 1989 the community moved to its present site in the Diocese of
Manchester, New Hampshire.
329 See Brother Mary, Part I Chapter Four —The Reconciliation
http://www.catholicism.org/TTAS/chapter_4.htm.
330 After all, what were Pope Pius IX’s encyclical Syllabus Errorumon and Pope
Leo XIII’s Apostolic letter Testem Benevolentiae Nostrae, if not blanket con-
demnations and anathematizations of teachings habitually propagated by
AmChurch — teachings that by 1945 had become a staple of so-called higher
education in Catholic colleges and universities in the United States.
331 Brother Robert Mary, Part I, Chapter Two — The Compromisers,
http://www.catholicism.org/TTAS/chapter_2.htm.
332 Cushing at Chapter 2: http://www.catholicism.org/TTAS/chapter_2.htm.
333 Klinefelter, 25.
334 See Glenn, Almagno, and Pitz. For an excellent review of Judeo-Masonry and
the B’nai B’rith’s Anti-Defamation League see Fr. Francesco Ricossa, “John
XXIII and the Jews: Jules Isaac,” Sodalitium, French edition, no. 40, January
1996, “The Pope of the Council” (Trans Et Alia, II, no. 3); Fr. Curzio Nitoglia,
“The Cabala,” Sodalitium, May 1993 (TransDoc I, no. 1, 4 September, 2000);
and “Counter-Revolutionaries and Judaeo-Masonry,” Sadalitium, French
edition, June– July, 2000, (Trans Et Alia, I, no. 5, December, 2000). All the
documents were translated by American journalist Suzanne Rini. The
doctrine of Extra Ecclesiam Nulla Salus was and remains untenable to the
Jew as it repudiates Judaism as a legitimate path of salvation.
335 See Mary Ball Martínez, The Undermining of the Catholic Church, First
Edition (Mexico: 1991), 33. The last clear condemnation of Freemasonry was
issued by Pope Leo XIII. After Leo XIII took on Mariano Cardinal Rampolla
del Tindaro as his Secretary of State, there were no further condemnations of
Freemasonry.
336 Klinefelter, “1964–1966.”
337 See Brother Robert Mary, Chapter I at
http://www.catholicism.org/TTAS/chapter_1.htm.
338 The statement is found in a letter of Fr. Feeney dated August 25, 1972 writ-
ten after the visit by Aux. Bishop Lawrence Riley and Fr. Shmaruk on August
23, 1972. Available at http://www.catholicism.org/TTAS/chapter_5.htm.
733
THE RITE OF SODOMY
734
THE CARDINAL O’CONNELL AND CARDINAL SPELLMAN LEGACY
Wright was auxiliary bishop of Boston in the late 1940s there were no public
scandals to hint of things to come at the beginning of the next century,” says
Wall. See “The Cardinal Wright Page” at
http://www.aepwall.com/Bernardinpage.htm.
364 Johansson and Percy, 298.
365 During its 54-year history, the Diocese of Worcester has had over 540 incar-
dinated priests. Incardinated priests are those who have been formally
accepted by a diocese. Non-incardinated priests might work within a diocese,
but they will ultimately answer to an authority other than the local bishop.
Clerical pederast cases in the Diocese of Worcester are closely monitored by
the lay-operated Worcester Voice. See
http://www.worcestervoice.com/DA%20Conte/report_February%
202004_2004.htm.
366 Kathleen Shaw, “Man charging sex abuse sues oft-transferred priest,”
Telegram & Gazette, 29 June 2004.
367 The priest treating Rev. O’Donoghue at St. Joseph’s Abbey is reported to be
a former Jewish psychiatrist from New York. A history of the monastery is
found at http://www.spencerabbey.org/history.html.
368 Kathleen Shaw, “Retired priest facing lawsuit,” Telegram & Gazette,
21 March 2002.
369 Dianne Williamson, “Apology ‘too little, too late,’ ” Telegram & Gazette,
13 January 2002.
370 Kathleen Shaw, “Records on priests targeted,” Telegram & Gazette,
February 15, 2003.
371 Kathleen Shaw, “Retired priest facing lawsuit,” Telegram & Gazette,
21 March 2002.
372 Kathleen Shaw, “Man charging sex abuse sues oft-transferred priest,”
Telegram & Gazette, 29 June 2004.
373 Ibid.
374 For details on the Servants of the Paraclete see Chapter 11, endnote 239.
375 See Brooks Egerton with Michael D. Goldhaber, “Documents Show Bishops
Transferred Known Abuser Church Officials Say Policies Have Since
Changed,” Dallas Morning News, 31 August 1997 at
http://www.bishop-accountability.org/tx-dallas/Dallas-1997-08.htm.
376 See SNAP’s review of the Holley case at http://www.snap-newmexico.org/
Holley%20Parole%20Board%20Decision.htm.
377 See Bishop Accountability Archives — David Holley
http://www.bishop-accountability.org/specialtopics/transfers/.
378 Kathleen Shaw, “Holley’s parole a mistake N.M. failed to tell molested
victims,” Telegram & Gazette, 13 August 2004.
379 Ibid. For an update on Worcester Abuse Cases see
http://www.worcestervoice.com/.
380 See Kathleen Shaw, “Conte closes priest sex abuse cases,” Worcester
Telegram and Gazette, May 20, 2003 at
http://www.telegram.com/static/crisisinthechurch/052003.html.
381 Gary Wills, “Scandal,” New York Review of Books, 49, no. 9, 23 May 2002 at
http://www.nybooks.com/articles/15380.
735
THE RITE OF SODOMY
382 A Bronx native, Frank Reh attended Cathedral College Prep in Manhattan,
St. Joseph’s Seminary in Yonkers and the North American College and
Gregorian University in Rome. His first assignment when he returned to the
United States was assistant pastor at St. Patrick Cathedral under Archbishop
Spellman. Reh was never a pastor. For a time, while teaching at St. Joseph’s,
he was a volunteer chaplain at a school for troubled boys in Dobbs Ferry,
N. Y. In 1951, Reh became Spellman’s Vice-Chancellor and in 1962 Cardinal
Spellman got Reh appointed Bishop of Charleston. Two years later, Reh was
called to Rome by Pope Paul VI to serve on the Roman Curia and at the
North American College as rector. In 1968, Bishop Reh was appointed
Ordinary of the Diocese of Saginaw, Mich. where he served until his death in
1994. Bishop Reh played a significant role in the evolution of AmChurch’s
pro-homosexualist policies for it was under his watch that Father Kenneth
Untener, rector of St. John’s Provincial Seminary in Plymouth, instituted the
Sexual Attitudinal Restructuring (SAR) seminars at the seminary. Reh never
publicly rebuked Untener for exposing seminarians to the SAR program.
Rather, Untener became Bishop Reh’s successor.
383 Ginder, 147.
384 Ibid., viii.
385 Ibid., vii.
386 Ibid.
387 Ibid., 211–212.
388 Ibid., vii., 226.
389 Ibid., 30–31.
390 Ibid., 33, 49.
391 Ibid., 47.
392 Ibid., viii.
393 Ibid., 133.
394 Ibid., 25.
395 Ibid., 138.
396 Ibid., 143.
397 Ibid., 19.
398 Pittsburgh Post-Gazette, “5 Pittsburgh priests went to prison,”
28 February 2004.
399 For additional information on the Oratorians see http://quenta-narwen.blog
spot.com/2002/11/pittsburgh-oratory-well-i-blogged-on.html.
400 “Letters to the Editor — Catholic Church should get own house in order,”
Out Magazine, Pittsburgh, (December 1993), 3.
401 Ibid.
402 See Mary Ball Martínez, “Pioneers in the Struggle: Acts of Wright,”
Angelus, I, no. 12 (December 1978) at
http://sspx.ca/Angelus/1978_December/Pioneer_Struggle.htm.
403 Ibid.
404 Ibid.
736
THE CARDINAL O’CONNELL AND CARDINAL SPELLMAN LEGACY
405 For a detailed description of the Wright funeral see A.E.P. Wall, “Popes’
counselor buried in boyhood parish,” The Chicago Catholic, August 24, 1979.
Wall was a copy editor for The Worcester Telegram when Wright became the
first Bishop of Worcester. Later Wall was appointed by Bernardin to work at
National Catholic News Service. In his essay, “Gay issues in religion under-
score the value of theology over hyperbole,” Wall wrote, “This is a time for
gay scholarship in theology and scripture, and for working to influence
religious thinking. This may not be as formidable as it seems. Countless
Catholic priests, bishops, archbishops and cardinals live inside closets, not
confessionals. Other priests who are not gay are sympathetic with gays, lay
and clerical, and with their parents and siblings and even second cousins
once removed.”
http://www.aepwall.com/wallpapergayclergy.htm.
406 Chris Crytzer, “Cardinal John Wright recalled 25 years later,” Pittsburgh
Catholic, 6 August, 2004, p. 6. The article ends with Bishop Wuerl comment-
ing, “Even as his health gave up, his legs weakened and his eyes failed, he
never lost the vision of the light.” A strange epitaph that more closely
resembles a Masonic testimonial than anything remotely Catholic.
407 Since Bishop Wuerl was installed as the 11th bishop of Pittsburgh he had
enjoyed the uncritical homage of The Pittsburgh Press/Pittsburgh Post Gazette
with his own public relations girl Friday, PPG religion editor Ann Rodgers
Melnick, an Episcopalian. Each time an important See has opened up in the
United States, Bishop Wuerl, who takes no trouble to hide his driving
ambition, has publicly announced that he is “ready to serve” where ever
Rome chooses to send him. Some of Melnick’s columns in the PP and PPG
include: “Spirituality Is His Specialty,” 12 March 1989; “Papal Selection May
Prophesy Higher Calling For Wuerl,” 31 August 1990; “Bishop A Whirlwind
At National Conference,” in which Melnick described Wuerl as a “rising star,”
21 November 1993; and “The Bishop Moves Ahead — Insight — Cardinal
Virtues” 24 March 1996. In the latter article Melnick describes Bishop Wuerl
in a rather ethereal light. “At 55, Wuerl is 5 feet, 11 inches tall and aestheti-
cally thin from exercise and abstemious living,” she said. “Beneath meticu-
lously trimmed silver hair, his huge hazel eyes are the centerpiece of an
expressive face. When he is not pleased, his jaw tightens and his lips become
a thin grim line. But when Wuerl is happy — and he usually is — his broad
smile can light a room” fawned Melnick. Seven months later, Melnick
featured another promotional spread for Wuerl in the October 6, 1996 issue of
the Pittsburgh Post Gazette “Wuerl a cardinal? It’s logical but only the pope
knows.” The subtitle read, “Many view Donald W. Wuerl as an able,
respected, young Roman Catholic bishop who won’t be in his hometown for-
ever. But of the four archdioceses needing a leader soon, Washington is the
most logical for Wuerl, over Chicago, Denver and New York.”
408 The article is written by an anonymous author whom this writer knows
to be one of the most dedicated and loyal Catholic souls in Pittsburgh. The
full text is available at http://www.motherswatch.org/WuerlsObsess.htm.
409 Dr. Gary Bullert, The Hunthausen File, 2nd edition (Washington: St. Thomas
League, 1992), 69.
410 Ann Rodgers-Melnick, “The Bishop Moves Ahead — Insight — Cardinal
Virtues,” Pittsburgh Press, 24 March 1996, p. A-14.
737
THE RITE OF SODOMY
738
THE HOMOSEXUAL COLLECTIVE
Let us pray. O God, our refuge and our strength, look down in
mercy upon Thy people who cry to Thee, and by the intercession
of the glorious and immaculate Virgin Mary, Mother of God, of
Saint Joseph her spouse, of Thy blessed Apostles Peter and Paul,
and of all the Saints, in mercy and goodness hear our prayers we
pour forth for the conversion of sinners, and for the liberty and
exultation of our holy Mother the Church.
Through the same Christ our Lord. Amen.
Saint Michael the Archangel, defend us in battle;
be our protection against the wickedness and snares of the devil.
May God rebuke him, we humbly pray: and do thou,
Prince of the heavenly host, by the power of God,
thrust down to hell Satan and all wicked spirits,
who wander through the world seeking the ruin of souls.
R. Amen
V. Most Sacred Heart of Jesus,
R. Have mercy upon us. (3 times)
PRAYERS
By Randy Engel
volume i
Historical Perspectives—
From Antiquity to the Cambridge Spies
• Homosexuality and pederasty in ancient societies.
• Old and New Testement condemnation of sodomy
• Saint Peter Damian and the Book of Gomorrah
• Homosexuality in Renaissance Europe
• The rise of the “Rights of the Behind Movement”
in the modern secular state
• The Homintern and the Cambridge spies
volume ii
Male Homosexuality—
The Individual and the Collective
• Male homosexuality— Its nature and causes
• Parental roles in fostering homosexuality
• The playground as a dress rehearsal for life
• Sexual precociousness and sexual molestation
• Male homosexual behaviors
• Pedophilia and Pederasty— Understanding the difference
• The Homosexual Collective —
Constructing an anti-culture based on sexual deviancy
volume iii
AmChurch and the
Homosexual Revolution
• Posing a historical framework for today’s clerical
homosexual scandals
• Homosexual prelates and bureaucrats
in the NCCB/USCC [USCCB]
• The homosexual colonization of seminary and religious life
• AIDS outs active homosexual clerics and religious
• Treatment centers for clerical pederasts —
Therapy or hideaway?
• The homosexual legacy of William Cardinal O’Connell of Boston
• Francis Cardinal Spellman—
The kingmaker and his homosexual court
• The secret life of John Cardinal Wright
volume iv
The Homosexual Network in
the American Hierarchy and Religious Orders
• Proving the existence of the homosexual network in AmChurch
• Theodore Cardinal McCarrick— A homosexual prelate in denial
• A portrait of ten hierarchical wolves in sheep’s clothing
• The operations of AmChurch’s homosexual underworld
and overworld
• The special case of Joseph Cardinal Bernardin
• Religious Orders —
The epicenter of the Homosexual Collective in the Church
• New Ways Ministry— A study in subversion
volume v
The Vatican and Pope Paul VI—
A Paradigm Shift on Homosexuality
• The Visionaries of NewChurch
• The role of Communist infiltration in the
homosexualization of the clergy
• Pope Paul VI and the Church’s paradigm shift on the
vice of sodomy
• Epilogue — A homosexual hierarchy— It’s meaning for the
future of the Roman Catholic Church
• Bibliography
Index
Aardweg, Gerard J. M. van den, 298, 369, Aestheticism, Aesthetic Movement, 136,
370, 371, 375, 377, 382, 383, 384, 385, 137, 173
386, 387, 402, 405, 428 Africa Development Council, 664
Abberline, Frederick, 122, 123, 124, 126, After the Boston Heresy Case, 509
127, 130 Agathon, 27 n 11
Abbey of the Holy Cross, Heiligenkreuz, Age Taboo, The, 660, 863
Austria, 1116 n 16 “agent of influence” see Soviet Cold War
abortifacients, 565, 578, 648 Espionage
abortion, xviii, 555, 558, 560, 564, 565, Agliardi, Rev. Antonio, 618
578, 602 n 114, 694, 696, 723 n 145, “Agnes,” 908
914 n 26, 1011, 1043
Agostini, Carlo Cardinal, 1132
“abortion rights,” 200 –201, 566 –567 Aherne, Fr. Greg, 939
Absolutely Null and Utterly Void —The AIDS (Acquired Immunity Deficiency
Papal Condemnation of Anglican Syndrome), 403, 405, 406–408, 410,
Orders, 1116 n 11 411, 413, 417, 420, 421, 426, 427, 428,
Abyssinian War, 1139 481, 483, 501 n 63, 573, 656, 898,
Accademia dei Nobili Ecclesiastici, 618, 899–901, 1007, 1016, 1039, 1046, 1047
619, 620, 808, 809, 1090, 1116 n 7, Aiskhylos (Aeschylus), 15
1139 Alan of Lille, 59–61 see also Plaint of
Accrete, Robert, 934 Nature, The
Acerba Animi On Persecution of the Alarcón-Hoyos, Fr. Félix, 976, 978 – 979,
Church in Mexico (1932), 1100 980
Acerbi, Antonio, 1096 Albanian betrayal, 328–329 see also Philby,
Aceves, Ignacio, 935 Harold Adrian Russell “Kim”
Acheson, Dean, 1121 n 68 Albany, Diocese of, 668–672, 728 n 253
Ackerly, J. R. (Joseph Randolph), 352–353 Albareda, Rev. Anselmo, 1119 n 41
n 79, 377 Albert the Great, Saint, 62
Ackerman, Bishop Richard, 836 Albigensian heresy, 34
Acquired Immunity Deficiency Syndrome Albigensians, 62
see AIDS Alcada, Duke of, 84
Acta Apostolicae Sedis (AAS), xiii, 753 Aldred, Salomon, 90
Action Francaise, 1118 n 34 Alesandro, Msgr. John A., 980
Act-Up, 472, 479, 481, 584 Aleski I, Patriarch (Simansky), 1110, 1112
Adam, Barry, 409 Aleski II, Patriarch (Ridiger), 1112–1113
Adamec, Bishop Joseph V., 828, 829, 1058 Alexander III, Czar, 245
Adamo, Msgr. Salvatore J., 673–674, 675 Alexander III, Pope, 60
Adyar (Madras), India, 487, 488, 491 Alexander the Great, 13
addiction, process of, 404, 469–470 Alexander VI, Pope, 81, 97, 107 n 59
Adema, Hank, 904 Alexander, Glen, 851–852
Adey, More, 167, 168 Alexandra, Princess of Denmark, 128
Ad Hoc Committee on Sexual Abuse Alfonzo, Fr. Pio, 1095
(NCCB/USCC, USCCB), 669, 741, 821, Alfred E. Smith Memorial Dinner, 643
847, 857, 867, 988–989 n 34 Alfrink, Bernard Jan Cardinal, 1133
Ad Hoc Committee of the Catholic Algeciras Conference, 212
Common Ground Initiative (NCCB, Algiers, Algeria, 143, 149, 170
USCCB), 823 Alinsky, Saul David, 572, 602 n 114, 1143,
Adler, Alfred, 15, 443, 462 n 4 1161–1162 n 70
Adonis Male Club, Chicago, 450 Allégret, Marc, 236–237
Adrian VI, Pope, 98 Allégret, Pastor Élie, 237
Advocate, The, 401, 431 n 22 Allen, William Cardinal, 89–90
Aelred of Rievaulx, 1032 Allentown, Pa., Diocese of, 1024
1195
THE RITE OF SODOMY
1196
INDEX
1197
THE RITE OF SODOMY
1198
INDEX
Bernard, Saint (778 AD – 842 AD), 46 Beta College, Rome, 346, 1154
Bernard of Clairvaux, Saint, 489 Bethell, Nicholas, 360 n 200
Bernardin, Elaine Addison, 890 Betrayed, 360 n 200
Bernardin Sr., Joseph, 890 Bevilacqua, Anthony Cardinal, 743, 809,
Bernardin, Joseph Cardinal, xiii, 562, 563, 915 n 35, 972, 1007, 1107
566, 569, 575, 603 n 135, 710, 739, Bible, The
763, 842, 848, 855, 859, 868, 889– 893, Old Testament, 5, 34–37, 185–186,
895– 899, 901–906–912, 916 n 75, 917 201, 425
n 81, 935, 949, 950, 993 n 119, 1022, New Testament, 37–39, 185–186,
1031, 1034, 1053, 1070, 1111, 1157 201, 425
Always My Children, 605 n 187 Bicêtre prison, 229
Archbishop of Chicago, 892– 893, Bieber, Irving, 373, 376, 377, 378, 379,
896, 897, 901, 903, 1022 380–381, 382, 383, 384, 391 n 3, 399,
Archbishop of Cincinnati, 566, 896, 400, 474
897, 906 Big Brothers Big Sisters, 828
clerical career in Diocese of Binding with Briars, 392 n 29, 707,
Charleston, 890– 891 708–709
cover-up of sexual abuse cases, Pinturicchio, Bernardino, 621
901–904 Birmingham, Rev. Joseph E., 867
death of, 911 Birmingham Oratory, England, 709
first General Secretary of the Birringer, Fr. Raphael, 986
NCCB/USCC, 562–563, 892, 896
“birth control,” 200, 555, 557, 558,
homosexual charges against, xxii, 559–560, 564–565, 588, 602 n 114,
562, 848–849, 855, 857, 859, 889, 647–649
905, 908 Birth Control Review, 189
“Kingmaker,” 896, 897, 902 Bishop Hafey High School, Hazle
legacy of, 917 n 75 Township, Pa., 969
loss of father at early age, 890 Bishop Lillis High School, Kansas City,
“The Many Faces of AIDS,” Mo., 844
897–901 Bishops’ Office for United States Visitors,
President of the NCCB, 897 Rome, 705
protégé of Bishop Paul J. Hallinan, Bisig, Fr. Joseph, 994–995 n 139, 995
562, 892 n 153
relationship to Archbishop Jean Bismark, N. Dak., Diocese of, 857
Jadot, 895 Bismarck, Herbert von, 208
role in homosexual clique at Bismarck, Otto von, 207, 208, 210 –211,
NCCB/USCC, 566, 892–894 217, 285 n 587
“Seamless Garment” ethic, fallacy Blachford, Gregg, 374, 401
of, 914 n 26 Blachford, Norman, 438 n 169
Steven Cook case and lawsuit, Black Death, 73
905 – 912, 916 n 75
Blackfriars Hall, Oxford, England, 952
Bernardin, Maria, 890
Black Hand (Sicilian Mafia), 631
Bernardini, Filippo, 598 n 41
Black Mass, 326, 1153
Bernardino of Siena, Saint, 75–77
Black Nobility (Society), Rome, 618, 716
Bernau, Mrs., 826 – 827 n 16
Bernau, Gregory, 826– 837 Blacker, Carlos, 266 n 311
Berry, Jason, 587, 588, 608– 609 n 232, blackmail, role in homosexual life, xix,
775, 856, 976, 980 116, 126, 146, 157, 164, 195, 197, 200,
Berthold, Bishop of Toul, 56 201, 210, 218, 280 n 504, 351–352
Bertie, Francis, 310 n 79, 414, 569, 750, 862, 866
Bertone, Archbishop Tarcisio, 1066 Blagojevich, Rod R., 818
Besant, Annie, 204, 487, 488, 489, 491, Blaikie, Derek, 315
526 Blaikie, Linda Ford, 846
bestiality, 39, 63, 64 n 6, 87, 239, 1033 Blair, Bishop Stephen E., 747
1199
THE RITE OF SODOMY
Blake, George, 335–336, 363 n 238 Boland, Bishop Raymond J., 613 n 243,
Blanchette, Bishop Romeo Roy, 812, 814 790, 792, 794, 846, 848, 873–874 n 115
Blanco, José Joaquín, 390 Bolger, Fr. Tony, 771, 776
Blaser, Fr. Emil, 749 Bollard, John, 939
blasphemy, 225, 227, 228, 492, 505 n 151 Bollhardt (soldier, Potsdam regiment),
Blavatsky, Helena Petrovna, 486, 487 213, 214
Blessed Sacrament Parish, Worcester, Bolshevism (Bolsheviks), 205, 283 n 550,
Mass., 705 297, 299, 1093
Bletchley Park, 319, 333, 341 Bond, Jeffrey, 956, 966–967, 971–972, 997
n 192
Block, Stephanie, 879 n 214
bondage and dominance (B/D), xvii, 377,
Bloomsbury Group, 308 –310, 351–353 405, 410
n 79, 353 n 80
Bondings, 1014, 1015–1016, 1019, 1053
Bluecoat boy, 139, 252 n 114
Bongie, Laurence L., 225, 226, 227, 229
“blues” or “blue men” (Russia), 239
Bonneau, Anthony, 670
Blum, Fr. Owen J., 47
Bonner, Rev. Dismas, 989 n 42
Blunt, Anthony Frederick, 310 –314, 315,
318 –321, 323, 324, 325, 331–332, 333, Bonson, Mary, 828 – 830
334, 335, 340, 342, 345, 346, 350 –351 Bonzano, Archbishop Giovanni, 631, 637
n 67, 354 n 86, 355 n 116, 361 n 213, Book of Gomorrah (Liber Gomorrhianus),
1153 48–59, 868
Apostles, member of, 310, 312 abuse of the confessional, 51
career as art critic, 311, 312, 355 clerical repentance and reform 53,
n 116 868
Courtauld Institute of Art, forms of sodomy, 50
appointment to, 320 condemnation of homosexual
death in London, 331 prelates who prey on spiritual sons,
espionage activities in MI5, 312, 50–51, 763
319 – 321, 334 insights into nature of
exposure as a Soviet spy, 331–332 homosexuality, 52
family background, 310 malice associated with vice of
sodomy, 52–53
homosexuality of, 311, 313, 314,
316 motivation of author, 49
Marlborough and Trinity College, notorious vs non-notorious
Cambridge, 310 –311 offenders, 54
personality of, 310, 311, 314 presentation to Pope Leo IX, 55
Peter Montgomery, relationship problem of lax bishops and
with, 313, 373, 1153 religious superiors, 50
post-WWII mission to Germany, see also Damian, Saint Peter
320, 357 n 147 Book of Trials, A, 159
recruitment as Soviet spy, 312–313 Bootkowski, Bishop Paul, 1170–1171
Rothchilds, relations with 333, 334 Booth, Howard J.
scope of treason, 319 –320 Booz, Hamilton, and Allen, Washington,
Blunt, Arthur Stanley Vaughan, 310 D.C., 562
Blunt, Christopher, 310, 313 Bordelon, Msgr. Marvin, 559–560
Blunt, Hilda Violet, 310 Borden, Ann, 1033
Blunt, Wilfred, 310, 354 n 89 Borgongini-Duca, Francesco Cardinal,
636, 637–638, 640, 721 n 114, 1139
‘B’nai B’rith, 692
Bosco, Bishop Anthony, 829, 1056, 1057
Boardman, Bishop J. Joseph, 667
Boston, Archdiocese of, 451, 616, 618,
Bockris, Victor, 426, 440 n 213 623, 630, 632, 633, 635, 637, 640, 661,
Body Electric School, 585 667, 669, 677, 689, 691, 692–693, 695,
Boggs, Rev. Dennis R., 1058 697, 703, 795, 862–867, 899, 1169
Bohemia Manor, Md., 510 Boston City Hospital, 695
Boise, Idaho, Diocese of, 810 Boston, city of, 450–451
1200
INDEX
Boston College, 584, 617, 618, 633, 688, British Security Coordination
690, 691–692, 831, 987 n 2 (BSC), 304
Boston Globe, The, 864 Foreign Office (Department of
Boston Heresy case see Feeney, Fr. State), 301, 304, 318–319, 324,
Leonard, J. 327, 328, 330, 334
Boston Latin School, 688 Government Code & Cypher
School, 304
Boston Lying-In Hospital, 694
Home Office (Department of
Boston Magazine, 453
State), 304, 318
Boston Medical Center, AIDS Program, MI5 (attached to Home Office),
582 304, 313, 316, 319, 320–321, 325,
Boston Post, The, 688 333, 334, 341, 346, 353–354 n 86,
Boston Sex Scandal, 466 n 68 357 n 153, 365–366 n 278
Boston/Boise Committee (NAMBLA), 450 MI6 (attached to Foreign Office),
Boswell, John, 24, 25, 495, 1040 300, 301, 304, 313, 316, 319–320,
Boucher, Raymond, 806–807 324, 326, 327, 329, 331, 333, 334,
335, 341, 1156–1157
Boulanger, Fr. Andre, 567
Naval Intelligence Division, 337,
Bouldrey, Brian, 1015 338
Boundaries of Eros — Sex Crime and Political Warfare Executive, 304
Sexuality in Renaissance Venice, The, Special Operations Executive
72 (SOE), 304, 326
Boy Scouts, 323, 828 War Office, 313, 323
Boyle, Bishop Hugh, 707 Broad Church Movement, 307
Boys on their Contacts with Men: A Study Broadway musical theater, “gay”
of Sexually Expressed Friendships, 456 domination of, 500 n 32, 652, 653
Brady, Nicholas F., 638, 643–644 Broadway, Giles, 91, 92
Brady, Genevieve, 638 Brockwell, Detective-Inspector, 151
Brady, Stephen G., 743–744, 751–752, 759 Broderick, Bishop Edwin, 662, 668, 669,
n 11, 815–816, 953, 961 672
Brago. Rev. Carlo, 1119 n 41 Brody, Hardoon, Perkins & Kesten
Brahmanism, 486 (Boston), 682
brainwashing, techniques of, xxvii n 36 Broken Cross —The Hidden Hand in the
Braio, Sime, 849–854, 885 n 326 Vatican, The, 1117 n 23
Brand, Adolf, 198, 214–215, 286 n 607, Brom, Bishop Robert H., 746, 854–855,
449 905
Brandukov, Anatoly, 244 Bishop of Duluth, 855, 858
Brasenose College, Oxford, England Bishop of San Diego, 855, 861
Bray, Alan, 84, 92 financial pay-off for homosexual
affairs, 857, 858–859, 860, 861
Bredsdorff, Elias, 1152, 1166 n 110
Gregorian University, Rome,
Breindel, Eric, 1127 n 113 854–855
Brennan, Fr. Dennis (“Denise”), 607–608 homosexuality, charges against,
n 223 855, 857–861, 905
Brentrup, Fr. Bruce, 826–827 priest of Diocese of Winona, Minn.,
Breslau, University of, 198 854–855
Bridge, John, 151, 152 Brookfield, Charles, 260 n 184
Bridgeport, Diocese of, 780 Brooklyn, N.Y., Diocese of, 665, 666, 667,
British Broadcasting Company (BBC), 728 n 247, 739, 777, 778, 779, 796,
313, 324, 345 866, 868, 1012, 1025, 1038
British Intelligence/Security Services: Brooks, Mark, 856–859
attitudes and policy toward Brooks, Van Wyck, 175, 186
homosexual security risks, 301, Brothers for Christian Community, 1016,
316, 339, 349 n 48 1075 n 47
ARCOS raid, 304 Brothers Karamazo, The, 963
1201
THE RITE OF SODOMY
Brothers of the Sacred Heart, 1019–1020 Fascism, fake conversion to, 322,
Brown, Horatio, 188, 269 n 341 334
Brown, Fr. Raymond, 713 homosexuality of, 314, 315,
Brown, Bishop Tod David, 796, 810–811, 322–323, 324
935 joins Press Department of the
Bishop of Boise, Idaho, 810 Foreign Office, 324
Bishop of Orange, Calif., 810 private secretary to Foreign
Secretary Hector McNeil, 324
clerical abuse settlements, 811
priest of Diocese of Monterey, 810 pro-Marxist views, 315
St. John’s Seminary, Camarillo, recruitment by Soviets, 314, 315
Calif., 810 Rothschilds, relationship to, 322,
Brown University, Providence, R.I., 1039 333, 334
Browning, Frank, 1015 Royal Naval College, exit from, 314
Browning, Oscar, 250 n 80 transfer to British Embassy in
United States, 324–325
Brusi, Bishop Thaddeus, 808
treason, scope of, 324–325
Bryans, Robin (pseud. Robert Harbinson),
311, 321, 346, 361 n 213, 366 n 280 Trinity College, Cambridge, 315
Bryant, Anita, 924 Burgess, Malcolm Kingsforth, 314
Buchanan, Robert, 159 Burgess, Nigel, 314, 332
Buckley, Fr. James, 1008 Burke, Fr. Edward Thomas, 940
Buddhism, 486, 488 Burke, Sr. Joan, 1071
Budenz, Louis, xx, 1103, 1105, 1123–1124 Burke, Rev. John J., 549, 552, 553, 554,
n 75 556, 597 n 2, 597 n 4, 598 n 41
Buehrle, Marie C., 716 n 25 Burke, Kevin C., 665
Building Bridges — Gay and Lesbian Burkholder, Fr. Robert N., 770–771, 870
Reality and the Catholic Church, n 32
1046–1048, 1061, 1062, 1063, 1066, Burkle-Young, Francis A., 111 n 149
1067, 1073 Burnett, William “Bill,” 677–679,
buggery, bugger, 72, 85, 114 see also 697–698, 699–700, 707, 712, 1169
sodomy Burns, Fr. Peter, 827–828
Buggery Act (England), 86 Burson-Marsteller, Chicago, 909
Buffalo, Diocese of, 1038 Burton, Richard (explorer, writer), 2, 273
Bugnini, Archbishop Annibale, 1095–1097 n 386
Bugnolo, Br. Alexis, 960–961, 996 n 164 Burton, Simon de, 170
Bukharin, Nikolai, 315 Buse, Paul, 1169
Bukoski III, Fr. Joseph, 769, 869 n 24 Buswell, Bishop Charles, 1053, 1064
Bulgars (Bulgarians), 1 Butler, Fr. John, 869 n 16
Bülow, Bernhard Heinrich, 208, 212, Butterfield, Fox, 867
214–216
butyl nitrite, 414
Bülow vs. Brand, 214–215
Buyevsky, Alexei Sergeyevich, 1111
Bunting, Glenn F., 938
Bychowski, Gustav, 376
Burger, John R., 401, 415–417
Byrne, Rev. Damian, 951
Burgess, Evelyn Gillman, 314
Byrne, James, 118–119
Burgess, Guy Francis de Moncy, 312, 313,
314–316, 317, 318, 319–320, 321, Byrne, Archbishop James J., 1170
322–325, 326, 327, 328, 329, 331, 332, Byrne, Rev. William, 618
333, 334, 335, 337, 341, 345, 350–351 Byrne, Rev. William T., 568, 569
n 67, 356 n 118
Apostles, member of, 315
childhood, early death of father, 314 Cabaret, 218, 287 n 626
death in Moscow, 332 Cabrini, Saint Frances Xavier, 541 n 47
defection to Moscow, 325, 341 Cacciavillan, Archbishop Agostino, 769,
enters Section D of MI6, 324, 326 786, 816, 869 n 20, 878 n 188, 1059
1202
INDEX
1203
THE RITE OF SODOMY
1204
INDEX
1205
THE RITE OF SODOMY
Christ the King Parish, Worcester, Mass., Civil and Penal Code (France, 1791), 220
705 Civil Constitution of the Clergy (France),
Christian Action Party (CAP), Puerto 577
Rico, 648 Civil Rights Congress, 1105
Christian Brother’s College, South Africa, Civilta Cattolica, La, 267 n 318
748 Clap, Margaret, 92–93
Christian Brothers, 579, 620, 894, Claremont College, Calif., 495
919–920, 921, 1019, 1020, 1027, 1030,
Claretian Order, 476
1040
Claret, Saint Anthony Marie, 961, 972
Christian Church (Disciples of Christ),
836 Clark, Msgr. Eugene V., 726 n 189
Christian Democratic Party (Italy), 1130, Clark, Howard, 967
1139, 1140, 1141, 1146, 1171 Clark, Bishop Matthew H., 671, 1015,
Christian Institute for the Study of 1064
Human Sexuality, Chicago, 607 n 223 Clark, William, 79
Christian Register (Unitarian), 1106 Clarke, Edward, 150–151, 152, 153, 154,
Christianity, Social Tolerance, and 155, 156, 157–158, 171
Homosexuality, 25 Clay, Fr. Christopher, 969–970, 997 n 197
Christ’s College, Cambridge, 89 Cleary, Louis, 703
Christ the King Parish, Oakland, Calif., Cleghorn, Farley, 580
1072 Clement of Alexandria, Saint, 65 n 22, 494
Christus Dominus The Pastoral Office of Clement V, Pope, 70 n 127
the Bishops (1965), 562, 575 Clement VII, Pope, 98, 539
Chrysostom, Saint John, 40, 42 Clement VIII, Pope, 109 n 108
Church and Society Network Clement XI, Pope, 1116 n 7
(Episcopalian), 1010 Clement XII, Pope, 511, 526, 692, 1116
Church and the Homosexual, The, n9
411–412, 495 Clement XIV, Pope, 510
Church of All Saints, Roxbury, Mass., 636 Cleveland, Diocese of, 589
Church of Our Lady, Bardstown, Ky., 835, Cleveland Street Scandal, 122–130
837
Newton trial, 127–128
Church of Santa Maria della Pace, 1138
Parke-Euston trial, 125–127
Church of the Holy Ghost, Whitman,
Prince Eddy implicates the Royal
Mass., 636
family, 128–129
Churchill, Winston, 330, 341
telegraph boys male brothel,
Chuvakhin, Dimitri, 303 122–124
Cicero, 295 Veck and Newlove trial, 124–125
Cicognani, Amleto Giovanni Cardinal, Cleveland Street Scandal, The, 122
1102, 1119 n 41, 1133
Clibborn, Robert, 126
Cimino, Fr. John, 1007
Clifford, Fr. Jerome, 827
cinaedus, cinaedi, 21–22, 211
Clifton, Arthur, 167
Cincinnati, Archdiocese of, 706, 841–842,
Cliveden, 344, 345
893, 901–902, 905, 907–908, 910, 916
n 75 Clohessy, David, 980
Cipolla, Fr. Anthony, 610 n 241 Club Baths, 410
circumstantial evidence, value of, xxi Clum, John M., 653
Cistercians of the Strict Observance see Coache, Abbé Louis, 710–711
Trappist Order Cobb, Fr. Richard, 939–940
Citizen Cohen —The Life and Times of Roy Cockburn, Claud, 357 n 153
Cohn, 658 Code Napoléon (Civil Code of 1804), 191,
Citizens Committee Against Entrapment, 222
471 Cody, John Cardinal, 560, 564, 715, 772,
Ciudad del Este, Paraguay, Diocese of, 1022, 1147
1169 Cogley, John, 513
1206
INDEX
1207
THE RITE OF SODOMY
1208
INDEX
1209
THE RITE OF SODOMY
Daily Worker, 946, 1103, 1105, 1106, 1107, de Castelbajac, Jean-Charles, 1015
1122 n 74 de Chardin, Teilhard, 946
Dakyns, H. Graham, 176–177 Decker, Twila, 782
Daladier, Édouard, 323 Deckers, Sr. Jeannine (the Singing Nun),
Dallas Morning News, The, 970 441 n 232
Dallas, Texas, Diocese of, 893, 969 Declaration of Independence (U.S.),
Dalpiaz, Msgr. Vigilio, 1091 510–511, 519, 542 n 60
Daly, Rev. Manus, 789 “Declaration on Masonic Associations”
(Vatican), 1116 n 10
Damasus I, Pope, 43
Declaration of the Rights of Man and of
Damasus II, Pope, 56
the Citizen, 220, 287 n 631, 1142
Damian, Fr. (Archdiocese of N.Y.), 1016
Declaration on Sexual Ethics see Persona
Damian (archpriest at Ravenna), 47 Humana
Damian, Saint Peter, 47–59, 76, 763, 868 Decree of the Holy Office Against
concern for salvation of souls, 49 Communism, 1120 n 63
death of, 48, 59 Decree on the Church of Christ, 523
enters Benedictine Order 47 Dee, Fr. G. Neal, 820, 878 n 198
relationship with Pope Leo IX, 55 Deedy, John, 695
views on Holy Orders, 47 Defenders of Dignity, 401
writing of Book of Gomorrah, definitions, problems of, xiv
48–59 de Galarreta, Bishop Alfonso, 964
see also Book of Gomorrah de Gallo, Adolphe, 125, 127
Damiano, Bishop Celestine J., 674, 675, de Gaulle, Charles, 238, 1131
729 n 263 Degollado, Guizar Maura, 973
Dancing with the Devil, 657 De Lai, Gaetano Cardinal, 598 n 41
Dandini, Girolamo Cardinal, 102 De la Isla, Mr., 974
Dandolo, Matteo, 103 Delaney, Bishop Joseph Patrick, 681, 683
D’Angelo, Fr. Rocco, 777–778, 781 de la Salle Christian Brothers see
Daniels, Josephus, 721 n 120 Christian Brothers
Dante, Msgr. Enrico, 1119 n 41 Delay, Jean, xiii, 143, 233–237, 412, 462
D’Arcy, Bishop John M., 867 n4
Darwinism, 189 della Chiesa, Giacomo Cardinal see
Benedict XV, Pope
Diarium, 97
della Corgna, Fulvio Cardinal, 101
Daughters of Charity, 988 n 15
della Rovere, Cristoforo Guidalotti Ciocchi
Daughters of Sarah, 1005
Cardinal, 96
David and Jonathan, relationship between,
della Rovere, Girolamo Basso Cardinal, 96
154
della Rovere, Giuliano Cardinal, see Julius
Davïdov, Vladimir Lvovich “Bob,” II, Pope
243–244
del Monte, Antonio Maria Ciocchi, 98
Davies, Sr. Judith, 814
del Monte, Boldovino, 100
Davis, Bishop James P., 648–649, 703
del Monte, Cristoforo Guidalotti Ciocchi
Day, Patrick, 350 n 67 Cardinal, 101
Day, Richard, 1127 n 110 del Monte, Fabiano, 101
Day, Russell and Co., London, 170, 171 del Monte, Giovanni Maria (Giammaria)
Deacon, Richard, 308, 351 n 69 Ciocchi Cardinal see Julius III, Pope
Deacon, Vyvyan, 489 del Monte, Innocenzo Cardinal, 97,
Dearden, John Cardinal, 556, 559, 562, 100–105
563, 574, 575, 586, 588, 770, 812, 892, de’ Medici, Giovanni Cardinal see Leo X,
1024, 1061 Pope
DeBaugh, R. Adam, 484–485, 1017, 1076 de’ Medici, Giulio Cardinal see Clement
n 53 VII, Pope
DeBernardo, Francis (Frank), 1012, 1014 de’ Medici, House of, 77, 79, 95
DeBonis, Bishop Donato, 1144, 1162 n 79 de’ Medici, Lorenzo the Magnificent, 80
1210
INDEX
1211
THE RITE OF SODOMY
Dobbles, Rev. William J., 584 Doran Hall Retreat Center, Greensburg,
Dober, Fr. Edward, 876 n 164 Pa., 1056
Doberman, Martin Baum, 284 n 561 Dorians, 1, 7
“Dr. Anonymous,” 474 d’Ormesson, Vladimir, 1118–1119 n 38
“Dr. Dick” see Wagner, Fr. Richard Dorrill, Stephen, 365 n 266, 366 n 280,
“Dr. K” see Klausner, Jeffrey 1153
Dodd, Bella (Maria Asunta Isabella Doryphorus, 23
Visono), 1103, 1107–1108, 1126–1127 Dostoevsky, Fyodor, 963
n 110 Dotson, Edisol W., 416
Doerrer, Michael L., 98, 111 n 149 Dougherty, Dennis Cardinal, 552, 598 n 41
Dolan, Bishop Timothy M., 834–835 Dougherty, Bishop John, 966, 967
Dollfuss, Engelbert, government of, 318 Dougherty, Fr. John, 876 n 164
Döllinger, Johann J. Ignaz von, 512 Douglas, Alfred “Bosie,” 130, 141, 142,
Dombrowski, John, 1127 n 115 146–150, 151, 152, 154, 157, 162–170,
172, 322, 373
Domenec, Bishop Michael, 523, 524
De Profundis, original poem by
domestic violence (homosexual) see
Douglas, 253 n 126, 264 n 244
homosexual behavior (male) see also
lesbianism death of, 170
Dominic, Saint, 62, 920, 943 family and educational background,
142
Dominican Convent, Sparkhill, N.Y., 1054
homosexual (pederast) affairs,
Dominican House of Studies, River
142–143, 146–147
Forest, Ill., 948–951
marriage and conversion to
Dominican House of Studies, Washington,
Catholicism, 170
D.C., 841
meeting of Oscar Wilde, 142
Dominican Order, Dominicans, 75, 80,
509, 514, 517, 740, 841, 919–920, 921, reaction to Wilde trials, 150,
942–954, 988 n 15, 1018, 1019, 1027, 152–153
1028, 1062–1063, 1104, 1113 see also De Profundis (Wilde)
acceptance of homosexual Douglas, Custance Olive, 170
candidates for priesthood, Douglas, Francis Archibald see
942–944, 952–954 Drumlanrig, Lord
battle for River Forest Priory, Douglas, John Sholto see Queensberry, 8th
945–951 Marquess of
Parable Conference for Dominican Douglas, Lord Percy, 256 n 161
Life, 947 Douglas, Raymond, 267 n 323
support for Homosexual Collective, Dover, Kenneth J., xvi, 10, 14, 15, 26, 28
947, 1018, 1027, 1028, 1062–1063 n 32, 28 n 35, 28–29 n 50, 29 n 78
target of Communist infiltration, Dowd, Michael G., 667
1104, 1113 Dowling, Linda, 159, 268 n 355
Dominican Sisters, 779, 1020 Downey, Fr. Alvin T., 828
Dominican Sisters of the Most Holy Doyle, Arthur Conan, 255 n 143
Rosary, 770
Doyle, Fr. Kenneth, 671
Domitian, 23
Doyle-Mouton-Peterson Report (1985),
Donahue, Jessie, 657 590, 608–609 n 232
Donahue, Jimmy, 657–658 Doyle, Rev. Thomas P., 590, 608–609
Donahue, Bishop Stephen J., 641 n 232
Donnellan, Archbishop Thomas A., 664 Dramatic Review, 139
Donnelly, Fr. Richard, 618 Driberg, Tom (Lord Bradwell), 313, 357
Donoghue, Emma, 453 n 153
Donohue, William, 1000–1001 n 250 Driscoll, Fr. Charles M., 633
Donovan, William “Wild Bill,” 305 Driver, Thomas F., 480
Doody, Fr. Michael, 631, 632 Drivon, Laurence, 806–807
Döpfner, Julius Cardinal, 1133, 1134 Droleskey, Thomas A., 878 n 188
1212
INDEX
1213
THE RITE OF SODOMY
1214
INDEX
1215
THE RITE OF SODOMY
1216
INDEX
1217
THE RITE OF SODOMY
1218
INDEX
Goergen, Fr. Donald, 942, 945–952, 953, co-director of New Ways Ministry,
992 n 107, 992 n 108 1010
Goethe, 173 founder of Conference for Catholic
Gold (Golodnitsky), Harry, 348 n 16 Lesbians, 1005, 1060
“golden showers,” 405 co-founder of Center for
Golenewski, Michael, 335 Homophobia Education, 1021,
1025, 1053, 1054, 1055
Golitison, Anatoli, 338, 364 n 249
co-founder of Catholic Parents
Golitsyn, Alexey, 242
Network, 1021, 1065, 1066–1067
Golomstock, Igor, 355 n 116
co-founder of Catholic Coalition for
Golos, Jacob, 1125 n 94 Gay Civil Rights, 1019–1021
Gomorrah, Gommorrhites, 38, 39, 45–46, connections to Dignity, 1005, 1009,
50, 84, 1049 1011, 1017
González Arias, Bishop Francisco María, Director of SSND Lesbian/Gay
973, 974 Ministry, 1064
Goodbye! Good Men, 1085 n 332 Dominic Bash “story,” 1005, 1057,
Good, Frederick, 695 1070
Good Shepherd Chapel, Whitley City, Ky., founder of Womanjourney
837 Weavings for lesbian religious,
Goodwin, Fr. Justin, 891–892 1064
Gordievsky, Oleg, 354 n 102 defense of “gay” spirituality, 1046,
Gorges, Richard, 246 n 12 1048
Gorsky, Anatoly, 319 pro-homosexual writings, speeches
Gospel According to Matthew, The (Pasolini and activities, 1026, 1027,
film), 438–439 n 173 1031–1032, 1035, 1038, 1040–1041,
1042–1048, 1051–1053, 1060, 1064,
Gospel of St. John, 1137
1065, 1066 –1067, 1069,
Gospel of St. Mark, The (“secret 1070–1071, 1072
version”), 494
receives federal grant to study
Goss, Robert E., S.J., xvi, 472–473, 478, lesbianism, 1011–1012
479, 481–482, 485–486, 499 n 29,
signs pro-abortion ad in NYT, 1011
584–585, 586, 606 n 197, 1035
Gow, Andrew, 312 subject of investigation by Maida
Commission, 1023–1025,
Gower, Lord (Ronald Sutherland), 134, 1060 –1065
140, 145, 178, 251 n 87
support for homosexual “unions,”
Grace Episcopal Church, Chicago, 1022 1043, 1051
Grace, J. Peter, 723 n 143 support for Homosexual Collective,
Graham, Fr. Gilbert, 944, 945 1010–1012, 1017–1023,
Grahmann, Bishop Charles, 746, 760 n 22 1025–1026, 1027, 1031–1032,
Grain, J. P., 155 1040–1041, 1042–1048,
Grainger, Wallis (Walter), 150, 171 1051–1061, 1064
Gramick, Sr. Jeannine, xvii, 485, 583, 667, leaves School Sisters of Notre
713, 740, 745, 780, 842, 986, 1003, Dame for the Sisters of Loretto,
1004–1007, 1009, 1010, 1011–1012, 1072
1013, 1015, 1017, 1018, 1819, Vatican directives (1983) ignored,
1021–1025, 1031–1032, 1035, 1037, 1022–1023, 1025, 1058, 1063
1038, 1039, 1040–1048, 1052–1061, Vatican investigation by CICL and
1062–1069 CDF follow-up to Maida
attack on natural law, 1044, 1047 Commission, 1065–1066,
claims support of U.S. bishops and 1067–1072
religious orders, 1064 refuses to sign Profession of Faith,
clerical pederasty, lack of interest 1070–1072
in victims, 1047 see also New Ways Ministry also
conversion to radical feminism, Nugent, Fr. Robert
1004–1005, 1038, 1042–1046 Gramsci, Antonio, 307
1219
THE RITE OF SODOMY
Grand Seminary of St. Sulpice, Montreal, Growing Up Gay —The Sorrows and Joys
623, 676, 677, 686 of Gay and Lesbian Adolescence, 373
Grant, Duncan James, 309, 352 n 79 Grundliche Erklarung, xi
Grant, Jesse, 401 Gruner, Fr. Nicholas, 1160 n 41
Gray, Euphemia, 251 n 82 Gruson, Sidney, 655
Gray, John, 141, 144, 253 n 122, 123, 124 Guadalupe Medical Center, Cherry Valley,
Gray, Kenneth G., 447 Calif., 951
Gray, Philip Howard, 378, 479 Guardian Angels Parish, Kansas City, Mo.,
Graz, University of, Austria, 300 844
Guardian Unlimited, 267–268 n 327
Greaney, Edward, 765
Guicharnaud, June, xiii
Great Mother, cult of, 21
Guilfoyle, Bishop George Henry, 668,
Great St. Mary’s Church, Cambridge,
672–675, 779–780, 894, 1157
England, 493
Auxiliary Bishop of N.Y., 672
“Great Terror,” (Stalin), 300
Bishop of Camden, N.J., 672
Greek Homosexuality, 14
Catholic Charities, N.Y., 672
Greeley, Fr. Andrew, 742, 759 n 7,
904–905, 909 clerical homosexual network in
Camden Diocese, 673–675, 676,
Green Bay, Diocese of, 866, 1024, 1026 730 n 282, 894
Green, Bishop Francis J., 568, 601 n 100 Msgr. Adamo attack on, 673–674,
Green, Richard, 379, 382, 383, 396 n 125 676
Greene, Tom, 854 record of clerical sexual abuse
Greensburg, Pa., Diocese of, 702, cover-ups, 673–675, 676, 779–780
1054–1055, 1056 Guillaume, Bishop Louis, 516
Gregorian Pontifical University, “the Guimarães, Atila Sinke, 1096, 1155, 1167
Greg,” Rome, 540 n 33, 620, 688, 804, n 130
808, 810, 848, 1020, 1113, 1139 Guinan, Fr. Michael D., 1027, 1028
Gregory IX, Pope, 63 Guindon, Fr. André, 1037
Gregory I (the Great) 45–46, 66 n 36 Guízar Valencia, Archbishop Antonio, 973
Gregory VII (Hildebrand of Tuscany), Guízar Valencia, Bishop Raphael, 973
Pope Saint, 56, 59 Guízar Valencia, Bl. Bishop Raphael, 973
Gregory XVI, Pope, 517, 518, 526, 542 Gumbleton, Dan, 586
n 54, 1116 n 9
Gumbleton, Bishop Thomas, 574,
Gregory, Bishop Wilton D., 669, 752 585–586, 1015, 1024, 1053, 1060,
Gremigni, Archbishop Gilla Vicenzo, 1061, 1065
1143–1144 Gunderson, Martin, 502 n 87
Gresham’s School, England, 318, 356 Gunn, D. W., 1154
n 138 gymnasia, xv, 12
Gribanov, Oleg “Alyosha,” 303, 337
Gribouski, James J., 853, 885 n 337
GRID (gay-related immune deficiency) see H-adolescent (pre-homosexual
AIDS adolescent), 375, 378, 384–385, 386
Griffin, Fr. Barry, 1046 Hadrian, Emperor, 23, 30 n 103, 40
Griffin, Fr. Thomas P., 684 Haganah (Zionist underground), 333
Griswald v. Conn. (1965), 559 Haiti, 500 n 32
Grocholewski, Zenon Cardinal, 1172 Haley, Fr. James, 762 n 74
Groeschel, Fr. Benedict, 663, 727 n 222 Halifax, Lord (Edward Wood), 129–130
Grogan, John, 782 Hall, David, 838, 840
grooming (sexual) of minor males see Hall, Theodore, 1121 n 68
pederasty Hallam, Arthur Henry, 307
Grossman, Nancy, 411 Hallinan, Archbishop Paul J., 562
Grosskurth, Phyllis, 122, 175, 269 n 341 Halperin, Maurice, 1121 n 68
Growing in Love, 796 Halpin, Sr. Alice, 903–904
1220
INDEX
1221
THE RITE OF SODOMY
1222
INDEX
1223
THE RITE OF SODOMY
personality maldevelopment, xix, 579, 581, 589, 591, 593, 715 n 2, 824,
298, 370, 371–372, 378, 429 835, 841, 857, 892, 895, 897, 900, 911,
problems of aging, 15–16, 402–404 912, 914 n 26, 919, 923–925, 1003,
penis size, significance of, 373 1005, 1016, 1019–1021, 1023, 1034,
1037, 1041, 1048–1049, 1050, 1073,
Peter Pan complex, 14, 370, 381,
1127 n 110, 1151, 1152
384, 395 n 107, 706
aging, attitude towards older
pornography, use of, see gmporn
homosexuals
prostitutes, use of, 298
American Psychiatric Association
pseudo- femininity of, 399–400, (APA), on-going battle with, 444,
411–412 456, 463 n 12, 474–475, 1029
psychiatric disorders, 370, 378, 441 anti-cultural bias of, 399, 469
n 231
assignment of feminine names,
rage and jealousies, 194, 232, 377, 107–108 n 66, 117, 120, 219, 239
402, 427
attack on nuclear family, 471–472,
rape (of other homosexuals), 412, 1050
414, 417–418, 454–455
blasphemy, acts of, 492–493
rape, (of non-homosexuals), 194
businesses catering to, 499–500
relationship to pets, 352–353 n 79, n 32
403, 432 n 36
campaign to decriminalize sodomy,
religious views see Homosexual 200–202,
Collective and Churches
campaign to lower age of consent,
subversion (treason), propensity 389, 452, 462, 868
for, 298
connection to criminal underworld,
target of homosexual serial killers, 232, 298, 1050
427
cooperation with Protestant and
transformation from homosexual to Jewish religious groups see
“gay,” 479–480 Homosexual Collective and
violence against, “gay-bashing,” Religious Bodies
222 cooperation with Roman Catholic
homosexual behavior, 368, 374, 399–400, Church see Homosexual Collective
401–408, 409–411, 412–414, 415–417, within the Catholic Church
418–420, 426–429, 900 economic leverage, 476
alcoholism, 414 eradicating gender differences, 472
compulsive nature of, 372
exploitation of AIDS industry, 581
cruising, 409
“gay” bars, 373, 377, 408, 409, 415,
depersonalization of partners, 426, 761 n 42
370–371, 372, 373
“gay” baths, 373, 377, 402,
domestic violence, xix, 194, 232, 409–410, 426
406, 412–414, 426–427
“gay” newspapers and magazines
masochistic/sadistic elements in,
“gayspeak” see homosexual lexicon
370, 399–400, 401
goals of, 471, 473
promiscuity of, 185, 352, 371, 373,
401–403, 409–411, 1047 ideology of, 470, 471–473
risk-taking, 167, 405–406, 407, 410 indifference to victims of sexual
abuse, 454, 455, 456, 1041, 1051
substance abuse, use of illicit
drugs, 232, 298, 406, 411, 413, influence on women’s fashion, 419,
414–415, 864, 900 470
suicide, 195, 201, 218, 414, jewelry, body, 405
428–429 language, control of, xvii– xviii,
Homosexual Catholics: A New Primer for 477–479
Discussion, 1017 lexicon see homosexual lexicon
Homosexual Collective (Movement), occupational colonization, 499–500
389–390, 404, 410, 411–416, 424, 430, n 32, 1050
449–450, 469–477, 478–482, 483–484, pederasty, support for, 402–404,
492, 496, 497, 561, 568, 570–571, 576, 449–450, 452, 453, 455, 747, 863
1224
INDEX
politics of outing see outing see also New Ways Ministry also
politics of the Left, primacy of, x, Communication Ministry, Inc.
473–474 Homosexual Collective and non-Catholic
preoccupation with youth, 402–404 Religious Bodies, 482–483, 484–485,
492, 1010, 1044–1046
promiscuity, views on, 373, 395 n
107, 402, 409, 410, 472, 709 creation of alternative churches or
parachurches, 484, 485
promotion of “gay gene” theories,
389 ecumenical networking, 483,
484–485
prominent publications of, 407, 409,
450, 452, 453, 459, 495, exploitation of youth groups, 483
recruitment practices, 374–375, exploitation of religious political
453 lobbies, 483
gaining access to church assets,
role in life of individual homo-
483
sexual, 389–390, 404, 469
importance of religion to the
role of networking in Collective,
Collective, 482, 483
295, 739–740
infiltration of Protestant churches,
slave auctions, 405
483, 503 n 93, 1010–1011
strategies and tactics of, xiv– xv, xv, Judaism, 27 n 2, 1044
367, 473–474, 483, 1032, 1047
ordination of homosexual clergy,
as a “sub-culture,” xxvii n 37, 113, 484
390, 399, 469
posing as a “civil rights”
substitute for family, 390, 1053 movement, 483
violence associated with, 289 source of funding see Homosexual
n 677, 412–414, 709 Collective funding
see also Mattachine Society source of manpower, 483
Homosexual Collective within the see also Universal Fellowship of
Catholic Church, 739–740, 741–743, Metropolitan Community Churches
780, 824, 835, 841, 857, 892, 897, (UFMCC)
919–920, 947, 949, 950, 983, 983–986, Homosexual Collective, funding of,
1003–1004, 1007–1008, 1017–1021, 473–474, 475–477
1023, 1031, 1032, 1034, 1035–1036,
1040, 1046, 1049–1051, 1053–1060, AIDS-related funding, 475, 476,
1072–1073, 1099, 1151, 1152 477, 581
timetable for growth of, 741–742, Catholic religious orders, 476,
892, 895, 919–920, 1003–1004, 919–920, 923–924
1031, 1032, 1035 –1037, 1040, 1151 church donations, 476, 483
infiltration of Catholic seminaries corporation and foundation funding
see Seminary life and training, (listing), 476, 477
United States government funds, 476
networking and colonization of IRS tax status, 476
priesthood see Priesthood private individual contributions,
infiltration and exploitation of 476
religious orders, 919, 923–924, see also New Ways Ministry
925–927, 928–937, 938–942, Homosexual Desire in Revolutionary
943–954, 955–972, 973–980, Russia, 292 n 720
981–986, 1003–1004, 1013, homosexuality :
1018–1021, 1031, 1032, 1060,
an acquired vice, 423–424, 1036
1072–1073
ancient Greece, 16–20, 26
funding sources for, 1013–1015
ancient Rome, 20–25, 26
attack on the Church, Catholic
sexual morality and the family, antithesis of real sex, 371–372
1027, 1028, 1029, 1032, 1034, 1039, biblical opposition to, xv
1040, 1043, 1044–1055 character problems, 376
exploitation of Catholic school condemnation by early Church,
system, 1035 39–63
1225
THE RITE OF SODOMY
1226
INDEX
1227
THE RITE OF SODOMY
1228
INDEX
1229
THE RITE OF SODOMY
1230
INDEX
“John WM Doe” (Bishop Anthony Joint Strategy and Action Coalition (NCC),
O’Connell case), 790 485
“John T. Doe” (Bishop Anthony O’Connell Joliet, Ill., Diocese of, 811, 812–814, 820,
case), 790–793 837
“John Doe X” (Bishop Ryan case), 817 Jones, John E., 971
“John Doe Y” (Bishop Ryan case), 817 Joseph, Saint, 1137
“Reverend Father John Doe Z” (Bishop Josephinum, Pontifical College,
Ryan case), 817 Worthington (Columbus), Ohio, 572,
John of Lodi, 47 783, 848, 889
John Paul I, Pope, 1112, 1133, 1134 Josephite Order, 543 n 67
John Paul II, Pope, xiii, 543 n 70, 601 Josephus, Flavius, 5
n 106, 664, 668, 671, 687, 688, 711, Joubert, Rev. Jacques, 543 n 67
712, 752, 767, 780–781, 782, 796, 797, Joughin, Margaret, 826
809, 839, 848, 861, 869 n 20, 896, 921, Jouin, Msgr. Ernest, 1092, 1093, 1117
973, 976, 980–981, 1015, 1020, 1069, n 19
1116, 1155, 1169, 1170, 1172 Journals of André Gide, 236
John the Evangelist, Saint, 88–89 Jowett, Benjamin, 133, 159, 175
John XXIII, Pope Bl., 112 n 180, 576, 706, Juarez, Fr. Juan, 509, 539 n 2
753, 891, 1089, 1099, 1112, 1129–1137,
Judaism, 27 n 2, 1044
1147, 1151, 1160 n 36
Jude, Saint, 37
Birth Control Commission,
establishment of, 1137, 1151 Judy, Fr. Myron, 1007
Cardinal Giacomo Maria Radini- Juliette, 229
Tedeschi, relationship with, Julius II, Pope, 98
1129–1130 Julius III, Pope, 94, 97, 98–105
death of, 1137 charges of homosexuality against,
ecclesiastical and diplomatic career, 102 –105
1129–1132, 1139 election to papacy, 101
election as an interim pope, 1099, meeting of Innocenzo, 100
1129, 1132, 1141, 1158 n 22 papal service, 98–99
Freemasonry, accusations of Julius Caesar, 23
membership in, 1132 Jung, Carl, 495, 1032
Giovanni Battista Montini, early Jurado, Arturo Guzman, 976, 977, 978
friendship with, 1130
Jurgens, Fr. “Jurgs,” 751
Liturgical innovations of, 1137 Just as I Am — A Practical Guide to Being
a non-Marian pope, 1137 Out, Proud, and Christian Coming Out,
Papal Consistories, 1132, 482
1158 –1159 n 20 Justine or The Misfortunes of Virtue, 229
Pasolini dedication to, 438–439 Justinian Code, 44
n 173 Justinian I, Emperor, 44, 66 n 31
Patriarch of Venice, 1132 Juvenalis (Juvenal), Decimus Junius,
Second Vatican Council, 923, 1095, 22–23
1112, 1132–1137, 1159 n 22
Johns Hopkins University, Md., 587, 590
Johnson, David, 303 Kabalism, Kabala, 34, 486, 1092
Johnston, Fr. J. Vann, 788 Kabalistic Jews, 64 n 6
Johnson, Lionel, 142, 253 n 127 Kadrijal, Zenel, 329
Johnson, Lyndon B., 600 n 84 Kaffer, Bishop Roger, 813–814
Johnson, Manning, 1103, 1104–1105, Kaiser and his Court Wilhelm II and the
1106, 1111, 1127 n 110 Government of Germany, The, 284
Johnson, Virginia E. xiii, 408, 590, 592, n 561
1028 Kaiser, Martin, 830
Johnson (Cory), William, 175, 256–257 Kallman, Chester, 377
n 162, 308 Kane, Sr. Theresa, 1031, 1032–1033
1231
THE RITE OF SODOMY
Kane, Fr. Thomas, 594, 610 – 612 n 242, Kenrick, Bishop Francis Patrick, 515, 520,
680, 681 543 n 67
Kansas City Star series on priests and Kenrick-Glennon Seminary, St. Louis,
AIDS, 579 – 586, 595 – 596, 604 n 163, Mo., 572, 821
664 Kenrick, Archbishop Peter Richard, 523,
see also Priesthood and AIDS 524, 785
Kansas City, Kan., Archdiocese of, 1169 Kentucky Council of Churches, 836
Kansas City-St. Joseph, Mo., Diocese of, Keohane, Msgr. Mark, 885 n 326
790, 792, 808, 842, 843–848 Keohane, Fr. Donald, 883 n 292
Kantowicz, Edward, 715 Keplinger, Fred, 800 – 801
Kantrowitz, Arnie, 395 n 107 Kepner, Jim, 452
Kapitza Club, 350–351 n 67 Kerby, Rev. William, 549, 553
Kapitza, Pyotr, 350–351 n 67 Kerr, Archibald Clark (Lord Inverchapel),
Karlen, Arno, xi, 370, 399 322, 325, 329–330, 358 n 159
Karma, law of, 487 Kertbeny, Károly Márie (Karl Maria
Katyn Forest Massacre (Poland), Benkert), xxvi n 26, 272 n 379
1120–1121 n 63 Keynes, John Maynard, 308–309, 351–352
Katz, Rudolf “Rolf,” 322, 333 n 79
Kazan, Elia, 646 Keys, Msgr. Thomas J., 876 n 159
Kazantzakis, Nikos, 1043 Khrushchev, Nikita, 1110
Keane, Archbishop John J., 526, 527, 530, Kicanas, Bishop Gerald F., 569, 896
531, 534 Kiefer, Otto, 20
Keating, Bishop John R., 902, 915 n 46 Kiesler, Brother John, 936
Keeler, Christine, 340, 344 Kilbride, Mary, 1014
Keeler, William Cardinal, 563, 909
Kimball, Fr. Don, 874–875 n 133
Keenan, Rev. John, 580
Kincora Pederast Scandal, 346, 365–366
Kehoe, Monika, 432 n 37 n 278
Kelbach, Walter, 427 King, Robert, 700–701
Keleher, Fr. William L., 692 King’s College, Cambridge, 140, 141, 307
Kellenberg, Bishop Walter P., 979 Kinney, Bishop John F., 857, 1077 n 87
Kellenyi, Joe, 1085 n 332 Kinsey, Alfred C., xiii, 272 n 378, 405,
Keller, Rose, 228 443–444, 503 n 96, 573, 587, 588,
Keller, Sr. Lois J., 1084 n 309 589–590, 592, 602 n 124, 614 n 244,
Kellner, Karl, 1092 946, 1012, 1029
Kelly, Frank, 607 n 221 Kirbo, Charlie, 566
Kelly, Sr. Jane, 800–801, 803 Kirker, Richard, 604 n 160
Kelly, Bishop Patrick, 516–517, 541 n 48 Kirwan, Martin, 246 n 12
Kelly, Archbishop Thomas Cajetan, Kissing the Witch: Old Tales in New Skins,
835–836, 840–842, 895, 1077 n 87 453
Archbishop of Louisville, 895 Klausner, Jeffrey (“Dr. K”), 408
career bureaucrat in Washington, Klehr, Harvey, 360 n 195, 1101
D.C., 895 Klein, Abbé Felix, 532, 546 n 121
cover-up of clerical pederastic Kline, Rev. Francis, 795
crimes, 841, 842 Klugman, James, 350 n 67
joins Dominican Order, 841 Knight, Maxwell, 313
pro-homosexual politics of, 842, Knightley, Phillip, 300
1077 n 87
Knights and Nobles Charities, Pittsburgh
Kelty, Fr. Matthew, 1042
Diocese, 692
Kemp, Jonathan, 269 n 341
Knights of Columbus, 549, 607 n 223, 638,
Kennedy, Eugene, 909 643, 692, 713, 721 n 124, 811, 1127
Kennedy, Hubert, 466 n 68 n 113
Kennedy, John F., 339, 648, 1160 n 36 Knights of Malta, Rome, 643–646,
Kennedy, Rev. Thomas F., 635–636 722–723 n 142, 723 n 143, 809
1232
INDEX
Knights of the Holy Sepulchre, 809 Kunz, Rev. Alfred J., 993 n 121
Knights Templars, 70 n 127 Kurtz, Bishop Joseph E., 793
Knott, Msgr. John, 558
Knowlton, Stephen A., 709–710
Know-Nothing Movement, 520 L’Affaire Oscar Wilde, 253 n 123
Knoxville, Tenn., Diocese of, 786, La Barbera, Peter, 441 n 233
787–788, 789, 790, 792, 793 Labouchere Amendment, 115–116, 124
Koch, Robert, 272 n 377 Labouchere, Henry Du Pré, 115, 125, 130,
Kohlberg, Lawrence, 856 158–159
Kolb, Lawrence C., 444 Labour Movement (England), 307
Kolbet, Sr. Joyce, 1013 Labour Party (England), 300, 313, 339
Komonchak, Joseph A., 1096–1097 Lacaire, Craig, 701
König, Franziskus Cardinal, 1113–1114, Lacey, T. A., Rev. Canon, xiii
1133, 1134 Lady Windermere’s Fan, 144
Konradi, Nikolay “Kolya,” 243 Lady’s World, The (Woman’s World), 139
Das konträre Gestchlechtsgefühl (The Lafayette, La., Diocese of, 759 n 11
Contrary Sexual Feeling), 188 Lafayette, Marquis de (Gilbert du
Kopp, Lillanna, 1038 Montier), 287 n 631
Korean War, 325, 330 Lafitte, Francoise, 277 n 448
Kornfeder, Joseph (aka Joseph Zack), 1104 Laghi, Pio Cardinal, 594, 766–767, 772,
Kos, Fr. Rudy, 613 n 242, 746, 893, 895, 786, 869 n 10, 898–899, 1024, 1025,
913 n 11 1026, 1061
laicization see Priesthood
Kosnick, Rev. Anthony, 1020
Laithwaite, John Gilbert, 345, 346, 1153
Kosnick Report see Human Sexuality —
New Directions in American Catholic Lambda Legal and Education Defense
Thought Fund, 453 – 454, 606 n 197
Kotek, Yosif, 243, 244 Lamennais, Abbé Félicité Robert de,
518 – 519, 542 n 59
Kraft, Joseph, 194
Lamentabili Sane Syllabus Condemning
Krafft-Ebing, Richard von, 180–181, 189,
the Errors of the Modernists (1907),
198, 201, 230, 385, 443
535–536, 537, 543 n 70, 553, 1089
classification of sexual inverts, 181
Lamont. Corliss, 1123 –1124 n 75
opposed to anti-sodomy laws, 181,
Lamont, Flora, 1123–1124 n 75
201, 281–282 n 509
Lamont, Thomas W., 1123–1124 n 75
Krakow, Kari, 453
Lance, Myron, 427
Kramer, Joseph, S.J., 486, 584–585, 586
Lancet, 407
Kramer, Larry, 395 n 107, 414
Landmesser, Fr. Gerald Mannes, 948
Kreuger, James, 776
Lane, John, 144
Krishnamurti, Jiddu, 489
Lansing, Mich., Diocese of, 781, 1055
Kroger, Helen (aka Lona Cohen), 335
Lantigua, John, 795
Kroger, Peter (aka Morris Cohen), 335
Larkin, Fr. Ernest E., 987 n 9
Krol, John Cardinal, 559, 566, 893, 915 Larkin, Felix Edward, 655
n 35, 1007, 1008, 1170
Larkin, Bishop William T., 777
Kropinak, Sr. Marguerite, 713, 1027
Larraona, Arcadio MarÌa Cardinal, 1133
Krumm, Fr. Gus, 934–936
Last Temptation of Christ, The, 1043,
Krupp, Friedrich “Fritz” Alfred, 195–198, 1078–1079 n 19
200, 279–280 n 492
Las Vegas-Reno, Diocese of, 773, 805
Krupp, Marga, 197
latae sententiae excommunication, 51, 695
Kucera, Archbishop Daniel, 814, 895
latent homosexuality, myth of, 369, 391
Kyd, Thomas, 88 n3
Kulina, Benjamin, 570 Lateran Treaties, 1094
Kumpel, Robert W., 855–856, 857 Lateran Pontifical University, Rome, 812,
Küng, Fr. Hans, 1011, 1134, 1135 1130–1131
1233
THE RITE OF SODOMY
1234
INDEX
1235
THE RITE OF SODOMY
1236
INDEX
Madson, David, murder of, 419, 438 n 169 Malleus hereticorum (Hammer of the
Mafia (Costra Nostra), 305 see also Heretics), 534
organized crime also Sicilian Mafia Mallinson, Rev. Art, 747
Magdalen College, Oxford, 131, 133, 142, Mallock, W. H., 250 n 80
175, 176 Mallor, Harold, 253 n 124
“MAGIC,” (code), 305 Malloy, Fr. Edward A., xv, 1027,
Maglione, Luigi Cardinal, 1131, 1140 1029–1030, 1078–1079 n 119
Magnan, Valentin, 231, 289 n 673 Malone, Bishop James W., 1053, 1057,
Maguire, Daniel C., 1028, 1040, 1048 1060
Maguire, Archbishop John J., 663 Malthusian Movement see population
Maguire, Bishop Joseph F., 685, 686, 731 control
n 312 Malthusians, 189
Mahaffy, Rev. John Pentland, 131–132, Manahan, Nancy, 454
135, 136, 249 n 68 Manchester, N.H., 866
Maher, Bishop Leo, 770, 855, 856, 857, Manchester, William, 196, 197, 279–280
861 n 492
Mahon, Msgr. Gerald, 859 Manes, Giorgio, 1171
Mahony, Roger M. Cardinal, 568, 605 Manhattan College, 662
n 187, 796, 797, 799, 803, 804, 805, Manhattan House of Prayer, 668
807, 809, 810, 857, 899, 909, 915 n 35, Manhattan Project (U.S. Government),
1171 1101
Archbishop of Los Angeles, 797 Manicheanism, Manichean, 34, 41, 235
Bishop of Stockton, 797 Manly, John C., 805, 860
“Kingmaker,” 797, 804, 805, 810 Mann, Wilfred Basil, 328
Papal Foundation, trustee of, 809 Mann, Thomas, 201
role in cover-up of clerical Mann, William H., 588
pederasts, 807
Manning, Henry Edward Cardinal, 135,
Maida, Adam Joseph Cardinal, 1024, 1026, 251 n 93
1060, 1061, 1070
Manning, Timothy Cardinal, 804
Maida Commission on Sr. Gramick and Fr.
Mannling, 183, 192
Nugent and New Ways Ministry, 842,
1023–1025, 1026, 1046, 1048, 1053, Mantegazza, Paola, 272 n 375
1061–1065, 1066, 1073, 1077 n 87 Man They Called a Monster, The, 459
criticism of Final Report, “The Many Faces of AIDS: A Gospel
1063–1064, 1073 Response” (NCCB), 897–901
defense presents its case, Mapplethorpe, Robert, 392–393 n 32, 411,
1061–1063 426, 573
Final Report of, 1046, 1063 Mar, Keith, 989 n 42
ground rules for investigation, Maras, Jeffrey, 857–860, 896
1024–1025, 1077 n 87 A March of Dimes Primer —The A-Z of
investigation delayed five years, Eugenic Killing, 1162 n 79
1025, 1026 Marchetti Selvaggiani, Francesco
reactivation of, 1060–1061 Cardinal, 689, 691, 733 n 326
timetable for, 1061–1072 Marchetti, Victor, 349–350 n 65
Vatican continues investigation, Marchionda, Fr. Jim, 949
1065–1072 Marcinkus, Archbishop Paul Casimir,
Maier’s Law, xxi, xxviii n 55 1144, 1146–1147, 1148, 1163–1164
Mains, Joseph, 365 n 278 n 86, 1170
Maisky, Ivan, 306 Marcoux, Paul, 830–834, 881 n 245
Making of the Modern Homosexual, The, Marcuse, Herbert, 471
374 Maréchal, Archbishop Ambrose, 516, 517,
The Male Couple: How Relationships 541 n 48, 542 n 50
Develop, 656 Marelli, Bishop Luigi Maria, 1130
Malines Conversations, 1094 Marginal Comment, 14
1237
THE RITE OF SODOMY
1238
INDEX
1239
THE RITE OF SODOMY
McQuaid, Bishop Bernard, 523, 524, 525, Vatican Pro-Secretary, 621, 1090,
527, 528 1091
McRaith, Bishop John, 1055, 1064 William Cardinal O’Connell,
McShane, Joseph M., 550 friendship with, 620–621, 627, 633
McWhirter, David P., 405, 656 Merton, Thomas (Fr. Lewis), 1032, 1042
Meat Rack, The, Fire Island, N.Y., 500 Merz, Fr. Dan, 786
n 32 Messina (Italy), Archdiocese of, 1145
Meck, Nadezhda Filaretovna von, 243 Methodist Federation for Social Action,
Medeiros, Humberto Cardinal, 451, 610 1105
n 242, 669, 699, 711, 862, 864, 866, Methuen, Messrs. (London), 163
867, 887 n 391, 888 n 401, 987 n 2 Metz Accord, 1112, 1135–1136,
Mediator Dei On the Sacred Liturgy 1159–1160 n 34
(1947), 1097 Metz, Diocese of, 1112
Medjugorje, “Gospa” of, 760 n 31 Metz, Fr. Ken, 831
Meehan, Michael, 836, 882 n 263 Metzger, Bishop Sidney Matthew, 703
Meerloo, Joost A. M., xxvii n 36, 478, 501 Mexico, 556, 1094
n 54
Meyer, Albert Cardinal, 559, 1147
Meerscheidt-Hullesem, Herr von, 200
Meyerfeld, Herr, 163
Melish, Rev. John Howard, 1103
MGM (Metro-Goldwyn-Mayer) Studios,
Melmoth, Sebastian see Wilde, Oscar
646 – 647, 723 n 145
Melson, James Kenneth, 437 n 153
Miailovich, Robert, 1914
Memnon, 193
Miami Herald, 581, 781, 782
Memoirs (John Addington Symonds), 121,
176, 177, 185 Miami, homosexual subculture, 390, 581
Men Who Beat the Men Who Love Them, Miami. Archdiocese of, 581, 777, 783
413 Micara, Clemente Cardinal, 1119 n 41
Mendelian theory of human genetics, Michaelis, Johann David, xi
387–388 Michelangelo, 154
Mendicant Orders, 63, 74–75 Mickiewicz, Adam, 174, 268 n 338
Mengeling, Bishop Carl F., 781 Midwest Institute of Christodrama,
Menti Nostare On the Development of 831–832
Holiness in Priestly Life (1950), 575, Miech, Robert J., 827
1097 Mieli, Mario, 502 n 74
Menzies, Stewart, 320, 327 Migge, Antonio, 153, 171
Mepkin Trappist Abbey, S.C., 795 Mikhailsky, Sigmund, 336–337
Meredith. H. O., 352 n 79 Milan (Italy), Archdiocese of, 1132, 1135,
Merisi, Mike, 451 1142–1145
Merlin, Eugene, 989 n 42 Milan, University of, 1135
Merrick, Jeffrey, 287 n 632 Miles, Rev. and Mrs., 134, 137
Merrill, George, 271 n 354 Miles, Frank, 134, 136–137, 140, 145
Merritt, Tahira Khan, 683 Milham, Jim, xvii, 478
Merry del Val y Zulueta, Raphael Milhaven, John Giles, 1039
Cardinal, 619, 620–622, 623, 627, 640,
Milk, Harvey, 453
645, 716 n 29, 716–718 n 30
Millais, John Everett, 134
ancestral background, 620
Millenari, the, 896, 1103, 1114, 1124 n 80
cause for canonization, 718 n 30
enters the Accademia dei Nobili Miller, Edith Starr (Lady Queensborough),
Ecclesiastici, 620 1117 n 19
Nord und Sud, accusations of Miller, Jeanne (aka Hilary Stiles), 774,
homosexuality against, 621, 902 – 903
716 – 718 n 30 Miller, Rev. Louis E., 837
Secretary of State, 621, 623, 1092 Miller, Tom, 902
spiritual director for boys of the Milton, Joyce, xxi, 298
Trastevere, 620, 627 Milwaukee AIDS Project, 824
1240
INDEX
Milwaukee Journal Sentinel, 825, 828, 830, Molly House Trials, 92–94
833 Molody, Konon Trofimovich, see Lonsdale,
Milwaukee, Archdiocese of, 774, 823–828, Gordon
830–834 Moltke vs. Harden, 213–214
Milyukova, Antonina, 241– 242, 292 n 736 Moltke vs. Harden (retrial), 215
Mindszenty, József Cardinal, 1150–1151 Moltke, Helmuth von, 285 n 580
Ministry/USA: A Model for Ministry to the Moltke, Lily (Elbe) von, 213, 215
Homosexual Community, 985 Moltke, Kuno von, 208, 210, 211, 213–217
Minkler, Fr. John, 671–672, 729 n 262 Mondale, Walter “Fritz,” 566
Minley Manor, Hampshire, 313 Money, John, 587, 588, 590, 608 n 229,
Mir Iskusstva (The World of Art) 614 n 244
Movement, 240 Moneyrex, 1146
Miracle, The, 646 Monk Swimming, A, 660
Mirari Vos On Liberalism and Religious Montalvo, Archbishop Gabriel, 761 n 52,
Indifferentism (1832), 518 799, 821, 838, 852–853, 861
Mirguet, Paul, 238 Montavon, William, 554
Miserentissimus Redemptor On Reparation Montefiore, Rev. Hugh W., 493–494
to the Sacred Heart (1928), 1100
Monterey, Calif., Diocese of, 808, 810
Misfits — A Study of Sexual Outsiders, The,
Montgomery, Br. Robert, 948
376
Montgomery, Field Marshall Bernard, 313,
Mission Church of San Francisco de Asis,
365 n 272
Santa Fe, 584
Montgomery, Hugh, 313, 346, 1153, 1154
Missionaries of Charity, 1170
Montgomery, Hugh Maude de Fallenberg,
Missionaries of the Precious Blood, 925
365 n 272
Missionaries of the Sacred Heart and the
Montgomery, Peter, 313, 340, 345, 346,
Virgin of Sorrows see Legionaries of
373, 1153
Christ
Montgomery-Massingberd, Field Marshall
Missionary Sisters of the Sacred Heart,
Archibald, 365 n 272
541 n 47
Montini, Francesca Buffali, 1138
Missionary Society of St. Paul the Apostle
see Missionary Sisters of the Sacred Montini, Francesco, 1138
Heart Montini, Giorgio, 1130, 1138
Mit Brennender Sorge On the Church and Montini, Giovanni Battista see Paul VI,
the German Reich (1937), 1093 Pope
Mitchell, Peter Chalmers, 350 n 67 Montini, Giuditta, 1130, 1138
Mithras, cult of, 21 Montini, Lodovico, 1138
Mitrokhin, Vasili N., 1109–1110, 1111, Montraiul, Renee-Pelagie de, 227
1113, 1128 n 124 Montraiul, Anne de (Lady Anne), 228
Mitzel, John, 466 n 68 Moon, Tom, 431 n 26
Mobile, Ala., Diocese of, 778 Mooney, Archbishop Edward, 641
Modell, Fr. Carl, 897 Moor, Norman, 176–177, 237, 272 n 364
Modernism, heresy of, 306, 516, 534–538, Moore, Chris, 365–366 n 278
627, 1090, 1092 Moore, Bishop Emerson, 579, 663–665,
condemnation by Pope Pius X, 668
534–538, 1092 Moore, G. E. (George Edward), 353 n 80
Oath Against Modernism see Moore, John D. J., 655
Sacrorum antistitum Moore, Fr. Tom, 574
Modin,Yuri, 331, 356 n 119 Moore, Fr. Thomas Verner, 587
“Moffie,” (Afrikaan), 2. Moran, Fr. Gabriel, 919, 987 n 2, 1028,
Mohave Indians, xxv n 10 1040
Mohr, J. W., 446 Morel, Bénédict A., 231, 289 n 673
Mohr, Richard, 481 Morello, Fr. Andres, 963 – 964
molly, mollies, 93, 94, 115, 190 Moreno, Bishop Manuel Duran, 568–569,
molly house (England), 93, 94 804–805, 807
1241
THE RITE OF SODOMY
1242
INDEX
1243
THE RITE OF SODOMY
1244
INDEX
1245
THE RITE OF SODOMY
“Night of the Longknives,” 315 1014, 1015, 1017, 1018, 1019, 1020,
Nigro, Samuel, xxviii n 60, 372, 373, 375, 1021–1024, 1025–1026, 1030–1031,
404 1032, 1037, 1042–1048, 1051–1053,
Nikodim, Metropolitan (Rotow), 1111 1054–1061, 1065, 1066–1072, 1073,
1075 n 30
Nikolai I, Czar of Russia, 238
clerical background, 1007–1008
Nikolai, Metropolitan (Yarushevich), 1110
co-founder of New Ways Ministry,
Nilan, Bishop John J., 549, 552
1010, 1012
Niolon, Richard, 413, 435–436 n 112
co-founder of Center for
Nist, Bill, 713 Homophobia Education, 1021,
Noaker, Patrick W., 789–790, 845 1025, 1053, 1054, 1055
Nobile, Philip, 656 co-founder of Catholic Parents
Noble and Holy Order of the Knights of Network, 1021, 1065, 1066–1067
Labor, 526, 527 co-founder of Catholic Coalition for
Nolan, Hugh J., 511 Gay Civil Rights, 1019–1021
Non Abbiamo Bisogno On Catholic Action homosexuality of, 1014, 1022
in Italy (1931), 132, 639–640, 721–722 claims support of U.S. bishops and
n 133, 1118 n 34 religious orders, 1064
Norbertine Order, 1007 clerical pederasty, lack of interest
Nord und Sud, 621–622, 716–718 n 30 in victims, 1047
Nogara, Bernardino, 1162–1163 n 81 ministry of AIDS-infected priests,
Normandy Pedophile case (France) 224 1046
Norplant, 565 Modernist views of, 1023, 1043,
“Notification from the Congregation for 1044–1045, 1048, 1055
the Doctrine of the Faith Regarding Sr. pro-homosexual writings, speeches
Jeannine Gramick, SSND and Father and activities of, 1026, 1030–1031,
Robert Nugent, SDS” (1999), 1032, 1042, 1043–1048,
1069–1072 1051–1053, 1060, 1064, 1065,
North American College, Rome, 514, 526, 1066–1067, 1069
530, 531, 540 n 33, 581, 589, 618, 619, promotion of goals and agenda of
620, 622, 625, 626, 635, 650, 668, 688, Homosexual Collective,
698, 705, 707, 741, 810, 834, 890 1007–1008, 1010, 1014–1015,
underground AIDS-testing 1017, 1018, 1021–1023,
program, 581 1025–1026, 1032, 1047
North American Liturgical Conference support for “open marriages” for
(1956), 693 married homosexuals, 1047
North American Man/Boy Love Quixote Center, incorporator of,
Association see NAMBLA 1009, 1010
North London Press, 125 sabbatical at Catholic University of
Louvain, Belgium, 1060–1061
NATO (North Atlantic Treaty
Organization), 303, 325, 330, 337 subject of investigation by Maida
Commission, 1023–1025,
Northside Cemetery, Pittsburgh, 714
1060–1065
Norton, Rictor, 176, 273 n 382
support for homosexual “holy
Norwich, Conn., Diocese of, 681 unions,” 1043, 1051
Notre Dame Church, Southbridge, Mass., support for “gays” in priesthood
677 and religious life, 1047–1048
Notre Dame College, Md., 1005, 1009 Vatican directives (1983) ignored,
Notre Dame, University of, 559, 696 1022–1023, 1025, 1058
Novara (Italy), Diocese of, 1143–1144 Vatican investigation by CICL and
Novus Ordo Missae, 1097, 1148, 1149, CDF follow-up to Maida
1164–1165 n 91, 1165 n 92 Commission, 1065–1066,
Noyes, Arthur P., 444 1067–1072, 1073
Nugent, Rev. Robert, 476, 485, 583, 605 signs Profession of Faith, 1072
n 187, 667, 713, 740, 745, 780, 842, see also New Ways Ministry also
986, 1003, 1007–1010, 1012, 1013, Gramick, Sr. Jeannine
1246
INDEX
Nussbaum, Martha, 25 688, 689, 694, 697, 699, 714, 720 n 93,
Nye, David, 935 724–725 n 165, 739, 1115, 1169
Bishop of Diocese of Portland,
Maine, 622 – 623
Oakland, Diocese of, 582 –583 Coadjutor and Cardinal of Boston
Archdiocese, 623 – 627
Oblates of Mary Immaculate, 741–742,
858, 919–920, 921, 988 n 27, death of, 633
1019–1020 family background and early death
Oblates of St. Francis de Sales, 747, of father, 616
919–920, 1006, 1019 Fr. David Toomey, problems with,
Oblate Sisters of Providence, 543 n 67 629–630
O’Boyle, Patrick Cardinal, 603 n 135, 662, Fr. Francis Spellman, hatred for,
710 628, 636–637, 640
O’Brien, Fr. Arthur, 770 Fr. James O’Connell and
“marriage” scandal, 623, 624,
O’Brien, Bishop Thomas J., 568, 569, 570, 628–633, 720 n 93
601 n 106
graduation from Boston College,
O’Brien, Msgr. Thomas J., 846, 847, 848 618
O’Brien, William, 246 n 12 homosexuality of, 616–617, 627,
Observer, The (London), 170, 312 630, 632
Ocamb, Karen, xiv, 452 murder in the Boston Chancery,
O’Carroll, Tom, 460 633
Occult Theocrasy, 1117 n 19 North American College, Rome,
618, 619, 622
Occult World, The, 488
Pope Benedict XV, confrontation
Occultism, 209, 488, 938 with, 631, 632
Occult practices, homosexual affinity for, Raphael Merry del Val, friendship
411, 484, 486, 702, 856, 905 see also with, 619–620
OTO
“sewing circle” incident, 617
Ochoa, Fr. Xavier, 799, 800
Sulpician Order in Boston, hatred
O’Connell, Bishop Anthony, 785–796, 843, for, 616–617, 626, 699
846
William Dunn, problematic
Bishop of Knoxville, 786 friendship with 618–619, 627–628,
Bishop of Palm Beach, 786, 867 630
birth in Ireland and immigration to O’Connor, Brian F., 567–568
U.S., 785 O’Connor, Fr. John F., 505 n 151, 903,
priest of Diocese of Jefferson City, 948–951, 952, 993 n 119
Mo., 785 O’Connor, John H., 764, 768–769, 868 n 2,
pederast crimes at St. Thomas 869 n 21
Seminary, 785–786, 787, 789–795 O’Connor, John J. Cardinal, 655, 664, 671,
resignation, 787 743, 779, 865, 899, 1025
Trappist Monastery, life at, 795 O’Connor, Bishop William A., 818–820
O’Connell, Brigid, 616, 618 Octopus: The Long Reach of the Sicilian
O’Connell, Bishop Denis J., 527, 530, 531, Mafia, 295
552, 619 Oddfellows in the Politics of Religion, 718
O’Connell, Rev. James Percival Edward, n 30
622–623, 624, 625, 628–632, 720 n 93 Oddi, Silvio Cardinal, 767, 868 n 16
O’Connell, Matthew, 622 Oddo, Thomas, 1017
O’Connell, William, 622 Odoacer, King, 44
O’Connell, Fr. William C., 675, 729–730 O’Donnell, Bishop Edwin, 759 n 11
n 278 O’Donoghue, Rev. Brendan, 699–702
O’Connell, William Henry Cardinal, 507, Oestreich, Thomas, 56
549, 551, 552, 597 n 2, 598 n 41, Offenses Against the Person Act
615–633, 635, 636–637, 650, 651, 676, (England), 115
1247
THE RITE OF SODOMY
1248
INDEX
Our Lady of Mt. Carmel, Worcester, Palm Beach Post, 781, 788, 795
Mass., 705 Palm Beach, Fla., Diocese of, 675, 777,
Our Lady of the Lakes, Oquossoc, Maine, 778–788, 789, 790, 792, 795, 866, 1069
744 Panati, Charles, 476
Our Lady of the Rosary, Sabattus, Maine, pantheism, 486, 521
744 Papal Audience Office for American
Our Lady of the Rosary, Spencer, Mass., Bishops, Rome, 705
699, 700, 701 Papal Conclaves:
Our Lady Queen of Angels Seminary, San of 1503, 97
Fernando, Calif., 797–798, 803, 804,
of 1522, 98
805, 807, 808, 875 n 134, 876–877
n 164 of 1523, 98
Our Lady Star of the Sea Church, Cape of 1903, 534, 1090–1092, 1093
May, N.J., 675 of 1958, 1141, 1158 n 17
Our Sunday Visitor, 707, 708 of 1963, 1155, 1164 n 87
Out (Magazine), Pittsburgh, Pa., 709 Papal Consistories, 1156 n 18, 1161 n 63
Out of Bondage, 1125 n 94 of 1550 (secret), 101
OutCharlotte, 477 of 1893 (secret), 1117 n 17
“outing,” 479, 481–482, 502 n 87, 615 of 1923 (secret), 1134
Outing: Shattering the Conspiracy of of 1929 (secret), 638
Silence, 481, 697 of 1946, 1097
Outrage (London), 389, 472, 1171 of 1952 (secret), 1141
see also Tatchell, Peter of 1953, 1097, 1161 n 63
O Vatican! A Slightly Wicked View of the of 1958, 1132
Holy See, 1154 of 1973, 1133
“over-population,” 185, 362–363 n 234 Papal Foundation, 809 – 810
see also population control Papal Infallibility, definition and doctrine
Owensboro, Ky., Diocese of, 1055 of, 290 n 680, 522–523, 524
“Oxbridge,” 301, 306, 307, 320 Papal chamberlain, 1166 n 115
Oxford Movement, 518 Papal legate, role of, 530–531
Oxford spy ring, 350 n 67 Papal States, 518, 524, 1094
Oxford, University of (England), 85, 142, Paragraph 143 (Prussian Code), 191, 195,
146, 159, 306, 340 196
Paragraph 175 (Code of German Reich),
116, 195, 199, 200, 201, 203, 207, 211,
213, 214, 215, 217–218, 280 n 493
Pacelli, Carlo, 639
Paragraph 218 (Germany), 201
Pacelli, Elizabetta, 639
Parents and Friends of Lesbians and Gays
Pacelli, Ernesto, 1118 n 38
(PFLAG), 477, 483, 502 n 91, 1014,
Pacelli, Eugenio Maria Giuseppe Giovanni 1022, 1066–1067
Cardinal see Pius XII, Pope
Parke, Ernest, 125–127, 130
Pacelli, Felice, 1118 n 38
Parker, Charles “Charlie,” 146, 147, 149,
Pacelli, Filippo, 1118 n 38 150, 152, 153, 155, 156
Pacelli, Giulio, 639 Parker, William, 146, 153, 155
Pacelli, Marcantonio, 639, 1118 n 38 Parkhill, Sheila, 759 n 7
Packenham pub, London, 321 Parliament for the World’s Religions
Paedophile Information Exchange (PIE), (1993), 694
England, 460 Paris, European homosexual center, 219,
Page, Bruce, 300 242
Page, Rev. Msgr. Raymond J., 677, 678, Parnell, Charles Stewart 262–263 n 225
679–681, 697–698, 699–700, 707 Parocchi, Lucido Maria Cardinal, 620
Page, Tina S., 854 Partita Popolare Italiana (PPI), 1094,
Pall Mall Gazette (London), 115, 139 1130, 1131
Palladius, 43 Partridge. Ralph, 352 n 79
1249
THE RITE OF SODOMY
1250
INDEX
1251
THE RITE OF SODOMY
age of male victims, 447, 448 Percy, William A., 453, 479, 481, 660, 697
characteristics of, 448 Pérez , José Antonio Olvera, 976
different etiology from Pérez, Fernando Olvera
heterosexual pedophile, 447, Perez, Rob, 769
recidivism rate, highest among sex Perfectae Caritatis Decree on the
offenders, 449 Adaptation and Renewal of Religious
relationship to victims, 237, 448 Life (1965), 578, 982
treatment, poor prognosis for, 447 Perich, Rev. Nicholas, 572
violent nature of sexual acts, 448 Perkins, Annie, 153
see also pederasty Perkins, William, 124, 125
pedophilia (general), 238, 358, 443, 444, Perl, William, 1121 n 68
446, 455, 469, 590, 591, 708, 944, 1033 Permanent Observer Mission of the Holy
age factors, 446 See to the United Nations, N.Y., 894,
alcoholism, role of, 445, 592 895
Alfred Kinsey’s redefinition of Perry, Mary Elizabeth, 83
term, 443–444 Perry, Rev. Troy, 484, 503 n 93
causes of, 443, 444, 445, 446 Persky, Stan, 281 n 511
clinical definition of (APA), 444, Persona Humana — Declaration on Certain
445, 463 n 12 Questions Concerning Sexual Ethics
common definition of, xxviii n 48, (1975), 667, 1035–1037, 1040,
443 1066–1068
decriminalization of , 455 pervert, characteristics of, 377
sexual acts, nature of, 444, 447 Perverts by Official Order, 721 n 120
types of (heterosexual and perversion, definition of,
homosexual), 444 perversions, 371, 378, 404, 411, 429–430,
Victorian theories on, 444 449, 469, 944
see also Krafft-Ebing, Richard von exhibitionism, 404, 411, 447, 449,
Pedophilia and Exhibitionism, 444 586
Pedosexual Contacts and Pedophile fetishism, 181, 469
Relationships, 456 homosexuality see homosexuality
Pedosexual Resources Directory (PRD), (male) also lesbianism (female)
459 pedophilia, see pedophilia
Pekarske, Rev. Daniel, 1001 n 253, 1002 sadomasochism see sadomasochism
n 274
scatology, 404
Pellegrini, Francis E., murder of, 742, 759
transsexualism, 944
n 7, 904–905
Pelosi, Giuseppe “Pino,” 420 transvestitism, 404, 469, 944
Penal Code of 1810 (France), 222, 224, urolagnistic fixation, 404
231 voyeurism, 404, 411, 447
Penance, Sacrament of, 39–40, 45, 62, Pescher, Annie, 441 n 232
517, 602 n 118, 817 Peter the Great, 238
Penelope, Julia, xxvii n 29, 478 Peter, Saint, 37, 39
penile plethysmograph (“peter-meter”), Peter’s Pence, 518, 1063
592, 931 Peters, Edward, 63
Penitential texts, 45 Peterson, Rev. Michael, 586–591, 592,
Pensacola-Tallahassee, Diocese of, 781, 608–609 n 232, 610 n 241, 614 n 244
782, 1038 addiction to drugs, 586, 588
Pennsylvania, University of, 1004–1005 background and medical training,
Pentecostalism, Pentecostalist, 526, 532, 586, 587
1110 death of, 586, 594
Penthouse, 656 founder and director of St. Luke
Pentonville prison, 130, 160, 168 Institute, 588–589
People for the American Way, 1015 funeral at St. Matthews Cathedral,
Percival, John, 177 Washington, D.C., 594
1252
INDEX
1253
THE RITE OF SODOMY
Pius IX, Blessed, Pope, 135, 233, 290 Plenary Councils of U.S. National
n 680, 518, 521, 522, 523, 524, 526, Episcopacy
543 n 70, 1100, 1116 n 9 definition of and conditions for a
Pius X, Pope Saint, 534–539, 620, 623, plenary council, 519, 542 n 63
627, 981, 1073, 1089–1090, 1091–1092, First Plenary Council (1852), 515,
1093, 1116–1117 n 17, 1129 520
Pius XI, Pope, 555, 598 n 41, 633, Second Plenary Council (1866),
637–638, 639 – 640, 641, 721–722 520, 523
n 133, 754, 957, 1089, 1093–1094, Third Plenary Council (1884),
1099–1100, 1118 n 29, 1118 n 34, 528–529, 530
1130, 1131, 1139, 1153
Plot Against the Church, The, 1134, 1159
Pius XII, Pope, 539, 554, 575, 638–639, n 30
640–641, 642, 644–646, 676, 689, 691,
Plutarch, 12, 15, 18
693, 697, 698, 722 n 133, 722 n 137,
974, 978, 1089, 1091, 1093, 1094–1099, Poë, Aurélien Marie Lugne, 161
1102, 1116 n 10, 1118–1119 n 38, Poems (Oscar Wilde), 144
1129, 1130, 1132, 1134, 1137, 1138, Poisoned Stream —“Gay” Influence in
1140, 1141, 1145, 1154 Human History, The, 284 n 561
character assessment, 1119 n 38 Poivre, Francois Le, 226
difficulties with Knights of Malta, Polcino, Sr. Anna, 610–611 n 242
644–646 Pole, Reginald Cardinal, 101
election to the papacy, 641, 722 Poletti, Ugo Cardinal, 1144, 1162 n 76
n 137 Politics of Homosexuality, The, 478
family background, 1118–1119 Pollak, Michael, 410–411
n 38, 1138
Pollard, Jonathan, 363 n 234
Francis Spellman, deep friendship
“polysexual,” 480
with, 638–639, 640, 642, 1120 n 63
Pomerleau, Dolores “Dolly,” 1009
Mother Pascalina, relationship
with, 639, 640 Pomeroy, Wardell, 590
role in the Revolution in the Pontifical Biblical Commission, 535, 537,
Catholic Church, 1004, 1089, 1093, 1092
1094–1099, 1118–1119 n 38, 1132, Pontifical Biblical Institute, Rome, 537,
1134, 1137 1096, 1097, 1117 n 17
Vatican Secretary of State, 638, Pontifical Council for the Family, 903
639, 1140 Pontifical Ecclesiastical Academy see
visit to United States as Secretary Accademia dei Nobili Ecclesiastici
of State, 640 – 641 Pontifical Preparatory Commission on the
cooperation with Soviet Union, Liturgy (Second Vatican Council), 1095
1102, 1120–1121 n 63 Pool, Phoebe, 350 n 67
Pius XII Villa, West Side, Albuquerque, Pope John XXIII Catholic Center,
N.M., 703 University of Tennessee, Knoxville,
Pizzardo, Giuseppe Cardinal, 638, 640, 1060
644 – 645, 691, 1098 Pope John XXIII National Seminary,
Placa, Msgr. Alan J., 612 n 242, 614 n 244 Weston, Mass., 783
Plain Dealer, The, 775 Pope Pius X Seminary, Dalton, Pa., 894
Plaint of Nature, The (De Planctu Pope, Alexander, xxiii
Naturae), 59–61 Popular Democratic Party (PDP), Puerto
Planned Parenthood-World Population, Rico, 648
558, 647 population control, 200, 555, 556, 557,
Planning for Single Young Adult Ministry: 560–561, 647, 914 n 26
Directives for Ministerial Outreach “population explosion,” 558
(USCC), 1018 pornai, 8
Plante, Jr., Ray, 701 pornography (general), 201, 417, 555 see
Platina (Bartolomeo Sacchi), 95 also gmporn
Plato, 11, 12–13, 26, 60, 946, 963 Porter, Cole, 653
Pleasure Addicts, The, 469 Porter, Fr. James, 613 n 242, 1169
1254
INDEX
1255
THE RITE OF SODOMY
“Don’t ask, Don’t tell” policy on Protestant Reformation, 99, 113, 135
AIDS, 583 Providence, R.I., Diocese of, 675
falsification of death certificates of Providas, 540 n 11
clerics, 579, 580, 664 Providentissimus Deus On the Study of
secrecy surrounding AIDS/HIV Holy Scripture (1893), 546 n 125
positive analysis, 579, 580, 925 Provincial Councils of Baltimore, 544 n 85
see also Kansas City Star series on definition of a Provincial Council,
priests with AIDS/HIV, 579–586, 517
595–596, 664
First Provincial Council (1829),
Priestly Fraternity of St. Peter (FSSP), 514 –515
948, 954, 955, 957–958, 959, 966, 968,
Fourth Provincial Council (1840),
970, 971, 972, 994–995 n 139
517
Priests for Equality, 1009
Fifth Provincial Council (1843),
Primrose, Archibald Philip see Rosebery, 517–518
Lord
Sixth Provincial Council (1846),
Prince Eddy and the Homosexual 518
Underworld, 128
Seventh Provincial Council (1849),
Edward VII of England (Albert Edward, 518
Prince of Wales), 123, 125, 128, 148,
Eighth Provincial Council (1855),
246–247 n 12
544 n 85
Priory of Cordoba, Argentina, 964
Ninth Provincial Council (1858),
Privett, Fr. John, 939 544 n 85
Problem In Greek Ethics, A, 179–180, 188, Tenth and last Provincial Council
236 (1869), 544 n 85
Problem in Modern Ethics, A, 180, 186, Prussion, Karl, 1104
188, 236
Pryce-Jones, David, 314
Probus, Thomas C., 839, 840
psychical hermaphrodite, 181
Proctor, Philip Dennis, 310, 313, 354 n 86
Psychoanalytic and Psychosomatic Clinic
“Profession of Faith” (Vatican), for Training and Research, Columbia
1067–1068, 1073, 1086 n 351 University, N.Y., 381
Profumo, John “Jack,” 340, 344 Psychological Bulletin, 455
Profumo Scandal, 340 Psychopathia Sexualis, 180–181
“Program of Social Reconstruction” puberty, definition of, 463 n 14
(NCWC), 550 –551
public schools of England, 119, 120, 121,
“Project Civil Rights,” (New Ways 159, 247 n 19
Ministry), 1060
Pueblo, Colo., Diocese of, 848
Progressivism, 550–551, 563
Puerto Rican Birth Control Battle, 564,
Propaganda (Naples), 196 647–649, 696
Propaganda Duo (P2) Lodge, 1146, 1147, Purcell, Archbishop John Baptist, 523
1163 n 86
Pursuit of Sodomy — Male Homosexuality
Proposition 1 (Boise), 810 in Renaissance and Enlightenment
Proposition 22 (Calif.), 810 Europe, The, 72
Proposition 6 (Calif.), 806 Pustoutov, Iosif, 1111
prostitution (general) 5, 8, 201, 424, 555 Puzyna de Kosielsko, Jan Cardinal, 1091
prostitution (male) see homosexual
prostitution
Protestant, The, 1106 Quadragesimo Anno On Reconstruction of
Protestantism, Protestants, 71, 84, 85, 96, the Social Order (1931), 1093, 1100
133, 137, 159, 173, 190, 201, 317, 509, Quanta Cura Condemning Current Errors
510, 520, 524, 525, 693 (1864), 521
historic opposition to Quantum Religiones (1931 Instruction),
homosexuality, 113, 201, 551 754–757
opposition to Catholicism, 1106, Quarles & Brady Law Firm, Milwaukee,
1107 833
1256
INDEX
1257
THE RITE OF SODOMY
Reese, Rev. Thomas J., 603 n 135, 913 Renaissance, in Spain, 83–84
n 1, 1098 Renewal, Rest, and Re-Creation, 1041
Reeves, Gregory, 605 n 168 “Renewing the Vision: A Framework for
Reeves Rev. John, 818–819, 821 Catholic Youth Ministry” (USCC), 798
Reeves, Tom, 450–451, 460 Renken, Fr. John, 819, 821
Reform Club, London, 322 Renner, Gerald, 976, 980
Reform of the Liturgy 1948–1975, The, Renovationis Causam Instruction on the
1095 Renewal of Religious Formation
Reformation (England), 86 (1969), 982
Reformation (Germany), 71 “Report of the Findings of the
Reformed Adventists (USSR), 1110 Commission Studying the Writings and
Reformed Baptists (USSR), 1110 Ministry of Sister Jeannine Gramick,
SSND and Father Robert Nugent,
Regnum Christi, 975
SDS” see Maida Commission
Reh, Bishop Francis F., 707, 736 n 382
Republic (Plato), 11
Reich, Wilhelm, xxii – xxiii, 573
Republic, The (Springfield, Mass.), 687
Reicher, Bishop Louis J., 678
“reserved” sin, definition of, 39
Reign of Terror, France 221
Rerum Novarum On Capital and Labor
Reilly, Bishop Daniel P., 612 n 242, 681,
(1891), 531, 551, 553
700, 705, 849, 850, 852
Restovich, George, 860
Reinado, Bishop Francisco Porró, 516
Rekers, George A., 385 Retz, Gilles de, 164
relativism, 573 Reveles, Fr. Nicholas, 856
religious liberty, 522 Review of the Reviews, 325
Religiosorum institutio On the Careful Revolutionary Socialists (Vienna),
Selection and Training of Candidates 317–318
for the States of Perfection and Sacred Reynolds (London), 127
Orders (1961) 739, 753–758, 761 n 52, Reynolds, Brian, 841
1172 Rhine Flows into the Tiber, The, 1136
Religious Orders (general), 542 n 50, 584, “Rhine Group,” 1134, 1148, 1159 n 28
739–740, 919–928, 987 n 1, 987 n 9,
988 n 15, 1013, 1056, 1072–1073, 1086 Rhodes, Anthony, 1119 n 38
n 349, 1099 Riarii, House of, 95
aspects of decline in post-Vatican II Riario, Pietro Cardinal, 96
era, 923, 987 n 9, 988 n 15 Ricard, Bishop John, 781, 782
Communist infiltration of, see Richard, Fr. Normand, 745
Communist infiltration and Richard, Sr. Paul, 1059–1060
subversion
Richardson, Bill, 704
Evangelical Counsels, 920 –921
Richardson, Maurice, 357 n 153
financial and other assets of,
923–924, 988 n 22 Richelieu, Armand-Jean du Plessis
Cardinal, 299
pederastic crimes and financial
pay-outs, 925–927 Richmond, Diocese of, 516–517, 1086
n 347
prime target of Homosexual
Collective, 923, 925–927, 1003, Ricken, Bishop David, 848, 849
1013, 1019–1021 RICO (Federal Racketeering Influence and
see also Religious Orders under Corrupt Organizations Act), 791, 793
own name also Priesthood Riddle of ‘Man-Manly’ Love, The, 191, 192,
Renaissance Period, 71, 1100 194, 278 n 460
Renaissance in Italy 176 Rigali, Justin Francis Cardinal, 796,
Renaissance, in England, 84–94 808–810, 834, 909, 1144, 1170
Renaissance, in Republic of Florence, Archbishop of Philadelphia, 809
Italy, 72–81 Archbishop of St. Louis, 809
Renaissance, in Republic of Venice, Italy, enters St. John’s Seminary,
81–83 Camarillo, Calif., 808
1258
INDEX
1259
THE RITE OF SODOMY
1260
INDEX
Ruether, Rosemary Radford, 713, 1040, Sacred Heart Church, Boston, 669
1048 Sacred Heart Franciscan Center, Los
Ruffalo, Fr. Richard, 812 Gatos, Calif., 938–942
Rugby Public School, 119, 159, 247 n 19 Sacred Heart Parish, Gardner, Mass., 610
Ruggiero, Guido, 72, 81 n 242, 681
Rusbridger, James, 334 Sacred Heart Parish, Newton Center,
Mass., 640
Rush, Rev. Patrick, 846, 847
Sacred Heart Church, Roslindale, Mass.,
Ruskin, John, 133, 251 n 82
640
Russell, Bertrand, 353 n 80 Sacred Heart, Pius Association of (Rome),
Russell, Charles, 149, 151, 170 620
Russell, Bishop John J., 890, 891, 892, 908 Sacred Heart School of Theology,
Russell, Paul, 268 n 333, 289 n 670 Milwaukee, 827
Russell, Bishop William, 550 Sacred Heart Seminary, Hales Corner,
Russian Criminal Code, Article 995 and Wis., 880 n 230
996 (1845), 238–239 Sacrorum Antistitum Oath Against
Russian Criminal Code (revised, 1903), Modernism (1910), 537, 571, 1073,
Article 516, 239 1089–1090, 1150
Russian lycée, 241 Sacrosanctum Concilium Consilium for
the Implementation of the Constitution
Russian Revolution of 1917, 1109 on the Sacred Liturgy (1963), 823,
Russian State (Orthodox) Church, 1095, 1148
1109–1113, 1115, 1128 n 143, 1135 Sade, (Marquis) Donatien Alphonse
Russicum, the (Rome), 1113 François de, 164, 225–230, 371
Rules for Radicals, 602 n 114 addiction to vice and violence, 227
Ruygt, Fr. Hans, 800–801 Arcueil Incident, 227–228
Ryan, Bishop Daniel Leo, 811–812, birth of children, 227
814–821, 1069, 1169–1170 criminal acts of, 225, 227
aids cover-up of clerical pederast family background, 225–227
crimes, 812–814, 817–818,
imprisonment in the Bastille, 229,
819–821
288–289 n 666
Auxiliary Bishop of Joliet, 814
legacy of, 229–230, 289 n 670
Bishop of Diocese of Springfield,
marriage to Mademoiselle Renee-
Ill.
Pelagie de Montraiul, 227
charges of sexual harassment of
Marseilles Incident, 227, 228
priests, 814–815
sodomy, habituation to, 227, 228,
clerical career in the Diocese of
230
Joliet, Ill., 811–812
Testard Incident, 227–228
lawsuits against, 817
writings and philosophy of, 229,
out-of-court settlements, 818 375
resigns office, 817, 821 Sade, Donatien-Claude-Armand de, 229,
sexual relations with male 289 n 666
prostitutes and minors, 816–817, Sade, Abbé Jacques-Francois-Paul Aldonse
818 de, 226
Ryan, Fr. John A., 550, 597 Sade, Jean-Baptiste-Joseph-Francois de,
Ryan, Matthew J., 685 225, 226, 227, 288 n 662
Ryan, Archbishop Patrick John, 526, 527 Sade, Louis-Marie de, 229
Ryan Seminary, Fresno, Calif., 810 Sade, Marie-Eleonore de Maille de
Carman de, 225
Sade, Renee-Pelagie (Montraiul) de, 227
Sacchi, Bartholomeo (Platina), 95 Sade — A Biographical Essay, 225
Sacramento, Diocese of, 936, 1025 Sadian Society, characteristics, 225 see
Sacraments (of Roman Catholic Church) also Sade, Marquis de
see individual Sacraments sadism, sadist, 181, 230
1261
THE RITE OF SODOMY
sadomasochism (S/M), xvii, 401, 404, 405, St. Bellarmine Preparatory High School,
410, 411, 417, 469, 604 n 160, 944 San Jose, Calif., 940
Saginaw, Mich., Diocese of, 736 n 382, St. Benedict Center (Group), Cambridge,
1060 Mass., 689, 690–691, 693
Saint-Avit, Rev. Fr. de, 1155, 1160 n 41 see also Feeney, Fr. Leonard J.
St. Agatha’s Home for Children, N.Y., 662 St. Bernardette Soubirous Church,
St. Agnes Church, Manhattan, 895 Houma, La., 1059
St. Agnes Church, Springfield, Ill., 821 St. Boniface’s Parish, Brooklyn, N.Y. 779
St. Albert the Great Seminary, Oakland, St. Bridget’s Church, Fitchburg, Mass.,
Calif., 993 n 117 699
St. Aloysius Church, Gilbertville, Mass., St. Bridget’s Church, Westbury, N.Y., 779
681 St. Brigid Parish, Liberty, Ill., 819, 821
St. Aloysius Parish, Great Neck, L.I., 612 St. Catherine High School, New Haven,
n 242 Ky., 835, 838
St. Aloysius Church, Oxford, 135 St. Catherine of Sienna Parish, Springfield,
Mass., 683
St. Ambrose Seminary, Davenport, Iowa,
1170 St. Charles Borromeo Seminary, Ill., 837
St. Andrew’s Church (Anglican), Farnham, St. Charles Borromeo Seminary,
England, 487 Philadelphia, 515
St. Ann’s Church, Leominster, Mass., 681 St. Charles College and Seminary, Ellicott
City, Md., 616–617, 894
St. Ann’s Church, North Oxford, Mass.,
699 St. Christopher’s Church, Worcester,
Mass., 699
St. Anne’s Church, Southboro, Mass., 702
St. Clement’s Church, Chicago, 1022
St. Anne’s Parish, San Bernardino, Calif.,
865 St. Clement’s Home, Boston, 636
St. Anthony’s Church, Walterboro, S.C., St. Cloud, Minn., Diocese of, 893
892 St. Denis Parish, East Douglas, Mass., 702
St. Anthony Hospital, Denver, 703 St. Dominic and St. Thomas Priory, River
Forest, Ill., 944, 945, 948–951
St. Anthony’s Parish, Mendocino, Calif.,
see also Dominican Order
801, 875 n 146
St. Dominick’s Church, Denver, 952
St. Anthony of Padua Church, Kailua,
Hawaii, 765, 772 St. Edna’s Catholic Church, Arlington
Heights, Ill., 902
St. Anthony’s Messenger, 894
St. Elizabeth’s Church, Pittsburgh, Pa.,
St. Anthony’s Seminary Board of Inquiry, 712
929–931, 932, 936, 937, 989 n 40
St. Elizabeth’s Parish, Aiea, Hawaii, 770
St. Anthony’s Seminary Greater
Community, 929 St. Elizabeth’s Parish, Kansas City, Mo.,
847
St. Anthony’s Seminary Scandal, Santa
St. Elmo’s Bookstore, Pittsburgh, Pa., 713
Barbara, Calif., 928 – 938
St. Eugene’s Cathedral, Santa Rosa, Calif.,
anatomy of a clerical pederast
797, 799
scandal, 928–930
St. Finbar Parish, Brooklyn, N.Y., 779
lawsuits filed against seminary,
934, 935 St. Francis de Sales Collegiate Seminary,
San Diego, Calif., 855, 856–857
profile of clerical abusers, 932–933
St. Francis of Assisi Church, Astoria, N.Y.,
profile of victims, 933–934 796
reaction of victims to sexual abuse, St. Francis of Assisi Church, Lancaster,
933–934, 935, 937 Texas, 747
aftermath of scandal, 936–938 St. Francis of Assisi Church, Yuma, Ariz.,
see also St. Anthony’s Seminary 601 n 100
Board of Inquiry St. Francis of Assisi Church, Mt. Kisco,
St. Apollinaris Church, Rome, 636 N.Y., 676
St. Augustine, Fla., Diocese of, 778, St. Francis Retreat Center, DeWitt, Mich.,
1062–1063 781
1262
INDEX
St. Francis Seminary, Loreto, Pa., 679 St. Joseph’s Church, Boston, 618
St. Francis Seminary, Wis., 880 n 230 St. Joseph’s Church, Columbia, S.C., 890
St. Francis Xavier Church, Manhattan, 668 St. Joseph’s Church, Kings Park, N.Y.,
St. George Fund, 806 778–779
St. Gregory Preparatory Seminary, St. Joseph’s Church, Lexington, Ky., 837
Cincinnati, Ohio, 901–902, 906–908, St. Joseph’s Church, Medford, Mass., 618
910, 911 St. Joseph’s Church, Shelbourne, Mass.,
St. Gregory’s Academy, Elmhurst, Pa., 685
954, 955, 957–963, 965–968, 971, 972 St. Joseph’s Health Center, Kansas City,
see also Society of St. John Mo., 847
St. Helen’s Church, Dayton, Ohio, 906 St. Joseph’s House, Shohola, Pa., 962,
St. Helen’s Church, Queens, N.Y., 796 968, 997 n 195
St. James Church, Paddington, London, St. Joseph’s Pro-Cathedral, Camden, N.J.,
138 672, 674
St. James Parish, Miami, 783 St. Joseph’s Seminary at Dunwoodie,
Yonkers, N.Y, 574, 662, 664, 668, 672,
St. James the Greater, Ritter, S.C., 892
676, 688
St. Jean’s Church, Boston, 864 St. Joseph’s Seminary, Mt. View, Calif.,
St. Jerome’s Convent, Md., 1005 773
St. John Baptist Vianney Church, St. Joseph’s Theological Institute, South
Northlake, Ill., 949 Africa, 751
St. John’s Abbey and Seminary, St. Jude Mission Church, Alamogordo,
Collegeville, Minn., 566, 567, 590, N.M., 703
601–602 n 112, 608–609 n 232, 862, St. Jude Thaddeus Shrine, Chicago, 949
863, 1097
St. Justin Martyr’s College/House of
St. John Bosco High School, Bellflower, Studies, Shohola, Pa., 956, 966, 967,
Calif., 806 971
St. John Francis Regis Church, Kansas Saint-Leger d’Ebreuil, monastery of, 226
City, Mo., 844, 845 St. Leo’s Catholic Church, Leominster,
St. John’s Church, Napa, Calif., 801 699, 700
St. John’s Church, Bellefonte, Pa., 829 St. Louis, Archdiocese of, 808, 809, 897,
St. John’s College, Cambridge, 119, 307 899
St. John’s Seminary, Brighton, Mass., 626, St. Louis Church, Cincinnati, Ohio, 897
640, 688, 691–692, 698–699, 705, 849, St. Louis de France Church, West
862, 866 Springfield, Mass., 686
St. John’s College and Seminary, St. Louis Post-Dispatch, 787, 789
Camarillo, Calif., 568, 796–797, St. Louis University, 945, 946, 952
804–805, 807, 809, 810, 874 n 131, 874
St. Luke and the Epiphany Church,
n 132, 1171
Philadelphia, 1006, 1007
St. John’s Hospice, Philadelphia, 1007 St. Luke Institute, Suitland, Md., 586,
St. John’s Seminary, Kansas City, Mo., 842 588–589, 591–594, 596, 610 n 240, 610
St. John’s Seminary, Plymouth, Mich., n 241, 682, 704, 941
574, 592 association with Archdiocese of
St. John the Baptist Church, Healdsburg, Washington, D.C., 589
Calif., 801 criticism of, 591–594
St. John the Baptist Church, founding of, 588
Lawrenceville, Pa., 714 internal struggles, 613–614 n 244
St. John the Evangelist, Boston, 864 profile of clientele, 591, 610 n 240
St. John the Evangelist, Hampshire, program for clerical sex offenders,
England, 332 588
St. John Vianney Seminary, Pretoria, 748 programs condemned by Vatican
St. Joseph’s Abbey, Spencer, Mass., 678, Signatura, 593
681, 699, 735 n 367 relocation to Silver Springs, Md.,
St. Joseph’s Church, Amarillo, Texas, 703 610 n 240
1263
THE RITE OF SODOMY
use as a clerical pederast “safe St. Norbert’s Church, Northbrook, Ill., 903
house,” 593, 682, 685, 704, 744, St. Odilo’s Church, Berwyn, Ill., 903
781, 941 St. Omer’s College, Flanders, 510
see also Peterson, Rev. Michael St. Pamphilus Church, Pittsburgh, 712
St. Madeleine’s Church, Los Angeles, 808 St. Patrick’s Cathedral, New York City,
St. Mark’s Catholic Church, Brookline, 642, 654, 664, 672, 676, 677
Mass., 695 St. Patrick’s Church, Casper, Wyo., 845
St. Mark’s Church, Fort Lauderdale, 783 St. Patrick’s Church, Lexington, Ky., 837
St. Mark’s Church, Richmond, Ky., 837 St. Patrick’s Church, Mowbray, S.A., 752
St. Mark’s Church, Sea Girt, N.J., 894 St. Patrick’s Church, San Diego, 745, 746
St. Mary of the Angels Church, Ukiah, St. Patrick’s Seminary, Menlo Park, Calif.,
Calif., 800–801, 803 764, 766, 774
St. Mary of the Assumption, Milford, St. Patrick’s Church, Stoneham, Mass.,
Mass. 699 863
St. Mary of the Hill, Boylston, Mass., 702 St. Paul and Minneapolis, Archdiocese of,
St. Mary of the Lake (Mundelein) 893
Seminary, Ill., 896, 902, 1147 St. Paul-Outside-The-Walls Basilica,
St. Mary of the Mount H.S., Pittsburgh, Rome, 1155
Pa., 706 St. Paul’s Cathedral, Pittsburgh, Pa., 709
St. Mary’s Cathedral, Cape Town, 748 St. Paul’s Cathedral, Worcester, Mass., 699
St. Mary’s Cathedral, Cheyenne, 843 St. Paul Seminary, St. Paul, Minn., 527, 550
St. Mary’s Church, North Grafton, Mass., St. Paul’s Hospital, Vancouver, B.C., 408
705 St. Paul’s University Seminary, Ottawa,
St. Mary’s Church, Uxbridge, Mass., 612 Canada, 679, 1037
n 242, 680 St. Paul’s Seminary, Pittsburgh, Pa., 712
St. Mary’s College Seminary, Ky., 835 St. Peter Claver, Milwaukee, 828
St. Mary’s College, Winona, Minn., 854 St. Peter Damian: His Teaching on the
St. Mary’s Convent (Carlow College), Spiritual Life, 47
Pittsburgh, Pa., 1055 St. Petersburg Conservatory, 241
St. Mary’s Seminary, Baltimore, Md., St. Petersburg, Russia, homosexual
764, 777, 890 underworld, 239, 240, 242, 243
St. Mary the Virgin Church, Arlington, St. Petersburg School of Jurisprudence,
Texas, 969 241, 245
St. Matthew Community (Diocese of St. Petersburg Times, 781, 782, 784
Brooklyn), 665–666, 667, 668 St. Petersburg, Fla., Diocese of, 777, 778,
St. Matthew’s Church, Southborough, 780–785
Mass., 700 St. Peter’s Basilica, Rome, 689
St. Matthias Church, Huntington Park, St. Peter’s Cathedral, Scranton, Pa., 764
Calif., 797, 805
St. Peter’s Church, Petersham, Mass., 699
St. Maurice Church, Springfield, Ill., 817
St. Peter’s Church, Worcester, Mass., 699,
St. Maur’s School of Theology, Ky., 835 701, 849
St. Meinrad’s Seminary, Ind., 791, 842 St. Peter’s High School. Worcester, Mass.,
St. Michael Center, St. Louis (Paraclete 849
Fathers), 613 n 242, 801, 803, 837, 930 St. Peter the Apostle Parish, Itasca, Ill.,
St. Michael-St. Edward’s Parish, Fort 813
Green, N.Y., 779 St. Philip’s Church, Grafton, Mass., 699,
St. Michael’s Cathedral, Springfield, 702, 864
Mass., 677, 686 St. Philomena, Pittsburgh, Pa., 714
St. Michael’s Church, East Longmeadow, St. Pius V Priory (Dominican), Chicago,
Mass., 686 948
St. Michael’s College, Colchester, Vt., 928 St. Pius X Parish, Dallas, Texas, 746
St. Michel’s College, Brussels, 620 St. Pius X Church, Wauwatosa, Wis., 824,
St. Michael’s Parish, Wheaton, Ill., 812 986
1264
INDEX
St. Pius X High School, Kansas City, Mo., Salesian Fathers, 988 n 15, 1141
847 Salisbury, 3rd Marquess of (Robert Arthur
St. Pius X School for Special Education, Talbot-Gascoyne-Cecil Salisbury), 125,
Kansas City, Mo., 844 128
St. Procopius Abbey, Lisle, Ill., 812 Salm, Br. Luke, 1030
St. Procopius College and Seminary, Lisle, Salo, or the 120 days of Sodom (Pasolini
Ill., 812 film), 438–439 n 173
St. Raphael’s Cathedral, Dubuque, Iowa, Salomé, 161
946 Salon People, 585
St. Raymond’s Parish, Los Angeles, 808 Salotti, Carlo Cardinal, 1095
St. Rita’s Parish, Bardstown, Ky., 835 Salter, Anna C., 457
St. Rita’s Parish, Maui, Hawaii, 770 Salvatorian Order, Salvatorians, 485, 740,
St. Rita’s Parish, Ranger, Texas, 682 824, 919–920, 981–986, 1001–1002
St. Rosalia Parish, Greenfield, Pa., 707 n 273, 1003, 1008, 1013, 1019, 1023,
St. Rose of Lima Seminary and Priory, 1024, 1046, 1073
Dubuque, Iowa, 944–945, 946 formation of “Gay Task Force,”
St. Sebastian’s Angels, 739, 743–752, 983–984, 1008
757–758, 759 n 9 founding of, 981
St. Robert’s Parish, Detroit, 771 homosexual infiltration of,
984–986, 1008–1009
St. Stanislaus Seminary, Florissant, Mo.,
584, 585 post-Vatican II disintegration of
North American Province, 982–983
St. Stephan the Martyr Church, Richmond,
Ky., 837 see also Nugent, Rev. Robert also
New Ways Ministry
St. Stephen’s Seminary, Hawaii, 764, 766,
768, 769, 774, 775 Salvi, Bishop Lorenzo S., 822
St. Sulpice Seminary, Baltimore, 513–514 Same Sex Attraction Disorder (SSAD) see
homosexuality
St. Thaddeus Parish, Joliet, Ill., 812
San Angelo, Texas, Diocese of, 703
St. Theresa’s Catholic Church, Harvard,
Mass., 699 San Antonio, Texas, Diocese of, 703
St. Thomas Aquinas College, Calif., 955 San Bernardino, Calif., Diocese of,
864–865, 867
St. Thomas Aquinas Minor Seminary,
Hannibal, Mo., 785–786, 787, 789–795, San Diego, 471, 745–746
873–874 n 115 San Diego, Diocese of, 745, 770, 854, 855,
St. Thomas Aquinas Seminary, Winona, 856, 857, 860, 905
Minn., 955, 963, 964–966, 968 San Diego News Notes, 855, 857
St. Thomas More Church, Lake Ariel, Pa., San Diego Union-Tribune, 858
969 San Diego, University of, 855, 856
St. Vincent De Paul Regional Seminary, San Francisco, Archdiocese of, 764, 772,
Fla., 779 804, 1034, 1171
St. Vincent Palloti Church, Haddon San Francisco, as a homosexual center,
Township, N.J., 673 390, 402, 404, 407, 408, 413, 471, 474,
St. Vincent’s Archabbey and College, 583, 766, 771
Latrobe, Pa., 822–823, 828–830, 1126 San Francisco Weekly, 806
n 110 Sanchez, Bishop Robert F., 895, 913 n 10
St. Vincent’s College, Calif., 808 Sandfort study on “intergenerational sex,”
St. Vincent’s Hospital, Manhattan, 584, 456–459, 608 n 229
724 n 164 Sandfort, Theo, 456–459
St. Vincent’s Hospital, Worcester, Mass., Sanger, Margaret, 189
850 Sanomonte, Andrea, 1114
Sainte-Pél prison, 229 Sansone Riario, Raffaele Cardinal, 95
Sainte-Trinite, Frere Michel de la, 1137 Santa Barbara Boys’ Choir, 929, 933
Saints Cyril and Methodius Seminary, Santa Barbara Middle School, Calif., 938
Orchard Lake, Mich., 1020 Santa Fe, Archdiocese of, 584, 613 n 242,
Salina, Kans., Diocese of, 814 703, 893
1265
THE RITE OF SODOMY
Santa Rosa, Calif., Diocese of, 668, 773, Schulenburg, Guenther von der, 214
797–805, 814, 876 n 159 Schultheiss, Msgr. Gustav, 659
Santa Sophia Church, Spring Valley, Calif., Schwabe, Maurice, 145, 149, 150, 152, 156
745
Schwartz, Jonathan H., 570
Sapelnikov, Vasily, 244
Schwartz, Barth David, 438–439 n 173
SAR see “Sexual Attitudinal
Schwartz, Michael, 773–774, 775
Restructuring”
Schwietz, Archbishop Roger L., 858, 859
Sarto, Giuseppe Melchiorre Cardinal see
Pius X, Pope Saint Sciambra, Joseph, 962
Sarweh, Fr. Basel, 955 Scientific Humanitarian Committee (SHC)
Sass, Katie, 817 see Hirschfeld, Magnus
Satanism, 411 Scotland Yard, 122, 123, 125, 126
Satinover, Jeffrey, 386, 387–388 Scots College, Rome, 141, 620
Satolli, Archbishop Francesco, 529, 618, Scott, Joseph, 796
622 Scott, Msgr. Leonard, 1063
Satires (Juvenal), 22–23 Scranton, Pa., Diocese of, 954, 955, 956,
Satyricon (Gaius Petronius), 22 961, 965–966, 968, 969–970, 971, 1169
Saucier, Mark, 788 SDR (submissive-detached-rejecting) see
homosexuality, causes of
Saul, John, “Dublin Jack,” 126
Sauls, Bishop Stacy F. (Episcopalian), 836 Seattle, Archdiocese of, 1034
Sauna Paris, Costa Rica, 426 Seattle Times, 781
Savage, John, 90 Sebastian, Saint, 743
Saviano, Philip, 702 Secret Doctrine, The, 487
Savonarola, Fr. Girolamo, 75–81, 107 n 59 secret societies, 511, 517, 518, 521, 529,
557 see also Freemasonry
Saxe Bacon & O’Shea (Bolan), N.Y., 659
Secret World — Sexuality and the Search for
Scahill, Fr. James J., 686
Celibacy, 658, 1167 n 120
Scanlan, Bishop John J., 766, 767, 869
Segers, Mary C., 1038
n 12
Segner, Mother Georgianne, 1046
Scarfe, Ernest, 147, 150
Seidenberg, Robert, 496
Schad, Bishop James L., 729 n 263
Schaefer, Geheimrat, 214 Seitz, Fr. Paul F., 892
Schaffer, Ralph, 403–404, 432 n 38 Selinger, Matthew, 965–966, 996–997
n 186
Schermer, Fr. Theo, 1051
semen (human male), 406
Schexnayder, Fr. James, 582–583
Seminara, Christopher, 753, 757
Schiavo, Terri Schindler, 783
seminary life and training, United States,
Schifter, Jacobo, 421, 422, 423, 424–425
513–514, 515–516, 529, 753–757,
Schillebeeckx, Fr. Edward, 1011, 1043 981–982, 1030, 1032, 1097–1098, 1108,
Schlatmann, Fr. Jan, 1051 1171–1172
Schmelling School, Russia, 240–241 admission of “gay” candidates for
Schmitt, Bishop Paul Joseph, 1112 the priesthood and religious life,
Scholasticism (Thomastic), importance of, 576, 926–927, 942–945, 1032,
515, 534, 571, 944, 1148 1171–1172
Scholl, Pastor, 201 alcohol permitted in seminary, 585
School of Darkness, 1107 anti-Trent attitudes of
NCCB/USCC, 575
School Sisters of Notre Dame, 485, 1003,
1004, 1008, 1013, 1019, 1020, 1021, Council of Trent on priestly
1022–1023, 1024, 1046, 1061–1072, formation, 514–516, 575
1073, 1074 n 3, 1086 n 348 see also defections from the priesthood, 754
Gramick, Sr. Jeannine also New Ways drop in vocations in post-Vatican II
Ministry era, 576
Schrembs, Bishop Joseph, 550, 552, 553 elimination of mandatory Latin,
Schuesler, Fr. Peter, 826 1098, 1150
1266
INDEX
1267
THE RITE OF SODOMY
Sheehan, Bishop Michael J., 893, 895, 897, “Singing Nun” (Sr. Jeannine Deckers),
913 n 10 suicide of, 441 n 232
Sheehey, Brendon P., 934 Singulari nos On the Errors of
Sheen, Bishop Fulton J., 662, 1107 Lammenais (1834), 518–519
Sheil, Bishop Bernard James, 715 n 2, Sinnett, A. P., 488
1143 Sins of the Cities of the Plain 254 n 133
Sheil, Rev. Denis, 718 n 30 Sioux City, Iowa, Diocese of, 1170
Shelley, Edward, 144–145, 149, 150, 153, Sipe, A.W. Richard, 567, 579, 580, 658,
155, 156 804, 889, 1167 n 86
Sherard, Robert, 139, 167, 266 n 298 Siricius, Pope Saint, 42
Sheridan, James J., 64 n 8 SIS see British Intelligence Services
Sherman, Pete, 952 Sissy Boy Syndrome, The, 383
Sherwood, Zal, 482 Sisters for Christian Community, 1075
Shilts, Randy, 410, 500 n 32 n 47
Shively, Charley, 472, 473 “Sister Jeannine Gay Ministry Fund”
Shmaruk, Fr. Richard J., 691 (Sisters of Loretto), 1072
Shreve, Jenn, 585 Sisters of Charity, 522, 541 n 47, 662,
Shrewbury Public School, 247 n 19 1056, 1057
Shrine of St. Anne, Sturbridge, Mass., Sisters of Loretto, 606 n 197, 1003, 1013,
677, 678 1020, 1065, 1072
Shrine of the Little Flower Church, Royal Sisters of Mercy, 1020, 1031, 1032–1033,
Oak, Mich., 641 1055–1056, 1057
Shroud of Secrecy, The, 896, 1114, 1124 Sisters of Mercy of the Americas,
n 80 Brooklyn, N.Y., 1056
Si Le Grain Ne Meurt, 143, 236 Sisters of St. Joseph, 677, 713, 1019,
Sibalis, Michael David, 222, 223, 224, 225 1020, 1027, 1054
Sicari, Salvatore, 451–452 Sisters of St. Joseph of Carondelet, 765
Sicilian Mafia, 305, 1139, 1140, 1142, Sisters of the Divine Savior, 1065
1145, 1146, 1147, 1161 n 50, 1170 Sisters of the Holy Cross, Menzingen, 639
Sideman, Adi, 465 n 53 Sisters of the Immaculate Heart of Mary,
Sierra Tucson Treatment Center, Ariz., 1004, 1020
845 Sisters of the Sacred Heart, 1020
SIGMA (Sisters in Gay Ministry situation ethics, 573, 1044–1045
Associated), 713, 1020, 1021 Sixtus IV, Pope, 94, 95
Signorelli, 176 Skidelsky, Robert, 351–352 n 79
Signorile, Michael, 726 n 189 Skipwith, Henry, 91
Sigretto, Frank T. A., 818 Sklba, Bishop Richard, 834, 835
Sigurimi (Albanian secret police), 328 Slaves of the Immaculate Heart of Mary,
Silk, Mark, 781–782 691 see also Feeney, Fr. Leonard
Silvermaster, Nathan Gregory, 1125 n 94 Sledd, Charles, 91, 109 n 118
Silverpoints, 141 Sleidan, Johan (Johann Philippson),
Silvestrini, Achille Cardinal, 809 103 –104
Simmermacher, Gunther, 752 Slipiy, Bishop Josyf Ivanovycé, 1136,
Simmons, Gertrude, 171 1150–1151, 1160 n 36
Simon, William, 424, 723 n 143 Slowik, Ted, 812–813
Simoncelli, Girolamo Cardinal, 101 Smedley, Agnes, 357 n 153
Simonians, 37 SMERSH (SMERt’ Shpionam or “Death
to Spies”), 327, 359 n 191
Simplicius, Pope Saint, 44
Smith, Alfred E., 541 n 49, 643
Simpson, Wallis (Duchess of Windsor),
657 Smith Brad, 785
Sinclair, Andrew, 308, 309, 350–351 n 67 Smith, Charles Saumarez, 312
Sindona, Michele, 1144, 1147, 1148, Smith, Janet, 1024, 1062, 1070, 1077 n 87
1163 –1164 n 86 Smith, Bishop John, 782
1268
INDEX
Smith, Morton, 494 – 495 Sodom, Sodomites, 6–7, 38, 39, 44,
Smith, Paul, 929 45–46, 50, 76–77, 84, 1049
Smith, Peter, 840 sodomite, definition of, xv, 72, 76, 82, 367
Smith, Rev. Ralph, 187 sodomy, 6, 11, 14, 25, 33, 39–46, 48–60,
Smith, Walter Bedell, 329 62–63, 71–74, 75–79, 80–83, 84–85,
86–87, 114–115, 142, 149, 153, 162,
Smithers, Leonard, 254 n 133, 266 n 309
172, 178, 180, 184, 187, 191, 195, 201,
Smolich, Rev. Thomas, 941–942 202, 206, 210, 215, 216, 219–222, 225,
Snaza, Sr. Rose Mary, 1013 226, 227, 228, 238–239, 404–408, 420,
Snyder, Bishop John J., 895, 1062–1063, 421, 427, 448, 455, 457, 490, 555, 574,
1085 n 333 580, 586, 632, 685, 687, 700, 701,
Socarides, Charles W., 391 n 3, 396 n 113, 708–709, 710, 802, 824, 826, 829, 900,
474 941, 954, 978, 1036, 1046, 1094
Social Darwinism, 200 act against nature, 41, 45, 60–61,
Social Democratic Party (SPD), Germany, 62, 71, 109 n 99, 205, 219, 222, 239
196, 197, 217 as a “gay” version of heterosexual
“Social Gospel,” 551, 1105–1106 coitus, 201, 486
Social Hygiene Movement see eugenics condemnation as a crime by the
State, 32, 45, 46, 63, 174, 187,
Socialism, Socialists, 196, 200, 201, 300,
205–206, 219, 222, 228, 238–239
317, 521, 1094, 1141, 1142, 1157
connection to treason, 27 n 19, 298
Socialist Society, Cambridge University,
315, 317 defense and decriminalization of,
114, 201, 206, 219, 708–709
social sciences, sociology, criticism of,
200, 484, 503 n 96 definition of, xiv, xv, 64 n 5, 67
n 54, 72, 82, 87, 105 n 6, 239, 367
Societies for Reformation of Manners,
92–93, 249 n 62 inherent violence of, 372, 378, 574
Society of Biblical Literature, 494 physical dangers of, 406–408, 1046
Society of Fools see Mattachine Society traditional condemnation by
Church, 39–46, 48–59, 60, 62–63,
Society of Jesus see Jesuit Order, Jesuits 239
Society of St. Edmund, 928 see also homosexuality also AIDS
Society of St. John, 740, 920, 954–972, Sodano, Angelo Cardinal, 909, 973
973, 1169
Soens, Bishop Lawrence, 1170
building the “City of God,”
Sofronov, Alexey, 242
955–957, 971
Sofronov, Mikhail, 242
canonical structure of, 956–957
Solis, Dianna, 1020
John Doe Case against SSJ,
954–955, 958, 959, 962, 966, 968, Solomon, Simeon 250 n 80
970, 971, 972 Solon, 12
priests assume chaplaincy at St. Somalo, Martinez Cardinal, 1061
Gregory’s Academy, 958 “Some Considerations Concerning the
sex abuse charges leveled against Catholic Response to Legislative
SSJ members, 960–971 Proposals on the Non-Discrimination
sexual grooming of students at of Homosexual Persons” (1992), 1048,
Academy, 958–959, 968 1051, 1060
suppression of order by Bishop Somerset, Lord Arthur, 123, 124, 125,
Martino, 972, 1169 127, 128, 129, 249 n 62
Society of St. Pius X (SSPX), 955, 963, Somerville, Rev. Walter, 902
964, 966, 968, 969, 994–995 n 139 Something for the Boys: Musical Theater
Society of the Divine Savior see and Gay Culture, 653
Salvatorians Son of Oscar Wilde, 139
Society of the Divine Word, 581 Sorge, Richard, 342, 364–365 n 261, 1108
Socrates, 12, 26 Sorge Japanese Spy Ring, 342
“SOD” “sex orientation disturbance,” 475 Sorotzkin, Ben, 466 n 69, 475
Sodalitium Pianum (code name La South Africa, 751
Sapiniére), 1092, 1093 South Carolina, University of, 385, 890
1269
THE RITE OF SODOMY
Southdown, Ontario, Canada, 703, 971 Spanish Civil War, 310, 324, 326
Southern African Catholic Bishops’ Sparks, Fr. Richard, 796
Conference (SABC), 748–749, 752, 758 Spellman, Frances, 634
Southern Cross, The (South Africa), Spellman, Francis Cardinal, xxii, 507, 556,
748–749, 751 559, 561, 564, 615–616, 633, 634–662,
“Souththold (Sodom School) Incident” see 663, 668, 672, 676, 677, 688, 697, 714,
Whitman, Walt 721 n 121, 721 n 124, 722 n 137,
Soviet Cold War Espionage, 299–301, 723–724 n 154, 724 n 162, 725 n 176,
302–303, 306–307, 330 725–726 n 184, 726 n 189, 739, 779,
“agent of influence,” role of, 301, 809, 841, 891, 892, 896, 897, 1153,
303, 319–320, 325, 358 n 159 1164 n 87, 1153, 1164 n 87, 1169
disinformation, 306 appointment to Vatican Secretariat
of State, 637
homosexuals as agents, 302, 306,
321, 350–351 n 67 Auxiliary Bishop of Boston, 640
recruitment and training and use of background and early education,
“ravens” and “swallows,” 302–303, 634
312, 313 Cardinal of Archdiocese of New
recruitment of agents, 301–302, York, 641–642
306, 307, 309, 312 Cardinal William O’Connell,
sexual blackmail, 301, 302–303, disastrous relations with, 628,
313, 350–351 n 67, 1115, 1156 636–637, 640, 720 n 92
strategies for selecting target conflict with father, 634
population, 301, 306, 307 death of, 654, 660, 892
Soviet Secret Intelligence, 299 diary-record keeping, 639
Cheka, Chekists, 297, 299 early important Vatican
GPU (State Political connections, 636, 638
Administration), 299, 1107 failure to check U.S. Armed Forces
GRU (Soviet Military Intelligence/ condom program, 647
Chief Intelligence Directorate of guardian of public morals, 646–647
the General Staff), 299, 306, 313, homosexuality of, 639, 650,
327, 340, 350 n 67, 1101, 1156 652–661, 722 n 135, 725–726
KGB (Committee for State n 184, 727 n 210, 1115, 1153
Security), 299, 303, 312, 321, 325, “Kingmaker,” 661, 662–663, 672,
332, 334, 335, 336, 338, 1109, 1110, 676, 677, 688, 697, 707, 779, 841,
1111, 1112, 1113, 1114, 1156 896
MD (Ministry of Internal Affairs), Knights of Columbus project in
299 Rome, 637–638, 644, 721 n 124
NKGB (People’s Commissariat of Knights of Malta scandal, 643–646,
State Security), 326, 327 723 n 143
NKVD Soviet Secret Police life at “the Powerhouse,” 642–643,
(People’s Commissariat for Internal 647, 653, 663, 723–724 n 154
Affairs), 299, 300, 306, 309, 317, a “mama’s boy,” 634, 636
326, 327, 347 n 6, 1102, 1107, 1110 Military Vicar of the U.S. Armed
OGPU (Unified State Political Forces 642, 647
Directorate), 299, 312 negotiations with President
SMERSH, 327 Roosevelt at Hyde Park, N.Y.,
Soviet Union Sexual Emancipation 640–641
(Reform) Movement, 206 personality of, 649–650, 689
Soviet World of Communism, The, 1101 piety, lack of, 651
Spada, Massimo, Prince, 1145 Pope Pius XII, close ties to,
Spadaro, Rev. Antonio, 267 n 318 638–639
Spain, Msgr. William, 770 priest of Boston Archdiocese, 636
Spalding, Archbishop Martin J., 520, 521, role in Puerto Rican birth-control
523, 525 debacle, 647–649
Spalding, Bishop John L., 527 secular political power of, 648
1270
INDEX
seminary years and ordination in Steinbock, Bishop John T., 797, 807,
Rome, 635–636, 640, 1139 874–875 n 133
Spellman, John, 640 Steiner, Rudolf, 938, 1131
Spellman, Marian, 634 Stenbok-Fermor, Alexy Alexandrovich,
Spellman, Martin, 634, 640 245
Spellman, Nellie Conway, 634, 640, 650 Stennis, Leon, 1057
Spellman, William, 634, 640 Stephen IX, Pope, 47
Speltz, Bishop George, 566 Stephen X, Pope, 59
Spencer, F. Gilman, 656 Stephen (Bell), Adeline Vanessa, 308, 310,
Spender, Stephen, 350–351 n 67 352 n 79, 353 n 80
Spiegel, S. Arthur, 910 Stephen, Adrian, 308, 309
Spirit Lamp, 143 Stephen, Julian Thoby, 308
Spiritualism, 209, 486, 488 Stephen, Virginia Woolf, 308, 309
Splaine, Fr. Michael, 626, 629 sterilization, 201, 555, 558, 560, 565, 648
Spofford, Sr., Rev. William B., 1103, 1105 Sterling, Claire, 295
Stern, Richard, 426
Spohr, Max, 281 n 507
Stettinius, Jr., Edward, 1101, 1121 n 68
Spoleto (Italy), Diocese of, 1144
Stevenson, Robert Louis, 270 n 350
Spong, Rev. John, 482
Stewart, Robert, 2nd Marquess of
Sporus, 23
Londonderry, 247 n 16
Springfield, Ill., Diocese of, 811, 815–821,
Stimson, Henry L., 305
1069, 1169–1170
Stockton, Calif., Diocese of, 747, 797
Springfield, Mass., Diocese of, 676–677,
678, 679, 683–686, 687–688, 697, 739, Stoller, Robert J., 371, 375, 376–377, 378,
1169–1170 381, 394 n 65
spy see traitor Stonewall Inn, 410, 1046
Spy Within, A, 1122 n 70 Stonewall Inn riot, 452, 561, 571, 574,
1127 n 110
Sradda, Piero, 307
Strachey, Lytton, 309
Städele, Anton, 216
Strachey. Giles Lytton, 352 n 79, 353 n 82
Stafford, Archbishop James F., 703, 753
Straight, Michael, 323, 1101
Stalin, Josef (Iosif Vissarionovich
Dzhugashvili), 91, 206, 207, 283 n 550, Stritch, Samuel Cardinal, 715 n 2, 1147
284 n 560, 297, 299–300, 302, 304, Stuart, John T., 598 n 43
306, 312, 315, 319, 322, 324, 326, 327, Stuckenschneider, Jack, 847
328, 330, 334, 335, 340, 342, 350–351 Studies in the Psychology of Sex, 188
n 67, 364 n 261, 470, 478, 1100–1101, Studies in the Spirituality of Jesuits, 926,
1102, 1106, 1108, 1109–1110 1040
Stalin-Hitler Non-Aggression Pact, 326, Studies of the Greek Poets, 272 n 380
327, 1143
Sturmabteilung (SA), 1094
Stallings, Rev. George, 606–607 n 211
Sturzo, Don Luigi, 1094, 1130
La Stampa (Italy), 1171
Suenens, Leo-Jozef Cardinal, 1133, 1134
Stanford University, Calif., 586 Suetonius Tranquillus, Gaius, 23
Star Ledger, 675 Sufficiently Radical: Catholicism,
Starmann, Rev. Joseph, 794–795 Progressivism, and the Bishops’
Star-Spangled Heresy, The, 510 Program of 1919, 550
Statnick, Fr. Roger, 1056–1057 Sullivan, Arthur S., 137
STDs (sexually transmitted diseases) see Sullivan, Debra, 940
venereal diseases and parasitic Sullivan, Harry Stack, 381, 383, 395 n 102
infestations Sullivan, Fr. John, 249–250 n 68
Stead, W. T., 115, 159, 249 n 62 Sullivan, Msgr. John J., 849, 850–851, 852,
Steakley, James, 283 n 551 853, 885 n 337, 886 n 347
Stearn, Jess, 500 n 32 Sullivan, Bishop John Joseph, 845
Stearns, Geoffrey, 989 n 42 Sullivan, Bishop Walter F., 895, 1015,
Steichen, Donna, 991 n 97, 1004, 1011 1027, 1033, 1034, 1053, 1064, 1070
1271
THE RITE OF SODOMY
1272
INDEX
1273
THE RITE OF SODOMY
1274
INDEX
1275
THE RITE OF SODOMY
see also National Conference of Uranian, Uranism, 194, 201, 232, 239
Catholic Bishops (NCCB) Uranodioninge, 183
United States Coalition for Life (USCL), Urban Pontifical University, Rome, 901
ix, 1055, 1056, 1058–1059 Urbanski, Bill, 783–785
United States Conference of Catholic Urning, 181, 183, 190–191, 193, 201, 274
Bishops (USCCB), 343, 596, 669, 741, n 401
753, 836, 922, 1003, 1099
urologina, 189
Ad Hoc Committee on Sexual
Urrutigoity, Fr. Carlos Roberto, 954–955,
Abuse, 669, 927, 988–989 n 34
959, 960, 961, 962, 963–972, 973,
Campaign for Human 996–997 n 186, 998 n 210, 1169
Development, 667, 668
Ursuline Sisters, 1019, 1057
Committee for Ecumenical and Ursuline Education Center, Canfield,
Religious Affairs, 836 Ohio, 1057
connections to Homosexual Ushaw Seminary, England, 620
Collective, 1031, 1099
usury, vice of, 72
Dallas meeting on clerical sexual
abuse, 2002, 859–860, 927 Utrecht University, Netherlands, 457
Dallas “Charter for the Protection Uva, Don Pasquale, 1114
of Children and Young People,”
988–989 n 34
Department of Education, 987 n 2 Vaca, Juan José, 976–977, 978, 980
National Catholic AIDS Network Valance, Diocese of, pedophile case
(NCAN), 1031 (France, 1812), 224
Valeri, Valerio Cardinal, 999 n 225
opposition to mandatory AIDS
testing in seminaries, 925 vampire, references in homosexual
literature, xiv, 236, 372, 392 n 32
Universal Fellowship of Metropolitan
Community Churches (UFMCC), 477, Vancouver, B.C., Diocese of, 1038
484–485, 498 n 10, 585, 748, 1010, Van Handel, Fr. Robert, 929, 933, 934
1017, 1035, 1042 Van Vlierberghe, Bishop Polidoro,
ecumenical networking, 484, 485, 975–976
1017 Van Wyk, P. H., 385
founding of, 484, 503 n 93 Vansittart, Robert, 334
in-house publishing, 485 Vargo, Marc E., 502 n 87
political agenda, 484, 485 Vassall, William John Christopher,
Washington, D.C. field office and 336–339, 340
special departments, 484, 485 blackmail and recruitment by
workshops on erotica, 585 Soviets, 336–337
see also DeBaugh, R. Adam classified documents provided to
Universe, The (England, Ireland), 1117 Soviets, 337–339
n 23 homosexuality of, 336
University of Birmingham, England, 611 Naval career, 336–337
n 242 Vassar College, N.Y., 1125 n 94
University of California Medical School, Vassart, Albert, 1103–1104
San Francisco, 586 Vatican (Holy See), 48, 57, 89, 267 n 318,
University of California Medical School, 299, 301, 340, 342, 343, 344, 346, 496,
San Diego, 656 510, 511, 512, 513, 516, 524, 528, 529,
University of Comillas, Santander, Spain, 540 n 14, 542 n 63, 574, 595–596, 610
974 n 241, 631, 632–633, 639, 640, 644,
University of St. Thomas, Rome see 645, 649, 686, 691, 740, 774, 775,
Angelicum, the 776–777, 789, 790, 816, 821, 823, 830,
836, 855, 858, 864, 894, 898, 899, 900,
University of Texas, Irving, 1024
904, 920, 921, 922, 924, 942, 950, 953,
University of Vienna, 841 954, 972, 980–981, 1021–1023, 1036,
Untener, Bishop Kenneth E., 574, 736 1049, 1058, 1059, 1063, 1067–1068,
n 382, 824, 1015, 1060 1071, 1087–1088, 1094, 1112, 1131,
Unzipped —The Popes Bare All, 102 1146, 1150, 1153, 1159 n 27, 1171
1276
INDEX
1277
THE RITE OF SODOMY
1278
INDEX
1279
THE RITE OF SODOMY
1280
INDEX
1281
THE RITE OF SODOMY
1282
The Rite
of Sodomy
volume iv
1
Books by Randy Engel
2
The Rite
of Sodomy
Homosexuality
and the
Roman
Catholic Church
volume iv
The Homosexual
Network in the
American Hierarchy
and Religious Orders
Randy Engel
3
Copyright © 2012 by Randy Engel
4
Dedication
5
6
INTRODUCTION
Contents
vii
CONTENTS
Index
viii
VOLUME
IV
The Homosexual Network
in the American Hierarchy and Religious Orders
Volume IV on the homosexualization of the American hierarchy and
the diocesan priesthood and religious life opens with a relatively short
Chapter 13 on the nature and function of the clerical homosexual network
in AmChurch. The chapter includes an examination of the American and
international homosexual communications network known as St. Sebas-
tian’s Angels, and the 1961 Instruction, Religiosorum institutio On the
Careful Selection and Training of Candidates for the States of Perfection
and Sacred Orders, which, if enforced by Rome and implemented by bish-
ops and religious superiors, would have rendered the question of a St.
Sebastian’s Angels clerical network moot.
Obviously, homosexual networks flourish where the bishop himself
is a homosexual as was the case with the Archdiocese of Boston under
Cardinal O’Connell and the Archdiocese of New York under Cardinal Spell-
man. This holds true for smaller dioceses also such as Brooklyn under
Bishop Francis Mugavero, Springfield under Bishop Christopher Weldon,
and Worcester under Bishop John Wright.
Chapter 14 begins where the O’Connell-Spellman legacy leaves off.
It provides a detailed study of additional profiles of homosexual bishops
within the American hierarchy, some of whom are deceased, and how their
vice influenced their own diocese as well as the overall clerical homosex-
ual network within AmChurch. The list of homosexual American bishops
presented in this book is not by any means complete, but it is sufficient
to demonstrate how deeply ingrained the homosexual network is in the
American hierarchy.
Chapter 15 examines the career of homosexual Joseph Cardinal
Bernardin and the unique role he played in the homosexualization of
AmChurch.
Chapter 16 on homosexuality in Religious Orders in the United States
singles out six institutes for study — the Franciscans, the Jesuits, the
739
Dominicans, the Society of St. John, the Legionaries of Christ and the
Salvatorians.
The segment on the Society of St. John enables us to explore how
homosexual clergy can exploit seemingly “traditional” religious orders.
In contrast, the investigation of the Society of the Divine Savior (Sal-
vatorians) permits us to view the homosexual colonization process of a
“liberal” and highly secularized religious order.
The study of the Salvatorians is of particular importance because it
shows how one or two homosexual leaders with the cooperation of a small
group of sympathizers can take over and ultimately control an entire order,
especially when they are backed by the Society’s superiors in Rome.
Chapter 17 on New Ways Ministry highlights the extraordinary careers
of homosexual political activists Sister Jeannine Gramick and Father Robert
Nugent, and brings together all aspects of the Homosexual Collective in
AmChurch including the role of the American bishops and the National
Conference of Catholic Bishops in supporting and promoting New Ways
and its founders.
In this final segment on the operations of New Ways, we can see how
homosexual diocesan and order priests and bishops and fellow travelers
work together to undermine the Catholic priesthood and religious life
and the doctrines and moral teachings of the Roman Catholic Church. It
also confirms the total ineptitude of the Holy See in dealing with the
Homosexual Collective that exists within the Church today.
740
THE HOMOSEXUAL COLLECTIVE
Chapter 13
Timetable
In terms of establishing a timetable for the emergence of the Homo-
sexual Network in AmChurch, we know from the previous chapter on the
Spellman and O’Connell legacies that an informal homosexual network
existed in AmChurch shortly after the turn of the 20th century.
By 1982, when Father Enrique Rueda published his groundbreaking
work, The Homosexual Network, the network was fully operative and func-
tioning at the highest ecclesiastical levels in AmChurch.
Interestingly, in December 1980, two years before the Rueda book
appeared, Oblate priest Richard Wagner outed the clerical homosexual
network in AmChurch in his doctoral dissertation, Gay Catholic Priests: A
741
THE RITE OF SODOMY
Study of Cognitive and Affective Dissonance, for the Institute for Advanced
Study of Human Sexuality in San Francisco.1 In his highly publicized report
Fr. Wagner stated:
The gathering of the sample of fifty gay Catholic priests was the most diffi-
cult part of the process. The circumstances which mitigate against the par-
ticipation of gay lay people in studies of their sexual attitudes and behaviors
were considerably compounded in this study of gay priests. The fear of dis-
closure, possible reprisals, ambivalent attitudes, and feelings of guilt were
some of the concerns that stood in the way. In fact only one thing made the
process possible. The gay priest, like any marginal personality, needs a sup-
port system. There is an informal network of gay priests operative in just
about every section of the country. It is this network that was utilized in the
recruitment of respondents.2
742
THE GROWTH OF THE HOMOSEXUAL NETWORK IN AM CHURCH
After confirming the details of the website, Mr. Brady contacted the
Papal Nuncio in Washington, D.C. and five U.S. prelates — Cardinals
Francis George of Chicago, Anthony Bevilacqua of Philadelphia, James
Hickey of Washington, D.C., John O’Connor of New York and Bernard Law
of Boston. None of these prelates expressed an interest in closing down
the site.
Brady then went public with his discovery in January 2000, and sample
materials from St. Sebastian’s Angels were posted on the RCF website and
sent to the superiors of those priests and brothers who could be identified.11
As of December 21, 1999, there were 53 registered members in the
group. The entry page included a warning that the materials were suitable
for “adults only,” an indication of the nature and direction of the website.
There was also a picture of Saint Sebastian, soldier and martyr, pierced by
arrows. St. Sebastian has become a popular icon for Catholic homosexual
clergy.
743
THE RITE OF SODOMY
744
THE GROWTH OF THE HOMOSEXUAL NETWORK IN AM CHURCH
In addition to Harris, Bishop Gerry also had to deal with two other St.
Sebastian’s Angels from the Portland Diocese —Father Normand Richard
and Father Antonin Caron.
In late September 1999, Father Richard posted an interesting mailing on
the subject of the use and misuse of the Sacrament of Confession:
As I begin reading the emails on Confessions and the need to confess after
one has been intimate with a man ... big deal right? This reminds me of an
incident years ago. I had gone to confession to a neighboring priest. Of
course, I felt comfortable confessing to him because he had made a pass at
me. While in confession he asked me who was that guy because he would
like to have sex with him. I thought this was interesting at the time. I never
gave him the name.15
Father Richard, pastor of Holy Family Catholic Church in Old Town, had
a previous blot against his record stemming from a homosexual affair with
a transitional deacon who was studying for the priesthood under Richard’s
guidance.16 Richard was sent away for treatment. Although he was reported
to have been disciplined by Bishop Gerry in early 2000 when his con-
nection to the website was revealed, Richard was not suspended. When
Richard apologized to his parishioners they gave him a standing ovation.
Fr. Antonin Caron was the third known member of St. Sebastian’s
Angels from the Portland Diocese. Bishop Gerry stripped him of his facul-
ties to administer the sacraments, but the diocese has released no further
details about his case.17
745
THE RITE OF SODOMY
off was known to patronize the “gay” section of Black’s Beach, San Diego’s
renowned nude beach and cruising area. On Sunday evenings he usually
attended a Dignity service in San Diego.
Bishop Robert Brom removed Father Mott as pastor of St. Patrick’s
after the Saint Sebastian’s Angels website was publicly exposed. There are
currently at least four recognized “gay” parishes in San Diego operating
under Bishop Brom.21
746
THE GROWTH OF THE HOMOSEXUAL NETWORK IN AM CHURCH
ioners after Garner’s statement concerning his hankering for young His-
panics was made public.24 Pastor Prichard seemed unimpressed by the fact
that Garner used the parish pulpit to try and convince parishioners that the
Bible does not condemn sodomy as a sin.
In the end, Garner returned to the diocese and the whole matter was
forgotten. Bishop Galante capitulated to the Homosexual Collective and
confessed that he was embarrassed to have acted upon the information on
St. Sebastian’s Angels, which he received from Roman Catholic Faithful.
Bishop Galante made no effort to remove Rev. Art Mallinson, another
Saint Sebastian intriguer, who was pastor of St. Francis of Assisi Parish in
Lancaster, Texas. Galante claimed that neither Garner nor Mallinson were
abusing minors. He said the pope had told him it was all right to return the
unchaste perverts to their former parishes.
747
THE RITE OF SODOMY
748
THE GROWTH OF THE HOMOSEXUAL NETWORK IN AM CHURCH
South African bishops was carried on the front page of the diocesan paper
The Southern Cross. “Gay people endure outrageous discrimination from
both the church and state. They are despised and indeed regarded as some
lower form of humanity,” Cawcutt said. By depriving homosexuals of the
right to marry, Cawcutt added, they are deprived of many legal benefits
enjoyed by “marriage partners,” such as “pension funds, insurance, own-
ership of property, commercial concessions, visiting rights in hospitals ...” 33
Following the publication of Cawcutt’s public statement, Father Emil
Blaser, the spin-doctor for the SABC stated that the bishops “ultimately
... will take an orthodox line,” but apparently they were in no hurry to refute
Bishop Cawcutt’s arguments. Indeed, Blaser told The Cape Times that
Cawcutt’s call was in line with the church’s “New Catechism,” which
stresses compassion and sensitivity above censure. “The New Catechism
teaches that gay people be treated as full members of the church, deserv-
ing of dignity and respect, and that nothing should be done to exclude
them,” Blaser said.34
When the controversy over bishop’s participation in St. Sebastian’s
Angels became public in South Africa, Cawcutt defended his participation
in the group as part of his AIDS ministry. He later changed his story and
said he was invited to join the group by an Australian priest, an indication
that by 1999 Cawcutt had linked up with fellow Roman Catholic homo-
sexual priests from different parts of the world. This is not unusual as
Cawcutt was a seasoned traveler and had visited the United States, Rome,
Paris and England.
Despite the silver background that appears on Bishop Cawcutt’s Coat of
Arms that symbolizes “the purity brought into the lives of the faithful by
Christ, his apostles and their successors the bishops, acting as vessels of
divine grace,” Cawcutt’s emails were among the most salacious and blas-
phemous to appear on the Sebastian’s Angels’ website.35
Hi guys ... Companions? I got a few — two dogs a cat and sum tropical fish —
UGH!!! Do the boys in the Vat have companions? cum cum now boys — I
just cannot believe they don’t. with all those cute secretaries around? how
else do they survive. I was at a meeting in Namibia a few yers ago addressed
by that idiot Trujillo (boss of the family dept) and heard him screaming about
gays — you should have seen his secretary! Holy God, ... we praise thy
name!!!! Indeed if I could find a secretary like that I would praise His name
all day long!
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now be the end of the matter — so do I, but I doubt it. Shit, Martin 0 — wot
you doing over there — can’t you slip in a few drops of poison somewhere
or other? 36
The reader will note that Cawcutt repeats an earlier threat that if
Ratzinger gives him any flack he will remind the cardinal (and presumably
the world) of all the priests, bishops, cardinals and popes who are or were
“gay.”
A couple of weeks later Cawcutt wrote:
Hi guys — Sorry to have been so silent lately — was on retreat for a week—
done by Keith Clarke OFMcap — a really super down to earth humble
human guy — from USA of course! — he has written a few books on celibacy
and sexuality. Then this week we have a three day regional bishops meet-
ing — holy hell — these things never end — like John said — fuck the bish-
ops! Yeah I seem to be allergic to them or summing! 38
The bishop’s “retreat” apparently did not have the desired effect.
Bishop Cawcutt has publicly and repeatedly insisted that he supports
celibacy, but the following email makes him a liar:
Cliff — you raise two very important topics — courage (a load of shit — as far
as I am concerned) and the matter of celibacy. Yeah .... I was at a diaconate
ordination last night — where they pledged this thing yet again. Hey guys,
cum on, it is not JUST a thing not to marry — let’s not fool ourselves — I do
think I need more convincing than that. Of course I am not in favour of
celibacy — but lemme hear some more serious justification. OK — call our-
selves prophets or summing — trying out the new way — but ... However,
having said that let me not be a prophet of doom either. Since this is not the
confessional I don’t have to be really honest either!!! 39
... I have been going to a therapist forever — and would not have survived if
I had not gone to one. He gave me more guts to accept myself than any pius
750
THE GROWTH OF THE HOMOSEXUAL NETWORK IN AM CHURCH
crap even a spiritual director could have done— hope that does not offend
anyone — but mabbe I was a tougher nut to crack...40
751
THE RITE OF SODOMY
752
THE GROWTH OF THE HOMOSEXUAL NETWORK IN AM CHURCH
753
THE RITE OF SODOMY
754
THE GROWTH OF THE HOMOSEXUAL NETWORK IN AM CHURCH
concern of Divine Providence. It is not our task to look for numbers, since
it is not given to us to inspire vocations in souls. In this truth there is con-
tained the whole of the theology of a vocation: it comes from God and only
God can give it. It is our task to nurture this vocation, to enrich it, and to
adorn it. ... This is the guarantee and promise of your future prosperity. As a
matter of fact, experience teaches us that God favors with an abundance of
vocations those religious communities which flourish with the rigor of dis-
cipline and carry out their own proper role in the Mystical Body of Christ,
and that, on the contrary, those communities suffer a lack of candidates,
whose members do not comply faithfully with His divine counsels.62
755
THE RITE OF SODOMY
to withdraw from the religious and clerical life. Although they may appear
to have all the dispositions required for sacramental absolution, they are,
nevertheless, not for that reason to be regarded as worthy of profession
or ordination. The principles governing the sacramental forum, especially
those pertinent to the absolution of sins, are different from the criteria
whereby, according to the mind of the Church, judgment is formed on fit-
ness for the priesthood and the religious life. Consequently, penitents who
are certainly unworthy of profession and ordination can be absolved if they
show proof of true sorrow for their sins and seriously promise to drop the
idea of going on to the religious or clerical state, but they must be effec-
tively barred from profession and ordination. Similarly, spiritual directors
are under obligation in the non-sacramental internal forum, to judge of the
divine vocation of those entrusted to them and are also under the obligation
to warn and privately urge those who are unfit, to withdraw voluntarily from
the life they have embraced.65
Because of his extraordinary powers over the candidate, the presence
of a predatory homosexual confessor or spiritual director in a seminary or
house of religious formation is a catastrophe of the first magnitude and rep-
resents a clear and present danger to the candidate, the religious order and
the Church.
The “Absolute Necessity” of Chastity 66
The 1961 Instruction firmly acknowledges that chastity is the heart of
religious life and the priesthood. Any candidate unable to observe ecclesi-
astical celibacy and practice priestly chastity, no matter what other “out-
standing qualities” he possesses, is to be barred from the religious life and
the priesthood.67
A candidate who shows himself certainly unable to observe religious and
priestly chastity, either because of frequent sins against chastity or because
of a sexual bent of mind or excessive weakness of will, is not to be admitted
to the minor seminary and, much less, to the novitiate or to profession. If he
has already been accepted but is not yet perpetually professed, then he
should be sent away immediately or advised to withdraw, according to indi-
vidual cases, no matter what point in his formation he has already reached.
Should he be perpetually professed, he is to be barred absolutely and per-
manently from tonsure and the reception of any Order, especially Sacred
Orders. If circumstances should so demand, he shall be dismissed from the
community, with due observance of the prescriptions of canon law. Conse-
quently, any candidate who has a habit of solitary sins and who has not given
well-founded hope that he can break this habit within a period of time to be
determined prudently, is not to be admitted to the novitiate.68
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THE GROWTH OF THE HOMOSEXUAL NETWORK IN AM CHURCH
for them the common life and priestly ministry would constitute serious
dangers.69
This was the paragraph of the 1961 Instruction that Mr. Ferrara was
referring to in his questioning of Cardinal McCarrick at the April 2002
Rome press conference.
The remainder of the document is taken up with matters related to the
training of students for the Apostolate, but especially for a spiritual and
deeply religious priestly life.
In keeping with the constant teachings of the Church, a special warning
is given concerning the “heresy of action” over the spiritual life:
Lastly, it is an all too clear fact that many young men at the present time are
more interested in the external activity of the apostolate, which falls in well
with their particular bent of mind, than in the religious perfection of their
own souls, of which they have only vague ideas and little esteem. Because
of this, after some years in the active life, they are bored by religious prac-
tices whose real value they do not understand, or which they regard as hin-
drances to the apostolate.70
757
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standing in the United States and abroad, and comparing the spiritual and
moral tenor of these priests with even the most minimal criteria for candi-
dates for the priesthood and religious life laid down by the 1961 Instruction,
can there be any doubt how far the homosexual network has advanced in
the Church?
Who, in God’s Name, vetted the moral and spiritual miscreants that
graced the pages of St. Sebastian’s Angels website?
When Bishop Cawcutt confesses that he has been in therapy for years
on end; when he discusses KY jelly and Crisco that are used to facilitate
sodomy; when he talks about how he acts out the role of bishop “in drag,”
that is, dressed in his priestly vestments and miter and crosier; and when
he announces he hopes to confirm “yet another bunch of little bastards —
cute ones this time I hope,” you know that this is one spiritually and
morally corrupted cleric who never should have been ordained a priest,
much less ordained a bishop.72 Yet, Archbishop Lawrence Henry, with
Rome’s approval, made Cawcutt a bishop and the South African Bishops
chose him as a spokesman for the South African Bishops’ Conference.
Clearly, the homosexual network in the Catholic Church extends far
beyond AmChurch and the American hierarchy is not the only national
hierarchy in trouble.
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THE GROWTH OF THE HOMOSEXUAL NETWORK IN AM CHURCH
Notes
1 Richard Wagner, OMI, M. Div., “Gay Catholic Priests: A Study of Cognitive
and Affective Dissonance, (San Francisco: Specific Press, 1980). Wagner, a
homosexual, left the Oblates of Mary Immaculate in the early 1980s. “D r.
Dick,” as Wagner is currently known, directs and produces pornographic
movies including gay films for his Seattle company called Daddy Oohhh.
Wagner said that the publication of his doctoral thesis in 1981 that coincided
with his self-outing as a gay priest caused an international furor. He said he
was silenced, deprived of all financial support and finally removed from active
ministry in 1995, but he was never defrocked. Mockingly he added, “Yes, I
still have my frock, and it’s quite a lovely frock, too. Would you like to see
it?” See online interview at http://www.aguysite.com/guyqa-dadoh.html.
2 Ibid., 14.
3 Guimarães, 383.
4 Andrew M. Greeley, Furthermore! Memories of a Parish Priest (New York:
Tom Doherty Associates, 1999), 80.
See also Confessions of a Parish Priest (New York: Pocket Books, 1987).
5 Ibid.
6 Ibid.
7 California attorney Sheila Parkhill also claims that Pellegrini wrote a letter to
the Vicar of Priests, Msgr. Thomas Ventura of the Chicago Archdiocese, in
which he said he planned to go public with his charges about the clerical
pederast ring, but he was murdered in ritual Satanic fashion before he could
carry out his plan. Ventura left the priesthood in 2002. Parkhill challenged
Greeley to go to the police with his information about the Chicago ring and
the Pellegrini murder, but, thus far, Greeley has refused. See also p. 904.
8 Greeley, Furthermore, 80.
9 St. Sebastian’s Angels was only one of a number of websites operated by
“gay” Roman Catholic priests. Some members of San Sebastian’s Angels also
had their own homepages.
10 Link: http://www.onelist.com/community/saintsebastian. No longer
available.
11 The Papal Nuncio did not return Mr. Brady’s call. Of the five cardinals
contacted by RCF only Cardinal George replied and he did not want to access
the website as it might be an occasion of sin for him. The RCF website
showed emails for September 9 and December 22, 1999. Many of the emails
are still available in their original form at http://www.rcf.org. Bishop Edwin
O’Donnell of the Lafayette Diocese did inform RCF that he wanted to see
materials that appeared on the St. Sebastian’s Angels website.
12 John Richardson, “Priest faces misconduct allegations,” Portland Press,
4 September 2003.
13 “St. Sebastian’s Angels,” Ad Majorem Dei Glorian (Petersburg, Ill.: Roman
Catholic Faithful, Spring/Summer 2000), 21–25.
14 “Priest requests leave of absence pending investigation,” WMTV-Channel 8,
5 September 2003 at http://www.wmtw.com/Global/story.asp?S=1427365.
15 Email of 27 September 1999.
759
THE RITE OF SODOMY
760
THE GROWTH OF THE HOMOSEXUAL NETWORK IN AM CHURCH
761
THE RITE OF SODOMY
59 Ibid., I, 10.
60 Ibid., I, 13.
61 Ibid., II, 14.
62 Ibid.
63 Ibid., II, 16.
64 Ibid., II, 17.
65 Ibid., II, 18.
66 Ibid., II, 28.d.
67 Ibid., II, 29.d.
68 Ibid., II, 30.1 and II, 30.2.
69 Ibid., II, 39.4.
70 Ibid., II, 37.
71 Ibid., V, 52.
72 See email references to therapy 5 December 1999; KY lubricant and Crisco
14 October 1999; “drag” 11 October 1999 and 16 November 1999; and
“bastards” 13 October 1999.
73 “The Man in the Red Hat,” Chuck Conconi, Washingtonian, October 2004,
available at https://www.washingtonian.com/people/maccarrick.html.
74 The charge that Cardinal McCarrick is a homosexual prelate who preys on
seminarians was made public by whistleblower Father James Haley in
December 2005, shortly after The Rite of Sodomy went to press. See Matt C.
Abbott, “Priest accuses U.S. cardinal of abuse of power,” 2 December 2005 at
http://www.michnews.com/artman/publish/article_10585.shtml.
Several years later, author Richard Sipe confirmed McCarrick’s homo-
sexual proclivities on his web site at http://www.richardsipe.com. “The
Archdiocese of Newark September 2009 — Questions About the Status of
Clergy Abuse Schulte/Gillen; Sita; & McCarrick,” and “The Cardinal
McCarrick Syndrome” are two articles by Sipe which further substantiate
the charge of homosexual exploitation of clergy and seminarians by the
cardinal. According to Sipe, McCarrick’s homosexuality was known at the
time of his installation as the first bishop of Metuchen. This was on
January 31, 1982. The New Jersey diocese was erected especially for him
by Pope John Paul II on November 19, 1981. Readers will recall that
McCarrick was ordained a priest for the Archdiocese of New York by
homosexual Francis Cardinal Spellman, and later served as secretary to
Spellman’s successor Terence James Cardinal Cooke, also a homosexual.
The McCarrick case is a classic example of intergenerational homo-
sexuality in the Roman Catholic hierarchy today.
762
THE HOMOSEXUAL COLLECTIVE
Chapter 14
763
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764
HOMOSEXUAL BISHOPS AND THE DIOCESAN HOMOSEXUAL NETWORK
765
THE RITE OF SODOMY
several times a week until he graduated high school. Money was always
forthcoming after the sexual service was rendered. Ferrario also aided the
Figueroa family financially. This financial assistance continued even after
he had left the parish.8
In one of his “counseling sessions,” Ferrario advised David to drop out
of school and go to San Francisco to live, but David wanted to at least get
his high school diploma.
After graduation, Figueroa, convinced he was “gay” and “born that
way,” left Hawaii to live in the “gay capital” of the world. David said the
bishop provided money for his airfare to the mainland and for getting set-
tled in San Francisco, but the young man had difficulties making ends meet.
In the end he worked at odd jobs and sold his body as a male prostitute.
Ferrario, on at least two occasions, provided cash for David to visit
home. When Ferrario came to San Francisco on business or for pleasure,
the two men engaged in sex at St. Patrick’s Seminary. When David visited
Honolulu, the two had sex at St. Stephen’s Seminary.
David was 21-years-old when the affair ended.
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HOMOSEXUAL BISHOPS AND THE DIOCESAN HOMOSEXUAL NETWORK
works. They had in their possession a signed statement from a female sec-
retary at a local parish who was told by her parish priest that Ferrario was
one of his lovers.
When Ferrario learned what had happened, he ordered the tattle-tale-
pastor out of the diocese. As an act of revenge, before his departure from
Honolulu, the pastor gave his secretary a list of 16 sexually active homo-
sexual priests in the diocese.13 Scanlan would not believe the charges
against Ferrario.
In 1981, the dynamic duo of Waybright and Mueller took their case
to Archbishop Laghi. They informed the Apostolic Delegate about Bishop
Ferrario’s homosexual activities. This was the second warning that Laghi
had received concerning Honolulu’s wayward auxiliary bishop. Laghi re-
sponded with a letter of his own stating that the communication was sub-
ject to the Pontifical Seal and they must remain silent about their findings.14
On May 13, 1982, when news of Ferrario’s appointment as the new
Bishop of Honolulu was made public, Waybright and Mueller wrote to
Archbishop Quinn in San Francisco asking him to inform Laghi of his oppo-
sition to the appointment. They apparently did not know that it was Quinn
who secured the bishopric for Ferrario. Quinn wrote back to Waybright and
Mueller and told them that Pope John Paul II had chosen Ferrario, not him,
and that they might as well get used to the idea.
On June 19, 1982, one week before Ferrario’s installment as Bishop of
Honolulu, Waybright and Mueller made a second appeal to Laghi who, like
Quinn, ordered then to support their new bishop and cease correspondence
on the matter. 15
In the ensuing years, Waybright and Mueller would take their case
against Ferrario directly to Rome.
In early October 1985, they met with Cardinal Silvio Oddi, Prefect of
the Sacred Congregation for the Clergy concerning a homosexual drifter
priest from Los Angeles who Ferrario had appointed a pastor.16 Even after
the predatory priest in question attempted to sexually molest a high school
boy, Ferrario protected him from prosecution by promising that he would
get the abuser psychiatric help. Instead he gave the priest a new parish.17
A second meeting by Waybright and Mueller with Cardinal Oddi on the
Ferrario problem proved as useless as the first. The cardinal appeared
sympathetic, but did nothing.
Msgr. Francis Marzen was another whistle-blower who tried to warn
Scanlan and Laghi that Bishop Ferrario was destroying the diocese with
his hatred for all things Catholic and his personal vices.
Msgr. Marzen was a well-known priest in the Honolulu Diocese and had
edited the diocesan paper, the Hawaii Catholic Herald for 25 years.18 He
was the fourth person to warn Archbishop Laghi in 1981 that Ferrario
should not be made Bishop of Honolulu.
767
THE RITE OF SODOMY
768
HOMOSEXUAL BISHOPS AND THE DIOCESAN HOMOSEXUAL NETWORK
Perez said that there were a number of priests on the islands who had
died of AIDS contracted through homosexual activity. He noted that in
1986, Ferrario told the National Catholic Reporter that when one of his
priests died of AIDS “We had one of the biggest funerals we’ve ever had
for him.” 26 Ferrario was tolerant of gay priests, said Perez “as long as they
were relatively discreet about their homosexuality.” 27
Actually, even if they were not “discreet,” they were still acceptable.
This writer knew of one high-ranking homosexual official at the Honolulu
769
THE RITE OF SODOMY
Chancery who took a “gay” cruise with his lover without Ferrario voicing
any objections.
Ferrario welcomed a number of seasoned perverts to the islands.
Among them was Msgr. William Spain, an independently wealthy active
homosexual from the San Diego Diocese and close friend of Bishop Leo
Maher. Spain was removed from his pastorate following a six-year affair
with a fellow cocaine addict he met at a drug rehabilitation center. He found
a warm reception in the Honolulu Diocese.28
Then there was Fr. Arthur O’Brien, one of Cardinal James Hickey’s
hideaways.
Father “Art” O’Brien was convicted of molesting a 14-year-old boy in a
parish in Bowie, Md. Hickey shuffled O’Brien off to Mobile, Ala. Two years
after that, Hickey sent O’Brien to Ferrario in Honolulu. Bishop Ferrario
made O’Brien head of the Diocesan Liturgical Committee and an assistant
pastor at St. Rita’s Parish in Maui.29
But, Ferrario’s most infamous Hawaiian import was Father Robert N.
Burkholder, one of Michigan’s most notorious clerical pederasts who con-
fessed to molesting at least 23 young boys.30
Father Burkholder arrived in the Honolulu Diocese sometime in 1981.
A priest of the Archdiocese of Detroit, Burkholder started his criminal
career of molesting young boys almost immediately after his ordination in
1947. He engaged in fondling and oral sex with his victims as well as group
sex. He told them that “Their bodies were gifts from God and, therefore,
were to be shared with priests.” 31
Complaints to the Detroit Chancery from parishioners whose sons were
assaulted by Burkholder were ignored. For at least two decades Cardinal
Dearden simply shuffled the priest from parish to parish. Finally, in the
1970s, the cardinal pulled him as a pastor and assigned him to a hospital
chaplaincy.
In 1981, Burkholder claimed “sick leave” and moved to Hawaii where
he took up a residency in Makaha on the western shore of the island of
Oahu. The move took place during the transition period in the Arch-
diocese of Detroit from John Cardinal Dearden to Archbishop Edmund
Szoka, former Bishop of Gaylord. Burkholder officially retired in 1985,
and continued to receive his retirement checks and medical insurance
from the Archdiocese of Detroit. He was never incardinated in the Diocese
of Honolulu.
Once he settled down in Honolulu, Burkholder worked as a contract
military chaplain at the Army’s Schofield Barracks. He said Mass at St.
Elizabeth’s Parish in Aiea, just a hop, skip and jump from the Honolulu
Chancery where Ferrario now resided. St. Elizabeth’s had a k-8 grade
school operated by the Dominican Sisters of the Most Holy Rosary.
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HOMOSEXUAL BISHOPS AND THE DIOCESAN HOMOSEXUAL NETWORK
771
THE RITE OF SODOMY
One year before David returned to Hawaii, Mrs. Figueroa met Pat
Morley. The two women had attended the same public meeting to protest
Ferrario’s modernist architectural configuration for St. Anthony’s Church
that had been gutted by a fire. Ferrario’s plans for the historic church were
based on his vision for new post-Vatican II modes of worship. The magnif-
icent church was stripped of all statuary, the tabernacle was moved to a side
room, and a full immersion font for baptism was constructed.
The providential meeting led to a friendship between Pat Morley and
Mrs. Figueroa. One day in the fall of 1985, David’s mother confided to
Morley the story of her son’s abuse at the hands of three island priests
including Bishop Ferrario.
Morley advised Mrs. Figueroa to write a letter to Archbishop Laghi
the Apostolic Delegate in Washington, D.C. detailing the horrific tale of
decades of clerical sex abuse suffered by David. In retrospect, this advice
proved to be a disaster. What David needed was a good attorney to rep-
resent his legitimate interests. But in these early days of dealing with
clerical sexual predators, Catholic minds simply did not think this way.
When Archbishop Laghi, who had now been elevated in rank to Apos-
tolic Pro-Nuncio, received Mrs. Figueroa’s letter, he immediately sent a
copy to Bishop Ferrario. The bishop, in turn, contacted David who had
returned from San Francisco and told him that the letter could hurt his
(Ferrario’s) career. In the twisted and warped world of the sexual predator,
the perpetrator is more than capable of making his victim bear the brunt of
the guilt. Ferrario had David come to his office, and the bishop oversaw the
writing of another letter in which Figueroa retracted his mother’s state-
ment.33 Ferrario wrote out a check for David for $400 drawn from the
Bishop’s Charity Fund.34 The date was November 25, 1985.
Feeling even more guilt now at having betrayed his mother, David told
her and Pat Morley what he had done. David then wrote a second letter to
the Pio Laghi on February 1986 confirming the contents of his mother’s
original letter. Laghi sent Ferrario a copy of the latest communication from
David Figueroa.
Two months later, on April 7, 1986 the Figueroas received a letter from
Archbishop Laghi stating he was sending an investigator to Hawaii to inter-
view David and his mother. The single proviso was that all communication
with the Vatican’s representative be kept confidential.35
The accusation that Laghi did not take the charge of homosexual rape of
David Figueroa by Ferrario beginning at age 15 as anything but a minor
inconvenience can be substantiated by the fact that he sent Daniel Francis
Walsh, an Auxiliary Bishop of San Francisco as his emissary and confidant.
Archbishop Pio Laghi was too wrapped up in major scandals brewing in the
Archdiocese of Chicago to waste time and energy with what his superiors
at the Vatican apparently viewed as a localized nuisance.
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HOMOSEXUAL BISHOPS AND THE DIOCESAN HOMOSEXUAL NETWORK
Auxiliary Bishop Daniel Walsh and Ferrario as it turns out were bosom
buddies.
The two men had enjoyed a long-standing friendship that went back
to Walsh’s seminary years at St. Joseph’s Seminary in Mountain View,
Calif. 36 When Walsh was ordained an auxiliary at the Cathedral of Saint
Mary in San Francisco on September 24, 1981, Bishop Ferrario assisted
Archbishop Quinn at the ceremony. At the time of the interview with the
Figueroas, Walsh was staying at the Bishop’s residence at 1184 Bishop
Street in Honolulu (Oahu) to help celebrate Ferrario’s 60th birthday. The
Figueroas were kept in the dark concerning the close connection between
the two men.
At the time that Walsh interviewed David and his mother and took all
their evidence against Ferrario, the Figueroas had no legal counsel present.
There is no question that Mrs. Figueroa and David acted in good faith in
providing the Apostolic Pro-Nuncio’s representative with the dates, times
and places that David had had sexual relations with Ferrario. Before he left,
Walsh bound them to secrecy. But the secrecy was a one-way street. Imme-
diately after the meeting he returned to Ferrario’s residence and turned
over copies of all the evidence that had been entrusted to him to Bishop
Ferrario.
Sometime in 1986 or 1987, Ferrario couldn’t remember exactly when,
he was summoned to Rome to discuss the charges of sexual molestation
against him. He later reported that the Congregation for the Clergy cleared
him of those charges and in 1985 had closed his file. Ferrario said he was
told he had “the Holy Father’s confidence.” 37
On August 6, 1987, Walsh’s service to the Holy See was rewarded when
he was installed as Bishop of Reno-Las Vegas. On May 22, 2000, Walsh was
made Bishop of Santa Rosa replacing the disgraced predatory homosexual
Bishop George Patrick Ziemann who had resigned on July 22, 1999.
Walsh’s 1985 visit was the first and last time that either David or his
mother had any contact with him or the Papal Nuncio.
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THE RITE OF SODOMY
Also on hand was Jeanne Miller, aka, Hilary Stiles, author of Assault
on Innocence, a portrait of the clerical sex abuse network in the Chicago
Archdiocese, and Thomas Phillips head of Catholics Serving the Lord that
monitored the homosexual network in the Archdiocese of Milwaukee
under Rembert Weakland. Pat Morley had also flown in from Hawaii with
David Figueroa who was scheduled to make an anonymous presentation
describing his sexual abuse at the hands of Bishop Ferrario.
When he made his presentation to reporters, David used a pseudo-
nym, his voice was electronically disguised and he was hidden behind a
screen. Anonymity is always a gamble and in this case it worked against
the accuser. The media was not prepared to publish anonymous charges
of sexual molestation against any Catholic bishop — not yet. Additionally,
although David had a prepared text to work from, he was soon over-
whelmed by pent up emotions that erupted to the surface and he broke
down mid-way in his presentation. Schwartz brought the press conference
to an end with the announcement that he was petitioning the Holy Father
to relieve Bishop Ferrario from his duties pending an investigation of the
charges made against him.
In the meantime, Bishop Ferrario was preparing for his press confer-
ence with the national media that had been scheduled at the Omni
immediately after David Figueroa finished his presentation. Flanked by
Mark Chopko, General Counsel for the NCCB/USCC, the Honolulu bishop
declared himself to be innocent of the charges made against him by the
anonymous young man. It didn’t hurt of course, that, thanks to Pio Laghi,
Ferrario had in his possession all the evidence that Figueroa had against
him.
In his response to Figueroa’s charges, Ferrario confirmed that he had
assisted the young man and his family financially, but only as an act of char-
ity — no sex was involved. He also admitted that he had met his accuser
at the seminary in Menlo Park and at St. Stephen’s seminary but only to
“counsel” him — no sex was involved. Although it was obvious that Bishop
Ferrario had a special long-term relationship with the young man and his
family that he did not share with anyone else, the media did not press the
matter to its logical conclusion. When asked what the young man’s motive
was in making false charges against the bishop, Ferrario said that the
young man’s enemies pushed David into it. As for any future investigation
by the Holy See, Ferrario pointed out that the Vatican had already cleared
him of the charges against him in 1985.
At this point it was Bishop Ferrario’s word against a homosexual youth
with AIDS. There was no contest.
The following day, David dropped his disguise and granted inter-
views with reporters using his real name. He also revealed he had tested
positive for AIDS. In the end, the few reporters who had returned for a
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follow-up interview with David found that their stories were tossed out by
their editors.
There were, however, two important in-depth interviews with lasting
significance — one took place on November 4, 1989, with writer Jason Berry
and the second took place three days later with veteran Catholic reporter
Gary Potter.
The Berry story ran the following week in The Plain Dealer using
David’s pseudonym “Damian.”
The Potter story was reported in The Wanderer on November 23, 1989.
Potter received permission to use David’s real name.
The young man told Potter that Father Henry and Father Ferrario stole
his childhood. He revealed one moving incident to which every victim of
child abuse can probably relate. David said that during the time he spent at
the home of Michael Schwartz and his family, he saw Michael tenderly hold-
ing his son and reading to him. David said that he had wanted that type of
love from his own father, but he had to face the fact that he never would
have it.
The New York Times and the Washington Post ran short pieces on both
press conferences, but the stories never made the wire services.
On November 14, 1989, Pat Morley ran a two-hour taped interview on
her radio show with David Figueroa in which he revealed information
on the former seminarian from St. Stephen’s Seminary who Ferrario had
attempted to seduce in 1980 before he became a bishop.
Two days later, Bishop Ferrario sent out a confidential memo from
the Chancery that was to be read at all Masses should the story break in
Hawaii. The memo noted that since the late 1970s, certain groups of
people in Hawaii have spread false rumors accusing the bishop of sexual
offenses. The memo stated that Archbishop Giovanni Re, Secretary of the
Sacred Congregation for Bishops had investigated the charges and dis-
missed them in 1987. But Ferrario did not have to worry. Hawaii’s two top
papers The Honolulu Advertiser and the Honolulu Star-Bulletin blacked out
the story completely.
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THE RITE OF SODOMY
the details of clerical sex abuse and official ecclesiastical cover-ups began
to surface.
After the airing of the Geraldo Show, Bishop Ferrario had a formal state-
ment of denial drawn up and distributed to all the clergy in the Honolulu
Diocese. All questions were to be referred to the Chancery. The bishop
stated that a “very thorough investigation” had been made by the National
Conference of Catholic Bishops and the Vatican, and the accusations against
him were found to be “baseless and false.” 39
In late September and early October 1990, the Hawaii Catholic Herald
ran a series of letters-to-the-editor in support of the Honolulu bishop.
One of those letters was written by Robert Morris, head of Dignity/
Honolulu. It was one of the few times a member of Dignity has ever pub-
licly championed an American bishop — albeit, a fellow homosexual and
pederast. The letter, filled with suggestive double-entendres, probably gave
Morris and the island’s gays a real charge. It stated:
All gay Christians must applaud the restraint that accompanied the recent
media coverage of the accusation that Bishop Ferrario sexually abused him.
Both the Star-Bulletin and the Advertiser rightly noted that the accusation
was late and unsupported by evidence. We must likewise deplore Geraldo
Rivera’s nationwide (broadcast) of such a story for the tacky tabloid journal-
ism that it is. The pleas of “free speech” and “freedom of the press” do not
whitewash it. Finally, we must appreciate Bishop Ferrario’s example in turn-
ing the other cheek ... Before we give credence to such stories, we must at
least demand evidence, and even then, we must remember that the scrip-
ture calls Satan the “accuser of the brethren” (Rev. 12:10). We cannot par-
ticipate in that and be consistent with our weekly prayer for “our Brother
Joseph” during Mass.40
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HOMOSEXUAL BISHOPS AND THE DIOCESAN HOMOSEXUAL NETWORK
claimed the Vatican had placed a mole in the diocese to ferret out homo-
sexual priests and their lovers.43 The mole had been in place for at least
three years. The article said that Father X had discovered that “the first
priest to die of AIDS in Hawaii had been hospitalized secretly in Kuakini
Hospital by Bishop Ferrario to avoid detection by Sister Maureen, head of
St. Francis Hospital where Catholic priests are usually hospitalized.” 44
In the meantime, Bishop Ferrario had undergone a quintuple heart by-
pass in 1992. On October 12, 1993 he resigned for health reasons. On
November 29, 1994 Francis Xavier DiLorenzo was installed as the fourth
Bishop of Honolulu.
According to Paul Likoudis, as Bishop Emeritus of the Diocese of
Honolulu, Ferrario enjoyed his retirement years on the golf courses of
Maui, while the body of David Figueroa, who had died of AIDS, lay cold in
the grave. Pat Morley was also dead.
On December 12, 2004, Bishop Ferrario went to his Maker. He was
77-years-old. Bishop DiLorenzo administered the last rites for Ferrario and
presided over his funeral Mass. “I have lost a dear friend,” DiLorenzo told
reporters.
The Honolulu Star-Bulletin which was loath to mention the word “gay”
in connection with Ferrario when he was alive, ran an obituary notice, titled
“Retired bishop helped poor, gays.” 45 The article noted that Ferrario was
named to a gubernatorial committee aimed at fighting AIDS and that he had
ordained 19 priests during his 11 years as Bishop of Hawaii. The obituary
stated that Bishop Ferrario preached “tolerance and community outreach,”
and that he “openly welcomed gays into the church.” 46
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THE RITE OF SODOMY
Father D’Angelo’s criminal career spanned more than two decades be-
ginning in 1962 during which time he molested and sodomized at least a
dozen altar boys from parishes in South Florida.
In 1967, Archbishop Coleman Carroll of Miami sent D’Angelo to the
Seton Psychiatric Institute in Baltimore for evaluation and correction
of “alleged homosexual activities involving young boys.” 47 After eight
months of therapy D’Angelo was declared fit for reassignment, but where
could Archbishop Carroll put the priest to avoid stirring up the ire of the
parents of D’Angelo’s former victims?
Archbishop Carroll arranged for D’Angelo to be transferred to the new
Diocese of St. Petersburg. It is unclear if the archbishop informed Bishop
McLaughlin or Chancellor Symons of the priest’s criminal record at the
time of transfer or not.
However, it appears that it would have made little difference since
even after officials of the St. Petersburg Diocese were apprised in writing
of D’Angelo’s criminal past, they continued to assign him to three new
parishes and a Catholic youth program! During this time, the priest man-
aged to claim at least six new victims. In the 1990s, lawsuits against Father
D’Angelo and the Dioceses of Miami and St. Petersburg forced the priest
into retirement, but he never spent a day in jail nor was he defrocked.
The D’Angelo affair was an important milestone for Symons as it iden-
tified him as a team player who could keep his mouth shut. Bishop Larkin
made him an auxiliary bishop.
On November 1983, Symons was installed as Bishop of Pensacola-
Tallahassee, a new diocese that had been created out of the Dioceses of
Mobile and St. Augustine. His final ecclesiastical promotion came in July
31, 1990, when he was made Bishop of Palm Beach at the age of 58.
During Symons’ eight years as Ordinary of Palm Beach, the diocese
gained a reputation as being both “gay friendly” and a dumping ground for
criminal pederast priests from other dioceses on the East coast.
According to John Holland, staff writer for the Sun Sentinel, bishops
from the Dioceses of New York, Brooklyn, Camden, Orlando, Charlotte
and Rockville Centre, N.Y. transferred errant priests guilty of sexual mis-
conduct to the Diocese of Palm Beach.48
Bishop John R. McGann of Rockville Centre sent four accused clerical
sex molesters to Palm Beach including Father Peter Duvelsdorf who
arrived in 1991 after being accused of molesting two brothers on Long
Island. Duvelsdorf continued to serve as a priest in Palm Beach until he was
arrested for public masturbation in a St. Lucie County park.49 Duvelsdorf
has since retired.
McGann also shuffled Rev. Thomas DeVita off to Palm Beach after
the priest was accused of having a sexual affair with a boy at St. Joseph’s
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779
THE RITE OF SODOMY
that Rigney would be sent out for counseling. Instead, the bishop sent him
to another parish until Rigney’s retirement in 1987.
In 1991, Rigney arrived in the Diocese of Palm Beach with a letter of
recommendation to Bishop Symons from Guilfoyle’s successor, Bishop
James T. McHugh.
Officials of the Diocese of Palm Beach eventually forced Father Rigney’s
resignation when they learned of the lawsuit against him and the Diocese
of Camden.
The Rigney Case is of particular significance because it demonstrates
in a very concrete way the logistical pipelines of clerical molestation in
AmChurch and how homosexual bishops assist one another in sheltering
clerical sex offenders in their respective dioceses.
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HOMOSEXUAL BISHOPS AND THE DIOCESAN HOMOSEXUAL NETWORK
and assigned Lynch the role of Apostolic Administrator of Palm Beach until
a successor to Symons was selected.
In his introductory remarks at the press conference, Lynch announced
that Symons had entered into a program of “evaluation and treatment” at
an undisclosed location. Church officials could not squirrel Symons away at
St. Luke’s Institute because the bishop’s old friend Fr. Rocco D’Angeleo had
taken up residency there. So they sent Symons back to his native Michigan
where he took up temporary residence at a convent somewhere in the
DeWitt area near Lansing.58
Within a year, the disgraced Symons was back in circulation in the
DeWitt area. At the request of Bishop Carl F. Mengeling of Lansing,
Symons presented a daylong program of prayer and meditation on the
Virgin Mary at the St. Francis Retreat Center in DeWitt. Apparently,
Mengeling failed to see the grotesque irony of his actions.
Let us return to the Lynch press conference.
Bishop Lynch read a prepared text from Symons in which he (Symons)
admitted to “inappropriate sexual behavior with minors.” 59 He offered his
apologies to those he had hurt and asked for the prayers of the faithful for
the unfaithful. Typical of the ego-centered mentality of homosexuals,
Symons wrote, “At some other time, I hope the People of God in the Church
in Palm Beach will be able to appreciate what I have attempted to accom-
plish while serving as your bishop.” 60
Lynch told reporters that Symons told him that he had not molested
anyone in the last 25 years, that is from 1973 onwards, but Lynch added: “I
want to believe him, but sometimes people with this disease are in such
deep denial that they don’t remember what they did.” 61 Lynch admitted
“we don’t know how many victims there were,” but he said both he and
Bishop John Ricard of the Diocese of Pensacola-Tallahassee where the
reported molestations had taken place, invited anyone else who had been
molested by Symons to come forward.62
Following the press conference, the Palm Beach Post reported for eight
consecutive days on the Symons scandal. Articles on Symons’ resignation
were also covered by the Fort Lauderdale Sun-Sentinel, St. Petersburg
Times, and Miami Herald.63 A brief mention of Symons’ resignation also
appeared in the New York Times, Atlantic Journal and Constitution, Chicago
Tribune and Seattle Times.64
However, according to writer Mark Silk, the Symons resignation
attracted little national media attention outside of Florida because neither
the original accuser, a 53-year-old man who told his priest that he had been
molested by Symons when he was a 13-year-old altar boy, nor the other
alleged victims had ever filed a lawsuit or taken legal action against Symons
or the Diocese of Pensacola-Tallahassee. Thus the issue was dead in the
water with Bishop Lynch’s announcement that Symons had stepped down
from his office.65
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Bishop Lynch got the credit for the quick defusing of the Symons scan-
dal. The local media praised his candor and honesty. The Tampa Tribune
called his handling of the case “impressive” and the Miami Herald hailed
the Church’s new openness as “refreshing.” 66 According to Silk, Lynch told
reporters that it had taken five weeks from his receiving the complaint to
securing Pope John Paul II’s acceptance of Symons’ resignation. Far from
minimizing the malfeasance as long past and limited in scope, he expressed
only conditional support for his departed colleague’s version of events.67
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HOMOSEXUAL BISHOPS AND THE DIOCESAN HOMOSEXUAL NETWORK
783
THE RITE OF SODOMY
Church officials said they offered Urbanski another job within the dio-
cese but away from Bishop Lynch in September 2002, but Urbanski turned
down the offer. Instead, he was given a $100,000 severance package after
he agreed not to file a lawsuit. Actually, the figure is closer to $150,000 if
the extended salary payment that qualified Urbanski for vested pension
benefits is included.72
The entire operation was carried out in almost total secrecy. Lynch’s
three loyal subordinates — diocesan attorney, Joseph DiVito, Vicar Gen-
eral Msgr. Brendan Muldoon, and Chancellor Msgr. Robert Gibbons —
“reviewed” the complaint against their boss. Only Archbishop John
Favalora in Miami was notified of the complaint. Nothing was put in writ-
ing. Nevertheless, church officials denied that the payment was “hush
money.” “The diocese does not buy silence in St. Petersburg,” said attorney
DiVito.73 He explained that the money came from parishioners, bequeaths,
investments and unrestricted accounts. “No funds earmarked for the
ministry were used,” DiVito said.74
When contacted by the press for a statement, Urbanski said the public
revelation had caught him by surprise and he was not prepared to discuss
it at this time.75
Later, Bishop Lynch admitted that he may have crossed the line be-
tween friendship and work.76 He made a vague reference to getting some
“counseling.” 77
In addition to reporting on the Lynch-Urbanski story, the St. Petersburg
Times and the Tampa Tribune were looking into rumors of Bishop Lynch’s
intimate relationship with bachelor David Herman, a contractor who had
moved from Fort Lauderdale to St. Petersburg with Lynch when he was
installed as bishop. The two men had vacationed together in Hawaii, San
Francisco, Key West, Bermuda, Israel and Rome, sometimes accompanied
by Urbanski.78
Herman had several things in common with Urbanski, one of them
being that both men were triathletes. In March 2000, all three men, that
is Herman, Urbanski and Lynch went to West Palm Beach for a weekend.
Urbanski said the bishop pressured him to go. When they got to their
hotel, Urbanski said that Lynch made him take a steam bath together.
Herman, who joined the two men said that Urbanski clearly did not want
to be there.79
Urbanski said that when Lynch began to make sexual overtures
towards him, he tried to avoid the bishop as much as possible. “I tried to
avoid him as the years progressed, without him getting mad at me. I
couldn’t have him mad at me. It was a tough day at work if he was mad at
me, yet I couldn’t leave. He went as far as to tell me how to wear my hair.
If I got my hair cut, he would say, ‘Oh, Bill. You need to grow your hair
back. It’s not a flattering haircut for you.’” 80 He said that when he and
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HOMOSEXUAL BISHOPS AND THE DIOCESAN HOMOSEXUAL NETWORK
785
THE RITE OF SODOMY
Father Dan Merz, an alumnus from St. Thomas and Conception College
recalled, “St. Thomas was not so much a place to learn how to be a priest,
but a place to learn how to be a young Christian man.83
By early 2000 the enrollment at St. Thomas had dropped significantly.
The graduating class of May 2000 numbered only seven. By 2002, the total
number of students at the junior seminary had fallen to 27 and it was being
almost totally subsidized by parish assessment fees. On May 20, 2002, St.
Thomas closed.84
The final coup de grace came in the form of a sex abuse scandal that had
its genesis years before when a charismatic new priest by the name of
Father Anthony O’Connell joined the staff of St. Thomas Seminary.
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787
THE RITE OF SODOMY
788
HOMOSEXUAL BISHOPS AND THE DIOCESAN HOMOSEXUAL NETWORK
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THE RITE OF SODOMY
at least tacit cooperation of the young boys and men they molested. At least
one of O’Connell’s victims attempted suicide.
O’Connell posed as a benevolent friend trying to help his victims, when
in fact, he was a sexual predator who got his jollies at the expense of cor-
rupting young boys destined for the priesthood. All his victims were delib-
erately selected for their vulnerability, i.e., they all shared concerns about
same-sex inclinations or temptations, sexual gender confusion, or troubles
at home. O’Connell told each of his victims that they were “special.” 105
Once O’Connell targeted his victim, he would subject the boy to ques-
tioning about sex and his sexual fantasies. Sometimes he had the boys keep
a sex journal that the boy brought to the “counseling” sessions. Sex play
began with wrestling and horseplay and then progressed to masturbation
and oral copulation.
All O’Connell’s victims said that they felt helpless, both physically and
morally, when they realized what the priest was doing to them. O’Connell’s
status as a priest and later as a spiritual advisor and rector of the seminary
gave him virtually absolute power over the young boys placed in his charge.
O’Connell attempted to conceal the objective sinfulness of homosexual acts
by saying they were okay.
The background of eight of Father O’Connell’s victims, based on a
timetable drawn up by Anderson and Noaker, are presented below in
chronological order. There is some overlap because O’Connell usually had
more than one potential victim waiting in the wings to replace a boy who
graduated or simply quit the seminary. O’Connell arrived at St. Thomas in
the fall of 1963. The molestation of his three earliest victims began in 1967.
• Victims One and Two informed Attorney Anderson of their abuse,
but have not filed any lawsuit thus far. They were both freshmen, about 14
years old, and therefore minors under the law, when O’Connell went after
them. Anderson claims that there is evidence that the Jefferson City
Diocese knew about sexual abuse of boys at the junior seminary almost
from the beginning. Anderson said that canon law requires that such infor-
mation be registered in secret archival files of diocese.106
• Victim Three identified as John WM Doe in a lawsuit filed by
Anderson was sexually exploited by O’Connell during his entire four-year
stay at the seminary from 1967 to 1971.
• Victim Four, identified as John T. Doe in the lawsuit, charged that his
sex abuse at the hands of O’Connell began in 1968 when he was a minor
under the law. The civil suit was filed on April 18, 2002 in the Circuit Court
of St. Louis County, Mo. Defendants include the Holy See, Bishops
O’Connell, McAuliffe and his successor John R. Gaydos, Raymond J. Boland
of Kansas City-St. Joseph, the Dioceses of Jefferson City, Knoxville and
Palm Beach.
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791
THE RITE OF SODOMY
stopped at a Louisville, Ky. hotel for a “counseling session” and sex. John
T. Doe said that in the early 1990s, O’Connell, now Bishop of Knoxville,
visited him again in Massachusetts and the two men met at a hotel where
they had sex.113
During his tenure in Knoxville, the plaintiff stated that O’Connell told
him he got along with the youth of the diocese very well. O’Connell told
him that on occasion he would have boys sleep over at the bishop’s resi-
dence. The kids called the sleepovers “bunkn’ with the Bish.” 114
In late 1993 or early 1994 after he had moved to Kansas City, Mo., John
T. Doe said that a priest with whom he had entered into counseling was
accused of pederasty. At this point, the plaintiff said he was motivated to
tell someone about his abuse as a teenager at St. Thomas. He sought out
Bishop Thomas Boland of the Diocese of Kansas City-St. Joseph and met
with him after Mass. He said he told Bishop Boland about O’Connell and
Boland told him to keep quiet about the abuse. Shortly after their conver-
sation, Boland arranged for a phone call between the plaintiff and O’Connell
in Knoxville. O’Connell lied and told the plaintiff that he was getting help
for his pederastic inclinations.
Unfortunately, John T. Doe confided in the wrong person.115
Like O’Connell, Boland was born in Ireland, He had just recently been
installed as bishop when the plaintiff contacted him. On April 23, 2002
when he was named in the John T. Doe lawsuit, Boland denied ever having
the conversation with the plaintiff; although he remembered meeting a
man outside Mass who said he wanted to get in touch with O’Connell. The
bishop told him O’Connell was in Knoxville, which the plaintiff must have
already known since O’Connell had told him about having sleepovers with
young boys at the bishop’s residence several years earlier.116
Despite the discrepancies between John T. Doe’s and Bishop Boland’s
statements, we do know that in 1994, after the phone call between the
plaintiff and O’Connell, the latter started to send the young man cash gifts
and personal checks in the $400 range. Communication continued by mail,
phone calls and emails.
The plaintiff said that after O’Connell was posted to the Diocese of
Palm Beach, the payments became more regular and continued right up
until March 2002 when Bishop O’Connell resigned.
The plaintiff said he saw the payments as a form of restitution rather
than blackmail. The fact that he never made copies of the checks, which
any blackmailer would have done, tends to support this statement.117 The
plaintiff said that O’Connell did invite him on one occasion to his Palm
Beach residence where the two men had sex.
On March 10, 2002, after the Dixon exposé, the plaintiff said that
O’Connell contacted him, asked him for prayers, and said that he would
continue to help him financially. On May 15th, O’Connell called again, this
time promising the plaintiff payments for life if he would not file a lawsuit
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HOMOSEXUAL BISHOPS AND THE DIOCESAN HOMOSEXUAL NETWORK
against him. Alas, O’Connell’s charm did not work. It had finally penetrated
John T. Doe’s consciousness that O’Connell used him as he used all his
other victims. On March 20, 2002 all communication between the two men
ceased and a lawsuit was initiated.118
• Victim Five was Christopher Dixon whose story was covered earlier
in this chapter. One of the most significant points about the Dixon Case is that
in 1992, a youth worker for the Diocese of Jefferson City told McAuliffe
that O’Connell had abused boys at St. Thomas. The whistleblower was sworn
to secrecy, but when he became upset at the inaction of the diocese, he was
fired. Dixon went to McAuliffe in 1995, but the bishop told him there was
nothing that could be done since the statue of limitations was in place.
Luckily Dixon was persistent and finally reached a financial settlement in
1993 with the Jefferson City Diocese.
• Victim Six, John CC Doe attended St. Thomas junior seminary from
1982 to 1986 while he was still a minor. A civil lawsuit was filed on his
behalf by attorneys Anderson and Noaker on March 22, 2002, one month
before the John T. Doe complaint. The lawsuit also contains the RICO pro-
vision. The defendants named in the suit are Bishops O’Connell, Gaydos,
and Joseph E. Kurtz of the Diocese of Knoxville.
The anonymous plaintiff, age 34, currently works as a medical tech-
nician in St. Louis.
The plaintiff said he came to O’Connell for counseling briefly in his
sophomore year following a sexual experience with another boy at St.
Thomas Seminary. O’Connell became his spiritual director and confidant.
The young man followed the same routine as John T. Doe. He would go
to the chapel late at night, ostensibly to pray or light a candle, then slip into
O’Connell’s bedroom. The first sexual encounter occurred in November
1993 when O’Connell gave the boy a bear hug and seized his crotch. The
plaintiff said he was terrified but what could he do — he weighed about 100
pounds and stood at five feet while O’Connell was a 250 pounder.119
O’Connell had the plaintiff keep a sex journal. He told the boy he was
taking him to bed in order to demonstrate that being naked with another
man in bed doesn’t mean you’re a homosexual. Gradually, O’Connell moved
on to fondling the plaintiff’s genitals and masturbation.
In 1984, during summer vacation, O’Connell offered to take the boy
home. They made stops in St. Louis and Jefferson City during which
O’Connell engaged the plaintiff in masturbation. That fall, during one of
their counseling sessions, John CC Doe said that O’Connell tried to get
him to perform oral sex on the priest, but he refused.120
The plaintiff said that the sessions occurred two to three times a month
and sometimes would last for up to five hours with the plaintiff returning
to his room at three or four in the morning.
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When John CC Doe graduated in May 1986, O’Connell took the young
man out for dinner, a show and a sex session at a local hotel where he forced
the graduate to perform sexual acts upon his person. When the plaintiff
enrolled at Conception Seminary in Jefferson City, O’Connell made occa-
sional visits to the seminary and continued to force himself on the young
seminarian. After O’Connell was appointed Bishop of Knoxville, the plain-
tiff thought the priest would become “holier,” and leave him alone, but that
turned out to be wishful thinking.121 Between 1988 and 1990, O’Connell
continued to pressure the plaintiff for sexual favors. Their last physical
contact occurred in 1991 when O’Connell met the plaintiff in Marian, Ill. for
a sex session in a hotel room.122
In 1994, the year that John T. Doe said he met with Bishop Boland,
O’Connell started to make similar payoffs to John CC Doe totaling some
$10,000 to help him buy a car and furniture.
On March 9, 2002, John CC Doe called O’Connell and wanted to know
if there were more than two victims — he and Dixon, but O’Connell did
not respond. It is interesting that each victim thought he was O’Connell’s
“other victim.” O’Connell told him he wanted to salvage their relationship.
In one email O’Connell suggested that his sex abuse might have a
redemptive quality to it. “In the meantime, for whatever it may be worth, I
am offering part of this pain so that it can be redemptive in someway for
yourself,” wrote O’Connell.123 At this point, John CC Doe told O’Connell
he wanted an apology from the bishop. When the bishop did not respond,
he cut off all communication with O’Connell and decided to go to take legal
action. On March 18, 2002, the frantic O’Connell sent him a plea not to go
public or sue, but it was too late.
• Victims Seven and Eight — Little information is available on the
last two victims other than their claim that they were abused by O’Connell
while students at St. Thomas Seminary. One is a 38-year-old father of three
who said that he “would rather die” than tell his teenage children about
the abuse.124
According to Rev. Joseph Starmann, a retired priest from Winfield, Mo.
who knew the boy from seminary school days, the young man had told
him that he had gotten “very intimate” with O’Connell, but he did not vol-
unteer any further details. The abuse victim said that he did not report
the abuse because he thought no one would have believed him. He blotted
the abuse from his mind, entered the military service after graduation, got
married, learned a technical trade and raised a family. When he learned of
O’Connell’s forced resignation on charges of sex abuse, he said all the pain
and despair of his adolescent years came flooding over him. He said he
could not go through a lawsuit that would burden him with more stress
than he already had.
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HOMOSEXUAL BISHOPS AND THE DIOCESAN HOMOSEXUAL NETWORK
“Some kids never get over the trauma and pay the price for this kind of
outrageous abuse their entire lives,” Father Starmann told an Associated
Press reporter.125
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796
HOMOSEXUAL BISHOPS AND THE DIOCESAN HOMOSEXUAL NETWORK
Ziemann began his training for the priesthood at the now defunct Our
Lady Queen of Angels High School Seminary operated by the Archdiocese
of Los Angeles. The facility, located in San Fernando, was built in the 1950s
under Cardinal James McIntyre. We’ll return to Our Lady Queen of Angels
Seminary, an epicenter of clerical pederasty, later in this chapter.
After graduation, Ziemann went on to the now defunct St. John’s
College where he obtained a BA in Philosophy. From 1963 to 1967 he
attended St. John’s Seminary in Camarillo, also operated by the Arch-
diocese of Los Angeles.131 For decades, the seminary provided parish
priests and Chancery administrators, not only for Southern California,
but also for many dioceses in the mid-West and abroad.132 Here, Ziemann
earned a Masters in Religion. He was ordained a priest of the Archdiocese
of Los Angeles on April 29, 1967.
Father Ziemann went on to graduate school at Mount St. Mary’s College
in affluent Brentwood. The 26-year- old priest, who spoke fluent Spanish,
was also assigned to parish work at St. Matthias Church in Huntington
Park, east of downtown Los Angeles. It was here at St. Matthias that
Ziemann claimed his first young male victim that we know of.
After serving as associate pastor at St. Matthias from 1967 to 1971,
Ziemann taught religion at Mater Dei High School in Santa Ana for four
years. In 1974, he returned to Queen of Angels Seminary as Vice Rector
and Dean of Students, teacher, and later spiritual director. He remained at
the seminary until 1987, when his old friend Roger Mahony, formerly
Bishop of Stockton became Archbishop of Los Angeles and a “Kingmaker”
in AmChurch. Mahony ordained Ziemann an Auxiliary Bishop on
February 23, 1987 and put him to work overseeing parishes and parish
schools in Ventura and Santa Barbara counties.
797
THE RITE OF SODOMY
798
HOMOSEXUAL BISHOPS AND THE DIOCESAN HOMOSEXUAL NETWORK
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THE RITE OF SODOMY
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HOMOSEXUAL BISHOPS AND THE DIOCESAN HOMOSEXUAL NETWORK
On May 26, 1996, the matter of stolen church funds came to a head. Sr.
Kelly and Father Ruygt went to confront Hume, and found him with a young
man in his rectory bedroom.148 Later, other Latino men would come for-
ward to say that they had been sexually groped and molested by Hume
while the priest was stationed at St. Mary’s.
The day after the confrontation at the rectory with Hume, Bishop
Ziemann came to the rectory to bail the priest out. He silenced Kelly and
Ruygt, and then got Police Chief Keplinger to drop the felony charges
against the priest.
After Hume was pulled from St. Mary’s, he served briefly at St.
Anthony’s Parish in Mendocino and St. John the Baptist Church in
Healdsburg, just outside Santa Rosa. Rumors of his homosexual liaisons
continued.
This time round, Ziemann shipped Hume to St. Michael’s, a residential
evaluation and treatment center for emotionally and sexually disturbed
clergy operated by the Paraclete Fathers in St. Louis.
According to Hume, prior to his departure in June 1996, Ziemann in-
vited him to his residence where he said he was pressured into engaging in
acts of mutual fellatio, the first of many homosexual encounters between
the bishop and his priest over the next two years. Hume also reported that
near the end of his two-month stay at St. Michael’s, Ziemann flew out to the
treatment center and had sex with Hume in the bishop’s hotel room and in
a private room at the treatment center.
When Hume returned to Santa Rosa, Ziemann did not immediately
reassign him to a new parish. He did, however, set the priest up with an
electronic pager that Ziemann used to summon the priest to his residence
for sex a couple of times a week.
In February 1998, approximately a year and a half after his alleged clean
bill of health from St. Michael’s, Hume was sent to St. John’s Parish in
Napa. Ziemann said that he deserved a second chance.
Hume said he continued to have sex with the bishop even after he had
told Ziemann that he wanted out of the relationship.
In the meantime, Sr. Kelly was still on the warpath. She was deeply dis-
tressed by the toll that Hume’s criminal escapades had taken on the elderly
Father Ruygt whose whole life had been wrapped up in his beloved parish.
To any one willing to listen, she described Hume as “a pathological liar
ordained under false pretences,” who had “deliberately and systematically”
stolen from church collections.149 When she heard that Hume was back
in circulation, she brought Bishop Ziemann a tape of statements made
by young men who alleged that the priest sexually assaulted them. Later
Ziemann denied he ever heard the tapes.
Ziemann was informed that Hume had been spotted at a Napa pizza par-
lor bouncing a young man on his knee. He had also learned that Hume had
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told at least three priests in the confessional that he was having sexual rela-
tions with Bishop Ziemann. Good sex or not, Hume had become a liability.
According to Hume, the last time Ziemann had sex with him was on
August 22, 1998. Ziemann was scheduled to conduct a Mass with Hume out
of town on August 23, 1998 and arrived a day early at his hotel. Hume said
that he was summoned to Ziemann’s room and was informed that he had
two choices — either to resign the priesthood or be sent back to his native
Costa Rica as a missionary. Hume was opposed to both actions and said so.
In reality, Hume seemed to be one step ahead of the jittery Ziemann. He
had already contacted an attorney and was ready, willing and able to file suit
against Bishop Ziemann for sexual battery including forced oral copulation
and sodomy.
On September 8, 1998, Hume was summoned to the bishop’s Santa
Rosa residence for another go around. This time he was wired for sound
and his conversation with Ziemann was secretly taped. Ziemann offered
Hume the third option of going out of state for an all expense paid college
education so that Hume could return to Costa Rica to teach. Hume said
he wanted to remain at St. John’s, but the bishop said that was impossible
given the allegations of sexual misconduct that had been made against
him. The bishop told Hume that the police would be coming after him if the
complaints continued.
With the tape recorder running, Hume engaged Ziemann in a conver-
sation about their sexual relationship and how the bishop had repeatedly
promised to stop harassing the priest for sex. Ziemann confessed it was
his fault. Hume also told the bishop he had contracted a venereal disease
and public lice from their sexual encounters. Hume left the meeting with-
out committing himself.
Shortly thereafter, Ziemann and attorneys for the Diocese of Santa
Rosa began negotiations for the terms of a settlement with Hume and his
attorney, Irma Cordova. The priest was demanding $8 million as the price
for his silence. Ziemann balked and Hume walked — right into the Santa
Rosa police station.
On June 21, 1999, the 42-year-old Hume filed a formal complaint charg-
ing that his superior Bishop Ziemann had forced him to perform sexual acts
against his will. The next day, detectives from the Sex Crime and Family
Violence Unit conducted an in- depth interview with Hume at Cordova’s
office. Hume told the detectives that he had been forced to have sex with
Ziemann in cars, hotels and even at the Chancery office.150
On June 23rd, Cordova handed over the taped conversation between her
client and Bishop Ziemann as well as articles stained with Ziemann’s semen
that the priest had confiscated for DNA evidence if the matter ever came
up for trial.
The Santa Rosa police then obtained a warrant to search Ziemann’s
residence, office and the Chancery.
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HOMOSEXUAL BISHOPS AND THE DIOCESAN HOMOSEXUAL NETWORK
803
THE RITE OF SODOMY
Seminary. After graduation from St. John’s Seminary, Levada was put on
the ecclesiastical fast track. He was sent to Rome for advanced theological
studies at the “Greg” and was ordained a priest of the Los Angeles Arch-
diocese in St. Peter’s Basilica in December 1961.
After a brief return to Los Angeles during which time he served as
assistant pastor, Levada went back to Rome, completed his Doctorate in
Sacred Theology, and then came back to St. John’s Seminary where he
taught for six years.
In 1976, Levada was called back to the Vatican and assigned to the Con-
gregation for the Doctrine of the Faith. In 1982, Cardinal Timothy Manning
asked that Levada be released to fill the post of Executive Director of the
California Catholic Conference in Sacramento. One year later, Manning
ordained Levada an Auxiliary Bishop.152
In the fall of 1986, only 14 months after Archbishop Mahony took pos-
session of the Archdiocese of Los Angeles, Levada was appointed Arch-
bishop of Portland, Ore. When the Archdiocese of San Francisco opened
up in December 1995 with the resignation of Archbishop John R. Quinn,
Cardinal Mahony obtained the coveted post for his former classmate. Not
surprisingly, Archbishop Levada’s motto is Fratres in Unum, or Brothers at
one, taken from the first verse of the 133rd Psalm.
Archbishop Levada was a natural when it came to managing the Hume
Affair.
Once Ziemann resigned his post, the next question was where to hide
him until the heat died down. Writer Richard Sipe compared the scene to
a “witness protection program.” 153
Archbishop Levada, with the approval of Cardinal Mahony, first shipped
Ziemann off to a “treatment center,” reportedly in the Philadelphia area for
“sexual counseling.” It is unclear who was counseling whom. Later, the
“rehabilitated” Ziemann was sent to the Diocese of Tucson under Bishop
Manuel Duran Moreno.
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HOMOSEXUAL BISHOPS AND THE DIOCESAN HOMOSEXUAL NETWORK
in connection with the life and times of homosexual Bishop James Rausch,
Bishop of Phoenix.154
Moreno set up Ziemann at the Benedictine Holy Trinity Monastery near
Tombstone, a popular local tourist attraction and retreat house.155
With Ziemann out of the way and happily provided for, Archbishop
Levada quickly moved to reach an out-of-court settlement with Hume. The
Santa Rosa Diocese paid Hume off to the tune of $535,000 in exchange for
an oath of secrecy and Hume, still a priest in good standing, returned to
Costa Rica — a much richer, if not wiser, man.
Father Jorge Hume Salas was finally out of the picture.
On April 22, 2000, Archbishop Levada was relieved of his duties in
Santa Rosa with the installation of Bishop Daniel Francis Walsh, formerly
of the Diocese of Las Vegas. Bishop Walsh promised the distressed
Catholics of Santa Rosa a new beginning at his installation on May 22.
Bishop Walsh, the reader will recall, was the priest who betrayed the
Figueroa family into the hands of Bishop Joseph Ferrario.
In the meantime. Walsh was kept busy paying off sex abuse lawsuits
against the Santa Rosa and Los Angeles Dioceses. To date he has forked
over more than $6 million in over-the-table settlements and millions more
in out-of-court settlements.
As for Ziemann, he thought his worries were all behind him when, in
fact, they had just begun.
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806
HOMOSEXUAL BISHOPS AND THE DIOCESAN HOMOSEXUAL NETWORK
Rev. John “Jack” V. Farris was born in Kansas City, Mo. in 1921. He
originally began his seminary training for the diocesan priesthood under
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THE RITE OF SODOMY
the Diocese of Kansas City, but in 1942, he entered the Vincentian Order
instead. He was ordained by Bishop Charles Helmsing, the newly con-
secrated Auxiliary Bishop of St. Louis in 1949 and then sent to the Arch-
diocese of Los Angeles.
The Vincentian Fathers, who were brought to the Diocese of Monterey-
Los Angeles by Bishop Thaddeus Brusi in the mid-1800s, specialized in the
care and education of young boys. They established orphan asylums, edu-
cational academies throughout the twin diocese and erected St. Vincent’s
College, Southern California’s first institution of higher learning.
Fr. Farris’ first assignment was Our Lady Queen of Angels Seminary in
San Fernando, the preparatory seminary for adolescent boys studying for
the diocesan priesthood. He taught science and served as a spiritual advi-
sor to students, some of whom he allegedly sexually molested. The lawsuit
notes that after Farris left Our Lady Queen of Angels, a number of other
predatory priests took his place.164
In the Vincentian obituary written shortly after Farris’ death on June 7,
2003, the editor noted that “He (Farris) would later take great pride in the
fact that he taught a young man named Justin Rigali...” 165 Rigali was one of
the original Gang O’Four.
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HOMOSEXUAL BISHOPS AND THE DIOCESAN HOMOSEXUAL NETWORK
In July 1967, Pope Paul VI named Rigali a Papal Chamberlain, the first
of many papal honors to be awarded to the young American diplomat.
When Rigali returned to Rome, he was assigned to the Secretariat of
State as the Director of the English-language section and acted as Pope
Paul VI’s personal English translator. For a time he also taught at the
Pontifical Ecclesiastical Academy.
Rigali lived at the American bishop’s residence in Rome, the Villa
Stritch, where he was able to keep up on AmChurch politics and mingle
with visiting American prelates in Rome, very much as young Msgr.
Francis Spellman had done decades before.
On September 14, 1985, Pope John Paul II assisted by Achille Cardinal
Silvestrini and Eduardo Cardinal Martinez Samalo, Camerlengo of Apos-
tolic Chamber, ordained Rigali a bishop in the Cathedral of Albano. More
honors followed. Already a Knight of Malta, on October 13, 1986, Bishop
Rigali was made a Knight of the Holy Sepulchre.
One of Rigali’s most important patrons was Archbishop (later Cardinal)
Giovanni Battista Re of Brescia, a powerful member of the Roman Curia
under Pope John Paul II. Since his rise as Secretary, then Prefect of the
Sacred Congregation for Bishops, the Roman dicastery that selects candi-
dates for high ecclesiastical office, Cardinal Re has ordained more than 130
bishops for Sees throughout the world.
Rigali hitched his star to Cardinal Re. In December 1989, he was
appointed Secretary for the Congregation of Bishops and shortly there-
after Secretary of the College of Cardinals.
Strategically speaking, Rigali was in an excellent position to further the
careers of his old classmates from St. John’s Seminary like Roger Mahony
and Patrick Ziemann.
On January 25, 1994, Pope John Paul II appointed Rigali the seventh
Archbishop of St. Louis. His return to the United States was reported to
have been motivated, at least in part, by the desire of his Roman sponsors
like Cardinals Re and Silvestrini, to start lining up their American ducks for
the next papal conclave that would elect the successor to John Paul II.
When the See of Philadelphia opened up in 2003 with the retirement
of Rigali’s long-time friend Cardinal Bevilacqua, Cardinal Re made sure
his former Secretary was installed as the new Archbishop. On October
21, 2003, Justin Rigali was created a cardinal, the only American in a
group of 30.
In addition to playing a leading role in AmChurch politics at the United
States Conference of Catholic Bishops, Cardinal Rigali is a member of the
Board of Trustees of the Papal Foundation, the multi-million dollar financial
reservoir for special projects of the Holy See administered by the American
Cardinals in conjunction with elected lay Trustees.167 Membership on
the Papal Foundation also includes Cardinal Mahony and Archbishop
Levada. The Papal Foundation has become a powerful instrument in con-
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THE RITE OF SODOMY
810
HOMOSEXUAL BISHOPS AND THE DIOCESAN HOMOSEXUAL NETWORK
has been moved by the high cost of homosexual pederasty in the Diocese
of Orange.
In August 2001, Cardinal Mahony and Bishop Brown agreed to pay $5.2
million to settle a sex abuse lawsuit against Monsignor Michael Harris, the
former principal of Santa Margarita Catholic High School from 1987 to
1994. Harris, dubbed “Mr. Hollywood” because of his good looks, is alleged
to have molested at least five teenage boys who came to him for spiritual
counseling. Harris was removed from the active priesthood in 1994 and was
laicized in 2001.171
On December 3, 2004, Bishop Brown announced that the Diocese of
Orange had reached an undisclosed settlement with 87 plaintiffs who had
been sexually abused by 30 diocesan priests and about a dozen church
employees. The amount is believed to exceed the $85 million record
payment by an American diocese.172
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Cathedral Boys High School for one year, then transferred to the Passionist
Preparatory Seminary, in Normany (St. Louis), Mo. where he completed
high school and junior college.175
Ryan, a very bright lad, continued his education and training for the
priesthood at St. Procopius College in Lisle, Ill. operated by the Bene-
dictine Fathers of St. Procopius Abbey. In 1952, after obtaining a BA in
classical languages, he went to St. Procopius Seminary to complete his pre-
liminary theological studies. Although Ryan studied under two religious
orders, the Benedictines and the Passionist Fathers, in the end, he became
a diocesan priest. He was ordained for the Joliet Diocese by Bishop Martin
McNamara on May 3, 1956. During the early years of his priesthood, he
served as associate pastor in four Joliet parishes and then as pastor of St.
Thaddeus Parish in Joliet, and St. Michael’s in Wheaton, Ill.
In the late 1950s, Ryan attended the Pontifical Lateran University in
Rome to complete his postgraduate studies. After earning his JCL in canon
law in 1960, Ryan returned to his home diocese of Joliet.
He served at the Joliet Chancery under three bishops — Martin
McNamara, Romeo Roy Blanchette and Joseph L. Imesch. After his initial
posting in the Diocesan Chancery, Ryan served as Assistant Chancellor,
Chancellor, and Vicar General and Personal Advisor for Diocesan Clergy.
Following the resignation of Bishop Blanchette, Imesch, the former
faithful lieutenant of Detroit’s John Cardinal Dearden, became Bishop of
Joliet on August 28, 1979. He kept Ryan on as Chancellor.
As Chancellor, part of Ryan’s responsibility was to investigate cases
of sexual abuse by diocesan priests. Ryan didn’t have to look far. Since
the early 1970s and continuing through the 1980s, St. Raymond’s, the
Bishop’s Cathedral, had been turned into a popular hunting ground by
homosexual clergy.
There was Father Richard Ruffalo, who taught religion at the Cathedral
school and parish. He was a popular preacher especially with traditionalist
parishioners and said the Tridentine Mass at Holy Cross Church in Joliet.
Unfortunately, Ruffalo also had a secret life as a sophisticated groomer and
abuser of teenage boys some of whom he took on out of state trips to Las
Vegas.176 He was also a thief, stealing large amounts of money from the col-
lection plate to pay for his various recreational outings.
While teaching at St. Raymond’s, Ruffalo had the habit of pulling boys
out of class and bringing them to the rectory, where they had access to
cigars, beer and unconsecrated wine.177 According to Ted Slowik, a staff
writer for The Herald News, other priests at St. Raymond’s also con-
tributed to the delinquency of minors by providing the schoolboys with
alcohol and letting them drive their cars, in order to manipulate the young
men into sexual relationships.178
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HOMOSEXUAL BISHOPS AND THE DIOCESAN HOMOSEXUAL NETWORK
When Ruffalo died, he left a debt of $95,150 mostly credit card debt and
at least two lawsuits for sexual molestation behind him.
There was also the equally popular Father Lawrence Mullins, who was
a favorite of the Rev. Thomas O’Keefe, the rector and pastor of St. Ray-
mond’s from 1969 to 1985. When the morally upright O’Keefe was stricken
with cancer and took to living a fairly secluded life on the second floor of
the rectory, Mullins and his friends took advantage of his absence to molest
boys on the first floor.179
Mullins, ordained in 1977, kept a stash of homosexual porn at the rec-
tory that he used to stimulate the young boys’ sexual curiosity. He used the
confessional to cull potential victims by questioning male students about
masturbation. Among his victims and their classmates, he had a reputation
of being “that way,” and some boys went out of their way to avoid him at all
cost.
At least five men have come forward to attest that Mullins molested
them while they were students at St. Raymond’s. They said he would force
his hand down their pants and fondled their genitals.
In 1983, Bishop Imesch transferred Mullins to another parish. Mullins
eventually left the priesthood for health reasons and resettled in Wash-
ington, D.C. and later in Alexandria, Va.180
In a 2002 press interview, Bishop Imesch said he had no idea why
Mullins left the priesthood in 1993. However, according to reporter
Slowik, a letter written by Auxiliary Bishop Roger Kaffer on August 19,
1997, regarding Mullin’s current status indicated that the priest had been
removed from active ministry by the diocese several years before. Obvi-
ously, this action could not have taken place without the knowledge and
approval of Bishop Imesch.181
Finally, there was Father Anthony J. “A. J.” Ross who competed for boys
with Mullins. Ross who served at the Cathedral parish from 1977 to 1980,
came from a fairly wealthy family and usually outdid Mullins when it came
to buying gifts to seduce young boys.
Like many sexual predators, Ross had a hide-away, a family-owned
cabin near Lake Geneva where he entertained boys and plied them with
liquor.
In 1981, Mullins managed to get Ross transferred to St. Peter the
Apostle in Itasca. Fellow molester Ruffalo had also served at St. Peter’s
under Pastor Donald Rock, another clerical molester who was later re-
moved for alleged sexual misconduct.182
One evening, Ross had two boy visitors from St. Raymond’s stay
overnight with him at the rectory. During the night he assaulted one of the
young men, a 15 year old, and performed a sexual act upon the boy. The
next morning the priest acted as if nothing had happened.183
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THE RITE OF SODOMY
814
HOMOSEXUAL BISHOPS AND THE DIOCESAN HOMOSEXUAL NETWORK
The priest said he and Ryan were staying overnight at a hotel follow-
ing a Friday evening Confirmation at a parish a distance away from St.
Raymond’s. That evening, Ryan invited some priests to his hotel room for
drinks. As the young priest was leaving to return to his room, he said Ryan
tried to kiss and grope him. The priest told the bishop to sleep it off, went
to his room and bolted the door. When the priest returned, he reported the
incident to Auxiliary Bishop Vonesh who did not appear to be surprised.
Vonesh told him to tell Bishop Imesch, which he did. The priest said he
would not soon forget his conversation with Bishop Imesch who made him
feel ashamed for relating the incident. After that, the priest said he didn’t
know where to go or what to do, so he remained silent for more than 20
years.
The accusation that Ryan took advantage of one of his own priests in
an attempt to slake his own unnatural sexual desires apparently left no
impression on Imesch. When the Diocese of Springfield, Ill. opened up with
the death of Bishop Joseph McNicholas on April 17, 1983, Imesch secured
the diocese for Ryan. Ryan was installed as the seventh Bishop of the See
of Springfield in the Cathedral of the Immaculate Conception on January
18, 1984.
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THE RITE OF SODOMY
lished contacts with the Holy See. After interviewing the two priests,
Father Hardon arranged for a private meeting with Archbishop Agostino
Cacciavillan, the Papal Nuncio in Washington, D.C., at which time Hardon
extracted a promise of confidentiality regarding the names and statements
of Ryan’s accusers. As in the Ferrario Case, Cacciavillan not only failed
to undertake his own investigation of the charges against the bishop, but
he also turned over all the documents provided by Hardon, including the
names of the two priest accusers, to Bishop Ryan.188
In mid-February, 1997, Hardon traveled to Rome with one of Ryan’s
priest accusers and met with Archbishop (later Cardinal) Darío Castrillón
Hoyos, Prefect of Clergy. It was at this time that Hardon learned that the
Vatican had made at least three attempts to get Ryan to resign. Such is the
sad state of affairs in Rome that bishops guilty of moral turpitude and the
abuse of power of their office are asked not ordered to resign by the Holy
See.
In the end, all that Father Hardon got for his trouble was a promise of
protection against retaliation by Ryan for the priest that had accompanied
him to Rome.
Meanwhile, RCF continued its investigation.
By December 1997, Brady had successfully located several former male
prostitutes who had engaged in sexual relations with Ryan when they were
young men. One of these men was Frank R. Bergen, who was incarcerated
in the Illinois Correctional Institute. He was able to provide Brady with cer-
tain intimate details of the bishop’s anatomy which left no question he had
had sex with the man.
Initially, Brady scheduled a press conference for December 30, 1997,
but it was postponed until January 15, 1998. That evening Brady released
the statement given to RCF by Frank Bergen.
Bergen, a Catholic, said that in 1983 he ran away from his home in Cen-
tral Illinois. He ended up in downtown Springfield where he sold his body
to survive and to purchase drugs. He heard street talk that there was a john
called “the bish” who paid well for sexual services, and if you hit him on
a good day he would also pick up the tab for rent, new clothes, or food.
Bergen said he made contact with Ryan and became one of his regulars. He
said he also serviced three other priests from the Springfield Diocese.
Bergen gave sworn testimony that Ryan took him to his residence at
Immaculate Conception and to various Holiday Inns. When he visited Ryan
at the parish rectory, Bergen said he used the garbage entrance. He de-
scribed in detail Ryan’s bedroom and bathroom. He said that Ryan had a
foot fetish and was obsessed with body massages, and that his sexual pref-
erence was for masturbation and fellatio.
Ryan often complained to Bergen that some of the other male pros-
titutes who serviced him at the rectory “ripped him off” by stealing
expensive jewelry and other items.
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HOMOSEXUAL BISHOPS AND THE DIOCESAN HOMOSEXUAL NETWORK
One of Bergen’s most startling statements was that Ryan heard his con-
fession and absolved him of his sins each and every time they had sex.
Bergen said that Bishop Ryan “... made me believe it was OK to be gay and
Catholic, as long as it wasn’t talked about.” Bergen recalled that sometimes
Ryan would make him “kiss his ring finger as bishops do to the pope.” 189
Bergen admitted he was no angel. He had worked as a male hustler for
more than 14 years, was a convicted felon and had used illicit drugs,
although he had been drug free for the last year. He also said he had AIDS.
All he wanted now was to clear his conscience. Brady made arrangements
for a faithful priest to hear Bergen’s confession.190
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818
HOMOSEXUAL BISHOPS AND THE DIOCESAN HOMOSEXUAL NETWORK
819
THE RITE OF SODOMY
820
HOMOSEXUAL BISHOPS AND THE DIOCESAN HOMOSEXUAL NETWORK
821
THE RITE OF SODOMY
George Weakland was born on April 2, 1927 and grew up in the coal-
mining town of Patton in the Allegheny Mountains near Altoona, Pa. He
was one of six children born to Basil and Mary Kane Weakland.208 His
father owned a hotel, but it burned down when George was a little tyke,
leaving the family in difficult straits.
Like many adult homosexual men, George suffered the loss of his father
at a very early age. He was only four when his father died. His courageous
mother raised all her children, ages six months to nine years, by herself.
George became the proverbial “good little boy” in the family.
George Weakland’s parish priest, Father McFadyen recognized that the
young boy had a remarkable aptitude for music and instructed a nun at the
parish school to give him piano lessons.
George was thinking about a career as a concert pianist and church
organist, but decided to become a monk instead.
Following a visit to the Benedictine Archabbey of St. Vincent’s in
Latrobe, Pa., and with the encouragement of Fr. McFadyen, George
enrolled at St. Vincent’s Preparatory School at the age of 13. In 1945, he
pronounced his first vows as a Benedictine brother and took the name
Rembert.
His early years at St. Vincent’s Seminary were relatively uneventful.
He continued his piano and organ playing along with his academic studies.
Except for his fellow songbirds in the Music Department, he had few
friends and was described by one of his classmates as basically a loner—
certainly never one of the boys. His health was said to be delicate and his
demeanor effete.
In 1948, at the age of 21, he went to Rome for theological studies at the
International Benedictine College of Sant’Anselmo. He was ordained a
priest of the Order of St. Benedict on June 24, 1951, at Subiaco, Italy by
Bishop Lorenzo S. Salvi, OSB, Abbot Nullius of Subiaco Abbey. At this time
he was given permission to continue his musical studies in Europe and the
famous Julliard School of Music in New York. Weakland hoped to complete
his doctoral thesis on Ambrosian chant at Columbia University before
returning to St. Vincent, but that dream was 50 years away.
One of the turning points in Weakland’s clerical career came in 1956
when he met Giovanni Battista Montini, the Archbishop of Milan. Cut from
the same temperamental cloth, Montini, the future Pope Paul VI, took a
shine to the young Benedictine monk who spoke fluent Italian. Montini
mentally earmarked Weakland for advancement when and if, he (Montini),
became pope.
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HOMOSEXUAL BISHOPS AND THE DIOCESAN HOMOSEXUAL NETWORK
823
THE RITE OF SODOMY
problem pregnancies ignoring the fact that it was prolifers, not pro-abor-
tionists, who built a world-wide network of supportive pregnancy centers
to help mothers bring their babies to term.
Archbishop Weakland was one of the first supporters of the forays of the
Homosexual Collective into the Catholic Church in America. In Rueda’s
The Homosexual Network, published in 1982, Weakland’s role in assisting
the Collective to advance its agenda in AmChurch is well documented.
As reported by Rueda, Weakland’s pro-homosexual position including
active support for pro-homosexual legislation is a matter of public record
and his contribution to the Homosexual Movement has been acknowledged
by all major national homosexual groups including the National Gay Task
Force, Dignity and New Ways Ministry.210
Weakland’s notorious homosexual apologia, “Herald of Hope. The
Archbishop Shares: Who is Our Neighbor?” which appeared in the Catholic
Herald Citizen, the diocesan weekly for the Archdiocese of Milwaukee on
July 19, 1980 is filled with vintage pro-homosexual Newspeak.211 Weakland
employs pro-homosexualist linguistics throughout the text and defends
every tenet of the Homosexual Collective from “homosexuality is inborn
and irreversible” to “gay is good.” The Archbishop consistently uses the
term “gay people” when referring to homosexuals.212 His essay under-
mines the Bible’s condemnation of sodomy and debunks the idea that
homosexuals prey on young boys.213 The pro-homosexual article appeared
the same year that Archbishop Weakland himself engaged in a homosexual
affair with a layman.
Archbishop Weakland helped to found and fund the Milwaukee AIDS
Project, a 1986 initiative that included condom distribution for “safe”
homosex and “alternatives” to sodomy including mutual masturbation, con-
sensual sadomasochist sex play and the use of “sex toys.” 214
Weakland permitted Dignity Masses at St. Pius X Catholic Church with
the rainbow flag draped on the floor for an altar, for more than ten years. He
also permitted pro-homosexual religious orders such as the Salvatorians to
reside in the diocese.215
Cradle to grave sex instruction has been implemented in the Arch-
diocese with Weakland’s enthusiastic backing. Young children have been
sexualized and desacralized by systematic sex indoctrination through such
programs as Wm. Brown’s New Creation Series and so-called AIDS
Education that introduces children to the most perverse of all vices seduc-
tively packaged and wrapped in a blanket of compassion and tolerance.216
The pornographic films Father Untener used to desensitize seminarians at
St. John’s Seminary in Saginaw were used in the Milwaukee Archdiocese
from 1978 to 1988 as part of the Sexual Attitudinal Restructuring Program
for Catholic adults.
Weakland is known in AmChurch and in Rome as a prelate who speaks
his mind.
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HOMOSEXUAL BISHOPS AND THE DIOCESAN HOMOSEXUAL NETWORK
825
THE RITE OF SODOMY
For the next 13 years, Weakland moved Effinger around the archdiocese
from parish to parish until 1992 when one of the priest’s teenage victims,
now grown, confronted the priest, recorded their conversation and took
the taped confession to the archdiocese and a television station. Only
Weakland’s fear of adverse publicity prompted him to act.
Effinger was convicted in 1993 of the sexual assault of a 14-year-old
boy. Effinger died in prison in 1996 of cancer.
The real kicker in the Effinger case was that after the priest went to jail,
one of the boys he molested sued the archdiocese, but the suit was thrown
out because the statute of limitations had expired. Weakland turned around
and directed the diocesan lawyers to file a countersuit against the boy’s
family. The archbishop recovered $4,000 in court costs from the victim.219
This vicious and vindictive act is typical of the homosexual personality. It
also served to warn other victims of sexual abuse against filing lawsuits
against the archdiocese.
Then there is the twice-arrested, twice-convicted boy molester Father
Dennis Pecore. “The Pecore Affair” is reported by Margaret Joughin in a
two-part online series, “The Weakland File.” 220
In January 1987, Pecore was charged with the sexual abuse of 14-year-
old Gregory Bernau who attended Mother of Good Council School. Pecore
performed acts of oral copulation and sodomy on the boy. The molestation
began in January 1984 and continued through December 1985. In 1986,
Bernau reported Father Pecore to the police for sexual abuse. On July 24,
1987, Pecore pleaded guilty to pedophilia and received a one-year jail sen-
tence. Seven years later, he molested another boy and was given a 12-year
sentence.221
The saga of Father Pecore began in 1983 when Weakland moved a new
three-member “pastoral team” into Good Council Parish in Milwaukee.
The “team” consisted of Fr. Fred Rosing, pastor, and Fathers Dennis Pecore
and Peter Schuesler. Parishioners and teachers were put off by the arbi-
trary actions and financial mismanagement of “the team,” but what drew
the greatest concern was the fact that Pecore was bringing young boys into
his bedroom one at a time. Father Bruce Brentrup, the school principle was
aware of the moral turpitude that marked the behavior of the new pastor
and his assistants. In 1984, one year after the arrival of Rosing & Company,
poor Father Brentrup was history.
Young Greg Bernau became one of Pecore’s sex toys.
On at least two occasions, Pastor Rosing entered Pecore’s bedroom
while the priest was abusing Bernau. Rosing said hello to the boy and left
the bedroom — no questions were asked because no answers were needed.
On one occasion, when Greg’s mother, distressed by Pecore’s unnat-
ural attentions toward her son, called the rectory and was told that her
son was not there. Mrs. Bernau got into her car, drove by the rectory and
spotted her son’s bike parked outside. It wasn’t until she knocked on the
826
HOMOSEXUAL BISHOPS AND THE DIOCESAN HOMOSEXUAL NETWORK
rectory door that a priest came to the door and acknowledged that Greg
was indeed there.
While the molestation of Greg Bernau was underway, Archbishop Weak-
land had been informed in writing by three teachers from the parish school
regarding their concerns about Pecore’s pederastic interests, especially in
Gregory Bernau. Weakland responded by threatening the whistleblowers.
He told them that “any libelous material found in your letter will be scruti-
nized carefully by our lawyers.” 222 Eventually, Weakland saw to it that all
of the teachers involved in the confrontation lost their jobs. Their letters of
termination were signed by Father Rosing who had also engineered Fr.
Brentrup’s dismissal.
After the first arrest and conviction of Father Pecore, Greg Bernau and
his family reached an out- of- court settlement with Weakland and the Arch-
diocese of Milwaukee for $595,000 and an additional $200,000 in court fees.
Against the wishes of the Bernau family, but at the insistence of the Arch-
diocese, the court records were sealed. However, on May 2, 1988 at the
request of Mr. Bernau, Judge Robert J. Miech ordered the records unsealed
and opened to the public. Weakland’s complicity in this moral outrage was
exposed for all to see. No action was taken against Father Pecore’s partner
in crime, Father Rosing.
Another interesting case is that of Father James L. Arimond, columnist
for the notorious homosexual magazine The Wisconsin Light. Arimond
considers homosexuality “God’s holy gift.” Archbishop Weakland per-
mitted Arimond to give pro-homosexual pep rallies at the archdiocesan
Cousins Centre. The archbishop repeatedly ignored protests regarding
Arimond’s pro-homosexual activities and even gave the priest a promo-
tion.223 Father Arimond was defrocked after he was convicted and jailed
in 1990 for a sexual assault on a teenage boy. Arimond later became a
licensed professional counselor in the state of Wisconsin.224
One subscriber to The Wisconsin Light wrote that the Archbishop
Weakland’s own parish, St. John’s Cathedral, is “second only to the homo-
sexual bar district and the shopping mall as a homosexual gathering
place.” 225
It seems the list of clerical pederasts and homosexual priests acting
out in the Milwaukee Archdiocese whom Weakland protected could go on
forever.226
There was former seminary rector Fr. Jerome Clifford of the Sacred
Heart School of Theology in Milwaukee who resigned amidst multiple
charges of sexual misconduct.227
There was Father David Hanser who molested the sons of Catholic
parishioners for three decades including three brothers in one family.228
There was Father Peter Burns, another priest with a long record of
young male victims. Even though the priest’s superiors knew of his affin-
ity for young boys, he was permitted to have young men sleep overnight
827
THE RITE OF SODOMY
at St. Peter Claver’s rectory. Burns was also an active member of the Big
Brothers and Big Sisters program. Tragically, one of his victims, whose par-
ents decided not to press charges against Father Burns, committed suicide
in 1992. Up until the day of his arrest and eventual imprisonment, officials
of the Archdiocese of Milwaukee permitted Father Burns to freely roam the
archdiocese without anyone being informed of his criminal activities.229
There was Fr. Thomas Walker, who was arrested just one month after
Weakland ordained him in 1989 for allegedly having sex with a truck driver,
and arrested again in 1999 for prostitution and masturbation.230
And there was layman Robert E. Thibault, Weakland’s top liaison to the
Boy Scouts and a teacher of religion at a Catholic school, who was arrested
in an Internet child sex sting.231
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HOMOSEXUAL BISHOPS AND THE DIOCESAN HOMOSEXUAL NETWORK
only revealed his own abuse when she was talking with him about another
sex abuse incident that occurred at their parish, St. John’s Catholic Church
in Bellefonte in Centre County.
Her son, a former altar boy, said he was abused at St. John’s by Father
Downey, who was serving as a substitute priest from St. Vincent’s during
the summer of 1980. Her son, who was 16 at the time the alleged molesta-
tion was reported to have occurred, said the monk plied him with alcohol
and drugs including amyl nitrate capsules used to relax the sphincter mus-
cles in anticipation of sodomy. The lawsuit alleges Downey was eventually
removed from St. John’s “as a result of some misconduct made known to
the Bishop (Hogan) and Benedictine Society” and assigned to the Arch-
abbey, but continued to make visits to Bellefonte to see the plaintiff’s son.
Unaware of Downey’s record as a pederast, Bonson invited the priest to an
overnight stay. While she was at work, Bonson said the priest molested her
son in her bedroom.
In April, 1981, Downey sent Bonson’s son a bus ticket to visit the
Archabbey where the Pittsburgh Steelers work out each Spring. He told
Mary Bonson that he would introduce her son to the famous Steeler quar-
terback Terry Bradshaw, whom Downey said he knew. In the evenings, the
priest took the boy from the seminary where he was staying over to the
monastery where Downey lived. The boy claimed that two other monks
joined Downey and performed oral sex on him. The lawsuit also charges
that Downey abused the youth at a retreat lodge for monks and priests
at St. Vincent commonly known as “The Ridge.” Before his retirement,
Bishop Anthony Bosco, a former auxiliary of Bishop John Wright of
Pittsburgh, relieved all three monks of their positions at St. Vincent’s
pending the outcome of the trial.235
Although the alleged abuse took place more than 20 years ago and thus
is not prosecutable under the statute of limitations in Pennsylvania, the fact
that the suit was filed by the victim’s mother who only recently learned of
the abuse opened the door to litigation.
On February 6, 2004, Judge Gary B. Caruso ruled that Bonson did have
standing and the case against officials of St. Vincent’s and the Diocese of
Altoona-Johnstown who knew of the abuse and cover-up could move for-
ward. Judge Caruso held that the mother was “deceived” and made into
“an unwitting accomplice” in the harm of her own child.
On May 18, 2004, Judge Caruso dismissed the charges against the two
monks who were alleged to have participated in the assault on Bonson’s
son. His ruling, however, kept the suit active against the Altoona-
Johnstown Diocese, Bishops Hogan and Adamec, and Rev. Downey. John
Morrison, Bonson’s son, has also filed a separate lawsuit with the West-
moreland court.
John Morrison, who is not named in Bonson’s lawsuit, has suffered
severe psychiatric trauma and has been treated for suicidal thoughts and
829
THE RITE OF SODOMY
depression. Like many victims of sexual abuse, there may not be a second
chance for him in this world, but this writer is confident there will be in
the next.
830
HOMOSEXUAL BISHOPS AND THE DIOCESAN HOMOSEXUAL NETWORK
831
THE RITE OF SODOMY
832
HOMOSEXUAL BISHOPS AND THE DIOCESAN HOMOSEXUAL NETWORK
833
THE RITE OF SODOMY
was confident that Wisconsin’s statute of limitation laws would apply to the
case. In his lengthy correspondence with Tyler over the next year, Flynn
repeatedly warned Tyler against any attempts at extorting money from
Archbishop Weakland or the Archdiocese of Milwaukee.253
Flynn said that Milwaukee District Attorney E. Michael McCann, in
whom Weakland had earlier confided his fears that a former adult sex part-
ner might try to blackmail him, had told Flynn that if Marcoux filed a civil
lawsuit it would constitute the felony of extortion. Tyler was not deterred
by Flynn’s threats. He was betting on Archbishop Weakland’s unwilling-
ness to have his secret life publicly exposed. The key issue, he knew, was
not sex abuse per se but the Archbishop’s homosexuality.
Tyler’s bet paid off.
On October 6, 1998, the Archdiocese of Milwaukee signed a confiden-
tial agreement giving Marcoux $450,000 in exchange for an agreement
not to sue Weakland, the Archdiocese of Milwaukee or the Benedictine
Order, his sworn perpetual silence and the return of all his correspon-
dence with the Archbishop.254 Neither the Archbishop nor Archdiocese
admitted guilt. The money was taken from the Bishop Trust Endowment
Fund and the Properties and Building Fund and transferred to a Montreal
bank account.255
There were only four Archdiocesan personnel who knew about the
secret settlement with Marcoux. Weakland, Flynn, the archdiocesan finan-
cial advisor, and Auxiliary Bishop Richard Sklba, who was ordained by
Weakland in 1979. The Vatican was never informed of the settlement.256
According to Jerry Topczewski, spin-doctor for the Archdiocese of
Milwaukee, “The Vatican did not know about the payment previously, nor
should they have,” he said. “The people who needed to know and were
authorized to issue a check did,” he said. “There was no need for anyone
else to know.” 257
Paul Marcoux returned to San Francisco to spend his money.
Weakland settled back into his role of Archbishop of Milwaukee confi-
dent that his secret was safe — until Paul Marcoux went public with his
claims of sexual abuse on May 23, 2002.
Following the immediate acceptance of Weakland’s resignation by the
Holy Father, Auxiliary Sklba, who participated in the settlement cover-up
was appointed temporary administrator for the Archdiocese.
On August 28, 2002, Bishop Timothy M. Dolan, a former Rector of the
North American College in Rome who served as an Auxiliary Bishop under
Archbishop Justin Rigali in St. Louis, was installed as the new Archbishop
of Milwaukee.
Previously, on June 25, 2001, the day he was appointed Auxiliary Bishop
of St. Louis, Msgr. Dolan gave an interview from the North American
College in Rome to Zenit Press Service. The topic was “Countering the
Myth of the ‘Gay Priesthood.’ ” 258
834
HOMOSEXUAL BISHOPS AND THE DIOCESAN HOMOSEXUAL NETWORK
Dolan said that the charge of the American media that the priesthood is
becoming a “gay profession” was inaccurate and unfair. He admitted that
there were homosexually active priests just like there were heterosexually
active priests, but he said the priesthood remained a very “manly” voca-
tion. “...We are called ‘Father’... and the core of our identity is configure-
ment to Christ in total love of his bride, the Church,” he said.259
He explained that candidates for the priesthood at the North American
College, of normal and homosexual disposition, are reminded of the re-
quirements of chaste living throughout their training— an indirect admis-
sion that candidates with perverse sexual desires are not automatically
ruled out as priests by College officials.
In response to a question on how the Church can express its “disap-
proval of homosexual behavior without being accused of bigotry or hate
crimes,” Dolan, currently Chairman of the USCCB’s Committee on
Priestly Life and Ministry, said that the post-Consiliar Church prefers to
accentuate the positive aspects of sexual love within marriage rather
than condemn vice.260
It is this writer’s belief that the Homosexual Collective in the Arch-
diocese of Wisconsin has nothing to worry about with Dolan at its helm.
Auxiliary Bishop Sklba, Matt Flynn, Jerry Topczewski are all still on staff,
and Rembert Weakland, Archbishop Emeritus, is still a priest in good
standing, living and working out of the Milwaukee Chancery.
835
THE RITE OF SODOMY
836
HOMOSEXUAL BISHOPS AND THE DIOCESAN HOMOSEXUAL NETWORK
who believes that only faggots can be truly Christ-like was a featured
speaker/facilitator at the September 1997 Fourth Annual Conference of
the National Association of Catholic Diocesan Lesbian and Gay Ministries
hosted by the Los Angeles Archdiocese at the Sheraton Hotel in Long
Beach, Calif.
Father Waibel, then pastor of Saint Mark’s Church and St. Stephan the
Martyr Church in Richmond, Ky. spoke on “Gay and Lesbian Spiritu-
ality.” 266 According to Waibel, “Heterosexual men cannot fall in love with
Jesus Christ because of their own homophobia.” 267 He concluded his talk
with the statement that “God doesn’t care about sex but cares about how
we care about the person we are having sex with.” 268
Bishop Williams supposedly sent Waibel on a six-month “sabbatical”
when the priest told the Chancery he wanted to leave the priesthood. In
fact, Waibel was sent to a psychiatric unit at St. Michael’s in St. Louis for
evaluation and treatment. When he returned to the diocese, Williams
assigned him as pastor of St. Joseph Church and “sacramental minister” to
St. Patrick’s in Mount Sterling. Waibel continued to say Mass for Dignity
groups and “bless” same-sex unions.269
By the spring of 2002, clerical sex abuse scandals started to climb in the
Diocese of Lexington. Attorneys for the abuse victims claimed that Bishop
Williams and the Lexington Chancery knew about the criminal conduct of
the clerical molesters, but covered it up.
In April 2002, Williams joined with Bishop Joseph Imesch of the Joliet
Diocese in suspending Rev. Carroll Howlin, pastor of Good Shepherd
Chapel in Whitley City, McCreary County, pending an investigation.
Although incardinated in the Diocese of Joliet, Rev. Howlin had worked
in the Lexington Diocese for 25 years. Howlin was accused of molesting
a 15- year-old boy studying at the now defunct St. Charles Borromeo
Seminary in Lockport, Ill. The alleged abuse was reported to have taken
place between January and July 1975 at both the seminary and in McCreary
County in Kentucky where the priest used to bring high school students
for mission work.270 A second lawsuit was filed against Howlin accusing
him of assaulting another young man during a Wisconsin camping trip.271
Additional lawsuits were filed against major serial offenders including
Rev. William Fedders, Rev. Arthur L. Wood (deceased) and Rev. Louis E.
Miller.
837
THE RITE OF SODOMY
The year was in 1981. Bennett said he left the Church after the incident and
did not know that Williams had been elevated to Bishop of Lexington.272
Bennett said the priest “groped me and kissed me on the mouth.” “I ran
home. I was in shock.” “Here you are 12 years old and you have never had
sex, let alone homosexual sex,” he said. “It ruined my self esteem, but now
that I’ve done something about it, it’s going back up.” 273 James’ father
believed his son’s story about the assault and told James he did not have to
go back to the church. However, his stepmother, “who thought the world of
Father Williams” did not believe him, Bennett said.274
Williams’ immediate response to the Bennett charge was a flat out
denial. “The allegations are false,” he said.275 Williams claimed he didn’t
remember the young man and that he had never brutalized anyone in his
whole life.276 He said he would “continue to fight vigorously” to clear his
name.277
Under the procedural regulations to be followed in sex abuse charges
against diocesan clerics and employees Williams had helped draft, the
bishop placed himself on leave pending the results of an internal investi-
gation. He agreed to refrain from all pastoral ministry including the public
celebration of the Mass, Ordinations, and Confirmations while the matter
was under investigation. Rev. Robert Nieberding, the Vicar General of the
diocese was selected by a diocesan priest college of consultors as an
interim administrator for the Lexington Diocese.278
Ten days later, on May 31, 2002, the second lawsuit against Bishop
Williams was filed by 51-year-old David Hall of New Haven, Ky.
Hall said he was 18 years old and a senior at St. Catherine High School
in Nelson County in 1969 when, during confession, “Williams began asking
... whether or not he masturbated and demanded details.” 279
In his suit, Hall said that he thought Father Williams’ questions were so
inappropriate he decided not to attend confession again. But, he said, about
a month later, Williams insisted that he do so, and this time, Hall alleges,
Williams asked him questions about his sexual activity with girls. After Hall
said he mentioned that he had been unable to satisfy a girl once, Williams
allegedly instructed him to “unzip your pants so I can examine your penis,”
then grabbed and fondled it.280 Hall said that the memories of abuse at the
hands of Williams were all the more painful when he heard people saying
what a wonderful bishop Williams was.281
The same day that the Hall lawsuit was filed, the 65-year-old Williams
had a meeting with Archbishop Gabriel Montalvo, the Apostolic Delegate in
Washington, D.C. and submitted his resignation under Canon 400§2: “A
diocesan Bishop who, because of illness or some other grave reason, has
become unsuited for the fulfillment of his office, is earnestly requested to
offer his resignation from office.”
Williams’ resignation took place only two weeks before the American
hierarchy met in Dallas, Texas on June 13, 2002, to discuss the estab-
838
HOMOSEXUAL BISHOPS AND THE DIOCESAN HOMOSEXUAL NETWORK
839
THE RITE OF SODOMY
son ... I do not want my resignation to give any credence to the allegations
made against me. I offered my resignation to the Holy Father, stating that I
believe that by my stepping down, the diocese can rid itself of the cloud
which hangs over it and me at this time ... Since no one knows how long this
will last, I believe it is best for me to step down, so a new bishop can be
appointed as soon as possible ... My love for this diocese is absolute; I would
lay down my life for it ... It has been my extreme joy and privilege to serve
as your bishop ... Whenever the Holy Father appoints the Second Bishop of
Lexington, welcome him with open arms, as a successor to the Apostles.
Be gentle with him and love him, as you love me. Is this not the course
charted for us by Jesus himself? 285
840
HOMOSEXUAL BISHOPS AND THE DIOCESAN HOMOSEXUAL NETWORK
841
THE RITE OF SODOMY
Joseph Hubert Hart was born on Sept. 26, 1931 in Kansas City, Mo. to
Hubert and Kathryn Muser Hart. He has one sister and a brother, also a
priest of the Diocese of Kansas City- St. Joseph. He attended parochial
grade school and high school and in 1948 went to Rockhurst College. He
attended St. John’s Seminary in Kansas City for a short while before chang-
ing to St. Meinrad Seminary in Indiana where he completed his training for
the priesthood.298
842
HOMOSEXUAL BISHOPS AND THE DIOCESAN HOMOSEXUAL NETWORK
Father Joseph Hart was ordained on May 1, 1956 for the Diocese of
Kansas City- St. Joseph, Mo. where he served as priest in a number of
parishes and then joined the Chancery staff.
His ordination as an Auxiliary Bishop of the Diocese of Cheyenne
took place on August 31, 1976. Bishop Hubert Newell officiated and
Bishop Charles Helmsing and Bishop Michael McAuliffe, cited earlier in
connection with the cover-up of Bishop Anthony O’Connell, assisted as
co-consecrators.
His appointment as Bishop of the Diocese of Cheyenne, Wyo. came on
April 25, 1978, and his installation took place on June 12, 1978, at St. Mary’s
Cathedral.
As the Bishop of Cheyenne for more than two decades, he served on the
all-important NCCB Administrative Board and represented Region 13 for
six years. He also served on the NCCB Committee for Priestly Life and
Ministry. Bishop Hart was a member of Conception Seminary College’s
Board of Regents from 1979 to 1984. He ordained 25 priests during his
term as the Ordinary of the Diocese of Cheyenne.
843
THE RITE OF SODOMY
one-year period. The Kansas City- St. Joseph Diocese picked up the tab for
the therapy. In 1993, Rotert met again with the victim who was going
through a divorce and had fallen on hard times. Rotert told him that Bishop
Hart had denied the charges against him, but even so, the diocese was will-
ing to help him out. The “help” the diocese offered took the form of a black
Chevy extended -cab truck with the diocese paying $12,100 and the victim
paying the balance of $2,556. In return, the victim signed a document of
confidentiality stating that he would seek no further compensation from the
diocese. The diocese also stopped paying for the man’s therapy.301
Hart, who claimed he was innocent of the charge against him, gave a
different version of the affair.
He said that in 1989, the same individual came to the Kansas City- St.
Joseph Diocese and demanded money for the alleged abuse. Hart said that
diocesan officials looked into the charges and determined that they were
not credible.
However, in 1992, when another charge of sex abuse was made against
Hart, apparently, the diocese had a change of heart, and decided to pay the
victim off with a truck in exchange for silence.302
The second case involving Bishop Hart and a 14 -year-old boy, Kevin
Hunter, was first reported in 1992, three years after the young man died.
The Hunter family first met Father Hart when he received his first
appointment in 1956 as associate pastor of Guardian Angels Parish in
Westport in the Diocese of Kansas City- St. Joseph. Kevin’s mother, Stella
Hunter, had worked for the Church for three decades. The alleged groom-
ing of the victim was said to have taken place over a period of years.
Father Hart remained at Guardian Angels from 1956 to 1962 and then
was transferred to Visitation Parish in Kansas City from 1962 to 1966. In
1964, he was made Vice Chancellor of the diocese, but continued to assist
in other parishes until his appointment as pastor of St. John Francis Regis
Church in Kansas City in 1969. Hart also acquired teaching experience at
Bishop Lillis High School and Loretta Academy and worked with mentally
disabled children at St. Pius X School for Special Education in Kansas City.
In 1971, Pastor Hart, who had become a close friend of the Hunter fam-
ily, took their teenage son, Kevin on a summer vacation to the mid-West.
The Hunters reported that after Kevin returned home, he was a different
boy. His life became entangled in the world of drug abuse that contributed
to his early death in 1989.
However, while Kevin Hunter’s life was rapidly spiraling downward,
Father Hart’s career had taken off.
On July 1, 1976, Pope Paul VI appointed Hart an Auxiliary Bishop of the
Diocese of Cheyenne, Wyoming under Bishop Hubert M. Newell who was
due to retire in two years. Auxiliary Bishop Hart became Vicar General for
the Diocese of Cheyenne that included the entire state of Wyoming, and the
844
HOMOSEXUAL BISHOPS AND THE DIOCESAN HOMOSEXUAL NETWORK
845
THE RITE OF SODOMY
846
HOMOSEXUAL BISHOPS AND THE DIOCESAN HOMOSEXUAL NETWORK
Msgr. O’Brien served as principal of St. Pius X High School, and Dioce-
san Superintendent of Schools before being made chaplain of St. Joseph’s
Health Center.
Father Reardon served in five Kansas City parishes including St. John
Francis Regis Church where Hart had formerly served as pastor. Reardon
also administered the Camp Little Flower in Raytown, which provided edu-
cational camping for children ages 7 through 12. The Diocese of Kansas
City-St. Joseph was aware that Reardon had a problem with young boys as
a fellow priest had reported him to diocesan officials in the 1980s.
According to Vice Chancellor Rush, Reardon had been treated for mul-
tiple addictions including sexual addiction, but he (Rush) said the records
did not indicate whether or not the sex abuse charges were the reason he
resigned.313
Three of the nine plaintiffs have accused Hart of sexual abuse and
sexual misconduct.
Michael Hunter, is representing his deceased brother, Kevin. He is not
seeking financial damages. The other charges against Hart include inap-
propriate acts while he was a parish priest in Kansas City including the
provision of alcohol to minors.
The two other named plaintiffs are Ronald Garrens who charged both
O’Brien and Reardon with sexual abuse and Jack Stuckenschneider who
named O’Brien as his abuser.
Of the nine named and anonymous accusers, Reardon is accused by six
now grown men, O’Brien by five, and Hart by three.
Many of the alleged incidents were reported to have taken place in a
cabin that O’Brien purchased in 1971 at Lake Viking, north of Kansas City.
The lawsuit charges that the priests supplied liquor and pot for young boys
when they boated and partied at the lakeside cabin.
Diocesan officials were said to be aware that the priests entertained
underage boys in their rooms at the rectory and supplied them with alco-
hol.314 The lawsuit charges that at St. Elizabeth’s Parish, O’Brien gave pot
to a boy, showed him pornographic movies and had sex with other boys in
front of one of the plaintiffs.315
All the victims had been well vetted and groomed for homosex by the
three priests.
One plaintiff said he overheard Father Hart arguing with one of the
other priests as to who was going to get a particular boy for the weekend.
In reaction to the latest set of sexual abuse charges to hit the Diocese
of Kansas City-St. Joseph, Vicar General Patrick Rush said that the diocese
had already investigated the charges against Hart and filed that information
with the Ad Hoc Committee on Sexual Abuse of the NCCB. Rush cate-
gorically denied the diocese was engaged in a cover-up.316
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THE RITE OF SODOMY
848
HOMOSEXUAL BISHOPS AND THE DIOCESAN HOMOSEXUAL NETWORK
only forgave his accuser, but ministered to him up until the time of the
young man’s own tragic death.” 322
In the meantime, while lawyers for Bishop Hart and Fathers Reardon
and O’Brien and the Diocese of Kansas City- St. Joseph continue to plea
their case; while Bishop Ricken pleads for prayers for Bishop Hart; and
while Bishop Emeritus Hart pleads his innocence, Attorney Randles has
reported that since the initial January 2004 filing, more victims have come
forward — 20 against the three defendants including three specifically
against Hart.323
849
THE RITE OF SODOMY
Rueger at Our Lady of Lourdes. Braio’s CCD classes were not held at
the church but at a large one-room community house.
Young Braio was a pederast’s delight, a blond, blue-eyed street-wise kid
from a troubled family with just a touch of larceny that could be exploited
with proper grooming.
Braio said that the abuse triggered anti-social behavior in him, caused
him to run away from home and ultimately landed him in the Lyman School
for Boys in Westboro, a state facility for juvenile delinquents. Braio said
that Rueger came to Lyman and checked him out on weekends. It was at
this time that Rueger allegedly anally raped him.
In his deposition of April 2, 2003, Rueger admitted to being at Lyman
School during the time frame that Braio reported the alleged abuse to have
occurred. However, Rueger insisted that he was there with the church’s
baseball team who used Lyman’s field for inter-church games. He also
stated that he did not make any hospital calls to Lyman to see Sime Braio.
On other occasions, Braio alleged, the priest took him to a home at 51
Egypt Street in Scituate. Young Sime thought that Rueger or his family
owned the home, but the property was deeded to Msgr. Bell, the elderly pas-
tor of Rueger’s home parish.326 Braio was able to give an accurate descrip-
tion of the house to his attorney Daniel J. Shea before they actually visited
the home. Once inside the house, Sime was reported to have vomited.327
According to information given by Bishop Reilly, after Braio made the
accusation against Rueger he was taken to St. Vincent’s Hospital, a Catholic
institution, and evaluated at the psych-trauma unit at diocesan expense.
The diocese was advised that Braio had suffered severe trauma and his
charges of abuse were deemed “credible.” 328
The accusations against Bishop Rueger hit the Worcester Diocese at
a critical time. In March 2002, Bishop Reilly and two other diocesan rep-
resentatives were scheduled to meet with Worcester District Attorney
John J. Conte, to determine how the diocese would turn over files and
other information related to clergy sex abuse cases to the D.A.’s office.
Ironically, filing records with Conte had certain advantages for the
Worcester Diocese. Under Massachusetts law, documents turned over
under a grand jury subpoena remain sealed.
Extortion or Bribe?
On May 10, 2002, a meeting took place between Msgr. Sullivan and
Braio at the latter’s Shrewsbury home. The two parties give different ver-
sions of what happened at that meeting.
Sullivan said that he and Fr. Rocco Piccolomini, Diocesan Vicar for
Clergy, agreed to meet with Braio in May 2002, but that Braio cancelled the
scheduled meeting because he was not ready to discuss the details of the
abuse. In any case, Sullivan arrived alone at Braio’s doorstep on May 10
ostensibly to “reach out to a possible victim.” 329 Sullivan said that he rep-
850
HOMOSEXUAL BISHOPS AND THE DIOCESAN HOMOSEXUAL NETWORK
851
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852
HOMOSEXUAL BISHOPS AND THE DIOCESAN HOMOSEXUAL NETWORK
853
THE RITE OF SODOMY
854
HOMOSEXUAL BISHOPS AND THE DIOCESAN HOMOSEXUAL NETWORK
855
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years when the bishop decided to file a nuisance suit seeking a restraining
order against the newspaper’s photographer Robert W. Kumpel.
As part of Kumpel’s defense, on March 13, 2002, his attorney, Richard
J. Vattuone obtained a statement from Mr. Mark Brooks.
In Chapter XV of Lead Us Not Into Temptation, author Jason Berry,
covers the difficulties that Brooks experienced in San Diego’s diocesan
seminary under Bishop Leo Maher.
Brooks, a native of Baltimore and an ex-Marine and teacher, was a late
vocation to the priesthood. In August 1980 at the age of 26, he entered St.
Francis Seminary in San Diego after he completed his last tour of duty. It
was his lifelong dream to become a priest.
As Brooks told Berry, it soon became apparent that seminary life at St.
Francis had undergone a radical change both in theology and morals since
the pre-Vatican II days. Aquinas was out and Kohlberg was in.354
The age-old traditional warning against forming particular friendships
was replaced by faculty insistence on the value of intimate male bonding
and close male relationships.355 Homosexual acting out by staff, faculty and
seminarians was not simply ignored. It was encouraged. In one case a sem-
inarian in his late 30s took a 16-year-old boy to live with him.356
In another case, Father Nicholas Reveles, a predatory homosexual
priest who taught music at the University of San Diego was reported to
have seduced a large number of seminarians at St. Francis Seminary. One of
the seminarians that Reveles corrupted said, “Those of us who had been
through it with him would see the next class of freshmen and he’d pick out
one he liked; they’re together in chapel, then he’s driving Nick’s car. Then
all of a sudden the guy is dropped ... How do you say to someone, ‘Be care-
ful?’ ” said the seminarian.357
In 1984, Reveles made the unfortunate mistake of trying to recruit
Brooks. The ex-Marine said that he went to the priest’s apartment next to
the university campus to confront his chief abuser. He said that it appeared
that Reveles was watching porn and sipping wine in his living room with
another man, “a sitting bishop and well-known theologian.” 358
Brooks said he was also personally sexually harassed and propositioned
“a dozen times” by one of his counselors, Father Stephen Dunn who served
as Vice-Rector at St. Francis.359 When Brooks complained to Dunn, who
was also his spiritual advisor, he was advised to lighten up — that St.
Francis was a school of love.360
The ex-seminarian also recalled that for awhile there was a coffin kept
in the storage room where some of the kinkier students acted out their
more aberrant and occult homosexual fantasies.361
Brooks was eventually expelled from the seminary by Dunn following
a brief mandated stay at a rehabilitation center for alleged “alcoholism.”
The center released him after three weeks stating that Brooks was not
856
HOMOSEXUAL BISHOPS AND THE DIOCESAN HOMOSEXUAL NETWORK
857
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confirmed that while Bishop of Duluth, Brom had coerced him into a four-
year sexual relationship.366 Maras told Brooks that he could identify Brom
from the markings on his privates. 367
Maras, desperately in need of money, agreed to enter into a confidential
financial settlement with Brom in exchange for a fraudulent “retraction
letter” that he was forced to write as a condition for receiving financial
compensation from the bishop.368
Brooks said that in or about February 1999, in one of his dialogues
with the bishop, he asked Brom about the Maras accusations. The bishop
retorted that Maras was mentally ill and/or a liar even though he (Brom)
admitted that the former seminarian had passed two polygraph examina-
tions. Brooks said that Brom, like many homosexuals, had a vindictive
personality and his “modus operandi” was one “of blame and retaliation by
any means.” 369
When the San Diego Union-Tribune picked up the Winona story, Brom
issued a statement through his public relations agent Bernadeane Carr,
who denied the allegation that Brom had sexually abused seminarians at
Immaculate Heart Seminary when he was Bishop of Duluth and that no
money was paid out —only a minimum insurance money.370
Big mistake!
On March 21, 2002 two fellow bishops confirmed that in the mid -1990s
they were involved in a legal settlement of a claim that Bishop Brom
coerced a seminarian into having sex when he (Brom) was Bishop of
Duluth.371
One bishop, Archbishop Roger L. Schwietz, a priest of the Oblates of
Mary Immaculate, now Archbishop of Anchorage, Alaska who was ap-
pointed by the Vatican to succeed Brom as Bishop of Duluth on December
12, 1989, after affirming the accusation, added that the seminarian who
leveled the charges retracted them in order to claim the under $100,000
(actually $75,000) settlement.
A portion of the “retraction” Maras signed read:
Following careful investigation by many attorneys working independently,
hard facts have been brought to light which contradict [the former semi-
narian’s] allegations and disprove what he thought he had remem-
bered ... Having no other claims for misconduct against bishops, priests and
institutions ... [he] freely retracts each and every allegation and claim
against each of them, and welcomes the assistance provided herein toward
a healthy life.” 372
Pardon? How is it possible for an adult man with intellectual and moral
qualities sufficient to qualify him as a candidate for the priesthood to not
remember the identity of a bishop or bishops who used him as a sex slave
and sodomized him for over four years against his will? Either Maras was
telling the truth about Brom or he was not.
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HOMOSEXUAL BISHOPS AND THE DIOCESAN HOMOSEXUAL NETWORK
859
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In his letter to the pope, Higgins went on to explain his personal knowl-
edge of Brom’s homosexual activities at Winona.
Msgr. Higgins told the Holy Father that in 1985 he became good friends
with families of several seminarians studying at Immaculate Heart of Mary
860
HOMOSEXUAL BISHOPS AND THE DIOCESAN HOMOSEXUAL NETWORK
Seminary in Winona. He said that one seminarian told him that Bishop
Brom would come to the seminary and visit handsome seminarians in their
rooms for the purpose of initiating homosexual activity.
One seminarian revealed to Higgins that Brom made sexual advances
upon him even though he was not studying for Brom’s diocese (Duluth).
After graduation from the college seminary, the young man finally informed
his parents of what Brom had done to him.383 Once the initial shock was
over, the seminarian’s parents paid the cost of a lawsuit filed by their son.
His two attorneys contacted Archbishop Gabriel Montalvo, the Apostolic
Pro-Nuncio in Washington, D.C. in May 1989. The Nuncio, in turn, was
required to relay the information to the Holy Father in Rome and the proper
dicasteries dealing with the episcopate.
Pope John Paul II appointed Brom coadjutor Bishop of San Diego with
the right of succession on May 1, 1989. This means that the Holy See had
14 months to change its mind concerning Brom’s appointment to San
Diego, but it did nothing. The fact that Brom was preying on seminarians
in the Winona Diocese appeared to be no impediment to his advancement.
On July 10, 1990, Brom succeeded Bishop Maher as the fourth Bishop of
San Diego.384
The seminarian in question received an out- of- court settlement in
excess of $300,000 with the San Diego Diocese paying out $75,000 for
damage Brom had done at Winona seminary. The records were sealed as
Brom did not want the nature of the lawsuit to be made public, Higgins
wrote the Holy Father.
After Pope John Paul II confirmed Higgins’ laicization on March 26,
1999, which reduced him to the lay state, Dr. Higgins went on to found
Justice for Priests and Deacons, a San Diego-based organization dedicated
to protecting the canonical rights of Roman Catholic clergy and laity, espe-
cially with regard to due process.385
Since the publication of The Rite of Sodomy in 2006, a SNAP member
from San Diego has contacted the author claiming that Higgins sexually
abused him. Also a reliable eye-witness reported that one evening in the
late 1990s, he saw Higgins having a physical altercation with a young boy
around midnight outside a convenience store in the San Diego area. Unfor-
tunately, no follow-up has been possible regarding the former charge.386
✧ ✧ ✧
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the popes. There is no better case to demonstrate this phenomenon than the
case of Father Paul Shanley of the Archdiocese of Boston who is currently
out on $300,000 bail awaiting trial for multiple counts of rape and indecent
assault and battery on teenage boys.387
On April 8, 2002, the Archdiocese of Boston released 818 pages of doc-
umentation pertaining to the extraordinary criminal career of homosexual
pederast Father Shanley.
Tucked away in Shanley’s massive personnel file was a letter Shanley
wrote to Rev. Brian M. Flatley, Cardinal Bernard Law’s assistant for sexual
abuse cases. Shanley was trying to get a job at Leo House, a Catholic youth
hostel in Manhattan operated by the Archdiocese of New York. Shanley
wrote:
I have abided by my promise not to mention to anyone the fact that I too had
been sexually abused as a teenager, and, later, as a seminarian by a priest, a
faculty member, a pastor, and, ironically, by the predecessor of one of two
cardinals who now debate my fate.388
One could write a book about this single sentence alone. When and to
whom did Shanley promise not to reveal this information? What were the
circumstances of his abuse as a seminarian at St. John’s Seminary? Which
cardinal is Shanley accusing of molesting him?
In a legal deposition taken in September and October of 2002, Rev.
Flatley told attorney Roderick MacLeish, Jr., who is representing Shanley’s
victims, that Shanley received “unique treatment,” not afforded to other
priests accused of sexual misconduct.389 MacLeish suggested that Shanley
was receiving preferential treatment because he was blackmailing Church
officials, but Flatley did not take the bait.390
When the Shanley case goes to trial, perhaps we will learn the answer
to these questions, but not before.
862
HOMOSEXUAL BISHOPS AND THE DIOCESAN HOMOSEXUAL NETWORK
863
THE RITE OF SODOMY
A priest from the La Salette Shrine reported that Mr. Charm was bring-
ing young boys to his summer cabin in the Blue Hills Reservation in Milton
for illicit and criminally prosecutable sex.
Shanley was moved to another parish.
In 1970, when the Portuguese prelate Humberto Cardinal Medeiros
replaced Cardinal Cushing as the head of the Boston Archdiocese, Shanley
received permission to launch his own Roxbury Street ministry based at
St. Philip’s Church for wayward youth including runaways, drifters and
young “gays.”
Scattered notations from the young priest’s diaries, found among the
1600 plus pages of court-subpoenaed records from the Boston Archdiocese,
indicate that Shanley taught some of his charges how to “shoot up” cor-
rectly, which meant that Shanley, like many homosexuals, had a working
knowledge of illegal drugs. The same source indicated that during this
time period the priest was treated for various venereal diseases that con-
firmed his sexually active status. In 1971, Shanley was photographed by
The Boston Globe, riding a tractor in Weston, Vermont where Shanley had
established a “retreat house” for youth workers on a 95-acre farm.397
Cardinal Medeiros was advised that Shanley was “a troubled priest,” a
euphemism for a ticking bomb, that Shanley had been charged with sex
abuse of minors in 1974, and that the priest was becoming more outspoken
in his defense of homosexuality and “man /boy love.” Shanley was reputed
to use any opportunity including counseling sessions and the confessional
to solicit sex from young men.
The Vatican was also informed of Shanley’s record of sexual abuse and
relations with boys and young men, but neither Medeiros nor the Holy
See took any action against the priest. Shanley continued to serve as
the Archdiocese’s “sexual minorities” advocate until the December 1978
NAMBLA fiasco.
Cardinal Medeiros pulled Shanley from his youth “ministry” and as-
signed him to St. Jean’s Church where the priest’s pattern of sexual
molestation is alleged to have continued. Next, Shanley was transferred
to St. John the Evangelist Church where he served as assistant pastor.
Following Cardinal Medeiros’ death on September 17, 1983, Shanley’s
prospects improved under Medeiros’ successor, Bernard Cardinal Law.
Law promoted Shanley to pastor of St. John the Evangelist Church.
Shanley was also working as a chaplain at a mental institution. We know
this because the Manitowoc Herald Times Reporter claims that in 1988, a
patient accused Shanley of graphically talking about sadomasochism and
“coming on to him.” 398
By 1989, Shanley had become too hot to handle in the Boston Arch-
diocese and Law had him shipped out - of- state to the Diocese of San
Bernardino, Calif. The cardinal informed diocesan officials that Shanley
864
HOMOSEXUAL BISHOPS AND THE DIOCESAN HOMOSEXUAL NETWORK
865
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866
HOMOSEXUAL BISHOPS AND THE DIOCESAN HOMOSEXUAL NETWORK
867
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Notes
1 Blum, Peter Damian, 20, 22.
2 Supreme Court of the State of Hawaii, John H. O’Connor, Plaintiff-Appellant,
v. the Diocese of Honolulu, a non-profit religious corporation, Joseph A.
Ferrario, individually and as Bishop, Joseph Bukoski III, individually and as
Judicial Vicar, Defendants-Appellees, and Doe Defendants 1–100, NO. 17546,
Appeal from the First Circuit Court, (CIV. NO. 93–1651), November 23, 1994,
Moon, C. J., Klein, Levinson, Nakayama, and Ramil, JJ. Brief available at
http://www.hsba.org/HSBA/Legal_Research/Hawaii/sc/17546.cfm.
3 Ron Russell, “Diocese of Los Angeles Under Cardinal Mahony,” at
http://bcsd.freeservers.com/C/Bish/Amer/mahony/061302%20cardinal_mah
ony_covered_up_for_h.htm.
4 See Rueda, 340. In the late 1970s and 1980s, the order established close ties
with the Catholic Coalition for Gay Civil Rights.
5 The history of St. Anthony of Padua complied by Ed Greaney can be found at
the church’s parish’s website at http://www.stanthonyskailua.org.
6 Both Jason Berry, Lead Us Not Into Temptation and Paul Likoudis, Amchurch
Comes Out have excellent chapters on the Ferrario case.
7 In 1986, under Bishop Ferrario’s watch, the age of consent was
lowered to 14.
8 David F. Figueroa, Letters to the Editor, Honolulu Advisor,
20 September 1990.
9 Berry, 314.
868
HOMOSEXUAL BISHOPS AND THE DIOCESAN HOMOSEXUAL NETWORK
10 Archbishop Pio Laghi replaced Jean Jadot, who served as Apostolic Delegate
to the United States from May 1973 to June 1980. When Jadot returned to
Rome, Pope John XXIII gave him a position in the Roman Curia. After Laghi
returned to Rome in the spring of 1990, Pope John Paul II appointed him
Pro-Prefect of Catholic Education (for Seminaries and Institutes of Study) in
the Roman Curia. On June 28, 1991 Pio Laghi was elevated to Cardinal.
11 Berry, 314.
12 John J. Scanlan was born in Iniscarra Cork, Ireland on May 24, 1906.
He became the Bishop of Honolulu in 1967 after serving as Apostolic
Administrator. He resigned in 1981. It is reported that after Bishop
Scanlan retired he was “exiled” from Hawaii by Ferrario to Nazareth
House in San Rafael, Calif.
13 Berry, 318.
14 Ibid.
15 Ibid.
16 Ibid., 319. Father John Butler, another whistle-blower, who was leaving
Hawaii for a military chaplaincy told Waybright and Mueller about the
predator priest. In his letter that was given to Cardinal Oddi, Butler asked
how long the Holy See was going to permit Ferrario and his homosexual
clique to drive out faithful priests from the diocese? Father Butler got his
answer when Ferrario was made Bishop of Honolulu.
17 Ibid.
18 Jason Berry, “An eroding cornerstone,” Plain Dealer, 17 September 1990.
19 Berry, Lead Us Not Into Temptation, 319.
20 Agostino Cardinal Cacciavillan was appointed to the diplomatic post of
Apostolic Delegate to the United States in June 1990 and served until
November 1998. He played an important role in the protection of a number of
homosexual bishops including Ferrario and Ryan in Springfield. Upon his
return to Rome, Cacciavillan was rewarded by Pope John Paul II. He was
made President of Administration of the Patrimony of the Apostolic See and
elevated to Cardinal on February 21, 2001.
21 Likoudis, Amchurch Comes Out, 12–14. On March 1, 1991, the Hawaii
Catholic Herald carried a “formal canonical warning” against “the Hawaii Six”
that included Pat Morley, her son Christopher, John J. O’Connor, and three
others connected with the Fatima Chapel. Ferrario labeled the group
“schismatic,” and warned that they were in danger of excommunication for
“offenses against religion and the unity of the Church.” Ferrario later dropped
the excommunication against O’Connor who by 1991 was no longer
associated with the chapel. In 1994, O’Connor then turned around and filed a
lawsuit charging defamation of name, reputation and business against the
Diocese of Hawaii, Ferrario, and the bishop’s Judicial Vicar, Fr. Joseph
Bukoski III. O’Connor’s lawsuit was dismissed on grounds of separation of
church and state, but it makes for one fantastic read. See Walter Wright,
“Six may be excommunicated,” Star-Bulletin & Advertiser, 24 February 1991,
p. A3.
22 Ibid., 14.
23 Ibid.
24 In May 2002, Father Joseph Bukoski III was accused of pederasty and
removed from office.
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THE RITE OF SODOMY
25 Rob Perez, “Raising Cane — Gay priests forced back into closet,”
Starbulletin.com, 27 October 2002 at
http://starbulletin.com.2002/10/27/news/perez.html. According to Perez,
after Bishop DiLorenzo became Bishop of Honolulu in 1993, the clerical gay
scene in the diocese changed dramatically. All church support of Dignity
ceased and priests were informed that they were expected to live up to their
vow of celibacy.
26 Ibid.
27 Ibid.
28 Berry, 249, 318.
29 Likoudis, Amchurch Comes Out, 13.
30 See Patricia Montemurri, “Ex-priest to be released,” Detroit Free Press,
29 November 2002; David Bresnahan, “Catholic Priest Admits Homosexual
Encounter With Boys, Justifies Actions Saying Sex with 11, 12 and 13-Year-
Olds ‘was Consensual,’ ” Newswithviews.com. 2002; and “Ex-priest may
not be prosecuted,” Associated Press release in Hawaii Star-Bulletin,
14 September 2002.
31 Ronald J. Hansen and Kim Kozlowski, “4 ex-priests charged: 15 elude
prosecution,” Detroit News, 28 August 2002.
32 Although the alleged incident took place 16 years earlier, Michigan law
allowed prosecutors to charge Burkholder with the crime because the priest
moved out of Michigan before the statute of limitations expired. At this point
the clock was stopped. It continued again once he had returned to the state.
33 Gary Potter, “Man Who Accused Bishop of Sex Abuse Reveals His Identity,”
Wanderer, 23 November 1989, p. 12.
34 Berry, Lead Us Not Into Temptation, 309.
35 Ibid.
36 Likoudis, Amchurch Comes Out, 16.
37 Potter, “Man Who Accused Bishop.”
38 Ken Miller, “Ex-isle man claims sexual abuse by bishop,” Honolulu Star-
Bulletin, 12 October 1990.
39 Ibid.
40 Robert Morris, Dignity/Honolulu, “Gay Christians criticize Geraldo show on
Ferrario,” Letters-to-the-Editor, Hawaii Catholic Herald, 3 November 1990.
41 Father Bolger was the priest who “counseled” David Figueroa at the request
of Mrs. Figueroa.
42 Likoudis, Amchurch Comes Out, 13.
43 “Father X goes public — Super outing in Hawaii,” Gay Community News,
Honolulu, April 1994, pp. 1, 6. My appreciation to the staff of the GCN who
attempted to recover a copy of the original article, but were unable to do so.
44 Ibid.
45 Mary Vorsino, “Retired bishop helped poor, gays,” Honolulu Star-Bulletin,
14 December 2003, online at
http://starbulletin.com/2003/12/14/news/story4.html.
46 Ibid.,
47 Lisa Arthur and Jay Weaver, “Priest accused of decades of abuse served in
Perrine, Hollywood parishes,” Miami Herald, 23 March 2002 at
http://www.miami.com/mld/miamiherald/2917869.htm?1c.
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HOMOSEXUAL BISHOPS AND THE DIOCESAN HOMOSEXUAL NETWORK
48 See Robert A. Sungenis, “Sex, Lies and Video Tape: The Current Sex
Scandal in Catholicism: Is the Church on the Brink of Judgment?” Catholic
Apologetics International, May 17, 2002, at
http://www.catholicintl.com/epologetics/judgement.html. Sungenis quotes
John Holland’s article on the Diocese of Palm Beach from the 23 April 2002
issue of the Sun Sentinel.
49 Ibid.
50 Eden Laikin, “At Least 7 Priests Were Moved From LI,” April 23, 2002 at
Newsday.com, http://www.newsday.com/news/nationworld/world/
ny-liabus232681215apr23.story?coll=ny-top-headlines.
51 Ibid.
52 Sungenis, “Sex, Lies and Video Tape.”
53 David J. Wakin, “Bitterness in Brooklyn Diocese Over Abuse case,” New
York Times online at http://www.bartcop.com/031502nuns.htm. (undated)
The courageous whistle-blowers were Sisters Sally Butler, Sheila Buhse, and
Georgianna Glose.
54 “Jupiter priest’s privileges revoked due to abuse allegations,” Associated
Press, 7 April 2002.
55 Letters to the Editor, “Bishop Symons’ Stance to Gays Deserving of Praise,”
Palm Beach Post, 14 June 1997.
56 Robert Nugent, “Story was not complete, say priest, nun in ministry
to parents of gays,” Camden Star Herald, Letters to the Editor,
24 October 1997, p. 13.
57 Ibid.
58 John Lantigua, “Where a fallen bishop goes to heal,” Palm Beach Post,
18 April 2004.
59 Mark Silk, “Catholic Controversy II: Handling Pedophilia,” at
http://www.trincoll.edu/depts/csrpl/RIN%20Vol.1No.2/
handling_pedophilia.htm.
60 Ibid.
61 Ibid.
62 Ibid.
63 Ibid.
64 Ibid.
65 Ibid.
66 Ibid.
67 Ibid.
68 Ibid.
69 Ibid.
70 “A Letter from St. Petersburg Catholics” Catholic Advocate, 11, no. 2/3,
June/July 2002 at http://www.missionsun.net/tcajun2002.htm.
71 See the Citizens United Resisting Euthanasia (CURE) website at
http://cureltd.blogspot.com/.
72 See private posting of A.K.A., Rum Tum Tugger on 05/24/2002 concerning
the Lynch controversy at
http://www.freerepublic.com/focus/f-news/688826/posts8:59:28 AM PDT.
According to Tugger, although Urbanski stopped working in August, 2001, the
871
THE RITE OF SODOMY
Diocese paid him through March 31, 2002, so that he would have 5 years of
service and become vested in the Diocese’s Retirement Plan.
73 Pat Leisner, “Bishop of St. Pete accused of misconduct; says claims are false,”
Associated Press Report, 22 March 2002 at
http://www.sun-sentinel.com/news/local/southflorida/sfl-.
74 Brad Smith, “Riches of the Kingdom” Tampa Tribune, 21 April 2002 at
http://www.freerepublic.com/focus/f-news/688826/posts.
75 Ibid.
76 Sharon Tubbs and David Karp, “The new Bill, the old Bill,” St. Petersburg
Times, 1 April 2002.
77 Brad Smith.
78 “A Letter from St. Petersburg Catholics” Catholic Advocate, 11, no. 2/3,
June/July 2002.
79 Tubbs and Karp.
80 Waveney Ann Moore with Amy Scherzer and Curtis Krueger, “Despite anger,
Urbanski not shunning religion,” St. Petersburg Times, 23 March 2002 at
http://www.sptimes.com/2002/03/23/TampaBay/
Despite_anger__Urbans.shtml.
81 Ibid.
82 Ibid.
83 “Seminary closing a ‘great, great loss,’ ” Conception Abbey Newsletter,
Summer 2002.
84 Jim Suhr, “Beleaguered Mo. Seminary Closes,” TwinCities.com, Associated
Press release, St. Louis 18 May 2002.
85 The full statement of the Florida Catholic bishops reads:
We, the Catholic Bishops of Florida, express our abiding concern and
compassion for victims of sexual abuse. The sexual abuse of anyone,
most especially children, evokes sentiments of natural revulsion,
anger and great sadness. It is both criminal and sinful.
The people of God have a right to be able to trust those who minis-
ter to them in God’s name. Any violation of this trust is a source of
great pain, not only for those involved, but also for the entire church
community, including our many dedicated and faithful priests. When
this trust is violated, our primary consideration is the pastoral and
spiritual care of all those affected.
For many years, the dioceses of Florida have implemented proce-
dures and guidelines to deal with allegations of sexual misconduct by
church personnel and volunteers, be they clergy, religious or layper-
sons. These guidelines comply with the reporting laws of the State
of Florida.
We are committed to safeguarding the well being of those who are
served by the Catholic Church in Florida. It is our sincere hope that
all persons of goodwill join us in diligently working for the protection
and safety of those in our society who are vulnerable, especially our
children. As we serve the people of God, we pray that the compas-
sion of Christ’s Gospel be our guiding principle.
86 Laurie Goodstein, “Catholic Bishop in Florida Quits, Admits Sex Abuse in
the 70’s,” The New York Times, 9 March 2002.
872
HOMOSEXUAL BISHOPS AND THE DIOCESAN HOMOSEXUAL NETWORK
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THE RITE OF SODOMY
874
HOMOSEXUAL BISHOPS AND THE DIOCESAN HOMOSEXUAL NETWORK
the Kimball case out of court for $1.6 million in 2000. In an earlier deposition,
the bishop said he never tried to find out if Kimball had other victims in the
Santa Rosa Diocese.
134 Student seminarian, Richard Nason complained to Ziemann that priests were
sexually abusing young boys at Queen of Angels, but was ignored. See Brian
O’Neel, “Breech of Faith,” Catholic World Report, June 2000 at
www.catholic.net/rcc/Periodicals/cwr/00June/inquiry.html. See also Mike
Geniella and Bob Klose, “Catholic secrecy questioned as roll of priestly prob-
lems grows,” The Press Democrat, 22 August 1999 at
http://www.pressdemocrat.com/evergreen/diocese/082299_questioned.html.
135 See Ziemann’s NCCB/USCC Committee assignments at
http://www.nccbuscc.org/comm/archives/1997/97-012.htm.
136 For the text of “Renewing the Vision,” see website of the Secretariat for
Family, Laity, Women & Youth at
http://www.usccb.org/laity/youth/rtvintro.htm.
137 NCCB/USCC press release of July 22, 1999 online at
www.nccbuscc.org/comm/archives/1999/99-179.htm.
138 “Diocese Still in Turmoil,” National Catholic Reporter, 3 March 2000. Also see
Link-Up at http://www.thelinkup.org/santarosa.html.
139 James W. Sweeney, “Efforts to do good shadowed by series of scandals,”
The Press Democrat, 22 July 1999.
140 See “Ordination Questions Raised After Bishop Ziemann Scandal,” Church
World News, San Francisco at
http://www.cwnews.com/news/viewstory.cfm?recnum=10803.
141 O’Neel, “Breech of Faith.”
142 “Santa Rosa Shaken by Scandal,” Link-Up summary 1. at
http://www.thelinkup.org/ziemann.html.
143 Ibid.
144 Ron Russell of New Times “Bishop Ziemann Full Disclosure of Disgrace,”
Santa Rosa Weekly.com, 19 March 2003.
145 George Neumayr, “Bishop Knows Best Patrick Ziemann’s Cover-up,”
Los Angeles Mission at
http://www.losangelesmission.com/ed/articles/2000/0500gm.htm. Hume
eventually paid back less than half of the money he stole from St. Mary’s.
146 Ziemann made the statement that he had initially been told by a psychologist
that Hume was not a homosexual or pedophile at a meeting with parishioners
from St. Anthony’s Church in Mendocino on the evening of March 7, 1999.
He said that after a five-day evaluation, he was told that the homosexual
abuse charges against Hume were not true. But when the charges continued,
Ziemann sent the priest to St. Louis for a second opinion.
http://www.losangelesmission.com/ed/articles/2000/0500gm.htm.
147 O’Neel.
148 Ibid.
149 “Diocese Still in Turmoil,” National Catholic Reporter, 3 March 2000.
150 Ron Russell “Bishop Ziemann Full Disclosure of Disgrace,” New Times at
Santa Rosa Weekly.com, 19 March 2003.
151 The full text of the complaint was not released until November 1999 at a
press conference held by Santa Rosa Police Chief Michael Dunbaugh and
Sonoma County District Attorney J. Michael Mullins to coincide with a multi-
875
THE RITE OF SODOMY
million law suit against Ziemann and the Diocese of Santa Rosa. By this time
Bishop Ziemann had already resigned from his post and was relaxing in the
Arizona sun while undergoing a period of “spiritual rehabilitation.” See
“Sexual Assault Investigation; CR#99–10694,” News release of the Santa
Rosa Police Department and Sonoma County District Attorney’s Office,
November 10, 1999, made available by the Press Democrat at
http://www.pressdemo.com/evergreen/diocese/assault_invest.html.
152 The biographical material on Archbishop Levada was obtained from the
San Francisco Archdiocesan web site at
http://www.sfarchdiocese.org/archbishop.html.
153 Ibid.
154 See Chapter 11.
155 Ron Russell.
156 “Man sues former L.A. bishop for 19 years of alleged sex abuse,” North
County Times, Associated Press, Los Angeles, 7 July 2002.
157 See “Santa Rosa Shaken by Scandal,” Link-Up summary 1. at
http://www.thelinkup.org/ziemann.html.
158 “Man sues former L.A. bishop,” North County Times.
159 Shortly before Ziemann resigned as the head of the Diocese of Santa Rosa, he
told his priests that the diocese was $16 million in the red. After Archbishop
Levada took over the administration of the diocese and had the financial
accounts reviewed, the deficit turned out to be closer to $30 million. Priests
and parishioners awoke to discover that under Bishop Ziemann the priest’s
Retirement Fund of $2.5 million had disappeared, $790,000 in cemetery funds
were borrowed and not repaid, and $90,000 from the NCCB/USCC’s
Campaign for Human Development was missing. Auditors said that
Ziemann’s “Discretionary Fund” was in the range of $2 million. Msgr.
Thomas J. Keys who had served as Vicar General and chief financial advisor
for Bishops Hurley and Steinbock continued his role under Ziemann. Keys
controlled two major multi-million dollar diocesan financial conglomerates —
the National Scrip Center and Ordinary Mutual. Levada attempted to excuse
the deficit Ziemann left behind by attributing it to “bad management.” See
Arthur Jones, “The American episcopacy’s real nightmares are ahead,”
National Catholic Reporter, 7 May 2003. Also John van der Zee, “A California
diocese recovers from a sex-abuse scandal, and finds that healing comes
through facing the truth,” from Agony in the Garden, Sex, Lies and
Redemption from the Troubled Heart of the American Catholic Church (New
York: Avalon Publishing Group, Nation Books, 2003).
160 Ron Russell.
161 See Paul Likoudis, “LA Lawsuit — Details Apparent Homosexual Corruption
Within Archdiocese,” Wanderer, 8 Jan. 2004, pp. 1, 9.
162 Ibid.
163 Ibid.
164 These included Fr. Edward Dober who taught at the school from 1983 to 1990
and served on the seminary’s Vocations Board; Fr. Richard Martini who
taught at the seminary from 1989 to 1994 and also served on the Vocations
Board; Fr. John Dougherty, who was appointed to teach at Queen of Angels
after he had established a pattern of child molestation; and Fr. Stephen
Hernandez who was dumped into Queen of Angels in the late 1980s. From
1987 to 1990, Hernandez is alleged to have molested a number of students
876
HOMOSEXUAL BISHOPS AND THE DIOCESAN HOMOSEXUAL NETWORK
studying for the priesthood at Queen of Angels and that he formed an inner
ring of corrupted young boys. He was later moved out of the seminary and
given an assignment in the field of juvenile justice where he continued to
claim new victims up until 2002 when the police began their investigation of
the priest.
165 See http://www.vincentian.org/newsletter/archive/0309/obit.html.
166 Biographical data on Justin Cardinal Rigali was collected from a number of
sources including
http://www.fiu.edu/~mirandas/bios2003.htm#Rigali.
167 For a public relations look at the Papal Foundation see
http://www.papalfoundation.com/.
168 Christopher Zehnder, “Yes He Is! No He Isn’t! — Opinion Varies on Orange’s
new Bishop,” Mission/Los Angeles, September 1998 at
http://www.losangelesmission.com/ed/articles/1998/0998cz.htm.
169 Steven Greenhut, “The roots of the Catholics’ scandal,” Orange County
Register, 9 June 2002 at
http://www.ocregister.com/commentary/columns/greenhut/2002/
greenhut20020609.shtml.
170 Fred Martinez, “The Sex Abuse Wars,” Catholic Exchange, 10 May 2002 at
http://www.catholicexchange.com/vm/index.asp?vm_id=1&art_id=13844.
171 “Catholic Church settles sex abuse suit for $5.2M,” Santa Ana, Calif.,
Associated Press release, 21 August 2001 at
http://www.usatoday.com/news/nation/2001/08/21/catholic-settlement.htm.
172 Jean Guccione, William Lobdell and Megan Garvey, “O.C. Diocese Settles
Abuse Cases,” L A Times, 3 December 2004.
173 See numerous reference to the Bishop Daniel Ryan debacle at
http://www.rcf.org/.
174 Bishop Fitzgerald resigned his office 16 months after his ordination following
a diagnosis of Parkinson’s disease, and died less than three months later on
September 11, 2003. His Mass of Christian Burial took place at the Cathedral
of St. Raymond with Bishop Imesch officiating.
175 Early biographical data from http://www.dio.org/about/BishopRyan.html.
176 Ted Slowik, “Cloak of Secrecy — Men Alleging they were abused by Joliet
diocese priests step forward with their stories,” Herald News,
11 August 2002.
177 Ibid.
178 Ibid.
179 Ibid.
180 Ibid.
181 Ibid.
182 Ibid.
183 Ibid.
184 Ibid.
185 See Engel, Final Plague.
186 Allison Hantschel, “Bishop Ryan: Ordained by God, accused by boys,” Daily
Southtown, 11 August 2002.
187 Ibid.
877
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878
HOMOSEXUAL BISHOPS AND THE DIOCESAN HOMOSEXUAL NETWORK
200 Steve Brady, “Catholics of the Joliet Diocese: It’s time to demand the
removal of Bishop Joseph Imesch,” at
http://www.badbishops.com/bsh/bsh/imesch_j.html.
201 Ibid.
202 See Sarah Antonacci, “Other Cases Involving Diocese,” State Journal-
Register, 31 October 1999.
203 Jason Piscia, “Will truth about bishop ever be known?” State Journal-Registe r,
31 October 1999. Also Lisa Kernek, “Diocese adopted policy on sex abuse
in ’94,” State Journal-Register, 8 April 2002.
204 Bishop George Lucas was born in Afton (St. Louis), Mo., on June 12, 1949.
He attended the Major Seminary of St. Louis and the University of St. Louis.
He was ordained on May 24, 1975. Following ordination, Msgr. Lucas held
different pastoral assignments in the Archdiocese of St. Louis. He served
from 1981 to 1990 as instructor and spiritual director of St. Louis Preparatory
Seminary. From 1990 to 1994 Bishop-elect Lucas was Chancellor of the
archdiocese and secretary to Archbishop John May. He was named rector
of Kenrick-Glennon in 1995.
205 See full story in Ad Majorem Dei Gloriam, Spring 2003 issue at
http://www.rcf.org.
206 Lisa Kernek, “Abuse victims get $3 million, Springfield diocese reaches
settlement,” State Journal-Register, 3 February 2004.
207 Kris Wernowsky, “Bishop probe results on way to Vatican —Investigation
details of Daniel Ryan case remain confidential,” State Journal-Register,
14 January 2003.
208 An excellent early biography of Archbishop Rembert Weakland is found at
http://www.archmil.org/bishops/ArchBishopWeakland.asp.
209 The case of Father David Holley is reviewed in Chapter 12.
210 See Rueda, 248, 316, 317–320.
211 Ibid., 317–320.
212 Ibid., 318.
213 Ibid. 318–319.
214 Stephanie Block, “Death Comes to the Archdiocese! Erosion of faith in the
Archdiocese of Milwaukee, Wisconsin,” (undated) available at
http://rcf.org/Press/AMDG/1997June.htm.
215 See Chapter 16. Father Gale Leifeld of the Capuchin Order was a multiple
sex offender who preyed on young men. Reports of his criminal activity came
into his Capuchin superiors as early as 1966, but no action was taken against
him. He went on to molest seminary students in the archdiocese until
lawsuits brought in the 1990s brought an end to his homosexual abuse of
young men. See Peter Isely and Jim Smith, “The Sexual Abuse of Children
in the Archdiocese of Milwaukee,” 10 February 2004 at
http://terrenceberres.com/ise-sex.html.
216 See Margaret Joughin, “The Weakland File,” Part I, August
/September/October 1996 at
http://www.christianorder.com/features/features_1996/
features_aug-sep-oct96.html.
217 Robert A. Sungenis, “Sex, Lies and Video Tape: The Current Sex Scandal in
Catholicism: Is the Church on the Brink of Judgment?” Catholic Apologetics
International, 17 May 2002.
879
THE RITE OF SODOMY
880
HOMOSEXUAL BISHOPS AND THE DIOCESAN HOMOSEXUAL NETWORK
238 Ibid.
239 Meg Kissinger and Marie Rohde, “Marcoux a mix of conflicting
emotions — Man who says Weakland abused him expresses both love, hate
for archbishop,” Milwaukee Journal Sentinel, 23 May 2002 at
http://www.jsonline.com/news/metro/may02/45814.asp.
240 Ibid.
241 Ibid.
242 Ibid.
243 There are many websites devoted to Father Bernard Lonergan (1904–1984).
See the Lonergan Research Institute at http://www.utoronto.ca/lri/.
244 See Meg Kissinger at
http://www.jsonline.com/news/metro/may02/45568.asp.
245 In one version of the “attack,” Marcoux said that Weakland was sitting next
to him and then started to kiss him. Marcoux said that the prelate continued
to try to force himself on him, pulled down his trousers and attempted to
fondle his genitals. Marcoux said, “Think of it in terms of date rape.” See
http://www.themilwaukeechannel.com/news/1476450/detail.html.
246 Melissa McCord, “Archbishop Plans to Make Apology,” Associated Press
Online, Milwaukee, 24 May 2002.
247 See Tom Kertscher, “Letter seen as crucial to Settlement,” Journal Sentinel
Online May 23, 2002 at
http://www.jsonline.com/news/metro/may02/45798.asp.
248 Ibid.
249 Umhoefer.
250 Ibid.
251 Ibid.
252 Ibid.
253 The timeline and details of the Tyler-Flynn correspondence is available from
the Journal Sentinel Online at
http://www.jsonline.com/news/metro/may02/45801.asp. See also, Tom
Kertscher, “Letter seen as crucial to Settlement,” Journal Sentinel Online
23 May 2002 at http://www.jsonline.com/news/metro/may02/45798.asp.
254 The Journal Sentinel obtained a copy of the Settlement drawn up by Flynn
and signed by Archbishop Weakland on October 6 and Paul Maroux on
October 8, 1998. The full text is available online at
http://www.jsonline.com/news/metro/may02/45573.asp.
255 Originally Weakland claimed that the $450,000 settlement was covered by
the money he had given to the archdiocese from lecture fees and other
honorariums. Records show, however, that he was short some $250,000
which he agreed to pay back. See
http://www.jsonline.com/news/metro/jun02/51067.asp. On June 14, 2002,
the Journal Sentinel carried a story about a small group of Catholic women
who were organizing a campaign to raise money to enable Weakland to pay
his debt to the Archdiocese. He has received some money from fellow
bishops and friends. See Vikki Ortiz, “Group raising money in Weakland’s
name, Journal Sentinel, June 13, 2002 at
http://www.jsonline.com/news/metro/jun02/51067.asp.
256 John Keilman and Monica Davey, “Milwaukee sets archbishop probe Payoff to
accuser under scrutiny,” Chicago-Tribune, 25 May 2002.
881
THE RITE OF SODOMY
257 Ibid.
258 Msgr. Timothy Dolan, “Countering the Myth of the ‘Gay Priesthood,’ ” Zenit
News, 25 June 2001.
259 Ibid.
260 Ibid. On February 23, 2009, Dolan was appointed Archbishop of New York.
261 A short biography is provided by the Kentucky Council of Churches at
http://www.kycouncilofchurches.org/Changes.html.
262 Kay Collier-Slone, “Sauls consecrated Sixth Bishop of Lexington” at
http://www.diolex.org/Articles/Sauls%20consecrated.htm.
263 Frank E. Lockwood and Valarie Honeycutt Spears, “Anti-gay group plans
protest at local church — Baptism for Babies of Gay Couple Angers Kansas
Congregation,” Lexington Herald Leader, 29 October 2000 at
http://www.kentucky.com/mld/heraldleader/news/local/4392869.htm.
Meehan, the quad’s biological father used his sperm to inseminate a paid
surrogate female, Brooke Verity. The baptism took place in the interim
period between the resignation of Bishop Williams, who was still residing at
his diocesan residence when the baptism occurred, and the ordination of
Bishop Gainer on February 22, 2003. The diocesan administrator at the
time was Vicar General Rev. Robert Nieberding.
264 Ibid.
265 Ibid.
266 Alcibiades Sanchez, “Has God Been Outed? Mixed Messages at
Archdiocesan Gay and Lesbian Conference,” Los Angeles Mission, October
1997, at http://www.losangelesmission.com//ed/articles/1997/1097as.htm.
267 Ibid.
268 Ibid.
269 Ibid.
270 Art Jester And Jim Warren, “Bishop Denies Sex Abuse Allegations,”
Lexington Herald-Leader, 23 May 2003. Art Jester And Lee Mueller,
“McCreary priest put on leave while alleged abuse investigated,” Lexington
Herald-Leader, 17 April 2002.
271 Art Jester And Lee Mueller, “McCreary priest put on leave while alleged
abuse investigated,” Lexington Herald-Leader, 17 April 2002. The civil lawsuit
against Howlin was dismissed because the judge decided the statute of
limitations had run out. The Will County state’s attorney’s office conducted a
criminal investigation, and about a year ago prosecutors announced they
could not pursue charges because too much time had elapsed. This writer has
been in contact with the father of the other man who says Howlin abused
him. They did not file a lawsuit. Instead the father asked the diocese for a
$125,000 settlement. The Diocese of Joliet declined, but agreed to pay for his
son’s counseling.
272 “Lexington bishop accused of sexual abuse in lawsuit,” Las Vegas Sun,
22 May 2002.
273 Andrew Wolfson, “Alleged Victims — Men say Williams is ‘not going to admit’
abusing them,” Courier-Journal, June 12, 2002 at
http://www.courierjournal.com/localnews/2002/06/12/ke061202s224220.htm.
274 Ibid.
275 Steve Bailey, “Kentucky Bishop on Leave Over Abuse Claim,” Dodge City
Daily Globe, Associated Press, 23 May 2002.
882
HOMOSEXUAL BISHOPS AND THE DIOCESAN HOMOSEXUAL NETWORK
276 Ibid.
277 “Kentucky bishop resigns amid abuse allegations,” CNN, Vatican City,
12 June 2002 at http://cgi.cnn.com/2002/US/06/11/bishop.resignation.
278 Peter Smith, “Lexington Bishop Williams resigns — Catholic official insists
he’s innocent of sex abuse,” Courier Journal, Lexington, Ky., 12 June 2002.
Smith’s excellent columns on the Bishop Williams case are all available
online at
http://www.courierjournal.com/localnews/2002/06/12/ke061202s224176.htm.
279 Wolfson, “Alleged Victims.”
280 Ibid.
281 Ibid.
282 Ibid.
283 Ibid.
284 Smith, “Lexington Bishop Williams resigns.”
285 Bishop Williams’ full statement is available at
http://www.courierjournal.com/localnews/2002/06/12/ke061202s224312.htm.
286 Deborah Yetter, “Parishioners Express Support,” Courier-Journal,
12 June 2002 at
http://www.courierjournal.com/localnews/2002/06/12/ke061202s224179.htm.
287 Ibid.
288 Personal communication to writer.
289 “U.S. Archdiocese settles 243 sexual abuse lawsuits for $25.7 million,”
Catholic News Service, Louisville, Ky., 11 June 2003.
290 Andrew Wolfson, “Sex-abuse policy’s author questioned — Louisville
Archdiocese’s Reynolds said he wasn’t told of allegations,” Courier-Journal
as reported at
http://legacy.poynter.org/clergyabuse/2002_10_20_archive.htm.
291 See Peter Smith, “Memos show Creagh admitted molesting boy,” Courier-
Journal, 9 April 2003. Also Peter Smith, “Louisville Archbishop Knew of
Abuse, Kept Priest in Post.”
292 Bishop Eugene Marino, the first black Roman Catholic archbishop in the
U.S., was ordained a priest of the Society of St. Joseph (Josephites) in 1962.
In 1974, he became an Auxiliary Bishop of Washington, D.C. and served as
Secretary of the NCCB/USCC in the mid-1980s. He was installed as
Archbishop of Atlanta on May 5, 1988. Almost immediately after his appoint-
ment, Marino started a two-year affair with Vicki Long, a eucharistic minister
at St. John the Evangelist and mother of one child. Miss Long had had a his-
tory of romantic relationships with Catholic priests including Father Michael
Woods of St. Jude’s parish and St. John the Evangelist parish in Atlanta.
Before her affair with Fr. Woods, Long had a sexual relationship with Father
Donald Keohane of the Diocese of Savannah, Ga. whom she incorrectly iden-
tified as the father of her child and from whom she received cash support.
Church officials state they were made aware of the affair between Marino and
Long, that reportedly included the exchange of wedding vows, in April 1990.
In June 1990 Marino tended his resignation to Pope John Paul II. Marino died
on November 12, 2000 at age 66 from a heart attack at St. Ignatius Retreat
House in Manhasset, N.Y. where he resided after his
resignation in 1990.
883
THE RITE OF SODOMY
884
HOMOSEXUAL BISHOPS AND THE DIOCESAN HOMOSEXUAL NETWORK
323 See Bill Luckett, “Bishop apologizes for priests’ sex abuse,” Star-Tribune,
Cheyenne, 3 February 2004 at http://www.casperstartribune.net/
articles/2004/02/03/news/wyoming/5e7fbdb76fe9d87d87256e2f001d9cca.prt.
324 The Rueger-Braio Case has been covered for the Worcester Telegram and
Gazette by Richard Nangle and Kathleen Shaw. My appreciation to both
reporters, especially Shaw, for sharing their insights and keeping me abreast
of events related to the case.
325 See “Worcester Diocese Defends Accused Priest — Church Accuses Man Of
Extortion,” July 12, 2002 at
http://www.thebostonchannel.com/news/1556994/detail.html.
326 On July 18, 2003 a judge ruled that Braio’s Attorney Daniel Shea could not
depose Bishop Richard G. Lennon of Boston on the matter of the Scituate
property. The convicted pederast, Rev. John J. Geoghan, and his uncle, the
late Monsignor Mark Keohane, were also known to have had a residence in
Scituate. Shea also wanted Lennon to produce Rueger’s personnel records
from St. John’s Seminary. See Richard Nangle, “Lawyer subpoenas Bishop
Lennon for deposition,” Telegram & Gazette, 12 July 2003.
327 Ibid.
328 Kathleen Shaw, “Area man sues Bishop Rueger,” Telegram & Gazette,
12 July 2002.
329 Kathleen Shaw, Witness against diocese testifies,” Telegram & Gazette,
25 September 2002 at http://www.worcestervoice.com/Rueguer/witness.htm.
330 Ibid.
331 Ibid.
332 Ibid.
333 Ibid.
334 Ibid.
335 Ibid.
336 Ibid.
337 Originally, Braio hired a local defense attorney James J. Gribouski instead of a
civil attorney. Msgr. Sullivan later charged that Gribouski tried to get money
out of the diocese for his client, but when he was advised by Sullivan that the
diocese would not pay out and that everything Braio charged could be
disproved, the lawyer said he would refuse the case. The fact that Braio was
so ignorant of the law that he got himself a defense instead of a civil attorney
is hardly the trademark of an extortionist. See Kathleen Shaw, “Diocese
clarifies extortion claim,” Telegram & Gazette, 17 July 2002
338 Jay Whearley, “Diocese says accuser tried to extort $10K from church,”
Telegram & Gazette, 12 July 2002.
339 “Diocese claims bishop accuser tried blackmail,” Associated Press release,
Cape Cod Times, 13 July 2002.
340 Kevin Luperchio, “D.A. says investigation did not substantiate charges,”
Catholic Free Press, 24 July 2002.
341 C.A. No. 02–1475, Commonwealth of Massachusetts Worcester, SS Superior
Court Department of the Trial Court, Sime Braio, Plaintiff, VS Roman
Catholic Bishop of Worcester, a Corporation Sole, and George E. Rueger,
Defendants, Depositions of Bishop Daniel P. Reilly, April 9 and 10, 2003 in
Worcester, Mass.
885
THE RITE OF SODOMY
886
HOMOSEXUAL BISHOPS AND THE DIOCESAN HOMOSEXUAL NETWORK
887
THE RITE OF SODOMY
888
THE HOMOSEXUAL COLLECTIVE
Chapter 15
Introduction
This segment on Joseph Cardinal Bernardin was originally incorporated
into the previous chapter on homosexual members of the American hier-
archy. However, because of his extraordinary influence on AmChurch, I
decided Cardinal Bernardin deserved a chapter all his own.
To do real justice to Cardinal Bernardin and his entourage of clerical
homosexuals and pederasts and ancillary hangers-on who made up the
Chicago-Washington, D.C. Homosexual/Pederast Axis would require more
than one full-sized book.
This highly condensed summary of information on the role played by
Bernardin in the building of the Homosexual Collective within AmChurch
is intended to dispel the fiction that the late Cardinal Bernardin managed
to fool all the people all the time.
That Bernardin’s alleged sexual penchant for young men still remains
an open issue even today, many years after the cardinal’s death, is re-
flected in the remarks made by writer-therapist A. W. Richard Sipe in his
keynote address, “View From the Eye of the Storm,” given on February 23,
2003 to the Linkup National Conference in Louisville, Ky.1
According to Sipe, years before Bernardin was charged with sexual
abuse by Steven Cook in 1993, “several priests who were associates of
Bernardin prior to his move to Chicago revealed that they had ‘partied’
together; they talked about their visits to the Josephinum to socialize with
seminarians.” 2
“It is a fact that Bernardin’s accuser (Cook) did not ever retract his
allegations of abuse by anyone’s account other than Bernardin’s,” said Sipe.
He also acknowledged a report that, before his death, Cook had reached
a settlement in the $3 million range with the Archdiocese of Chicago
[Cincinnati?].3
Father Charles Fiore, the well-known Dominican, related much of the
information recalled by Sipe to this writer in a series of phone inter-
views that spanned more than five years in the early 1990s, but in much
greater detail. This information included the testimony of a seminarian
who claimed he was forced into a sexual relationship with Bernardin and
other American prelates, and who said he attended sexual functions at
which the Archbishop paraded Steven Cook around.
The Cook case, as we shall see, was not the first time that Bernardin’s
name had come up in connection with homosexual activities and sex
abuse scandals, some of which involved occult practices.
889
THE RITE OF SODOMY
Shortly before Cook filed suit against Father Ellis Harsham and Cardinal
Bernardin in November 1993, Monsignor Frederick Hopwood, Bernardin’s
former roommate from Charleston, S.C. was accused of sexually abusing
over 100 boys. Much of the alleged abuse took place when Bernardin
was serving as Assistant Chancellor for the Diocese of Charleston under
Bishop John J. Russell.
Cardinal Bernardin sent a team of Archdiocesan lawyers to Charleston
to arrange an out-of-court settlement for Hopwood’s victims. The records
were sealed.
The Diocese of Charleston has long been recognized as seat of doc-
trinal “Progressivism” since the days of Bishop John England, and the city
of Charleston is the historic hub of the “New and Reformed Palladian Rite”
created by Freemason Albert Pike in the 1870s — a rite which hails Lucifer
as the Light Bearer.
It was here in Charleston that the young Joe Bernardin lived out his
early years.
890
THE SPECIAL CASE OF JOSEPH CARDINAL BERNARDIN
891
THE RITE OF SODOMY
the Baptist. In June 1995, Goodwin was charged with the sexual abuse of
male minors. Diocesan officials had moved Goodwin from parish to parish
not only in the Diocese of Charleston, but also to out-of-state parishes
in Washington, D.C., New York, and North Carolina before he left the
priesthood.8
Then there was Father Paul F. Seitz, a member of Msgr. Bernardin’s
close circle of friends. Father Seitz’s record of sexual abuse went back to
the early 1960s when Bernardin was Chancellor of the Charleston Diocese
and Seitz was serving in Colleton County at St. Anthony’s Church in
Walterboro and St. James the Greater Parish in Ritter. In December 1994,
the ax fell on Father Seitz. He was accused of sexual molestation, and
shortly thereafter, he resigned his office for health reasons.9
892
THE SPECIAL CASE OF JOSEPH CARDINAL BERNARDIN
893
THE RITE OF SODOMY
894
THE SPECIAL CASE OF JOSEPH CARDINAL BERNARDIN
895
THE RITE OF SODOMY
896
THE SPECIAL CASE OF JOSEPH CARDINAL BERNARDIN
897
THE RITE OF SODOMY
898
THE SPECIAL CASE OF JOSEPH CARDINAL BERNARDIN
lesser evil on the part of those who exercise responsibility for the tem-
poral good of society:
In fact, even when the issue has to do with educational programs promoted
by the civil government, one would not be dealing simply with a form of pas-
sive toleration but rather with a kind of behavior which would result in at
least the facilitation of evil. The problem of educational programs in specif-
ically Catholic schools and institutions requires particular attention. These
facilities are called to provide their own contribution for the prevention of
AIDS, in full fidelity to the moral doctrine of the church, without at the same
time engaging in compromises which may even give the impression of try-
ing to condone practices which are immoral, for example, technical instruc-
tions in the use of prophylactic devices. In a society which seems increas-
ingly to downgrade the value of chastity, conjugal fidelity and temperance
... the church’s responsibility is to give that kind of witness which is proper
to her, namely an unequivocal witness of effective and unreserved solidarity
with those who are suffering and, at the same time, a witness of defense of
the dignity of human sexuality which can only be realized within the context
of moral law. It is likewise crucial to note, as the board statement does, that
the only medically safe means of preventing AIDS are those very types of
behavior which conform to God’s law and to the truth about man which the
church has always taught and today is still called courageously to teach.33
899
THE RITE OF SODOMY
Both “Many Faces” and “Call to Compassion” call for special AIDS
“ministries” within each diocese, even though such “ministries” have sys-
tematically been commandeered by the Homosexual Collective. They have
served to undermine Church teachings on sexual morality and have con-
900
THE SPECIAL CASE OF JOSEPH CARDINAL BERNARDIN
901
THE RITE OF SODOMY
902
THE SPECIAL CASE OF JOSEPH CARDINAL BERNARDIN
criminal.48 Archdiocesan officials claimed that Mayer was “ill” and had a
substance abuse problem, but that he was not a criminal.49
Miller was told that Cardinal Bernardin was just about to act on the mat-
ter when the lawsuit was filed, and that he would not consider further
action until the suit was dropped. Miller who had run out of money
eventually agreed to an out-of-court settlement for a mere pittance.50 A
courageous lady, Miller went on to found Victims of Clergy Abuse Linkup
(VOCAL) dedicated to assisting victims of clerical sexual abuse of all faiths
and their families.
Meanwhile, Father Mayer was entertaining and grooming a new crop of
potential victims at his new parish. As Mayer’s superior, Bernardin per-
mitted the clerical pederast to continue his predatory activities until the
priest was finally convicted and jailed in late 1992. He was given a three-
year sentence for sexual assault on a 13-year-old girl from St. Odilo’s
Church in Berwyn where Mayer gave sex instruction to children of the
parish school.51
903
THE RITE OF SODOMY
Gagnon to arrange for a meeting with the Holy Father. Gagnon informed
them that the Holy See was already aware of the problem and would do
nothing. Gagnon advised Dillon that his best recourse was to file a civil
lawsuit against Lutz and Halpin.
Lutz and Halpin vigorously denied the charges against them. In the fall
of 1989, they filed a $20 million counter lawsuit charging Dillon and his wife
Mary Ellen Nash, also an attorney, with defamation, invasion of privacy,
and intentional infliction of emotional distress.
According to Halpin, the allegations against her and Father Lutz had
been investigated by Archdiocese of Chicago and the Illinois Department
of Child and Family Services and found to be without merit.
During the preparations for the court trial, Lutz continued to serve at
St. Norbert’s with the parish reportedly picking up his and Halpin’s legal
tab.
Cardinal Bernardin took the same hard-nosed attitude toward the
Dillons as he had the Millers. He maintained that the archdiocese did not
keep personal records on their priests and resisted all efforts to turn over
important records on Lutz to the plaintiff’s attorney.53
The case went to trial and the charges against the defendants Lutz and
Halpin were dismissed, but Lutz’s victory was short-lived. A short time
after the trial, Lutz resigned from his post for health reasons.
904
THE SPECIAL CASE OF JOSEPH CARDINAL BERNARDIN
905
THE RITE OF SODOMY
was a homemaker. Steven attended St. Jude Elementary School and then
Elder High School which was considered at the time to be an elite Catholic
educational institution. Schoolmates from his grammar and high school
days recall that his mannerisms as early as elementary school were some-
what effeminate, and that he was not sports minded. In high school, he
gained a reputation for being a “mama’s boy” and was sometimes made the
butt of hurtful “fag” jokes. Overall, however, he appeared outwardly to be
an amiable young man and a good student. His extra-curricular activities
included participation in the school’s musical theater presentations.56
In 1975, his junior year at Elder, Cook said he experienced a calling to
the priesthood and started to attend a series of weekend meetings at
nearby St. Gregory Preparatory Seminary to investigate the possibility of
entering the novitiate after graduation. Father Ellis Harsham was one of
the priests in charge of the orientation program.
Ordained in May 1968, Harsham’s first assignment was assistant pastor
at St. Helen’s Church in Dayton, Ohio. He also taught biology and religion
at Carroll High School.
Quite early in his clerical career, it was evident that Harsham had a
“problem” with teenage boys.
One 1975 Carroll graduate reported that Harsham used to tell dirty
jokes in the confessional. The youth said he tried to tell his parents about
the priest’s misbehavior, but they did not want to hear or talk about it.57
Three Carroll students later accused Harsham of lewd acts. Two reported
that the priest showed them pornographic movies and one claimed that
Harsham grabbed his crotch.58
In June 1973, Father Harsham was transferred to a teaching post at St.
Gregory Seminary in Cincinnati. Archbishop Bernardin had been installed
in office just eight months prior. The rector at St. Gregory at this time was
none other than Father Daniel Pilarczyk. The headmaster was Rev. Francis
Voellmecke.
Shortly after Cook began to attend the pre-seminary sessions at St.
Gregory, Harsham struck up a personal friendship with the young man. The
relationship continued until the priest was transferred out of the seminary
at the end of the 1976–77 school term. According to Father Harsham that
was the last time he saw Cook.
Intent upon pursing a vocation to the priesthood, Cook enrolled as a
seminarian at St. Gregory after his graduation from Elder in 1977. Some of
his classmates from St. Gregory remember Cook as a rather immature indi-
vidual who was high on himself. They reported that he “preened” a lot and
tended toward catty (bitchy) behavior behind a person’s back.59
The year 1980 proved to be a decisive one in the life of Steven Cook.
After two years at St. Gregory, Cook decided he wanted out. That same
year, Bernardin ordered St. Gregory closed and Cook was urged to transfer
906
THE SPECIAL CASE OF JOSEPH CARDINAL BERNARDIN
907
THE RITE OF SODOMY
908
THE SPECIAL CASE OF JOSEPH CARDINAL BERNARDIN
909
THE RITE OF SODOMY
910
THE SPECIAL CASE OF JOSEPH CARDINAL BERNARDIN
911
THE RITE OF SODOMY
that Harsham had exploited him and that he did not have a vocation for
the priesthood after all. By this time he was already caught up in alcohol,
drugs and homosex. Cook sought solace in the arms of the Homosexual
Collective.
At what point Cook hooked up with Bernardin is still unknown. The
Winona seminarians who received settlements from Bernardin and other
prelates report that in the 1980s they saw Cook in Bernardin’s company.
Harsham may have acted on his own or he may have pimped for Bernardin
as Cook charged. In any case, I believe that Bernardin’s claim that he did
not know Cook was blatantly false. At some point in his life, Cook was
Bernardin’s willing sex partner and traveling companion.
Then, in 1990, Cook found himself in dire straits. He learned he was
HIV-positive. He was in desperate need of money to buy drugs that might
extend his life. The airways were filled with news of clerical pederasty.
Cook recalled his sexual seduction and initiation into homosex by Harsham
at St. Gregory when he was a young man.
Were Cook’s recollections connected to Repressed Memory syndrome?
They may have been, although my opinion is that they were not. Cook was
in his late teens when he met Harsham and true repressed memory is
almost always associated with trauma inflicted at a very young age.81 My
guess is that Cook’s memories of St. Gregory were never far from his con-
sciousness especially after he learned that he had AIDS and had time to
reflect on the events that led up to that terrible reality.
It was at this time that Cook made up his mind to sue Harsham and the
Archdiocese of Cincinnati. Adding Bernardin to his lawsuit may or may not
have been an afterthought, but it proved to be his ace in the hole. Involving
Cardinal Bernardin would certainly boost any settlement reached with the
archdiocese and he desperately needed money. The fact that he had had a
voluntary, sexual relationship with the cardinal during his adult life would
insure a certain degree of protection from any counter suit Bernardin’s
East Superior Street lawyers might consider bringing against him. It would
also protect Cook’s lawyers from Rule 11, a provision of the Federal Rules
of Civil Procedure that permits a federal judge to levy financial penalties
against lawyers who bring frivolous or insupportable lawsuits.
In the end, perhaps Cook figured that Cardinal Bernardin owed him that
much.
912
THE SPECIAL CASE OF JOSEPH CARDINAL BERNARDIN
Notes
1 A copy of the Sipe address to the Linkup Conference on the subject of
clerical sex abuse is available at
http://www.bishop-accountability.org/ViewFromTheEye-Sipe.html.
2 Ibid. Note: Thomas J. Reese, Bernardin’s Jesuit friend, reports in Arch-
bishop— Inside the Power Structure of the American Catholic Church (San
Francisco: Harper and Row, 1989) that in order to boost priest morale and
communication with bishop, the Chicago Archdiocese had “overnights,”
jokingly referred to by priests as “pajama parties,” which began at noon and
went to noon the next day. “At these affairs Cardinal Bernardin invited a
group of priests of varied ages (e.g., everyone ordained in a year ending in
five). The day involved a ‘state of the diocese’ address by the archbishop
together with a no-holds-barred question period. Discussion was also organ-
ized to improve communications between priests of various ages. Time was
also available for the priests to simply relax together.” For a bishop
predator these “overnights” would be one way of culling priests who might
be favorably inclined to engage in homosex with their superior.
3 Ibid.
4 Alicia von Stamwitz, “This Far By Faith,” Liguorian, 84, no. 5, May 1996,
pp. 15–16.
5 Eugene Kennedy, Cardinal Bernardin — Easing conflicts and battling for the
soul of American Catholicism (Chicago: Bonus Books, 1989), pp. 21–22.
6 In recent years, St. Mary’s Seminary has been dubbed the “Pink Palace”
because of rampant clerical homosexual activity. See Michael Rose,
“American seminaries: ‘hell-holes of error and heresy.’ ” at
http://www.tldm.org/News5/seminaries.htm.
7 See Toby Westerman, “Sex scandal death knell for Church?— Bernardin &
Co.’s ritualistic abuse exposed,” World Net Daily, 17 July 2002 at
http://www.freerepublic.com/focus/f-news/717608/posts.
8 Likoudis, Amchurch Comes Out, 139, 141.
9 See Brooks Egerton and Reese Dunklin “Catholic bishops and sex abuse,”
Dallas Morning News.com. at
http://econ161.berkeley.edu/movable_type/refs/Mozilla_Scrapbook2/
dallasmorningnewsdatabase.html.
10 Bishop Sheehan replaced the disgraced Archbishop Robert F. Sanchez who
resigned after being accused of having affairs with five women.
11 According to attorney James Bendell, although the original jury verdict in the
Kos case was $119.6 million, the plaintiffs and their attorneys settled for far
less when the case was on appeal.
12 For an excellent review of the Kos Case see The Sipe Report at
http://www.thelinkup.com/sipe.html.
13 See Nolan, Pastoral Letters, Vol. IV, 1975–1983, 493–581.
14 Stephen Brady, “RCF To Present Evidence That U.S. Bishops “Aren’t Serious
About Reforms,” at www.freerepublic.com/focus/religion/698203/posts.
15 Biographical data taken from Pam Ward and Laurie Hansen, “Monsignor
Muthig dies at 42,” Monitor, Diocese of Trenton, 10 January 1991.
16 January 7, 1991, statement by Archbishop John P. Foley, President of the
Pontifical Council for Social Communications.
913
THE RITE OF SODOMY
914
THE SPECIAL CASE OF JOSEPH CARDINAL BERNARDIN
915
THE RITE OF SODOMY
916
THE SPECIAL CASE OF JOSEPH CARDINAL BERNARDIN
917
THE RITE OF SODOMY
918
THE HOMOSEXUAL COLLECTIVE
Chapter 16
Introduction
We [Christian Brothers as a religious community] are one of the few exist-
ing organizations that might provide a stable setting for working out homo-
sexual love. ... The existing organization of brothers has not been accepting
of homosexual expression in the past. There is still a problem of structuring
the organization to allow for this variation. Nonetheless it should not be nec-
essary to exclude a person because he has developed a homosexual love for
someone within or without the organization. For homosexual people who
might wish to associate with us, we could provide aid, or at least protection
from repression. There is no immediate solution for the person of homo-
sexual orientation. ... An organization of religious brotherhood is a natural
bridge for the meeting of straight and gay worlds.2
Gabriel Moran, FSC, 1977
Christian Brothers
For Jerome commenting on Gal. 5:9, “A little leaven,” says: “Cut off the
decayed flesh, expel the mangy sheep from the fold, lest the whole house,
the whole paste, the whole body, the whole flock, burn, perish, rot, die.
Arius was but one spark in Alexandria, but as that spark was not at once
put out, the whole earth was laid waste by its flame.3
Saint Thomas Aquinas
Summa Theologiae
It is one of the truly tragic marks of our age that many Religious Orders,
once the glory of the Roman Catholic Church, have become vehicles for the
destruction of the Catholic priesthood and the epicenter of the Homosexual
Collective within the Church.
The charge that the Homosexual Collective in the United States took
root in Catholic religious institutes and congregations before the diocesan
priesthood can be verified from a number of different sources including
statements from both opponents and proponents of the Homosexual
Collective.
For example, former Oblate priest Richard Wagner, who went from a
religious to a producer of homosexual porno films, affirmed in a 1981 study
“Gay Catholic Priests,” that the homosexual movement in the Catholic
Church began in religious orders not the diocesan priesthood.4
In 1982, in The Homosexual Network, Father Rueda documented the
important role that male religious orders have played in embracing, sus-
taining, and financing the Homosexual Collective. These orders include the
919
THE RITE OF SODOMY
920
HOMOSEXUALITY IN RELIGIOUS ORDERS
Some orders offer a fourth vow. The Jesuits, for example, have a fourth
vow of direct obedience to the pope for special missions.
Beside the common end of religious life that makes it a school of per-
fection, each religious order has a special charism or calling connected to
a particular ministry in the Church such as the care and occupational
training of orphans (Christian Brothers), education (Jesuits), preaching
(Dominicans) and the contemplative life (Benedictines).
Missionary enterprises for the Propagation of the Faith have tradition-
ally been entrusted to religious orders such as the Holy Ghost Fathers and
Maryknoll Fathers. In times past, religious order priests and monks, like
nuns, were always instantaneously recognizable by their unique habit or
style of dress.
Religious bind themselves to live in community in accordance with the
rules and constitutions ratified by their order and approved by the Holy
See. They owe their obedience to their provincial or prior, who in turn is
directly responsible to the superior of the order who usually resides in
Rome. All recognized religious orders fall under the authority of the Sacred
Congregation for Religious and Secular Institutes. Ultimately, they are
responsible to the Supreme Pontiff who has the power to call a religious
order into existence or suppress it completely.
Religious may hold ecclesiastical offices in the Church including bish-
oprics, cardinalates and even the office of Supreme Pontiff. However, there
have been occasions when the head of an order has opposed the selection
of religious to higher office outside the order, as the practice tends to dimin-
ish potential sources of leadership and inspiration necessary to maintaining
the vigor and integrity of the order.
It has not escaped public notice that Pope John Paul II has placed reli-
gious at the head of two of the largest dioceses in the nation, Archbishop
Sean O’Malley of the Order of Friars Minor Capuchins in Boston and
Francis Cardinal George of the Oblates of Mary Immaculate in Chicago, in
an attempt to heal the two war-weary Sees that have been plagued by cler-
ical sexual abuse and systematic cover-ups by ecclesiastical authorities.
Today there are between 15,000 to 20,000 male religious in the
United States representing more than 120 different orders, congregations
and societies of apostolic life.10 This means about one-third of the priests
in the United States belong to religious orders rather than the diocesan
priesthood.
In large dioceses, male religious represent a significant portion of the
clerical work force. For example, in the Philadelphia Archdiocese, there are
564 diocesan priests and 392 religious order priests representing 31 reli-
gious orders. The single largest order operating in the archdiocese is the
Augustinian Order that staffs and operates five parishes, two high schools
and Villanova College.11
921
THE RITE OF SODOMY
Although order priests do not owe their obedience directly to the bishop
in whose diocese they reside and work, the Ordinary of the diocese must
approve each and every religious that works in the diocese. A bishop has
the canonical power to order an individual religious or in extreme cases,
an entire order, out of his diocese. Before the dispute reaches this point,
however, the Holy See generally steps in to mediate the dispute that may
involve a case of moral turpitude in the case of an individual priest or
brother, but is more likely to be a power or financial issue if the whole order
is involved.
Religious order priests differ from diocesan priests in a number of sig-
nificant ways.
Most order priests take permanent vows. Diocesan priests voluntarily
make a promise of celibacy as required by Church law and a promise of obe-
dience to their bishop at the time of ordination. They are, however, not
bound by vows of poverty. Seculars earn a modest salary and are permitted
to retain their own financial assets including inheritances, rather than turn
them over to the order, as is the case with religious.
Religious traditionally live in community while diocesan priests gener-
ally reside at their parish rectory either alone or with other priests. In
recent years, however, a large number of religious and some diocesan
priests have been given permission to live alone in private apartments
apart from their community or parish.
As one might expect, there is often a degree of tension in a diocese
between diocesan priests and religious who have different structures of
authority and different goals and tasks.12 On one hand, religious orders
have always fiercely guarded their independence from the Ordinary in
whose diocese they reside. On the other hand, since they necessarily have
to live in a given diocese and abide by the rules and regulations laid down
by the sitting bishop, many a religious want a voice in the decision making
processes of the diocese.13
At the national level, religious orders are not formally a part of the
USCCB structure although they are represented through various USCCB
committees.
The Conference of Major Superiors of Men (CMSM) founded in 1956
and canonically approved in 1959 by the Sacred Congregation for Religious
and Secular Institutes, is the national representative body for men in reli-
gious and apostolic communities in the United States. The regular mem-
bership of the CMSM includes 258 major superiors representing some 120
religious orders and institutes.
The CMSM maintains formal ties with the USCCB, the National
Assembly of Religious Brothers, the Leadership Conference of Women
Religious, and other national agencies.
922
HOMOSEXUALITY IN RELIGIOUS ORDERS
923
THE RITE OF SODOMY
924
HOMOSEXUALITY IN RELIGIOUS ORDERS
925
THE RITE OF SODOMY
how grave the crime, the instinct of the members of the order is first and
foremost to protect the offender, their “brother,” from the consequences of
his actions up to, and including, participation in a cover-up.
The unwillingness of most religious to offer fraternal correction to fel-
low brothers whom they know to be living debauched lives, homosexual or
otherwise, or to bring their concerns and complaints to the attention of
their superiors, gives an advantage to those who wish to subvert the order
for their own ends.
Even in cases where a religious has sexually molested a minor or a
physically or mentally handicapped person, superiors of orders (not unlike
bishops) are inclined to take matters into their own hands rather than
report the crime to local police enforcement officials. Often, it is the lone
whistleblower, not the offending cleric, who becomes the object of scorn
and isolation in a religious community infected with pederasts and homo-
sexuals.
For many religious orders, the term “infiltration” in regard to the
Homosexual Collective does not apply since these orders have an open
door policy welcoming “gay” candidates. Although an order may require a
homosexual candidate to be chaste for a short period of time before ordina-
tion (a provision which generally cannot be enforced), there is no question
that the order is willing to accept homosexual candidates.
In a March/May 1978 article in Studies in the Spirituality of Jesuits,
William Barry, S J, argued that “self-accepting, non-destructive homo-
sexuals” who believe that they have a calling to the Society of Jesus
should be admitted to the novitiate. “I see no a priori reason to doubt the
authenticity of the call,” he wrote.28
Barry dismissed the dangers of placing a man with same-sex attractions
in an all-male environment that demands celibacy. He said that seminaries
are no longer the “cloistered hothouses” of the past.29 However, he did
voice concern that a homosexual novice’s feelings might be hurt by “off-
hand and cruel remarks about homosexuals.” 30 Barry appeared to be obliv-
ious to the reality of homosexual solicitation or acting out of homosexual
behavior at a seminary, or the fact that a certain percentage of homo-
sexuals will act out their perverted sexual fantasies with minor boys.
“Whether a person is homosexual or heterosexual in orientation is not
a matter for public knowledge,” Barry said.31 He concluded that Jesuits in
the past, whether homosexual or heterosexual, have been able to live “with
relative wholeheartedness a life of consecrated virginity in service to the
Lord and his kingdom.” 32
Rueda has a more traditional and realistic take on the admission of
homosexuals to the religious life.
He notes that “a religious house with several homosexuals obviously
constitutes a veritable powder keg, not only because of the danger of
liaisons between the homosexuals, but because of their potential to molest
926
HOMOSEXUALITY IN RELIGIOUS ORDERS
927
THE RITE OF SODOMY
Obviously, one could make the case that since religious are called to the
highest state of moral and spiritual perfection, the superiors of religious
orders should be the first not the last to dismiss brothers who violate their
sacred vows and commit a crime of seduction and molestation against a
child. Connors did not.
In fairness, it should be pointed out that the views expressed by
Connors as a representative of the CMSM are not held by all religious.
Some prefer a more hardball approach to dealing with clerical sex offend-
ers, especially those who prey on minors.
Rev. Joseph McLaughlin, a religious studies professor at St. Michael’s
College in Colchester, Vt. operated by the Society of St. Edmund, offered
the following personal observations of the Church’s handling of sex abuse
by diocesan priests and religious:
I think the Church has a responsibility not only to him (the offending priest),
but to the people. Something should be done to prevent that behavior from
happening again, if you can. The proposed review boards, which would be
composed of mostly lay-people, is a positive step in holding Church officials
more accountable. Having parents participating in discussions would bring
a drastically different perspective to the table than just clergy. ... I think
there’s a value in having priests being answerable to the people they serve.
Since priests were ordained to serve, let’s have them somewhat answerable
to the people they serve. ... The Church doesn’t have a good history with
criminal charges. I’m doubtful that all dioceses are going to set up, effec-
tively, criminal proceedings. ... I just don’t know that we have the training
and personnel to do that. I think it would be better to turn it over to the
state. I’m not sure the Church is going to fulfill the expectations for the
abused or the accused. I have more confidence in the state’s system.36
The following cases of sexual abuse and sexual misconduct by members
of religious orders confirm Father McLaughlin’s observation that the
Church does not have a good track record in dealing with clerical criminals
and that, overall, both the abused and the accused would be better repre-
sented under the state’s system of secular justice than that of the Church.
928
HOMOSEXUALITY IN RELIGIOUS ORDERS
929
THE RITE OF SODOMY
930
HOMOSEXUALITY IN RELIGIOUS ORDERS
were working under severe limitations especially with regard to their non-
legal advisory status.
The Board was not authorized to identify any offender not previously
known to the public. This was the prerogative of Fr. Chinnici. It was his
responsibility to identify suspected abusers among the friars and he alone
was empowered to take appropriate actions that were “in line with canon
law, Province policies, precepts of confidentiality and respect for personal
privacy and the therapeutic progress of any given offender.” 45
The agreed upon procedure for any friar not previously identified by
the order as being a pederast was that the Board give his name to the
Provincial. The Provincial in turn would send the suspected abuser to a
West Coast center for evaluation and treatment. The accused would then
return to the community of friars to be reassigned to other duties not
involving minors and strictly monitored.46 The procedures did not include
turning the friar suspected of the sexual molestation over to the police for
trial and possible jail time.
Unlike a grand jury, the Board had no right to subpoena either the
victims or their alleged abusers. The Board was also under no mandate to
disclose their findings to police officials. This choice — to report or not
report —was deemed to be the sole prerogative of the victims. Nor was it
the Board’s responsibility to encourage or discourage civil suits against the
abusers or the Franciscan Order.
The Board served only in an advisory capacity to Fr. Chinnici, who made
the final determination on the fate of the friars suspected of sexual abuse.
One of the recommendations made by the Board in its Report under
the title “Prevention of Future Abuse,” was that candidates applying to the
order undergo psychological testing “to assess for deviant attraction (but
not for sexual orientation), values, behavioral risk and dysfunction.” 47 The
deviancy evaluation was to be accomplished by the administration of spe-
cific screening tests including a polygraph test, fingerprinting and the use
of the penile plethysmograph test that involves subjecting the candidate to
pornographic visual stimuli and measuring his penile erotic response.48
That the Board recommended that young men applying to the order
should be subjected to the moral degradation of the “peter-meter” speaks
volumes of the mind-set of the Board. Further, the fact that “sexual orien-
tation,” i.e., same-same attraction, is not included in the definition of
“deviant attraction” indicates that the Board did not view homosexuality
as a disqualifying factor for candidates to the novitiate.
The Board stated that the Santa Barbara Province set out clear behav-
ioral guidelines for friars to follow. It warned, however, “These should not
be set forth nor be seen as rigid repressive controls, but rather as indica-
tors and guideposts for behavior that witness to a truly Gospel life...” 49
931
THE RITE OF SODOMY
932
HOMOSEXUALITY IN RELIGIOUS ORDERS
bation to fellatio and sodomy. One friar photographed students in the nude.
Another punished his victim with beatings or threat of beatings. Some
victims were supplied with alcohol and/or cigarettes. One staff member
was reported to have offered a boy amyl nitrate, which is used to relax the
sphincter muscle to facilitate sodomy.
Molestation occurred in a variety of different locations — faculty offices,
private quarters of the friars, in dorms after lights were out, the infirmary,
on camping trips, and even in the homes of the victims.
933
THE RITE OF SODOMY
934
HOMOSEXUALITY IN RELIGIOUS ORDERS
935
THE RITE OF SODOMY
936
HOMOSEXUALITY IN RELIGIOUS ORDERS
at the seminary that should have alerted Franciscan officials that something
was morally amiss at St. Anthony’s.
We know for certain that the Provincial Minister knew of the existence
of at least four sexual predators on staff before the scandal broke in 1989
and that he never turned the names of these criminal friars over to the
police for trial.73
The Board indicated that on several occasions, two young boys, not con-
nected with the seminary, were seen at a friar’s table for dinner at night and
breakfast the following morning.74 The Board also noted that boys were
brought into the private quarters of certain friars against all established
rules and regulations of the Province. The Board learned that in the semi-
nary’s last days, faculty members routinely gave students full body mas-
sages. There were also reports that upperclassmen were sexually abusing
younger seminarians.
In the Foreword to the Report we read, “The majority of the friars at
the seminary were not perpetrators of sexual abuse, nor were most of the
students victimized. Moreover, the overall education and personal growth
fostered by the seminary were accomplished despite the unfortunate and
tragic developments described in this report.” 75 But clearly, this was not
true.
As one of the victims later confessed to his grieving mother, “The sem-
inary was filled with it [sexual activity] ... there was no protection... no peer
support.” 76
Anyone who reads the Report, even in its modified format, has to con-
clude that the homosexual and pederastic underworld that operated at St.
Anthony’s Seminary from the mid-1960s to 1987 was well protected by a
clerical and secular overworld.
Again, we quote Ray Higgins, “Where is the outrage of all of the good
priests.” 77
Where indeed?
937
THE RITE OF SODOMY
The West Wing of St. Anthony’s has been taken over by the Santa
Barbara Middle School, a small private academy known nationally for its
innovative biking program. It has been a tenant for 14 years and is currently
conducting a campaign to raise funds to buy the West Wing.
The East Wing is home to the Waldorf School— the brainchild of Rudolf
Steiner (1861–1925) — famed Austrian occultist practitioner, former Rosi-
crucian and leader of the Theosophical Society and founder of the Gnostic
religious movement known as Anthroposophy, the precursor of the New
Age Movement in the United States. Steiner’s occultist and pseudo-spiri-
tual/scientific doctrines embrace reincarnation and other esoteric beliefs
and practices. The “Christ” of Steiner is a sun god who was sent to earth
to help mankind restore the balance of forces between Lucifer, the Light-
bearer, and Ahriman, the Prince of Darkness.
All Waldorf Schools share a common philosophy and curriculum that
are ultimately aimed at initiating each child into the “secret knowledge”
which Steiner held to be the sole possession of the adept.
The Franciscans have offered to sell the East Wing of St. Anthony’s to
the Waldorf School for $4.8 million. The Devil certainly appears to still be
having a field day at St. Anthony’s Seminary.
Exorcism, anyone?
938
HOMOSEXUALITY IN RELIGIOUS ORDERS
“John Doe,” a polio victim and foster care child, came to the Jesuit
retreat house in 1969 at the age of 24.
“James Doe,” an orphan adopted by parents who later divorced, was
only 19 when he came to the center. Both men were mentally handicapped
and treated as “charity” cases by the Jesuits.
According to Bunting, the young men’s starting salary of $150.00 a
month gradually rose to $1000 a month. The Jesuits extracted money for
room and board from the men’s salary. Their rooms were located away
from the Jesuit residence on the second floor of a storage facility.
The whistleblowers in this case turned out to be two extraordinarily
ordinary, decent women.79
One was John Doe’s financial advisor. In May 1995, she overheard
rumors from the kitchen staff that Father Leonard Connor, known as
“Brother Charlie,” was sexually molesting John. She knew that the priest
had taken John on trips and spent a great deal of time with him alone. After
John confirmed that the rumors were true, John’s advisor reported Father
Connor to Father Greg Aherne, the Jesuit superior at the Sacred Heart
Center.
Although Connor initially denied the charge, he later admitted to Fr.
Aherne that he may have “inappropriately” touched John while giving him
a “massage” to ease his back pains, a practice, he said, that went back ten
years to 1985.80 Aherne warned Connor to halt all contact with John and
James, and he filed a report with Father John Privett, the Jesuit Provincial
who resided at the Sacred Heart Center.81
Father Privett was the same laid back Jesuit superior who had ignored
complaints of systematic homosexual harassment and solicitation by a
dozen priests at the Jesuit’s Berkeley seminary campus until seminarian
John Bollard filed a sexual harassment lawsuit against the California
Province. That should have been a wake-up call for Privett, but it obviously
wasn’t.82 Neither Aherne nor Privett ever reported the sexual molestation
of John Doe and James Doe to law enforcement officials.
The sexual abuse against John and James continued.
Two years later, Holly Ilse, a local dress shop owner and friend of James,
contacted the Sheriff’s office and reported that James told her that Connor
was fondling him. This report unfortunately came to nothing, as both James
and John, who had been repeatedly warned by Connor not to talk about the
abuse to anyone, got scared and denied the charges in the presence of two
uniformed deputies.
The case was dropped, but to their credit, deputies from the Sheriff’s
office continued their investigation of Brother Charlie. By the spring of
2001, the police had obtained additional evidence against Connor, and once
again returned to the Sacred Heart Center to discuss the allegations with
yet another Jesuit official, Father Richard Cobb.
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Fr. Cobb met with other Jesuit superiors to discuss “the problem” and
it was decided that Connor should be sent to St. Bellarmine Preparatory
High, an all-boys’ school in San Jose operated by the Jesuits. Connor was
not the first predatory homosexual that the Jesuits had sent to Bellarmine.
Father Cobb never bothered to inform school officials of the sex abuse
charges against Connor. Fortunately, the sheriff’s deputies continued to
keep an eye on Brother Charlie.
Based on evidence obtained after a search warrant of his room at the
Sacred Heart Center, Connor was arrested on January 17, 2002. He pleaded
no contest to one count felony of committing a lewd act on a dependent
adult. He was put under six months of house detention, ordered to register
as a lifetime offender, and forbidden from having any contact with mentally
disabled adults or minors.
Jail time served? Zero.
In the meantime, the Sheriff’s office discovered that Brother Charlie
was not the only sex abuser living at the Jesuit Retreat Center in Los
Gatos. Actually, there were three other Jesuit priests also abusing John
and James who would be later named in the suit filed on behalf of the two
men.
One of those priests was Father Edward Thomas Burke.
Father Burke was a former high school teacher and the librarian at the
facility. In March 2000, Burke told his superior, Fr. Cobb, that he had
molested James. Again, Cobb did not report the offending priest to the
authorities. Instead, in April 2000, Cobb took Burke to hide out at the Jesuit
University of Santa Clara.
Father Burke was arrested in May 2002 and pleaded guilty for commit-
ting a lewd act (sodomy) on a dependent adult, a felony sex crime. He was
held on $50,000 bail. In June 2002, he was sentenced to two years at San
Quentin Prison that has a special unit to care for elderly inmates. He was
also required to register as a lifetime sex offender.
Santa Clara County Superior Court Judge Kevin J. Murphy said that the
priest deserved to be punished for “inflicting severe emotional injury” on
his victim.83 “This is not simply abuse by a caregiver. This was abuse by a
friend ...a parent figure and a spiritual counselor,” said Murphy.84
At his trial and sentencing, the 80-year-old priest showed no emotion.
However, Dr. Douglas M. Harper, a psychiatrist who testified for the de-
fense said that Burke suffered from “overwhelming spiritual guilt” and
“suicidal inclinations,” and was “remorseful.” 85 Harper said he opposed
any incarceration of the elderly priest since he posed no danger to the
victim and there was “no possibility” he would offend again.86
James Doe thought otherwise.
James’ sister, Debra Sullivan, said she was happy that Burke would have
to spend time in jail and that she could finally tell her brother that there was
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HOMOSEXUALITY IN RELIGIOUS ORDERS
a “true consequence” for what Fr. Burke had done to him for so many
years.87 When James heard the news, he told his sister, “I’m glad he got
nailed. ... I’ll sleep in peace tonight.” 88
On June 19, 2001, attorneys representing John Doe and James Doe filed
a $10 million civil suit on their behalf against Fathers Connor and Burke,
and another Franciscan, Brother Hal Ellis. The Jesuit priests were charged
with subjecting the young men to repeated acts of sodomy, molestation and
false imprisonment for 30 years beginning within a year of their arrival at
Sacred Heart.89
The names of Father Angel Crisostomo Mariano and Father Cliff Winger
were later added to the list of defendants in the lawsuit. The suit alleged
that the priests locked up and abused John and James in the men’s rooms,
guestrooms and the “shoeshine” room at the Sacred Heart Center.
Father Mariano, a cross-dresser, had been convicted of child molesta-
tion and had served five months in the Santa Clara County Jail in 1998 for
performing oral copulation on two male minors in Campbell, Calif. while
posing as a 25-year-old Hawaiian woman named “Kim.” 90
Mariano’s roommate of two years at the Sacred Heart Center was Rev.
Thomas Smolich, who began his six-year term as Provincial in 1999.
Smolich said he was not advised of the sex abuse charges against Mariano
when he came to Los Gatos.
In September 2002, after one year of negotiations, the officials of the
Jesuit Province settled a civil suit with attorneys for John and James for
$7.5 million, one of the largest payments ever made by a religious order
that we know of. Rev. Smolich said, “We thought the settlements were in
the best interest of all parties.” 91 The Jesuit Province paid part of the set-
tlement and the remainder was covered by an insurance carrier.
John and James today live in assisted housing provided by another
charity. They initially received $13,000 a month from the settlement,
which will be increased to $30,000 a month over the next 30 years.
The real “kicker” in the Jesuit Sacred Heart Center scandal came in the
form of a statement made by Paul E. Gaspari, the attorney for the Jesuit
California Province as to why no incidence of sex abuse was ever reported
by Jesuit officials to the proper authorities. According to Gaspari, the Jesuit
Order had no obligation under California law to disclose the information.
“We are not mandated reporters because these two individuals are not
minors,” he said.92
Not that it would have made a difference.
The record shows that Jesuit officials have routinely covered up sexual
abuse incidents involving minors as evidenced by the equally horrific case
of Fr. Jerold Linder, a former patient of St. Luke’s Institute.
Father Linder molested and sodomized more than a dozen young vic-
tims, girls and boys, over a 40-year period, including his own sister and
941
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942
HOMOSEXUALITY IN RELIGIOUS ORDERS
seminarians and religious novices, that the former give a second thought to
the policy of ordaining homosexuals to the priesthood and religious life.
However, in the case of Radcliffe, it appears that the pressure of ped-
erast lawsuits against offending Dominicans worldwide had not yet reached
critical mass in 1998. Indeed, in the paragraph titled “Communities of
Hope,” just preceding his statement on the acceptance of homosexual can-
didates into the order, the Master General stated, “Our communities must
be places in which there is no accusation, ‘...the accuser of our brethren is
cast forth ...’ ” (Apoc. 12.10).98
The position of this paragraph, just before Radcliffe’s support for homo-
sexual seminarians, brothers and priests, leads one to interpret his com-
ment as a warning against in-house whistleblowers who reveal clerical sex-
ual misconduct and criminal acts by their fellow Dominicans to superiors or
public authorities and law enforcement officers.
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944
HOMOSEXUALITY IN RELIGIOUS ORDERS
sexual problem and related issues that threatened the existence of the sem-
inary. Corcoran was joined by another Dominican who unfortunately was of
little help as he himself was a closeted homosexual.
In 1967, the Most Rev. Father Aniceto Fernandez Alonso, the Domini-
can Master General in Rome made a formal Visitation to St. Rose. Fr.
Fernandez met with Fr. Corcoran who advised the Master General of the
problems at St. Rose and named the ringleaders. Father Fernandez gave
Father Graham the order to clean house beginning with the removal of two
professors from the faculty known to be closely connected to the homo-
sexual clique at the seminary. However, when Fr. Graham tried to remove
the offending professors, the entire faculty threatened to resign en masse.
The Master General’s orders were never carried out and conditions at the
seminary continued to deteriorate.
St. Rose was not the only seminary having a problem with homo-
sexuality.
Mount St. Bernard Seminary, which served all of the dioceses of Iowa,
was forced to close its doors in 1969, 15 years after it had been built, due
largely to conditions of moral turpitude.
The philosophy at the time was once the vice took hold in a seminary,
you simply closed the doors and sent everyone home.
There were, of course, other on-going problems at St. Rose.
During the post-Vatican II era there was a general purge of orthodox
Dominicans from the Aquinas Institute. Traditional-minded candidates for
the priesthood were either turned away or became so disillusioned with the
homosexual milieu at the seminary that they quit.
Finally, in July 1981, the entire Dominican operation at St. Rose and its
Aquinas Institute in Dubuque was shut down and the Aquinas Institute was
moved to St. Louis University in Missouri operated by the Jesuits.
The dislodged homosexual clique from St. Rose turned their sights
northeast to River Forest as Fr. Corcoran had predicted ten years prior. By
1985, the clique was powerful enough to engineer the election of one of its
own, Donald Goergen, as Provincial of the Central Province of St. Albert
the Great in Chicago.
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THE RITE OF SODOMY
946
HOMOSEXUALITY IN RELIGIOUS ORDERS
Goergen gives his final coup de grace in the form of an attack on the
Perpetual Virginity of Our Lady.109
Goergen’s attack on traditional Catholic morality notwithstanding, he
was ordained a priest of the Dominican Order on schedule in 1975. After
ordination, he became Regent of Studies for the Province of St. Albert the
Great and was appointed to the Dominican Provincial Council. From 1984
to 1985, he served as co-director of the Parable Conference for Dominican
Life and Mission based at the Priory of St. Dominic and St. Thomas in River
Forest. The Parable Conference is a lay-religious national collaborative
effort designed to promote the work of the order “in ways that are authen-
tic, truthful, and transforming of the human community in furtherance of
God’s mission in the world.”110
In June 1987, Goergen gave a series of lectures on “Christology” in
which he stated that Jesus of Nazareth is not the “Christ of Faith” and that
Jesus is God because we are all Gods, quoting John 10:34 as his authority.111
In terms of personal behavior, Fr. Charles Corcoran, is on record as stat-
ing that he (Corcoran) caught Goergen in an act of sodomy with another
Dominican at St. Rose in Dubuque.112
During this same time period, Fr. Goergen was busy promoting homo-
sexuality in religious orders. He played a key leadership role in the creation
of the Homosexual Collective within the Dominican Order and AmChurch.
In The Homosexual Network, Father Rueda notes that during the 1980s
there were 28 Dominicans whose names appeared on the membership list
of the Catholic Coalition for Gay Civil Rights — Donald Goergen’s name
was on that list.113
Rueda also gave Goergen three dishonorable mentions for his promo-
tion of “homosexual rights.” 114
Rueda identified Goergen as an early financial supporter of Communi-
cation Ministry, Inc., an underground “ministry” for lesbian nuns and gay
clergy and religious, and publishers of a newsletter for homosexual clergy
and religious titled Communication.115
In the February 1980 issue of the newsletter, which serves as “a dia-
logue on the relationship between personal sexuality and ministry for the
purpose of building community among gay clergy and religious,” a Catholic
brother from the East Coast wrote:
In the years before I came out, masturbation was my only sexual outlet.
After reading Don Goergen’s book (Sexual Celibate) and examining my own
masturbatory behavior, I came to see it as a substitute for my need to be
touched affectionately. ...When I finally accepted my gayness and began to
be sexually involved with others, I have noticed a sharp decrease in mas-
turbatory behavior. ... So I would have to vote for the side of the argument
that that would say that masturbation can be a positive contribution to one’s
psycho-sexual health providing it is a way of remaining sensual/sensuous,
and of keeping in touch with the beauty of the human body.116
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948
HOMOSEXUALITY IN RELIGIOUS ORDERS
949
THE RITE OF SODOMY
lucky he was not suing them for assault and battery. On November 3, 1987,
Goergen ordered all communications between O’Connor and parties in-
volved in the parish incident to cease.
Goergen needed a new line of attack.
On December 2, 1987, one month after O’Connor had returned from
a successful speaking engagement in South Dakota, Goergen informed
O’Connor that he wanted him to visit a psychological counselor. O’Connor
said no dice. Goergen backed off. It was back to the drawing board.
In early 1988, Goergen made another visitation to O’Connor at River
Forest. This time the Provincial stated he wanted O’Connor to stop “iso-
lating” himself from his community of brothers. He also stated that the
head of the Province of St. Joseph in New York had requested O’Connor
not to enter his domain. O’Connor agreed with the latter, but said that his
special dietary and health problems mitigated against his taking meals in
common with his fellow Dominicans.
In April 1988, O’Connor who had maintained contact with the Holy See
on his problems with Goergen, was advised by the Congregation for
Religious and Secular Institutes in Rome to obey his superior (Goergen)
and if all else fails, to consult with and follow the advice of the Dominican
Master General in Rome.
At this time, Father O’Connor decided not to seek exclaustration. He
would stay and fight.
The rest of the year remained relatively uneventful. O’Connor, as
directed, limited his preaching to the confines of his own Central Province.
However, much to Father Goergen’s consternation, O’Connor’s anti-
Modernist tapes that include a section against the Homosexual Collective
in the Church, continued to gain greater nation-wide circulation.
On March 31, 1989, O’Connor was advised that the Provincial Council
of St. Albert the Great had issued an order forbidding O’Connor to
preach — anywhere. The Council also recommended that he undergo a
psycho-medical evaluation.
In a letter of June 13, 1989, O’Connor responded by asking Father
Goergen if he (Goergen) was willing to repent of his homosexual life. The
letter was the proverbial straw that broke the camel’s back. Two days later,
Goergen notified O’Connor that his suspension was fully in effect.
On February 22, 1990, after more than 40 years in the Dominican Order,
Fr. John O’Connor was informed by Goergen that the process of his formal
dismissal from the order had begun under Canon 696. Fifteen days later, a
second warning was sent to Fr. O’Connor and formal charges against him
were transmitted to the Master General in Rome.
In his charges against Father O’Connor, Father Goergen accused
O’Connor of giving “grave scandal” by his written allegations against a
member of the hierarchy (read Cardinal Bernardin) and against his
950
HOMOSEXUALITY IN RELIGIOUS ORDERS
951
THE RITE OF SODOMY
952
HOMOSEXUALITY IN RELIGIOUS ORDERS
ing to do with being gay, he said.131 He added that the church has been well
served by “gay” priests.
“For whatever reason, gay people seem to be very successful, compas-
sionate, pastoral...This is exemplified by the great many people who are
gay and join the priesthood,” Baikauskas told the Times reporter. The
priesthood has nothing to do with sexual orientation, he said. “My spiritual
formators say you just have to wait and see — that nothing may come of it.
Worrying about it is something I’m not going to do,” he concluded.
There is nothing in the Sherman interview that indicates that Bai-
kauskas has repented of his past life as an active homosexual. The fact that
he continues to use the word “gay” as a political statement demonstrates
he is still committed to “the cause.” Since he approves of homosexuals in
the priesthood, there is every reason to believe that as a recruiter for the
order he would bring in other homosexuals like himself.
Steve Brady of Roman Catholic Faithful, after reading the December
Times article, filed a protest with Chicago Provincial Edward Ruane based
on Baikauskas’s background as an active homosexual, his political activism
in favor of “gay rights” and his continuous allegiance to a “gay” ideology.
Brady proffered that the man was not worthy to become a Catholic priest.
On January 21, 2003 Brady received a reply from Fr. David Wright, OP,
Socius (Administrator) for Prior Provincial Ruane and one of Goergen’s
former lieutenants.
Wright stated that Dominican seminarians are expected to live a chaste
life for two years before entering the formation program and that Bai-
kauskas has been fully informed of the requirement for the priesthood. He
said that, “We do not accept anyone in our community who is sexually
active, nor do we tolerate any ambiguity on the meaning of celibate chastity,
nor do we allow anyone to push either a homosexual and/or heterosexual
agenda.” Wright thought that the article by Sherman was “imprudent” and
did not reflect Baikauskas’s “genuine conversion.” 132
Several months later, Brady received a similar response from the
Holy See.
Writing on behalf of the Institutes of Consecrated Life and Societies of
Apostolic Life which governs all aspects of religious life including constitu-
tions, discipline, studies, goods, rights, and privileges, Father P. Jesus
Torres, CFM, Undersecretary for the Congregation, stated he believed the
Baikauskas interview reflected “a willingness to break with the past in
order to pursue a new life.” The letter also stated that prior to his accept-
ance, Brother Baikauskas was interviewed not only by the Vocations
Director, but also by a group of seven Dominicans.”
Torres expressed confidence in Fr. Wright’s position and said that the
Dominican Order would try to be particularly solicitous and prudent in
judging Baikauskas’ “future suitability both for religious life and the
priesthood.” 133
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Torres denied Brady’s assertion that the Province of St. Albert the
Great actively recruits known homosexuals or that the Dominicans and the
Church condone Baikauskas’s past life.
Perhaps the most interesting aspect of the Torres letter is what was left
unsaid.
Fr. Torres did not acknowledge the existing ban on the admission of
homosexual men to the priesthood, that is, the 1961 Vatican Instruction
Religiosorum institutio, which has already been discussed in depth in
Chapter 13. The Instruction was issued by the very same Congregation
Torres now serves.134
The document clearly states that “homosexuals and pederasts be ex-
cluded from religious vows and ordination.” 135 It specifically mentions the
problem of the community life and priestly ministry, which would “consti-
tute a ‘grave danger’ or temptation for these people (i.e., homosexuals and
pederasts).” 136
The fact that Torres did not cite the 1961 Vatican Instruction in his let-
ter is but one indication that the Holy See, thus far, is unwilling to even
acknowledge the document’s existence, much less enforce its rulings.
The use of the traditional liturgy is a great good indeed, but it is no good at
all to virtue or to the salvation of one’s soul if having it means turning away
from the revolting systematic abuse of a spiritual office for sexual ends. The
Society of St. John is up to its eyeteeth in that abuse, and as such is mount-
ing a direct assault on the priesthood of God itself. No genuine traditional-
ist would say: ‘We need the traditional Mass, Don’t anger the bishop — so
what if some boys get abused, as long as it is not my son!’ Wherever gross
negligence lies in this regard, it must be brought to justice. The Church of
Christ, namely, the holy Catholic Church, and the traditional movement will
be better for it. Speculum Iustitiae, ora pro nobis.137
Rev. Richard A. Munkelt, Ph.D.
On March 21, 2002, a million dollar civil sexual abuse lawsuit was filed
in U.S. District Court for the Middle District of Pennsylvania naming as
defendants the Society of St. John based in Shohola, Pa., two of its founding
members, Father Carlos Roberto Urrutigoity and Father Eric Ensey, the
Diocese of Scranton, Bishop James C. Timlin, the Priestly Fraternity of
St. Peter headquartered in Elmhurst, Lackawanna County, Pa. and St.
Gregory’s Academy also located in Elmhurst.138
Father Urrutigoity, the founder of the Society of St. John (SSJ) and
Father Ensey, Chancellor for the SSJ are accused of the sexual molestation
of plaintiff John Doe.139 Ensey is accused of coercing John Doe into homo-
sexual acts including sodomy while Doe was a minor and a student at
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HOMOSEXUALITY IN RELIGIOUS ORDERS
955
THE RITE OF SODOMY
Dr. Jeffrey Bond to assist him with the College of St. Justin Martyr project.
MacArthur later withdrew his support for the project after deciding that the
concept of God’s City as envisioned by the SSJ was not feasible. Acting on
the belief that Bishop Timlin was wholeheartedly committed to the project,
Dr. Bond took MacArthur’s place. He initiated a program to raise money for
the St. Justin Martyr’s College/House of Studies.
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HOMOSEXUALITY IN RELIGIOUS ORDERS
some of the canons of the Rule of St. Augustine related to “clerics living in
common and helping each other in the fulfillment of their duty of state.” 145
The Founding Document states that the priests of the SSJ are conse-
crated to the Sacred Heart of Jesus, the Immaculate Heart of Mary and to
Saint John the Evangelist “in consideration of his fidelity and presence at
the Sacrifice of the Cross, where he associated himself with those Blessed
Hearts, and the fullness of his prophetic spirit regarding the end times.” 146
“Restoration” is a key word in the espoused mission of the Society in-
cluding restoration of the Sacred Liturgy, of the spiritual life, of Catholic
wisdom and education, Catholic leadership, communal life, the ascetical
life, the apostolate, the natural Order and so forth.147 All this traditionalism
notwithstanding, however, the SSJ pledges to be open to “the need for a
genuine and fruitful aggiornamento.” 148
In a section devoted to “The State of the Catholic Church in Modern
Society,” and “The Crisis of Modern Man,” the SSJ claims it is forming a
“new generation of priests” who will help resolve the current “crisis” in
the Church and in society.” 149
“The city on the hill we hope to build is neither to hide from the world
nor to pharisaically condemn it, but rather to witness to it the truths of the
Faith ...the possibility of living an integral, corporate Christian life in today’s
world; a light to shine, not to be covered under a bushel,” the founders
explain.
The SSJ invites people interested in living in God’s City to contact the
Society and make a donation to building “the new foundation for Catholic
culture” in Shohola and then elsewhere.
The only thing wrong with this idyllic picture is that the whole thing is
one gigantic fraud from beginning to end. The SSJ is, as one former SSJ
priest correctly described it, a “homosexual cult and their accomplices,”
and there ain’t no City of God going up in the Pocono Mountains.150
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Mass, offered daily in the traditional Latin rite by priests of the Fraternity
of St. Peter, with the permission of the bishop of Scranton.152
The upscale campus is located on 190 acres of beautiful mountain ter-
rain in Eastern Pennsylvania near the FSSP’s North American District
headquarters in Elmhurst. Although St. Gregory’s, as a matter of policy,
does not accept boys with a history of serious academic or disciplinary
problems, the educational and moral tenor of the school took a nosedive
when the SSJ priests arrived at the Academy.
In the fall of 1997, Fr. Arnaud Devillers, the District Superior of the
FSSP with the blessing of Bishop Timlin, permitted the SSJ priests to
take up a temporary residence in an empty wing of the Academy until they
found a new home. The following academic year, the Servants Minor of St.
Francis also joined the SSJ in the guest wing of the Academy.
When the school opened for its 1998–1999 term, Fr. Devillers asked the
SSJ priests to act as chaplains for the Academy as the Priestly Fraternity
of St. Peter was experiencing a shortage of priests.153 No security check
was run on the SSJ priests by either the FSSP or the Scranton Diocese.
The duties of the SSJ included celebrating Mass, hearing confessions,
teaching religion classes and giving spiritual direction to the boys of St.
Gregory’s. For all practical purposes, within a year after their arrival at the
Academy, the SSJ priests were running the facility. Members of the SSJ
also took students from the school on off-campus outings and trips. After
the Society purchased the Shohola property, it invited St. Gregory’s stu-
dents and graduates to visit, camp and party at the new SSJ facilities.
By permitting the SSJ to take over the spiritual formation of its stu-
dents, the FSSP in effect gave the clerical perverts of SSJ not only access
to the physical bodies of the young men, but access to their souls as well,
which gives an added dimension of the demonic to their criminal enterprise
at St. Gregory’s.
The systematic grooming of the boys of St. Gregory’s began with the
introduction of alcohol and tobacco designed to lower the sexual inhibitions
and moral resistance of potential victims.
In sworn testimony given by Mr. Jude Huntz, the head dorm father at
the Academy, there was one incident in March 1998 in which he said he
observed three students returning from the SSJ’s residence at St. Greg-
ory’s in a state of heavy intoxication. Huntz said that the police were
called in and SSJ officials were given a warning against serving liquor to
minors.154 In court affidavits in connection with the John Doe Case, Mr.
Paul Hornak, a teacher at St. Gregory’s and Mr. Jerry Zienta, a dorm father,
confirmed Huntz’s charge.
However, Father Paul Carr, the FSSP chaplain at the Academy, disputes
Huntz’s story. Fr. Carr contends that the only time the police were called
was to see if it was alright for parents to give alcohol to their own minor
children.155
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HOMOSEXUALITY IN RELIGIOUS ORDERS
In an addendum to his affidavit, Huntz said that shortly after the arrival
of the SSJ priests at St. Gregory’s, they began inviting boys over to their
quarters for movies and spiritual direction. This practice led to curfew
problems for the dorm fathers as the boys would sometimes return to their
dorms at a very late hour.156
After Mr. Alan Hicks, Headmaster of the Academy bent the rules to per-
mit the boys receiving “spiritual direction” from the SSJ priests to return at
a “reasonable hour” (term undefined), the dorm fathers developed a new
system whereby one dorm father checked the boys at night and the other
in the morning.
The fact that the SSJ priests kept the students up late led to other prob-
lems for the dorm fathers. The boys were hard to get up the next morning,
were often late for chapel and were lethargic in classes during the day.
Even after Hicks informed Fr. Urrutigoity that these nocturnal visits
were causing problems, the practice of late night spiritual counseling and
giving boys alcohol and tobacco continued.157 There were also reports that
students were purchasing marijuana off campus and smoking with their
schoolmates at the Academy.158
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HOMOSEXUALITY IN RELIGIOUS ORDERS
tion. One night, after curfew, when he went over to the dorm/chapel side of
the building to make his confession, Bugnolo said he saw two students kiss-
ing and embracing in front of the chapel doors. He also witnessed one boy
carrying another down an adjacent dorm hall shouting, “Girls, girls, girls,
get them while they’re hot!” 164
After going to confession to Fr. Urrutigoity, Bugnolo waited in the
chapel for the priest to come out of the confessional in order to express his
concern about the abnormal sexual behavior he had witnessed. He advised
Father Urrutigoity to alert the superiors of the school and the diocesan
bishop to the problems he had witnessed so that the situation could be
remedied.
After Bugnolo returned to his home in Massachusetts, he wrote Fr.
Urrutigoity about his concerns of possible homosexual activities and viola-
tions of chastity at St. Gregory’s. In a touch of irony, Bugnolo suggested
that Fr. Urrutigoity remove his community from the school to avoid moral
contamination.165
Sometime later, Bugnolo recalled that he saw a picture of one of the stu-
dents who exhibited inappropriate same-sex touching at St. Gregory’s the
weekend of his visit. The young man was now clothed in a cassock and the
caption indicated he had joined the SSJ. Br. Bugnolo brought his concerns
to Peter Vere, a canon lawyer for the Diocese of Scranton and was advised
that there was not sufficient evidence to bring the matter to the attention
of Bishop Timlin. Brother Bugnolo let the matter drop, temporarily.
On January 27, 2002, after Roman Catholic Faithful broke the story on
the SSJ scandal, Bugnolo wrote a detailed letter to RCF president, Steve
Brady, on his experience at St. Gregory’s.
At the end of his letter, Bugnolo repeated the advice of Saint Anthony
Marie Claret on action to be taken when a Church institution becomes
engulfed in moral turpitude of the kind afflicting St. Gregory’s Academy:
... the only morally certain solution to cure such a problem is the disbanding
of the faculty and student body, and the dismissal of the chaplains and con-
fessors from their duties there; if the institute is to be reconstituted, this
may only be done if there are entirely new faculty, students, and priestly
support to do so; this is so because there are always relationships which will
never be discovered, and if these are present in the new foundation, the con-
spiracy will be renewed. Problems like this can be avoided in good founda-
tions only if confessors and spiritual directors take recidivism in matters of
the 6th and 9th commandments seriously, and are given authority to expel
candidates that do not have the grace of chastity and continence, without
human respect.166
There were other tell-tale incidents that should have indicated to any-
one with eyes to see that St. Gregory’s Academy had been invaded by an
alien moral force in the form of the Society of St. John.
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The mother of one student learned that a parish priest from her diocese
who had been convicted of the homosexual molestation of young boys
visited St. Gregory’s and engaged her son in a conversation in the hallway.
This incident suggests that the SSJ may have brought other sexual preda-
tors onto the campus.167
It was also discovered that Headmaster Hicks had allowed boys on
the school’s hockey team to take a trip to Canada with a man known to
Hicks to be both a practicing homosexual and a collector of homosexual
pornography.168
At the end of the 1998 – 99 term when the SSJ priests left St. Gregory’s
to take up residence on their own property, they continued to maintain a
close relationship with the students of St. Gregory’s.
In a December 10, 2002 affidavit of Mr. Joseph Sciambra in the John Doe
case, the former postulant of the Society says that in the late spring or
early summer of 2000, a group of young men from St. Gregory’s Academy,
camped out on the SSJ’s property. Fr. Urrutigoity spent the night at the
campsite and told Sciambra that he had shared a sleeping bag with one of
the young men.
Sciambra himself witnessed the priest serving alcohol to under-age
boys, one of whom stumbled out of Urrutigoity’s bedroom in a severe state
of intoxication. He said he also saw boys leaving the priest’s bedroom in
their underwear some of whom said that they had slept in the same bed
with the priest.169
Another former SSJ novice who signed an affidavit, but did not want to
be identified publicly by name, said that when he was living at St. Joseph’s
House, used by the SSJ to house postulants and novices, the overcrowding
in the bathroom facilities made it difficult for him to shower after running.
When Fr. Urrutigoity heard of the young man’s problem, he invited him to
use his shower and bathroom facilities at Drummond House. On each and
every occasion the novice took advantage of Urrutigoity’s offer, he said
that the priest would appear naked from the bathroom, dressed only in his
scapular, and shave while the young man took his shower and dressed.
Although Urrutigoity never approached the young man in an overtly
sexual manner, it is clear that his exhibitionist posture before a novice
under his spiritual care was a form of homosexual grooming. Happily, the
novice did not wait to find out. He left the SSJ in mid-January 2001 without
completing his novitiate.170
In a September 2002 affidavit written from Valbonne, France, Mr. Joseph
Girod, a former teacher of Gregorian chant for the SSJ stated that when he
was going through a period of depression, Fr. Urrutigoity referred him to
Mr. Walter Bahn, a fellow musician and psychotherapist for therapy and
spiritual direction. In his first session with Bahn on “finding one’s self,”
Girod was told that homosexuality was genetic and therefore a permanent
962
HOMOSEXUALITY IN RELIGIOUS ORDERS
state that admitted of no modification. Bahn also told Girod that he (Bahn)
was “gay.” In a later conversation with Girod, Fr. Urrutigoity took the same
position on homosexuality that Bahn had used with Girod — that “gayness”
was a genetic condition.171
Another SSJ priest, Fr. Fullerton, is on record as having told a SSJ
seminarian that it was “noble” for a homosexual to become a priest.172
No doubt these “gay” myths were foisted upon unsuspecting students
at the Academy by SSJ priests in the form of classroom instruction on
sexual morality and in spiritual direction given individually and in the
confessional by Fr. Urrutigoity and his clerical and lay disciples.
Fred Fraser, a St. Gregory’s graduate and later dorm father, who admit-
ted sleeping with Urrutigoity defended his bed-sharing by citing Plato’s
Symposium and Fyodor Dostoevsky’s Brothers Karamazov.173
On November 10, 2002, Mr. Conal Tanner, a graduate of St. Gregory’s
and a former dorm father informed Bishop Timlin that he knew for a fact
that Fr. Urrutigoity slept with boys in the same bed and that other mem-
bers of the Society of St. John were aware of their superior’s actions.174
Tanner’s statement to Timlin was also confirmed in an affidavit by Diane
Toler of Cherry Hill, N.J. who stated that Father Dominic Carey, SSJ’s head
fundraiser, told her that it was no secret that Fr. Urrutigoity slept with
young boys and young men on a regular basis. Father Carey defended the
practice stating that for two men to sleep together was not an occasion of
sin, since there is no natural attraction between men.175
963
THE RITE OF SODOMY
accompanied by the remark, that the priest adored his “little round butt.”
Urrutigoity was also accused of excessive probing during confession and
spiritual counseling sessions of the sexual temptations of penitents; and
immodest dress (swimming in his underwear) at a summer camp that he
organized for young men from the seminary.177
Unfortunately, the planned dismissal of Urrutigoity by Fr. Morello never
took place as the seminarian had the support of Bishop Alfonso de Galar-
reta, the SSPX District Superior and other influential priests.
Instead of being expelled, Urrutigoity was sent to the Priory of Cordoba
(Argentina) where he received the necessary recommendations that en-
abled him to transfer to the SSPX seminary in Winona. By this time Fr.
Morello had been posted to Santiago, Chile, so he was temporarily out of
the picture.178
However, in July 1989, when Fr. Morello heard of Urrutigoity’s immi-
nent ordination in Winona, he sent a confidential dossier on the candidate
to Rector Richard Williamson at St. Thomas Aquinas Seminary. Fearing this
effort would not be sufficient to stop the ordination, Father Morello traveled
to the seminary in the company of an associate. Upon their arrival, they
were confronted by Williamson with a denial or “manifestation of con-
science,” by Urrutigoity who proclaimed his innocence of the charges
against him. Williamson defended Urrutigoity’s “humility” and accused
Morello and his companion of lying.
A few days later, on July 16, 1989, Morello who had been involved in an
internal dispute with the SSPX on matters unrelated to the Urrutigoity
affair, was expelled from the Society.179
Williamson later claimed that Morello was not believed because he
was reported to be connected to a sedevacantist group in opposition to
Bishop de Galarreta. Nevertheless, Williamson was ordered by his supe-
rior, Archbishop Marcel Lefebvre, who had reviewed the Morello dossier
to watch Urrutigoity “like a hawk,” a virtually impossible task given the
secretive life of a homosexual predator like Urrutigoity.180
Fr. Urrutigoity had successfully manipulated one traditionalist group
against another for his own ends.
Not only was he ordained, but he was also assigned to teach at St.
Thomas Aquinas Seminary where he was known as “Guru-tigoity.” 181
Little wonder that in his warning letter to Bishop Timlin in February
1999, Bishop Fellay described Urrutigoity as “dangerous” and noted:
The reason why he got into trouble with the Superiors of the Society of St.
Pius X is mainly because we felt he had a strange, abnormal influence on
the seminarians and priests, whom he seemed to attach to his brilliant,
charismatic personality. When he asked me to recognize the society he
intended to found, among the reasons of my refusal, I explicitly mentioned
this strange personal, guru-like attachment between the disciples and
their leader.182
964
HOMOSEXUALITY IN RELIGIOUS ORDERS
965
THE RITE OF SODOMY
966
HOMOSEXUALITY IN RELIGIOUS ORDERS
Urrutigoity. Another former student and supporter of the SSJ from St.
Gregory’s, Patrick McLaughlin, who attended the Academy from 1995 to
1999, said he saw a boy sleeping in the priest’s bed after curfew between
the hours of midnight and three in the morning.191
Initially, Bond was agreeable to letting Bishop Timlin handle the matter
including the disciplining of the SSJ priests. It was only after it became
clear from talks with Bishop Timlin and Auxiliary Dougherty that the
bishop intended to take no action, that Bond told Hicks and Assistant
Headmaster Howard Clark that they should contact the parents of any boy
who had been exposed to the priest at St. Gregory.
In the meantime, Bond began his own investigation of the charges.
Almost all of the information provided in this section on the SSJ is based on
information initially uncovered by Dr. Bond and by James Bendell who is
the lead counsel for John Doe and his parents.
On December 8, 2001, Bishop Timlin was informed that a young man
had reported that he was sexually abused while a student at St. Gregory’s
Academy by Father Eric Ensey. Three days later Hicks and Clark received
the bad news.
These unwelcome public revelations finally prompted the headmasters
to notify all parents of boys at St. Gregory that students were to have no
contact with members of the Society of St. John and that they were also
forbidden to go on the SSJ property. According to Bond, neither man
expressed concern for the young man who had been assaulted, although
they were concerned about retaining their jobs.
In October 2001, the Board of Directors of the College of St. Justin
Martyr, a civil corporate entity in its own right, took legal steps to separate
itself completely from the Society of St. John. Despite opposition from
Bishop Timlin, the Board removed Deacon Joseph Levine, the SSJ rep-
resentative on the Board, and posted the news of its separation from the
SSJ on its website.
As of late 1999, key lay members of the Board of Advisors of SSJ had
resigned over charges of gross fiscal mismanagement.192
Bishop Timlin was advised that the SSJ property would have to be sold
and all its special projects killed in order to pay off the huge debt that the
SSJ had acquired.193 True to form, the bishop continued to let the SSJ raise
money under fraudulent premises.
In the meantime, Bond went on the warpath against the perverts in
the SSJ.
On November 19, 2001, Bond notified the Apostolic Nuncio in the
United States and Cardinal Darío Castrillón Hoyos, Prefect of Clergy in
Rome, of the immoral activities of priests of the Society of St. John.
After Bond went public with his accusations of financial malfeasance
and sexual misconduct by the Society, Fr. Urrutigoity threatened Bond
with libel.
967
THE RITE OF SODOMY
Bond had latched onto a truth that apparently had escaped Bishop
Timlin and the FSSP— that John Doe was not the only victim of the SSJ
priests. The entire moral, spiritual, intellectual and disciplinary foundation
of St. Gregory’s Academy had been corrupted by the Society of St. John in
the same way that the entire moral, spiritual, intellectual and disciplinary
foundation of a seminary or religious house of studies is corrupted when
the vice of homosexuality gains a stronghold within the institution.
968
HOMOSEXUALITY IN RELIGIOUS ORDERS
abandon the case because of the statue of limitations. Time had run out for
the complainant in May 2001. He would have to resort to a civil suit.
Bishop Timlin immediately suspended Fathers Urrutigoity and Ensey
and brought them to Scranton. Timlin was reported to be considering
Urrutigoity’s request to be transferred to another religious order, when he
learned that the SSJ had other “problem” priests.
Fr. Marshall Roberts was another SSJ priest who resided with Urruti-
goity and Ensey at St. Gregory’s Academy from 1997 to 1999.
According to the Vice-Rector of Christ the King Institute in Gricigliano,
Italy, in 1993 Roberts was kicked out of the seminary when he formed an
inordinate sexual attachment to a fellow seminarian with whom he had
become infatuated. Within 24 hours of the Vice-Rector being informed of
Roberts’ designs on his classmate, who did not appreciate the attention,
Roberts was looking for new living quarters. Roberts was eventually
ordained by the SSPX and later became a founding member of the SSJ.
While at St. Gregory’s, Roberts befriended a young man from the grad-
uating class of 1999 who later became a postulant in the Society. In a very
irregular arrangement, Roberts and the postulant shared the same room
and bed in a housing unit on the SSJ property.196
Fr. Christopher Clay was another follower of Urrutigoity, although he
was never formerly a member of the Society. He was a third possible
sexual abuser of John Doe, but his name does not appear in the civil lawsuit
because, according to Doe’s co-counsel James Bendell, the case of overt
sexual abuse was much stronger with Urrutigoity and Ensey.
After Bishop Timlin was advised that Clay was accused of also abusing
John Doe, the bishop removed him from his teaching position at Bishop
Hafey High School in Hazle Township, but with no apparent restriction
as to travel. Later, Bishop Timlin offered to reassign Father Clay to St.
Thomas More Church in Lake Ariel, Wayne County, but the priest had
taken a leave of absence and returned to his hometown of Dallas, Texas
where he attempted to recover from the stress of his encounter with the
District Attorney’s office in Pennsylvania.197
After Father Clay returned to the Dallas area, he hooked up with an old
friend, Father Allan Hawkins of St. Mary the Virgin Church in Arlington. In
2003, Fr. Hawkins called Bishop Timlin to see if he had any objection to
Clay helping him out with Mass and parish work. Timlin said he had no
objections. According to Hawkins, he wasn’t told of the accusations of ped-
erasty against Father Clay or that Clay’s case was still under an internal
investigation by the Scranton Diocese.
In April 2002, Bishop Joseph Martino, the new Ordinary of Scranton
wrote Clay asking what his plans were for his future ministry.” 198
According to Chancellor Rev. Robert Wilson of the Dallas Diocese,
diocesan officials did not know anything about Father Clay, much less that
he was assisting Father Hawkins at the Arlington parish.
969
THE RITE OF SODOMY
Fr. James Early, Chancellor of the Scranton Diocese, said that Clay
had advised the diocese that he was working in Texas as a medical insur-
ance reviewer. If his statement is true, this means that apparently Timlin
kept his own Chancellor in the dark as to Fr. Clay’s pastoral activities at
St. Mary’s.
For his part, Timlin defended his actions on the basis that no criminal
charges resulted from John Doe’s accusations (due to the statute of limita-
tion) and he (Clay) was not named in the subsequent civil lawsuit filed by
John Doe.
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.” 199 Hmmmm. Let’s see. A pederast who is good with young people
and makes them feel that they can communicate and confide in him!
Absolutely astonishing!
The same Dallas paper also reported that the Congregation for the
Doctrine of the Faith has supposedly authorized an ecclesiastical judicial
process against Urrutigoity, Ensey and Clay.200 The reporter said that Fr.
Urrutigoity had been recently spotted in the Dallas area. The $64,000 ques-
tion is whether or not the two accused SSJ priests will flee the country to
South America before their trial begins?
970
HOMOSEXUALITY IN RELIGIOUS ORDERS
Urrutigoity later told Zoscak not to tell anyone what happened and that
the incident was an accident. In the summer of 2004, when Zoscak went to
the District Attorney’s office to report the abuse he was told that criminal
prosecution was barred because of the statute of limitations.204
It is significant that in an August 29, 2004 interview with the Scranton
Times Tribune, Bethlehem attorney Joseph Leeson, who represents St.
Gregory’s Academy and the Priestly Fraternity of St. Peter’s, stated that
aside from the John Doe complaint, there have been no specific allegations
of improper activity that in any way involved the school. “Nothing hap-
pened at the school and we question whether anything happened at all,”
Leeson said. “This is the only student at the school, as far as we know, who
ever made this allegation.” 205
Apparently the FSSP and St. Gregory’s are still in denial.
Attorney James Bendell did win a victory for his client, Mr. John Doe,
when the Judge John E. Jones ruled that the psychological evaluations on
Fathers Urrutigoity and Ensey from Southdown Institute in Canada, where
the two priests were examined, be handed over to Bendell albeit under
strict rules of confidentiality.
The priests have filed an appeal of the ruling.
Although Bishop Timlin had ordered the evaluations as part of the stan-
dard procedure regulating priests charged with the sexual abuse of minors,
he later claimed he never actually saw the reports and therefore, under the
law, the documents are protected by doctor-patient privilege. The priests’
attorney has claimed that the priests never signed release forms.206
In October 2002, attorney Bendell filed more than 150 pages of Bishop
Timlin’s deposition for the John Doe case that had been taken shortly
before his retirement. Bishop Timlin tried to justify the unjustifiable.
Bishop Timlin is still attempting to arrange loans for the Society of St.
John to pay off their huge debt — after all someone has to pay for the
$134,000 worth of luxurious furniture the Society purchased that included
a $6,828 bar, a $2,885 cocktail table, a $7,845 entertainment center, a
$12,995 desk, a $15,000 bedroom set, and a $26,480 dining table. To date
the SSJ has squandered at least $5,000,000 given by Catholic donors to
build God’s City and the College of St. Justin Martyr. Are Scranton Cath-
olics willing to pick up the SSJ’s expense tab without a full accounting by
Bishop Timlin? 207
Sadly, while Bishop Timlin has obviously had difficulty in suppressing
the criminal elements in the Society of St. John, he has nevertheless found
the will and way to suppress the College of St. Justin Martyr even though
its officers were innocent of any wrong doing.208 At one point, Timlin
offered to grant the college canonical status in the Scranton Diocese if
Bond stopped his campaign against the Society of St. John (an offer made
to other witnesses, not Dr. Bond directly). Timlin has since denied ever
making the offer.
971
THE RITE OF SODOMY
In his “Sixth Open Letter” to Bishop Timlin sent out on July 27, 2002,
Dr. Jeffrey Bond opened the door to the hereto unasked burning question
that goes to the heart of the SSJ scandal. Is Bishop Timlin himself a homo-
sexual whose secret vice has opened him up to blackmail by the Society of
St. John? This is a very relevant question given the role that extortion and
blackmail have played in the ecclesiastical career of other homosexual
American bishops and cardinals. Perhaps we will get a definitive answer to
this question when the John Doe Case goes to trial.
972
HOMOSEXUALITY IN RELIGIOUS ORDERS
973
THE RITE OF SODOMY
974
HOMOSEXUALITY IN RELIGIOUS ORDERS
975
THE RITE OF SODOMY
Maciel never relinquished his authority over the Legion and controlled it
from afar.226
Although Vlierberghe concluded that there was no evidence against
misdeeds on the part of Fr. Maciel of any kind, he did acknowledge that two
Mexican bishops and a group of Jesuits supported the accusations against
the priest. On February 6, 1959, Maciel returned to his leadership post as
Superior General of the Legionaries of Christ, without a canonical defini-
tion of the case.227
It was not until the Hartford-Courant exposé of the winter of 1997 that
the darker details of the 1956 investigation were revealed.
Readers should keep in mind two important facts about the 1956 Apos-
tolic Visitation to the Legion’s seminary.
First, the nine men who, some 40 years later, publicly charged Fr.
Maciel with sexual abuse were not the same men who made the accusations
that lead to the 1956 investigation.
Second, the young men who said they were sexually abused by Father
Maciel prior to the 1956 investigation thought that their superior was
being investigated on charges of sexual molestation. They said they lied to
protect Father Maciel, the Legion and themselves from the hint of sexual
scandal.
976
HOMOSEXUALITY IN RELIGIOUS ORDERS
977
THE RITE OF SODOMY
Unspeakable Acts
For some of Maciel’s victims the alleged sexual abuse occurred when
they were very young, just entering puberty. For others, the abuse began
in their mid-teens and continued into adulthood. All of his victims were vir-
gins at the time they were sexually assaulted.
Maciel’s accusers say that he molested more than 30 boys from the
1940s through at least the early 1960s and several claimed to have main-
tained a long-term sexual relationship with him.
The abuse, in its early stages took the form of masturbation. In some
cases it progressed to sodomy.
In his initial lengthy and detailed statement to the Courant, Miguel Diaz
said that Maciel told him that he was “suffering from a disease that caused
him to retain sperm in his testicles, causing him insufferable pain that could
only be relieved with a specific drug ... or through masturbation, which he
asked me to perform on several occasions and which I obviously did.” 234
Arturo Jurado said that he was 16 when the priest summoned him to his
bedside. Maciel instructed him to massage his stomach to relieve his pain
and gradually guided the boy’s hands down to his genitals while Maciel
began to fondle him. Jurado said that Maciel told him that he had received
a special dispensation from Pope Pius XII to engage in these sexual acts
to relieve his pain.235 As a young seminarian, Jurado said he masturbated
Maciel about 40 times, but he drew the line when Maciel tried to sodomize
him. Another boy was summoned to the bedroom when Jurado refused to
submit to anal penetration.
Juan Vaca said that Maciel used the same grooming techniques on him.
He was personally invited to join the Legion at the age of ten. He said he
was 13 when Maciel began to molest him. The year was 1949. After his first
sexual encounter with his superior, Vaca said he felt guilty and wanted to go
to confession. Maciel told him that was not necessary, but seeing that the
young boy was still distressed, gave him absolution and made the sign of
the cross.236 Vaca suffered from terrible nightmares, so much so that dur-
ing the day he would literally fall asleep standing on his feet.237
Vaca said Maciel had an obsession with light-haired, fair-skinned youth.
He noted that when Maciel sent him to Spain in 1963, he received instruc-
tions from Maciel to get “the prettiest and smartest kids.” 238
Father Vaca, who served as Maciel’s personal secretary was dismissed
from his post and banished to Spain after he confronted Maciel about his
sexual vice. Before he left the Legion in 1976, Vaca wrote Maciel a 12-page
letter containing a record of Maciel’s sexual abuse of his spiritual sons.
Father Vaca was incardinated by Bishop John R. McGann as a diocesan
priest in the Diocese of Rockville Centre, Long Island, N.Y.
Father Félix Alarcón-Hoyos was born in Madrid. He joined the Legion
in 1949 at the age of 16. He served Maciel in many capacities — as personal
978
HOMOSEXUALITY IN RELIGIOUS ORDERS
secretary, personal valet, procurer of narcotics for his superior and concu-
bine.239 He left the Legion in 1966 before his ordination, but found a
welcome in the Diocese of Rockville Centre under Bishop Walter Philip
Kellenberg. In 1978, Father Alarcón transferred to a parish in Naples, Fla.
and retired as a priest in good standing in 2001.240
José Barba said that Maciel sexually abused him as a teenage seminar-
ian in Rome in July 1955. Two years later, during the Apostolic Visitation,
he told Vatican investigators that Maciel was “a saint.” Barba left the
Legion of his own volition in 1962. He was weighed down by guilt and suf-
fering. He later went to Harvard where he earned an MA in Romance
Languages and became a respected professor at the University.241
Fernando Pérez said that he was approached sexually by Maciel when
he was 14, but he managed to avoid his grasp. He said that Maciel punished
him with solitary confinement for one month. He was later expelled from
the seminary and shipped back to his family in Mexico.
His younger brother, José Antonio was not as fortunate. In the mid-
1950s, on the pretense of being concerned for Fernando’s health, Maciel
summoned the youth to his room and told him that Fernando was addicted
to masturbation. The priest said he needed a sample of Antonio’s semen so
as to secure a cure for his brother from a doctor in Madrid. Maciel mastur-
bated Antonio to orgasm and collected the semen in a flask. Maciel then
dismissed the boy with the consoling thought that he had done a good
deed.242 Antonio, who had been admitted to the seminary at age ten left the
Legion at the age of 25. He likened his experience with Maciel to “being
deflowered” and said he felt himself “an accomplice.” 243
Alejandro Espinosa, born in Michoacan, Mexico, the founder’s birth-
place on July 28, 1937 was one of Maciel’s “favorites.” He served Maciel
from 1950 to August 1962, when he suffered a crisis of conscience and left
the Legion. In 1963, he informed the Episcopal Office in Mexico City that
he had been sexually abused at the hands of Father Maciel, but he was
repeatedly told by Church officials as well as his confessors to let God
handle the matter.244
In his interview with the Courant, Espinosa recalled that Maciel on
occasion would bring him and another youth into his bedroom to engage in
mutual masturbation. Maciel tried to quell the boy’s misgivings by telling
him that the actions were “morally correct” and that he had received papal
approbation to use boys not women to relieve his pain.245 Espinosa said that
after years of sexual abuse, he was subject to homosexual impulses, but, by
the grace of God, he never gave in to them.246
All of his accusers claimed that Father Maciel led a highly compart-
mentalized life. They said he was quite capable of performing a deviant
sexual act one moment and saying Mass or performing one of his many
clerical duties the next. One of the accusers commented that Father
Maciel was not known for his piety. Another was critical of the priest’s
979
THE RITE OF SODOMY
lack of genuine affection and concern for the welfare of others and his
total self-absorption.247
Vatican Informed of Maciel’s Record of Sex Abuse
Juan Vaca, who served as head of the Legion in the United States for five
years, was the first of the Maciel’s victims to confront Fr. Maciel personally
about the abuse and to report the abuse to Church officials at the Vatican.
His first official complaint to Rome was filed in 1978 with the assistance
of Msgr. John A. Alesandro, a canon lawyer for the Diocese of Rockville
Centre, N.Y., where Vaca had been accepted as a parish priest. The docu-
ments sent to Rome included back-up testimony by Father Felix Alarcon.
Msgr. Alesandro said the Vaca case went through normal diplomatic
channels and that the Vatican acknowledged receipt of the 1978 communi-
cation, but nothing ever came of the charges against Maciel. He told the
Courant, “It’s a substantive allegation that should have been acted on.” 248
Vaca’s second attempt to get a Vatican hearing occurred in October 1989
when he sought a dispensation from his priestly vows to marry. In his let-
ter to the Holy Father, Vaca laid out the details of his sexual and psycho-
logical abuse by Fr. Maciel that began in 1949 in Cobreces, Spain when he
was 13, continued for a dozen years into adulthood, and finally ended when
Vaca was due to be ordained. Vaca received his dispensation in 1993, but he
never received a reply to his accusations against Fr. Maciel.
980
HOMOSEXUALITY IN RELIGIOUS ORDERS
981
THE RITE OF SODOMY
Travel outside the compound was restricted during the first year of reli-
gious formation, he noted.
“The practice and the form of common prayer were non-negotiable
elements of religious life,” Avella reported.258 The daily seminary regimen
included morning and evening prayer, time for meditation before the
Blessed Sacrament, the recitation of the Rosary and the Angelus at the
noon hour, and the Holy Sacrifice of the Mass. Most meals were eaten in
silence accompanied by spiritual readings. Recreation was a communal
affair. The vow of poverty was strictly enforced and no members were
permitted separate savings or checking accounts. The Salvatorian habit
was eschewed only for sports and manual labor. Manly deportment was
expected at all times.259
To the religious superior belonged the tasks of maintaining strict disci-
pline and an esprit de corps in the house. He is the chief guardian of the
observance of the rule by all members of the common household.260 All per-
missions for anything not considered routine came through the superior.261
All in all, Salvatorian life including the training and formation for the
priesthood and brotherhood from the post-war era to the close of the
Second Vatican Council mirrored the standards for the religious life found
in the Catholic Church the world over.
982
HOMOSEXUALITY IN RELIGIOUS ORDERS
983
THE RITE OF SODOMY
984
HOMOSEXUALITY IN RELIGIOUS ORDERS
985
THE RITE OF SODOMY
986
HOMOSEXUALITY IN RELIGIOUS ORDERS
Notes
1 The term “religious orders” as used in this chapter refers in the broadest
sense to orders proper, to congregations, and to societies of apostolic life
even though there are specific differences between these groupings.
2 Rueda, 344. The quote is taken from a speech titled “Sexual Forms” (in
Sexuality) given by Gabriel Moran, a Christian Brother, in Lockport, Ill. in
1977. Moran was teaching at Boston College at the time of his talk. The
sitting bishop of Boston was Humberto Cardinal Medeiros. In his talk, Moran
referred to same sex relations as “homophile relations.” He stated that
married and single heterosexuals feel threatened by homophiles who are not
isolated individuals nor are they getting together to have children. He added,
“Responsible homophile relations are a dramatic example of mutual love.
They show that patriarchal ownership is not necessary and that sex is not
simply a contract for mutual exploitation ...” Moran left the Christian
Brothers in 1986 and later married. He is the director of the graduate
program of religious education at the Steinhardt School of Education, New
York University and continues to be one of the most important figures in the
catechetical revolution of post-Vatican II. His writings are listed on the
USCCB Department of Education website.
3 Aquin.: SMT SS Q[11] A[3] Body Para. 2/2 at
http://www.aloha.net/~mikesch/aquinas.htm.
4 See Wagner, “Gay Catholic Priests: A Study of Cognitive and Affective
Dissonance.”
5 Rueda, 341.
6 Ibid. See Chapter 17 for an in-depth examination of both organizations.
7 For a birds-eye view of Western Monasticism see
http://www.newadvent.org/cathen/10472a.htm.
8 For an excellent discussion of religious orders and their unique role in history
of the Roman Catholic Church see
http://www.newadvent.org/cathen/12748b.htm. For background on the
Hospitallers see http://www.newadvent.org/cathen/07476a.htm.
For information on Military Orders see
http://www.newadvent.org/cathen/10304d.htm.
9 This modified quote is taken from Romano Amerio in Iota Unum. As Amerio
correctly points out, Christ’s command that “man should deny himself not
realize or actualize himself,” is the foundation of all Christian life not just that
of religious. Compare this statement with that of Carmelite Father Ernest E.
Larkin in “Scriptural-Theological Aspects of Religious Life,” a speech
delivered at the Conference of Major Superiors of Religious Men held in
Mundelein, Ill., on June 26, 1968. Father Larkin explained that “Pre-Vatican
thinking saw the religious vocation less in terms of becoming a person,
creating community, and being involved in the great social issues than in
personal detachment and a supernatural charity nourished by spiritual
exercises and the observance of the cloister. The emphasis has shifted now
to these new values ...” See carmelnet.org/larkin/larkin065.pdf.
10 Statistics taken from the Catholic Information Project, USCCB Department
of Communications at
http://www.nccbuscc.org/comm/cip.htm.
987
THE RITE OF SODOMY
988
HOMOSEXUALITY IN RELIGIOUS ORDERS
permanent removal from all ministries of any priest (not bishop or cardinal)
found guilty of the sexual abuse of a minor. Offenders will not receive a future
assignment. The Charter requires church authorities to notify civil
authorities of an allegation of abuse against a priest and provides for the
creation of a Diocesan Review Board and a National Review Board to monitor
the effectiveness of individual dioceses in implementing the Charter and to
make recommendations to the USCCB and American bishops on matters
related to the sexual abuse by clerics, religious, brothers, and diocesan
employees. The full text of the Dallas Charter (Revised Edition) passed at
the November 2002 General Meeting of the American Bishops has yet to be
ratified by the Vatican. It is available at the USCCB website at
http://www.nccbuscc.org/bishops/charter.htm.
35 Gill Donovan, “Religious orders take a different view of abuse policy,”
National Catholic Reporter, 16 August 2002.
36 Joseph G. Cote, “Edmundites chime in on pedophile priests,” The Echo,
13 November 2002 at
http://journalism.smcvt.edu/echo/11.13.02/USCCB.htm.
37 The 112-page Report of the Independent Board of Inquiry Regarding St.
Anthony’s Seminary, (public edition), was issued in November 1993.
38 Ibid.
39 Ibid.
40 The original Report of the Inquiry Board was confidential as it named victims
and their alleged abusers and contained confidential reports on the status of
certain friars who were undergoing treatment or had been reassigned to a
county other than Santa Barbara. The report that was made public on
November 1993 was a sanitized version of the original report. It also
eliminated any materials that the Provincial decided to remove on his own.
41 Barry Bortnick, “Man Settles suit against ex-rector of seminary,” Santa
Barbara News-Press, 22 April 1997.
42 Members of the original Board of Inquiry included Geoffrey Stearns, Esq.
Chairman; Kathleen Baggarley-Mar, and Keith Mar, Eugene Merlin, Rev.
Dismas Bonner, OFM, and Ray Higgins. Stearns and Merlin later served on
the St. Anthony’s Seminary Independent Response Team (IRT) in January
1994. The work of Ray Higgins on the Board was most impressive. He
revealed that one of the bitterest recollections suffered by him and his wife
Anne was the memory of their son pleading with them to let him leave the
seminary in his junior year without telling them the reason he wanted out of
the seminary, and their decision to force him to complete his senior year at
St. Anthony’s during which time their son was subject to additional sexual
abuse at the hands of the friars. Higgins’ son received a $90,000 settlement,
but after the attorney took his cut of 40%, there was hardly enough to cover
the cost of therapy. Higgins was credited with saving the life of at least one
former seminarian from St. Anthony’s Seminary who was on the verge of
suicide when Higgins contacted him as a Board member and offered him
support. The Higgins family has since left the Catholic Church as have some
of their close relatives. Ray and Anne Higgins have become advocates for
victims of clerical sex abuse. See
http://www.americancatholic.org/Messenger/Jun2003/Feature2.asp.
989
THE RITE OF SODOMY
990
HOMOSEXUALITY IN RELIGIOUS ORDERS
991
THE RITE OF SODOMY
101 Acts of the General Chapter of Diffinitors of the Order of Friars Preachers,
July 17– August 8, 1995 at Caleruega, p. 42.
102 Radcliffe letter, 12.
103 This section is based on the author’s interviews and notes with a number of
Dominican Fathers, from 1987 to 2004, and with Dr. Herbert Ratner of Oak
Park, Ill. who was a close friend of Father Charles Corcoran.
104 The Philadelphia-born Corcoran entered the Dominican Novitiate at St. Rose
Priory in Springfield, Ky. in 1939. After the creation of the new Province of
St. Albert the Great in Chicago, he was sent to the Dominican House of
Studies in River Forest to begin his philosophical and theological studies. He
was ordained to the priesthood on June 18, 1946. From 1952 to 1965, he was
Professor of Psychology in the Studium of the Province. Fr. Corcoran also
joined the faculty of the Spiritual Institute at River Forest as Professor of
Spiritual Theology. This association with the summer program of the
Institute continued for more than 30 years. In 1969, the Diffinitorium of
St. Albert’s Province assigned him as a member of the Theological and
Spiritual Renewal Consultants in Chicago. It was at this time that he began
his family life apostolate and cemented his life-long friendship with
Dr. Herbert Ratner, editor of Child and Family. See
http://www.op.org/domcentral/people/inmemoriam/lives81-85.htm#corcoran.
105 History of Loras College at
http://depts.loras.edu/marketing/college/history.html. The College became
coeducational in the fall of 1971. Loras College’s current “gay” courses
includes a Social Work course on “Identity and Alternative Lifestyles,” that
“explores the development of diverse lesbian, gay, bisexual and transgender
(LGBT) identities, families, and communities. ... Particular attention will be
paid to examining the roots, forms, functions, and effects of heterosexism on
the LGBT.” The college also holds institutional membership in the pro-
abortion American Association of University Women which lobbies heavily
for pro-abortion legislation on Capitol Hill.
106 The ecclesiastical province of Dubuque includes the Archdiocese of Dubuque
(Iowa) and Dioceses of Davenport, Des Moines and Sioux City (Iowa).
107 For an updated view of Goergen’s support of Teilhard’s spirituality and the
Cosmic Christ see “Current Trends: Recent Studies of Pierre Teilhard de
Chardin,” at http://www.spiritualitytoday.org/spir2day/823436goergen.html.
108 Donald Goergen, The Sexual Celibate (New York: Seabury Press, 1974). The
publication was favorably reviewed by a number of Catholic publications
including Commonweal, America, the Jesuit magazine and the Long Island
Catholic, the official news organ of the Diocese of Rockville Centre.
109 Ibid. See 81, 82, 83, 85, 101, 127, 195, 203.
110 See Parable Conference website at http://www.op.org/parable/default.htm.
111 Letter dated January 12, 1989 from Fr. John O’Connor, OP, to Joseph Cardinal
Ratzinger, Prefect, Sacred Congregation for the Faith, Rome. Fr. O’Connor
attended the weeklong Goergen lectures.
112 Father Corcoran relayed this account to a small group of friars at River Forest
in the 1970s. The contents of this conversation was confirmed by Fr. John
992
HOMOSEXUALITY IN RELIGIOUS ORDERS
O’Connor who was present at the River Forest session, and by Dr. Herbert
Ratner, in a conversation with the author.
113 Rueda, 341.
114 Ibid., 334, 346, 556.
115 Letter from Communication to Rev. Donald J. Goergen, OP, and to the
Dominican Fathers at River Forest, dated March 25, 1988.
116 See Rueda, 556.
117 Father Charles Fiore, a native of Wisconsin, made his first vows as a
Dominican in August, 1955, and then began three years of philosophical
studies at the Pontifical Faculty of the Dominican House of Studies in River
Forest, Ill., where he was awarded a Bachelor’s and Master’s degrees in
philosophy. In 1958 he studied theology at Aquinas Institute in Dubuque and
earned his second Master’s degree. He was ordained a Catholic priest on
June 3, 1961. He was serving at St. Albert the Great Seminary in Oakland
Calif. in 1973 when he discovered the presence of a homosexual clique there.
He reported his finding to the Dominican superior at which point he was
given 36 hours to evacuate his residence and clear out of the Dominican
Province of the Holy Name. Fr. Fiore kept a list of known homosexuals in the
Dominican Order and in AmChurch’s hierarchy and he and this writer would
often compare notes. I knew nine names on his list of Dominican homo-
sexuals. As of 2004, two of the nine ended up at the University of Notre
Dame teaching theology and pressing for women’s ordination and married
priests and other neo-modernist causes; one became a hospital chaplain; two
served as chaplains for a nuns’ order; one became a popular liturgist; and the
remainder went on to teach theology at Dominican-operated institutions in
the United States.
118 Letter dated April 28, 1987 to Cardinal Bernardin from a Mary’s Helper at
St. Vianney’s Parish.
119 Letter of May 11, 1987 from Cardinal Bernardin to Fr. John O’Connor. One of
the charges made against O’Connor was that he committed child abuse by
speaking to parochial school children about the Satanistic influences of
contemporary rock music.
120 Father John O’Connor made all his correspondence with his order and Rome
available to the author.
121 Letter dated April 6, 1989 from Fr. John O’Connor to Rev. Alfred J. Kunz, a
canon lawyer in Dane, Wis. Fr. Kunz, who was a good friend of Fr. Charles
Fiore, was found brutally murdered, his throat slit, on March 4, 1998, in the
hallway of St. Michael School in Dane. To date, his murder remains unsolved.
122 As of the summer of 2004, the Dominican Ashram consists of three
Dominican friars and three Dominican nuns. One of the friars, Fr. Dick de
Ranitz, a Dominican theologian, practices Raja Yoga, Vipassana meditation,
Zen Shikantaza meditation and T’ai Chi. Newest member, Fr. Stan
Drongowski, formerly served as Novice Master for the Dominican Province
of St. Albert the Great. Sister Kathy Smith, a Dominican Sister of the
Sinsinawa (Wis.) Congregation is deeply involved in Hindu spirituality and
philosophy. All members of the Aschram can be seen contemplating their
navels at http://www.op.org/ashram/prayer.htm.
993
THE RITE OF SODOMY
994
HOMOSEXUALITY IN RELIGIOUS ORDERS
995
THE RITE OF SODOMY
162 Ibid.
163 Ibid. Fr. Daniel Fullerton served for a short period as the Superior of the
Society of St. John, but he was only a figure head. The real power in the
order has always been Fr. Urrutigoity.
164 Letter of January 27, 2002 from Brother Alexis Bugnolo to RCF in response
to its press release of January 15, 2002 on the SSJ scandal. The complete text
is posted at www.saintjustinmartyr.org/news/LetterFromBugnolo.html. See
also http://www.saintjustinmartyr.org/news/BrBugnolosResponse.html.
Brother Bugnolo is not a friar, but has taken private vows to observe the Rule
of St. Francis in accordance with canon 1191.
165 Ibid.
166 Ibid.
167 See http://www.saintjustinmartyr.org/news/LetterWarningToStGregorys
Parents.html.
168 See brief of Plaintiffs filed July 16, 2004.
169 See www.saintjustinmartyr.org/news/LetAffidavitSciambra.html.
170 Affidavit of a Former Novice of the SSJ on March 3, 2002 at
http://www.saintjustinmartyr.org/news/AffidavitAnonymous.html.
171 Affidavit of Mr. Joseph Girod written from Valbonne, France on Sept. 15, 2002
at http://www.saintjustinmartyr.org/news/AffidavitGirod.html.
172 Ibid.
173 Communication from Dr. Jeffrey Bond to author dated August 24, 2004.
174 Letter of Nov. 10, 2002 to Bishop Timlin from Mr. Conal Tanner.
175 Affidavit of Diane Toler of Cherry Hill, NJ on May 6, 2002 at
http://www.saintjustinmartyr.org/news/TolerAffidavit.html.
176 See http://www.saintjustinmartyr.org/news/CarlosUrrutigoityinLaReja.htm.
Fr. Morello was rector of the SSPX seminary in La Reja from 1981–1988. He
is currently the rector of a group called “Campania de Jesus y de Maria”
located in the Andes.
177 Ibid.
178 Ibid.
179 Ibid.
180 Ibid.
181 Terrie Morgan-Sesecker, “Accuser to get reports in priests,” March 24, 2004,
Times Leader.
182 Ibid.
183 Deposition of Matthew Selinger in Civil Action No. 02-0444 in Pittsburgh, PA
on October 24, 2003.
184 Ibid.
185 See Tillett, The Elder Brother.
186 Selinger eventually left the seminary, married and settled in California to
raise a family. When it became known that he would likely be subpoenaed to
testify against Fr. Urrutigoity in the Case of John Doe, Fr. Eric Ensey, who
helped found the SSJ and who replaced Urrutigoity as spiritual advisor for
996
HOMOSEXUALITY IN RELIGIOUS ORDERS
997
THE RITE OF SODOMY
200 Ibid.
201 See Lawsuit March 21, 2002 in U.S. District Court in Pennsylvania.
202 Brief of Plaintiffs in Opposition to the Motion for Summary Judgement Filed
by the Priestly Fraternity of St. Peter and St. Gregory’s Academy on July 16,
2004 by James Bendell, Co-counsel for Plaintiffs. Case No: 3CV 02-0444.
203 See online letter dated November 1999 by Fr. Carlos Urrutigoity, “Dearly
Beloved of Our Lady..” on the initiation rites of John Zosack at
http://www.ssjohn.com/news/update_99_11.html.
204 A copy of the original Zosack affidavit is available on the PACER website at
www.pacer.psc.uscourts.gov.
205 David Singleton, “Society of Silence,” and “Deposition Excerpts,” Sunday
Times Tribune, 29 August 2004.
206 Mark Guydish, “What does Timlin know? It’s hard to tell,” Times-Leader,
1 July 2004.
207 See: http://www.churchcrisis.blogspot.com/ A Second Open Letter to
Bishop Joseph F. Martino.
208 Bond, “An Open letter to Bishop James C. Timlin, Diocese of Scranton,”
January 27, 2002.
209 Tom Kane, “Scranton Bishop Suppresses Conservative Group,” River
Reporter, 2 December 2004 at
http://www.riverreporter.com/issues/04-12-02/head3-stjohn.html.
210 A picture of Fr. Carlos Urrutigoity is displayed at the website of PATMOS, a
lay corporation of the SS J formed in 2004. See www.patmos.us. PATMOS
markets traditional Catholic items such as prayer books and first communion
items. A Child’s Missal shows a photograph of Fr. Urrutigoity offering Mass
in a traditional Catholic setting.
211 Matt C. Abbott, “Will suppressed Catholic group use donated money to
relocate to ‘Hell itself ’?” 1 December 2004 at
http://www.renewamerica.us/columns/abbott/041201.
212 See Pope John Paul II, “Address to the Legionaries of Christ and members of
the Regnum Christi Movement,” 4 January 2001 at
http://www.vatican.va/holy_father/john_paul_ii/speeches/2001/documents/
hf_jp-ii_spe_20010104_legionari-cristo_en.html.
213 Alfonso Torres Robles, La Prodigiosa Aventura de los Legionarios de Cristo
(Madrid: Ediciones Foca, 2002). See book review at
http://www.regainnetwork.org/article-LCAdventure.htm.
214 Alejandro Espinosa Alcala, El Legionario (Mexico City: Grijalbo, 2003). The
book is available only in Spanish from www.randomhousemondadori.com.mx.
However, a translation of Section I on Father Maciel’s early background is
provided at http://www.regainnetwork.org/article-legionary1.htm.
215 Ibid.
216 Ibid.
217 In 1948, the Legion was elevated to a Diocesan Right by Maciel’s uncle
Bishop González in Mexico.
218 Espinosa, El Legionario
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HOMOSEXUALITY IN RELIGIOUS ORDERS
219 Ibid.
220 Ibid.
221 See http://www.exlegionaries.com/xlegion/viewthread.php?tid=239
for a discussion by ex-Legionaries about sex abuse at Ontaneda Seminary in
the 1980s.
222 Jose Martinez Velazco, Los Legionarios de Cristo: el nuevo ejercito del Papa
(Madrid: LA ESFERE, 2002). A book review of Spanish text is available at
http://www.regainnetwork.org/article-LCArmy.htm.
223 The organizational pattern, recruiting methods, and overall operations of the
Legionaries of Christ, like that of the Society of St. John, mirror those of the
personal prelature of Opus Dei, the prototype for modern-day sects in the
Church. The Legion’s apostolic school for boys considering the priesthood, a
facility similar to the FSSP’s St. Gregory Academy in Elmhurst, Pa. is located
at Centre Harbor, N.H. The Legion also operates numerous colleges, three
universities in Mexico, the Francisco de Vitoria in Spain, and Regina
Apostolorum in Rome and the Center for Bioethics of the University of the
Sacred Heart in Rome. The Legion owns Zenit News Service with branches
in Rome and New York and National Catholic Register and Twin Circle. Its
“ecumenical” efforts are coordinated through the Center for Studies on New
Religion of Massimo Introvigne and the Acton Institute for the Study of
Religion and Freedom. Financial support for the Legion comes from a variety
of sources including the Murphy Foundation, Family Foundation, Adveniat,
Misereor and Kirche. Like Opus Dei, the Legion maintains a large number of
front organizations, “apostolates” and publishing houses not immediately
identifiable as being Legion entities including Catholic World Mission, Con-
Quest Clubs and Camps, CIPS, (Catholic Institute for Psychological
Sciences), Washington, DC, and the Center for Integral Formation, Hamden,
Conn. The Legion operates numerous websites designed to attract tradi-
tional-minded Catholics including New Woman (www.newoman.org), Catholic
Youth World Network (www.cywn.net), and www.catholic.net. Again, like
Opus Dei, its corporate empire and financial holdings are vast. A complete
analysis of the Legion’s multi-international corporate entities is yet to be
made public.
224 Velazco, Los Legionarios.
225 Espinosa, El Legionario. According to Espinosa, in 1954, Cardinal Valerio
Valeri, Prefect of Religious in the Roman Curia found Maciel in Rome’s
Salvator Mundi Hospital “frothing at the mouth” from an overdose of
morphine. Cardinal Alfredo Ottaviani, Pro-Secretary of the Holy Office,
ordered an investigation but it was obstructed by pro-Maciel elements inside
and outside the Roman Curia including Cardinal Merry del Val’s former
secretary, Nicola Cardinal Canali.
226 Letters of Bishop Polidoro Van Vlierberghe, as Apostolic investigator from
1957–1959 posted at http://www.legionaryfacts.org/polidoro.html. See also
http://www.legionaryfacts.org/kearns.html.
227 Ibid. See also Espinosa, El Legionario.
228 The original copyrighted article by Gerald Renner and Jason Berry, “Head of
Worldwide Catholic Order Accused of History of Abuse,” Hartford Courant,
999
THE RITE OF SODOMY
1000
HOMOSEXUALITY IN RELIGIOUS ORDERS
1001
THE RITE OF SODOMY
from the 30 to 50 investitures of the first half of the 20th century. Trinity
Preparatory Seminary closed in 1965. Mackin H.S. closed in 1962. Mother of
the Savior Seminary in Blackwood, N.J. and Jordan Seminary in Menominee,
Mich. both closed in 1967. Francis Jordan H.S. closed in 1969. Mount St. Paul
College, whose leaders had welcomed the Vatican II renewal, closed in 1970.
Saint Pius X Seminary closed in 1977. The Salvatorian Seminary to JFK
Prep, Fr. Myron Wagner’s “dream child” closed in 1982. Marian High school
in Mishawaka, Ind. closed in 1986. Bishop Manogue H.S. closed in 1987.
St. Mary’s H.S. in Lancaster, N.Y. closed in 1988.
274 Ibid., 132–133. The use of term “gay” by Avella or by his editor Pekarske as
opposed to the term “homosexual” reveals a political bias that favors the
Homosexual Collective.
275 Ibid., 133–134.
276 Ibid., 134.
277 Ibid.
278 Ibid.
279 Ibid.
280 Ibid., 135.
281 Ibid., 138.
282 Ibid.
283 Ibid.
284 Ibid., 139.
285 Ibid.
286 Ibid.
287 Ibid.
288 Ibid., 353.
1002
THE HOMOSEXUAL COLLECTIVE
Chapter 17
Introduction
New Ways Ministry was founded by Sister Jeannine Gramick, formerly
with the School Sisters of Notre Dame and now with the Sisters of Loretto,
and Father Robert Nugent of the Society of the Divine Savior. Second,
perhaps, only to the Washington D.C.-based national homosexual group
Dignity, New Ways has been the most influential of all the Homosexual
Collective’s auxiliaries within the Catholic Church. It has served as a criti-
cal link between the lesbian feminist covens of female religious orders and
the “gay” priesthood and the secular Homosexual Collective.
This in-depth study of New Ways, is the first since Fr. Rueda exposed
its machinations in The Homosexual Network in 1982. It is as much an
indictment against what passes for “religious orders” these days, as it is
against New Ways. Both Gramick and Nugent have led a freewheeling
existence thanks to the superiors of their respective religious orders, the
School Sisters of Notre Dame and the Salvatorians. Both orders have
bankrolled New Ways’ operations and aided and abetted its attack on the
Church for decades.
The story of Sister Gramick and Father Nugent and New Ways illumi-
nates the complex interplay between homosexual activists in religious
orders and the diocesan priesthood, their superiors and bishops in the
United States, and Church authorities in Rome.
The history of New Ways documents how AmChurch’s interlock of
homosexual and “gay friendly” bishops and its vast bureaucracy at the
NCCB/USCC (USCCB) has helped to advance the Homosexual Collec-
tive’s ideology and programs and put its resources at the service of the
Collective. Access to the sources of power within a given institution is an
essential tool in the subversion process, and New Ways has never lacked
for access to the corridors of power within AmChurch.
One of the guiding rules of investigative research is “follow the money
trail,” but this proved virtually impossible since religious orders are not
required to file tax returns. The IRS returns of New Ways and its close affil-
iate, the Quixote Center, were available, however, and they show how the
Homosexual Collective within the Church uses a multiplicity of front organ-
izations to attack and undermine the Catholic Church’s opposition to homo-
sexuality.
The most important thing to remember about New Ways is, that despite
its religious trappings, it is essentially a political not a religious organi-
1003
THE RITE OF SODOMY
1004
NEW WAYS MINISTRY— A STUDY IN SUBVERSION
1005
THE RITE OF SODOMY
The impression one would get from reading Gramick’s story of her first
meeting with Dominic Bash in the 2001 Canadian radio interview, is that
here was some poor lost soul, a homosexual struggling to find his way
home, but finding himself constantly “rebuffed” by the Catholic Church.
Gramick never mentions what happened to this young man that she
befriended and encouraged to live out his homosexual identity. Permit me
to do so.
Dominic Bash was a native of the greater Philadelphia area. He was four
years younger than Gramick. After he graduated from North Catholic High
School in 1965, he enrolled as a novice with the Fathers of the Oblates of
St. Francis DeSales, Wilmington-Philadelphia Province, but was eventually
dismissed from the seminary. He tried to get into another seminary, pos-
sibly Episcopalian, but was also rejected as a candidate for the ministry,
presumably because of his homosexuality.13
Dominic took up hairdressing.
By the early 1970s, about the time that Gramick began holding “Eucha-
ristic gatherings” for Bash and his homosexual friends in the Philadelphia
area, Bash was heavily into homosexual politics. He, together with
Gramick, helped to organize Dignity/Philadelphia, and Bash is recognized
today as one of the chapter’s founding members and a trailblazer activist for
“gay rights.”
In 1991, when the Archdiocese of Philadelphia cracked down on Dignity
and prohibited the pro-homosexual group from meeting on Church prop-
erty, Dominic Bash and Dignity/Philadelphia found a new home at St. Luke
and the Epiphany Episcopalian Church in center city Philadelphia.
That same year, Bash made headlines as the City of Brotherly Love’s
most famous diva. He was the Master of Ceremonies at the Third Annual
“Coming Out” Block Party on Pine Street. He came in drag flaunting a tight
black skirt, fishnet stockings and a tiara.
1006
NEW WAYS MINISTRY— A STUDY IN SUBVERSION
1007
THE RITE OF SODOMY
1008
NEW WAYS MINISTRY— A STUDY IN SUBVERSION
1009
THE RITE OF SODOMY
The Quixote Center’s archives note that Gramick and Nugent brought
with them “their concern for the situation of lesbians and gay men, both in
church and society,” and that “they designed and launched New Ways work-
shops which offered interdisciplinary presentations on sexual orientation to
help people with their homophobia.” 23
Father Nugent said his organization was inspired by the National Con-
ference of Catholic Bishops’ Pastoral Letter of November 11, 1976, “To
Live in Christ Jesus —A Pastoral Reflection on the Moral Life.” The ill
worded, mischievous section on homosexuality reads:
Some persons find themselves through no fault of their own to have a homo-
sexual orientation. Homosexuals, like everyone else, should not suffer from
prejudice against their basic human rights. They have a right to respect,
friendship and justice. They should have an active role in the Christian
community. Homosexual activity, however, as distinguished from homosex-
ual orientation, is morally wrong. Like heterosexual persons, homosexuals
are called to give witness to chastity, avoiding, with God’s grace, behavior
which is wrong for them, just as nonmarital sexual relations are wrong for
heterosexuals. Nonetheless, because heterosexuals can usually look for-
ward to marriage, and homosexuals, while their orientation continues,
might not, the Christian community should provide them a special degree of
pastoral understanding and care.24
1010
NEW WAYS MINISTRY— A STUDY IN SUBVERSION
1011
THE RITE OF SODOMY
1012
NEW WAYS MINISTRY— A STUDY IN SUBVERSION
In 1982, Izzo left the Xaverian Brothers and the Roman Catholic
Church.
Religious Orders Support New Ways
In terms of funding, with the exception of Gramick’s 1977 government
grant from the NIMH to study lesbianism, the principal source of New
Ways funding has always been Roman Catholic religious orders. Had New
Ways been forced to depend on financial support from outside these reli-
gious institutions, the organization would have collapsed long ago.
The transfer of monies from Catholic religious orders to New Ways is
accomplished through grants, donations, stipends, gifts of stock and fees
accrued from New Ways seminars, workshops, and retreats.38
Among the most important financial backers of New Ways has been
the founders’ own orders, the School Sisters of Notre Dame and the
Salvatorians.39 The Sisters of Loretto have also made sizable donations
through the Loretto Community Special Need Fund.40
Although Gramick has denied that Catholic religious orders have been
the financial backbone of New Ways, Nugent himself told Father Rueda that
the organization receives sizable funding from religious orders.41 The fact
that the School Sisters of Notre Dame and Salvatorians released Nugent
and Gramick to head New Ways while continuing their stipends, of course,
was in itself a significant “donation.” 42
Also, as Rueda notes, it is not uncommon for churches (and religious
orders) to use their tax-exempt status to launder funds to homosexual
groups especially large donations from individual donors.43
During the 1980s, the Catholic Coalition for Gay Civil Rights acted as a
conduit for the transfer of funds from religious orders to New Ways. Once
a religious institution has endorsed the Coalition they then become an
ongoing source of funds for New Ways.44
Religious orders such as the School Sisters of Notre Dame are consid-
ered to be a church and do not file IRS returns.
In 2001, this writer attempted to get information on the SSND’s fund-
ing of New Ways and the Catholic Coalition for Gay Civil Rights. Sister
Joyce Kolbet referred me to Sister Rose Mary Snaza, the order’s treasurer,
but the latter never honored the author’s repeated requests for information.
The support of Catholic religious orders for New Ways’ homosexual
apostolate also confers many intangible benefits on New Ways including a
degree of legitimacy as a “Catholic” organization.
1013
THE RITE OF SODOMY
The records show that during this time period, New Ways took in
$138,263.41. The net assets of the organization was $211,957.47.
Paul Thomas is listed as Chairman of the three-member Board of Direc-
tors on the return. His address is given as 637 Dover Street, Baltimore,
which was Father Nugent’s address until 2001. Thomas, actually Father
Thomas, is a self-identified homosexual priest of the Archdiocese of
Baltimore and a long-time “gay rights” political activist.45
Other Board members include Robert Miailovich, an avowed “gay
Catholic” and President of Dignity/USA, and Mary Kilbride, a long-time
leader of PFLAG, Parents and Friends of Lesbians and Gays and mother of
a homosexual son.
The Executive Director of New Ways is Francis DeBernardo, salary
$12,600. His address is given as New Ways’ office.
The stated tax-exempt purpose of New Ways is “to provide spiritual
development and education to the public about gay and lesbian issues and
Catholicism.”
Sources of income totaling $57,541.97 came from:
• Bondings (New Ways newsletter), $3,633.00
• Sale of New Ways books and tapes, $6,599.39.
• Georgetown University debate, “Bridging the Gap: A Theological
Debate on Homosexuality and Catholicism,” that drew 325 people,
$31,990.00.
• “Networking with national organizations concerned about les-
bian/gay Catholics and with progressive groups,” $11,856.58.
• “Journey to Strength” a weekend retreat for parents of lesbian/gay
children at Graymoor in Garrison, N.Y., $5,785.13.
• History Project on New Ways — $10,539.42.
• Womanjourney Weavings — A newsletter for lesbian nuns,
$5,731.20.
• Resources/Publications Project, $2,443.24.
• Lecture/Education Project, $2,613.28. The New Ways programs
took place in St. Paul, Minn.; Claremont, Calif.; South Bend, Ind.;
Boston; Nazareth, Ky.; Marriottsville, Md.; Gaylord, Mich.;
Oldenburg, Ind.; Hartford, Conn.; and Shepherdstown, W.Va.
• Building Bridges Project — “Fifteen regional projects about build-
ing bridges between gay and lesbian people and the church.”
Sessions were held in Tropy, N.Y.; Worcester, Mass.; Providence,
R.I.; San Diego; Orange, Calif.; Las Vegas; Cleveland, Columbus,
Dayton, Cincinnati, Ohio; Wheeling, W.Va.; Lexington, Ky.;
Nashville, Memphis, Tenn.; Evansville, Ind. Total number of per-
sons served — 265. $37,129.19.
• Spirituality/Sexuality — a six week discussion series on Wrestling
With The Angel — Faith and Religion in the Lives of Gay Men for 12
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holiness was mentioned but once in the daylong seminar. Nor was there
any mention of prayer or God’s will, said Witt.72
And why should there be?
New Ways is a political action organization not a religious one. To view
it through anything other than a political prism is an exercise in self-
deception.
By the early 1990s, the CCGCR seemed to disappear from the scene as
quickly as it had appeared.
It was replaced by other New Ways fronts including Sisters in Gay
Ministry Associated, the Center for Homophobia Education, and Catholic
Parents Network.
Nugent and Gramick created the Center for Homophobia Education
(CHE) in 1991, after they had been ordered by the Vatican in 1983 to sep-
arate themselves from New Ways. The CHE is listed on some brochures
as a project of Windmills, Inc. a subsidiary of the Quixote Center. On other
CHE materials, the New York City address of the CCGCR is given. The
U.S. tour of the CHE was funded in part from a grant from the James R.
Dougherty, Jr. Foundation, Beeville, Texas.
The Catholic Parents Network was created by Nugent and Gramick in
1995. Its wheels are greased by the same pro-homosexual propaganda that
drives New Ways. The organization has multiple office addresses including
one in Hyattsville, Md. and Nugent’s Dover Street address in Baltimore.
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to remove the offending priest and nun from his jurisdiction, but the
request was ignored. New Ways continued to operate in the archdiocese.
In the spring of 1981, Nugent and Gramick were informed by Cardinal
Cody of the Archdiocese of Chicago that New Ways could not hold a work-
shop scheduled for June 9 at St. Clement’s Catholic Church. Cardinal Cody
banned them from holding any workshops or seminars in his archdiocese.
The affair was rescheduled for Grace Episcopal Church, but was later
cancelled after the rector had second thoughts about incurring Cody’s
displeasure. The New Ways workshop was eventually held at the Trinity
Episcopal Church.
On May 5, New Ways was joined by representatives from Dignity,
Chicago Call to Action, NOW, Lesbian Community Center, Integrity, and
Parents and Friends of Lesbians and Gays at a press conference to protest
Cardinal Cody’s actions.
Under Cardinal Joseph Bernardin, the Archdiocese of Chicago again
opened its doors to New Ways.74
In the late 1980s, Archbishop Theodore McCarrick of Newark, N. J.,
and Bernard Cardinal Law of Boston took action against New Ways. Most
Catholic dioceses, however, remained open to New Ways. By 1986, the
organization reported that it had been in 50 dioceses in the United
States.75 By 1992, New Ways had infected 130 of the 169 dioceses in the
United States.76
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the aegis of the School Sisters of Notre Dame.78 The Sisters of Mercy’s
Office of Social Action also lent its support to Gramick’s “ministry.”
In 1989, Gramick moved back to the Archdiocese of Baltimore where
her homosexual “ministry” was supported by the Baltimore Province of the
School Sisters of Notre Dame, in defiance of the ruling of the Congregation
for Religious and Secular Institutes.
Nugent had also wanted to settle into the Brooklyn Diocese, but
Mugavero refused to incardinate him.
In 1984, the Salvatorian priest relocated himself in the “gay friendly”
Archdiocese of Newark, N. J. under Archbishop Peter Gerety. After Gerety
retired, Archbishop Theodore McCarrick refused to renew Nugent’s facul-
ties and in late 1987, he was forced to return to Baltimore to continue his
work on behalf of the Homosexual Collective.79
Nugent In Ireland
The late 1980s saw Gramick and Nugent continuing their pro-homo-
sexual apostolate, primarily through their writing and low profile speaking
engagements, lectures, and workshops.
During Advent of 1987, Nugent visited Ireland where he gave a series
of lectures on homosexuality and the Catholic Church. He was interviewed
by Intercom, a magazine published by the Catholic Communications
Institute for Catholic clergy and church workers in Ireland.80
In the Intercom interview, Nugent identified himself as “a Salvatorian
priest from New Jersey and a lecturer and expert on homosexual min-
istry.”81 Nugent said that homosexuals were a “hidden minority in our
Church,” and therefore, it was necessary to do some “conscience raising”
in the Church as to their needs.82 He cited ways in which Catholic school
children in religious instruction and sex education classes could be
sensitized to the needs of homosexuals whose “difference” makes
them outsiders.83 The Salvatorian priest went on to discuss “the gifts
that homosexual Catholics have to offer the community, among them
the experience of being rejected and neglected and condemned.” 84 He
also gave his doctrinal views on the “primacy of conscience,” and “the
principle of gradualism in moral ideals.” 85 He said he would like to see
parish-based support groups for homosexuals and quoted U.S. Arch-
bishop Rembert Weakland on the advisability of seeking out friendship
with homosexual people.86 Unfortunately, Archbishop Weakland of
Milwaukee, home of the Salvatorian’s Vocations Office, took his own
advice too literally and would live to regret it.
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It was only a matter of time before the news that Nugent and Gramick
were foot-loose and fancy-free reached the ears of Cardinal Hickey in the
Archdiocese of Washington, D.C.93
A Challenge to Love
A Challenge to Love —Gay and Lesbian Catholics in the Church, edited
by Robert Nugent, is the first major work on homosexuality published by
New Ways in 1980.95
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Father Paul Thomas’ essay “Gay and Lesbian Ministry During Marital
Breakdown and the Annulment Process” is spliced with subtle pro-homo-
sexual tidbits. For example, there is his biblical reference to Jonathan
who, Thomas says, had a homosexual “orientation,” and his assertion that
“Nearly all contemporary experts ... believe that a genuine homosexual
or heterosexual orientation is basically irreversible.” 114 Thomas, a homo-
sexual, calls any attempt to alter a person’s “basic personality” including
his or her affectional preference, a “moral outrage.” 115
As a footnote to his comments on the licitness and validity of marital
impediments, Thomas tosses out a feeler in favor of “stable homosexual
unions”:
Ecclesiastical authorities would undoubtedly propose norms and guidelines
for the benefit of lesbian and gay male relationships if the Catholic Church
ever differentiated its well-known official teaching about same-sex genital
behavior (e.g. by qualifying homosexual relations as immoral only for
heterosexual persons, not for homosexual couples). Even now some moral
theologians, such as Philip Keane, have tentatively suggested that “the
Church and society should be open to finding other ways of supporting
stable homosexual unions.” 116
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biology and sociology” as “a source of ethical values.” 130 In the field of sex-
ology, she said, “The trend among professional sexologists seems to view
homosexual behavior not as a sexual deviation but rather as a sexual varia-
tion.” 131 She nixes the idea of an “absolute reality,” which views homosex-
ual acts as a transgression against societal norms, in favor of a subjective
reality that is “located in consciousness” and is “a consequence of specific
interactions” which are in turn “dependent upon the situation and the indi-
viduals involved.” 132
Gramick defines homophobia as “any systemic judgment which advo-
cates negative myths and stereotypes about lesbian and gay persons.” 133
She paraphrases the theories of psychologists S. F. Morin and S. Wallace
who found “that the best predictor of homophobic attitudes is a belief in the
traditional family power structure, i.e., a dominant father, submissive
mother and obedient children,” and “traditional religious beliefs and tradi-
tional attitudes toward women.” 134
Nugent’s essay, “Homosexuality, Celibacy, Religious Life and Ordi-
nation,” opens with a plug for the canonization of the supposed “gay patron
saint, Aelred of Rievaulx.” 135 He quotes Carl Jung on the “unique”
attributes homosexual people bring to religion including a “particular
receptivity to spiritual realities,” and “a richness of religious feelings.” 136
Nugent notes that by the early 1970s, some American bishops had ex-
pressed concern over the growing numbers of candidates for the priesthood
who were “overtly effeminate,” and, that, in fact, there were “increasing
numbers of self-acknowledged homosexual males” who were seeking
admission to seminaries and religious orders.137
Among already ordained gay and lesbian priests and religious, he says,
there is a growing “inner need either to identify publicly with the struggles
of homosexual people in church and society or to come out to avoid a sense
of personal hypocrisy or duplicity.” 138
In a back-door attack on priestly celibacy, Nugent raises the question
“does physical abstinence of itself ever have a religious value (hard to
affirm if we do not want to promote an anti-sexuality attitude)?” 139 He goes
on to quote a statement that Thomas Merton was supposed to have uttered
that “conditions had changed and that celibacy even for a monk was a thing
of the past.” 140
Sr. Theresa Kane’s essay, “Civil Rights in a Church of Compassion,”
gives an interesting perspective to the inter-lock between the Homosexual
Movement and the Feminist Movement. She traces her interest in homo-
sexuality as a civil rights issue to early 1979 when she and five other Mercy
Sisters endorsed the statement of the Catholic Coalition for Gay Civil
Rights distributed by New Ways. That same year, the Mercy Sisters opened
their Generalate and Motherhouse in Potomac, Md. to a New Ways-spon-
sored “Strategy Conference on Homophobia in the Church.” 141
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Kane acknowledges that some Mercy Sisters did not agree with either
the endorsement of the CCGCR or the use of Mercy facilities to house the
New Ways’ conference, but the General Administrative Team of the Sisters
of Mercy of the Union, approved of the actions nevertheless.142
Kane concludes her article with a feminist plea for the Church to com-
mit itself to “a stance of compassion.” The Church also needs to over-
come the “sin of sexism,” and welcome a spirit of “diversity and dissent,”
she says.143
Another contributor to the New Ways’ book is Father Charles Curran.
Pontificating from his seat as a Professor of Moral Theology at the Catholic
University of America, Curran dismisses the “natural law theory” in his
essay “Moral Theology and Homosexuality.”
Under the penumbra of what Curran calls “a theory or theology of com-
promise,” he affirms that “for an irreversible, constitutional, or genuine
homosexual, homosexual acts in the context of a loving relationship striv-
ing for permanency are objectively morally good.” 144 However, when
homosexual acts, occur outside the context of such a relationship, as in the
case of pedophilia or bestiality, these acts cannot be justified, he says.145
Other essays include “Reflections of a Gay Catholic” by avowed homo-
sexual writer Brian McNaught, “Overcoming the Structured Evil of Male
Domination and Heterosexism,” by feminist theologian Barbara Zanotti of
the Women’s Ordination Conference (WOC), and “Growing Up Lesbian and
Catholic” by former Dignity official, Ann Borden.
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gated by Pope Paul VI on December 29, 1975. The soft, almost effeminate
language used throughout the text is striking, especially when compared to
traditional Church documents on sexual morality.
The relevant discourse on the question of homosexuality begins with
Section VIII.
The Declaration states that there are two categories of homosexuals.
First, there are “homosexuals whose tendency comes from a false edu-
cation, from a lack of normal sexual development, from habit, from bad
example, or from other similar causes, and is transitory or at least not
incurable.” Then there are “homosexuals who are definitively such because
of some kind of innate instinct or a pathological constitution judged to be
incurable.164
The paradigm shift from the traditional view of homosexuality or
sodomy as an acquired vice to the idea of homosexuality as an inborn con-
dition or genetic acquisition is immediately discernable.
With regard to the congenital homosexual, the Declaration states that
“some people conclude that their tendency is so natural that it justifies in
their case homosexual relations within a sincere communion of life and love
analogous to marriage, in so far as such homosexuals feel incapable of
enduring a solitary life.” 165
As it stands, this statement is, quite simply, a mess.
Its open ending gives the impression that “a sincere communion of life
and love analogous to marriage” can actually exist in a sodomitical rela-
tionship and that such a relationship might even be meritorious for those
who cannot bear the single life.
Section VIII states that sodomites who are suffering from “personal dif-
ficulties and their inability to fit into society must be given understanding
and hope and ‘their culpability’... judged with prudence.” 166
Even though Sacred Scripture condemns sodomy as a “serious deprav-
ity and even presented as the sad consequence of rejecting God,” the doc-
ument claims this reality doesn’t “permit us to conclude that all those who
suffer from this anomaly are personally responsible for it.” Say what?
Finally, at the end of Section VIII, the document concludes that homo-
sexual acts (but not willful, lustful and perverted thoughts and words) “are
intrinsically disordered and can in no case be approved.” 167
Not only was this wretched piece of homosexual apologia approved by
the Holy See, but it was permitted to stand uncorrected for 11 years until
October 1, 1986 when Joseph Cardinal Ratzinger issued the Letter to the
Bishops of the Catholic Church on the Pastoral Care of Homosexuals.
The 1986 Letter, however, does not come out forthrightly and acknowl-
edge the errors present in Persona Humana and start with a fresh slate.
The confusion is further compounded by the continued use of non-defined
terminology used in Persona Humana.168
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self from the document without actually publicly rejecting it.172 As critic
William H. Shannon notes in his “A Response to Archbishop Quinn,” which
follows the prelate’s statement, “he (Quinn) quotes absolutely nothing from
the CDF letter,” but rather depends on documents like To Live in Jesus
Christ that provide for a more sympathetic and ambiguous presentation on
homosexuality.173
From a feminist viewpoint, the 1986 Letter from the office of Cardinal
Ratzinger has no redeeming qualities whatsoever. According to Sister Ann
Patrick Ware, the Vatican document fails to address “the distress” of homo-
sexual persons and “homophobia in society.” 174 She finds the document
“harsh,” “unfeeling” and “dangerous.” 175
Lillanna Kopp says the document is “irremediably” flawed because of
“fundamentalist biblical exegesis,” “prescientific church tradition,” and
“seriously inexact historical data.” 176
Mary C. Segers decries the fact that the CDF directive has ended
Dignity masses in the Dioceses of Brooklyn, Buffalo, Atlanta, New York,
Pensacola, and Vancouver, B.C.177 According to Segers, the document is
inadequate from both a juris-prudential and moral theological perspective
because it “assumes an excessively rigid, narrow, reductionist definition of
sexuality; it holds to a negative conception of same-sex love as inevita-
bility disordered and sinful ... and it seems to overlook women’s experi-
ence.”178 The Church “can learn from lesbian feminists a more subtle, rich
appreciation of same-sex love,” she says, and instead of “pronouncing
homosexuality to be an evil... might focus on healthy, committed same-sex
relationships which provide the setting and conditions for moral and spiri-
tual growth.” 179
In “Rome Speaks, the Church Responds,” Jeannine Gramick states that,
“Lesbians and gay Catholics, privately and publicly, have called the Vatican
letter disgusting and vile,” but she hopes that they “can bring themselves
to forgive the pride, lack of compassion, and self-righteousness which are
part of the scandals of the Roman Catholic Church.” 180 Gramick criticizes
the 1986 Letter as being, “preoccupied, almost to the point of obsession,
with genital activity” but silent on issues of “social justice, prejudice and
violence against homosexual persons.” 181
In “Compassion and Orientation,” Dominican Benedict M. Ashley
states he entirely agrees with the substance of the Vatican document.
However, he makes a number of statements and assumptions that tend to
support the homosexualist position.
Father Ashley talks of homosexuality in general and homosexual orien-
tation in particular, as a “disability,” which “prevents one not from loving
sexually, but heterosexually, and therefore from the ability to make a per-
manent and procreative marriage commitment.” 182 He uses the
Homosexual Collective’s term “homophobia” in an uncritical manner
claiming that “many heterosexuals are not secure in their orientation...”
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Building Bridges — Gay and Lesbian Reality and the Catholic Church
Building Bridges, by Robert Nugent and Jeannine Gramick, published in
1992 by Twenty-Third Publications, is a pivotal publication in the history of
New Ways and in the life of its authors as it became the focal point of the
reactivated Maida Commission in 1994.239
The book is dedicated to those persons who made New Ways possible,
that is, the Superiors of the School Sisters of Notre Dame and the Society
of the Divine Savior in the U.S. and Rome including U.S. Provincials,
Sisters Francis Regis Carton, Ruth Marie May, Patricia Flynn and Christine
Mulcahy and the SSND Generalate leaders in Rome, Mother Georgianne
Segner and Mother Mary Margaret Joha, and U.S. Salvatorian Provincials,
Fathers Myron Wagner, Justin Pierce, Barry Griffin and Paul Portland and
SDS Superiors in Rome, Gerard Rogowski and Malachy McBride.
Except for Nugent’s novel idea that the Church should set up a “new
model of ministry” composed solely of priests and religious who have AIDS
or are HIV-positive, there is not an original idea in the book.240 Nugent and
Gramick simply regurgitate the arguments for homosexuality put forth by
the secular Homosexual Collective.
In “Gay and Lesbian Rights” Nugent hails the coming of age of the “gay
liberation movement” at the Stonewall Inn in 1969. He says that homosex-
uals are “born that way” and, therefore, must be true to their nature. He
dismisses the idea that AIDS is related to sodomy. He predicts that “the
struggle for gay rights will continue and expand in the coming years.” 241
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Unlike the Catholic Church, the Working Group says it stands ready to
see “reality as it is.” It rejects the old tradition of hiding away “scandals” in
the Church, especially since this is no longer possible “because the reality
of homosexuality, both its pleasant and unpleasant sides, is visible in public
life and thought.” 270 To suggest that boys and girls “normally” have het-
erosexual sexual drives or to retain the expression “marital act” for sexual
intercourse, the Working group observes, “obscures the facts.” 271 There
are many types of homosexual and heterosexual expressions, it states,
including a “permanent relationship, a series of relationships, multiple part-
ners without any permanent commitment or a life of celibacy.” 272
Within “an extensive gay culture” that exists in the West, the Working
Group states, “homoerotic themes can be found everywhere in artistic
expression ... there are churches which cater to homosexuals, and there are
commercial enterprises where much money is spent and earned in connec-
tion with homosexuality.” 273 “These range from the press, fashion, health
clubs and tourist industry, to prostitution, pornography and sex-tourism,”
the Working Group candidly explains.274
The Working Group urges homosexuals to follow the admonition of
Saint Paul: “Do not model yourselves on the behavior of the world around
you, but let your behavior change, modeled on a new mind. Then you will
be able to discern the will of God, and to know what is good, acceptable and
perfect.” (Romans 12:2).
But exactly what is the Working Group’s interpretation of putting on a
“new mind?”
It certainly is not abandoning homosexual behavior, for the authors
make it very clear that, “sexual abstinence is not per se, and for most, not
the way there,” and neither does “the way lie for anyone in the denial of
one’s sexual desires.” 275
Rather, the Working Group speaks in terms of avoiding domination over
and misuse of others, avoiding materialism, and eschewing esteem from
peers in order to find “the vision of peace in which people are attractive for
each other and in which they freely promote each other’s good, both phys-
ical and spiritual.” 276
Putting on a “new mind,” according to the Working Group, means
rejecting “the traditional definition of family, marriage and parent-child
models” and “the inevitable connection between sex and procreation.” 277 It
means rejecting “stereotyped images and roles, especially those based on
gender.” 278 It means taking an “integrated approach” to sexuality, in which
homosexuality “will be considered as one form of sexuality and relation-
ships, alongside others.” 279 It means that “gay and lesbian unions be taken
seriously in a religious context.” 280 It means acceptance of “actively homo-
sexual lay pastors” who are not bound by the same vows of celibacy or
chastity that binds homosexual and heterosexual priests and religious.281
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The 1992 statement, rejects outright the idea that “sexual orientation”
is akin to race, ethnic background, etc., in respect to non-discrimination,
and affirms that it is not “unjust discrimination” to consider the issue of
sexual orientation in dealing with public policies related to adoption, foster
care, the teaching or coaching of children or military recruitment.287
Further, in terms of defending and promoting family life and insuring the
common good, the revised 1992 document states that church authorities
can neither “endorse nor remain neutral toward adverse legislation even
if it grants exceptions to church organizations and institutions.” 288 “The
church has the responsibility to promote family life and the public morality
of the entire civil society on the basis of fundamental moral values, not sim-
ply to protect herself from the application of harmful laws,” the document
concludes.289
Obviously, the 1992 statement strikes at the very heart of the basic
tenets of the Homosexual Collective, so it is not surprising that New Ways
was instrumental in organizing Catholic opposition to the position paper
especially among Catholic clergy and religious. In Voices of Hope, Gramick
and Nugent confide to their readers how this was done.
They note that initially, the Apostolic Nunciature sent the original draft
of the June 1992 statement of the Congregation for the Doctrine of the
Faith to officials at the National Conference of Catholic Bishops. It was then
distributed, without comment or publicity, to all the American bishops on
June 25 by the NCCB’s General Secretary, Msgr. Robert Lynch.
With perhaps the exception of the Italian bishops, the low-level,
unsigned document was directed principally at the American hierarchy. The
author of Some Considerations was most likely an American familiar with
the Homosexual Movement and its “gay rights” agenda, claim Gramick
and Nugent.290
Gramick and Nugent state that the original text of the 1992 document
was kept secret from the larger Catholic community. However, New Ways
obtained a copy of the document from either a cooperative bishop or a
friendly contact inside the NCCB/USCC, and it was released to the Catholic
and secular press along with New Ways’ own critical analysis of the Vatican
statement on homosexuality and the politics of discrimination.291 The fact
that New Ways could brag it had access to a copy of the quasi-secret docu-
ment indicates how well connected it is to the NCCB/USCC. Traditional
Catholics, on the other hand, had no such access to the document.
The Vatican’s reaction to the exposé was to reissue a second version of
the document with some minor changes on July 24, 1992. Opus Dei Vatican
Press Secretary Dr. Joaquin Navarro-Valls issued an accompanying press
release that minimized the impact of the document by stating that it was
not intended “to pass judgment” on previous bishops’ or state conference
actions in the arena of homosexual gay civil rights legislation, and that it
was “not intended to be an official and public instruction ...but a background
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✧ ✧ ✧
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and Youngstown (Ohio). The nun and priest came armed with letters of rec-
ommendation to the Ordinaries of the dioceses from the following bishops
who wanted their names kept secret:
• Bishop Kenneth J. Povish, Diocese of Lansing, Mich.
• Bishop John McRaith, Diocese of Owensboro, Ky.
• Aux. Bishop Thomas Costello, Diocese of Syracuse, N.Y.
• Bishop Francis A. Quinn, Diocese of Sacramento, Calif.
• Bishop Eugene J. Gerber, head of the Wichita Diocese provided a
letter of recommendation to Gramick and Nugent in 1990, but it
was later withdrawn from circulation.
Opposition to the Gramick and Nugent “homophobia” road show was
organized by the U.S. Coalition for Life (USCL) of Export (Pittsburgh), Pa.,
headed by this writer.
The USCL offensive included a letter writing campaign to Church offi-
cials in the four targeted dioceses and to the Holy See, as well as the supe-
riors of the religious orders who were hosting Gramick and Nugent. It was
backed up by a saturated media blitz in the secular press.
In a pre-conference interview that made the front page of the Pittsburgh
Press on October 5, 1991, the unhappy Nugent charged Randy Engel, the
Director of the USCL, with having “a classic case of homophobia.” 303 He
told the PP reporter that “We try to uphold the positive things the church
says about gay and lesbian people ...The views of revisionist theologians
will be presented along with official church teachings.” 304
The first of the four diocesan workshops was scheduled to take place in
the Pittsburgh Diocese on October 12, 1991 at St. Mary’s Convent on the
Carlow College campus operated by the Sisters of Mercy.
In a letter to the USCL, Sister Sheila Carney, RSM, President of Carlow
College, defended the Sisters of Mercy’s sponsorship of Nugent and
Gramick, by citing the Vatican’s 1986 Letter to the Bishops of the Catholic
Church on the Pastoral Care of Homosexual Persons that condemned making
homosexual persons the object of violent malice in speech or in action.305
Sister Carney stated that the workshop on homophobia attempts to
address this kind of attitudinal violence by helping persons recognize the
negative consequences of our fears of persons who are in any way different
from ourselves. “Our hosting of this program constitutes neither ‘a viola-
tion of Vatican directives on homosexuality’ nor a ‘homosexualist scandal at
St. Mary’s Convent in Pittsburgh,’ as your memo suggests,” she said. “It is,
rather, reflective of our community’s commitment to promote the dignity of
all persons.” 306
In a statement to the Pittsburgh Press, Sister Sally Witt, Director of
Communication for the Pittsburgh-based Sisters of Mercy, confirmed that
every member of the community was informed about the workshop and
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no one questioned it. “Randy Engel is the only one who has objected to it,”
she said.307
Fr. Ronald Lengwin, spokesman for the Pittsburgh Diocese told a
Wanderer reporter that Bishop Donald Wuerl was not convinced the work-
shop would violate Church doctrine. “We have been assured,” said
Lengwin, “that the presentation would not be contrary to the teaching of
the Church. We live within that level of trust.” 308 Lengwin added that
Bishop Wuerl could not cancel the program because it was being held on
property owned by the Sisters of Mercy and it was not church property.
This is, of course, sheer nonsense. All religious orders remain in a dio-
cese at the good pleasure of the Ordinary of the diocese and it was within
Wuerl’s power, had he chosen to exercise it, to tell the Sisters of Mercy to
cancel the event or, at the very least, relocate it off campus.
The Sisters of Mercy Motherhouse in Brooklyn reacted against the
USCL criticism of Gramick and Nugent with a letter to Randy Engel affirm-
ing the event. “How gracious of the Sisters of Mercy to extend hospitality
to this group! The Leadership Team of the Brooklyn Regional Community
of Sisters of Mercy of the Americas affirms their action and wishes them
well.” 309
Although the Gramick and Nugent workshop went on as scheduled in
Pittsburgh, the attendance was very small, due in part to the controversy
created by the USCL.
The next stop for Gramick and Nugent was the Diocese of Greensburg
where they were scheduled to present an identical workshop on October 14
at the Doran Hall Retreat Center on the Seton Hill College campus oper-
ated by the Sisters of Charity.
Sister Mary Ann Winters, Major Superior for the Sisters of Charity
defended the presentation. She wrote the USCL that, “I hear your concerns
about the workshop, but also know that it is valuable to have opportunities
for dialogue and for learning about the experiences of people who are mar-
ginated (sic) by our society. Be assured that the dignity of persons will be
basic to this workshop.” 310
Bishop Anthony Bosco of the Greensburg Diocese told Engel that he
had learned about the Gramick and Nugent workshop at Seton Hill only
after the fact, and had he been consulted, he would have strongly disap-
proved of the seminar. He said that he had expressed his views to the
Sisters of Charity.
Nevertheless, when the USCL asked Bishop Bosco to warn Catholics
against attending the conference, Vicar General Fr. Roger Statnick,
spokesman for the diocese, said the diocese would not attack the program
because it did not want to draw attention to it. Statnick did say that the
presenters’ position “is not the mainline position of the Church, which we
would like to be the primary message given there. But we are not going to
1056
NEW WAYS MINISTRY— A STUDY IN SUBVERSION
1057
THE RITE OF SODOMY
A reporter for the newspaper said that Nugent had told him in a phone
conversation that both he and Sister Gramick still retained their church
credentials. When pressed for more information, Nugent would only say
that his current parish was in northwest Pennsylvania. The reporter did
some research on his own and found that both Nugent and Gramick had
been ordered by the Vatican in the late 1980s to withdraw from New Ways,
and that they were not permitted to work in gay-lesbian ministry.314
The article triggered a long series of responses from the Diocese of
Altoona-Johnstown beginning with a letter to the USCL from Sr. Marilyn
Welch, Director of the Family Life Office, who stated that the decision
to permit the “Homophobia in Religion and Society” workshop was made
“after careful thought and discussion.” 315 “Reviewing several references
from other dioceses indicated to us that the presentations provided in
other workshops were orthodox in regard to the teachings of the Catholic
Church,” she said.316 Sr. Welch then quoted from To Live In Christ Jesus —
that “homosexual persons, like everyone else, should not suffer from
prejudice against their basic human rights.” She said the diocese would
not cancel the workshop which “we believe supports the basic teachings of
the Catholic Church.” 317
On September 25, 1991, the Rev. Dennis R. Boggs, Secretary to Bishop
Joseph V. Adamec, confirmed Sister Welch’s position in a letter to the
USCL.318
Later, the USCL received a strange letter from Rev. Msgr. George B.
Flinn, the Chancellor for the Altoona-Johnstown Diocese, dated October 7,
1991. Msgr. Flinn said that Bishop Adamec had read the USCL documen-
tation against Sr. Gramick and Fr. Nugent and that he (Adamec) “recon-
firms his adherence to the official Church teaching with regard to human
sexuality.” 319
The Flinn letter was in turn followed by a lengthy correspondence from
the Very Rev. Stanley B. Carson, Vicar General of the diocese who ex-
pressed disapproval that the USCL had used The Tribune-Democrat to
protest the Gramick and Nugent workshop since the newspaper had an
anti-Catholic bias. “Your decision to publicly disagree with a diocesan deci-
sion will probably be used as fuel to keep the fire of anti-Catholic bias alive
and burning,” he said.320
Rev. Carson said he had received letters of reference from four bishops
who “have verified the orthodoxy of the presentations made during the
workshops by Sr. Jeannine Gramick and Fr. Robert Nugent.” “We have no
information that would lead us to believe that the program ‘Homophobia in
Religion and Society,’ violates the intention and letter of Church teach-
ing ...” he said. According to Rev. Carson, the diocese did not publicize the
workshop “since it was intended for persons in leadership positions (not
the general laity).” 321
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NEW WAYS MINISTRY— A STUDY IN SUBVERSION
The response from Vatican officials to the USCL protest against the lat-
est in a series of Gramick and Nugent road shows was pro forma. A letter
dated September 30, 1991 was received by the USCL from the Washington
office of the Apostolic Pro-Nuncio signed by Agostino Cardinal Cacciavillan
who acknowledged receipt of the USCL documents against Gramick
and Nugent and that they were “duly noted.” 322 A second letter dated
November 8, 1991, was received from the Vatican Secretariat of State. It
acknowledged the USCL complaint and said that the documents had been
“duly noted.” It was signed by Msgr. C. Sepe, Assessor, Secretariat of State
First Section General Affairs.323
Thus ended the battle between the U.S. Coalition for Life and Sr.
Gramick and Fr. Nugent and the four Catholic dioceses in the fall of 1991.
The Gramick and Nugent road show rolled on.
“H-O-M-O-P-H-O-B-I-A: Is It Catching?”
The 1992 New Year found Gramick and Nugent in Cajun country. On
January 31 they gave a multi-diocesan “Homophobia” workshop in the
Catholic Diocese of Houma-Thibodaux.
Dominican Sister Paul Richard, the pastoral associate of St. Bernadette
Soubirous Church in Houma and diocesan superintendent of the Office of
Religious Education, attended the Nugent and Gramick seminar. The nun
later described her transforming experience for readers of the diocesan
paper, The Bayou Catholic.
In her article, “H-O-M-O-P-H-O-B-I-A: Is It Catching?” Sr. Richard said
that most common folk suffer from some form of the dreaded disease
“homophobia.” And what is the source of this contagion? “Homophobia is
usually based on ignorance ... on succumbing to stereotypes ... the result of
some psychologically hidden factors within ourselves which have gone
undetected for years!” the nun wrote.324
The bias against homosexuality and homosexuals, she explained, is evi-
dent in such “cliches” as “Homosexuality is a sin, because the Bible says
so; homosexuality is a sin because it’s against the natural law of God” or
“... homosexuality is a sin because it spreads AIDS.” 325
“As the day progressed,” said Sr. Richard, “I saw slowly developing
before me what Sister Jeannine and Father Nugent were trying so desper-
ately to tell us. And we were listening at last! They showed us in their
simple, dedicated way that “homophobia” is an unwarranted fear of homo-
sexuality in oneself or in others.” 326
“And how do we detect ‘homophobia’?” she asked. “According to the
workshop directors, it can show up in language and tone ... in the reasons
and the rhetoric of opposition to gay and lesbian rights ... in the myths we
continue to accept and circulate about homosexual people ... in some reli-
gious teachings on homosexuality which reflect a fundamentalistic inter-
pretation of Scripture ... and it can show up in our silence and neglect of
1059
THE RITE OF SODOMY
1060
NEW WAYS MINISTRY— A STUDY IN SUBVERSION
Louvain, and their religious superiors, received word that the Maida Com-
mission, which they believed had self-destructed, was ready to begin its
formal proceedings — five years and nine months after Archbishop Pio
Laghi had appointed the three-member task force.332
Incredibly, the Gramick and Nugent Case would drag on for seven more
years before a partial resolution of the conflict was reached, bringing the
total number of years of “investigation” of the pair to thirteen. During the
interim period, Bishop Maida had been installed as the fourth Archbishop
of Detroit on June 12, 1990. Like John Cardinal Dearden and Edmund
Cardinal Szoka before him, Archbishop Maida took no disciplinary action
against Auxiliary Bishop Thomas Gumbleton who was permitted to con-
tinue his role as an advisor to New Ways.
The following is a general timetable for proceedings of the reactivated
Maida Commission and the Congregation for Institutes of Consecrated Life
and Societies of Apostolic Life (CICL) and the Congregation for the
Doctrine of the Faith (CDF) that eventually assumed control of the case
after the Maida Commission had filed its report with Rome in 1995.
Except for some preliminary communication that went on between the
Commission and the defendants and their religious superiors from March
1988 to late May 1989, the members of the Commission had only met for
one three-day meeting prior to the reactivation of the Commission in
January 1994.
For the convenience of the reader, the notes that record the programs
and activities of Gramick and Nugent and their supporters from the time
the Maida Commission begins its formal inquiry until the Holy See deliv-
ers its verdict on Father Nugent and Sister Gramick are set in a different
type face.
1061
THE RITE OF SODOMY
1062
NEW WAYS MINISTRY— A STUDY IN SUBVERSION
1063
THE RITE OF SODOMY
1995
January 1— Fr. Nugent’s new superior, Father Dennis Thiessen opposes the
Commission Report.
Sr. Jeannine Gramick, the Director of the Lesbian/Gay Ministry for the
Baltimore Province of the School Sisters of Notre Dame plays yenta to a
group of lesbian women religious in the Baltimore-Washington area. The
result is the founding of Womanjourney Weavings—a forum newsletter
for lesbian religious issued by New Ways Ministry.
January 11— Sr. Christine Mulcahy reiterates her opposition to the Maida
Commission Report. She says it made possible misleading inferences.
She also complains that Gramick and Nugent’s superiors were not given
copies of the Commission’s recommendations to the Holy See, nor
were they made privy to the disciplinary action the Commission recom-
mended to the Congregation for the Doctrine of the Faith.
January 12, 25 — Gramick and Nugent respond to the Maida Commission
Report.335 In a lengthy statement they dispute the overall charge of the
Commission that they have not supported the Church’s teachings on
homosexuality. They claim that they were denied due process and suf-
fered at the hands of prejudicial and insensitive inquisitors. Attached to
their response were letters of support for their ministry from 19
American bishops — Bishop Thomas J. Costello (1987), Bishop Francis A.
Quinn (1989), Bishop John J. McRaith (1989), Bishop Kenneth J. Povish
(1991), Bishop Leroy T. Matthiesen (1992) (1994), Bishop Gerald
O’Keefe (1994), Bishop Joseph L. Imesch (1994), Bishop Lawrence
L. McNamara (1994), Bishop Charles A. Buswell (1994), Bishop Walter
F. Sullivan (1994), Bishop William A. Hughes (1994), Bishop Robert
F. Morneau (1994), Bishop Raymond A. Lucker (1994), Bishop Matthew
H. Clark (1994), Bishop William Friend (1994), Bishop John S. Cummins
(1994), Bishop P. Francis Murphy (1994), Bishop Frank J. Rodimer
(1994), and Bishop Peter A. Rosazza (1994).
February 12 — Sr. Patricia Flynn writes to the CICL in Rome in support of
Sr. Gramick’s ministry and expresses a willingness to be of aid to the
Congregation. She is notified by letter that the Congregation has suffi-
cient materials on which to make a sound judgment in the case.
February 22 — Gramick and Nugent respond in writing to the Maida
Commission Report and its findings. The response contains their views
on the “naturalness” of homosexuality, the nature of homosexual acts,
homosexuality as an inborn condition, the role of the social sciences in
illuminating new insights into homosexual behavior, and the over-
whelming support for Gramick and Nugent and their homosexual min-
istry by Catholic religious orders and diocesan bishops.
1064
NEW WAYS MINISTRY— A STUDY IN SUBVERSION
1996
The Maida Commission Report is received by the Congregation for
Institutes of Consecrated Life and Societies of Apostolic Life (CICL) in
late 1995 or early 1996. Because of grave doctrinal questions related to
Gramick and Nugent’s writings, the CICL turns the case over to the
Congregation for the Doctrine of the Faith. Gramick and Nugent and
their superiors do not learn of this change, however, until late 1997.
February 22—The CICL asks Gramick and Nugent to respond in writing to
three questions related to: homosexual orientation, heterosexuality v.
homosexuality, and moral limitation.
November — Nugent’s article “Reaching Out To Parents of Homosexuals”
appears in Liguorian magazine. The author is billed as the coordinator of
the Catholic Parents Network. The headquarters for the CPN is listed as
637 Dover Street, Nugent’s residence. Nugent is also listed as a consultor
for the NCCB Committee that drafted “Always Our Children.” 336
1997
Nugent and Gramick learn that Rome is reviewing other texts besides
Building Bridges including their newest book Voices of Hope (1995).
March 7–9 — New Ways holds its “Fourth National Symposium on The
Teaching Church/Teaching the Church” in Pittsburgh, Pa. The conference
receives the endorsement of numerous religious orders including the
School Sisters of Notre Dame (Baltimore Province), SSND (Chicago
Provincial Council, Mankato Provincial Council, and the Wilson, Conn.
Provincial Council), the Loretto Community, and Sisters of the Divine
Savior (Salvatorian Sisters/North American Province).
April 11–13 — Gramick and Nugent under the auspices of the Catholic
Parents Network, conduct a retreat for parents of homosexuals.
May 30 – June 13 — Gramick and Nugent host a Catholic Parents Network
retreat in Ronkonkoma, Long Island, NY. The event is promoted in the
newsletter of the National Association of Catholic Diocesan Lesbian &
Gay Ministries. NACDLGM maintains close relations with the
NCCB/USCC.
October 24 —Twenty years after the creation of New Ways Ministry, the
Congregation for the Doctrine of the Faith, with the approval of the
pope, issues a formal contestatio that declares the writings of Gramick
1065
THE RITE OF SODOMY
and Nugent contain grave errors and represent a clear and present
danger to the faithful. In “Erroneous and Dangerous Propositions in the
Publications Building Bridges and Voices of Hope,” the Holy See declares
that “... the work of the two religious often involves a studied ambiguity
regarding a faithful presentation of the truth of the Church teaching on
homosexuality and, thus, does a disservice to the Church, to those
engaged in the pastoral care of homosexual persons and to those
seeking guidance from the Church. It can never be forgotten that ‘only
what is true can ultimately be pastoral. The neglect of the Church’s
position prevents homosexual men and women from receiving the care
they need and to which they have a right.’ ” 337
December 19 — Cardinal Ratzinger and Archbishop Tarcisio Bertone,
Secretary to the CDF meet with General Superiors Patricia Flynn, SSND,
and Rev. Karl Hoffman, SDS, in Rome. Ratzinger informs them that the
case of Fr. Nugent and Sr. Gramick has been transferred from the CICL
to the Congregation for the Doctrine of the Faith because grave
doctrinal issues were involved in their writings.
1998
February 5 — Sr. Gramick responds to the CDF contestalio of October 24,
1997. She holds that the Catholic Church will ultimately change its
position on the intrinsic sinfulness of homosexuality citing the Vatican’s
1975 document Declaration on Certain Questions Concerning Sexual
Ethics, that affirmed four basic tenets favorable to homosexuality:
1) it made a distinction between orientation and act 2) it distinguished
between the temporary homosexual and the permanent or
constitutional homosexual 3) it supported homosexual rights, dignity
and special pastoral care and 4) it attacked unjust discrimination and
violence against homosexuals as dual evils.338
February 6 — Fr. Nugent files his response to the CDF contestatio of
October 24, 1997. Attached to this document was a letter from Fr. Karl
Hoffman stating he believed that Nugent should be free to continue his
ministry to homosexuals.339
February 10 — Sr. Patricia Flynn, Gramick’s superior, informs the CDF that
she has asked Gramick to correct the errors in her writings on homo-
sexuality. Rev. Karl Hoffman, SDS Superior General in Rome, informs
the CDF that Nugent wants to continue his ministry.
February 12 — Sr. Patricia Flynn, requests another meeting with Vatican
officials.
February 22 — Sr. Flynn’s request is denied.
May 4 — Gramick and Nugent conduct a workshop sponsored by the
Catholic Parents Network and Parents and Friends of Lesbians and Gays
1066
NEW WAYS MINISTRY— A STUDY IN SUBVERSION
w “Profession of Faith” w
With firm faith I believe that God, in creating human beings as male
and female, has created them equal as persons and complementary as
male and female. In marriage, they are united by God and become “one
flesh” (Gn 2:24), in a union that is by its very nature ordered to the
procreation and education of offspring (cf. Gn 1:28) and to the good of
the spouses (cf. Gaudium et spes 12, 48–51; Familiaris consortio
11–15; Mulieris dignitatem 6–7; Codex Iuris Canonici can 1055;
Catechism of the Catholic Church 371–372).
I firmly accept and hold that every baptized person, “clothed with
Christ”(Gal 3:27), is called to live the virtue of chastity according to
his particular state of life; married persons are called to live conjugal
chastity; all others must practice chastity in the form of continence.
Sexual intercourse may take place only within marriage (cf. Persona
humana 7, 11–12; Familiaris consortio 11; Catechism of the Catholic
Church 2348–2350).
I also firmly accept and hold that homosexual acts are always objec-
tively evil. On the solid foundation of a constant biblical testimony,
which presents homosexual acts as acts of grave depravity (cf. Gn
19:1–29; Lv 18:22, 10:13; Rm 1:24–27; I Cor 6:10; 1 Tim 1:10).
Tradition has always declared that homosexual acts are intrinsically
disordered (cf. Persona humana 8; Homosexualitatis problema 3–8;
Catechism of the Catholic Church 2357, 2396).
I adhere with religious submission of will and intellect to the teaching
that the homosexual inclination, though not in itself a sin, constitutes
a tendency towards behavior that is intrinsically evil, and therefore
must be considered objectively disordered (homosexualitatis problema
3; Catechism of the Catholic Church 2358).
1067
THE RITE OF SODOMY
I also adhere with religious submission of will and intellect to the teach-
ing that, while homosexual persons must be received with respect and
protected from all unjust forms of discrimination, no one can claim any
right to engage in homosexual behavior (cf. Persona humana 8;
Homosexualitatis problema 9–10; Catechism of the Catholic Church
2358).
Moreover, I also adhere with religious submission of will and intellect
to the teaching that homosexual persons, by the virtues of self-mastery
which lead to inner freedom, by prayer and sacramental grace and other
forms of assistance, can advance toward Christian perfection
(Homosexualitatis problema 12; Catechism of the Catholic Church
2359).341
ww
June 27 — Sr. Rosemary Howarth, the newly installed General Superior of
the SSND in Rome, informs Gramick that her response to the contesta-
tio is unsatisfactory to the CDF. Gramick refuses to give any assent,
whatsoever, to the teaching of the Church on homosexuality.
July 4 — Rev. Karl Hoffman in Rome informs Nugent that his response to
the contestalio is unsatisfactory to the CDF. Nugent formulates his own
version of the “Proclamation of Faith” with elements that are contrary to
Church teachings on homosexuality.
July 29 — Gramick files another response to her unsatisfactory contestatio
with the CDF.
August 6 — Nugent responds from London, England where he is on a six-
month sabbatical. He writes that he stands by the corrections he made
to the CDF’s Profession of Faith. He stated that he had never been
charged with public dissent from magisterial teachings. Nugent con-
cludes that he takes full responsibility for any failures in his writings and
any harm coming from his actions or writings. He states he accepts the
Church’s doctrine contained in Persona Humana (1975),
Homosexualitatis problema (1986) and the Catechism of the Catholic
Church (1994) and the adherence that is due to it.
Fall — In an article titled “Addressing Celibacy Issues with Gay and Lesbian
Candidates” in Horizon, the Journal of the National Religious Vocation
Conference, Nugent attacks the idea that “One size fits all,” when
working with seminarians who have different backgrounds including
different “sexual orientation.” He is critical of a “... highly idealized or
over spiritualized celibacy formation program not in touch with the
concepts, language and sexual realities of these diverse individuals.” 342
December 22 — Rev. Karl Hoffman, SDS, tells Nugent his clarifications are
not acceptable to the CDF. A deadline of two weeks is set by the CDF
for Nugent to sign the “Profession of Faith.”
1068
NEW WAYS MINISTRY— A STUDY IN SUBVERSION
1999
January 25 — Nugent sends a letter to Archbishop Bertone, Secretary of the
Congregation for the Doctrine of the Faith in Rome. He states that he
will not sign the “Profession of Faith” of the CDF and instead submits
an alternative document that is rejected by the CDF. He says he wants
the investigation to end and his ministry to homosexuals to continue.
February 11— Gramick and Nugent present a seminar on “Always Our
Children” under the auspices of the Catholic Parents Network in
Springfield, Ill, at the invitation of homosexual Bishop Daniel Ryan. They
also give the same presentation in Palm Beach, Fla. under homosexual
Bishop Joseph K. Symons.
May 14 — Pope John Paul II approves of CDF “Notification” on Sr. Gramick
and Fr. Nugent and orders it printed.
July 1 — Fr. Nugent and Sr. Gramick are summoned to Rome by their
superiors.
July 9 — Archbishop Vincent Fagiolo sends an advance copy of the CDF
“Notification” document to the President of the NCCB/USCC.
July 13 — The Vatican releases the 1,700 word statement of the
Congregation for the Doctrine of the Faith issued on May 31, 1999
titled “Notification from the Congregation for the Doctrine of the Faith
Regarding Sr. Jeannine Gramick, SSND and Father Robert Nugent, SDS”
concerning the final disposition of the Gramick and Nugent case.343 The
Vatican rules that Gramick and Nugent are permanently prohibited
“from any pastoral work regarding homosexual persons, and [they] are
ineligible, for an undisclosed period, for any office respective of reli-
gious institutions.” No disciplinary action, however, is taken against the
superiors of the School Sisters of Notre Dame and the Salvatorians who
knowingly aided and abetted Gramick and Nugent in their homosexual
apostolate for more than three decades.
In a later clarification, Cardinal Ratzinger, Prefect for the CDF states that
“the two religious are certainly prohibited from any involvement with
workshops, retreats, liturgical celebrations and any other pastoral initia-
tive for homosexual persons or their parents.” On the matter of their
writings and publication of books, Ratzinger states that “the canonical
norm presently in force, binding on all religious ... must be observed.
Finally, with regard to Father Nugent, Ratzinger said that the priest may
continue to preach and administer the sacraments, but not for gather-
ings of homosexual persons.” 344
Bishop Joseph A. Fiorenza of the Diocese of Galveston, President of the
NCCB, issues a statement on the disciplinary action taken by the Holy
See against Sr. Gramick and Fr. Nugent. He declares that the American
bishops “share” a commitment to homosexual ministry. Fiorenza said
1069
THE RITE OF SODOMY
that the Maida Commission did not find their ministry to homosexuals
to be without “positive aspects,” and he added, “the teaching of the
Church cannot be used to justify bigotry in any form.” 345
Adam Cardinal Maida expresses his opinion that the juridical process
used for the Maida Commission hearing was fair to the defendants and
capably handled. He joined with his fellow Commissioners, Msgr. James
Mulligan and Dr. Janet Smith, “in the hope and prayer that Father
Nugent and Sister Gramick can find the way to accept the decision of
the Congregation for the Doctrine of the Faith.” 346
July 14 — Nugent and Gramick, who have just returned from Rome, see
the CDF notification copy for the first time. Gramick announces she is
taking a one-month leave of absence for a private retreat.
July 22 — Bishop Walter Sullivan, President of Pax Christi issues press release
calling upon NCCB President Joseph Fiorenza and the U.S. Catholic
Bishops to appeal the Vatican’s judgment against Sr. Gramick and Fr.
Nugent by reason of the fact that the Holy See’s negative assessment of
their ministry to homosexuals runs counter to the NCCB Administrative
Board’s pastoral “Always Our Children.” 347
July — New Ways organizes a national letter write-in campaign to support
Nugent and Gramick against the CDF’s “Notification.”
July 23 — Gramick issues her statement on the CDF judgment. The state-
ment is reprinted and circulated by the Association for the Rights of
Catholics in the Church. In the statement, the nun tells her “story”
about her early meeting of Dominic Bash. She also claims her right to
privacy of conscience, and states that she has tried to follow the “com-
mon ground” model of the late Cardinal Bernardin. She pleads with
unhappy homosexuals and their families not to leave Church.
August 10 — Gramick consults with the General Superior, Provincial, and
General Council for the School Sisters of Notre Dame.
September 23 — Gramick thanks the SSND for their support. She states that
her religious order evaluated her ministry to homosexuals in 1982 and
1985 and approved of it.348 She claims that the Maida Commission
ignored her religious superiors and intruded upon her private beliefs.
She also claims that the SSND’s gay and lesbian ministry is in line
with the Constitution of School Sisters of Notre Dame. She says that
her order fights injustice. She tells the National Catholic Reporter that
she will not defy the Vatican, but will “work to have [its] decision
overturned.”
October 22 — Gramick speaks on her experience with the Vatican and her
efforts to overturn the CDF on her ministry to homosexuals at DePaul
University in Chicago. She says she not only had support for New Ways
from her own religious order but also from the National Conference of
1070
NEW WAYS MINISTRY— A STUDY IN SUBVERSION
Catholic Bishops. She said she attended the convention of the National
Association of Catholic Diocesan Lesbian and Gay Ministry just four
days earlier.
The School Sisters of Notre Dame create the Fund for Lesbian and Gay
Ministry within the Baltimore Province.
2000
January 30 — Gramick and Nugent address the San Diego and Los Angeles
chapters of Call to Action at the Mother of Good Counsel Church. The
event is part of Gramick’s national tour to speak up against the ban by
the CDF.
May 23 – 24— Gramick and Nugent are ordered to Rome by the CDF. They
are both served with a formal order of silence by their superiors. The
original CDF directive of July 14, 1999 was expanded by their religious
superiors in Rome to include: speaking or writing about the ban or the
ecclesiastical processes that led up to it; speaking or writing on matters
related to homosexuality; protesting against the ban or encouraging the
faithful to publicly express dissent from the official magisterium; and
criticizing the magisterium in any public forum whatsoever concerning
homosexuality or related issues.
May 25 — Gramick responds to the silencing penalty with a public state-
ment that opens with the line —“Society hears the pain of battered
women...” She says that the Vatican has violated the principles of fair
judicial procedure as outlined in the Catholic Church’s document Justice
in the World (par. 45). “I choose to obey the voice of God within me,
and in this instance, the voice of God is saying that I should not collabo-
rate with my own oppression.” Gramick is warned that she could be
dismissed from the School Sisters of Notre Dame.
May 26 — SSND Provincial Sr. Joan Burke in Baltimore states that Gramick
will follow her conscience.
May 30 — Nugent agrees to accept the decision of the CDF and express his
intention to implement it accordingly.
June 16 — Loretto Sister Maureen Fiedler, co-director of the Quixote Center,
the parent group of New Ways, urges the superiors of the School Sisters
of Notre Dame to stop cooperating with the Vatican.
June 16 — Sr. Joan Burke, SSND in Baltimore states she will oversee the
activities of Sr. Gramick. Sr. Rosemary Howarth, General Superior of the
SSND in Rome, informs the Holy See that the School Sisters of Notre
Dame will continue their ministry to gays and lesbians.
September 16 — Gramick delivers a speech at Haverford College in
Philadelphia on “The Place of Silencing in the Teaching of the Church.”
1071
THE RITE OF SODOMY
2001
January 5 — Gramick publicly states that as a SSND nun she will not be
silenced and that she will ignore the CDF sanctions of July 1999. She
states that as of January 5, 2001 she had not as yet received a formal
warning by her superiors.349
Nugent says he has signed the “Profession of Faith” and will ride things
out. He says “Disciplinary actions and punishments ... die with the
pope, and they would have to be reconfirmed by a new administration.”
He is currently doing parish and adult education work.
February 3 — Gramick addresses a New Ways Conference at Christ the King
Parish in Oakland, Calif. The conference is sponsored by Dignity/San
Francisco/San Jose and the local chapter of Call to Action.
February 15 – 25 Gramick hosts a pilgrimage to the Holy Land and Egypt.
May 6 — During PrideFest America, “a weeklong celebration of gay and les-
bian culture” held in Philadelphia, Sr. Gramick is given the “Tom
Stoddard National Role Model Award” as a tribute to her campaign for
civil rights for homosexuals.350
August — Sr. Jeannine Gramick announces that she has left the School
Sisters of Notre Dame and has joined the Sisters of Loretto based in
Denver. The transfer spares the SSND from dismissing Gramick from
their order. Gramick says her transfer to a new religious community
makes the directive on silencing by her former SSND superior no longer
valid. Sister Ann Coyle, former President of the Sisters of Loretto states
that Gramick’s work fits with the order’s mission of peace and justice.
Asked what the Loretto order will do if the Vatican tries again to silence
Gramick, Coyle said, “We’ll cross that bridge when we come to it.” The
Sisters of Loretto have set up a tax-deductible “Sr. Jeannine Gay Ministry
Fund” to help Gramick continue her pro-homosexual activities and New
Ways has a campaign to raise funds to permit Gramick to continue her
work.
This, dear reader, is about where we came in 32 years ago.
1072
NEW WAYS MINISTRY— A STUDY IN SUBVERSION
1073
THE RITE OF SODOMY
Notes
1 Jeannine Gramick and Robert Nugent, Homosexuality: Protestant, Catholic &
Jewish Issues; A Fishbone Tale (New York: Haworth Press, 1989), 11.
2 Jeannine Gramick, “From Good Sisters to Prophetic Women,” Midwives of the
Future American Sisters Tell Their Story, Ann Patrick Ware, ed. (Kansas City,
Mo.: Leaven Press, 1985), 227.
3 The Congregation of Notre Dame was founded in France by Saint Peter
Fourier in 1597. For a history of the School Sisters of Notre Dame see
http://www.newadvent.org/cathen/11130a.htm.
4 See Donna Steichen, Ungodly Rage — The Hidden Face of Catholic Feminism
(San Francisco: Ignatius Press, 1992).
5 Ibid., 31, 106–107, 261, 324, 329, 342.
6 For information on the SSND Center for Earth Spirituality and Rural
Ministry, Mankato, Minn. see www.ssndmankato.org/ and
www.ncrlc.com/religiouscongregationsland.html.
7 Jeannine Gramick and Robert Nugent, Building Bridges (Mystic, Conn.:
Twenty-Third Publications, 1992), 197.
8 Jeannine Gramick, “Lesbians and the Church: Bridging the Gap,” Daughters
of Sarah, 1988.
9 Ibid.
10 Ibid.
11 Ibid.
12 Interview with Sister Jeannine Gramick, “To Live with Courage,” Sunday
Morning Edition, CBC Radio Interview of June 24, 2001 at
radio.cbc.ca/programs/thismorning/sites/people/gramick_010624.html.
13 Biographical data on Dominic Bash was taken from Ralph Cipriano
“A spiritual guide for men dying with AIDS,” Philadelphia Inquirer,
20 November 1991 reprinted in Bondings, 14, no. 1, Fall 1991, p. 2; Ralph
Cipriano and Alicia C. Shepard, “Out of Control,” American Journalism
Review, October 1998, Part I; and personal communication from Jimmy
Calnan, Dignity/Philadelphia, March 31, 2001.
14 Gramick and Nugent, Building Bridges, 196.
15 Ibid.
16 Ibid., 197.
17 Rueda, 358.
18 Ibid., 354–356.
19 Ibid., 355.
20 Ibid., 353.
21 Father Buckley’s handbill was dated February 10, 1984.
22 Gramick, Midwives of the Future, 234.
23 Quixote Archives at http://www.quixote.org.
24 Nolan, Pastoral Letters, Vol. IV 1975 –1983, p. 182.
25 Rueda, 277.
26 Ibid., 277, 508.
1074
NEW WAYS MINISTRY— A STUDY IN SUBVERSION
1075
THE RITE OF SODOMY
49 Ibid., 360.
50 Ibid.
51 Ibid.
52 Ibid.
53 Adam DeBaugh has worked for the Universal Fellowship of Metropolitan
Community Churches for over 22 years, and is currently head of Chi Rho
Press, the publishing arm of the UFMCC. He served on the Board of
Directors of the Washington Blade in the early 1970’s and joined the Board of
Emmaus House of Prayer in Washington, D.C. He gives lectures and work-
shops for male homosexuals and lesbians on all aspects of living the “gay”
Christian life. See http://members.aol.com/AdamDeB/index.html.
54 Rueda, 273.
55 Ibid., 275.
56 Ibid., 366.
57 Ibid., 366–367.
58 Ibid., 366.
59 Ibid., 289.
60 Ibid.
61 Ibid., 308. See also Bondings, Fall 1981.
62 Ibid., 330.
63 Ibid., 358–359.
64 Ibid., 359.
65 Ibid.
66 The address that appeared on CCGCF petitions and ads, P.O. Box 1985, N.Y.,
N.Y. 10159, was later used by the Center for Homophobia Education.
67 See CCPA News and Views, the newsletter of Catholics for Political Action,
Gary Potter, editor, Washington, D.C., 3., no. 12., October-November 1983,
pp. 1–4. More than 100 bishops were among the 1,340 voting delegates and
1,500 observers at the original Call To Action Conference. John Cardinal
Dearden, head of the NCCB Ad Hoc Committee for the American
Bicentennial gave the opening address. He called upon Catholics to imple-
ment the peace and social justice teachings of Vatican II. Eventually, the
NCCB was forced to disassociate itself from CTA. In 1978, CTA formed its
own organization in Chicago with local affiliates nation-wide. Nevertheless
CTA has continued to play an important role in AmChurch and is supported
by a number of liberal bishops.
68 Ibid., CCPA insert on the CCGCR.
69 See Catholic Theological Society of America, Human Sexuality — New
Directions.
70 Dianna Solis, “Sex and Salvation: Homosexuals’ Status In the Catholic
Church Is Divisive Issue in U.S.,” Wall Street Journal, 19 February 1987 at
http://www.aidsinfobbs.org/articles/wallstj/87/24.
71 Ibid.
72 Privately circulated article by Rev. William Witt, “The Odd Couple: A Trojan
Horse Show,” 1989.
1076
NEW WAYS MINISTRY— A STUDY IN SUBVERSION
1077
THE RITE OF SODOMY
1078
NEW WAYS MINISTRY— A STUDY IN SUBVERSION
1079
THE RITE OF SODOMY
147 Ibid., 2.
148 Ibid.
149 Ibid., 46.
150 Ibid.
151 Ibid.
152 Ibid., 50.
153 Ibid., 53.
154 Ibid., 70.
155 Ibid.
156 Ibid., 70–71.
157 Ibid., 72.
158 Ibid., 74.
159 Ibid., 74–75.
160 Ibid., 75.
161 Jeannine Gramick and Pat Furey, eds., The Vatican and Homosexuality (New
York: Crossroad, 1988).
162 The Letter to the Bishops of the Catholic Church on the Pastoral Care of
Homosexual Persons is available at
http://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_
cfaith_doc_19861001_homosexual-persons_en.html.
163 Persona Humana — Declaration on Certain Questions Concerning Sexual
Ethics is available at
http://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_
cfaith_doc_19751229_persona-humana_en.html.
164 Ibid., Section VIII.
165 Ibid.
166 Ibid.
167 Ibid.
168 See Guimarães, In the Murky Waters of Vatican II, for an excellent review of
these post-Conciliar documents on homosexuality.
169 The Letter to the Bishops of the Catholic Church on the Pastoral Care of
Homosexual Persons, 7.
170 Ibid., 10.
171 Ibid., 17.
172 Gramick and Furey, eds., The Vatican and Homosexuality, 13–19. The Quinn
article originally appeared in America magazine, February 7, 1987.
173 Ibid., 21.
174 Ibid., 29.
175 Ibid., 31.
176 Ibid., 41.
177 Ibid., 83.
178 Ibid., 89.
179 Ibid.
180 Ibid., 96.
181 Ibid., 100.
1080
NEW WAYS MINISTRY— A STUDY IN SUBVERSION
1081
THE RITE OF SODOMY
219 Ibid.
220 Ibid., 12.
221 Ibid.
222 Ibid.
223 Ibid., 14.
224 Ibid.
225 Ibid., 15.
226 Ibid., 27.
227 Ibid., 31.
228 Ibid., 37.
229 Ibid.
230 Ibid., 39.
231 Ibid.
232 Ibid.
233 Ibid.
234 Ibid., 41.
235 Ibid.
236 Ibid.
237 Ibid., 43.
238 Ibid.
239 Gramick and Nugent, Building Bridges.
240 Ibid., 107.
241 Ibid., 17.
242 Ibid., 20.
243 Ibid., 28.
244 Ibid., 40.
245 Ibid., 43.
246 Ibid.
247 Ibid., 45.
248 Ibid., 65.
249 Ibid., 84.
250 Ibid.
251 Ibid., 101. A complete dossier on Rev. Paul Shanley is available at
http://www.bishopaccountability.org.
252 Ibid., 108.
253 Ibid., 110.
254 Ibid.
255 Ibid., 117.
256 Ibid., 151.
257 Ibid., 152.
258 Ibid., 163.
259 Ibid., 184.
1082
NEW WAYS MINISTRY— A STUDY IN SUBVERSION
260 Jeannine Gramick and Robert Nugent, Voices of Hope — A Collection of Positive
Catholic Writings on Gay and Lesbian Issues (New York: New Ways Ministry
and the Center for Homophobia Education, 1995).
261 Ibid., 127.
262 Ibid.
263 Ibid., 129.
264 Ibid., 129–130.
265 Ibid., 130.
266 Ibid., 131.
267 Ibid., 132–133.
268 Ibid., 134.
269 Ibid.
270 Ibid., 135.
271 Ibid., 135.
272 Ibid.
273 Ibid., 136.
274 Ibid.
275 Ibid.
276 Ibid.
277 Ibid., 137, 140.
278 Ibid., 139.
279 Ibid., 142.
280 Ibid., 143.
281 Ibid., 145.
282 A graduate who has completed a four-year or five-year university degree
program earns the Dutch title of doctorandus (drs).
283 Ibid., 77.
284 Ibid., 148.
285 Ibid., 140.
286 Congregation for the Doctrine of the Faith, “Some Considerations
Concerning the Catholic Response to Legislative Proposals on the
Non-Discrimination of Homosexual Persons,” July 24, 1992 available at
http://www.catholicinsight.com/original/political/homo/vatonlaw_799.html.
Note that this is the revised version of original letter issued in June 1992.
287 Ibid., Sec. II, 10, 11.
288 Ibid., Sec. II, 16.
289 Ibid.
290 Ibid.
291 Ibid., 175.
292 Ibid., 230.
293 Ibid., 176.
294 Ibid., 225.
295 The address for the Center for Homophobia Education was given as
Hyattsville, Md., not New York.
1083
THE RITE OF SODOMY
1084
NEW WAYS MINISTRY— A STUDY IN SUBVERSION
1085
THE RITE OF SODOMY
1086
THE HOMOSEXUAL COLLECTIVE
Let us pray. O God, our refuge and our strength, look down in
mercy upon Thy people who cry to Thee, and by the intercession
of the glorious and immaculate Virgin Mary, Mother of God, of
Saint Joseph her spouse, of Thy blessed Apostles Peter and Paul,
and of all the Saints, in mercy and goodness hear our prayers we
pour forth for the conversion of sinners, and for the liberty and
exultation of our holy Mother the Church.
Through the same Christ our Lord. Amen.
Saint Michael the Archangel, defend us in battle;
be our protection against the wickedness and snares of the devil.
May God rebuke him, we humbly pray: and do thou,
Prince of the heavenly host, by the power of God,
thrust down to hell Satan and all wicked spirits,
who wander through the world seeking the ruin of souls.
R. Amen
V. Most Sacred Heart of Jesus,
R. Have mercy upon us. (3 times)
PRAYERS
By Randy Engel
volume i
Historical Perspectives—
From Antiquity to the Cambridge Spies
• Homosexuality and pederasty in ancient societies.
• Old and New Testement condemnation of sodomy
• Saint Peter Damian and the Book of Gomorrah
• Homosexuality in Renaissance Europe
• The rise of the “Rights of the Behind Movement”
in the modern secular state
• The Homintern and the Cambridge spies
volume ii
Male Homosexuality—
The Individual and the Collective
• Male homosexuality— Its nature and causes
• Parental roles in fostering homosexuality
• The playground as a dress rehearsal for life
• Sexual precociousness and sexual molestation
• Male homosexual behaviors
• Pedophilia and Pederasty— Understanding the difference
• The Homosexual Collective —
Constructing an anti-culture based on sexual deviancy
volume iii
AmChurch and the
Homosexual Revolution
• Posing a historical framework for today’s clerical
homosexual scandals
• Homosexual prelates and bureaucrats
in the NCCB/USCC [USCCB]
• The homosexual colonization of seminary and religious life
• AIDS outs active homosexual clerics and religious
• Treatment centers for clerical pederasts —
Therapy or hideaway?
• The homosexual legacy of William Cardinal O’Connell of Boston
• Francis Cardinal Spellman—
The kingmaker and his homosexual court
• The secret life of John Cardinal Wright
volume iv
The Homosexual Network in
the American Hierarchy and Religious Orders
• Proving the existence of the homosexual network in AmChurch
• Theodore Cardinal McCarrick— A homosexual prelate in denial
• A portrait of ten hierarchical wolves in sheep’s clothing
• The operations of AmChurch’s homosexual underworld
and overworld
• The special case of Joseph Cardinal Bernardin
• Religious Orders —
The epicenter of the Homosexual Collective in the Church
• New Ways Ministry— A study in subversion
volume v
The Vatican and Pope Paul VI—
A Paradigm Shift on Homosexuality
• The Visionaries of NewChurch
• The role of Communist infiltration in the
homosexualization of the clergy
• Pope Paul VI and the Church’s paradigm shift on the
vice of sodomy
• Epilogue — A homosexual hierarchy— It’s meaning for the
future of the Roman Catholic Church
• Bibliography
About the Author
Index
Aardweg, Gerard J. M. van den, 298, 369, Aestheticism, Aesthetic Movement, 136,
370, 371, 375, 377, 382, 383, 384, 385, 137, 173
386, 387, 402, 405, 428 Africa Development Council, 664
Abberline, Frederick, 122, 123, 124, 126, After the Boston Heresy Case, 509
127, 130 Agathon, 27 n 11
Abbey of the Holy Cross, Heiligenkreuz, Age Taboo, The, 660, 863
Austria, 1116 n 16 “agent of influence” see Soviet Cold War
abortifacients, 565, 578, 648 Espionage
abortion, xviii, 555, 558, 560, 564, 565, Agliardi, Rev. Antonio, 618
578, 602 n 114, 694, 696, 723 n 145, “Agnes,” 908
914 n 26, 1011, 1043
Agostini, Carlo Cardinal, 1132
“abortion rights,” 200 –201, 566 –567 Aherne, Fr. Greg, 939
Absolutely Null and Utterly Void —The AIDS (Acquired Immunity Deficiency
Papal Condemnation of Anglican Syndrome), 403, 405, 406–408, 410,
Orders, 1116 n 11 411, 413, 417, 420, 421, 426, 427, 428,
Abyssinian War, 1139 481, 483, 501 n 63, 573, 656, 898,
Accademia dei Nobili Ecclesiastici, 618, 899–901, 1007, 1016, 1039, 1046, 1047
619, 620, 808, 809, 1090, 1116 n 7, Aiskhylos (Aeschylus), 15
1139 Alan of Lille, 59–61 see also Plaint of
Accrete, Robert, 934 Nature, The
Acerba Animi On Persecution of the Alarcón-Hoyos, Fr. Félix, 976, 978 – 979,
Church in Mexico (1932), 1100 980
Acerbi, Antonio, 1096 Albanian betrayal, 328–329 see also Philby,
Aceves, Ignacio, 935 Harold Adrian Russell “Kim”
Acheson, Dean, 1121 n 68 Albany, Diocese of, 668–672, 728 n 253
Ackerly, J. R. (Joseph Randolph), 352–353 Albareda, Rev. Anselmo, 1119 n 41
n 79, 377 Albert the Great, Saint, 62
Ackerman, Bishop Richard, 836 Albigensian heresy, 34
Acquired Immunity Deficiency Syndrome Albigensians, 62
see AIDS Alcada, Duke of, 84
Acta Apostolicae Sedis (AAS), xiii, 753 Aldred, Salomon, 90
Action Francaise, 1118 n 34 Alesandro, Msgr. John A., 980
Act-Up, 472, 479, 481, 584 Aleski I, Patriarch (Simansky), 1110, 1112
Adam, Barry, 409 Aleski II, Patriarch (Ridiger), 1112–1113
Adamec, Bishop Joseph V., 828, 829, 1058 Alexander III, Czar, 245
Adamo, Msgr. Salvatore J., 673–674, 675 Alexander III, Pope, 60
Adyar (Madras), India, 487, 488, 491 Alexander the Great, 13
addiction, process of, 404, 469–470 Alexander VI, Pope, 81, 97, 107 n 59
Adema, Hank, 904 Alexander, Glen, 851–852
Adey, More, 167, 168 Alexandra, Princess of Denmark, 128
Ad Hoc Committee on Sexual Abuse Alfonzo, Fr. Pio, 1095
(NCCB/USCC, USCCB), 669, 741, 821, Alfred E. Smith Memorial Dinner, 643
847, 857, 867, 988–989 n 34 Alfrink, Bernard Jan Cardinal, 1133
Ad Hoc Committee of the Catholic Algeciras Conference, 212
Common Ground Initiative (NCCB, Algiers, Algeria, 143, 149, 170
USCCB), 823 Alinsky, Saul David, 572, 602 n 114, 1143,
Adler, Alfred, 15, 443, 462 n 4 1161–1162 n 70
Adonis Male Club, Chicago, 450 Allégret, Marc, 236–237
Adrian VI, Pope, 98 Allégret, Pastor Élie, 237
Advocate, The, 401, 431 n 22 Allen, William Cardinal, 89–90
Aelred of Rievaulx, 1032 Allentown, Pa., Diocese of, 1024
THE RITE OF SODOMY
Bernard, Saint (778 AD – 842 AD), 46 Beta College, Rome, 346, 1154
Bernard of Clairvaux, Saint, 489 Bethell, Nicholas, 360 n 200
Bernardin, Elaine Addison, 890 Betrayed, 360 n 200
Bernardin Sr., Joseph, 890 Bevilacqua, Anthony Cardinal, 743, 809,
Bernardin, Joseph Cardinal, xiii, 562, 563, 915 n 35, 972, 1007, 1107
566, 569, 575, 603 n 135, 710, 739, Bible, The
763, 842, 848, 855, 859, 868, 889– 893, Old Testament, 5, 34–37, 185–186,
895– 899, 901–906–912, 916 n 75, 917 201, 425
n 81, 935, 949, 950, 993 n 119, 1022, New Testament, 37–39, 185–186,
1031, 1034, 1053, 1070, 1111, 1157 201, 425
Always My Children, 605 n 187 Bicêtre prison, 229
Archbishop of Chicago, 892– 893, Bieber, Irving, 373, 376, 377, 378, 379,
896, 897, 901, 903, 1022 380–381, 382, 383, 384, 391 n 3, 399,
Archbishop of Cincinnati, 566, 896, 400, 474
897, 906 Big Brothers Big Sisters, 828
clerical career in Diocese of Binding with Briars, 392 n 29, 707,
Charleston, 890– 891 708–709
cover-up of sexual abuse cases, Pinturicchio, Bernardino, 621
901–904 Birmingham, Rev. Joseph E., 867
death of, 911 Birmingham Oratory, England, 709
first General Secretary of the Birringer, Fr. Raphael, 986
NCCB/USCC, 562–563, 892, 896
“birth control,” 200, 555, 557, 558,
homosexual charges against, xxii, 559–560, 564–565, 588, 602 n 114,
562, 848–849, 855, 857, 859, 889, 647–649
905, 908 Birth Control Review, 189
“Kingmaker,” 896, 897, 902 Bishop Hafey High School, Hazle
legacy of, 917 n 75 Township, Pa., 969
loss of father at early age, 890 Bishop Lillis High School, Kansas City,
“The Many Faces of AIDS,” Mo., 844
897–901 Bishops’ Office for United States Visitors,
President of the NCCB, 897 Rome, 705
protégé of Bishop Paul J. Hallinan, Bisig, Fr. Joseph, 994–995 n 139, 995
562, 892 n 153
relationship to Archbishop Jean Bismark, N. Dak., Diocese of, 857
Jadot, 895 Bismarck, Herbert von, 208
role in homosexual clique at Bismarck, Otto von, 207, 208, 210 –211,
NCCB/USCC, 566, 892–894 217, 285 n 587
“Seamless Garment” ethic, fallacy Blachford, Gregg, 374, 401
of, 914 n 26 Blachford, Norman, 438 n 169
Steven Cook case and lawsuit, Black Death, 73
905 – 912, 916 n 75
Blackfriars Hall, Oxford, England, 952
Bernardin, Maria, 890
Black Hand (Sicilian Mafia), 631
Bernardini, Filippo, 598 n 41
Black Mass, 326, 1153
Bernardino of Siena, Saint, 75–77
Black Nobility (Society), Rome, 618, 716
Bernau, Mrs., 826 – 827 n 16
Bernau, Gregory, 826– 837 Blacker, Carlos, 266 n 311
Berry, Jason, 587, 588, 608– 609 n 232, blackmail, role in homosexual life, xix,
775, 856, 976, 980 116, 126, 146, 157, 164, 195, 197, 200,
Berthold, Bishop of Toul, 56 201, 210, 218, 280 n 504, 351–352
Bertie, Francis, 310 n 79, 414, 569, 750, 862, 866
Bertone, Archbishop Tarcisio, 1066 Blagojevich, Rod R., 818
Besant, Annie, 204, 487, 488, 489, 491, Blaikie, Derek, 315
526 Blaikie, Linda Ford, 846
bestiality, 39, 63, 64 n 6, 87, 239, 1033 Blair, Bishop Stephen E., 747
THE RITE OF SODOMY
Blake, George, 335–336, 363 n 238 Boland, Bishop Raymond J., 613 n 243,
Blanchette, Bishop Romeo Roy, 812, 814 790, 792, 794, 846, 848, 873–874 n 115
Blanco, José Joaquín, 390 Bolger, Fr. Tony, 771, 776
Blaser, Fr. Emil, 749 Bollard, John, 939
blasphemy, 225, 227, 228, 492, 505 n 151 Bollhardt (soldier, Potsdam regiment),
Blavatsky, Helena Petrovna, 486, 487 213, 214
Blessed Sacrament Parish, Worcester, Bolshevism (Bolsheviks), 205, 283 n 550,
Mass., 705 297, 299, 1093
Bletchley Park, 319, 333, 341 Bond, Jeffrey, 956, 966–967, 971–972, 997
n 192
Block, Stephanie, 879 n 214
bondage and dominance (B/D), xvii, 377,
Bloomsbury Group, 308 –310, 351–353 405, 410
n 79, 353 n 80
Bondings, 1014, 1015–1016, 1019, 1053
Bluecoat boy, 139, 252 n 114
Bongie, Laurence L., 225, 226, 227, 229
“blues” or “blue men” (Russia), 239
Bonneau, Anthony, 670
Blum, Fr. Owen J., 47
Bonner, Rev. Dismas, 989 n 42
Blunt, Anthony Frederick, 310 –314, 315,
318 –321, 323, 324, 325, 331–332, 333, Bonson, Mary, 828 – 830
334, 335, 340, 342, 345, 346, 350 –351 Bonzano, Archbishop Giovanni, 631, 637
n 67, 354 n 86, 355 n 116, 361 n 213, Book of Gomorrah (Liber Gomorrhianus),
1153 48–59, 868
Apostles, member of, 310, 312 abuse of the confessional, 51
career as art critic, 311, 312, 355 clerical repentance and reform 53,
n 116 868
Courtauld Institute of Art, forms of sodomy, 50
appointment to, 320 condemnation of homosexual
death in London, 331 prelates who prey on spiritual sons,
espionage activities in MI5, 312, 50–51, 763
319 – 321, 334 insights into nature of
exposure as a Soviet spy, 331–332 homosexuality, 52
family background, 310 malice associated with vice of
sodomy, 52–53
homosexuality of, 311, 313, 314,
316 motivation of author, 49
Marlborough and Trinity College, notorious vs non-notorious
Cambridge, 310 –311 offenders, 54
personality of, 310, 311, 314 presentation to Pope Leo IX, 55
Peter Montgomery, relationship problem of lax bishops and
with, 313, 373, 1153 religious superiors, 50
post-WWII mission to Germany, see also Damian, Saint Peter
320, 357 n 147 Book of Trials, A, 159
recruitment as Soviet spy, 312–313 Bootkowski, Bishop Paul, 1170–1171
Rothchilds, relations with 333, 334 Booth, Howard J.
scope of treason, 319 –320 Booz, Hamilton, and Allen, Washington,
Blunt, Arthur Stanley Vaughan, 310 D.C., 562
Blunt, Christopher, 310, 313 Bordelon, Msgr. Marvin, 559–560
Blunt, Hilda Violet, 310 Borden, Ann, 1033
Blunt, Wilfred, 310, 354 n 89 Borgongini-Duca, Francesco Cardinal,
636, 637–638, 640, 721 n 114, 1139
‘B’nai B’rith, 692
Bosco, Bishop Anthony, 829, 1056, 1057
Boardman, Bishop J. Joseph, 667
Boston, Archdiocese of, 451, 616, 618,
Bockris, Victor, 426, 440 n 213 623, 630, 632, 633, 635, 637, 640, 661,
Body Electric School, 585 667, 669, 677, 689, 691, 692–693, 695,
Boggs, Rev. Dennis R., 1058 697, 703, 795, 862–867, 899, 1169
Bohemia Manor, Md., 510 Boston City Hospital, 695
Boise, Idaho, Diocese of, 810 Boston, city of, 450–451
INDEX
Boston College, 584, 617, 618, 633, 688, British Security Coordination
690, 691–692, 831, 987 n 2 (BSC), 304
Boston Globe, The, 864 Foreign Office (Department of
Boston Heresy case see Feeney, Fr. State), 301, 304, 318–319, 324,
Leonard, J. 327, 328, 330, 334
Boston Latin School, 688 Government Code & Cypher
School, 304
Boston Lying-In Hospital, 694
Home Office (Department of
Boston Magazine, 453
State), 304, 318
Boston Medical Center, AIDS Program, MI5 (attached to Home Office),
582 304, 313, 316, 319, 320–321, 325,
Boston Post, The, 688 333, 334, 341, 346, 353–354 n 86,
Boston Sex Scandal, 466 n 68 357 n 153, 365–366 n 278
Boston/Boise Committee (NAMBLA), 450 MI6 (attached to Foreign Office),
Boswell, John, 24, 25, 495, 1040 300, 301, 304, 313, 316, 319–320,
Boucher, Raymond, 806–807 324, 326, 327, 329, 331, 333, 334,
335, 341, 1156–1157
Boulanger, Fr. Andre, 567
Naval Intelligence Division, 337,
Bouldrey, Brian, 1015 338
Boundaries of Eros — Sex Crime and Political Warfare Executive, 304
Sexuality in Renaissance Venice, The, Special Operations Executive
72 (SOE), 304, 326
Boy Scouts, 323, 828 War Office, 313, 323
Boyle, Bishop Hugh, 707 Broad Church Movement, 307
Boys on their Contacts with Men: A Study Broadway musical theater, “gay”
of Sexually Expressed Friendships, 456 domination of, 500 n 32, 652, 653
Brady, Nicholas F., 638, 643–644 Broadway, Giles, 91, 92
Brady, Genevieve, 638 Brockwell, Detective-Inspector, 151
Brady, Stephen G., 743–744, 751–752, 759 Broderick, Bishop Edwin, 662, 668, 669,
n 11, 815–816, 953, 961 672
Brago. Rev. Carlo, 1119 n 41 Brody, Hardoon, Perkins & Kesten
Brahmanism, 486 (Boston), 682
brainwashing, techniques of, xxvii n 36 Broken Cross —The Hidden Hand in the
Braio, Sime, 849–854, 885 n 326 Vatican, The, 1117 n 23
Brand, Adolf, 198, 214–215, 286 n 607, Brom, Bishop Robert H., 746, 854–855,
449 905
Brandukov, Anatoly, 244 Bishop of Duluth, 855, 858
Brasenose College, Oxford, England Bishop of San Diego, 855, 861
Bray, Alan, 84, 92 financial pay-off for homosexual
affairs, 857, 858–859, 860, 861
Bredsdorff, Elias, 1152, 1166 n 110
Gregorian University, Rome,
Breindel, Eric, 1127 n 113 854–855
Brennan, Fr. Dennis (“Denise”), 607–608 homosexuality, charges against,
n 223 855, 857–861, 905
Brentrup, Fr. Bruce, 826–827 priest of Diocese of Winona, Minn.,
Breslau, University of, 198 854–855
Bridge, John, 151, 152 Brookfield, Charles, 260 n 184
Bridgeport, Diocese of, 780 Brooklyn, N.Y., Diocese of, 665, 666, 667,
British Broadcasting Company (BBC), 728 n 247, 739, 777, 778, 779, 796,
313, 324, 345 866, 868, 1012, 1025, 1038
British Intelligence/Security Services: Brooks, Mark, 856–859
attitudes and policy toward Brooks, Van Wyck, 175, 186
homosexual security risks, 301, Brothers for Christian Community, 1016,
316, 339, 349 n 48 1075 n 47
ARCOS raid, 304 Brothers Karamazo, The, 963
THE RITE OF SODOMY
Brothers of the Sacred Heart, 1019–1020 Fascism, fake conversion to, 322,
Brown, Horatio, 188, 269 n 341 334
Brown, Fr. Raymond, 713 homosexuality of, 314, 315,
Brown, Bishop Tod David, 796, 810–811, 322–323, 324
935 joins Press Department of the
Bishop of Boise, Idaho, 810 Foreign Office, 324
Bishop of Orange, Calif., 810 private secretary to Foreign
Secretary Hector McNeil, 324
clerical abuse settlements, 811
priest of Diocese of Monterey, 810 pro-Marxist views, 315
St. John’s Seminary, Camarillo, recruitment by Soviets, 314, 315
Calif., 810 Rothschilds, relationship to, 322,
Brown University, Providence, R.I., 1039 333, 334
Browning, Frank, 1015 Royal Naval College, exit from, 314
Browning, Oscar, 250 n 80 transfer to British Embassy in
United States, 324–325
Brusi, Bishop Thaddeus, 808
treason, scope of, 324–325
Bryans, Robin (pseud. Robert Harbinson),
311, 321, 346, 361 n 213, 366 n 280 Trinity College, Cambridge, 315
Bryant, Anita, 924 Burgess, Malcolm Kingsforth, 314
Buchanan, Robert, 159 Burgess, Nigel, 314, 332
Buckley, Fr. James, 1008 Burke, Fr. Edward Thomas, 940
Buddhism, 486, 488 Burke, Sr. Joan, 1071
Budenz, Louis, xx, 1103, 1105, 1123–1124 Burke, Rev. John J., 549, 552, 553, 554,
n 75 556, 597 n 2, 597 n 4, 598 n 41
Buehrle, Marie C., 716 n 25 Burke, Kevin C., 665
Building Bridges — Gay and Lesbian Burkholder, Fr. Robert N., 770–771, 870
Reality and the Catholic Church, n 32
1046–1048, 1061, 1062, 1063, 1066, Burkle-Young, Francis A., 111 n 149
1067, 1073 Burnett, William “Bill,” 677–679,
buggery, bugger, 72, 85, 114 see also 697–698, 699–700, 707, 712, 1169
sodomy Burns, Fr. Peter, 827–828
Buggery Act (England), 86 Burson-Marsteller, Chicago, 909
Buffalo, Diocese of, 1038 Burton, Richard (explorer, writer), 2, 273
Bugnini, Archbishop Annibale, 1095–1097 n 386
Bugnolo, Br. Alexis, 960–961, 996 n 164 Burton, Simon de, 170
Bukharin, Nikolai, 315 Buse, Paul, 1169
Bukoski III, Fr. Joseph, 769, 869 n 24 Buswell, Bishop Charles, 1053, 1064
Bulgars (Bulgarians), 1 Butler, Fr. John, 869 n 16
Bülow, Bernhard Heinrich, 208, 212, Butterfield, Fox, 867
214–216
butyl nitrite, 414
Bülow vs. Brand, 214–215
Buyevsky, Alexei Sergeyevich, 1111
Bunting, Glenn F., 938
Bychowski, Gustav, 376
Burger, John R., 401, 415–417
Byrne, Rev. Damian, 951
Burgess, Evelyn Gillman, 314
Byrne, James, 118–119
Burgess, Guy Francis de Moncy, 312, 313,
314–316, 317, 318, 319–320, 321, Byrne, Archbishop James J., 1170
322–325, 326, 327, 328, 329, 331, 332, Byrne, Rev. William, 618
333, 334, 335, 337, 341, 345, 350–351 Byrne, Rev. William T., 568, 569
n 67, 356 n 118
Apostles, member of, 315
childhood, early death of father, 314 Cabaret, 218, 287 n 626
death in Moscow, 332 Cabrini, Saint Frances Xavier, 541 n 47
defection to Moscow, 325, 341 Cacciavillan, Archbishop Agostino, 769,
enters Section D of MI6, 324, 326 786, 816, 869 n 20, 878 n 188, 1059
INDEX
Christ the King Parish, Worcester, Mass., Civil and Penal Code (France, 1791), 220
705 Civil Constitution of the Clergy (France),
Christian Action Party (CAP), Puerto 577
Rico, 648 Civil Rights Congress, 1105
Christian Brother’s College, South Africa, Civilta Cattolica, La, 267 n 318
748 Clap, Margaret, 92–93
Christian Brothers, 579, 620, 894, Claremont College, Calif., 495
919–920, 921, 1019, 1020, 1027, 1030,
Claretian Order, 476
1040
Claret, Saint Anthony Marie, 961, 972
Christian Church (Disciples of Christ),
836 Clark, Msgr. Eugene V., 726 n 189
Christian Democratic Party (Italy), 1130, Clark, Howard, 967
1139, 1140, 1141, 1146, 1171 Clark, Bishop Matthew H., 671, 1015,
Christian Institute for the Study of 1064
Human Sexuality, Chicago, 607 n 223 Clark, William, 79
Christian Register (Unitarian), 1106 Clarke, Edward, 150–151, 152, 153, 154,
Christianity, Social Tolerance, and 155, 156, 157–158, 171
Homosexuality, 25 Clay, Fr. Christopher, 969–970, 997 n 197
Christ’s College, Cambridge, 89 Cleary, Louis, 703
Christ the King Parish, Oakland, Calif., Cleghorn, Farley, 580
1072 Clement of Alexandria, Saint, 65 n 22, 494
Christus Dominus The Pastoral Office of Clement V, Pope, 70 n 127
the Bishops (1965), 562, 575 Clement VII, Pope, 98, 539
Chrysostom, Saint John, 40, 42 Clement VIII, Pope, 109 n 108
Church and Society Network Clement XI, Pope, 1116 n 7
(Episcopalian), 1010 Clement XII, Pope, 511, 526, 692, 1116
Church and the Homosexual, The, n9
411–412, 495 Clement XIV, Pope, 510
Church of All Saints, Roxbury, Mass., 636 Cleveland, Diocese of, 589
Church of Our Lady, Bardstown, Ky., 835, Cleveland Street Scandal, 122–130
837
Newton trial, 127–128
Church of Santa Maria della Pace, 1138
Parke-Euston trial, 125–127
Church of the Holy Ghost, Whitman,
Prince Eddy implicates the Royal
Mass., 636
family, 128–129
Churchill, Winston, 330, 341
telegraph boys male brothel,
Chuvakhin, Dimitri, 303 122–124
Cicero, 295 Veck and Newlove trial, 124–125
Cicognani, Amleto Giovanni Cardinal, Cleveland Street Scandal, The, 122
1102, 1119 n 41, 1133
Clibborn, Robert, 126
Cimino, Fr. John, 1007
Clifford, Fr. Jerome, 827
cinaedus, cinaedi, 21–22, 211
Clifton, Arthur, 167
Cincinnati, Archdiocese of, 706, 841–842,
Cliveden, 344, 345
893, 901–902, 905, 907–908, 910, 916
n 75 Clohessy, David, 980
Cipolla, Fr. Anthony, 610 n 241 Club Baths, 410
circumstantial evidence, value of, xxi Clum, John M., 653
Cistercians of the Strict Observance see Coache, Abbé Louis, 710–711
Trappist Order Cobb, Fr. Richard, 939–940
Citizen Cohen —The Life and Times of Roy Cockburn, Claud, 357 n 153
Cohn, 658 Code Napoléon (Civil Code of 1804), 191,
Citizens Committee Against Entrapment, 222
471 Cody, John Cardinal, 560, 564, 715, 772,
Ciudad del Este, Paraguay, Diocese of, 1022, 1147
1169 Cogley, John, 513
INDEX
Daily Worker, 946, 1103, 1105, 1106, 1107, de Castelbajac, Jean-Charles, 1015
1122 n 74 de Chardin, Teilhard, 946
Dakyns, H. Graham, 176–177 Decker, Twila, 782
Daladier, Édouard, 323 Deckers, Sr. Jeannine (the Singing Nun),
Dallas Morning News, The, 970 441 n 232
Dallas, Texas, Diocese of, 893, 969 Declaration of Independence (U.S.),
Dalpiaz, Msgr. Vigilio, 1091 510–511, 519, 542 n 60
Daly, Rev. Manus, 789 “Declaration on Masonic Associations”
(Vatican), 1116 n 10
Damasus I, Pope, 43
Declaration of the Rights of Man and of
Damasus II, Pope, 56
the Citizen, 220, 287 n 631, 1142
Damian, Fr. (Archdiocese of N.Y.), 1016
Declaration on Sexual Ethics see Persona
Damian (archpriest at Ravenna), 47 Humana
Damian, Saint Peter, 47–59, 76, 763, 868 Decree of the Holy Office Against
concern for salvation of souls, 49 Communism, 1120 n 63
death of, 48, 59 Decree on the Church of Christ, 523
enters Benedictine Order 47 Dee, Fr. G. Neal, 820, 878 n 198
relationship with Pope Leo IX, 55 Deedy, John, 695
views on Holy Orders, 47 Defenders of Dignity, 401
writing of Book of Gomorrah, definitions, problems of, xiv
48–59 de Galarreta, Bishop Alfonso, 964
see also Book of Gomorrah de Gallo, Adolphe, 125, 127
Damiano, Bishop Celestine J., 674, 675, de Gaulle, Charles, 238, 1131
729 n 263 Degollado, Guizar Maura, 973
Dancing with the Devil, 657 De Lai, Gaetano Cardinal, 598 n 41
Dandini, Girolamo Cardinal, 102 De la Isla, Mr., 974
Dandolo, Matteo, 103 Delaney, Bishop Joseph Patrick, 681, 683
D’Angelo, Fr. Rocco, 777–778, 781 de la Salle Christian Brothers see
Daniels, Josephus, 721 n 120 Christian Brothers
Dante, Msgr. Enrico, 1119 n 41 Delay, Jean, xiii, 143, 233–237, 412, 462
D’Arcy, Bishop John M., 867 n4
Darwinism, 189 della Chiesa, Giacomo Cardinal see
Benedict XV, Pope
Diarium, 97
della Corgna, Fulvio Cardinal, 101
Daughters of Charity, 988 n 15
della Rovere, Cristoforo Guidalotti Ciocchi
Daughters of Sarah, 1005
Cardinal, 96
David and Jonathan, relationship between,
della Rovere, Girolamo Basso Cardinal, 96
154
della Rovere, Giuliano Cardinal, see Julius
Davïdov, Vladimir Lvovich “Bob,” II, Pope
243–244
del Monte, Antonio Maria Ciocchi, 98
Davies, Sr. Judith, 814
del Monte, Boldovino, 100
Davis, Bishop James P., 648–649, 703
del Monte, Cristoforo Guidalotti Ciocchi
Day, Patrick, 350 n 67 Cardinal, 101
Day, Richard, 1127 n 110 del Monte, Fabiano, 101
Day, Russell and Co., London, 170, 171 del Monte, Giovanni Maria (Giammaria)
Deacon, Richard, 308, 351 n 69 Ciocchi Cardinal see Julius III, Pope
Deacon, Vyvyan, 489 del Monte, Innocenzo Cardinal, 97,
Dearden, John Cardinal, 556, 559, 562, 100–105
563, 574, 575, 586, 588, 770, 812, 892, de’ Medici, Giovanni Cardinal see Leo X,
1024, 1061 Pope
DeBaugh, R. Adam, 484–485, 1017, 1076 de’ Medici, Giulio Cardinal see Clement
n 53 VII, Pope
DeBernardo, Francis (Frank), 1012, 1014 de’ Medici, House of, 77, 79, 95
DeBonis, Bishop Donato, 1144, 1162 n 79 de’ Medici, Lorenzo the Magnificent, 80
INDEX
Dobbles, Rev. William J., 584 Doran Hall Retreat Center, Greensburg,
Dober, Fr. Edward, 876 n 164 Pa., 1056
Doberman, Martin Baum, 284 n 561 Dorians, 1, 7
“Dr. Anonymous,” 474 d’Ormesson, Vladimir, 1118–1119 n 38
“Dr. Dick” see Wagner, Fr. Richard Dorrill, Stephen, 365 n 266, 366 n 280,
“Dr. K” see Klausner, Jeffrey 1153
Dodd, Bella (Maria Asunta Isabella Doryphorus, 23
Visono), 1103, 1107–1108, 1126–1127 Dostoevsky, Fyodor, 963
n 110 Dotson, Edisol W., 416
Doerrer, Michael L., 98, 111 n 149 Dougherty, Dennis Cardinal, 552, 598 n 41
Dolan, Bishop Timothy M., 834–835 Dougherty, Bishop John, 966, 967
Dollfuss, Engelbert, government of, 318 Dougherty, Fr. John, 876 n 164
Döllinger, Johann J. Ignaz von, 512 Douglas, Alfred “Bosie,” 130, 141, 142,
Dombrowski, John, 1127 n 115 146–150, 151, 152, 154, 157, 162–170,
172, 322, 373
Domenec, Bishop Michael, 523, 524
De Profundis, original poem by
domestic violence (homosexual) see
Douglas, 253 n 126, 264 n 244
homosexual behavior (male) see also
lesbianism death of, 170
Dominic, Saint, 62, 920, 943 family and educational background,
142
Dominican Convent, Sparkhill, N.Y., 1054
homosexual (pederast) affairs,
Dominican House of Studies, River
142–143, 146–147
Forest, Ill., 948–951
marriage and conversion to
Dominican House of Studies, Washington,
Catholicism, 170
D.C., 841
meeting of Oscar Wilde, 142
Dominican Order, Dominicans, 75, 80,
509, 514, 517, 740, 841, 919–920, 921, reaction to Wilde trials, 150,
942–954, 988 n 15, 1018, 1019, 1027, 152–153
1028, 1062–1063, 1104, 1113 see also De Profundis (Wilde)
acceptance of homosexual Douglas, Custance Olive, 170
candidates for priesthood, Douglas, Francis Archibald see
942–944, 952–954 Drumlanrig, Lord
battle for River Forest Priory, Douglas, John Sholto see Queensberry, 8th
945–951 Marquess of
Parable Conference for Dominican Douglas, Lord Percy, 256 n 161
Life, 947 Douglas, Raymond, 267 n 323
support for Homosexual Collective, Dover, Kenneth J., xvi, 10, 14, 15, 26, 28
947, 1018, 1027, 1028, 1062–1063 n 32, 28 n 35, 28–29 n 50, 29 n 78
target of Communist infiltration, Dowd, Michael G., 667
1104, 1113 Dowling, Linda, 159, 268 n 355
Dominican Sisters, 779, 1020 Downey, Fr. Alvin T., 828
Dominican Sisters of the Most Holy Doyle, Arthur Conan, 255 n 143
Rosary, 770
Doyle, Fr. Kenneth, 671
Domitian, 23
Doyle-Mouton-Peterson Report (1985),
Donahue, Jessie, 657 590, 608–609 n 232
Donahue, Jimmy, 657–658 Doyle, Rev. Thomas P., 590, 608–609
Donahue, Bishop Stephen J., 641 n 232
Donnellan, Archbishop Thomas A., 664 Dramatic Review, 139
Donnelly, Fr. Richard, 618 Driberg, Tom (Lord Bradwell), 313, 357
Donoghue, Emma, 453 n 153
Donohue, William, 1000–1001 n 250 Driscoll, Fr. Charles M., 633
Donovan, William “Wild Bill,” 305 Driver, Thomas F., 480
Doody, Fr. Michael, 631, 632 Drivon, Laurence, 806–807
Döpfner, Julius Cardinal, 1133, 1134 Droleskey, Thomas A., 878 n 188
INDEX
Goergen, Fr. Donald, 942, 945–952, 953, co-director of New Ways Ministry,
992 n 107, 992 n 108 1010
Goethe, 173 founder of Conference for Catholic
Gold (Golodnitsky), Harry, 348 n 16 Lesbians, 1005, 1060
“golden showers,” 405 co-founder of Center for
Golenewski, Michael, 335 Homophobia Education, 1021,
1025, 1053, 1054, 1055
Golitison, Anatoli, 338, 364 n 249
co-founder of Catholic Parents
Golitsyn, Alexey, 242
Network, 1021, 1065, 1066–1067
Golomstock, Igor, 355 n 116
co-founder of Catholic Coalition for
Golos, Jacob, 1125 n 94 Gay Civil Rights, 1019–1021
Gomorrah, Gommorrhites, 38, 39, 45–46, connections to Dignity, 1005, 1009,
50, 84, 1049 1011, 1017
González Arias, Bishop Francisco María, Director of SSND Lesbian/Gay
973, 974 Ministry, 1064
Goodbye! Good Men, 1085 n 332 Dominic Bash “story,” 1005, 1057,
Good, Frederick, 695 1070
Good Shepherd Chapel, Whitley City, Ky., founder of Womanjourney
837 Weavings for lesbian religious,
Goodwin, Fr. Justin, 891–892 1064
Gordievsky, Oleg, 354 n 102 defense of “gay” spirituality, 1046,
Gorges, Richard, 246 n 12 1048
Gorsky, Anatoly, 319 pro-homosexual writings, speeches
Gospel According to Matthew, The (Pasolini and activities, 1026, 1027,
film), 438–439 n 173 1031–1032, 1035, 1038, 1040–1041,
1042–1048, 1051–1053, 1060, 1064,
Gospel of St. John, 1137
1065, 1066 –1067, 1069,
Gospel of St. Mark, The (“secret 1070–1071, 1072
version”), 494
receives federal grant to study
Goss, Robert E., S.J., xvi, 472–473, 478, lesbianism, 1011–1012
479, 481–482, 485–486, 499 n 29,
signs pro-abortion ad in NYT, 1011
584–585, 586, 606 n 197, 1035
Gow, Andrew, 312 subject of investigation by Maida
Commission, 1023–1025,
Gower, Lord (Ronald Sutherland), 134, 1060 –1065
140, 145, 178, 251 n 87
support for homosexual “unions,”
Grace Episcopal Church, Chicago, 1022 1043, 1051
Grace, J. Peter, 723 n 143 support for Homosexual Collective,
Graham, Fr. Gilbert, 944, 945 1010–1012, 1017–1023,
Grahmann, Bishop Charles, 746, 760 n 22 1025–1026, 1027, 1031–1032,
Grain, J. P., 155 1040–1041, 1042–1048,
Grainger, Wallis (Walter), 150, 171 1051–1061, 1064
Gramick, Sr. Jeannine, xvii, 485, 583, 667, leaves School Sisters of Notre
713, 740, 745, 780, 842, 986, 1003, Dame for the Sisters of Loretto,
1004–1007, 1009, 1010, 1011–1012, 1072
1013, 1015, 1017, 1018, 1819, Vatican directives (1983) ignored,
1021–1025, 1031–1032, 1035, 1037, 1022–1023, 1025, 1058, 1063
1038, 1039, 1040–1048, 1052–1061, Vatican investigation by CICL and
1062–1069 CDF follow-up to Maida
attack on natural law, 1044, 1047 Commission, 1065–1066,
claims support of U.S. bishops and 1067–1072
religious orders, 1064 refuses to sign Profession of Faith,
clerical pederasty, lack of interest 1070–1072
in victims, 1047 see also New Ways Ministry also
conversion to radical feminism, Nugent, Fr. Robert
1004–1005, 1038, 1042–1046 Gramsci, Antonio, 307
THE RITE OF SODOMY
Grand Seminary of St. Sulpice, Montreal, Growing Up Gay —The Sorrows and Joys
623, 676, 677, 686 of Gay and Lesbian Adolescence, 373
Grant, Duncan James, 309, 352 n 79 Grundliche Erklarung, xi
Grant, Jesse, 401 Gruner, Fr. Nicholas, 1160 n 41
Gray, Euphemia, 251 n 82 Gruson, Sidney, 655
Gray, John, 141, 144, 253 n 122, 123, 124 Guadalupe Medical Center, Cherry Valley,
Gray, Kenneth G., 447 Calif., 951
Gray, Philip Howard, 378, 479 Guardian Angels Parish, Kansas City, Mo.,
Graz, University of, Austria, 300 844
Guardian Unlimited, 267–268 n 327
Greaney, Edward, 765
Guicharnaud, June, xiii
Great Mother, cult of, 21
Guilfoyle, Bishop George Henry, 668,
Great St. Mary’s Church, Cambridge,
672–675, 779–780, 894, 1157
England, 493
Auxiliary Bishop of N.Y., 672
“Great Terror,” (Stalin), 300
Bishop of Camden, N.J., 672
Greek Homosexuality, 14
Catholic Charities, N.Y., 672
Greeley, Fr. Andrew, 742, 759 n 7,
904–905, 909 clerical homosexual network in
Camden Diocese, 673–675, 676,
Green Bay, Diocese of, 866, 1024, 1026 730 n 282, 894
Green, Bishop Francis J., 568, 601 n 100 Msgr. Adamo attack on, 673–674,
Green, Richard, 379, 382, 383, 396 n 125 676
Greene, Tom, 854 record of clerical sexual abuse
Greensburg, Pa., Diocese of, 702, cover-ups, 673–675, 676, 779–780
1054–1055, 1056 Guillaume, Bishop Louis, 516
Gregorian Pontifical University, “the Guimarães, Atila Sinke, 1096, 1155, 1167
Greg,” Rome, 540 n 33, 620, 688, 804, n 130
808, 810, 848, 1020, 1113, 1139 Guinan, Fr. Michael D., 1027, 1028
Gregory IX, Pope, 63 Guindon, Fr. André, 1037
Gregory I (the Great) 45–46, 66 n 36 Guízar Valencia, Archbishop Antonio, 973
Gregory VII (Hildebrand of Tuscany), Guízar Valencia, Bishop Raphael, 973
Pope Saint, 56, 59 Guízar Valencia, Bl. Bishop Raphael, 973
Gregory XVI, Pope, 517, 518, 526, 542 Gumbleton, Dan, 586
n 54, 1116 n 9
Gumbleton, Bishop Thomas, 574,
Gregory, Bishop Wilton D., 669, 752 585–586, 1015, 1024, 1053, 1060,
Gremigni, Archbishop Gilla Vicenzo, 1061, 1065
1143–1144 Gunderson, Martin, 502 n 87
Gresham’s School, England, 318, 356 Gunn, D. W., 1154
n 138 gymnasia, xv, 12
Gribanov, Oleg “Alyosha,” 303, 337
Gribouski, James J., 853, 885 n 337
GRID (gay-related immune deficiency) see H-adolescent (pre-homosexual
AIDS adolescent), 375, 378, 384–385, 386
Griffin, Fr. Barry, 1046 Hadrian, Emperor, 23, 30 n 103, 40
Griffin, Fr. Thomas P., 684 Haganah (Zionist underground), 333
Griswald v. Conn. (1965), 559 Haiti, 500 n 32
Grocholewski, Zenon Cardinal, 1172 Haley, Fr. James, 762 n 74
Groeschel, Fr. Benedict, 663, 727 n 222 Halifax, Lord (Edward Wood), 129–130
Grogan, John, 782 Hall, David, 838, 840
grooming (sexual) of minor males see Hall, Theodore, 1121 n 68
pederasty Hallam, Arthur Henry, 307
Grossman, Nancy, 411 Hallinan, Archbishop Paul J., 562
Grosskurth, Phyllis, 122, 175, 269 n 341 Halperin, Maurice, 1121 n 68
Growing in Love, 796 Halpin, Sr. Alice, 903–904
INDEX
personality maldevelopment, xix, 579, 581, 589, 591, 593, 715 n 2, 824,
298, 370, 371–372, 378, 429 835, 841, 857, 892, 895, 897, 900, 911,
problems of aging, 15–16, 402–404 912, 914 n 26, 919, 923–925, 1003,
penis size, significance of, 373 1005, 1016, 1019–1021, 1023, 1034,
1037, 1041, 1048–1049, 1050, 1073,
Peter Pan complex, 14, 370, 381,
1127 n 110, 1151, 1152
384, 395 n 107, 706
aging, attitude towards older
pornography, use of, see gmporn
homosexuals
prostitutes, use of, 298
American Psychiatric Association
pseudo- femininity of, 399–400, (APA), on-going battle with, 444,
411–412 456, 463 n 12, 474–475, 1029
psychiatric disorders, 370, 378, 441 anti-cultural bias of, 399, 469
n 231
assignment of feminine names,
rage and jealousies, 194, 232, 377, 107–108 n 66, 117, 120, 219, 239
402, 427
attack on nuclear family, 471–472,
rape (of other homosexuals), 412, 1050
414, 417–418, 454–455
blasphemy, acts of, 492–493
rape, (of non-homosexuals), 194
businesses catering to, 499–500
relationship to pets, 352–353 n 79, n 32
403, 432 n 36
campaign to decriminalize sodomy,
religious views see Homosexual 200–202,
Collective and Churches
campaign to lower age of consent,
subversion (treason), propensity 389, 452, 462, 868
for, 298
connection to criminal underworld,
target of homosexual serial killers, 232, 298, 1050
427
cooperation with Protestant and
transformation from homosexual to Jewish religious groups see
“gay,” 479–480 Homosexual Collective and
violence against, “gay-bashing,” Religious Bodies
222 cooperation with Roman Catholic
homosexual behavior, 368, 374, 399–400, Church see Homosexual Collective
401–408, 409–411, 412–414, 415–417, within the Catholic Church
418–420, 426–429, 900 economic leverage, 476
alcoholism, 414 eradicating gender differences, 472
compulsive nature of, 372
exploitation of AIDS industry, 581
cruising, 409
“gay” bars, 373, 377, 408, 409, 415,
depersonalization of partners, 426, 761 n 42
370–371, 372, 373
“gay” baths, 373, 377, 402,
domestic violence, xix, 194, 232, 409–410, 426
406, 412–414, 426–427
“gay” newspapers and magazines
masochistic/sadistic elements in,
“gayspeak” see homosexual lexicon
370, 399–400, 401
goals of, 471, 473
promiscuity of, 185, 352, 371, 373,
401–403, 409–411, 1047 ideology of, 470, 471–473
risk-taking, 167, 405–406, 407, 410 indifference to victims of sexual
abuse, 454, 455, 456, 1041, 1051
substance abuse, use of illicit
drugs, 232, 298, 406, 411, 413, influence on women’s fashion, 419,
414–415, 864, 900 470
suicide, 195, 201, 218, 414, jewelry, body, 405
428–429 language, control of, xvii– xviii,
Homosexual Catholics: A New Primer for 477–479
Discussion, 1017 lexicon see homosexual lexicon
Homosexual Collective (Movement), occupational colonization, 499–500
389–390, 404, 410, 411–416, 424, 430, n 32, 1050
449–450, 469–477, 478–482, 483–484, pederasty, support for, 402–404,
492, 496, 497, 561, 568, 570–571, 576, 449–450, 452, 453, 455, 747, 863
INDEX
politics of outing see outing see also New Ways Ministry also
politics of the Left, primacy of, x, Communication Ministry, Inc.
473–474 Homosexual Collective and non-Catholic
preoccupation with youth, 402–404 Religious Bodies, 482–483, 484–485,
492, 1010, 1044–1046
promiscuity, views on, 373, 395 n
107, 402, 409, 410, 472, 709 creation of alternative churches or
parachurches, 484, 485
promotion of “gay gene” theories,
389 ecumenical networking, 483,
484–485
prominent publications of, 407, 409,
450, 452, 453, 459, 495, exploitation of youth groups, 483
recruitment practices, 374–375, exploitation of religious political
453 lobbies, 483
gaining access to church assets,
role in life of individual homo-
483
sexual, 389–390, 404, 469
importance of religion to the
role of networking in Collective,
Collective, 482, 483
295, 739–740
infiltration of Protestant churches,
slave auctions, 405
483, 503 n 93, 1010–1011
strategies and tactics of, xiv– xv, xv, Judaism, 27 n 2, 1044
367, 473–474, 483, 1032, 1047
ordination of homosexual clergy,
as a “sub-culture,” xxvii n 37, 113, 484
390, 399, 469
posing as a “civil rights”
substitute for family, 390, 1053 movement, 483
violence associated with, 289 source of funding see Homosexual
n 677, 412–414, 709 Collective funding
see also Mattachine Society source of manpower, 483
Homosexual Collective within the see also Universal Fellowship of
Catholic Church, 739–740, 741–743, Metropolitan Community Churches
780, 824, 835, 841, 857, 892, 897, (UFMCC)
919–920, 947, 949, 950, 983, 983–986, Homosexual Collective, funding of,
1003–1004, 1007–1008, 1017–1021, 473–474, 475–477
1023, 1031, 1032, 1034, 1035–1036,
1040, 1046, 1049–1051, 1053–1060, AIDS-related funding, 475, 476,
1072–1073, 1099, 1151, 1152 477, 581
timetable for growth of, 741–742, Catholic religious orders, 476,
892, 895, 919–920, 1003–1004, 919–920, 923–924
1031, 1032, 1035 –1037, 1040, 1151 church donations, 476, 483
infiltration of Catholic seminaries corporation and foundation funding
see Seminary life and training, (listing), 476, 477
United States government funds, 476
networking and colonization of IRS tax status, 476
priesthood see Priesthood private individual contributions,
infiltration and exploitation of 476
religious orders, 919, 923–924, see also New Ways Ministry
925–927, 928–937, 938–942, Homosexual Desire in Revolutionary
943–954, 955–972, 973–980, Russia, 292 n 720
981–986, 1003–1004, 1013, homosexuality :
1018–1021, 1031, 1032, 1060,
an acquired vice, 423–424, 1036
1072–1073
ancient Greece, 16–20, 26
funding sources for, 1013–1015
ancient Rome, 20–25, 26
attack on the Church, Catholic
sexual morality and the family, antithesis of real sex, 371–372
1027, 1028, 1029, 1032, 1034, 1039, biblical opposition to, xv
1040, 1043, 1044–1055 character problems, 376
exploitation of Catholic school condemnation by early Church,
system, 1035 39–63
THE RITE OF SODOMY
“John WM Doe” (Bishop Anthony Joint Strategy and Action Coalition (NCC),
O’Connell case), 790 485
“John T. Doe” (Bishop Anthony O’Connell Joliet, Ill., Diocese of, 811, 812–814, 820,
case), 790–793 837
“John Doe X” (Bishop Ryan case), 817 Jones, John E., 971
“John Doe Y” (Bishop Ryan case), 817 Joseph, Saint, 1137
“Reverend Father John Doe Z” (Bishop Josephinum, Pontifical College,
Ryan case), 817 Worthington (Columbus), Ohio, 572,
John of Lodi, 47 783, 848, 889
John Paul I, Pope, 1112, 1133, 1134 Josephite Order, 543 n 67
John Paul II, Pope, xiii, 543 n 70, 601 Josephus, Flavius, 5
n 106, 664, 668, 671, 687, 688, 711, Joubert, Rev. Jacques, 543 n 67
712, 752, 767, 780–781, 782, 796, 797, Joughin, Margaret, 826
809, 839, 848, 861, 869 n 20, 896, 921, Jouin, Msgr. Ernest, 1092, 1093, 1117
973, 976, 980–981, 1015, 1020, 1069, n 19
1116, 1155, 1169, 1170, 1172 Journals of André Gide, 236
John the Evangelist, Saint, 88–89 Jowett, Benjamin, 133, 159, 175
John XXIII, Pope Bl., 112 n 180, 576, 706, Juarez, Fr. Juan, 509, 539 n 2
753, 891, 1089, 1099, 1112, 1129–1137,
Judaism, 27 n 2, 1044
1147, 1151, 1160 n 36
Jude, Saint, 37
Birth Control Commission,
establishment of, 1137, 1151 Judy, Fr. Myron, 1007
Cardinal Giacomo Maria Radini- Juliette, 229
Tedeschi, relationship with, Julius II, Pope, 98
1129–1130 Julius III, Pope, 94, 97, 98–105
death of, 1137 charges of homosexuality against,
ecclesiastical and diplomatic career, 102 –105
1129–1132, 1139 election to papacy, 101
election as an interim pope, 1099, meeting of Innocenzo, 100
1129, 1132, 1141, 1158 n 22 papal service, 98–99
Freemasonry, accusations of Julius Caesar, 23
membership in, 1132 Jung, Carl, 495, 1032
Giovanni Battista Montini, early Jurado, Arturo Guzman, 976, 977, 978
friendship with, 1130
Jurgens, Fr. “Jurgs,” 751
Liturgical innovations of, 1137 Just as I Am — A Practical Guide to Being
a non-Marian pope, 1137 Out, Proud, and Christian Coming Out,
Papal Consistories, 1132, 482
1158 –1159 n 20 Justine or The Misfortunes of Virtue, 229
Pasolini dedication to, 438–439 Justinian Code, 44
n 173 Justinian I, Emperor, 44, 66 n 31
Patriarch of Venice, 1132 Juvenalis (Juvenal), Decimus Junius,
Second Vatican Council, 923, 1095, 22–23
1112, 1132–1137, 1159 n 22
Johns Hopkins University, Md., 587, 590
Johnson, David, 303 Kabalism, Kabala, 34, 486, 1092
Johnston, Fr. J. Vann, 788 Kabalistic Jews, 64 n 6
Johnson, Lionel, 142, 253 n 127 Kadrijal, Zenel, 329
Johnson, Lyndon B., 600 n 84 Kaffer, Bishop Roger, 813–814
Johnson, Manning, 1103, 1104–1105, Kaiser and his Court Wilhelm II and the
1106, 1111, 1127 n 110 Government of Germany, The, 284
Johnson, Virginia E. xiii, 408, 590, 592, n 561
1028 Kaiser, Martin, 830
Johnson (Cory), William, 175, 256–257 Kallman, Chester, 377
n 162, 308 Kane, Sr. Theresa, 1031, 1032–1033
THE RITE OF SODOMY
Kane, Fr. Thomas, 594, 610 – 612 n 242, Kenrick, Bishop Francis Patrick, 515, 520,
680, 681 543 n 67
Kansas City Star series on priests and Kenrick-Glennon Seminary, St. Louis,
AIDS, 579 – 586, 595 – 596, 604 n 163, Mo., 572, 821
664 Kenrick, Archbishop Peter Richard, 523,
see also Priesthood and AIDS 524, 785
Kansas City, Kan., Archdiocese of, 1169 Kentucky Council of Churches, 836
Kansas City-St. Joseph, Mo., Diocese of, Keohane, Msgr. Mark, 885 n 326
790, 792, 808, 842, 843–848 Keohane, Fr. Donald, 883 n 292
Kantowicz, Edward, 715 Keplinger, Fred, 800 – 801
Kantrowitz, Arnie, 395 n 107 Kepner, Jim, 452
Kapitza Club, 350–351 n 67 Kerby, Rev. William, 549, 553
Kapitza, Pyotr, 350–351 n 67 Kerr, Archibald Clark (Lord Inverchapel),
Karlen, Arno, xi, 370, 399 322, 325, 329–330, 358 n 159
Karma, law of, 487 Kertbeny, Károly Márie (Karl Maria
Katyn Forest Massacre (Poland), Benkert), xxvi n 26, 272 n 379
1120–1121 n 63 Keynes, John Maynard, 308–309, 351–352
Katz, Rudolf “Rolf,” 322, 333 n 79
Kazan, Elia, 646 Keys, Msgr. Thomas J., 876 n 159
Kazantzakis, Nikos, 1043 Khrushchev, Nikita, 1110
Keane, Archbishop John J., 526, 527, 530, Kicanas, Bishop Gerald F., 569, 896
531, 534 Kiefer, Otto, 20
Keating, Bishop John R., 902, 915 n 46 Kiesler, Brother John, 936
Keeler, Christine, 340, 344 Kilbride, Mary, 1014
Keeler, William Cardinal, 563, 909
Kimball, Fr. Don, 874–875 n 133
Keenan, Rev. John, 580
Kincora Pederast Scandal, 346, 365–366
Kehoe, Monika, 432 n 37 n 278
Kelbach, Walter, 427 King, Robert, 700–701
Keleher, Fr. William L., 692 King’s College, Cambridge, 140, 141, 307
Kellenberg, Bishop Walter P., 979 Kinney, Bishop John F., 857, 1077 n 87
Kellenyi, Joe, 1085 n 332 Kinsey, Alfred C., xiii, 272 n 378, 405,
Keller, Rose, 228 443–444, 503 n 96, 573, 587, 588,
Keller, Sr. Lois J., 1084 n 309 589–590, 592, 602 n 124, 614 n 244,
Kellner, Karl, 1092 946, 1012, 1029
Kelly, Frank, 607 n 221 Kirbo, Charlie, 566
Kelly, Sr. Jane, 800–801, 803 Kirker, Richard, 604 n 160
Kelly, Bishop Patrick, 516–517, 541 n 48 Kirwan, Martin, 246 n 12
Kelly, Archbishop Thomas Cajetan, Kissing the Witch: Old Tales in New Skins,
835–836, 840–842, 895, 1077 n 87 453
Archbishop of Louisville, 895 Klausner, Jeffrey (“Dr. K”), 408
career bureaucrat in Washington, Klehr, Harvey, 360 n 195, 1101
D.C., 895 Klein, Abbé Felix, 532, 546 n 121
cover-up of clerical pederastic Kline, Rev. Francis, 795
crimes, 841, 842 Klugman, James, 350 n 67
joins Dominican Order, 841 Knight, Maxwell, 313
pro-homosexual politics of, 842, Knightley, Phillip, 300
1077 n 87
Knights and Nobles Charities, Pittsburgh
Kelty, Fr. Matthew, 1042
Diocese, 692
Kemp, Jonathan, 269 n 341
Knights of Columbus, 549, 607 n 223, 638,
Kennedy, Eugene, 909 643, 692, 713, 721 n 124, 811, 1127
Kennedy, Hubert, 466 n 68 n 113
Kennedy, John F., 339, 648, 1160 n 36 Knights of Malta, Rome, 643–646,
Kennedy, Rev. Thomas F., 635–636 722–723 n 142, 723 n 143, 809
INDEX
Knights of the Holy Sepulchre, 809 Kunz, Rev. Alfred J., 993 n 121
Knights Templars, 70 n 127 Kurtz, Bishop Joseph E., 793
Knott, Msgr. John, 558
Knowlton, Stephen A., 709–710
Know-Nothing Movement, 520 L’Affaire Oscar Wilde, 253 n 123
Knoxville, Tenn., Diocese of, 786, La Barbera, Peter, 441 n 233
787–788, 789, 790, 792, 793 Labouchere Amendment, 115–116, 124
Koch, Robert, 272 n 377 Labouchere, Henry Du Pré, 115, 125, 130,
Kohlberg, Lawrence, 856 158–159
Kolb, Lawrence C., 444 Labour Movement (England), 307
Kolbet, Sr. Joyce, 1013 Labour Party (England), 300, 313, 339
Komonchak, Joseph A., 1096–1097 Lacaire, Craig, 701
König, Franziskus Cardinal, 1113–1114, Lacey, T. A., Rev. Canon, xiii
1133, 1134 Lady Windermere’s Fan, 144
Konradi, Nikolay “Kolya,” 243 Lady’s World, The (Woman’s World), 139
Das konträre Gestchlechtsgefühl (The Lafayette, La., Diocese of, 759 n 11
Contrary Sexual Feeling), 188 Lafayette, Marquis de (Gilbert du
Kopp, Lillanna, 1038 Montier), 287 n 631
Korean War, 325, 330 Lafitte, Francoise, 277 n 448
Kornfeder, Joseph (aka Joseph Zack), 1104 Laghi, Pio Cardinal, 594, 766–767, 772,
Kos, Fr. Rudy, 613 n 242, 746, 893, 895, 786, 869 n 10, 898–899, 1024, 1025,
913 n 11 1026, 1061
laicization see Priesthood
Kosnick, Rev. Anthony, 1020
Laithwaite, John Gilbert, 345, 346, 1153
Kosnick Report see Human Sexuality —
New Directions in American Catholic Lambda Legal and Education Defense
Thought Fund, 453 – 454, 606 n 197
Kotek, Yosif, 243, 244 Lamennais, Abbé Félicité Robert de,
518 – 519, 542 n 59
Kraft, Joseph, 194
Lamentabili Sane Syllabus Condemning
Krafft-Ebing, Richard von, 180–181, 189,
the Errors of the Modernists (1907),
198, 201, 230, 385, 443
535–536, 537, 543 n 70, 553, 1089
classification of sexual inverts, 181
Lamont. Corliss, 1123 –1124 n 75
opposed to anti-sodomy laws, 181,
Lamont, Flora, 1123–1124 n 75
201, 281–282 n 509
Lamont, Thomas W., 1123–1124 n 75
Krakow, Kari, 453
Lance, Myron, 427
Kramer, Joseph, S.J., 486, 584–585, 586
Lancet, 407
Kramer, Larry, 395 n 107, 414
Landmesser, Fr. Gerald Mannes, 948
Kreuger, James, 776
Lane, John, 144
Krishnamurti, Jiddu, 489
Lansing, Mich., Diocese of, 781, 1055
Kroger, Helen (aka Lona Cohen), 335
Lantigua, John, 795
Kroger, Peter (aka Morris Cohen), 335
Larkin, Fr. Ernest E., 987 n 9
Krol, John Cardinal, 559, 566, 893, 915 Larkin, Felix Edward, 655
n 35, 1007, 1008, 1170
Larkin, Bishop William T., 777
Kropinak, Sr. Marguerite, 713, 1027
Larraona, Arcadio MarÌa Cardinal, 1133
Krumm, Fr. Gus, 934–936
Last Temptation of Christ, The, 1043,
Krupp, Friedrich “Fritz” Alfred, 195–198, 1078–1079 n 19
200, 279–280 n 492
Las Vegas-Reno, Diocese of, 773, 805
Krupp, Marga, 197
latae sententiae excommunication, 51, 695
Kucera, Archbishop Daniel, 814, 895
latent homosexuality, myth of, 369, 391
Kyd, Thomas, 88 n3
Kulina, Benjamin, 570 Lateran Treaties, 1094
Kumpel, Robert W., 855–856, 857 Lateran Pontifical University, Rome, 812,
Küng, Fr. Hans, 1011, 1134, 1135 1130–1131
THE RITE OF SODOMY
Madson, David, murder of, 419, 438 n 169 Malleus hereticorum (Hammer of the
Mafia (Costra Nostra), 305 see also Heretics), 534
organized crime also Sicilian Mafia Mallinson, Rev. Art, 747
Magdalen College, Oxford, 131, 133, 142, Mallock, W. H., 250 n 80
175, 176 Mallor, Harold, 253 n 124
“MAGIC,” (code), 305 Malloy, Fr. Edward A., xv, 1027,
Maglione, Luigi Cardinal, 1131, 1140 1029–1030, 1078–1079 n 119
Magnan, Valentin, 231, 289 n 673 Malone, Bishop James W., 1053, 1057,
Maguire, Daniel C., 1028, 1040, 1048 1060
Maguire, Archbishop John J., 663 Malthusian Movement see population
Maguire, Bishop Joseph F., 685, 686, 731 control
n 312 Malthusians, 189
Mahaffy, Rev. John Pentland, 131–132, Manahan, Nancy, 454
135, 136, 249 n 68 Manchester, N.H., 866
Maher, Bishop Leo, 770, 855, 856, 857, Manchester, William, 196, 197, 279–280
861 n 492
Mahon, Msgr. Gerald, 859 Manes, Giorgio, 1171
Mahony, Roger M. Cardinal, 568, 605 Manhattan College, 662
n 187, 796, 797, 799, 803, 804, 805, Manhattan House of Prayer, 668
807, 809, 810, 857, 899, 909, 915 n 35, Manhattan Project (U.S. Government),
1171 1101
Archbishop of Los Angeles, 797 Manicheanism, Manichean, 34, 41, 235
Bishop of Stockton, 797 Manly, John C., 805, 860
“Kingmaker,” 797, 804, 805, 810 Mann, Wilfred Basil, 328
Papal Foundation, trustee of, 809 Mann, Thomas, 201
role in cover-up of clerical Mann, William H., 588
pederasts, 807
Manning, Henry Edward Cardinal, 135,
Maida, Adam Joseph Cardinal, 1024, 1026, 251 n 93
1060, 1061, 1070
Manning, Timothy Cardinal, 804
Maida Commission on Sr. Gramick and Fr.
Mannling, 183, 192
Nugent and New Ways Ministry, 842,
1023–1025, 1026, 1046, 1048, 1053, Mantegazza, Paola, 272 n 375
1061–1065, 1066, 1073, 1077 n 87 Man They Called a Monster, The, 459
criticism of Final Report, “The Many Faces of AIDS: A Gospel
1063–1064, 1073 Response” (NCCB), 897–901
defense presents its case, Mapplethorpe, Robert, 392–393 n 32, 411,
1061–1063 426, 573
Final Report of, 1046, 1063 Mar, Keith, 989 n 42
ground rules for investigation, Maras, Jeffrey, 857–860, 896
1024–1025, 1077 n 87 A March of Dimes Primer —The A-Z of
investigation delayed five years, Eugenic Killing, 1162 n 79
1025, 1026 Marchetti Selvaggiani, Francesco
reactivation of, 1060–1061 Cardinal, 689, 691, 733 n 326
timetable for, 1061–1072 Marchetti, Victor, 349–350 n 65
Vatican continues investigation, Marchionda, Fr. Jim, 949
1065–1072 Marcinkus, Archbishop Paul Casimir,
Maier’s Law, xxi, xxviii n 55 1144, 1146–1147, 1148, 1163–1164
Mains, Joseph, 365 n 278 n 86, 1170
Maisky, Ivan, 306 Marcoux, Paul, 830–834, 881 n 245
Making of the Modern Homosexual, The, Marcuse, Herbert, 471
374 Maréchal, Archbishop Ambrose, 516, 517,
The Male Couple: How Relationships 541 n 48, 542 n 50
Develop, 656 Marelli, Bishop Luigi Maria, 1130
Malines Conversations, 1094 Marginal Comment, 14
THE RITE OF SODOMY
McQuaid, Bishop Bernard, 523, 524, 525, Vatican Pro-Secretary, 621, 1090,
527, 528 1091
McRaith, Bishop John, 1055, 1064 William Cardinal O’Connell,
McShane, Joseph M., 550 friendship with, 620–621, 627, 633
McWhirter, David P., 405, 656 Merton, Thomas (Fr. Lewis), 1032, 1042
Meat Rack, The, Fire Island, N.Y., 500 Merz, Fr. Dan, 786
n 32 Messina (Italy), Archdiocese of, 1145
Meck, Nadezhda Filaretovna von, 243 Methodist Federation for Social Action,
Medeiros, Humberto Cardinal, 451, 610 1105
n 242, 669, 699, 711, 862, 864, 866, Methuen, Messrs. (London), 163
867, 887 n 391, 888 n 401, 987 n 2 Metz Accord, 1112, 1135–1136,
Mediator Dei On the Sacred Liturgy 1159–1160 n 34
(1947), 1097 Metz, Diocese of, 1112
Medjugorje, “Gospa” of, 760 n 31 Metz, Fr. Ken, 831
Meehan, Michael, 836, 882 n 263 Metzger, Bishop Sidney Matthew, 703
Meerloo, Joost A. M., xxvii n 36, 478, 501 Mexico, 556, 1094
n 54
Meyer, Albert Cardinal, 559, 1147
Meerscheidt-Hullesem, Herr von, 200
Meyerfeld, Herr, 163
Melish, Rev. John Howard, 1103
MGM (Metro-Goldwyn-Mayer) Studios,
Melmoth, Sebastian see Wilde, Oscar
646 – 647, 723 n 145
Melson, James Kenneth, 437 n 153
Miailovich, Robert, 1914
Memnon, 193
Miami Herald, 581, 781, 782
Memoirs (John Addington Symonds), 121,
176, 177, 185 Miami, homosexual subculture, 390, 581
Men Who Beat the Men Who Love Them, Miami. Archdiocese of, 581, 777, 783
413 Micara, Clemente Cardinal, 1119 n 41
Mendelian theory of human genetics, Michaelis, Johann David, xi
387–388 Michelangelo, 154
Mendicant Orders, 63, 74–75 Mickiewicz, Adam, 174, 268 n 338
Mengeling, Bishop Carl F., 781 Midwest Institute of Christodrama,
Menti Nostare On the Development of 831–832
Holiness in Priestly Life (1950), 575, Miech, Robert J., 827
1097 Mieli, Mario, 502 n 74
Menzies, Stewart, 320, 327 Migge, Antonio, 153, 171
Mepkin Trappist Abbey, S.C., 795 Mikhailsky, Sigmund, 336–337
Meredith. H. O., 352 n 79 Milan (Italy), Archdiocese of, 1132, 1135,
Merisi, Mike, 451 1142–1145
Merlin, Eugene, 989 n 42 Milan, University of, 1135
Merrick, Jeffrey, 287 n 632 Miles, Rev. and Mrs., 134, 137
Merrill, George, 271 n 354 Miles, Frank, 134, 136–137, 140, 145
Merritt, Tahira Khan, 683 Milham, Jim, xvii, 478
Merry del Val y Zulueta, Raphael Milhaven, John Giles, 1039
Cardinal, 619, 620–622, 623, 627, 640,
Milk, Harvey, 453
645, 716 n 29, 716–718 n 30
Millais, John Everett, 134
ancestral background, 620
Millenari, the, 896, 1103, 1114, 1124 n 80
cause for canonization, 718 n 30
enters the Accademia dei Nobili Miller, Edith Starr (Lady Queensborough),
Ecclesiastici, 620 1117 n 19
Nord und Sud, accusations of Miller, Jeanne (aka Hilary Stiles), 774,
homosexuality against, 621, 902 – 903
716 – 718 n 30 Miller, Rev. Louis E., 837
Secretary of State, 621, 623, 1092 Miller, Tom, 902
spiritual director for boys of the Milton, Joyce, xxi, 298
Trastevere, 620, 627 Milwaukee AIDS Project, 824
INDEX
Milwaukee Journal Sentinel, 825, 828, 830, Molly House Trials, 92–94
833 Molody, Konon Trofimovich, see Lonsdale,
Milwaukee, Archdiocese of, 774, 823–828, Gordon
830–834 Moltke vs. Harden, 213–214
Milyukova, Antonina, 241– 242, 292 n 736 Moltke vs. Harden (retrial), 215
Mindszenty, József Cardinal, 1150–1151 Moltke, Helmuth von, 285 n 580
Ministry/USA: A Model for Ministry to the Moltke, Lily (Elbe) von, 213, 215
Homosexual Community, 985 Moltke, Kuno von, 208, 210, 211, 213–217
Minkler, Fr. John, 671–672, 729 n 262 Mondale, Walter “Fritz,” 566
Minley Manor, Hampshire, 313 Money, John, 587, 588, 590, 608 n 229,
Mir Iskusstva (The World of Art) 614 n 244
Movement, 240 Moneyrex, 1146
Miracle, The, 646 Monk Swimming, A, 660
Mirari Vos On Liberalism and Religious Montalvo, Archbishop Gabriel, 761 n 52,
Indifferentism (1832), 518 799, 821, 838, 852–853, 861
Mirguet, Paul, 238 Montavon, William, 554
Miserentissimus Redemptor On Reparation Montefiore, Rev. Hugh W., 493–494
to the Sacred Heart (1928), 1100
Monterey, Calif., Diocese of, 808, 810
Misfits — A Study of Sexual Outsiders, The,
Montgomery, Br. Robert, 948
376
Montgomery, Field Marshall Bernard, 313,
Mission Church of San Francisco de Asis,
365 n 272
Santa Fe, 584
Montgomery, Hugh, 313, 346, 1153, 1154
Missionaries of Charity, 1170
Montgomery, Hugh Maude de Fallenberg,
Missionaries of the Precious Blood, 925
365 n 272
Missionaries of the Sacred Heart and the
Montgomery, Peter, 313, 340, 345, 346,
Virgin of Sorrows see Legionaries of
373, 1153
Christ
Montgomery-Massingberd, Field Marshall
Missionary Sisters of the Sacred Heart,
Archibald, 365 n 272
541 n 47
Montini, Francesca Buffali, 1138
Missionary Society of St. Paul the Apostle
see Missionary Sisters of the Sacred Montini, Francesco, 1138
Heart Montini, Giorgio, 1130, 1138
Mit Brennender Sorge On the Church and Montini, Giovanni Battista see Paul VI,
the German Reich (1937), 1093 Pope
Mitchell, Peter Chalmers, 350 n 67 Montini, Giuditta, 1130, 1138
Mithras, cult of, 21 Montini, Lodovico, 1138
Mitrokhin, Vasili N., 1109–1110, 1111, Montraiul, Renee-Pelagie de, 227
1113, 1128 n 124 Montraiul, Anne de (Lady Anne), 228
Mitzel, John, 466 n 68 Moon, Tom, 431 n 26
Mobile, Ala., Diocese of, 778 Mooney, Archbishop Edward, 641
Modell, Fr. Carl, 897 Moor, Norman, 176–177, 237, 272 n 364
Modernism, heresy of, 306, 516, 534–538, Moore, Chris, 365–366 n 278
627, 1090, 1092 Moore, Bishop Emerson, 579, 663–665,
condemnation by Pope Pius X, 668
534–538, 1092 Moore, G. E. (George Edward), 353 n 80
Oath Against Modernism see Moore, John D. J., 655
Sacrorum antistitum Moore, Fr. Tom, 574
Modin,Yuri, 331, 356 n 119 Moore, Fr. Thomas Verner, 587
“Moffie,” (Afrikaan), 2. Moran, Fr. Gabriel, 919, 987 n 2, 1028,
Mohave Indians, xxv n 10 1040
Mohr, J. W., 446 Morel, Bénédict A., 231, 289 n 673
Mohr, Richard, 481 Morello, Fr. Andres, 963 – 964
molly, mollies, 93, 94, 115, 190 Moreno, Bishop Manuel Duran, 568–569,
molly house (England), 93, 94 804–805, 807
THE RITE OF SODOMY
“Night of the Longknives,” 315 1014, 1015, 1017, 1018, 1019, 1020,
Nigro, Samuel, xxviii n 60, 372, 373, 375, 1021–1024, 1025–1026, 1030–1031,
404 1032, 1037, 1042–1048, 1051–1053,
Nikodim, Metropolitan (Rotow), 1111 1054–1061, 1065, 1066–1072, 1073,
1075 n 30
Nikolai I, Czar of Russia, 238
clerical background, 1007–1008
Nikolai, Metropolitan (Yarushevich), 1110
co-founder of New Ways Ministry,
Nilan, Bishop John J., 549, 552
1010, 1012
Niolon, Richard, 413, 435–436 n 112
co-founder of Center for
Nist, Bill, 713 Homophobia Education, 1021,
Noaker, Patrick W., 789–790, 845 1025, 1053, 1054, 1055
Nobile, Philip, 656 co-founder of Catholic Parents
Noble and Holy Order of the Knights of Network, 1021, 1065, 1066–1067
Labor, 526, 527 co-founder of Catholic Coalition for
Nolan, Hugh J., 511 Gay Civil Rights, 1019–1021
Non Abbiamo Bisogno On Catholic Action homosexuality of, 1014, 1022
in Italy (1931), 132, 639–640, 721–722 claims support of U.S. bishops and
n 133, 1118 n 34 religious orders, 1064
Norbertine Order, 1007 clerical pederasty, lack of interest
Nord und Sud, 621–622, 716–718 n 30 in victims, 1047
Nogara, Bernardino, 1162–1163 n 81 ministry of AIDS-infected priests,
Normandy Pedophile case (France) 224 1046
Norplant, 565 Modernist views of, 1023, 1043,
“Notification from the Congregation for 1044–1045, 1048, 1055
the Doctrine of the Faith Regarding Sr. pro-homosexual writings, speeches
Jeannine Gramick, SSND and Father and activities of, 1026, 1030–1031,
Robert Nugent, SDS” (1999), 1032, 1042, 1043–1048,
1069–1072 1051–1053, 1060, 1064, 1065,
North American College, Rome, 514, 526, 1066–1067, 1069
530, 531, 540 n 33, 581, 589, 618, 619, promotion of goals and agenda of
620, 622, 625, 626, 635, 650, 668, 688, Homosexual Collective,
698, 705, 707, 741, 810, 834, 890 1007–1008, 1010, 1014–1015,
underground AIDS-testing 1017, 1018, 1021–1023,
program, 581 1025–1026, 1032, 1047
North American Liturgical Conference support for “open marriages” for
(1956), 693 married homosexuals, 1047
North American Man/Boy Love Quixote Center, incorporator of,
Association see NAMBLA 1009, 1010
North London Press, 125 sabbatical at Catholic University of
Louvain, Belgium, 1060–1061
NATO (North Atlantic Treaty
Organization), 303, 325, 330, 337 subject of investigation by Maida
Commission, 1023–1025,
Northside Cemetery, Pittsburgh, 714
1060–1065
Norton, Rictor, 176, 273 n 382
support for homosexual “holy
Norwich, Conn., Diocese of, 681 unions,” 1043, 1051
Notre Dame Church, Southbridge, Mass., support for “gays” in priesthood
677 and religious life, 1047–1048
Notre Dame College, Md., 1005, 1009 Vatican directives (1983) ignored,
Notre Dame, University of, 559, 696 1022–1023, 1025, 1058
Novara (Italy), Diocese of, 1143–1144 Vatican investigation by CICL and
Novus Ordo Missae, 1097, 1148, 1149, CDF follow-up to Maida
1164–1165 n 91, 1165 n 92 Commission, 1065–1066,
Noyes, Arthur P., 444 1067–1072, 1073
Nugent, Rev. Robert, 476, 485, 583, 605 signs Profession of Faith, 1072
n 187, 667, 713, 740, 745, 780, 842, see also New Ways Ministry also
986, 1003, 1007–1010, 1012, 1013, Gramick, Sr. Jeannine
INDEX
Nussbaum, Martha, 25 688, 689, 694, 697, 699, 714, 720 n 93,
Nye, David, 935 724–725 n 165, 739, 1115, 1169
Bishop of Diocese of Portland,
Maine, 622 – 623
Oakland, Diocese of, 582 –583 Coadjutor and Cardinal of Boston
Archdiocese, 623 – 627
Oblates of Mary Immaculate, 741–742,
858, 919–920, 921, 988 n 27, death of, 633
1019–1020 family background and early death
Oblates of St. Francis de Sales, 747, of father, 616
919–920, 1006, 1019 Fr. David Toomey, problems with,
Oblate Sisters of Providence, 543 n 67 629–630
O’Boyle, Patrick Cardinal, 603 n 135, 662, Fr. Francis Spellman, hatred for,
710 628, 636–637, 640
O’Brien, Fr. Arthur, 770 Fr. James O’Connell and
“marriage” scandal, 623, 624,
O’Brien, Bishop Thomas J., 568, 569, 570, 628–633, 720 n 93
601 n 106
graduation from Boston College,
O’Brien, Msgr. Thomas J., 846, 847, 848 618
O’Brien, William, 246 n 12 homosexuality of, 616–617, 627,
Observer, The (London), 170, 312 630, 632
Ocamb, Karen, xiv, 452 murder in the Boston Chancery,
O’Carroll, Tom, 460 633
Occult Theocrasy, 1117 n 19 North American College, Rome,
618, 619, 622
Occult World, The, 488
Pope Benedict XV, confrontation
Occultism, 209, 488, 938 with, 631, 632
Occult practices, homosexual affinity for, Raphael Merry del Val, friendship
411, 484, 486, 702, 856, 905 see also with, 619–620
OTO
“sewing circle” incident, 617
Ochoa, Fr. Xavier, 799, 800
Sulpician Order in Boston, hatred
O’Connell, Bishop Anthony, 785–796, 843, for, 616–617, 626, 699
846
William Dunn, problematic
Bishop of Knoxville, 786 friendship with 618–619, 627–628,
Bishop of Palm Beach, 786, 867 630
birth in Ireland and immigration to O’Connor, Brian F., 567–568
U.S., 785 O’Connor, Fr. John F., 505 n 151, 903,
priest of Diocese of Jefferson City, 948–951, 952, 993 n 119
Mo., 785 O’Connor, John H., 764, 768–769, 868 n 2,
pederast crimes at St. Thomas 869 n 21
Seminary, 785–786, 787, 789–795 O’Connor, John J. Cardinal, 655, 664, 671,
resignation, 787 743, 779, 865, 899, 1025
Trappist Monastery, life at, 795 O’Connor, Bishop William A., 818–820
O’Connell, Brigid, 616, 618 Octopus: The Long Reach of the Sicilian
O’Connell, Bishop Denis J., 527, 530, 531, Mafia, 295
552, 619 Oddfellows in the Politics of Religion, 718
O’Connell, Rev. James Percival Edward, n 30
622–623, 624, 625, 628–632, 720 n 93 Oddi, Silvio Cardinal, 767, 868 n 16
O’Connell, Matthew, 622 Oddo, Thomas, 1017
O’Connell, William, 622 Odoacer, King, 44
O’Connell, Fr. William C., 675, 729–730 O’Donnell, Bishop Edwin, 759 n 11
n 278 O’Donoghue, Rev. Brendan, 699–702
O’Connell, William Henry Cardinal, 507, Oestreich, Thomas, 56
549, 551, 552, 597 n 2, 598 n 41, Offenses Against the Person Act
615–633, 635, 636–637, 650, 651, 676, (England), 115
THE RITE OF SODOMY
Our Lady of Mt. Carmel, Worcester, Palm Beach Post, 781, 788, 795
Mass., 705 Palm Beach, Fla., Diocese of, 675, 777,
Our Lady of the Lakes, Oquossoc, Maine, 778–788, 789, 790, 792, 795, 866, 1069
744 Panati, Charles, 476
Our Lady of the Rosary, Sabattus, Maine, pantheism, 486, 521
744 Papal Audience Office for American
Our Lady of the Rosary, Spencer, Mass., Bishops, Rome, 705
699, 700, 701 Papal Conclaves:
Our Lady Queen of Angels Seminary, San of 1503, 97
Fernando, Calif., 797–798, 803, 804,
of 1522, 98
805, 807, 808, 875 n 134, 876–877
n 164 of 1523, 98
Our Lady Star of the Sea Church, Cape of 1903, 534, 1090–1092, 1093
May, N.J., 675 of 1958, 1141, 1158 n 17
Our Sunday Visitor, 707, 708 of 1963, 1155, 1164 n 87
Out (Magazine), Pittsburgh, Pa., 709 Papal Consistories, 1156 n 18, 1161 n 63
Out of Bondage, 1125 n 94 of 1550 (secret), 101
OutCharlotte, 477 of 1893 (secret), 1117 n 17
“outing,” 479, 481–482, 502 n 87, 615 of 1923 (secret), 1134
Outing: Shattering the Conspiracy of of 1929 (secret), 638
Silence, 481, 697 of 1946, 1097
Outrage (London), 389, 472, 1171 of 1952 (secret), 1141
see also Tatchell, Peter of 1953, 1097, 1161 n 63
O Vatican! A Slightly Wicked View of the of 1958, 1132
Holy See, 1154 of 1973, 1133
“over-population,” 185, 362–363 n 234 Papal Foundation, 809 – 810
see also population control Papal Infallibility, definition and doctrine
Owensboro, Ky., Diocese of, 1055 of, 290 n 680, 522–523, 524
“Oxbridge,” 301, 306, 307, 320 Papal chamberlain, 1166 n 115
Oxford Movement, 518 Papal legate, role of, 530–531
Oxford spy ring, 350 n 67 Papal States, 518, 524, 1094
Oxford, University of (England), 85, 142, Paragraph 143 (Prussian Code), 191, 195,
146, 159, 306, 340 196
Paragraph 175 (Code of German Reich),
116, 195, 199, 200, 201, 203, 207, 211,
213, 214, 215, 217–218, 280 n 493
Pacelli, Carlo, 639
Paragraph 218 (Germany), 201
Pacelli, Elizabetta, 639
Parents and Friends of Lesbians and Gays
Pacelli, Ernesto, 1118 n 38
(PFLAG), 477, 483, 502 n 91, 1014,
Pacelli, Eugenio Maria Giuseppe Giovanni 1022, 1066–1067
Cardinal see Pius XII, Pope
Parke, Ernest, 125–127, 130
Pacelli, Felice, 1118 n 38
Parker, Charles “Charlie,” 146, 147, 149,
Pacelli, Filippo, 1118 n 38 150, 152, 153, 155, 156
Pacelli, Giulio, 639 Parker, William, 146, 153, 155
Pacelli, Marcantonio, 639, 1118 n 38 Parkhill, Sheila, 759 n 7
Packenham pub, London, 321 Parliament for the World’s Religions
Paedophile Information Exchange (PIE), (1993), 694
England, 460 Paris, European homosexual center, 219,
Page, Bruce, 300 242
Page, Rev. Msgr. Raymond J., 677, 678, Parnell, Charles Stewart 262–263 n 225
679–681, 697–698, 699–700, 707 Parocchi, Lucido Maria Cardinal, 620
Page, Tina S., 854 Partita Popolare Italiana (PPI), 1094,
Pall Mall Gazette (London), 115, 139 1130, 1131
Palladius, 43 Partridge. Ralph, 352 n 79
THE RITE OF SODOMY
age of male victims, 447, 448 Percy, William A., 453, 479, 481, 660, 697
characteristics of, 448 Pérez , José Antonio Olvera, 976
different etiology from Pérez, Fernando Olvera
heterosexual pedophile, 447, Perez, Rob, 769
recidivism rate, highest among sex Perfectae Caritatis Decree on the
offenders, 449 Adaptation and Renewal of Religious
relationship to victims, 237, 448 Life (1965), 578, 982
treatment, poor prognosis for, 447 Perich, Rev. Nicholas, 572
violent nature of sexual acts, 448 Perkins, Annie, 153
see also pederasty Perkins, William, 124, 125
pedophilia (general), 238, 358, 443, 444, Perl, William, 1121 n 68
446, 455, 469, 590, 591, 708, 944, 1033 Permanent Observer Mission of the Holy
age factors, 446 See to the United Nations, N.Y., 894,
alcoholism, role of, 445, 592 895
Alfred Kinsey’s redefinition of Perry, Mary Elizabeth, 83
term, 443–444 Perry, Rev. Troy, 484, 503 n 93
causes of, 443, 444, 445, 446 Persky, Stan, 281 n 511
clinical definition of (APA), 444, Persona Humana — Declaration on Certain
445, 463 n 12 Questions Concerning Sexual Ethics
common definition of, xxviii n 48, (1975), 667, 1035–1037, 1040,
443 1066–1068
decriminalization of , 455 pervert, characteristics of, 377
sexual acts, nature of, 444, 447 Perverts by Official Order, 721 n 120
types of (heterosexual and perversion, definition of,
homosexual), 444 perversions, 371, 378, 404, 411, 429–430,
Victorian theories on, 444 449, 469, 944
see also Krafft-Ebing, Richard von exhibitionism, 404, 411, 447, 449,
Pedophilia and Exhibitionism, 444 586
Pedosexual Contacts and Pedophile fetishism, 181, 469
Relationships, 456 homosexuality see homosexuality
Pedosexual Resources Directory (PRD), (male) also lesbianism (female)
459 pedophilia, see pedophilia
Pekarske, Rev. Daniel, 1001 n 253, 1002 sadomasochism see sadomasochism
n 274
scatology, 404
Pellegrini, Francis E., murder of, 742, 759
transsexualism, 944
n 7, 904–905
Pelosi, Giuseppe “Pino,” 420 transvestitism, 404, 469, 944
Penal Code of 1810 (France), 222, 224, urolagnistic fixation, 404
231 voyeurism, 404, 411, 447
Penance, Sacrament of, 39–40, 45, 62, Pescher, Annie, 441 n 232
517, 602 n 118, 817 Peter the Great, 238
Penelope, Julia, xxvii n 29, 478 Peter, Saint, 37, 39
penile plethysmograph (“peter-meter”), Peter’s Pence, 518, 1063
592, 931 Peters, Edward, 63
Penitential texts, 45 Peterson, Rev. Michael, 586–591, 592,
Pensacola-Tallahassee, Diocese of, 781, 608–609 n 232, 610 n 241, 614 n 244
782, 1038 addiction to drugs, 586, 588
Pennsylvania, University of, 1004–1005 background and medical training,
Pentecostalism, Pentecostalist, 526, 532, 586, 587
1110 death of, 586, 594
Penthouse, 656 founder and director of St. Luke
Pentonville prison, 130, 160, 168 Institute, 588–589
People for the American Way, 1015 funeral at St. Matthews Cathedral,
Percival, John, 177 Washington, D.C., 594
INDEX
Pius IX, Blessed, Pope, 135, 233, 290 Plenary Councils of U.S. National
n 680, 518, 521, 522, 523, 524, 526, Episcopacy
543 n 70, 1100, 1116 n 9 definition of and conditions for a
Pius X, Pope Saint, 534–539, 620, 623, plenary council, 519, 542 n 63
627, 981, 1073, 1089–1090, 1091–1092, First Plenary Council (1852), 515,
1093, 1116–1117 n 17, 1129 520
Pius XI, Pope, 555, 598 n 41, 633, Second Plenary Council (1866),
637–638, 639 – 640, 641, 721–722 520, 523
n 133, 754, 957, 1089, 1093–1094, Third Plenary Council (1884),
1099–1100, 1118 n 29, 1118 n 34, 528–529, 530
1130, 1131, 1139, 1153
Plot Against the Church, The, 1134, 1159
Pius XII, Pope, 539, 554, 575, 638–639, n 30
640–641, 642, 644–646, 676, 689, 691,
Plutarch, 12, 15, 18
693, 697, 698, 722 n 133, 722 n 137,
974, 978, 1089, 1091, 1093, 1094–1099, Poë, Aurélien Marie Lugne, 161
1102, 1116 n 10, 1118–1119 n 38, Poems (Oscar Wilde), 144
1129, 1130, 1132, 1134, 1137, 1138, Poisoned Stream —“Gay” Influence in
1140, 1141, 1145, 1154 Human History, The, 284 n 561
character assessment, 1119 n 38 Poivre, Francois Le, 226
difficulties with Knights of Malta, Polcino, Sr. Anna, 610–611 n 242
644–646 Pole, Reginald Cardinal, 101
election to the papacy, 641, 722 Poletti, Ugo Cardinal, 1144, 1162 n 76
n 137 Politics of Homosexuality, The, 478
family background, 1118–1119 Pollak, Michael, 410–411
n 38, 1138
Pollard, Jonathan, 363 n 234
Francis Spellman, deep friendship
“polysexual,” 480
with, 638–639, 640, 642, 1120 n 63
Pomerleau, Dolores “Dolly,” 1009
Mother Pascalina, relationship
with, 639, 640 Pomeroy, Wardell, 590
role in the Revolution in the Pontifical Biblical Commission, 535, 537,
Catholic Church, 1004, 1089, 1093, 1092
1094–1099, 1118–1119 n 38, 1132, Pontifical Biblical Institute, Rome, 537,
1134, 1137 1096, 1097, 1117 n 17
Vatican Secretary of State, 638, Pontifical Council for the Family, 903
639, 1140 Pontifical Ecclesiastical Academy see
visit to United States as Secretary Accademia dei Nobili Ecclesiastici
of State, 640 – 641 Pontifical Preparatory Commission on the
cooperation with Soviet Union, Liturgy (Second Vatican Council), 1095
1102, 1120–1121 n 63 Pool, Phoebe, 350 n 67
Pius XII Villa, West Side, Albuquerque, Pope John XXIII Catholic Center,
N.M., 703 University of Tennessee, Knoxville,
Pizzardo, Giuseppe Cardinal, 638, 640, 1060
644 – 645, 691, 1098 Pope John XXIII National Seminary,
Placa, Msgr. Alan J., 612 n 242, 614 n 244 Weston, Mass., 783
Plain Dealer, The, 775 Pope Pius X Seminary, Dalton, Pa., 894
Plaint of Nature, The (De Planctu Pope, Alexander, xxiii
Naturae), 59–61 Popular Democratic Party (PDP), Puerto
Planned Parenthood-World Population, Rico, 648
558, 647 population control, 200, 555, 556, 557,
Planning for Single Young Adult Ministry: 560–561, 647, 914 n 26
Directives for Ministerial Outreach “population explosion,” 558
(USCC), 1018 pornai, 8
Plante, Jr., Ray, 701 pornography (general), 201, 417, 555 see
Platina (Bartolomeo Sacchi), 95 also gmporn
Plato, 11, 12–13, 26, 60, 946, 963 Porter, Cole, 653
Pleasure Addicts, The, 469 Porter, Fr. James, 613 n 242, 1169
INDEX
“Don’t ask, Don’t tell” policy on Protestant Reformation, 99, 113, 135
AIDS, 583 Providence, R.I., Diocese of, 675
falsification of death certificates of Providas, 540 n 11
clerics, 579, 580, 664 Providentissimus Deus On the Study of
secrecy surrounding AIDS/HIV Holy Scripture (1893), 546 n 125
positive analysis, 579, 580, 925 Provincial Councils of Baltimore, 544 n 85
see also Kansas City Star series on definition of a Provincial Council,
priests with AIDS/HIV, 579–586, 517
595–596, 664
First Provincial Council (1829),
Priestly Fraternity of St. Peter (FSSP), 514 –515
948, 954, 955, 957–958, 959, 966, 968,
Fourth Provincial Council (1840),
970, 971, 972, 994–995 n 139
517
Priests for Equality, 1009
Fifth Provincial Council (1843),
Primrose, Archibald Philip see Rosebery, 517–518
Lord
Sixth Provincial Council (1846),
Prince Eddy and the Homosexual 518
Underworld, 128
Seventh Provincial Council (1849),
Edward VII of England (Albert Edward, 518
Prince of Wales), 123, 125, 128, 148,
Eighth Provincial Council (1855),
246–247 n 12
544 n 85
Priory of Cordoba, Argentina, 964
Ninth Provincial Council (1858),
Privett, Fr. John, 939 544 n 85
Problem In Greek Ethics, A, 179–180, 188, Tenth and last Provincial Council
236 (1869), 544 n 85
Problem in Modern Ethics, A, 180, 186, Prussion, Karl, 1104
188, 236
Pryce-Jones, David, 314
Probus, Thomas C., 839, 840
psychical hermaphrodite, 181
Proctor, Philip Dennis, 310, 313, 354 n 86
Psychoanalytic and Psychosomatic Clinic
“Profession of Faith” (Vatican), for Training and Research, Columbia
1067–1068, 1073, 1086 n 351 University, N.Y., 381
Profumo, John “Jack,” 340, 344 Psychological Bulletin, 455
Profumo Scandal, 340 Psychopathia Sexualis, 180–181
“Program of Social Reconstruction” puberty, definition of, 463 n 14
(NCWC), 550 –551
public schools of England, 119, 120, 121,
“Project Civil Rights,” (New Ways 159, 247 n 19
Ministry), 1060
Pueblo, Colo., Diocese of, 848
Progressivism, 550–551, 563
Puerto Rican Birth Control Battle, 564,
Propaganda (Naples), 196 647–649, 696
Propaganda Duo (P2) Lodge, 1146, 1147, Purcell, Archbishop John Baptist, 523
1163 n 86
Pursuit of Sodomy — Male Homosexuality
Proposition 1 (Boise), 810 in Renaissance and Enlightenment
Proposition 22 (Calif.), 810 Europe, The, 72
Proposition 6 (Calif.), 806 Pustoutov, Iosif, 1111
prostitution (general) 5, 8, 201, 424, 555 Puzyna de Kosielsko, Jan Cardinal, 1091
prostitution (male) see homosexual
prostitution
Protestant, The, 1106 Quadragesimo Anno On Reconstruction of
Protestantism, Protestants, 71, 84, 85, 96, the Social Order (1931), 1093, 1100
133, 137, 159, 173, 190, 201, 317, 509, Quanta Cura Condemning Current Errors
510, 520, 524, 525, 693 (1864), 521
historic opposition to Quantum Religiones (1931 Instruction),
homosexuality, 113, 201, 551 754–757
opposition to Catholicism, 1106, Quarles & Brady Law Firm, Milwaukee,
1107 833
INDEX
Reese, Rev. Thomas J., 603 n 135, 913 Renaissance, in Spain, 83–84
n 1, 1098 Renewal, Rest, and Re-Creation, 1041
Reeves, Gregory, 605 n 168 “Renewing the Vision: A Framework for
Reeves Rev. John, 818–819, 821 Catholic Youth Ministry” (USCC), 798
Reeves, Tom, 450–451, 460 Renken, Fr. John, 819, 821
Reform Club, London, 322 Renner, Gerald, 976, 980
Reform of the Liturgy 1948–1975, The, Renovationis Causam Instruction on the
1095 Renewal of Religious Formation
Reformation (England), 86 (1969), 982
Reformation (Germany), 71 “Report of the Findings of the
Reformed Adventists (USSR), 1110 Commission Studying the Writings and
Reformed Baptists (USSR), 1110 Ministry of Sister Jeannine Gramick,
SSND and Father Robert Nugent,
Regnum Christi, 975
SDS” see Maida Commission
Reh, Bishop Francis F., 707, 736 n 382
Republic (Plato), 11
Reich, Wilhelm, xxii – xxiii, 573
Republic, The (Springfield, Mass.), 687
Reicher, Bishop Louis J., 678
“reserved” sin, definition of, 39
Reign of Terror, France 221
Rerum Novarum On Capital and Labor
Reilly, Bishop Daniel P., 612 n 242, 681,
(1891), 531, 551, 553
700, 705, 849, 850, 852
Restovich, George, 860
Reinado, Bishop Francisco Porró, 516
Rekers, George A., 385 Retz, Gilles de, 164
relativism, 573 Reveles, Fr. Nicholas, 856
religious liberty, 522 Review of the Reviews, 325
Religiosorum institutio On the Careful Revolutionary Socialists (Vienna),
Selection and Training of Candidates 317–318
for the States of Perfection and Sacred Reynolds (London), 127
Orders (1961) 739, 753–758, 761 n 52, Reynolds, Brian, 841
1172 Rhine Flows into the Tiber, The, 1136
Religious Orders (general), 542 n 50, 584, “Rhine Group,” 1134, 1148, 1159 n 28
739–740, 919–928, 987 n 1, 987 n 9,
988 n 15, 1013, 1056, 1072–1073, 1086 Rhodes, Anthony, 1119 n 38
n 349, 1099 Riarii, House of, 95
aspects of decline in post-Vatican II Riario, Pietro Cardinal, 96
era, 923, 987 n 9, 988 n 15 Ricard, Bishop John, 781, 782
Communist infiltration of, see Richard, Fr. Normand, 745
Communist infiltration and Richard, Sr. Paul, 1059–1060
subversion
Richardson, Bill, 704
Evangelical Counsels, 920 –921
Richardson, Maurice, 357 n 153
financial and other assets of,
923–924, 988 n 22 Richelieu, Armand-Jean du Plessis
Cardinal, 299
pederastic crimes and financial
pay-outs, 925–927 Richmond, Diocese of, 516–517, 1086
n 347
prime target of Homosexual
Collective, 923, 925–927, 1003, Ricken, Bishop David, 848, 849
1013, 1019–1021 RICO (Federal Racketeering Influence and
see also Religious Orders under Corrupt Organizations Act), 791, 793
own name also Priesthood Riddle of ‘Man-Manly’ Love, The, 191, 192,
Renaissance Period, 71, 1100 194, 278 n 460
Renaissance in Italy 176 Rigali, Justin Francis Cardinal, 796,
Renaissance, in England, 84–94 808–810, 834, 909, 1144, 1170
Renaissance, in Republic of Florence, Archbishop of Philadelphia, 809
Italy, 72–81 Archbishop of St. Louis, 809
Renaissance, in Republic of Venice, Italy, enters St. John’s Seminary,
81–83 Camarillo, Calif., 808
INDEX
Ruether, Rosemary Radford, 713, 1040, Sacred Heart Church, Boston, 669
1048 Sacred Heart Franciscan Center, Los
Ruffalo, Fr. Richard, 812 Gatos, Calif., 938–942
Rugby Public School, 119, 159, 247 n 19 Sacred Heart Parish, Gardner, Mass., 610
Ruggiero, Guido, 72, 81 n 242, 681
Rusbridger, James, 334 Sacred Heart Parish, Newton Center,
Mass., 640
Rush, Rev. Patrick, 846, 847
Sacred Heart Church, Roslindale, Mass.,
Ruskin, John, 133, 251 n 82
640
Russell, Bertrand, 353 n 80 Sacred Heart, Pius Association of (Rome),
Russell, Charles, 149, 151, 170 620
Russell, Bishop John J., 890, 891, 892, 908 Sacred Heart School of Theology,
Russell, Paul, 268 n 333, 289 n 670 Milwaukee, 827
Russell, Bishop William, 550 Sacred Heart Seminary, Hales Corner,
Russian Criminal Code, Article 995 and Wis., 880 n 230
996 (1845), 238–239 Sacrorum Antistitum Oath Against
Russian Criminal Code (revised, 1903), Modernism (1910), 537, 571, 1073,
Article 516, 239 1089–1090, 1150
Russian lycée, 241 Sacrosanctum Concilium Consilium for
the Implementation of the Constitution
Russian Revolution of 1917, 1109 on the Sacred Liturgy (1963), 823,
Russian State (Orthodox) Church, 1095, 1148
1109–1113, 1115, 1128 n 143, 1135 Sade, (Marquis) Donatien Alphonse
Russicum, the (Rome), 1113 François de, 164, 225–230, 371
Rules for Radicals, 602 n 114 addiction to vice and violence, 227
Ruygt, Fr. Hans, 800–801 Arcueil Incident, 227–228
Ryan, Bishop Daniel Leo, 811–812, birth of children, 227
814–821, 1069, 1169–1170 criminal acts of, 225, 227
aids cover-up of clerical pederast family background, 225–227
crimes, 812–814, 817–818,
imprisonment in the Bastille, 229,
819–821
288–289 n 666
Auxiliary Bishop of Joliet, 814
legacy of, 229–230, 289 n 670
Bishop of Diocese of Springfield,
marriage to Mademoiselle Renee-
Ill.
Pelagie de Montraiul, 227
charges of sexual harassment of
Marseilles Incident, 227, 228
priests, 814–815
sodomy, habituation to, 227, 228,
clerical career in the Diocese of
230
Joliet, Ill., 811–812
Testard Incident, 227–228
lawsuits against, 817
writings and philosophy of, 229,
out-of-court settlements, 818 375
resigns office, 817, 821 Sade, Donatien-Claude-Armand de, 229,
sexual relations with male 289 n 666
prostitutes and minors, 816–817, Sade, Abbé Jacques-Francois-Paul Aldonse
818 de, 226
Ryan, Fr. John A., 550, 597 Sade, Jean-Baptiste-Joseph-Francois de,
Ryan, Matthew J., 685 225, 226, 227, 288 n 662
Ryan, Archbishop Patrick John, 526, 527 Sade, Louis-Marie de, 229
Ryan Seminary, Fresno, Calif., 810 Sade, Marie-Eleonore de Maille de
Carman de, 225
Sade, Renee-Pelagie (Montraiul) de, 227
Sacchi, Bartholomeo (Platina), 95 Sade — A Biographical Essay, 225
Sacramento, Diocese of, 936, 1025 Sadian Society, characteristics, 225 see
Sacraments (of Roman Catholic Church) also Sade, Marquis de
see individual Sacraments sadism, sadist, 181, 230
THE RITE OF SODOMY
sadomasochism (S/M), xvii, 401, 404, 405, St. Bellarmine Preparatory High School,
410, 411, 417, 469, 604 n 160, 944 San Jose, Calif., 940
Saginaw, Mich., Diocese of, 736 n 382, St. Benedict Center (Group), Cambridge,
1060 Mass., 689, 690–691, 693
Saint-Avit, Rev. Fr. de, 1155, 1160 n 41 see also Feeney, Fr. Leonard J.
St. Agatha’s Home for Children, N.Y., 662 St. Bernardette Soubirous Church,
St. Agnes Church, Manhattan, 895 Houma, La., 1059
St. Agnes Church, Springfield, Ill., 821 St. Boniface’s Parish, Brooklyn, N.Y. 779
St. Albert the Great Seminary, Oakland, St. Bridget’s Church, Fitchburg, Mass.,
Calif., 993 n 117 699
St. Aloysius Church, Gilbertville, Mass., St. Bridget’s Church, Westbury, N.Y., 779
681 St. Brigid Parish, Liberty, Ill., 819, 821
St. Aloysius Parish, Great Neck, L.I., 612 St. Catherine High School, New Haven,
n 242 Ky., 835, 838
St. Aloysius Church, Oxford, 135 St. Catherine of Sienna Parish, Springfield,
Mass., 683
St. Ambrose Seminary, Davenport, Iowa,
1170 St. Charles Borromeo Seminary, Ill., 837
St. Andrew’s Church (Anglican), Farnham, St. Charles Borromeo Seminary,
England, 487 Philadelphia, 515
St. Ann’s Church, Leominster, Mass., 681 St. Charles College and Seminary, Ellicott
City, Md., 616–617, 894
St. Ann’s Church, North Oxford, Mass.,
699 St. Christopher’s Church, Worcester,
Mass., 699
St. Anne’s Church, Southboro, Mass., 702
St. Clement’s Church, Chicago, 1022
St. Anne’s Parish, San Bernardino, Calif.,
865 St. Clement’s Home, Boston, 636
St. Anthony’s Church, Walterboro, S.C., St. Cloud, Minn., Diocese of, 893
892 St. Denis Parish, East Douglas, Mass., 702
St. Anthony Hospital, Denver, 703 St. Dominic and St. Thomas Priory, River
Forest, Ill., 944, 945, 948–951
St. Anthony’s Parish, Mendocino, Calif.,
see also Dominican Order
801, 875 n 146
St. Dominick’s Church, Denver, 952
St. Anthony of Padua Church, Kailua,
Hawaii, 765, 772 St. Edna’s Catholic Church, Arlington
Heights, Ill., 902
St. Anthony’s Messenger, 894
St. Elizabeth’s Church, Pittsburgh, Pa.,
St. Anthony’s Seminary Board of Inquiry, 712
929–931, 932, 936, 937, 989 n 40
St. Elizabeth’s Parish, Aiea, Hawaii, 770
St. Anthony’s Seminary Greater
Community, 929 St. Elizabeth’s Parish, Kansas City, Mo.,
847
St. Anthony’s Seminary Scandal, Santa
St. Elmo’s Bookstore, Pittsburgh, Pa., 713
Barbara, Calif., 928 – 938
St. Eugene’s Cathedral, Santa Rosa, Calif.,
anatomy of a clerical pederast
797, 799
scandal, 928–930
St. Finbar Parish, Brooklyn, N.Y., 779
lawsuits filed against seminary,
934, 935 St. Francis de Sales Collegiate Seminary,
San Diego, Calif., 855, 856–857
profile of clerical abusers, 932–933
St. Francis of Assisi Church, Astoria, N.Y.,
profile of victims, 933–934 796
reaction of victims to sexual abuse, St. Francis of Assisi Church, Lancaster,
933–934, 935, 937 Texas, 747
aftermath of scandal, 936–938 St. Francis of Assisi Church, Yuma, Ariz.,
see also St. Anthony’s Seminary 601 n 100
Board of Inquiry St. Francis of Assisi Church, Mt. Kisco,
St. Apollinaris Church, Rome, 636 N.Y., 676
St. Augustine, Fla., Diocese of, 778, St. Francis Retreat Center, DeWitt, Mich.,
1062–1063 781
INDEX
St. Francis Seminary, Loreto, Pa., 679 St. Joseph’s Church, Boston, 618
St. Francis Seminary, Wis., 880 n 230 St. Joseph’s Church, Columbia, S.C., 890
St. Francis Xavier Church, Manhattan, 668 St. Joseph’s Church, Kings Park, N.Y.,
St. George Fund, 806 778–779
St. Gregory Preparatory Seminary, St. Joseph’s Church, Lexington, Ky., 837
Cincinnati, Ohio, 901–902, 906–908, St. Joseph’s Church, Medford, Mass., 618
910, 911 St. Joseph’s Church, Shelbourne, Mass.,
St. Gregory’s Academy, Elmhurst, Pa., 685
954, 955, 957–963, 965–968, 971, 972 St. Joseph’s Health Center, Kansas City,
see also Society of St. John Mo., 847
St. Helen’s Church, Dayton, Ohio, 906 St. Joseph’s House, Shohola, Pa., 962,
St. Helen’s Church, Queens, N.Y., 796 968, 997 n 195
St. James Church, Paddington, London, St. Joseph’s Pro-Cathedral, Camden, N.J.,
138 672, 674
St. James Parish, Miami, 783 St. Joseph’s Seminary at Dunwoodie,
Yonkers, N.Y, 574, 662, 664, 668, 672,
St. James the Greater, Ritter, S.C., 892
676, 688
St. Jean’s Church, Boston, 864 St. Joseph’s Seminary, Mt. View, Calif.,
St. Jerome’s Convent, Md., 1005 773
St. John Baptist Vianney Church, St. Joseph’s Theological Institute, South
Northlake, Ill., 949 Africa, 751
St. John’s Abbey and Seminary, St. Jude Mission Church, Alamogordo,
Collegeville, Minn., 566, 567, 590, N.M., 703
601–602 n 112, 608–609 n 232, 862, St. Jude Thaddeus Shrine, Chicago, 949
863, 1097
St. Justin Martyr’s College/House of
St. John Bosco High School, Bellflower, Studies, Shohola, Pa., 956, 966, 967,
Calif., 806 971
St. John Francis Regis Church, Kansas Saint-Leger d’Ebreuil, monastery of, 226
City, Mo., 844, 845 St. Leo’s Catholic Church, Leominster,
St. John’s Church, Napa, Calif., 801 699, 700
St. John’s Church, Bellefonte, Pa., 829 St. Louis, Archdiocese of, 808, 809, 897,
St. John’s College, Cambridge, 119, 307 899
St. John’s Seminary, Brighton, Mass., 626, St. Louis Church, Cincinnati, Ohio, 897
640, 688, 691–692, 698–699, 705, 849, St. Louis de France Church, West
862, 866 Springfield, Mass., 686
St. John’s College and Seminary, St. Louis Post-Dispatch, 787, 789
Camarillo, Calif., 568, 796–797, St. Louis University, 945, 946, 952
804–805, 807, 809, 810, 874 n 131, 874
St. Luke and the Epiphany Church,
n 132, 1171
Philadelphia, 1006, 1007
St. John’s Hospice, Philadelphia, 1007 St. Luke Institute, Suitland, Md., 586,
St. John’s Seminary, Kansas City, Mo., 842 588–589, 591–594, 596, 610 n 240, 610
St. John’s Seminary, Plymouth, Mich., n 241, 682, 704, 941
574, 592 association with Archdiocese of
St. John the Baptist Church, Healdsburg, Washington, D.C., 589
Calif., 801 criticism of, 591–594
St. John the Baptist Church, founding of, 588
Lawrenceville, Pa., 714 internal struggles, 613–614 n 244
St. John the Evangelist, Boston, 864 profile of clientele, 591, 610 n 240
St. John the Evangelist, Hampshire, program for clerical sex offenders,
England, 332 588
St. John Vianney Seminary, Pretoria, 748 programs condemned by Vatican
St. Joseph’s Abbey, Spencer, Mass., 678, Signatura, 593
681, 699, 735 n 367 relocation to Silver Springs, Md.,
St. Joseph’s Church, Amarillo, Texas, 703 610 n 240
THE RITE OF SODOMY
use as a clerical pederast “safe St. Norbert’s Church, Northbrook, Ill., 903
house,” 593, 682, 685, 704, 744, St. Odilo’s Church, Berwyn, Ill., 903
781, 941 St. Omer’s College, Flanders, 510
see also Peterson, Rev. Michael St. Pamphilus Church, Pittsburgh, 712
St. Madeleine’s Church, Los Angeles, 808 St. Patrick’s Cathedral, New York City,
St. Mark’s Catholic Church, Brookline, 642, 654, 664, 672, 676, 677
Mass., 695 St. Patrick’s Church, Casper, Wyo., 845
St. Mark’s Church, Fort Lauderdale, 783 St. Patrick’s Church, Lexington, Ky., 837
St. Mark’s Church, Richmond, Ky., 837 St. Patrick’s Church, Mowbray, S.A., 752
St. Mark’s Church, Sea Girt, N.J., 894 St. Patrick’s Church, San Diego, 745, 746
St. Mary of the Angels Church, Ukiah, St. Patrick’s Seminary, Menlo Park, Calif.,
Calif., 800–801, 803 764, 766, 774
St. Mary of the Assumption, Milford, St. Patrick’s Church, Stoneham, Mass.,
Mass. 699 863
St. Mary of the Hill, Boylston, Mass., 702 St. Paul and Minneapolis, Archdiocese of,
St. Mary of the Lake (Mundelein) 893
Seminary, Ill., 896, 902, 1147 St. Paul-Outside-The-Walls Basilica,
St. Mary of the Mount H.S., Pittsburgh, Rome, 1155
Pa., 706 St. Paul’s Cathedral, Pittsburgh, Pa., 709
St. Mary’s Cathedral, Cape Town, 748 St. Paul’s Cathedral, Worcester, Mass., 699
St. Mary’s Cathedral, Cheyenne, 843 St. Paul Seminary, St. Paul, Minn., 527, 550
St. Mary’s Church, North Grafton, Mass., St. Paul’s Hospital, Vancouver, B.C., 408
705 St. Paul’s University Seminary, Ottawa,
St. Mary’s Church, Uxbridge, Mass., 612 Canada, 679, 1037
n 242, 680 St. Paul’s Seminary, Pittsburgh, Pa., 712
St. Mary’s College Seminary, Ky., 835 St. Peter Claver, Milwaukee, 828
St. Mary’s College, Winona, Minn., 854 St. Peter Damian: His Teaching on the
St. Mary’s Convent (Carlow College), Spiritual Life, 47
Pittsburgh, Pa., 1055 St. Petersburg Conservatory, 241
St. Mary’s Seminary, Baltimore, Md., St. Petersburg, Russia, homosexual
764, 777, 890 underworld, 239, 240, 242, 243
St. Mary the Virgin Church, Arlington, St. Petersburg School of Jurisprudence,
Texas, 969 241, 245
St. Matthew Community (Diocese of St. Petersburg Times, 781, 782, 784
Brooklyn), 665–666, 667, 668 St. Petersburg, Fla., Diocese of, 777, 778,
St. Matthew’s Church, Southborough, 780–785
Mass., 700 St. Peter’s Basilica, Rome, 689
St. Matthias Church, Huntington Park, St. Peter’s Cathedral, Scranton, Pa., 764
Calif., 797, 805
St. Peter’s Church, Petersham, Mass., 699
St. Maurice Church, Springfield, Ill., 817
St. Peter’s Church, Worcester, Mass., 699,
St. Maur’s School of Theology, Ky., 835 701, 849
St. Meinrad’s Seminary, Ind., 791, 842 St. Peter’s High School. Worcester, Mass.,
St. Michael Center, St. Louis (Paraclete 849
Fathers), 613 n 242, 801, 803, 837, 930 St. Peter the Apostle Parish, Itasca, Ill.,
St. Michael-St. Edward’s Parish, Fort 813
Green, N.Y., 779 St. Philip’s Church, Grafton, Mass., 699,
St. Michael’s Cathedral, Springfield, 702, 864
Mass., 677, 686 St. Philomena, Pittsburgh, Pa., 714
St. Michael’s Church, East Longmeadow, St. Pius V Priory (Dominican), Chicago,
Mass., 686 948
St. Michael’s College, Colchester, Vt., 928 St. Pius X Parish, Dallas, Texas, 746
St. Michel’s College, Brussels, 620 St. Pius X Church, Wauwatosa, Wis., 824,
St. Michael’s Parish, Wheaton, Ill., 812 986
INDEX
St. Pius X High School, Kansas City, Mo., Salesian Fathers, 988 n 15, 1141
847 Salisbury, 3rd Marquess of (Robert Arthur
St. Pius X School for Special Education, Talbot-Gascoyne-Cecil Salisbury), 125,
Kansas City, Mo., 844 128
St. Procopius Abbey, Lisle, Ill., 812 Salm, Br. Luke, 1030
St. Procopius College and Seminary, Lisle, Salo, or the 120 days of Sodom (Pasolini
Ill., 812 film), 438–439 n 173
St. Raphael’s Cathedral, Dubuque, Iowa, Salomé, 161
946 Salon People, 585
St. Raymond’s Parish, Los Angeles, 808 Salotti, Carlo Cardinal, 1095
St. Rita’s Parish, Bardstown, Ky., 835 Salter, Anna C., 457
St. Rita’s Parish, Maui, Hawaii, 770 Salvatorian Order, Salvatorians, 485, 740,
St. Rita’s Parish, Ranger, Texas, 682 824, 919–920, 981–986, 1001–1002
St. Rosalia Parish, Greenfield, Pa., 707 n 273, 1003, 1008, 1013, 1019, 1023,
St. Rose of Lima Seminary and Priory, 1024, 1046, 1073
Dubuque, Iowa, 944–945, 946 formation of “Gay Task Force,”
St. Sebastian’s Angels, 739, 743–752, 983–984, 1008
757–758, 759 n 9 founding of, 981
St. Robert’s Parish, Detroit, 771 homosexual infiltration of,
984–986, 1008–1009
St. Stanislaus Seminary, Florissant, Mo.,
584, 585 post-Vatican II disintegration of
North American Province, 982–983
St. Stephan the Martyr Church, Richmond,
Ky., 837 see also Nugent, Rev. Robert also
New Ways Ministry
St. Stephen’s Seminary, Hawaii, 764, 766,
768, 769, 774, 775 Salvi, Bishop Lorenzo S., 822
St. Sulpice Seminary, Baltimore, 513–514 Same Sex Attraction Disorder (SSAD) see
homosexuality
St. Thaddeus Parish, Joliet, Ill., 812
San Angelo, Texas, Diocese of, 703
St. Theresa’s Catholic Church, Harvard,
Mass., 699 San Antonio, Texas, Diocese of, 703
St. Thomas Aquinas College, Calif., 955 San Bernardino, Calif., Diocese of,
864–865, 867
St. Thomas Aquinas Minor Seminary,
Hannibal, Mo., 785–786, 787, 789–795, San Diego, 471, 745–746
873–874 n 115 San Diego, Diocese of, 745, 770, 854, 855,
St. Thomas Aquinas Seminary, Winona, 856, 857, 860, 905
Minn., 955, 963, 964–966, 968 San Diego News Notes, 855, 857
St. Thomas More Church, Lake Ariel, Pa., San Diego Union-Tribune, 858
969 San Diego, University of, 855, 856
St. Vincent De Paul Regional Seminary, San Francisco, Archdiocese of, 764, 772,
Fla., 779 804, 1034, 1171
St. Vincent Palloti Church, Haddon San Francisco, as a homosexual center,
Township, N.J., 673 390, 402, 404, 407, 408, 413, 471, 474,
St. Vincent’s Archabbey and College, 583, 766, 771
Latrobe, Pa., 822–823, 828–830, 1126 San Francisco Weekly, 806
n 110 Sanchez, Bishop Robert F., 895, 913 n 10
St. Vincent’s College, Calif., 808 Sandfort study on “intergenerational sex,”
St. Vincent’s Hospital, Manhattan, 584, 456–459, 608 n 229
724 n 164 Sandfort, Theo, 456–459
St. Vincent’s Hospital, Worcester, Mass., Sanger, Margaret, 189
850 Sanomonte, Andrea, 1114
Sainte-Pél prison, 229 Sansone Riario, Raffaele Cardinal, 95
Sainte-Trinite, Frere Michel de la, 1137 Santa Barbara Boys’ Choir, 929, 933
Saints Cyril and Methodius Seminary, Santa Barbara Middle School, Calif., 938
Orchard Lake, Mich., 1020 Santa Fe, Archdiocese of, 584, 613 n 242,
Salina, Kans., Diocese of, 814 703, 893
THE RITE OF SODOMY
Santa Rosa, Calif., Diocese of, 668, 773, Schulenburg, Guenther von der, 214
797–805, 814, 876 n 159 Schultheiss, Msgr. Gustav, 659
Santa Sophia Church, Spring Valley, Calif., Schwabe, Maurice, 145, 149, 150, 152, 156
745
Schwartz, Jonathan H., 570
Sapelnikov, Vasily, 244
Schwartz, Barth David, 438–439 n 173
SAR see “Sexual Attitudinal
Schwartz, Michael, 773–774, 775
Restructuring”
Schwietz, Archbishop Roger L., 858, 859
Sarto, Giuseppe Melchiorre Cardinal see
Pius X, Pope Saint Sciambra, Joseph, 962
Sarweh, Fr. Basel, 955 Scientific Humanitarian Committee (SHC)
Sass, Katie, 817 see Hirschfeld, Magnus
Satanism, 411 Scotland Yard, 122, 123, 125, 126
Satinover, Jeffrey, 386, 387–388 Scots College, Rome, 141, 620
Satolli, Archbishop Francesco, 529, 618, Scott, Joseph, 796
622 Scott, Msgr. Leonard, 1063
Satires (Juvenal), 22–23 Scranton, Pa., Diocese of, 954, 955, 956,
Satyricon (Gaius Petronius), 22 961, 965–966, 968, 969–970, 971, 1169
Saucier, Mark, 788 SDR (submissive-detached-rejecting) see
homosexuality, causes of
Saul, John, “Dublin Jack,” 126
Sauls, Bishop Stacy F. (Episcopalian), 836 Seattle, Archdiocese of, 1034
Sauna Paris, Costa Rica, 426 Seattle Times, 781
Savage, John, 90 Sebastian, Saint, 743
Saviano, Philip, 702 Secret Doctrine, The, 487
Savonarola, Fr. Girolamo, 75–81, 107 n 59 secret societies, 511, 517, 518, 521, 529,
557 see also Freemasonry
Saxe Bacon & O’Shea (Bolan), N.Y., 659
Secret World — Sexuality and the Search for
Scahill, Fr. James J., 686
Celibacy, 658, 1167 n 120
Scanlan, Bishop John J., 766, 767, 869
Segers, Mary C., 1038
n 12
Segner, Mother Georgianne, 1046
Scarfe, Ernest, 147, 150
Seidenberg, Robert, 496
Schad, Bishop James L., 729 n 263
Schaefer, Geheimrat, 214 Seitz, Fr. Paul F., 892
Schaffer, Ralph, 403–404, 432 n 38 Selinger, Matthew, 965–966, 996–997
n 186
Schermer, Fr. Theo, 1051
semen (human male), 406
Schexnayder, Fr. James, 582–583
Seminara, Christopher, 753, 757
Schiavo, Terri Schindler, 783
seminary life and training, United States,
Schifter, Jacobo, 421, 422, 423, 424–425
513–514, 515–516, 529, 753–757,
Schillebeeckx, Fr. Edward, 1011, 1043 981–982, 1030, 1032, 1097–1098, 1108,
Schlatmann, Fr. Jan, 1051 1171–1172
Schmelling School, Russia, 240–241 admission of “gay” candidates for
Schmitt, Bishop Paul Joseph, 1112 the priesthood and religious life,
Scholasticism (Thomastic), importance of, 576, 926–927, 942–945, 1032,
515, 534, 571, 944, 1148 1171–1172
Scholl, Pastor, 201 alcohol permitted in seminary, 585
School of Darkness, 1107 anti-Trent attitudes of
NCCB/USCC, 575
School Sisters of Notre Dame, 485, 1003,
1004, 1008, 1013, 1019, 1020, 1021, Council of Trent on priestly
1022–1023, 1024, 1046, 1061–1072, formation, 514–516, 575
1073, 1074 n 3, 1086 n 348 see also defections from the priesthood, 754
Gramick, Sr. Jeannine also New Ways drop in vocations in post-Vatican II
Ministry era, 576
Schrembs, Bishop Joseph, 550, 552, 553 elimination of mandatory Latin,
Schuesler, Fr. Peter, 826 1098, 1150
INDEX
Sheehan, Bishop Michael J., 893, 895, 897, “Singing Nun” (Sr. Jeannine Deckers),
913 n 10 suicide of, 441 n 232
Sheehey, Brendon P., 934 Singulari nos On the Errors of
Sheen, Bishop Fulton J., 662, 1107 Lammenais (1834), 518–519
Sheil, Bishop Bernard James, 715 n 2, Sinnett, A. P., 488
1143 Sins of the Cities of the Plain 254 n 133
Sheil, Rev. Denis, 718 n 30 Sioux City, Iowa, Diocese of, 1170
Shelley, Edward, 144–145, 149, 150, 153, Sipe, A.W. Richard, 567, 579, 580, 658,
155, 156 804, 889, 1167 n 86
Sherard, Robert, 139, 167, 266 n 298 Siricius, Pope Saint, 42
Sheridan, James J., 64 n 8 SIS see British Intelligence Services
Sherman, Pete, 952 Sissy Boy Syndrome, The, 383
Sherwood, Zal, 482 Sisters for Christian Community, 1075
Shilts, Randy, 410, 500 n 32 n 47
Shively, Charley, 472, 473 “Sister Jeannine Gay Ministry Fund”
Shmaruk, Fr. Richard J., 691 (Sisters of Loretto), 1072
Shreve, Jenn, 585 Sisters of Charity, 522, 541 n 47, 662,
Shrewbury Public School, 247 n 19 1056, 1057
Shrine of St. Anne, Sturbridge, Mass., Sisters of Loretto, 606 n 197, 1003, 1013,
677, 678 1020, 1065, 1072
Shrine of the Little Flower Church, Royal Sisters of Mercy, 1020, 1031, 1032–1033,
Oak, Mich., 641 1055–1056, 1057
Shroud of Secrecy, The, 896, 1114, 1124 Sisters of Mercy of the Americas,
n 80 Brooklyn, N.Y., 1056
Si Le Grain Ne Meurt, 143, 236 Sisters of St. Joseph, 677, 713, 1019,
Sibalis, Michael David, 222, 223, 224, 225 1020, 1027, 1054
Sicari, Salvatore, 451–452 Sisters of St. Joseph of Carondelet, 765
Sicilian Mafia, 305, 1139, 1140, 1142, Sisters of the Divine Savior, 1065
1145, 1146, 1147, 1161 n 50, 1170 Sisters of the Holy Cross, Menzingen, 639
Sideman, Adi, 465 n 53 Sisters of the Immaculate Heart of Mary,
Sierra Tucson Treatment Center, Ariz., 1004, 1020
845 Sisters of the Sacred Heart, 1020
SIGMA (Sisters in Gay Ministry situation ethics, 573, 1044–1045
Associated), 713, 1020, 1021 Sixtus IV, Pope, 94, 95
Signorelli, 176 Skidelsky, Robert, 351–352 n 79
Signorile, Michael, 726 n 189 Skipwith, Henry, 91
Sigretto, Frank T. A., 818 Sklba, Bishop Richard, 834, 835
Sigurimi (Albanian secret police), 328 Slaves of the Immaculate Heart of Mary,
Silk, Mark, 781–782 691 see also Feeney, Fr. Leonard
Silvermaster, Nathan Gregory, 1125 n 94 Sledd, Charles, 91, 109 n 118
Silverpoints, 141 Sleidan, Johan (Johann Philippson),
Silvestrini, Achille Cardinal, 809 103 –104
Simmermacher, Gunther, 752 Slipiy, Bishop Josyf Ivanovycé, 1136,
Simmons, Gertrude, 171 1150–1151, 1160 n 36
Simon, William, 424, 723 n 143 Slowik, Ted, 812–813
Simoncelli, Girolamo Cardinal, 101 Smedley, Agnes, 357 n 153
Simonians, 37 SMERSH (SMERt’ Shpionam or “Death
to Spies”), 327, 359 n 191
Simplicius, Pope Saint, 44
Smith, Alfred E., 541 n 49, 643
Simpson, Wallis (Duchess of Windsor),
657 Smith Brad, 785
Sinclair, Andrew, 308, 309, 350–351 n 67 Smith, Charles Saumarez, 312
Sindona, Michele, 1144, 1147, 1148, Smith, Janet, 1024, 1062, 1070, 1077 n 87
1163 –1164 n 86 Smith, Bishop John, 782
INDEX
Smith, Morton, 494 – 495 Sodom, Sodomites, 6–7, 38, 39, 44,
Smith, Paul, 929 45–46, 50, 76–77, 84, 1049
Smith, Peter, 840 sodomite, definition of, xv, 72, 76, 82, 367
Smith, Rev. Ralph, 187 sodomy, 6, 11, 14, 25, 33, 39–46, 48–60,
Smith, Walter Bedell, 329 62–63, 71–74, 75–79, 80–83, 84–85,
86–87, 114–115, 142, 149, 153, 162,
Smithers, Leonard, 254 n 133, 266 n 309
172, 178, 180, 184, 187, 191, 195, 201,
Smolich, Rev. Thomas, 941–942 202, 206, 210, 215, 216, 219–222, 225,
Snaza, Sr. Rose Mary, 1013 226, 227, 228, 238–239, 404–408, 420,
Snyder, Bishop John J., 895, 1062–1063, 421, 427, 448, 455, 457, 490, 555, 574,
1085 n 333 580, 586, 632, 685, 687, 700, 701,
Socarides, Charles W., 391 n 3, 396 n 113, 708–709, 710, 802, 824, 826, 829, 900,
474 941, 954, 978, 1036, 1046, 1094
Social Darwinism, 200 act against nature, 41, 45, 60–61,
Social Democratic Party (SPD), Germany, 62, 71, 109 n 99, 205, 219, 222, 239
196, 197, 217 as a “gay” version of heterosexual
“Social Gospel,” 551, 1105–1106 coitus, 201, 486
Social Hygiene Movement see eugenics condemnation as a crime by the
State, 32, 45, 46, 63, 174, 187,
Socialism, Socialists, 196, 200, 201, 300,
205–206, 219, 222, 228, 238–239
317, 521, 1094, 1141, 1142, 1157
connection to treason, 27 n 19, 298
Socialist Society, Cambridge University,
315, 317 defense and decriminalization of,
114, 201, 206, 219, 708–709
social sciences, sociology, criticism of,
200, 484, 503 n 96 definition of, xiv, xv, 64 n 5, 67
n 54, 72, 82, 87, 105 n 6, 239, 367
Societies for Reformation of Manners,
92–93, 249 n 62 inherent violence of, 372, 378, 574
Society of Biblical Literature, 494 physical dangers of, 406–408, 1046
Society of Fools see Mattachine Society traditional condemnation by
Church, 39–46, 48–59, 60, 62–63,
Society of Jesus see Jesuit Order, Jesuits 239
Society of St. Edmund, 928 see also homosexuality also AIDS
Society of St. John, 740, 920, 954–972, Sodano, Angelo Cardinal, 909, 973
973, 1169
Soens, Bishop Lawrence, 1170
building the “City of God,”
Sofronov, Alexey, 242
955–957, 971
Sofronov, Mikhail, 242
canonical structure of, 956–957
Solis, Dianna, 1020
John Doe Case against SSJ,
954–955, 958, 959, 962, 966, 968, Solomon, Simeon 250 n 80
970, 971, 972 Solon, 12
priests assume chaplaincy at St. Somalo, Martinez Cardinal, 1061
Gregory’s Academy, 958 “Some Considerations Concerning the
sex abuse charges leveled against Catholic Response to Legislative
SSJ members, 960–971 Proposals on the Non-Discrimination
sexual grooming of students at of Homosexual Persons” (1992), 1048,
Academy, 958–959, 968 1051, 1060
suppression of order by Bishop Somerset, Lord Arthur, 123, 124, 125,
Martino, 972, 1169 127, 128, 129, 249 n 62
Society of St. Pius X (SSPX), 955, 963, Somerville, Rev. Walter, 902
964, 966, 968, 969, 994–995 n 139 Something for the Boys: Musical Theater
Society of the Divine Savior see and Gay Culture, 653
Salvatorians Son of Oscar Wilde, 139
Society of the Divine Word, 581 Sorge, Richard, 342, 364–365 n 261, 1108
Socrates, 12, 26 Sorge Japanese Spy Ring, 342
“SOD” “sex orientation disturbance,” 475 Sorotzkin, Ben, 466 n 69, 475
Sodalitium Pianum (code name La South Africa, 751
Sapiniére), 1092, 1093 South Carolina, University of, 385, 890
THE RITE OF SODOMY
Southdown, Ontario, Canada, 703, 971 Spanish Civil War, 310, 324, 326
Southern African Catholic Bishops’ Sparks, Fr. Richard, 796
Conference (SABC), 748–749, 752, 758 Spellman, Frances, 634
Southern Cross, The (South Africa), Spellman, Francis Cardinal, xxii, 507, 556,
748–749, 751 559, 561, 564, 615–616, 633, 634–662,
“Souththold (Sodom School) Incident” see 663, 668, 672, 676, 677, 688, 697, 714,
Whitman, Walt 721 n 121, 721 n 124, 722 n 137,
Soviet Cold War Espionage, 299–301, 723–724 n 154, 724 n 162, 725 n 176,
302–303, 306–307, 330 725–726 n 184, 726 n 189, 739, 779,
“agent of influence,” role of, 301, 809, 841, 891, 892, 896, 897, 1153,
303, 319–320, 325, 358 n 159 1164 n 87, 1153, 1164 n 87, 1169
disinformation, 306 appointment to Vatican Secretariat
of State, 637
homosexuals as agents, 302, 306,
321, 350–351 n 67 Auxiliary Bishop of Boston, 640
recruitment and training and use of background and early education,
“ravens” and “swallows,” 302–303, 634
312, 313 Cardinal of Archdiocese of New
recruitment of agents, 301–302, York, 641–642
306, 307, 309, 312 Cardinal William O’Connell,
sexual blackmail, 301, 302–303, disastrous relations with, 628,
313, 350–351 n 67, 1115, 1156 636–637, 640, 720 n 92
strategies for selecting target conflict with father, 634
population, 301, 306, 307 death of, 654, 660, 892
Soviet Secret Intelligence, 299 diary-record keeping, 639
Cheka, Chekists, 297, 299 early important Vatican
GPU (State Political connections, 636, 638
Administration), 299, 1107 failure to check U.S. Armed Forces
GRU (Soviet Military Intelligence/ condom program, 647
Chief Intelligence Directorate of guardian of public morals, 646–647
the General Staff), 299, 306, 313, homosexuality of, 639, 650,
327, 340, 350 n 67, 1101, 1156 652–661, 722 n 135, 725–726
KGB (Committee for State n 184, 727 n 210, 1115, 1153
Security), 299, 303, 312, 321, 325, “Kingmaker,” 661, 662–663, 672,
332, 334, 335, 336, 338, 1109, 1110, 676, 677, 688, 697, 707, 779, 841,
1111, 1112, 1113, 1114, 1156 896
MD (Ministry of Internal Affairs), Knights of Columbus project in
299 Rome, 637–638, 644, 721 n 124
NKGB (People’s Commissariat of Knights of Malta scandal, 643–646,
State Security), 326, 327 723 n 143
NKVD Soviet Secret Police life at “the Powerhouse,” 642–643,
(People’s Commissariat for Internal 647, 653, 663, 723–724 n 154
Affairs), 299, 300, 306, 309, 317, a “mama’s boy,” 634, 636
326, 327, 347 n 6, 1102, 1107, 1110 Military Vicar of the U.S. Armed
OGPU (Unified State Political Forces 642, 647
Directorate), 299, 312 negotiations with President
SMERSH, 327 Roosevelt at Hyde Park, N.Y.,
Soviet Union Sexual Emancipation 640–641
(Reform) Movement, 206 personality of, 649–650, 689
Soviet World of Communism, The, 1101 piety, lack of, 651
Spada, Massimo, Prince, 1145 Pope Pius XII, close ties to,
Spadaro, Rev. Antonio, 267 n 318 638–639
Spain, Msgr. William, 770 priest of Boston Archdiocese, 636
Spalding, Archbishop Martin J., 520, 521, role in Puerto Rican birth-control
523, 525 debacle, 647–649
Spalding, Bishop John L., 527 secular political power of, 648
INDEX
seminary years and ordination in Steinbock, Bishop John T., 797, 807,
Rome, 635–636, 640, 1139 874–875 n 133
Spellman, John, 640 Steiner, Rudolf, 938, 1131
Spellman, Marian, 634 Stenbok-Fermor, Alexy Alexandrovich,
Spellman, Martin, 634, 640 245
Spellman, Nellie Conway, 634, 640, 650 Stennis, Leon, 1057
Spellman, William, 634, 640 Stephen IX, Pope, 47
Speltz, Bishop George, 566 Stephen X, Pope, 59
Spencer, F. Gilman, 656 Stephen (Bell), Adeline Vanessa, 308, 310,
Spender, Stephen, 350–351 n 67 352 n 79, 353 n 80
Spiegel, S. Arthur, 910 Stephen, Adrian, 308, 309
Spirit Lamp, 143 Stephen, Julian Thoby, 308
Spiritualism, 209, 486, 488 Stephen, Virginia Woolf, 308, 309
Splaine, Fr. Michael, 626, 629 sterilization, 201, 555, 558, 560, 565, 648
Spofford, Sr., Rev. William B., 1103, 1105 Sterling, Claire, 295
Stern, Richard, 426
Spohr, Max, 281 n 507
Stettinius, Jr., Edward, 1101, 1121 n 68
Spoleto (Italy), Diocese of, 1144
Stevenson, Robert Louis, 270 n 350
Spong, Rev. John, 482
Stewart, Robert, 2nd Marquess of
Sporus, 23
Londonderry, 247 n 16
Springfield, Ill., Diocese of, 811, 815–821,
Stimson, Henry L., 305
1069, 1169–1170
Stockton, Calif., Diocese of, 747, 797
Springfield, Mass., Diocese of, 676–677,
678, 679, 683–686, 687–688, 697, 739, Stoller, Robert J., 371, 375, 376–377, 378,
1169–1170 381, 394 n 65
spy see traitor Stonewall Inn, 410, 1046
Spy Within, A, 1122 n 70 Stonewall Inn riot, 452, 561, 571, 574,
1127 n 110
Sradda, Piero, 307
Strachey, Lytton, 309
Städele, Anton, 216
Strachey. Giles Lytton, 352 n 79, 353 n 82
Stafford, Archbishop James F., 703, 753
Straight, Michael, 323, 1101
Stalin, Josef (Iosif Vissarionovich
Dzhugashvili), 91, 206, 207, 283 n 550, Stritch, Samuel Cardinal, 715 n 2, 1147
284 n 560, 297, 299–300, 302, 304, Stuart, John T., 598 n 43
306, 312, 315, 319, 322, 324, 326, 327, Stuckenschneider, Jack, 847
328, 330, 334, 335, 340, 342, 350–351 Studies in the Psychology of Sex, 188
n 67, 364 n 261, 470, 478, 1100–1101, Studies in the Spirituality of Jesuits, 926,
1102, 1106, 1108, 1109–1110 1040
Stalin-Hitler Non-Aggression Pact, 326, Studies of the Greek Poets, 272 n 380
327, 1143
Sturmabteilung (SA), 1094
Stallings, Rev. George, 606–607 n 211
Sturzo, Don Luigi, 1094, 1130
La Stampa (Italy), 1171
Suenens, Leo-Jozef Cardinal, 1133, 1134
Stanford University, Calif., 586 Suetonius Tranquillus, Gaius, 23
Star Ledger, 675 Sufficiently Radical: Catholicism,
Starmann, Rev. Joseph, 794–795 Progressivism, and the Bishops’
Star-Spangled Heresy, The, 510 Program of 1919, 550
Statnick, Fr. Roger, 1056–1057 Sullivan, Arthur S., 137
STDs (sexually transmitted diseases) see Sullivan, Debra, 940
venereal diseases and parasitic Sullivan, Harry Stack, 381, 383, 395 n 102
infestations Sullivan, Fr. John, 249–250 n 68
Stead, W. T., 115, 159, 249 n 62 Sullivan, Msgr. John J., 849, 850–851, 852,
Steakley, James, 283 n 551 853, 885 n 337, 886 n 347
Stearn, Jess, 500 n 32 Sullivan, Bishop John Joseph, 845
Stearns, Geoffrey, 989 n 42 Sullivan, Bishop Walter F., 895, 1015,
Steichen, Donna, 991 n 97, 1004, 1011 1027, 1033, 1034, 1053, 1064, 1070
THE RITE OF SODOMY
see also National Conference of Uranian, Uranism, 194, 201, 232, 239
Catholic Bishops (NCCB) Uranodioninge, 183
United States Coalition for Life (USCL), Urban Pontifical University, Rome, 901
ix, 1055, 1056, 1058–1059 Urbanski, Bill, 783–785
United States Conference of Catholic Urning, 181, 183, 190–191, 193, 201, 274
Bishops (USCCB), 343, 596, 669, 741, n 401
753, 836, 922, 1003, 1099
urologina, 189
Ad Hoc Committee on Sexual
Urrutigoity, Fr. Carlos Roberto, 954–955,
Abuse, 669, 927, 988–989 n 34
959, 960, 961, 962, 963–972, 973,
Campaign for Human 996–997 n 186, 998 n 210, 1169
Development, 667, 668
Ursuline Sisters, 1019, 1057
Committee for Ecumenical and Ursuline Education Center, Canfield,
Religious Affairs, 836 Ohio, 1057
connections to Homosexual Ushaw Seminary, England, 620
Collective, 1031, 1099
usury, vice of, 72
Dallas meeting on clerical sexual
abuse, 2002, 859–860, 927 Utrecht University, Netherlands, 457
Dallas “Charter for the Protection Uva, Don Pasquale, 1114
of Children and Young People,”
988–989 n 34
Department of Education, 987 n 2 Vaca, Juan José, 976–977, 978, 980
National Catholic AIDS Network Valance, Diocese of, pedophile case
(NCAN), 1031 (France, 1812), 224
Valeri, Valerio Cardinal, 999 n 225
opposition to mandatory AIDS
testing in seminaries, 925 vampire, references in homosexual
literature, xiv, 236, 372, 392 n 32
Universal Fellowship of Metropolitan
Community Churches (UFMCC), 477, Vancouver, B.C., Diocese of, 1038
484–485, 498 n 10, 585, 748, 1010, Van Handel, Fr. Robert, 929, 933, 934
1017, 1035, 1042 Van Vlierberghe, Bishop Polidoro,
ecumenical networking, 484, 485, 975–976
1017 Van Wyk, P. H., 385
founding of, 484, 503 n 93 Vansittart, Robert, 334
in-house publishing, 485 Vargo, Marc E., 502 n 87
political agenda, 484, 485 Vassall, William John Christopher,
Washington, D.C. field office and 336–339, 340
special departments, 484, 485 blackmail and recruitment by
workshops on erotica, 585 Soviets, 336–337
see also DeBaugh, R. Adam classified documents provided to
Universe, The (England, Ireland), 1117 Soviets, 337–339
n 23 homosexuality of, 336
University of Birmingham, England, 611 Naval career, 336–337
n 242 Vassar College, N.Y., 1125 n 94
University of California Medical School, Vassart, Albert, 1103–1104
San Francisco, 586 Vatican (Holy See), 48, 57, 89, 267 n 318,
University of California Medical School, 299, 301, 340, 342, 343, 344, 346, 496,
San Diego, 656 510, 511, 512, 513, 516, 524, 528, 529,
University of Comillas, Santander, Spain, 540 n 14, 542 n 63, 574, 595–596, 610
974 n 241, 631, 632–633, 639, 640, 644,
University of St. Thomas, Rome see 645, 649, 686, 691, 740, 774, 775,
Angelicum, the 776–777, 789, 790, 816, 821, 823, 830,
836, 855, 858, 864, 894, 898, 899, 900,
University of Texas, Irving, 1024
904, 920, 921, 922, 924, 942, 950, 953,
University of Vienna, 841 954, 972, 980–981, 1021–1023, 1036,
Untener, Bishop Kenneth E., 574, 736 1049, 1058, 1059, 1063, 1067–1068,
n 382, 824, 1015, 1060 1071, 1087–1088, 1094, 1112, 1131,
Unzipped —The Popes Bare All, 102 1146, 1150, 1153, 1159 n 27, 1171
INDEX
volume v
i
Books by Randy Engel
ii
The Rite
of Sodomy
Homosexuality
and the
Roman
Catholic Church
volume v
The Vatican and
Pope Paul VI —
A Paradigm Shift
On Homosexuality
Randy Engel
iii
Copyright © 2012 by Randy Engel
iv
Dedication
v
INTRODUCTION
Contents
vii
CONTENTS
XX Epilogue . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1169
Selected Bibliography
Index
viii
VOLUME
V
The Vatican and Pope Paul VI –
A Paradigm Shift on Homosexuality
The Roman Catholic Church is a hierarchical Church — no significant
change in doctrine or discipline can take place without a willing pope. The
enemies of the Church have long recognized this fact even when the
Catholic faithful have been unwilling or unable to do so.
The paradigm shift that enabled the Homosexual Collective to gain a
stronghold within the Catholic priesthood and religious life in the United
States and throughout the world in the 20th century did not occur in a
vacuum apart from the Holy See.
Chapter 18, “Twentieth Century Harbingers” attempts to put the phe-
nomenon of the homosexual infiltration and colonization of the Catholic
clergy within the larger context of the Revolution that has rocked the
Roman Catholic Church over the last 100 years. It includes an analysis of
the popes of the 20th century who opposed the Revolution and those who
embraced the Revolution. This chapter also includes a look at the role that
International Communism and other external enemies of the Church
played in advancing the Revolution that contributed to the rise of the cler-
ical sodomite and pederast in the Roman Catholic Church in modern times.
When I made the decision to include this section on the post-Conciliar
Church and its role in the rise of homosexuality and pederasty in the
Catholic priesthood and religious life, I had to ask myself whether or not its
inclusion would compromise the overall integrity of the book.
I decided it would not. My research and documentation on the Homo-
sexual Collective in AmChurch will stand on its own merit regardless of
how the reader reacts to Chapter 18 and the concluding chapter on Pope
Paul VI and his alleged habituation to the vice of homosexuality.
Traditionally, Catholics have been able to separate the man from the
office, but in the case of Giovanni Battista Montini who ascended the Chair
of St. Peter as Pope Paul VI, the two are so inextricably intertwined that
they make such a distinction well-nigh impossible. Pope Paul VI’s homo-
1087
sexuality has had and continues to have a profound effect upon the Church
both in terms of faith and morals.
Readers of both liberal and traditional persuasion may find these con-
cluding chapters objectionable, perhaps even more so than any preceding
chapter. Here I am not just referring to the unfortunate charge of homo-
sexuality against a pope of recent memory, but also to the historical
context in which I have chosen to place the issue of clerical homosexuality
and pederasty.
I do not begrudge any reader his right to reject the theories I have put
forth to explain the rise of homosexuality in the Church today. All that I ask
in return is the right to state my case — in its entirety — for the reader’s
consideration. I think it is a fair proposal.
1088
THE HOMOSEXUAL COLLECTIVE
Chapter 18
In her historic 1991 exposition on the roots of the Revolution of the Sec-
ond Vatican Council, The Undermining of the Catholic Church, the distin-
guished Catholic writer and former member of the Vatican press corps,
Mary Ball Martínez, opens with the thesis that since the Catholic Church
is a hierarchical Church, the Vatican II Revolution was by necessity a hier-
archical affair. “Any mutation in doctrine or practice must come from the
very top, from the papacy itself. ... There is no other way,” she states.2
Martínez indicts six 20th century Italian prelates who embraced a
vision of a “Church of the Future.” They are Cardinal Mariano Rampolla,
Pope Leo XIII’s Secretary of State for 16 years; Cardinal Pietro Gasparri,
the powerful Secretary of State for Pope Benedict XV and Pope Pius XI;
Giacomo della Chiesa who served as Rampolla’s private secretary at the
Nunciature in Madrid and who ascended the papacy as Pope Benedict XV;
Eugenio Pacelli, another protégé of Rampolla who served under Cardinal
Gasparri and who ruled as Pius XII; Angelo Roncalli, the future Pope John
XXIII; and Giovanni Battista Montini who became Pope Paul VI.3
In the early 20th century, Pope Saint Pius X signaled “Danger Ahead”
to the Catholic hierarchy, clergy and faithful in his encyclical Pascendi
dominici gregis On the Doctrines of the Modernists, the decree Lamen-
tabili, and the Oath Against Modernism. The oath was required of all
1089
THE RITE OF SODOMY
1090
TWENTIETH CENTURY HARBINGERS
tutions, and the taking of oaths to observe the rules of the election process,
the voting commenced. Cardinal Rampolla took an early lead with 25 of
the 60 possible votes and a mere five votes for the last candidate in line,
Giuseppe Melchiorre Cardinal Sarto, Patriarch of Venice.
Outside the closed doors, Rampolla’s protégés Msgr. della Chiesa,
Under-Secretary of State, and Rampolla’s private secretary Eugenio Pacelli
waited anxiously with Bishop Pietro Gasparri, Secretary of the Roman
Curia for the good news that was never to come — that Rampolla was
elected pope.
All appeared to be going well for Cardinal Rampolla when the unimag-
inable happened.
Jan Cardinal Puzyna de Kosielsko, Metropolitan of Krakow rose to
speak on behalf of His Imperial Majesty Franz Josef of Austria-Hungary.
The Polish primate pronounced a veto on the election of Cardinal Rampolla
that by treaty made the intervention legally binding.13 The Imperial privi-
lege had not been exercised in 400 years.
Prior to casting the veto, the Polish Cardinal Puzyna informed Pro-
Secretary Merry del Val of his intentions. According to del Val’s good
friend and biographer, Msgr. Vigilio Dalpiaz, the Pro-Secretary, supported
the election of Rampolla and vigorously tried to dissuade the Polish prelate,
but to no avail.14
The action of Cardinal Puzyna on behalf of the Austrian emperor was
immediately assumed by the astonished assembly to be political. Martínez
suggests that most of the cardinals assumed the reason for Austria’s dis-
pleasure was due to Rampolla’s pro-French policies.15 Another possible
assumption was that the veto had been cast because of Rampolla’s alleged
refusal to grant a dispensation for Franz Josef’s son, Crown Prince Rudolf
Von Hapsburg, to be buried on sacred ground following the murder-suicide
at Mayerling in 1889. In fact, no “vendetta” existed as the Holy See had
given permission for the body of the Crown Prince to be laid to rest in
the Kaisergruft, the Imperial crypt of the Capuchin Church in Vienna. The
burial took place on February 5, 1889, six days after the tragedy.16
Immediately upon hearing the veto, Rampolla rose to his feet to protest
the Austrian veto, all the while disclaiming any ecclesiastical ambition, but
the deed was done. After recognizing his defeat, Rampolla asked his sup-
porters to cast their vote for Cardinal Sarto. The final vote was cast on
August 4, 1903 with the Patriarch of Venice securing 55 votes. The corona-
tion of Giuseppe Cardinal Sarto, who took the name Pius X, took place on
August 9, 1903.17
One of Pope Pius X’s first actions was to issue a motu proprio abolish-
ing the privilege of veto given at different times in history to the Emperors
and Kings of Europe.18 It is possible that Pope Pius X misread the inten-
tions behind the Austrian veto, as the reason for it did not become clear
until after Cardinal Rampolla’s death on December 16, 1913.
1091
THE RITE OF SODOMY
Pope Pius X, however, did not misread the dangers to the Faith posed
by growing trends in certain academic and clerical circles favoring
Modernism and other heretical tendencies that were outlined earlier in
Chapter 10.
After the publication of his decrees against Modernism, Pope Pius X
appointed Father Umberto Benigni, a member of the Secretariat of State to
head the Sodalitium Pianum (Solidarity of Pius), which was charged with
organizing diocesan “Committees of Vigilance.” These committees were to
report suspected Modernists to the Curia.
In the meantime, Cardinal Rampolla continued to reside at the Palaz-
zetto Santa Marta behind St. Peter’s Basilica, consoled by the knowledge
that although he was no longer Secretary of State, his friend Bishop (soon
to be Cardinal) Merry del Val had been appointed by Pope Pius X to
take over his diplomatic post. Also, all of his “favorites” who shared his
“progressivist” views remained in office.
Cardinal Rampolla retained his post as President of the Pontifical
Biblical Commission established by Pope Leo XIII in 1902, and on
December 30, 1908, Pius X appointed him Secretary of the Holy Office.
It was not until after Rampolla’s unexpected death on December 16,
1913, that information on Cardinal Rampolla’s secret life emerged and the
real reason for the Austrian veto at the 1903 conclave revealed.
The private papers of Rampolla, which were turned over to Pope Pius
X for final deposition, documented the cardinal’s association in a secret,
occult, Masonic sect known as the Ordo Templi Orientis.19 The documents
confirmed what had, hereto, been known only to a few, principally through
the efforts of Msgr. Ernest Jouin, a French priest and specialist on Masonic
sects from St. Augustine’s Parish in Paris.20
The OTO is a phallic cult rooted in the ancient secret occult and mag-
ical wisdom and knowledge of the ages gleaned from Gnosticism, the
Jewish Kabala and Eastern Mysticism.21 According to one of its founders,
Karl Kellner, the OTO brings “all occult bodies again under one gover-
nance,” including the Gnostic Church, the Order of the Illuminati,
Hermetic Order of the Golden Dawn, the Rosicrucian Brotherhood and var-
ious Masonic Rites including the Rite of Memphis and Rite of Mizraim.22
The OTO’s most famous World Master was the Cambridge-educated
Aleister Crowley, aka Frater Perdurabo, the High Priest of the Gnostic
Mass, a Master of the Black Arts and Magick and corrupter of females and
males alike.23
Catholic writer, Craig Heimbichner, in “Did a Freemason Almost Be-
come Pope?” notes that the eleventh degree of the OTO is the “initiation”
of sodomy.24 Crowley freely engaged in sodomy with initiates, thus ful-
filling the OTO Credo of “Do What Thou Wilt Shall Be The Whole Of
The Law.” 25
1092
TWENTIETH CENTURY HARBINGERS
1093
THE RITE OF SODOMY
1094
TWENTIETH CENTURY HARBINGERS
1095
THE RITE OF SODOMY
Monsignor Montini and even more, on a weekly basis, by Father Bea, con-
fessor of Pius XII. ...The first fruit of the commission’s work was the
restoration of the Easter Vigil (1951). ... It was a signal that the liturgy was
at last launched decisively on a pastoral course. The same reforming prin-
ciples were applied in 1955 to the whole of Holy Week, and in 1960, with
the Code of Rubrics, to the remainder of the liturgy.
The second force operative in ensuring the coming of liturgical reform
found its mature expression at Assisi (1956). This International
Conference Congress on Pastoral Liturgy, was, in God’s plan, a dawn
announcing a resplendent day that would have no decline. Who would
have predicted that three years later the greatest ecclesial event of the
century, Vatican Council II, would be announced? ... Pope Pius XII gave a
fine address. ... In his introduction he made a historic remark: “The
Liturgical movement is ... a sign of the providential dispositions of God
for the present time [and] of the movement of the Holy Spirit in the
Church. ...”
It is clear today the reform was the fruit of a long period of maturation, a
fruit produced by the thought and prayer of elite minds and then shared
with ever wider circles of the faithful.43
In The Murky Waters of Vatican II, Catholic writer Atila Guimarães cites the
works of the frequently quoted post-Conciliar writer Antonio Acerbi who
confirms that long before the Second Vatican Council opened, a “synthetic
school” existed that attempted to integrate two currents acting on the
Church — one “progressive” and the other “conservative.” This “synthesis,”
Acerbi suggests, inspired Pope Pius XII’s Encyclical Mystici Corporis (1943).44
The draft of Mystici Corporis was actually prepared by Dutch Jesuit the-
ologian Fr. Sebastian Trump.45 Its publication was a watershed event — a
major paradigm shift in redefining the juridical and societal role of the
Catholic Church. Commenting on the revolutionary nature of Mystici
Corporis, Father Avery Dulles, SJ, noted that an attempt to introduce the
same concept of the Church as the Mystical Body of Christ was rejected in
1870 at the First Vatican Council as being “confusing, ambiguous, vague,
inappropriate, and inappropriately biological.” 46
In History of Vatican II —Announcing and Preparing Vatican Council II, edi-
tor Joseph A. Komonchak states that Pius XII led the Revolution under the
banner of “reform.” 47
Komonchak credits Pius XII’s Encyclical on Biblical Studies Divino Afflante
Spiritu (1943) that was prepared from a draft written by German Jesuit
Augustin Bea, then Director of the Biblical Institute, with the freeing of
Biblical scholars from former restrictions and opened up Biblical Studies to
progressive thought.48
“Less open, because it attacked the two fronts of spiritualism and juridi-
cal formalism ... Mystici Corporis Christi, issued in that same year [1943],
replaced a purely conceptual ecclesiology with an organic one, even while
asserting that the Roman Church is coextensive with the Church of Christ,”
1096
TWENTIETH CENTURY HARBINGERS
1097
THE RITE OF SODOMY
1098
TWENTIETH CENTURY HARBINGERS
One could cite numerous other examples, including the ill-fated “updat-
ing” of religious orders, to document the unhappy fact that the current
Revolution sweeping the Roman Catholic Church today began, in earnest,
at the top, with Pope Pius XII.
The completion of the Revolution would have to wait for Pope Paul VI
with Pope John XXIII serving as the bridge between the two pontiffs.
1099
THE RITE OF SODOMY
[58] See to it, Venerable Brethren, that the Faithful do not allow themselves
to be deceived! Communism is intrinsically wrong, and no one who would
save Christian civilization may collaborate with it in any undertaking what-
soever. Those who permit themselves to be deceived into lending their aid
towards the triumph of Communism in their own country, will be the first
to fall victims of their error. And the greater the antiquity and grandeur of
the Christian civilization in the regions where Communism successfully
penetrates, so much more devastating will be the hatred displayed by the
godless.64
1100
TWENTIETH CENTURY HARBINGERS
1101
THE RITE OF SODOMY
1102
TWENTIETH CENTURY HARBINGERS
1103
THE RITE OF SODOMY
1104
TWENTIETH CENTURY HARBINGERS
States realized that the infiltration tactic in this country would have to
adapt itself to American conditions and religious make-up peculiar to this
country. In the earliest stages it was determined that with only small forces
available it would be necessary to concentrate Communist agents in the
seminaries. The practical conclusion, drawn by the Red leaders, was that
these institutions would make it possible for a small Communist minority
to influence the ideology of future clergymen in the paths conducive to
Communist purposes.88
Johnson testified that the Soviet objective with regard to U.S. religious
institutions in the United States was two-fold: 1) to diminish the Church’s
effective opposition to Communism and, 2) to direct clerical thinking away
from spiritual ends and redirect them toward the temporal and the political,
that is, to emphasize the preaching of the so-called “Social Gospel.” Later
in his testimony Johnson stated, “This policy was successful beyond even
Communist expectations.” 89
Johnson identified the prominent Methodist minister Dr. Harry F. Ward,
Professor of Christian Ethics at Union Theological Seminary, as the chief
architect for Communist infiltration and subversion in the religious field in
the United States.90
1105
THE RITE OF SODOMY
organizations. Almost every CP/USA defector had a story to tell about the
Red Reverend including Elizabeth Bentley, perhaps the most well placed
and important of all Communist defectors.94
Bentley told of a meeting in the spring of 1935 that she had with
“Edwin,” a student at the Union Theological Seminary who was nearing
ordination. Edwin told her “the old Christianity is dead, Elizabeth.” “I am
convinced that Communism is the Christianity of the future, that I, as a
potential Christian minister, must per se be a Communist, even though it
will be a very hard life.” 95
When Bentley asked him if he had discussed the issue with anyone at
the seminary, Edwin replied cheerfully, “Yes. I’ve talked to Dr. Harry Ward
about the question of my joining the Communist Party. He’s not a member,
as you know, but he told me that I should follow the dictates of my own con-
science. In fact, he indicated that my membership would make absolutely
no difference in my being ordained.” 96 Bentley said Edwin paused for a
moment, then looked up and said, “You know, it’s funny, but I would swear
he approved the step I am taking.” 97
Bentley affirmed that Ward was one of the big shots in the American
League Against War and Fascism, and that, with a few exceptions, the
whole staff of the League was Communist.98
Manning Johnson testified that Communist professors like Ward were
planted in seminaries where they organized cell groups. He said that
Church publications were even easier to subvert.99
In her testimony Bentley identified The Protestant as a Communist-con-
trolled entity.100
The Protestant was founded in December 1938 with Kenneth Leslie as
editor. It was financed by wealthy American Jews. Leslie was supposed to
have convinced these Jews that an American anti-Jewish pogrom was in the
making.101 The Protestant was militantly anti-Catholic and pro-Jew.102 The
publication attacked Franco’s Spain, denounced “anti-Semitism,” hailed
the feats of Stalin’s Red Army and claimed Communism was based on
Christ’s basic principles.103
Historically, Protestants and Jews have viewed the Roman Catholic
Church as a common enemy. They also share the common bonds of Inter-
national Freemasonry. The Communists were able to exploit this hatred
and fear of the Church for their own ends.
The Unitarian Church, which claims neither creed nor dogma nor
liturgy nor moral standards, was highly favored by the Soviets as a religious
role model.104 Its official publication, the Christian Register was known as
“a Beacon Street edition of the Daily Worker.” 105
As for the Jews, the sixth floor of the Communist Party headquarters
at 35 East 12th street in New York City held the publication offices of
the Communist Yiddish newspaper, the Morning Freiheit, and the “Jewish
Commission.” 106
1106
TWENTIETH CENTURY HARBINGERS
As might be expected, the Daily Worker seethed with hatred for religion
in general and the Roman Church in particular, even though Catholics and
former Catholics made up the bulk of membership in the CP/USA.107 Prot-
estants and Jews generally quit practicing their faith after joining the
Communist Party, but Catholics held on to theirs — at least for appearance
sake.108 From the 1930s to the 1950s, Roman Catholics played prominent
roles in the labor and trade unions, so it is not surprising that they were
primary targets of Soviet recruitment.
As more and more of the unpleasant revelations came to the fore at the
House and Senate hearings on Soviet infiltration and subversion of U.S.
churches and sects during the 1950s, pressure mounted from the Estab-
lishment and powerful foundations to bring the sessions to an end. Amid
charges that the U.S. Congress was violating the so-called “separation of
Church and State,” the House hearings on Communist infiltration of organ-
ized religion in the United States were shut down.
1107
THE RITE OF SODOMY
During this time period, Dr. Dodd was subpoenaed for Senate Com-
mittee hearings regarding areas in which she had particular expertise —
Communist infiltration of labor unions and educational institutions.
Her testimony was always concise, direct and truthful.
Dodd also embarked on a series of private lecture tours for Catholic
audiences in which Dodd spoke of the infiltration of churches by Soviet
agents and Communist fellow travelers.110
From the testimony of Dodd and other former members of the CP/USA
and former Soviet intelligence agents working in the U.S., we know that
both Lenin and Stalin invested the majority of their espionage talent, time
and finances in the infiltration and subversion of trade unions, the labor
movement, key government posts, “think-tanks” and foundations, indus-
trial and military installations, local, state and national political parties and
other secular American institutions. This does not mean, however, that the
Soviets were any less successful in smaller-scale projects they undertook
including the subversion of religious institutions including the Roman
Catholic Church.
Unfortunately, while there appears to be no dearth of evidence on the
successful penetration of Protestant seminaries, churches and sects in the
U.S. by the Soviets from the 1930s onward, we have no comparable record
of the Communist infiltration of the Catholic Church including Catholic
seminaries, and churches and its hierarchical bureaucracy.
However, to suggest, as some skeptics have, that since Catholic semi-
naries and houses of religious formation are relatively “closed societies,”
they are immune from Communist subversion is to ignore the facts before
us. After all, Soviet master spy Richard Sorge successfully penetrated the
highest levels of Japanese society and government, which were believed to
be impenetrable by Western intelligence.111
Certainly there were serious obstacles to infiltrating Catholic seminar-
ies from the 1930s to the 1950s, that were not present in the case of their
Protestant counterparts such as the requirement of celibacy and systematic
vetting and close monitoring by superiors. The attrition rate among those
Communist and Socialist radicals who volunteered or were pressured into
these assignments must have been very high.
In his autobiography, the well-known historian Will Durant confesses
that after graduation from high school in 1907 he got caught up in a flight of
socialist euphoria and decided to infiltrate the priesthood in order to “work
from within to lead the Catholic Church in the United States to cooperation
with the socialist movement.”112 His experiment lasted for three years
until a bad conscience got the better of him and he left Seton Hall in New
Jersey for a career in journalism and a beautiful girl named Ariel, who
became his wife.
Despite the hardships involved, however, some Soviet agents must
have made it through to ordination. The key to their future success would
1108
TWENTIETH CENTURY HARBINGERS
lie in avoiding parish work and securing a desk job in a Chancery or with
the National Catholic Welfare Conference. The latter would provide the
agent with an opportunity for advancement up the bureaucratic ladder, with
a minimum of intrusion of religion, to a position of power and influence in
AmChurch.
With the wholesale relaxation of standards of admission to Catholic
seminaries and the precipitous decline in discipline and morals of seminar-
ians and ordained clergy that marked the Vatican II Revolution, and the
establishment of the National Conference of Catholic Bishops/U.S. Catholic
Conference in Washington, D.C. in 1966 at the height of the Cold War, the
doors were open to subversion on an even greater scale.113 At the NCCB/
USCC, a well-placed Soviet agent wearing a Roman collar would be capable
of inflicting maximum damage to Catholic Church both in the U.S. and in
Rome.
1109
THE RITE OF SODOMY
Council for Religious Affairs which was used to place NKVD agents in top
echelons of the State Church.
In 1943, Stalin permitted the formal reestablishment of the Moscow
Patriarchate under the leadership of Patriarch Aleski I and his assistant
Metropolitan Nikolai. Both were Soviet agents.117
In the post-war years, Stalin permitted the Russian State Church a
short respite.
At the same time, he brutally attacked the hierarchy and clergy of the
Uniate Roman Catholic Church of the Ukraine, the largest of the under-
ground churches that the Soviets were unable to either eliminate or con-
trol.118 In a ten-year reign of terror, the Soviet government murdered and
deported to the gulags of Siberia, thousands of Uniate clergy and faithful
who refused to join the “church of the Regime” including ten of its eleven
bishops.119
The truce, however, between the Soviet State and the Russian State
Church was illusory. The Russian hierarchy was unable to wrest itself
from Soviet control and manipulation. The degree to which the prelates
remained subservient to their Soviet taskmasters became obvious to all
when in 1955, two years after Stalin’s death, Patriarch Aleski I publicly
declared that the Russian State Church totally supports its government’s
peaceful foreign policy and that Communist ideology corresponds to the
Christian ideals which the Church preaches.120
As the Cold War heated up, so did Communism’s worldwide campaign
against organized religion. The KGB redoubled its efforts “to divide,
demoralize, and discredit” religious institutions by the placement of its
agents in positions of authority within the Christian churches and by the
creation of numerous religious and “peace” fronts under the direct control
of Moscow.121
Between 1961 and 1962, the KGB infiltrated reliable agents into high-
level positions of the Moscow Patriarchate, the Roman Catholic dioceses,
the Armenian Gregorian Church and other religious groups in the Soviet
Union to the extent that it was in a position to remove all remaining “reac-
tionaries” from their Church or secular posts. Top on the list of Protestant
sects to be arbitrarily put down were the Reformed Adventists, Reformed
Baptists, Pentecostalists, and Jehovah’s Witnesses.122
In 1961, as Soviet Premiere Nikita Khrushchev was continuing to rein
in dissident clergy and shutting down monasteries, churches and schools
throughout the country, the KGB gave permission for the Russian State
Church to join the World Council of Churches. The price tag was high.
The KGB appointed all the Russian delegates, interpreters, and staff
members to the WCC. Daily reports on all WCC business were sent to the
Soviet Council for Religious Affairs still under the auspices of the Soviet
secret police. The appointed task of the Soviet delegation to the WCC
“ecumenical” meetings was to debunk tales of religious persecution behind
1110
TWENTIETH CENTURY HARBINGERS
the Iron Curtain, and redirect the organization’s members and resources
away from the issues touching upon religious persecution to the condem-
nation of Western “imperialism,” “colonialism” and “racism.”123 The Soviet
plan, to reiterate the statement of Manning Johnson on the Soviet penetra-
tion of seminaries and novitiates “was successful beyond even Communist
expectations.”
The Mitrokhin files confirm that the KGB used Russian priests to spy
on émigré communities abroad including the United States, to identify
agent recruits, and to exploit the Russian State Church’s joint religious-
cultural programs.124
The KGB developed a three-tiered system for classifying the Russian
hierarchy.
Category one included those patriarchs and metropolitans who were
willingly and fully cooperating with the Soviet regime; category two in-
cluded those who were loyal to the State and agreed to assume the “correct
attitude” toward the regime; category three were those members of the
hierarchy who were reluctantly cooperative with the State, but cooperative
nevertheless.125 There was no category four as the KGB permitted no
active dissident priest to be promoted.
As for the rank and file clergy, according to Russian State Church leader
Father Dmitri Dudko, “One hundred percent of the clergy were forced to
cooperate to some extent with the KGB and pass on some sort of informa-
tion — otherwise they would have been deprived of the possibility to work
in a parish.” 126
Key Russian State Church clergy identified as KGB agents include
Alexei Sergeyevich Buyevsky [Codename — KUZNETSOV], lay secretary
of the Moscow Patriarchate’s Foreign Relations Department headed by
Metropolitan Nikodim (Rotow).127 The same office housed another Soviet
agent, a monk named Iosif Pustoutov whom the KGB sent on various mis-
sions to Italy.128 There was also Nikolai lvovich Tserpitsky [Codename —
VLADIMIR], private secretary and confident to Metropolitan Nikodim.129
Then there was Metropolitan Nikodim himself. His KGB Codename
was ADAMANT.
Nikodim was one of the Russian State Church’s high-flyers — the Soviet
equivalent of a Joseph Cardinal Bernardin.
Nikodim rapidly rose through church ranks, a certain indication he
had KGB approval as no dissenter from the Party line was permitted to
advance. In 1960, at the age of 31, he became the youngest bishop in
Christendom. The following year he was put in charge of the Moscow
Patriarchate’s Foreign Relations Department where he played an important
role in the negotiations leading up to the Russian State Church’s accept-
ance into the WCC. In 1964, he was appointed Metropolitan of Leningrad.
As a lead delegate and later a member of the WCC Central Committee,
Nikodim was instrumental in blocking any potential condemnation of the
1111
THE RITE OF SODOMY
1112
TWENTIETH CENTURY HARBINGERS
On August 28, 2004, the Vatican returned the venerated icon of Our
Lady of Kazan to Aleski II and the Russian State Church.
It is regrettable, but nevertheless true, that it was the hierarchy of the
Russian State Church and not the regular clergy who were most compro-
mised by the financial allurements and promises of advancement made by
the KGB.
Soviet Penetration of the Holy See
Tucked away in the closing pages of Andrew and Mitrokhin’s The Sword
and Shield is a reference to a meeting held by senior officials of the KGB
with representatives of the secret intelligence services of Bulgaria, East
Germany, Hungary, and Poland and other Soviet Bloc countries in July 1967
in Budapest. The meeting was chaired by the new head of the KGB, Yuri
Vladimirovich Andropov. At the time of his appointment, KGB agents and
their “co-optees” numbered several million.132
The meeting was called to determine the most effective means of
diminishing the power and influence of the Vatican and its “capitalist” allies,
most especially the “Main Adversary,” that is, the United States. Of special
concern to the Russians were the activities of the Roman Catholic
Ukrainian Uniate Church, which despite decades of overt persecution, had
managed to retain its independence from the Soviet State.133 Andropov was
reported to be obsessed with the notion that the Holy See was engaged in
a major conspiratorial effort to subvert the Soviet Union.134
The Mitrokhin papers indicate that on April 4, 1969, two years after the
Budapest meeting, KGB chief Andropov ordered his agents to concentrate
on penetrating the Vatican including the Roman Curia and all its depart-
ments. Among those entities singled out for special attention were the
Congregation for the Eastern Church and the Russicum and other Pontifical
colleges training priests for Eastern churches.135
Active measures approved by Andropov included increased persecution
of Catholic Ukrainian Uniates and their hierarchy and priests. Charges of
sexual immorality were to be used to discredit the Uniate hierarchy.136
The KGB was able to recruit three clerics, all of whom had been born
in the Soviet Union to successfully infiltrate the Russicum and the
Gregorian University.137 The Soviet Secret Service also obtained the assis-
tance of two Lithuanian clergy, one of whom was a bishop [Codename —
Daktaras].138
A follow-up report made to KGB chief Andropov indicated that by
February 1975, secret intelligence agents from Poland, Czechoslovakia and
Hungary had secured significant positions in the Vatican bureaucracy.139
Among religious orders, the Jesuits joined the Dominicans as a primary
target of Soviet infiltration.
Vatican Officials selected for cultivation by KGB and Soviet Bloc agents
included: Bishop Agostino (later Cardinal) Casaroli, Secretary, Roman Curia
1113
THE RITE OF SODOMY
and future Secretary of State under Pope John Paul II; Bishop (later
Cardinal) Johannes Willebrands, President of the Pontifical Council for Pro-
moting Christian Unity; Archbishop (later Cardinal) Franz König of Austria
and Ordinariate of Austria, Faithful of Eastern Rite; and Archbishop (later
Cardinal) Giovanni Benelli in the Office of Secretary of State who was a
confidant of Pope Paul VI.140
The chief characteristics that KGB agents sought out in their lower
level co-optees at the Vatican, especially those connected with the Secre-
tariat of State, were corruption, lack of honesty, and immoral conduct.
Through the years there have been stories exposing Soviet subversives
operating out of the Vatican or through other Church channels in Italy.
The anonymous Millenari in The Shroud of Secrecy tell the tale of a sem-
inarian named Andrea Sanomonte who acted as a spy and courier for the
Soviets. Sanomonte approached Don Pasquale Uva, founder of the House of
Divine Providence in Bisceglie to apply for admission into the new frater-
nity. By chance, compromising materials suggesting Sanomonte was not
the aspiring priest he pretended to be were found and handed over to the
rector of the order. The Italian police were also called into the case. In the
meantime, Don Uva sent the young man home. A more thorough investi-
gation of the novice’s room by the authorities later produced a day planner
that contained secret coded materials of highly classified information
regarding the Italian Navy.141
When the Mitrokhin dossier on KGB espionage in the Vatican was made
public in 1999, Church officials offered no comment. This was in contrast to
the Italian government, which published a list of politicians, journalists and
other national personalities who were paid agents of the KGB. The Vatican
has maintained strict secrecy on the issue of Soviet espionage and subver-
sion against the Church.142
1114
TWENTIETH CENTURY HARBINGERS
Notes
1 Mary Ball Martínez, The Undermining of the Catholic Church (México, D.F.,
Mexico: 1991), 21–22. The book is available from the author at Apartado
Postal 57–212, 06501 México, D.F., Mexico. See
http/newmax.dataflux.com.mx/socios/undermining/. Martínez was an accred-
ited member of the Vatican press corps for 25 years and currently resides in
Mexico City. She covered five Synods, two Papal conclaves, two Papal elec-
tions and two Papal funerals. I am indebted to Mrs. Martínez for her scholar-
ship and her friendship.
2 Ibid., 23.
3 Ibid., 38–39.
4 Ibid., 43.
5 Modernism, however, remained deeply embedded in Academia in the United
States and Europe.
6 Ibid., 44.
1115
THE RITE OF SODOMY
7 The Accademia dei Nobili Ecclesiastici was founded in 1701 by Pope Clement
XI to prepare largely non-Romans for diplomatic service to the Holy See.
8 Vincenzo Gioacchino Raffaele Luigi Pecci who ascended the papal throne as
Pope Leo XIII reigned from 1878 to 1903. His status as “Prisoner of the
Vatican” in no way hampered his active papacy. He wrote 50 encyclicals and
devoted his pontificate to seminary reform and the extension of Biblical
studies. See Chapter 10 for his condemnation of Americanism. A biography of
Pope Leo XIII is available at http://www.newadvent.org/cathen/09169a.htm.
9 See Pope Leo XIII’s Encyclical Humanum Genus On Freemasonry at
http://www.ewtn.com/library/ENCYC/L13HUMAN.HTM. The document
recalls the traditional condemnation of secret societies and specifically
Freemasonry beginning with Pope Clement XII in the year 1738, and
continuing through Benedict XIV, Pius VII, Leo XII, Pius VIII, Gregory XVI
and Pius IX.
10 The Holy Office managed to hold the line against Freemasonry through the
1950s. The Code of Canon Law of 1917 (c. 2, 335), initiated by Pope Pius X
and promulgated by Pope Benedict XV continued to prohibit membership in
Masonry and similar sects under penalty of ipso facto excommunication.
However, in the New Code of Canon Law promulgated by Pope John Paul II
on January 25, 1983, all references to Freemasonry have been removed.
The English text of the 1983 Code of Canon Law is available at
http://mywebpages.comcast.net/enpeters/canonlaw_canonistics.htm.
On November 26, 1983, Cardinal Ratzinger, Prefect of the Congregation for
the Doctrine for the Faith issued a “Declaration on Masonic Associations”
that reaffirmed the Church’s prohibition against Catholic membership in
Masonic sects. See
http://www.trosch.org/for/masons1983.html.
11 John Jay Hughes, Absolutely Null and Utterly Void The Papal Condemnation of
Anglican Orders (Washington, D.C.: Corpus Books, 1968), 190. The title of
Hughes book is based on Pope Leo XIII’s Papal Bull Apostolicae Curae issued
on September 13, 1896, which declared Anglican Orders null and void.
Cardinal Rampolla was in favor of the recognition of Anglican Orders by the
Holy See as an “ecumenical” gesture.
12 Donavan, ed., A Papal Chamberlain, 244.
13 Martínez, 36.
14 Msgr. Vigilio Dalpiaz, Cardinal Merry Del Val, (Vatican City: 1937), 60.
15 Martínez, 36.
16 The body of Crown Prince Rudolf’s young mistress, the Baroness Maria
(Mary) Vetsera, was buried at the cemetery of the Cistercian Abbey of the
Holy Cross in Heiligenkreuz. The Emperor converted Mayerling into a peni-
tential convent of Carmelite nuns.
17 Giuseppe Melchiorre Sarto was born on June 2, 1835, to a poor family in the
Province of Treviso, in Venice. His exceptional intellectual and spiritual
qualities were recognized at a young age and he received a scholarship to
the Seminary of Padua where he completed his studies in the Classics,
Philosophy and Theology with honors. He was ordained in 1858, and contin-
ued his studies of St. Thomas Aquinas and canon law while carrying on his
priestly functions in the Diocese of Treviso. He was particularly solicitous in
the matter of the religious education of adults. In 1875, he was made a canon
1116
TWENTIETH CENTURY HARBINGERS
of the Cathedral of Treviso, and nine years later became Bishop of Mantua.
At the secret consistory of June, 1893, Pope Leo XIII who was attempting to
extricate the Holy See from a myriad of political intrigues with the Italian
government, made Sarto a cardinal and appointed him Patriarch of Venice.
The pontificate of Pope Pius X was distinguished by its support of seminary
reform and reorganization and excellence in priestly formation. Pope Pius X
also established the Biblical Institute in Rome under the direction of the
Jesuits. In March 1904, he created a special congregation to undertake the
updating of the Code of Canon Law under the supervision of Msgr. (later
Cardinal) Gasparri. The Curia was also reorganized under a new system of
tribunals, congregations and offices. Personally, Pius X was known as the
“Pope of the Eucharist” because of his special devotion to the Blessed
Sacrament and for his personal sanctity and strength of character. He was
also a great patron of the Gregorian chant and the arts. Pope Pius X died
August 20, 1914, on the eve of the Great War. He was canonized a saint by
Pope Pius XII on May 29, 1954. See
http://homepages.together.net/~stpius/patron.htm.
18 O’Neill, Cardinal Herbert Vaughan, 311.
19 See Edith Starr Miller (Lady Queensborough), Occult Theocrasy, Vol. I.,
(Hawthorne, Calif.: Christian Book Club; reprint Los Angeles: Christian Book
Club of America, 1968), 679. Cardinal Rampolla is listed as a part of the “con-
stituent origination assemblies of the OTO” in the “Manifesto of the OTO.”
20 Msgr. Ernest Jouin later went on to found and edit the well-known
International Revue of Secret Societies from 1912 to 1930.
21 Edith Miller, 575.
22 Ibid., 572–573.
23 For additional information on Aleister Crowley and the OTO and its connec-
tions to other occult sects of the day see Piers Compton, The Broken Cross —
The Hidden Hand in the Vatican (Cranbrook, Western Australia: Veritas
Publishing Co., 1984). Mr. Compton was the literary editor of the highly
respected English Catholic weekly The Universe. Somerset Maugham, a
fellow Englishman and homosexual, who knew Crowley well described him
as a fake, “but not wholly a fake.” Branches of the OTO still exist including
chapters in the U.S. and there are a number of websites dedicated to the
Order’s occult practices that include ritualistic homosexuality. Writer R.E.L.
Masters in The Homosexual Revolution — A Challenging Expose of the Social
and Political Directions of a Minority Group (New York: Belmont Books,
1962), notes that a chapter of the OTO was founded in New York City in
modern times, but it was disbanded when the members seemed more
interested in raw sex than the occult.
24 Craig Heimbichner, “Did a Freemason Almost Become Pope?” Catholic
Family News, August 2003 available at http://www.cfnews.org/ch-ramp.htm.
25 See Aleister Crowley: The Biographical Project at
http://www.popsubculture.com/pop/bio_project/aleister_crowley.html.
26 Martínez, 37.
27 Biographical data on Pope Benedict XV is available at
http://en.wikipedia.org/wiki/Pope_Benedict_XV. His Encyclicals are
available at http://www.cin.org/ftpb15.html.
28 Martínez, 46.
1117
THE RITE OF SODOMY
29 Born on May 31, 1857, in Desio (Lombardy) in northern Italy, Achille Ratti
was educated and trained as a priest of the Archdiocese of Milan. He
attended the Gregorian University in Rome where he earned a triple
doctorate and in 1907 became the chief director of the Ambrosian Library
in Milan until Pope Pius X made him head of the Vatican Library. He was
elevated to Cardinal by Pope Benedict XV in 1921 and given the See of
Milan. Eight months later he was elected pope.
30 Martínez, 49.
31 The full texts of encyclicals issued under the pontificate of Pope Pius XI are
available at
http://www.vatican.va/holy_father/pius_xi/encyclicals/index.htm.
32 For an insightful examination of the long-term repercussions of the Vatican’s
Italian Concordat of 1929 see Americo, Iota Unum, 167–172.
33 See Anthony Rhodes, The Vatican in the Age of Dictators [1922–1945] (New
York: Holt, Rinehart and Winston, 1973) for a full analysis of the Vatican’s
pre-war concordats including the concordat with Hitler in 1933.
34 Ibid., 21. See Pope Pius XI’s Encyclical Non Abbiamo Bisogno On Catholic
Action in Italy, June 29, 1931 at
http://www.vatican.va/holy_father/pius_xi/encyclicals/documents/
hf_p-xi_enc_29061931_non-abbiamo-bisogno_en.html.
Also see Martínez, The Undermining in which the author covers the
intrigues surrounding the decision of Pope Pius XI to condemn Action
Francaise in an apparent contradiction to his well-known polices on
Church-State relations.
35 Martínez, 50–51. Also see John A. Dick, The Malines Conversations Revisited
(Brussels: Louvain University Press, 1989) and Leon-Joseph Cardinal
Suenens, A Controversial Phenomenon Resting in the Spirit, Malines
Document No. 6. (Dublin, Ireland: Veritas Press, 1987).
36 Ibid., 56–63.
37 Rhodes, 209.
38 Groomed from birth for the papacy, the future Pope Pius XII was born
Eugenio Pacelli on March 2 1876. Contrary to popular belief his ancient
ancestry was not Roman. His ancestors came from Aquapendente (Lazio
Region, Province of Viterbo) an ancient bordertown just outside Rome. In the
1840s Pacelli’s grandfather, Marcantonio, emigrated from the region to the
Eternal City and secured a position as a clerkship in Interior Ministry. He
later studied canon law and became a confident in legal matters to Pope
Gregory XVI. The Pacelli family followed Pius IX into exile. Marcantonio
later helped launch L’Osservatore Romano, the Vatican newspaper. Pacelli’s
father, Filippo, was a Consistorial lawyer. Under Pope Leo XII the Pacelli
family began to take a more active role in Vatican finances. According to Mary
Ball Martínez, Pacelli’s uncle, Ernesto, was a member of the Rothschild
banking firm that made a large loan to Papal States under Gregory XVI. He
also set up the first offices of the Banco de Roma. As a youth, Eugenio Pacelli
was granted a papal dispensation to study privately for the priesthood. The
ostensible reason for the dispensation was that the young Pacelli suffered
from “delicate health,” an oddity since the Pacelli family was notoriously
robust with Marcantonio living to 102 and his brother Felice to 103. In any
case, Pacelli, like Montini, was not subjected to normal seminary life or
vetting. Interestingly, Pacelli was sent to the radically modernist Instituto
1118
TWENTIETH CENTURY HARBINGERS
Capranica by Cardinal Rampolla for the last two years of his training for the
priesthood. He was ordained a priest on April 2, 1899, and continued his
training for the Vatican Diplomatic Corps under the watchful eye of Rampolla
who became Pacelli’s long-time patron and mentor. In 1917, Pacelli was
consecrated bishop by Pope Benedict XV and then sent on diplomatic mission
to Bavaria and Germany as Apostolic Nuncio. He received the red hat at the
December 16, 1929 Consistory and took Cardinal Gasparri’s post as
Secretary of State under Pius XI on February 9, 1930, at the youthful age of
53. Pacelli’s personality and character differed remarkably from his
predecessor Pius XI who possessed a superior intellect and a steadfastness
in the face of a good fight. The historian Anthony Rhodes records that the
Spanish Ambassador to the Vatican told the German Ambassador, Ernst von
Weizsacker, in 1937, that “Pacelli presents no real counterweight to Pius XI,
because he is completely devoid of will and character. He hasn’t even got a
particularly good mind.” On the other hand, the French Ambassador Vladimir
d’Ormesson credited Pacelli with piety, culture and a sharp intelligence.
According to Montini, since Pius XII was a canon lawyer and not a theolo-
gian, he generally left the drafting of his encyclicals to others. Msgr. (later
Cardinal) Domenico Tardini, who was close to Pacelli, said that the man was
gentle and shy by nature (some of his critics used the blunt description
effete) and affirmed he was not born with the fighting temperament of a
Ratti. Nevertheless, when it came to moving the vision of NewChurch
forward, Pacelli proved himself both capable and willing.
39 See Annibale Bugnini, The Reform of the Liturgy 1948–1975, La riforma
liturgica, translated by Matthew O’Connell (Collegeville, Minn.: The
Liturgical Press, 1990).
40 Ibid., 7.
41 Members of the Commission for Liturgical Reform established by Pius XII
on May 28, 1948, included Presidents, Cardinal Clemente Micara and
Cardinal Gaetano Cicognani; Secretary, Annibale Bugnini; and members
Anselmo Albareda, OSB, Augustin Bea, SJ, Carlo Brago, CM, Msgr. Alfonso
Carinci, Abbot Cesario D’mato, Msgr. Enrico Dante, Msgr. Amato Pietro
Frutaz, Joseph Lõw, CSSR, and Luigi Rovigatti.
42 Bugnini, 5 –13.
43 Ibid. See also Martínez, 104.
44 See Guimarães, Murky Waters, 123–125.
45 Hebblethwaite, Paul VI, 181.
46 Martínez, 16.
47 See Joseph A. Komonchak, editor, History of Vatican II — Announcing and
Preparing Vatican Council II —Toward a New Era in Catholicism, Vol. I.
(Maryknoll, New York: Orbis Books, 1995), 80, 416.
48 Ibid., 80.
49 Ibid.
50 Ibid., 81.
51 Bugnini, 314.
52 Komonchak, 81.
53 Bugnini, 6.
1119
THE RITE OF SODOMY
54 Bugnini, 6–7.
55 White, The Diocesan Seminary, 349. See also Likoudis, Amchurch Comes Out.
Likoudis documents the dominant role of homosexual clerics and religious in
the Liturgical Reform Movement.
56 Ibid., 359.
57 See Gaudium et Spes Pastoral Constitution on the Church in the Modern
World promulgated by Pope Paul VI on December 6, 1965, for a description
and features of the “modern world.” The document is available at
http://www.ewtn.com/library/COUNCILS/v2modwor.htm.
58 See Amerio, Iota Unum for an in-depth examination of the importance of
Latin in the life of the Church, pp. 56–60, 623–626.
59 White, 290.
60 Thomas J. Reese, SJ, Inside the Vatican The Politics and Organization of the
Catholic Church (Cambridge, Mass.: Harvard University Press, 1996), 89.
Until World War II, Italians made up the majority of the Curia as well as the
College of Cardinals who voted to fill the Chair of Peter when it fell vacant
usually due to death of a legitimate pope.
61 Ibid.
62 Komonchak, 69.
63 This statement may come as a surprise since Pope Pius XII was considered
to be virulently anti-Communist. Here, however, we are concerned not so
much with public relations as we are with concrete actions. Within this frame
of reference, the evidence supports the conclusion that while Pacelli was
Secretary of State and as Pope Pius XII, he advanced the interests of the
Marxists up to June 28, 1949, when it became politically necessary to
condemn Communism. (see Decree of the Holy Office Against Communism,
July 1, 1949, AAS 41(1949) 334). The outright support of the pontificate of
Pius XII for the Allies in WWII was ill-disguised under a banner of
“neutrality” that, in fact, did not exist. In 1941, when President Roosevelt
needed the support of Catholic voters for his Lend-Lease program to Stalin,
Pius XII circumvented Divini Redemptoris to permit Catholics in the U.S. to
support the action. The task was accomplished through diplomatic channels
by instructing the Papal Nuncio in Washington, D.C. to stifle Catholic hierar-
chical and lay opposition to American aid to the Soviet Union. That Pius XII
willingly took part in a plot to eliminate Hitler from power is now a matter of
historical record. In Anthony Rhodes,’ The Vatican in the Age of Dictators
[1922–1945] we learn that millions of dollars were transferred, usually by
Cardinal Spellman to the Vatican. Ostensibly Catholics were told that the
money came from the Knights of Columbus, when in fact it came from secret
State funds at Roosevelt’s disposal to assist the Allied war effort. One of the
starkest incidents of the Holy See’s actions that greatly benefited Stalin was
the Holy See’s silence in face of the Katyn Forest Massacre. The cold-
blooded murders of more than 20,000 Polish officers and intelligencia were
carried out in April 1940. The Poles were captured by the Red Army after the
Soviets invaded eastern Poland in September 1939. The massacre was
carried out by the Soviet NKVD under orders from Stalin, but was attributed
to the Nazis. Both Churchill and Roosevelt knew the truth, but withheld it
from the American people out of political considerations. There is no
question that the Vatican — the listening post of the world — also knew the
truth about the Katyn Forest Massacre, but it remained silent to assist the
1120
TWENTIETH CENTURY HARBINGERS
1121
THE RITE OF SODOMY
balance of world power forever. The VENONA Codex also exposed U.S.
Congressman Samuel Dickstein as a NKVD agent in the late 1930s who
spied on his own country for money. It was Dickstein who introduced the
original legislation that served as the basis for the creation of the House
Committee on Un-American Activities.
69 See Straight After Long Silence.
70 Part of the logistical program for the Lend-Lease Program to the Soviets
included the building of a massive air base at the Great Falls Montana
Municipal Airport named East Base that provided an air route to Ladd Field,
Fairbanks, Alaska and then to the Soviet Union. According to Lynnette
Baughman, author of the fictional thriller A Spy Within (Dallas, Texas: Wilson
and Associates, 1999), “The Soviets sent tons of blueprints, patents, maps,
government documents, catalogues of industrial and military products, and
much more out of the United States through Great Falls, Montana.” “Under
the guise of ‘diplomatic mail,’ 50 black suitcases at a time were loaded aboard
U.S. bombers en route to Russia (via Fairbanks, Alaska) under the U.S.
Lend-Lease program,” Baughman reported.
71 Ibid.
72 As a whole the Federal Bureau of Investigation even with its WASPish and
Masonic roots, (the FBI had its own Masonic Lodge, the Fidelity Chapter
that met on Monday nights), made better use of information provided by
ex-Communists who knocked on their doors than did British Intelligence.
The same was true of the Central Intelligence Agency, albeit, that all U.S.
Intelligence Services were driven by the elite of the “Eastern
Establishment” and riddled with Soviet spies.
73 Both the U.S. House of Representatives and Senate had established commit-
tees to investigate and hold hearings on the issue of domestic subversion and
espionage. The House Committee on Un-American Activities (HUAC) was
created in May 1938 to investigate domestic subversion in the United States
under the chairmanship of ten-term Congressman Martin Dies, Jr. In 1947, it
held hearings on the Soviet infiltration and subversion of the Hollywood
Motion Picture Industry. The following year it heard from Elizabeth Bentley
and Whittaker Chambers on the Soviet penetration of Federal agencies. In
the U.S. Senate, in reaction to the charges of Soviet espionage in the United
States made by Senator Joseph McCarthy (R. WI), the Democrats created a
Special Subcommittee on Internal Security of the Senate Foreign Relations
Committee Hearings. Senate hearings on Soviet espionage opened on March
8, 1950 under the chairmanship of Senator Millard E. Tydings of Maryland.
Five months later, on July 17, 1950, the Tydings Committee issued a 300-
page report that Senator McCarthy’s claims of wide-scale Soviet infiltration
and subversion of the Executive branch of government were “unfounded.”
The following year, on July 25, 1951, the Senate Internal Security
Subcommittee held hearings on the fall of China to the Communists. In 1953
and 1954, the Permanent Subcommittee on Investigations of the Committee
on Government Operations, chaired by Senator McCarthy, held a large num-
ber of closed executive sessions and public hearings on Communist infiltra-
tion and espionage in the United States.
74 A native of Philadelphia and Quaker, Whittaker Chambers studied at
Columbia University. He joined the CP/USA in 1924, and worked for the
Daily Worker and The New Masses. After his recruitment as a Soviet spy,
Chambers (Codename — KARL) operated under Alexandr Ulianovsky, a
1122
TWENTIETH CENTURY HARBINGERS
member of the GRU, Soviet military intelligence, and became a major player
in the Russian espionage apparatus in the U.S. In April 1938 he abandoned
the Party and his life as a Soviet agent. He joined the staff of Time magazine.
Chambers later testified that Alger Hiss [Codename — ALES] was working
for the Russians, although his testimony at the time was widely disbelieved
given Hiss’ Eastern Establishment credentials and prominent social standing.
Chambers continued to be vilified in the liberal press of the 1950s. His final
vindication came with the public release the VENONA Codex in 1995. See
Whittaker Chambers, Witness — An Autobiography (New York: Random
House, 1952).
1123
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1124
TWENTIETH CENTURY HARBINGERS
introduce radical reforms within the Russian State Church and other
churches that would accommodate Communist ideology.
89 Ibid.
90 Ibid. See also David Nelson Duke, In the Trenches with Jesus and Marx —
Harry F. Ward and the Struggle for Social Justice (Tuscaloosa, Ala.: University
of Alabama Press, 2003).
91 Roy, 90.
92 Ibid., 89.
93 Ibid., 94.
94 Of all the testimony of ex-Communists offered before the House and Senate
Committees investigating Communist espionage in America, that of Elizabeth
Terrill Bentley, dubbed the “Red Spy Queen,” proved to be among the most
damaging to the operations of the Soviet apparatus operating in the United
States. In Out of Bondage (New York: Devin-Adair Co., 1951), Bentley
describes her transformation from a Vassar College and Columbia University
graduate to anti-fascist fellow traveler to CP/USA member, Soviet courier and
“steeled Bolshevik.” Shortly after Bentley joined the Party in 1935–1936,
she was recruited as an underground agent. She later became the lover and
full-time accomplice of Jacob Golos, a high level Soviet spy and assassin who
ran a network of about 80 agents that included (after 1942) Julius Rosenberg.
The Soviets’ code name for Bentley was UMNITSA (“Clever Girl”). In her
testimony, Bentley named 100 active Soviet agents in the United States
including Alger Hiss whom Whittaker Chambers had already identified as a
Soviet agent in 1939, and Nathan Gregory Silvermaster, who was a professor
at a Catholic college. Bentley revealed that the Soviets were in the process of
shifting their espionage efforts to international agencies such as the United
Nations and its affiliate agencies including the U.N. Educational, Social, and
Cultural Organization (UNESCO) in Paris. She also revealed that the CP/USA
Central Control Commission and Moscow kept detailed dossier on every
Party member that included his background and “weaknesses.” It should be
noted that Bentley had knowledge of the operations of only four of at least
twenty Soviet spy rings that were operating in the U.S. Although Bentley
was unmercifully raked over the coals for her “immoral life” and her testi-
mony dismissed as “the bizarre rantings of a neurotic old maid” by the liberal
press, she was vindicated in the end by VENONA.
95 Elizabeth Bentley, Out of Bondage, 42. The book was ghost-written.
96 Ibid.
97 Ibid.
98 Ibid., 45.
99 Manning Johnson, 1993 Hearings, pp. 2278–2279.
100 Bentley, 201.
101 Roy, 288–289.
102 Ibid., 281.
103 Ibid., 283.
104 Ibid., 360.
105 Ibid., 367.
1125
THE RITE OF SODOMY
106 See Bella Dodd, School of Darkness, (New York: P. J. Kennedy and Sons,
1954), 162.
107 Roy, 59.
108 Ibid., 134.
109 Budenz estimated that the CP/USA had recruited as many as 35,000
professors and teachers, many dues paying Party members. New York City
universities and colleges such as Columbia University were major targets of
Soviet propaganda and recruitment as were teachers’ unions.
110 In the 1950s, a young novice at St. Vincent’s Archabbey in Latrobe, Pa. by the
name of Brother Joseph Natale said he was present at a public lecture in
which Bella Dodd discussed the Soviet infiltration of the Catholic Church.
Brother Joseph left St. Vincent’s before taking final vows and went on to
establish Holy Family Monastery in Berlin, N. J., which offered the traditional
Mass of the Roman rite. The monastery also contained a Catholic printing
office. Forty years after Brother Joseph heard the Dodd speech, he recalled,
“I listened to that woman for four hours and she had my hair standing on end.
Everything she said has been fulfilled to the letter.” His recollections were
first recorded in the fall 1989 issue of “Crying in the Wilderness,” a
newsletter printed by the brothers at Holy Family Monastery.
She [Bella Dodd] said that of all the world’s religions, the Catholic
Church was the only one feared by the Communists, for it was its
only effective opponent. Speaking as an ex-Communist, she said
“In the 1930’s, we put eleven hundred men into the priesthood in
order to destroy the Church from within.” The idea was for these
men to be ordained and then climb the ladder of influence and
authority — to come to be Monsignors and Bishops. Back then she
said, “Right now they are in the highest places, and they are
working to bring about change in order that the Catholic Church
will no longer be effective against Communism.” She also said that
these changes would be so drastic that “you will not recognize the
Catholic Church.” Once these men had become bishops, their
influence could be widely spread because “Bishops beget bishops”
and these agents would use their influence to elevate and promote
clergymen who are not necessarily dedicated Communists, but
who were of a progressive and liberal mentality, and whose influ-
ence could be counted on to foster a new philosophy and theology
within the ranks of the clergy. Once the clergy were infected they
would pass this infection to the laity. The whole idea was to
destroy, not the institution of the Church, but rather the Faith of
the people ... through the promotion of a pseudo-religion: some-
thing that resembled Catholicism but was not the real thing. Once
the Faith was destroyed, then the dismantling of the institution
would take place. She explained that there would be a guilt
complex introduced into the Church ... to label the “Church of the
past” as being oppressive, authoritarian, full of prejudices, arrogant
in claiming to be the sole possessor of truth, and responsible for
the divisions of religious bodies throughout the centuries. This
would be necessary in order to shame Church leaders into an
“openness to the world” and to a more flexible attitude toward all
other religions and philosophies. The Communists would then
exploit this openness in order to undermine the Church.
1126
TWENTIETH CENTURY HARBINGERS
1127
THE RITE OF SODOMY
1128
THE HOMOSEXUAL COLLECTIVE
Chapter 19
1129
THE RITE OF SODOMY
1130
POPE PAUL VI AND THE CHURCH’S PARADIGM SHIFT ON HOMOSEXUALITY
Martínez reports that it was during his tenure at the Lateran that
Roncalli began to “spice up” his lectures with the writings of anthro-
posophist Rudolf Steiner, the ex-adept of the occult sect Ordo Templi
Orientis that claimed the late Cardinal Rampolla as a leading light.6 She
states that word of Roncalli’s imprudent remarks reached the ear of Pius
XI. This incident would have been the cause of an immediate dismissal
from his post at the Pontifical University were it not for the intercession
of Secretary of State Cardinal Pietro Gasparri who secured for his friend,
Roncalli, a bishopric and a diplomatic post in the Balkans to await better
times.7
On the other hand, Roncalli’s biographer Peter Hebblethwaite suggests
that the cleric’s banishment from Rome was triggered by some inopportune
pro-PPI, pro-Christian Democrat, anti-Fascist remarks in a sermon deliv-
ered at Bergamo Cathedral on September 1, 1924 on the occasion of the
10th anniversary of the death of Bishop Radini-Tedeschi.8
Msgr. Roncalli served as Apostolic Visitor and then Apostolic Delegate
to Bulgaria from March 1925 to January 1935, at which time Pius XI made
him Papal Nuncio to Turkey and Greece where the worlds of Greek Ortho-
doxy and Islam dominated the religious landscape.9
During the Second World War, most of Roncalli’s time was taken up with
humanitarian concerns especially the plight of the Jews. Pope Pius XII
ordered Roncalli to issue false baptismal certificates to Jews in order that
they might resettle in Palestine that was under the control of the British.
Roncalli balked.
Roncalli informed the pope that it was madness to give into Zionist
demands for a Jewish homeland in Palestine that could not be justified on
either historical or political grounds. Roncalli was against driving the Arabs,
including a significant number of Christian Arabs, from their land to make
way for the Zionists. Roncalli’s opinions were shared by Luigi Cardinal
Maglione, the Vatican Secretary of State, but Pius XII would not be dis-
suaded. Roncalli set to writing out the false baptismal documents.10
The Christmas of 1944 saw Roncalli in Paris as Papal Nuncio to the
Fourth French Republic. He succeeded in rescuing the French bishops
who had sided with the Vichy government (1940–1944) against the Free
French Forces. The victor, General Charles de Gaulle, was now demanding
his pound of flesh.11
In May 1952, the 71-year-old Roncalli received word from Msgr.
Montini, the Substitute of the Vatican Secretariat of State, that Pius XII had
appointed Roncalli as the Vatican’s first Permanent Observer to the newly
established United Nations Educational, Scientific and Cultural Organi-
zation (UNESCO) in Paris. Jacques Maritain, the French Ambassador to
the Holy See, was credited with the diplomatic coup.12
1131
THE RITE OF SODOMY
There is evidence to suggest that during his years away from Rome,
Roncalli was initiated into Freemasonry even though Canon 2335 of the
1917 Code of Canon Law strictly prohibited such membership.
Veteran Vatican reporter Martínez states that Milanese journalist, Pier
Carpi (a pseudonym) claims to have absolute proof that while in Istanbul,
Roncalli was initiated into the Brotherhood reaching the 18th or Rosicru-
cian Degree.13
After his posting to Paris, members of the Presidential Garde Repub-
licaine reported that Roncalli regularly attended the Thursday evening
meetings of the Grand Orient Masonic Lodge.14
Years after the death of Pope John XXIII, favorable obituaries were
issued by high level Freemasons who applauded Roncalli as a brother who
imparted “his benediction, his understanding, and his protection” to the
Craft.15
On November 14, 1952, Msgr. Roncalli received a confidential letter
from Montini at the Secretariat of State asking Archbishop Roncalli if he
would accept the position of Patriarch of Venice as the See was about to be
vacated with the imminent death of Archbishop Carlo Agostini.16 It was an
audacious offer considering the fact that Roncalli was nearing the age of
retirement.
Roncalli, anxious to return home, expressed his willingness to accept
Pope Pius XII’s offer. Roncalli was elevated to the cardinalate on January
12, 1953, and was appointed Patriarch of Venice three days later.
On November 4, 1958, Cardinal Roncalli ascended the Chair of Peter as
Pope John XXIII.17 He was almost 77-years-old, but then again, he was
intended to be an interim pope. His pontificate lasted less than five years,
but he managed to complete his two-fold mission to set up the apparatus for
the implementation of the Revolution in the form of a General Council and
to prepare the way for his successor, Giovanni Battista Montini.
1132
POPE PAUL VI AND THE CHURCH’S PARADIGM SHIFT ON HOMOSEXUALITY
Among those framers of NewChurch who received the red hat from the
hands of Pope John XXIII were:
• Augustine Bea, SJ
• Leo-Jozef Suenens, Archbishop of Malines-Brussels, Belgium
• Amleto Giovanni Cicognani, Apostolic Delegate in the United
States
• Carlo Confalonieri, Secretary of the Sacred Congregation of
Seminaries and Universities
• Franziskus König, Archbishop of Vienna, Austria
• Paolo Giobbe, Nuncio-internuncio in Holland
• Julius Döpfner, Bishop of Berlin, Germany
• Arcadio María Larraona, CMF, Secretary of the Sacred
Congregation of Religious
• Bernard Jan Alfrink, Archbishop of Utrecht, Holland
Less than three months after becoming pope, John XXIII consecrated
Albino Luciani, the future Pope John Paul I, Bishop of Vittorio Veneto
(Italy). Pope Paul VI made Luciani, Patriarch of Venice. Archbishop
Luciani’s name topped Pope Paul VI’s list for the red hat at the Consistory
of March 5, 1973. Cardinal Luciani shared the distinction of being one of the
very few Italians admitted to the Montini circle.20
1133
THE RITE OF SODOMY
issue of Christian unity; and, 4) “to throw out a bridge to the modern
world.” 23
The inspiration for the Council was said to have struck Pope John XXIII
like a “flash of lightening from heaven.” The reality, it appears, was a bit
more mundane.
Pope Pius XI had interrogated his Cardinals on the timeliness of a
General Council at a secret consistory on May 23, 1923, and they advised
against it on the grounds that it would likely open the door to the architects
of Revolution within the Church.24
Pius XII also considered convening a General Council early in his
pontificate, and went so far as to instruct the Holy Office to draw up a
preliminary prospectus.25 The First Secretary of the secret Preparatory
Commission was Father Pierre Charles, a Belgium Jesuit.26 Unfortu-
nately for the revolutionaries, the contingencies of the Second World War
followed by the Cold War and the lack of funds militated against the calling
of an Ecumenical Council at that time.27
As noted by Martínez, by the time Pope John XXIII took office, Arch-
bishop Montini in conjunction with the Rhine Group that included such
revolutionary luminaries as the Swiss theologian Hans Küng, Leo-Jozef
Suenens, Julius Döpfner, Franziskus König, Augustin Bea and Albino
Luciani, had already reworked Pope Pius XII’s plans for a General Council
in a series of secret high-level meetings held in Munich.28
Roncalli was not present at these meetings.
While Pope John XXIII had the Curia and Preparatory Commission for
the Council feverishly preoccupied with the drafting of orthodox schemas
that were ostensibly intended to serve as the basis for deliberation by the
Council Fathers, Montini and Company were busy drawing up parallel
schemas that would be substituted when the order came down to discard
the Curia-approved drafts and begin again.29
As for the members of the Loyal Opposition, they were largely unor-
ganized and weak and they made the fatal error of grossly underestimating
the abilities of the enemy. Midway through the Council, they fell into a state
of utter collapse. This was not surprising as both Pope John XXIII and Pope
Paul VI, who ultimately held the keys to power in the Church, were against
them.
The Plot Against the Church by Maurice Pinay, printed originally in
Italian, was distributed in the fall of 1962 during the opening days of the
Council. The book was one indication that not everyone was clueless con-
cerning the political and theological intrigue generated by the framers of
the Council.30
However, the early warning signs that grave mischief was afoot, were
easily dismissed by the majority of Church Fathers in the euphoric atmos-
phere and hyper media glitz that greeted the opening of the Second Vatican
Council. Nevertheless, the fact that the enemies of the Church, including
1134
POPE PAUL VI AND THE CHURCH’S PARADIGM SHIFT ON HOMOSEXUALITY
Betrayal
In preparation for the Council, Catholic bishops around the world were
polled by mail by the Office of the Secretariat to learn their opinions on top-
ics to be considered at the Council. Communism topped the list.
However, as documented in the previous chapter, at the instigation of
Cardinal Montini, two months before the opening of the Council, Pope John
XXIII approved the signing of the Metz Accord with Moscow officials,
whereby the Soviets would permit two representatives from the Russian
State Church to attend the Council in exchange for absolute and total
silence at the Council on the subject of Communism/Marxism.
With the exceptions of Cardinal Montini, who instructed Pope John to
enter into negotiations with the Soviets, Cardinal Eugéne Tisserant who
1135
THE RITE OF SODOMY
signed the Accord, and Bishop Jan Willebrands who made the final contacts
with the representatives of the Russian State Church, the Church Fathers
at the Council were ignorant of the existence and nature of the Metz
Agreement and the horrendous betrayal that it represented.34
The degree of deception and duplicity surrounding the terms of the
Metz Accord is clear when we read Father Ralph Wiligen’s popular com-
mentary on the Council, The Rhine Flows into the Tiber, written in 1966, in
which the author assures his readers that there were no obstacles to a
debate on Communism at the Council:
The matter of Communism did not come up directly at either the Paris or
the Moscow meetings. No request was made by the Russian Orthodox
Church that the subject should not be treated at the Council, and no assur-
ance was given by Monsignor Willebrands that it would not. In explaining
the Council agenda, Monsignor Willebrands simply stated that the problem
was treated positively in the Council program. However he made it clear
that, once the Council opened, the Council Fathers were free to alter the
program and introduce any topic they wished.35
The Soviets, however, did not have everything their way at the Council.
Prior to the arrival of the Russian State Church Observers on October
12, 1962, the Ukrainian Bishops of emigration issued a public statement in
which they expressed their “bitterness” that Bishop Josyf Ivanovycè Slipiy,
the only survivor of eleven Ukrainian bishops, who spent 18 years in
Stalinist prisons, labor camps and Siberian exile, was not at the Council.
Yet, Church officials had arranged for officials of the Russian State Church
to be represented at the Council.36
The Ukrainian press release stated that the presence of the two Russian
State Church Observers at the Second Vatican Council “has perturbed the
believers ... an ecumenical act is accomplished and the suffering of the
Ukrainian Church is forgotten?” 37 The press release pointed out that the
presence of the Russians at the Council “is not able to be considered a fact
of a religious and ecclesiastical character, but an act contaminated by a pur-
pose alien to religion, conducted by the Soviet regime in order to spread
confusion.” 38
We know, today, that the Church Fathers were, in fact, not free agents in
regard to the issue of Communism/Marxism at the Second Vatican Council,
and that it was Cardinal Tisserant’s duty as the First President of the
Council to insure their silence on the matter and to make sure that the
issue was never made a subject of formal debate or discussion at the
Council.
That took some doing in light of the determination of many prelates to
press for a separate schema devoted to a comprehensive refutation of
Communism. Cardinal Tisserant was able to pull it off because of Pope Paul
VI’s ability to control the agenda of the Council. When the dust had settled,
the only reference to Communism was a footnote citing past declarations
1136
POPE PAUL VI AND THE CHURCH’S PARADIGM SHIFT ON HOMOSEXUALITY
1137
THE RITE OF SODOMY
1138
POPE PAUL VI AND THE CHURCH’S PARADIGM SHIFT ON HOMOSEXUALITY
1139
THE RITE OF SODOMY
1140
POPE PAUL VI AND THE CHURCH’S PARADIGM SHIFT ON HOMOSEXUALITY
1141
THE RITE OF SODOMY
Montini in Milan
... And the first opinion which one forms of a prince, and of his understand-
ing, is by observing the men he has around him; and when they are capable
and faithful he may always be considered wise, because he has known how
to recognize the capable and to keep them faithful. But when they are oth-
erwise one cannot form a good opinion of him, for the prime error which he
made was in choosing them.64
Niccolo Machiavelli
The Prince (1513)
1142
POPE PAUL VI AND THE CHURCH’S PARADIGM SHIFT ON HOMOSEXUALITY
As Fraser notes, what was most unique about Saul Alinsky was not “his
recipe for a one-world syncretist ‘church,’ but that he was the first to have
his ideas widely accepted within the Catholic Church.” 74 However, had not
Jacques Maritain and his greatest disciple Pope Paul VI laid the foundation
for the Revolution in the Church, Alinky’s alliance and intimacy with the
Church would have been impossible, concludes Fraser.75
During his eight years as Archbishop of Milan, Montini’s increasingly
radicalized politics brought him into conflict with other members of the
Italian Episcopal Conference including Archbishop Gilla Vicenzo Gremigni
of the Diocese of Novara.
1143
THE RITE OF SODOMY
1144
POPE PAUL VI AND THE CHURCH’S PARADIGM SHIFT ON HOMOSEXUALITY
1145
THE RITE OF SODOMY
these funds to pyramid his own financial investments and started to laun-
der illegal funds through the Vatican Bank.
After the election of Pope Paul VI, Sindona followed Montini to Rome
and became a major player at the IOR. His operations and financial portfo-
lio grew exponentially. In 1964, Sindona formed an international currency
brokerage firm called Moneyrex with 850 client banks and annual financial
dealings of $200 billion. Many members of the Palazzo, the rich and famous
of Rome, used the firm to shield their fortunes from taxation through ille-
gal offshore accounts. Sindona kept a secret ledger of his clients’ transac-
tions with Moneyrex as insurance for a rainy day. The Vatican and Pope Paul
VI, along with the name and numbers of the secret accounts of high rank-
ing members of the Christian Democratic Party as well as the Socialist and
Social-Democratic Parties were all in Sindona’s little black book.
By the late 1960s, the “Gruppo Sindona” included six (later nine) banks
in Italy and abroad and more than 500 giant corporations and conglomer-
ates. One of the banks, the Franklin National Bank of New York, the 18th
largest bank in the United States with assets of more than $5 billion, was
purchased in part with money Sindona had skimmed off from his Italian
banks.83 He also skimmed off funds from his secret masters, that is, the
Sicilian Mafia and, after 1971, from the Propaganda Due (P2), a Mafia-
inspired Masonic Lodge catering to Italy’s elite headed by Grandmaster
Licio Gelli. In addition, Sindona was handling financial transactions for the
U.S. Central Intelligence Agency (CIA) which during the post-war period
was pouring large sums of money into Italy, some of which made its way
to the Vatican Bank.84
Meanwhile Sindona’s friend, Pope Paul VI was the recipient of bad tid-
ings from the State. The Italian government was threatening to remove the
fiscal tax exemption on the Church and Church properties and investments
that the Holy See had enjoyed since the days of Mussolini’s Fascist regime.
Under the revised tax-code, the Vatican State would be taxed like any other
corporate entity. Sindona proposed a scheme to hide Vatican money in off-
shore investments and the pope agreed.
One of Sindona’s prominent protégés was a native Milanese by the
name of Roberto Calvi.
Calvi was the central manager of the Banco Ambrosiano, Italy’s most
prominent Catholic bank as distinguished from the lay or secular banking
institutions operated by the Jews and Freemasons. Calvi was a man after
Sindona’s own heart, which spelled disaster ahead not only for the Banco
Ambrosiano, but also for its major depositor, the Holy See. Calvi had his
own connections to the IOR through Msgr. Macchi, Montini’s personal sec-
retary. He was also on excellent terms with an American priest at the
Secretariat of State, Msgr. Paul Marcinkus.
1146
POPE PAUL VI AND THE CHURCH’S PARADIGM SHIFT ON HOMOSEXUALITY
1147
THE RITE OF SODOMY
The betrayals associated with the Second Vatican Council were put into
motion by Pope John XXIII, who used his authority to facilitate the restruc-
turing of the ten Conciliar Commissions. Pope John jettisoned all the orig-
inal schemas drawn up by the Council’s Preparatory Commission over a
three-year period, save one, the schema on the Sacred Liturgy.89 Under
Paul VI, the original schemas were replaced by new texts in keeping with
the planned agenda that had been worked out by Archbishop Montini and
the Rhine Group before the opening of the Council.
The Post-Conciliar Church of Pope Paul VI will be remembered for the
following:
• The Rape of the Liturgy
The financial ravaging and pillaging by Montini’s friends Sindona,
Calvi and Marcinkus pale into insignificance when compared to the
rape of the Sacred Liturgy orchestrated by Pope Paul VI and carried
out before the whole world.90 Of all the disasters to befall the
Church in the post-Conciliar era, none was more deadly than the
destruction of the Roman rite Mass that comes down to us from the
Apostles.91 The Holy Sacrifice of the Mass is the foundation of
Catholic worship. It is in the Mass that the central act of
Transubstantiation, that is the changing of bread and wine into the
Body and Blood of Christ, takes place. The Mass is the font of grace.
It is in the Mass that the priest realizes his true identity as High
Priest and intermediary between God and man.
In was an act of inexplicable audacity for Pope Paul VI to replace
the Mass of the Roman rite with a bastardized, and Protestantized
service called the Novus Ordo Missae (New Order of the Mass) and
to impose it on priests and faithful alike.92
The liturgical “reforms” of Pope Paul VI included not only the
wholesale destruction of the traditional Mass, but the tampering
with every aspect of liturgical life including the Liturgy of the Hours
(Psalter, Biblical Readings, Hymns, Chants, Intercessions), the
Litany of the Saints, the Sacraments (Baptism, Confirmation, Holy
Communion, Penance, Extreme Unction, Marriage, and Holy
Orders), Blessings, Pontifical Rites, the Church Calendar and Sacred
Music.93 By a miracle of grace, only the devotional of the Rosary
was spared from mutilation.
1148
POPE PAUL VI AND THE CHURCH’S PARADIGM SHIFT ON HOMOSEXUALITY
1149
THE RITE OF SODOMY
1150
POPE PAUL VI AND THE CHURCH’S PARADIGM SHIFT ON HOMOSEXUALITY
All of the above mentioned actions associated with the reign of Pope
Paul VI had catastrophic repercussions for the Church.
Also, each in its own way benefited the rapidly expanding Homosexual
Collective both within and without the Church during the Post-Conciliar
era and each played a role in the paradigm shift in the Church’s position on
the vice of homosexuality that flowed out of the Second Vatican Council.
Yet there still remains one further factor that needs to be considered
when examining the Homosexual Collective’s extraordinary success in
colonizing the Catholic Church in the United States and abroad, and that
1151
THE RITE OF SODOMY
is the matter of Pope Paul VI’s alleged own habituation to the vice of
homosexuality.
1152
POPE PAUL VI AND THE CHURCH’S PARADIGM SHIFT ON HOMOSEXUALITY
1153
THE RITE OF SODOMY
1154
POPE PAUL VI AND THE CHURCH’S PARADIGM SHIFT ON HOMOSEXUALITY
1155
THE RITE OF SODOMY
part of the papal military corps, who witnessed the unfortunate changes
that occurred at the Vatican after Pope Paul VI took office.
Bellegrandi repeats the charge that while Archbishop of Milan, Montini,
dressed in civilian clothes, was picked up by the local police on one of the
archbishop’s nocturnal visits to the male brothels of the city.
The former Vatican guard describes the homosexual colonization
process that he says began under Pope John XXIII, but which accelerated
under Montini’s rule — a process with which the reader should by now be
thoroughly familiar. Bellegrandi says that old employees were turned out of
their jobs at the Vatican to make room for Montini’s favored brethren
afflicted with the same vice. They in turn brought along their favorite
catamites —“effeminate young men wearing elegant uniforms and make-up
on their faces to dissimulate their beards,” says Bellegrandi.131
Bellegrandi says that he was told by an official of the Vatican security
service that Montini’s actor-friend was permitted free access to the pontif-
ical apartments and was seen taking the papal elevator at night.132
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POPE PAUL VI AND THE CHURCH’S PARADIGM SHIFT ON HOMOSEXUALITY
were on hand as soon as the priests crossed over the Russian border and
the priest infiltrators were either shot or sent to the gulag.135
The extent to which Pope Paul VI was subject to blackmail by the ene-
mies of the Church will probably never be known.
1157
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Notes
1 Biographical material on Pope John XXII is selected from Peter
Hebblethwaite, John XXIII — Pope of the Century, (New York: Continuum,
1984). Hebblethwaite, a former Jesuit, left the priesthood in 1974 to marry.
He served as the staff writer on Vatican Affairs for the National Catholic
Reporter for more than 16 years. He died at his Oxford, England home on
December 18, 1994.
2 Ibid., 7–8.
3 Ibid., 14.
4 See Hebblethwaite, John XXIII, 45 and Martínez, The Undermining of the
Catholic Church, 116.
5 Hebblethwaite, 53.
6 Martínez, 58.
7 Ibid., 117.
8 Hebblethwaite, John XXIII, 53.
9 See Barry Rubin, Istanbul Intrigues — Espionage, Sabotage, and Diplomatic
Treachery in the Spy Capital of World War II, (New York: Pharos Books, 1991).
10 Martínez, 76–77.
11 Ibid., 70.
12 UNESCO was the most successfully Soviet-penetrated of all United Nations
agencies. The KGB and GRU used the organization to disseminate disinfor-
mation and for pro-Communist propaganda purposes. By December 1971, the
French Secret Service estimated that approximately 1/3 of the Soviet officials
assigned to UNESCO were either Soviet secret service or military intelli-
gence agents. The senior officers of UNESCO were openly pro-Soviet. At no
time has the Holy See publicly acknowledged UNESCO as a living hive of
Soviet agents. See Richard Deacon, The French Secret Service, 229–230.
13 Martínez, 117.
14 Ibid.
15 See Piers Compton, The Broken Cross (Cranbrook, Western Australia: Veritas
Publishing Co., 1984), 49–50.
16 Hebblethwaite, John XXIII, 114.
17 In the conclave of October 1958 there were 51 electors. Cardinal Roncalli was
papabile. There were eleven votes taken. Roncalli was elected on the third
day, October 28, 1958. The Archbishop was prepared. According to Martínez,
Roncalli’s secretary Msgr. Bruno Heim had been working on John’s heraldry-
papal coat of arms for weeks before the election.
18 The names of cardinals elected at Consistories from 1903 to 2001 can be
found at:
http://www.stjohnxxiii.com/Cardinals/The_Cardinals_of_the_Church/
consistories-xx.htm.
19 Martínez, 119. See also Komonchak, ed., History of Vatican II, 325.
20 Martínez, 131. Not all the cardinals created by John XXIII were from the
“progressive” or “liberal” wing dominated by the Rhine group. Among the
1158
POPE PAUL VI AND THE CHURCH’S PARADIGM SHIFT ON HOMOSEXUALITY
exceptions were Antonio Bacci, Secretary of Briefs to the Princes, who was
elected at the March 28, 1960 Consistory. An excellent Latinist, Cardinal
Bacci sided with Cardinal Ottaviani in the battle against the Novus Ordo
Missae.
21 Komonchak, 71–22.
22 The October 11, 1962, speech of Pope John XXIII opening the Second Vatican
Council is available at http://www.papalencyclicals.net/vatican2.htm. This
site also carries all of the documents of the Council. For an excellent critique
of Pope John’s opening speech see Amerio, Iota Unum, 73–79.
23 Amerio, 62–63.
24 Fr. Paul Kramer, The Devil’s Final Battle (New York: Good Counsel
Publications Inc., 2002), 45.
25 Komonchak, 15.
26 Ibid., 64.
27 Ibid., 55–57. Where the Holy See got the funds needed to support a General
Council remains a secret. No budget from the Commission for the
Administration of the Patrimony of the Holy See (Vatican Bank) was ever
made public. Estimates for the three sessions of the Council range from $25
million upwards to $75 million in US currency. The alterations to the Basilica
alone took more than $950,000. Council Fathers who could pay their way did
so while bishops from poorer nations needed to be subsidized by the Vatican.
The hierarchies of the United States and Germany were reported to have
been generous in lending their financial assistance. It is also likely that
groups with a vested interest in a General Council designed to undermine
and weaken the Roman Catholic Church such as the U.S. Central Intelligence
Agencies, International Freemasonry and International Jewry, helped to
finance the Council.
28 Martínez, 108. For an analysis of the leaders and agenda of the Rhine Group
and their periti see Fr. Ralph M. Wiltgen, SVD, The Rhine Flows into the Tiber
(Rockville, Ill.: Tan Books, 1966). With the support from Archbishop Montini
who worked from the inside to direct the course of the Council, the Rhine
Group was able to control the mechanics of the Council by stacking
Commissions, changing rules of procedures, and micro-managing the press.
29 Komonchak, 426.
30 Maurice Pinay, The Plot Against the Church (Palmdale, Calif.: Christian Book
Club of America, 1967). Published in the fall of 1962 to coincide with the
First Session of the Council, the 700-page book was attacked as anti-Semitic
because of its references to International Jewry and International Zionism
as “the synagogue of Satan.” In light of the harm that has befallen the Church
since Vatican II, The Plot is well worth the read with some reservations. The
English edition was translated from the German and Spanish editions in
1967.
31 Amerio, 67–68.
32 Martínez, 108.
33 Ibid., See Hans Küng, The Council, Reform and Reunion, New York: Sheed
And Ward, 1961).
34 The Metz Agreement engineered by Montini with the cooperation of Pope
John XXIII represented a betrayal of astounding proportions. The betrayal of
1159
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trust of the Church Fathers at the Council, however, was nothing when
compared to the betrayal of the Uniate hierarchy, clergy and faithful who
were rotting in Soviet gulags because they refused to become a part of a
Soviet-controlled religion like the Russian Orthodox, and the betrayal of
millions of Christians who languished behind the Iron and Bamboo Curtains.
35 See Wiltgen, 122.
36 Bishop Josyf Ivanovycé Slipiy was born on February 17, 1882, in Zazdrist,
Ternopil, in the Archdiocese of Lviv in the Ukraine. He received his
education at the College of Ternopil and Lviv University and was ordained to
the priesthood on September 30, 1917. He was consecrated Archbishop of
Lviv on December 22, 1939. Five years later he was arrested and sent to
Siberia by the Soviet regime for eighteen years. Archbishop Slipiy was freed
by the Soviets in 1963 through the intervention of President John Kennedy
and Pope John XXIII and sent in exile to Rome. After the protest of his
countrymen, Bishop Slipiy did attend the last three sessions of the Second
Vatican Council and was made a Cardinal by Pope Paul VI on Feb. 22, 1965.
He died on September 7, 1984. His burial was delayed more than ten days to
allow for people from around the world to attend his funeral — over one
million came to pay their respects. See the Ukrainian Greek Catholic Church
website at www.papalvisit.org.ua/eng/ugcc_slipiy.php.
37 This incident is reported from Andrea Riccardi, IL Vatican a Mosca (Rome:
1993) Laterza, ed., Chap. VII, “Fine della Condanna, Inizio del Dialogo,” as
reported by Rev. Fr. Michael Simoulin, “Was the ‘Good Pope’ a Good Pope?”
Part I, The Angelus, September 2000, 23, no. 9 at
www.sspx.ca/Angelus/2000_September/Was_Good_Pope_Good_Pope_
Pt1.htm. Fr. Simoulin’s three-part series on the pontificate of Pope John
XXIII is outstanding.
38 Ibid.
39 Komonchak, 22.
40 Ibid., 7.
41 The comments of Frere Michel de la Sainte-Trinite, were taken from his
speech, “The Mystery of the Third Secret of Fatima,” delivered on
November 24, 1985, in Rome at a conference sponsored by the International
Fatima Rosary Crusade headed by the Marian priest Father Nicholas Gruner.
The full text is available at
http://www.shrineofsaintjude.net/home1301.html. The four-volume set on
Fatima is available from Immaculate Heart Publications, Buffalo, NY.
42 Ibid.
43 Komonchak, 71.
44 Angelo Giuseppe Roncalli was beatified by Pope John Paul II on September 3,
2000.
45 Hebblethwaite, Paul VI, 19.
46 The Church had inveighed vehemently for centuries against the use of wet-
nurses for mothers capable of breast feeding their own children, but the
admonition was largely ignored by the upper classes.
47 Hebblethwaite, Paul VI, 29.
48 Ibid., 271.
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POPE PAUL VI AND THE CHURCH’S PARADIGM SHIFT ON HOMOSEXUALITY
1161
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1162
POPE PAUL VI AND THE CHURCH’S PARADIGM SHIFT ON HOMOSEXUALITY
1942, Pope Pius XII started still another financial agency known as the
Institute for Religious Works (IOR). Pacelli placed the IOR under the
direction of Bernardino Nogara, who undertook a program of diversified
investments and real estate that brought the Vatican into the modern world
of international finance. For the first time, the Holy See had established
direct ties to the secular financial empires of the J.P. Morgans, the
Rothschilds and the like. By 1954, when Nogara retired, he had pyramided
the original $85 million dollars received from the Mussolini government in
1929 to nearly $1 billion. The Vatican now owned interest in giant pharma-
ceutical houses, and chemical, industrial, and construction conglomerates like
Immobiliare, as well as stock in major corporations such as General Motors,
Gulf Oil and IBM. See “Banca Intesa: So Catholic, So Ungrateful,” L’espresso,
No. 25, June 18–24, 2004, at
http://213.92.16.98/ESW_articolo/0%2C2393%2C42171%2C00.
82 By the 1980s, the gross assets of the IOR were in the range of $10 billion.
83 The Franklin Bank went belly-up in October 1974. Sindona got $1.7 billion in
assistance from the Federal Reserve, but the handout could not save the bank
from bankruptcy. Federal agents called in on the case traced the collapse to
Sindona and his associates in the Sicilian Mafia and the Vatican.
84 See Thomas Naylor and R.T. Naylor, Hot Money and the Politics of Debt:
Peekaboo Finance and the Politics of Debt, (New York: Simon & Schuster,
1987). The Naylor book is one of several references this writer came across
that links CIA funding to the Vatican.
85 Richard Hammer, The Vatican Connection (New York: Holt, Rinehart, and
Winston, 1982), 207.
86 Sindona’s empire began to crash with the collapse of the Franklin National
Bank in 1974. His irregular financial activities by the early 1960s had already
attracted the attention of Interpol. To escape Italian justice Sindona made his
way to New York where he was arrested in 1979, tried and indicted for 99
counts of fraud, perjury and misappropriation of bank funds and sent to
prison. On August 2, 1979, his Mafia bosses with the cooperation of the New
Jersey Gambino crime syndicate arranged for his “abduction” from prison and
Sindona was shipped to Palermo for safe keeping. In 1980, Sindona was
apprehended by the Italian police and brought to trial in Milan. Sindona sent
out a financial appeal to his wealthy Italian supporters (whose names and
illegal foreign bank accounts had been recorded in Sindona’s black book).
When Calvi failed to put the assets of the Banco Ambrosiano at his disposal,
Sindona leaked out the word that Calvi had been robbing the bank blind.
Actually, the money received from the Palazzo for Sindona’s “legal expenses”
went to his Mafia overlords who by this time had figured out that Sindona had
lost billions of dollars of their money in financial speculation. The Mafia could
not and would not abide by a dishonest crook. Shortly after his 1986
conviction by a Milan court for the contract killing of an influential Italian
magistrate, Sindona was found dead in his cell of strychnine poisoning. Calvi
fared little better. Although the Banco Ambrosiano had a rule that no share-
holder could accumulate more than 5% stock in the bank in order to prevent
any single person or institution from gaining control of the bank, Calvi with
the help of Marcinkus, Sindona and Gelli and others, established offshore
dummy corporations to gain access to the bank’s assets. Many of these illegal
corporations were funded with money slaked off from the IOR. The
“Catholic” bank also became a major center for the laundering of Mafia funds
1163
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abroad. By the time Calvi and Company’s crimes were discovered, the bank
was missing $1.3 billion. In 1981, Calvi was convicted of currency fraud and
given a four-year jail sentence and a $12 million fine, but he managed to
escape the clutches of Italian civil law. On June 19, 1982, Calvi’s body was
found hanging from Black Friars Bridge in London. Although originally
identified as a “suicide” by Scotland Yard, itself notorious for its own Masonic
hierarchy, subsequent investigations by the Italian Department of Justice
revealed that Calvi had been murdered by hanging by the Mafia in order to
insure his silence concerning the role played by the Mafia, the Masons and
the Vatican Bank in the Ambrosiano affair and other illegal financial schemes.
Eventually, the Vatican agreed to pay $250 million to the creditors of the
Banco Ambrosiano without having to publicly state that they were guilty of
any wrong doing. This “contribution” came after the revelation that Calvi had
secured official “letters of patronage” from Marcinkus guaranteeing Calvi’s
loans. The P2 scandal broke on March 17, 1981. The public exposure of the
link that the Mafia had established with Italian Freemasonry was a revelation
of astronomical proportions. So was the list of its 962 members that was
found during a police raid of Licio Gelli’s villa in Arezzo. That list included
seventeen army generals, four air force generals, nine Carabinieri high
officers, eight Navy admirals, all three heads of the Italian secret service,
thirty-eight Italian deputies and senators, fourteen magistrates, three cabinet
ministers and five Vatican prefects and other high-ranking Church officials.
Grandmaster Gelli was tried and given a short prison sentence served out
under house arrest. He died of natural causes. Archbishop Paul Marcinkus
fared the best of all. After the death of Paul VI in 1978, Pope John Paul II kept
Marcinkus on at the IOR until 1989. The pope also awarded him full title of
pro-President of the Pontifical Commission for the Vatican City State. When
the Italian police came after Marcinkus in connection with the criminal
activities of the late Calvi, Sindona, and Gelli, crimes that included assorted
currency frauds, assassination funding, arms smuggling, and trafficking in
counterfeit bills, he was granted immunity by the Holy Father for seven
years. Eventually Archbishop Marcinkus became even too hot for the Vatican
to handle and he was sent back to the United States. Today the Archbishop
resides in the Diocese of Phoenix, Ariz. where he occasionally says Mass and
is a frequent visitor on the Sun City’s golf links. He continues to enjoy full
diplomatic immunity granted by the Vatican City State so he is untouchable
under American law. In 2003, the Italian paper Gazzetta del Sud reported that
the Archbishop’s name had come up yet again in a five-hour deposition given
by a Mafia informant to Italian prosecutors, but it is unlikely that he will ever
be brought to justice in Italy or anywhere else on earth much less serve any
time in jail.
87 See Hebblethwaite, Paul VI, 329–332. At the 1963 conclave, the nomination
of Archbishop Montini was supported by Cardinal Spellman and the American
contingent, Europeans representing the Rhine Group including Cardinals
Suenens, Döpfner and König and many bishops from Latin America and
Africa. Archbishop Montini was elected on the sixth ballot.
88 Ibid., 331.
89 See Amerio, Iota Unum, 82–89.
90 Millenari, Shroud of Secrecy, 164.
91 The traditional Mass of the Roman rite was codified for all times by Pope
Saint Pius V in his Apostolic Constitution Quo Primum of July 13, 1570.
1164
POPE PAUL VI AND THE CHURCH’S PARADIGM SHIFT ON HOMOSEXUALITY
This was not a new rite in the strict sense, but rather the perfection of the
authentic Mass handed down from the time of the Apostles. In accordance
with the decrees of the Holy Council of Trent to preserve “incorrupt the
public worship of the Church,” Pope Pius V undertook to revise and reissue
the sacred books, to wit the Catechism, the Missal and the Breviary. In Quo
Primum, Pope Pius V set in stone for all time the exactness of the Holy
Sacrifice of the Mass to be said in the Mother Tongue of the Latin rite: “We
specifically command each and every patriarch, administrator and all other
persons of whatsoever ecclesiastical dignity, be they even cardinals of the
Holy Roman Church, or, possessed of any other rank or pre-eminence, and
We order them by virtue of holy obedience to sing or to read the Mass
according to the rite and manner and norm herein laid down by Us, and
henceforward to discontinue and utterly discard all other rubrics and rites of
other missals, howsoever ancient, which they have been accustomed to fol-
low, and not to presume in celebrating Mass to introduce any ceremonies or
recite any prayers other than those contained in this Missal.” An exemption
existed for churches “in which the saying of Mass differently was granted
over two hundred years ago. ...” For the complete text see
http://www.dailycatholic.org/quoprimu.htm The Novus Ordo Missae (New
Order of the Mass) instituted by Pope Paul VI on November 31, 1969, does
not meet the criteria set forth in Quo Primum.
92 For a basic critique of the Novus Ordo see: Alfredo Cardinal Ottaviani and
Antonio Cardinal Bacci, The Ottaviani Intervention (Rome: 1969); reprint,
Rockville, Ill.: Tan Books, 1992). Also “The New Mass,” The Angelus, March
2000, 23, no. 3. And Rev. Anthony Cekada, “Did Paul VI ‘Illegally’ Promulgate
the New Mass?” Trans Et Alia, 2, no. 7, May 2001, translation by Suzanne M.
Rini of Pittsburgh, Pa. Readers are invited to contact Mrs. Rini for a more
complete selection of excellent articles on liturgical “reform” from the
French publication Sodalitium.
93 See Bugnini, The Reform of the Liturgy, for a step-by-step description of the
destruction of the Sacred Liturgy.
94 See Rev. Fr. James McLucas, “The Emasculation of the Priesthood,” Latin
Mass, Spring, 1998. The article is available at
http://www.latinmassmagazine.com/artEmasculation.asp.
95 See Paul Likoudis, “A Catholic Psychiatrist 30 Years Ago. ... Offered Cure for
Church’s, Society’s Sexual Ills,” Wanderer, 10 April 2003, 1, 10.
96 McLucas
97 Ibid.
98 Ibid.
99 Ibid.
100 Ibid.
101 Ibid.
102 Amerio, 180.
103 Ibid., 181.
104 Ibid., 163.
105 Ibid.
1165
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1166
POPE PAUL VI AND THE CHURCH’S PARADIGM SHIFT ON HOMOSEXUALITY
120 The media blackout in the United States was not complete. The Homosexual
Collective knew of Peyrefitte’s accusations against Pope Paul VI as did some
American priests. In A Secret World, A.W. Richard Sipe states that in 1976,
Paul VI was accused in both the French and Italian press as having engaged
in a homosexual relationship. Sipe notes that the National Catholic Reporter
did run an article on the charges in 1976 that included the pope’s denial of
the charges.
121 Paul Hofmann, O Vatican! A Slightly Wicked View of the Holy See (New York:
Gongdon and Weed, Inc., 1984), 151.
122 Paolo Carlini was born in 1926 (1922?) in Sant’ Arcangelo di Romagna, Italy.
He had a minor role in the 1953 American film “Roman Holiday” and in the
1960 film “It Started in Naples.” He died on November 7, 1979, one year
after the death of Pope Paul VI.
123 On August 25, 1966, the Abbé Georges de Nantes was struck with a
suspension a divinis for his opposition to the Second Vatican Council. His
opposition continued nevertheless. In July 1996, the Abbé, who heads the
religious community at Saint-Parres-lès-Vaudes in the Diocese of Troyes,
France, was warned by Mgr. Daucourt to stop accusing John Paul II of heresy
and of schism. For a list of the charges against Pope John Paul II see The
Book of Accusation at www.crc-internet.org/IER2003/ Lib2_1.htm.
124 Speech of Pope John Paul II to the General Assembly of the Italian Episcopal
Conference on May 13, 1993.
125 Abbé Georges de Nantes, The Catholic Counter-Reformation in the XXth
Century, no. 259 (June – July 1993): 10.
126 Ibid., 13. The prelate in question may have been Bishop John Wright whom
Pope Paul VI brought to Rome in April 1969 and appointed Prefect of Clergy.
Wright was raised to the cardinalate on April 28, 1969.
127 Ibid., 14.
128 Ibid., 15.
129 Ibid.
130 Atila Sinke Guimarães, Vatican II, Homosexuality & Pedophilia, ed., Marian
Therese Horvat, Ph.D. (Los Angeles: Tradition in Action, 2004), 159–162.
Mr. Guimarães does an exceptional job in analyzing NCCB/USCC, USCCB
and Vatican documents related to homosexuality. His primary source on the
charges of homosexuality against Pope Paul VI was Franco Bellegrandi,
Nichitaroncalli — Controvita di un Papa (Rome: Ed. Internazionale di
Letteratura e Scienza, 1994), 85–86.
131 Guimarães, 161.
132 Ibid., 159.
133 Ibid., 160.
134 Private correspondence to author from London dated 2 January 1992 and
4 January 1993.
135 Private correspondence to author from Paris (undated).
136 Dr. Franco Adessa, Who Is Father Luigi Villa? (Oconomowoc, WI., Apostolate
of Our Lady of Good Success, 2012) pp. 33–34.
137 Ibid., p. 34.
1167
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XX Epilogue
Eighteen months have gone by since the manuscript of The Rite of
Sodomy passed from my hands to the printers, and many important changes
have occurred in the life of the Church, not the least of which is the elec-
tion of a new pope. Pope John Paul II died on April 2, 2005. The former
Joseph Cardinal Ratzinger, Prefect of the Congregation for the Doctrine of
the Faith, has ascended the throne of Saint Peter as Pope Benedict XVI.
There have also been other important events connected with many
personages featured in this book.
The defrocked Rev. Paul Shanley of the Boston Archdiocese is behind
bars at a Massachusetts state prison serving out a 12–15 year sentence for
the indecent sexual assault and rape of Paul Buse, one of many young men
he sexually exploited.
The defrocked Rev. James Porter of the Diocese of Fall River, Mass.,
who claimed more than 100 underage victims, died of cancer while in civil
confinement on February 11, 2005. Ironically, it was Shanley who recom-
mended that Porter be sent for “treatment” to the infamous Servants of the
Paraclete in Jemez Springs, New Mexico in 1967.
On March 30, 2005, Boston attorney Carmen L. Durso filed a sexual
abuse lawsuit in Hampden Superior Court in Springfield, Mass. on behalf of
William Burnett, whose story of clerical abuse is covered in the O’Connell-
Spellman legacy. Among the prelates named in the suit are Bishop Christo-
pher Weldon and Bishop Timothy Harrington, both deceased. According to
Durso, Burnett has passed two polygraph tests administered by a highly
qualified examiner. Church officials of the Springfield Diocese have denied
the charges.
The Society of St. John, suppressed by Bishop Joseph Martino of the
Scranton Diocese in September 2004, has re-emerged as a Public Asso-
ciation of the Faithful and set up new quarters in Paraguay in the Diocese
of Ciudad del Este headed by Opus Dei Bishop Rogelio Ricardo Livieres
Plano. However, in March 2006, Bishop Rogelio Livieres is reported to
have sent sexual predators Rev. Carlos Urritigoity and Rev. Eric Ensey
packing. According to the Apostolic Nuncio of Paraguay, there does not
remain any trace of the two priests in the country. Their current where-
abouts is unknown. Although their religious order has been dissolved,
Urritigoity and Ensey have not yet been defrocked. In the United States,
SSJ Brother Anthony Myers continues to solicit funds using a post office
box in Maple Hill, Kansas in the Archdiocese of Kansas City.
On July 5, 2004, the Springfield Illinois police were summoned to the
residence of homosexual Bishop Emeritus Daniel L. Ryan to quell a
“lovers’ quarrel” between Ryan and one of his sexual partners who was
1169
THE RITE OF SODOMY
1170
EPILOGUE
1171
THE RITE OF SODOMY
1172
THE HOMOSEXUAL COLLECTIVE
Let us pray. O God, our refuge and our strength, look down in
mercy upon Thy people who cry to Thee, and by the intercession
of the glorious and immaculate Virgin Mary, Mother of God, of
Saint Joseph her spouse, of Thy blessed Apostles Peter and Paul,
and of all the Saints, in mercy and goodness hear our prayers we
pour forth for the conversion of sinners, and for the liberty and
exultation of our holy Mother the Church.
Through the same Christ our Lord. Amen.
Saint Michael the Archangel, defend us in battle;
be our protection against the wickedness and snares of the devil.
May God rebuke him, we humbly pray: and do thou,
Prince of the heavenly host, by the power of God,
thrust down to hell Satan and all wicked spirits,
who wander through the world seeking the ruin of souls.
R. Amen
V. Most Sacred Heart of Jesus,
R. Have mercy upon us. (3 times)
PRAYERS
Selected Bibliography
Ackerley, J. R. My Father and Myself. New York: Poseidon Press, 1968.
Alan of Lille. Plaint of Nature. Translation and Commentary by James J.
Sheridan. Toronto, Canada: Pontifical Institute of Mediaeval Studies, 1980.
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1194
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About the Author
Index
Aardweg, Gerard J. M. van den, 298, 369, Aestheticism, Aesthetic Movement, 136,
370, 371, 375, 377, 382, 383, 384, 385, 137, 173
386, 387, 402, 405, 428 Africa Development Council, 664
Abberline, Frederick, 122, 123, 124, 126, After the Boston Heresy Case, 509
127, 130 Agathon, 27 n 11
Abbey of the Holy Cross, Heiligenkreuz, Age Taboo, The, 660, 863
Austria, 1116 n 16 “agent of influence” see Soviet Cold War
abortifacients, 565, 578, 648 Espionage
abortion, xviii, 555, 558, 560, 564, 565, Agliardi, Rev. Antonio, 618
578, 602 n 114, 694, 696, 723 n 145, “Agnes,” 908
914 n 26, 1011, 1043
Agostini, Carlo Cardinal, 1132
“abortion rights,” 200 –201, 566 –567 Aherne, Fr. Greg, 939
Absolutely Null and Utterly Void —The AIDS (Acquired Immunity Deficiency
Papal Condemnation of Anglican Syndrome), 403, 405, 406–408, 410,
Orders, 1116 n 11 411, 413, 417, 420, 421, 426, 427, 428,
Abyssinian War, 1139 481, 483, 501 n 63, 573, 656, 898,
Accademia dei Nobili Ecclesiastici, 618, 899–901, 1007, 1016, 1039, 1046, 1047
619, 620, 808, 809, 1090, 1116 n 7, Aiskhylos (Aeschylus), 15
1139 Alan of Lille, 59–61 see also Plaint of
Accrete, Robert, 934 Nature, The
Acerba Animi On Persecution of the Alarcón-Hoyos, Fr. Félix, 976, 978 – 979,
Church in Mexico (1932), 1100 980
Acerbi, Antonio, 1096 Albanian betrayal, 328–329 see also Philby,
Aceves, Ignacio, 935 Harold Adrian Russell “Kim”
Acheson, Dean, 1121 n 68 Albany, Diocese of, 668–672, 728 n 253
Ackerly, J. R. (Joseph Randolph), 352–353 Albareda, Rev. Anselmo, 1119 n 41
n 79, 377 Albert the Great, Saint, 62
Ackerman, Bishop Richard, 836 Albigensian heresy, 34
Acquired Immunity Deficiency Syndrome Albigensians, 62
see AIDS Alcada, Duke of, 84
Acta Apostolicae Sedis (AAS), xiii, 753 Aldred, Salomon, 90
Action Francaise, 1118 n 34 Alesandro, Msgr. John A., 980
Act-Up, 472, 479, 481, 584 Aleski I, Patriarch (Simansky), 1110, 1112
Adam, Barry, 409 Aleski II, Patriarch (Ridiger), 1112–1113
Adamec, Bishop Joseph V., 828, 829, 1058 Alexander III, Czar, 245
Adamo, Msgr. Salvatore J., 673–674, 675 Alexander III, Pope, 60
Adyar (Madras), India, 487, 488, 491 Alexander the Great, 13
addiction, process of, 404, 469–470 Alexander VI, Pope, 81, 97, 107 n 59
Adema, Hank, 904 Alexander, Glen, 851–852
Adey, More, 167, 168 Alexandra, Princess of Denmark, 128
Ad Hoc Committee on Sexual Abuse Alfonzo, Fr. Pio, 1095
(NCCB/USCC, USCCB), 669, 741, 821, Alfred E. Smith Memorial Dinner, 643
847, 857, 867, 988–989 n 34 Alfrink, Bernard Jan Cardinal, 1133
Ad Hoc Committee of the Catholic Algeciras Conference, 212
Common Ground Initiative (NCCB, Algiers, Algeria, 143, 149, 170
USCCB), 823 Alinsky, Saul David, 572, 602 n 114, 1143,
Adler, Alfred, 15, 443, 462 n 4 1161–1162 n 70
Adonis Male Club, Chicago, 450 Allégret, Marc, 236–237
Adrian VI, Pope, 98 Allégret, Pastor Élie, 237
Advocate, The, 401, 431 n 22 Allen, William Cardinal, 89–90
Aelred of Rievaulx, 1032 Allentown, Pa., Diocese of, 1024
THE RITE OF SODOMY
Bernard, Saint (778 AD – 842 AD), 46 Beda College, Rome, 346, 1154
Bernard of Clairvaux, Saint, 489 Bethell, Nicholas, 360 n 200
Bernardin, Elaine Addison, 890 Betrayed, 360 n 200
Bernardin Sr., Joseph, 890 Bevilacqua, Anthony Cardinal, 743, 809,
Bernardin, Joseph Cardinal, xiii, 562, 563, 915 n 35, 972, 1007, 1107
566, 569, 575, 603 n 135, 710, 739, Bible, The
763, 842, 848, 855, 859, 868, 889– 893, Old Testament, 5, 34–37, 185–186,
895– 899, 901–906–912, 916 n 75, 917 201, 425
n 81, 935, 949, 950, 993 n 119, 1022, New Testament, 37–39, 185–186,
1031, 1034, 1053, 1070, 1111, 1157 201, 425
Always My Children, 605 n 187 Bicêtre prison, 229
Archbishop of Chicago, 892– 893, Bieber, Irving, 373, 376, 377, 378, 379,
896, 897, 901, 903, 1022 380–381, 382, 383, 384, 391 n 3, 399,
Archbishop of Cincinnati, 566, 896, 400, 474
897, 906 Big Brothers Big Sisters, 828
clerical career in Diocese of Binding with Briars, 392 n 29, 707,
Charleston, 890– 891 708–709
cover-up of sexual abuse cases, Pinturicchio, Bernardino, 621
901–904 Birmingham, Rev. Joseph E., 867
death of, 911 Birmingham Oratory, England, 709
first General Secretary of the Birringer, Fr. Raphael, 986
NCCB/USCC, 562–563, 892, 896
“birth control,” 200, 555, 557, 558,
homosexual charges against, xxii, 559–560, 564–565, 588, 602 n 114,
562, 848–849, 855, 857, 859, 889, 647–649
905, 908 Birth Control Review, 189
“Kingmaker,” 896, 897, 902 Bishop Hafey High School, Hazle
legacy of, 917 n 75 Township, Pa., 969
loss of father at early age, 890 Bishop Lillis High School, Kansas City,
“The Many Faces of AIDS,” Mo., 844
897–901 Bishops’ Office for United States Visitors,
President of the NCCB, 897 Rome, 705
protégé of Bishop Paul J. Hallinan, Bisig, Fr. Joseph, 994–995 n 139, 995
562, 892 n 153
relationship to Archbishop Jean Bismark, N. Dak., Diocese of, 857
Jadot, 895 Bismarck, Herbert von, 208
role in homosexual clique at Bismarck, Otto von, 207, 208, 210 –211,
NCCB/USCC, 566, 892–894 217, 285 n 587
“Seamless Garment” ethic, fallacy Blachford, Gregg, 374, 401
of, 914 n 26 Blachford, Norman, 438 n 169
Steven Cook case and lawsuit, Black Death, 73
905 – 912, 916 n 75
Blackfriars Hall, Oxford, England, 952
Bernardin, Maria, 890
Black Hand (Sicilian Mafia), 631
Bernardini, Filippo, 598 n 41
Black Mass, 326, 1153
Bernardino of Siena, Saint, 75–77
Black Nobility (Society), Rome, 618, 716
Bernau, Mrs., 826 – 827 n 16
Bernau, Gregory, 826– 837 Blacker, Carlos, 266 n 311
Berry, Jason, 587, 588, 608– 609 n 232, blackmail, role in homosexual life, xix,
775, 856, 976, 980 116, 126, 146, 157, 164, 195, 197, 200,
Berthold, Bishop of Toul, 56 201, 210, 218, 280 n 504, 351–352
Bertie, Francis, 310 n 79, 414, 569, 750, 862, 866
Bertone, Archbishop Tarcisio, 1066 Blagojevich, Rod R., 818
Besant, Annie, 204, 487, 488, 489, 491, Blaikie, Derek, 315
526 Blaikie, Linda Ford, 846
bestiality, 39, 63, 64 n 6, 87, 239, 1033 Blair, Bishop Stephen E., 747
THE RITE OF SODOMY
Blake, George, 335–336, 363 n 238 Boland, Bishop Raymond J., 613 n 243,
Blanchette, Bishop Romeo Roy, 812, 814 790, 792, 794, 846, 848, 873–874 n 115
Blanco, José Joaquín, 390 Bolger, Fr. Tony, 771, 776
Blaser, Fr. Emil, 749 Bollard, John, 939
blasphemy, 225, 227, 228, 492, 505 n 151 Bollhardt (soldier, Potsdam regiment),
Blavatsky, Helena Petrovna, 486, 487 213, 214
Blessed Sacrament Parish, Worcester, Bolshevism (Bolsheviks), 205, 283 n 550,
Mass., 705 297, 299, 1093
Bletchley Park, 319, 333, 341 Bond, Jeffrey, 956, 966–967, 971–972, 997
n 192
Block, Stephanie, 879 n 214
bondage and dominance (B/D), xvii, 377,
Bloomsbury Group, 308 –310, 351–353 405, 410
n 79, 353 n 80
Bondings, 1014, 1015–1016, 1019, 1053
Bluecoat boy, 139, 252 n 114
Bongie, Laurence L., 225, 226, 227, 229
“blues” or “blue men” (Russia), 239
Bonneau, Anthony, 670
Blum, Fr. Owen J., 47
Bonner, Rev. Dismas, 989 n 42
Blunt, Anthony Frederick, 310 –314, 315,
318 –321, 323, 324, 325, 331–332, 333, Bonson, Mary, 828 – 830
334, 335, 340, 342, 345, 346, 350 –351 Bonzano, Archbishop Giovanni, 631, 637
n 67, 354 n 86, 355 n 116, 361 n 213, Book of Gomorrah (Liber Gomorrhianus),
1153 48–59, 868
Apostles, member of, 310, 312 abuse of the confessional, 51
career as art critic, 311, 312, 355 clerical repentance and reform 53,
n 116 868
Courtauld Institute of Art, forms of sodomy, 50
appointment to, 320 condemnation of homosexual
death in London, 331 prelates who prey on spiritual sons,
espionage activities in MI5, 312, 50–51, 763
319 – 321, 334 insights into nature of
exposure as a Soviet spy, 331–332 homosexuality, 52
family background, 310 malice associated with vice of
sodomy, 52–53
homosexuality of, 311, 313, 314,
316 motivation of author, 49
Marlborough and Trinity College, notorious vs non-notorious
Cambridge, 310 –311 offenders, 54
personality of, 310, 311, 314 presentation to Pope Leo IX, 55
Peter Montgomery, relationship problem of lax bishops and
with, 313, 373, 1153 religious superiors, 50
post-WWII mission to Germany, see also Damian, Saint Peter
320, 357 n 147 Book of Trials, A, 159
recruitment as Soviet spy, 312–313 Bootkowski, Bishop Paul, 1170–1171
Rothchilds, relations with 333, 334 Booth, Howard J.
scope of treason, 319 –320 Booz, Hamilton, and Allen, Washington,
Blunt, Arthur Stanley Vaughan, 310 D.C., 562
Blunt, Christopher, 310, 313 Bordelon, Msgr. Marvin, 559–560
Blunt, Hilda Violet, 310 Borden, Ann, 1033
Blunt, Wilfred, 310, 354 n 89 Borgongini-Duca, Francesco Cardinal,
636, 637–638, 640, 721 n 114, 1139
‘B’nai B’rith, 692
Bosco, Bishop Anthony, 829, 1056, 1057
Boardman, Bishop J. Joseph, 667
Boston, Archdiocese of, 451, 616, 618,
Bockris, Victor, 426, 440 n 213 623, 630, 632, 633, 635, 637, 640, 661,
Body Electric School, 585 667, 669, 677, 689, 691, 692–693, 695,
Boggs, Rev. Dennis R., 1058 697, 703, 795, 862–867, 899, 1169
Bohemia Manor, Md., 510 Boston City Hospital, 695
Boise, Idaho, Diocese of, 810 Boston, city of, 450–451
INDEX
Boston College, 584, 617, 618, 633, 688, British Security Coordination
690, 691–692, 831, 987 n 2 (BSC), 304
Boston Globe, The, 864 Foreign Office (Department of
Boston Heresy case see Feeney, Fr. State), 301, 304, 318–319, 324,
Leonard, J. 327, 328, 330, 334
Boston Latin School, 688 Government Code & Cypher
School, 304
Boston Lying-In Hospital, 694
Home Office (Department of
Boston Magazine, 453
State), 304, 318
Boston Medical Center, AIDS Program, MI5 (attached to Home Office),
582 304, 313, 316, 319, 320–321, 325,
Boston Post, The, 688 333, 334, 341, 346, 353–354 n 86,
Boston Sex Scandal, 466 n 68 357 n 153, 365–366 n 278
Boston/Boise Committee (NAMBLA), 450 MI6 (attached to Foreign Office),
Boswell, John, 24, 25, 495, 1040 300, 301, 304, 313, 316, 319–320,
Boucher, Raymond, 806–807 324, 326, 327, 329, 331, 333, 334,
335, 341, 1156–1157
Boulanger, Fr. Andre, 567
Naval Intelligence Division, 337,
Bouldrey, Brian, 1015 338
Boundaries of Eros — Sex Crime and Political Warfare Executive, 304
Sexuality in Renaissance Venice, The, Special Operations Executive
72 (SOE), 304, 326
Boy Scouts, 323, 828 War Office, 313, 323
Boyle, Bishop Hugh, 707 Broad Church Movement, 307
Boys on their Contacts with Men: A Study Broadway musical theater, “gay”
of Sexually Expressed Friendships, 456 domination of, 500 n 32, 652, 653
Brady, Nicholas F., 638, 643–644 Broadway, Giles, 91, 92
Brady, Genevieve, 638 Brockwell, Detective-Inspector, 151
Brady, Stephen G., 743–744, 751–752, 759 Broderick, Bishop Edwin, 662, 668, 669,
n 11, 815–816, 953, 961 672
Brago. Rev. Carlo, 1119 n 41 Brody, Hardoon, Perkins & Kesten
Brahmanism, 486 (Boston), 682
brainwashing, techniques of, xxvii n 36 Broken Cross —The Hidden Hand in the
Braio, Sime, 849–854, 885 n 326 Vatican, The, 1117 n 23
Brand, Adolf, 198, 214–215, 286 n 607, Brom, Bishop Robert H., 746, 854–855,
449 905
Brandukov, Anatoly, 244 Bishop of Duluth, 855, 858
Brasenose College, Oxford, England Bishop of San Diego, 855, 861
Bray, Alan, 84, 92 financial pay-off for homosexual
affairs, 857, 858–859, 860, 861
Bredsdorff, Elias, 1152, 1166 n 110
Gregorian University, Rome,
Breindel, Eric, 1127 n 113 854–855
Brennan, Fr. Dennis (“Denise”), 607–608 homosexuality, charges against,
n 223 855, 857–861, 905
Brentrup, Fr. Bruce, 826–827 priest of Diocese of Winona, Minn.,
Breslau, University of, 198 854–855
Bridge, John, 151, 152 Brookfield, Charles, 260 n 184
Bridgeport, Diocese of, 780 Brooklyn, N.Y., Diocese of, 665, 666, 667,
British Broadcasting Company (BBC), 728 n 247, 739, 777, 778, 779, 796,
313, 324, 345 866, 868, 1012, 1025, 1038
British Intelligence/Security Services: Brooks, Mark, 856–859
attitudes and policy toward Brooks, Van Wyck, 175, 186
homosexual security risks, 301, Brothers for Christian Community, 1016,
316, 339, 349 n 48 1075 n 47
ARCOS raid, 304 Brothers Karamazo, The, 963
THE RITE OF SODOMY
Brothers of the Sacred Heart, 1019–1020 Fascism, fake conversion to, 322,
Brown, Horatio, 188, 269 n 341 334
Brown, Fr. Raymond, 713 homosexuality of, 314, 315,
Brown, Bishop Tod David, 796, 810–811, 322–323, 324
935 joins Press Department of the
Bishop of Boise, Idaho, 810 Foreign Office, 324
Bishop of Orange, Calif., 810 private secretary to Foreign
Secretary Hector McNeil, 324
clerical abuse settlements, 811
priest of Diocese of Monterey, 810 pro-Marxist views, 315
St. John’s Seminary, Camarillo, recruitment by Soviets, 314, 315
Calif., 810 Rothschilds, relationship to, 322,
Brown University, Providence, R.I., 1039 333, 334
Browning, Frank, 1015 Royal Naval College, exit from, 314
Browning, Oscar, 250 n 80 transfer to British Embassy in
United States, 324–325
Brusi, Bishop Thaddeus, 808
treason, scope of, 324–325
Bryans, Robin (pseud. Robert Harbinson),
311, 321, 346, 361 n 213, 366 n 280 Trinity College, Cambridge, 315
Bryant, Anita, 924 Burgess, Malcolm Kingsforth, 314
Buchanan, Robert, 159 Burgess, Nigel, 314, 332
Buckley, Fr. James, 1008 Burke, Fr. Edward Thomas, 940
Buddhism, 486, 488 Burke, Sr. Joan, 1071
Budenz, Louis, xx, 1103, 1105, 1123–1124 Burke, Rev. John J., 549, 552, 553, 554,
n 75 556, 597 n 2, 597 n 4, 598 n 41
Buehrle, Marie C., 716 n 25 Burke, Kevin C., 665
Building Bridges — Gay and Lesbian Burkholder, Fr. Robert N., 770–771, 870
Reality and the Catholic Church, n 32
1046–1048, 1061, 1062, 1063, 1066, Burkle-Young, Francis A., 111 n 149
1067, 1073 Burnett, William “Bill,” 677–679,
buggery, bugger, 72, 85, 114 see also 697–698, 699–700, 707, 712, 1169
sodomy Burns, Fr. Peter, 827–828
Buggery Act (England), 86 Burson-Marsteller, Chicago, 909
Buffalo, Diocese of, 1038 Burton, Richard (explorer, writer), 2, 273
Bugnini, Archbishop Annibale, 1095–1097 n 386
Bugnolo, Br. Alexis, 960–961, 996 n 164 Burton, Simon de, 170
Bukharin, Nikolai, 315 Buse, Paul, 1169
Bukoski III, Fr. Joseph, 769, 869 n 24 Buswell, Bishop Charles, 1053, 1064
Bulgars (Bulgarians), 1 Butler, Fr. John, 869 n 16
Bülow, Bernhard Heinrich, 208, 212, Butterfield, Fox, 867
214–216
butyl nitrite, 414
Bülow vs. Brand, 214–215
Buyevsky, Alexei Sergeyevich, 1111
Bunting, Glenn F., 938
Bychowski, Gustav, 376
Burger, John R., 401, 415–417
Byrne, Rev. Damian, 951
Burgess, Evelyn Gillman, 314
Byrne, James, 118–119
Burgess, Guy Francis de Moncy, 312, 313,
314–316, 317, 318, 319–320, 321, Byrne, Archbishop James J., 1170
322–325, 326, 327, 328, 329, 331, 332, Byrne, Rev. William, 618
333, 334, 335, 337, 341, 345, 350–351 Byrne, Rev. William T., 568, 569
n 67, 356 n 118
Apostles, member of, 315
childhood, early death of father, 314 Cabaret, 218, 287 n 626
death in Moscow, 332 Cabrini, Saint Frances Xavier, 541 n 47
defection to Moscow, 325, 341 Cacciavillan, Archbishop Agostino, 769,
enters Section D of MI6, 324, 326 786, 816, 869 n 20, 878 n 188, 1059
INDEX