Here’s why feminists can’t fix their rainbow.

feminists can't fix their rainbow

Considering it was NZ’s academic feminism that birthed our nations political corporate and social acceptance of these rainbow babies, it’s not surprising these same feminists now want to dis-own or abort their own child.  Aborting children is now solidly part of NZ’s feminist-led culture! These are the women that spent decades trying to get girls into boy scouts, boy schools and boys spaces.

feminists can't fix their rainbow

The old style feminists were out in force supporting Auckland trans movement. The grey haired woman in pink sleeveless top with the rainbow earrings was bashing a gong to help create the violence. This is a screenshot from in the video below. You see many more in the video below in their rainbow gear.

Feminists claim men have all power.  Men are toxic. Feminists want equality (equality means to replace men as being in control of society). Feminists still want total unrestrained freedom to be and do and experience whatever they please. First wave, second wave, third wave, fourth wave feminism. But they needed allies. They knew not all women wanted what they wanted, and they knew they couldn’t get what they wanted without getting men on their side.

feminists can't fix their rainbow

Another old style feminists with a gong celebrating her mehem with the trans who liked to show his knickers to everyone.

As part of sex-ed, from Age 5 children in NZ schools are encouraged to:  challenge homophobia, transphobia, sexism, and gender-based violence, interrogate the ongoing effects of colonisation, study the environmental impacts of changes in population growth and of related issues such as people’s use and disposal of menstrual products, … and gain understandings about the strengths of sexual and gender diversity.

Essentially, here in NZ, children are sexualised as soon as they get to school .

Auckland won't let women speak

Not all women are feminists. While not all feminists will admit to hating men themselves, they identify with the power and authority that being a feminist gives them over other women. They hate the society they claim men have created. So here’s why feminists can’t fix their rainbow.

feminists can't fix their rainbow

Gay men called in by the pride community leaders were out with their whistles, supported by the old style feminists with gongs in the back ground.

But firstly, we do need to acknowledge that glbt men are being beaten up in bathrooms for just being themselves. This is what they are afraid of. they are afraid of getting beaten up in mens bathrooms. There can be less of this if they don’t try and hit on straight guys when they go into the toilets. Also stop offering to pay for sex in public toilets. Stop asking actual men questions to try and ‘break the ice’ before you ask for sex. Stop complimenting men on their    _ _ _ _ _ _ _ _ _  or _ _ _ _ _ _  .  Stop touching straight men in bathrooms. That touch on the arm that women do, don’t do it. And don’t fish for compliments from straight men. You’re not beautiful, you look like a circus clown. We don’t like the way you look.

While all of the above behaviour glbt men claim may be ‘being yourselves’, and since so much of the violence is trans on trans, maybe stop trying to pick up anyone in public toilets. All these simple things will keep glbts safer in men’s spaces.

Feminist psychoticism was on full display!

feminists can't fix their rainbow

And secondly, we need to acknowledge that we understand where the anger comes from. The trans’s have been lied to, putting on a dress and make up doesn’t make anyone a woman. Having surgeries and and taking medications so now you can no longer give pleasure to anyone of any sex without toys, and not being able to orgasm in any gender must be devastating. We totally understand that, and we’d be disappointed too if we’d thought turning a penis inside out would replicate an actual vagina, with all the fluids, aromas, heat, muscle movements etc.  We’d be angry. Very angry. At ourselves, and at society. So we understand where this anger comes from.

And that’ collective anger is what we witnessed here:

What organised the Let Women Speak event?

This event was organised by old school feminist womens, lesbian and gay rights type Labour Party supporters. One women even told Sean Plunket she was a life time Labour party supporter. These are the 1960’s and 70’s university grads type women that have been in control of the institutions here in NZ for decades since.

A typical women who turned up to support Posie Parker would call themselves a supporters of the glbt community. But the majority of women were against Posie Parker speaking.

A typical graduate of our education system is this New Zealand minister of parliament.

Study: ‘Transgender’ Youth at Highest Risk for Violent Radicalization

Study: Transvestites are more at risk of violence from their own

The reason why there has been no outrage from either media or parliament at these comments is because it is normal New Zealand education from primary school upwards.

With decades of hatred against men, from primary schools to universities to workplaces, these same women are now asking where their male support for standing up for women’s rights is! Our Prime Minister doesn’t even know what a woman is!

With 3 MP’s there, all with the same education, how could the result be any different?

Golriz ready to fight nazi's

Who organised the “counter protest”?

Auckland Pride (LGBT), Unite Union, Tamaki Antifa, Labour Party, Green Party, NZ Police.

Boycott unitefeminists can't fix their rainbow.

Unite Union, Tamaki Antifa, Labour Party and Green Party were the same groups counter protesting against free speech outside the town hall in 2018 when the Canadian speakers were banned from the town hall. They were able to control the media by claiming we were all nazi’s, and nothing was mentioned about the actual original issue we originally had: the government and media cover up of child sexual abuse.

feminists can't fix their rainbow

The feminists are asking “where were the men?”

Traditional men have been shut out of public square. They have been kicked out of homes by the family court. Many of today’s kids have not had fathers at home, women simply have more money and more independence without men around.  Traditional men would keep away from the man hating feminist lesbian organisers and any message they had. Men are sick of the conflict that feminists create.

Any time men speak out against the onslaught of feminism in the workplace or anywhere else, they are shut down and called woman haters. If men object to feminism, women say it means they hate women. Men tire from this, and to keep away from this conflict and dramas with women because they are always to blame.

Why do people what to change genders in these ways anyway?

Why do they hate their own gender? They’re taught to by our feminist driven education system and media claiming that men have all power, all evil comes from men, masculinity is toxic.  Men are toxic. Why do they want to change? They’re taught changing genders will solve their problems. So who’s teaching them these things?

And this bring us to why feminists can’t fix their rainbow offspring: Simply because New Zealand’s current glbt juggernaut is the their own creation from the women’s studies departments. They’ll never admit they were wrong about their claims in all the same educational and political and business circles they’ve taken authority over.

Some feminists will deny the creation of the academic man/male/patriarchy hating that NZ academia has become is their work at all,. Instead they will point to some rich wealthy foreigner for paying them to spread the toxic masculinity mantra for decades. Feminists have started damage control already this week trying to find the financial sources of those promoting the ‘trans’ movement.

After taking over the universities, the feminists aimed for the churches and took them over also. Once the feminists had control of churches they encouraged their trans allies in also. As a result, the Anglican church has gone from being 35% of the population in the 1960’s to just 6% of NZ in 2018.

It’s never occurred to these feminists that they didn’t have to accept the money offered to them to promote the agenda. It never occurred to them that they didn’t have to teach the kids to hate men.

But the success of the trans movement in gaining momentum was built on generations of young kids hearing the toxic masculinity chants in classrooms and media and in homes throughout the country.

This is so institutionalised, they win the national person of the year award.

And here is below (top right) celebrating after Posie Parker left the stage:

feminists can't fix their rainbow

What’s going to happen?

This will take a couple of decades to disappear once the universities take out the current anti-men aspect from the curriculum. It’s taken several generations to get this bad, and it will take several more to undo.

But women won’t want to give up their power in academia, it means they’re wrong, and no feminist will ever admit they were wrong.

Ironically, the women who have re-written men to be evil in NZ history are now having their own writing burnt by their rainbow spawn.

Feminists can’t fix their rainbow. Formerly the woman’s studies department, is now Gender Studies on the UoA website:

Bachelor of Arts – BA

Note: Gender Studies includes the following courses taught by other faculties: EDUC 714 Gender, Sexuality and Education; POPLHLTH 769 Interpersonal and Family Violence; PSYCH 319 Psychology and Gender; PSYCH 755 Gender, Power and Sexuality; SOCCHFAM 700 Domestic Violence: Challenges and Responses; SOCHLTH 756 Special Topic.

For descriptions of these courses and their availability, please consult Student Services Online.

Gender Studies


Course Title Available in 2023
GENDER 101 Gender: Global and Local Semester 1
GENDER 208 Thinking Gender Semester 1
GENDER 306 Making Waves: Gender and Change Semester 2
Classical Studies and Ancient History


Course Title Available in 2023
ANCIENT 216 Sex and Power in Greece and Rome Semester 2
ANCIENT 316 Sex and Power in Greece and Rome Semester 2
Anthropology


Course Title Available in 2023
ANTHRO 106 Global Sound Cultures: Musics, Places and People Semester 2
ANTHRO 357 Gender, Sexuality and Popular Music Semester 2
Asian Studies


Course Title Available in 2023
ASIAN 200 Asian Identities Semester 2
ASIAN 303 Asian Identities Semester 2
Criminology


Course Title Available in 2023
CRIM 303 Gender, Crime and Justice Semester 2
English


Course Title Available in 2023
ENGLISH 102 Great Books: Seduction and Betrayal Semester 2
Philosophy


Course Title Available in 2023
PHIL 225 Power, Critique and Emancipation Semester 1
PHIL 345 Power, Critique and Emancipation Semester 1
Politics and International Relations


Course Title Available in 2023
POLITICS 109 Foundations of Western Politics and Law Semester 2
Sociology


Course Title Available in 2023
SOCIOL 200 Theory and Society Semester 1
SOCIOL 207 Sociology of Gender and Families Semester 1
SOCIOL 315 Law, Inequality and the State Semester 2
SOCIOL 322 A Sociology of Relational Life Semester 2

Bachelor of Arts (Honours) – BA(Hons)

Note: Gender Studies includes the following courses taught by other faculties: EDUC 714 Gender, Sexuality and Education; POPLHLTH 769 Interpersonal and Family Violence; PSYCH 319 Psychology and Gender; PSYCH 755 Gender, Power and Sexuality; SOCCHFAM 700 Domestic Violence: Challenges and Responses; SOCHLTH 756 Special Topic.

For descriptions of these courses and their availability, please consult Student Services Online.

Gender Studies


Course Title Available in 2023
GENDER 700 Critical Theories and Methods in Gender Studies Semester 1
GENDER 701/701AB Special Study Semester 1, or Semester 2, or Semester 1 and 2 (full year)
GENDER 780/780AB Research Project Semester 1, or Semester 2, or Semester 1 and 2 (full year)
GENDER 785/785A Dissertation Semester 1, or Semester 2, or Semester 1 and 2 (full year)
Development Studies


Course Title Available in 2023
DEVELOP 702 Gender and Development Semester 1
History


Course Title Available in 2023
HISTORY 706AB Topics in European Cultural History Semester 1 and 2 (full year)
Sociology


Course Title Available in 2023
SOCIOL 735 Current Debates in Gender and Sexuality Semester 2

Master of Arts – MA

Note: Gender Studies includes the following courses taught by other faculties: EDUC 714 Gender, Sexuality and Education; POPLHLTH 769 Interpersonal and Family Violence; PSYCH 319 Psychology and Gender; PSYCH 755 Gender, Power and Sexuality; SOCCHFAM 700 Domestic Violence: Challenges and Responses; SOCHLTH 756 Special Topic.

For descriptions of these courses and their availability, please consult Student Services Online.

Gender Studies


Course Title Available in 2023
GENDER 793 Dissertation Semester 1
GENDER 797AAB Research Portfolio Semester 1 and 2 (full year)
Development Studies


Course Title Available in 2023
DEVELOP 702 Gender and Development Semester 1
History


Course Title Available in 2023
HISTORY 706AB Topics in European Cultural History Semester 1 and 2 (full year)
Sociology


Course Title Available in 2023
SOCIOL 735 Current Debates in Gender and Sexuality Semester 2

Bachelor of Arts – BA

Gender Studies


Course Title Not taught 2023
GENDER 202 Gender in the Pacific Not taught in 2023
GENDER 206 Special Topic Not taught in 2023
GENDER 207 Special Topic Not taught in 2023
GENDER 300 Special Topic Not taught in 2023
GENDER 301 Gender, Sex and Commodification Not taught in 2023
GENDER 307 Special Topic Not taught in 2023
Anthropology


Course Title Not taught 2023
ANTHRO 241 Anthropology of the Body Not taught in 2023
ANTHRO 354 Anthropology of the Body Not taught in 2023
ANTHRO 358 Gender and Colonialism in the Pacific Not taught in 2023
Art History


Course Title Not taught 2023
ARTHIST 233 The Art of Gender Politics Not taught in 2023
ARTHIST 333 The Art of Gender Politics Not taught in 2023
Communication


Course Title Not taught 2023
COMMS 304 Gender, Politics and the Media Not taught in 2023
Comparative Literature


Course Title Not taught 2023
COMPLIT 202 Interpreting Folktales Not offered in 2023; planned for 2024
COMPLIT 303 Interpreting Folktales Not offered in 2023; planned for 2024
English


Course Title Not taught 2023
ENGLISH 346 African and Caribbean Literature Not taught in 2023
ENGLISH 354 Writing Selves Not taught in 2023
German


Course Title Not taught 2023
GERMAN 230 German Cinema from Murnau to Riefenstahl Not taught in 2023
History


Course Title Not taught 2023
HISTORY 241 Making Sense of the Sixties: the USA 1954-1974 Not taught in 2023
HISTORY 256 Sex and Gender in the Middle Millennium (500-1500CE) Not taught in 2023
HISTORY 326 Sex and Gender in the Middle Millennium (500-1500CE) Not taught in 2023
HISTORY 341 Making Sense of the Sixties: the USA 1954-1974 Not taught in 2023
Italian


Course Title Not taught 2023
ITALIAN 203 Engendered Voices (Texts in English) Not taught in 2023
Pacific Studies


Course Title Not taught 2023
PACIFIC 208 Gender and the Pacific in a Globalising World Not taught in 2023
PACIFIC 307 Gender and the Pacific in a Globalising World Not taught in 2023
Sociology


Course Title Not taught 2023
SOCIOL 326 Sociology of Violence and Death Not taught in 2023
Theological and Religious Studies


Course Title Not taught 2023
THEOREL 211 Religion, Gender and Sexuality Not taught in 2023
THEOREL 311 Religion, Gender and Sexuality Not taught in 2023

Bachelor of Arts (Honours) – BA(Hons)

Gender Studies


Course Title Not taught 2023
GENDER 705 Special Topic Not taught in 2023
GENDER 706 Special Topic Not taught in 2023
Drama


Course Title Not taught 2023
DRAMA 708 Drama and the Mind Not offered in 2023; planned for 2024
English


Course Title Not taught 2023
ENGLISH 702 Postcolonial Literary Studies Not taught in 2023
ENGLISH 709 Theatre on Screen Not taught in 2023
ENGLISH 731 Jane Austen and Charlotte Bronte Not taught in 2023
French


Course Title Not taught 2023
FRENCH 729 Gender and Culture: Perspectives from the French-speaking World Not taught in 2023
History


Course Title Not taught 2023
HISTORY 707AB Early Modern Japanese Lives Not taught in 2023
HISTORY 725AB Health, Medicine and Society Not offered in 2023; planned for 2024
HISTORY 736AB Medieval Women, c.1100-1500 Not offered in 2023; planned for 2024
Media and Communication


Course Title Not taught 2023
MEDIA 711 Feminist Film Theory Not taught in 2023
Philosophy


Course Title Not taught 2023
PHIL 740 Metaphysics 1 Not offered in 2023; planned for 2024
Politics and International Relations


Course Title Not taught 2023
POLITICS 724 Identity and the Politics of Multiculturalism Not taught in 2023
Sociology


Course Title Not taught 2023
SOCIOL 700 Advanced Problems in Sociological Theory Not taught in 2023
SOCIOL 728 Family, Gender and the State Not taught in 2023
Spanish


Course Title Not taught 2023
SPANISH 722 Gender Perspectives in Hispanic Literature Not taught in 2023
SPANISH 738 Engendering Nations Not taught in 2023

Master of Arts – MA

Drama


Course Title Not taught 2023
DRAMA 708 Drama and the Mind Not offered in 2023; planned for 2024
English


Course Title Not taught 2023
ENGLISH 702 Postcolonial Literary Studies Not taught in 2023
ENGLISH 731 Jane Austen and Charlotte Bronte Not taught in 2023
French


Course Title Not taught 2023
FRENCH 729 Gender and Culture: Perspectives from the French-speaking World Not taught in 2023
History


Course Title Not taught 2023
HISTORY 707AB Early Modern Japanese Lives Not taught in 2023
HISTORY 725AB Health, Medicine and Society Not offered in 2023; planned for 2024
HISTORY 736AB Medieval Women, c.1100-1500 Not offered in 2023; planned for 2024
Media and Communication


Course Title Not taught 2023
MEDIA 711 Feminist Film Theory Not taught in 2023
Philosophy


Course Title Not taught 2023
PHIL 740 Metaphysics 1 Not offered in 2023; planned for 2024
Politics and International Relations


Course Title Not taught 2023
POLITICS 707 Politics of Global Protest: Dissent, Resistance and Power Not taught in 2023
POLITICS 724 Identity and the Politics of Multiculturalism Not taught in 2023
Sociology


Course Title Not taught 2023
SOCIOL 700 Advanced Problems in Sociological Theory Not taught in 2023
SOCIOL 728 Family, Gender and the State Not taught in 2023
Spanish


Course Title Not taught 2023
SPANISH 722 Gender Perspectives in Hispanic Literature Not taught in 2023
SPANISH 738 Engendering Nations Not taught in 2023

Peado Michael Shirres influential in Maori Churches

Peado Michael Shirres influential in Maori Churches

Peado Michael Shirres influential in Maori Churches

Shirres taught a generation of Anglicans that sin can co-exist ok with holiness.
Shirres taught a generation of Anglicans that sin can co-exist ok with holiness.

A Catholic priest who admitted abusing at least five children in New Zealand and earlier worked in Canberra was never reported to police, the church says.

And one of the women he abused says she believes there’s almost certainly Australian victims.

Five historical complaints were made in 1993 against Dominican Order member Father Michael Shirres, a priest and theologian who died in 1997, Auckland Bishop Patrick Dunn said on Wednesday.

However while Shirres confessed to offending over several decades, police were never alerted because the victims wanted privacy, the bishop said.

He was instead put through an independent sex offender program and removed from priestly work. He later apologised.

“At that time the policy with historic cases, as distinct from current cases, was to prioritise the wishes of the complainant,” Bishop Dunn said.

“We respected their wishes and realised that if we did not, people would not be prepared to come forward.”

He said the church’s practice was to encourage complainants to go to the police and the Dominican Order worked to support those who had come forward.

A highly regarded figure in communities in New Zealand’s Far North from the 1970s, Shirres lectured Maori theology in Auckland and authored several books.

In the 1960s, he was chaplain at the Australian National University in Canberra for several years and was there at least until 1964.

Whangarei resident Annie Hill told AAP within her parish there was talk Shirres has was already an abuser when he returned to Auckland in 1966.

She was abused from age five and has been left with post-traumatic stress disorder.

“He didn’t suddenly get off the plane back in his home country and become a child abuser,” she said.

Ms Hill, who took compensation from the church in the 1990s, said she was now compelled to speak out because she felt the Dominican Order in recent years had venerated Shirres despite repeated warnings.

“My father raised this with them in 1966. I raised it with them again in the early ’90s and then in 2016 I went back to them and said again: ‘I believe there are other victims. What are you doing to make inquiries?’” she said.

“At the level of action, empathy and understanding, nothing has happened.”

Dominican Friars Provincial Anthony Walsh – the order’s regional head – is overseas but a spokesman for his office in Victoria said the order would check archives to see if any accusations had been made against Shirres in Australia, although it was not immediately aware of any.

The order said it would reply later in the week.

Abuser NZ priest worked in Australia

Religious academics KNOW they target Children with the LGBT message!

From the Church of England’s refusal to discipline William Yate when he was banished from Northland almost two centuries ago, until today, the churches have long been responsible for covering up those abusing children here in NZ. These same religious leaders are now openly targeting the sexualisation of Children into special communities with the LGBTQI++etc philosophy (that sex with anyone is ok because they claim our evolution from animals means that it’s only natural to follow our carnal instincts).

As lauded feminist lecturer Helen Bergin (Catholic Institute of Theology) claimed in her Auckland University School of Theology classes, “…life would be so boring if there were only two genders”. It was her desire that children be given opportunities at a young age to experiment sexually so they can chose their new gender. It was from these classes that Eugene Sisneros graduated while at St Matthews, only to take the Anglican Church to the Human Rights commission to normalise his behaviour as a role model for Anglican children. St Matthews recently held the thanksgiving service for the 2018 Pride Festival.

There needs to be a Royal Commission of Inquiry into NZ religious organisation’s child sexual abuse, modelled after the recent Australian one.

Flashback 2015: NZ Bishop promotes homosexual agenda to Vatican

bishop-drennan

Most Holy Father,

Dear brother Bishops and fellow participants,

The anthropological cultural context of the family (Instrumentum laboris, Chapter One) neatly links this Synod with that of the New Evangelization.

The focus of the 2012 Synod reminded us that in many countries the majority of those who identify themselves as Catholic (cf. census statistics) do not gather for Mass on Sundays. Analysis of them indicated clusters: the first marriage of a significant portion had come to grief; some were homosexual; and many simply did not recognise themselves in the language we use to describe marriage and the family. In New Zealand, the questionnaires of this present Synod prompted many responses from these same groupings. They, whom some describe as having drifted from the Church, in fact harbour a yearning to belong but their experience is one of being beyond the Church. For them the greatest cause of suffering is rejection – whether perceived or real. That suffering affects the wealthy as well as the poor.

Most of our people, however, including the disaffected, find personal encounters with our priests and parish workers positive and encouraging. For this we give thanks. It seems therefore that where renewal is most required is within the framework and language with which our faith is communicated at a public level. When people hear themselves as being an object of judgement rather than a subject of worth, rejection is most felt.
Our Lord’s encounters with the Samaritan woman (Jn 4:1-30) and the adulteress (Jn 8:1-11), and with Zacchaeus (Lk 19:1-10) and Matthew (Mt 9:9-13), and so many others, are not exceptional cases; they are the normative pattern of the Christian way. Mercy is common to them all. While we tend to experience mercy on the level of affectivity, of equal significance is what we might call the epistemological consequence of mercy, captured in the Holy Father’s motto (miserando atque eligendo; Venerable Bede, Homily 21). Filled with mercy, our Lord is able to comprehend the tax collector Matthew in a new way recognizing within him an already existing goodness to which others had been blind.

Could not this sense of mercy, which unlocks in the heart of the beholder a deeper truth about the other, help us when we come to consider a particular category of those who suffer rejection: persons with homosexual tendencies? The mercy for which they yearn is not one of pity but of comprehension of the truth of who and how they are. Decoupled from the question of same sex marriage which will never be part of the Christian way, the Church’s theologians can engage seriously with the voices of science that say sexual orientation is neither a personal choice nor a matter of social conditioning but rests in the deepest ontological makeup of the individual and thus forms part of the mystery of human nature which is good.

Such a dialogue of theology and science (cf. Fides et Ratio, 69) would deepen our understanding of the anthropological cultural context in which we evangelize, and would do much to protect the credibility of the Church, including our claim to be a people of mercy and truth.

Thank you.

+Charles E Drennan
Bishop of Palmerston North
New Zealand

Making Milo: A recipe for Abuse.

Making Milo: A recipe for Abuse.

Ingredients:

1 Catholic priest,
1 young boy,
1 parish congregation,
1 Catholic Bishop,

Method:

Mix: 1x Catholic priest and the 1x young boy by leaving them alone together, in privacy.
Cover: with a parish congregation who ignore the homosexual priest in their midst thinking it will harm the church to identify him.
Garnish: with 1x local Bishop in denial who facilitates priests movements around the world.

The first recorded case in New Zealand occurred before 1900.
Catholic priests who abused New Zealand children will not be investigated.
Cost to American Parishes (as at 2002): over US$572M

It is interesting to note that Milo’s attitude to youth sex was exactly mirrored by the Catholic Nuns teaching theology to future Anglican priests at the University of Auckland School of Theology when the subject turned to women’s rights to chose what is good for them without patriarchal influence.

Milo, CPAC, Homosexuality, and Pedophilia

Milo has provided a window into a disturbing aspect of gay culture.

By Michael Brown Published on February 20, 2017 •
milo

Conservative gay activist Milo Yiannopoulos is surrounded by controversy yet again, first because he was invited by the conservative giant CPAC to keynote their next conference, then because he was dropped after critics posted several audio clips in which he apparently endorsed pedophilia, and now because of his statement strongly denouncing pedophilia, speaking as a child abuse victim himself. What are we to make of all this?

What to Make of Milo

First, it was an error for CPAC to invite Milo to keynote, despite his rhetorical brilliance and his ability to dismantle and expose today’s ridiculous PC extremes.

It’s one thing for Milo to speak on college campuses and other settings, where he can also be himself, including using his full range of profanity, vulgarity, and gay flaunting. It’s another thing for CPAC to celebrate an out and proud homosexual as one of its champions (after all, that’s part of being a keynote speaker at a conference of this kind; you are invited because of your leadership and your voice).

I gladly interviewed Milo on my radio show and would gladly do so again, but I would not invite him to be the graduation speaker at my organization’s school of ministry. And while CPAC is a political organization rather than a religious one, if it fails to hold the line on gay activism, it will cease to be truly conservative.

Second, while denouncing pedophilia (which is something every gay man I have ever talked to about this has done, without equivocation), Milo drew attention to the fact that many older gay men are involved with much younger gay men (commonly called “boys,” according to Milo), a practice defended in 2013 by the influential gay journalist Michelangelo Signorile, who noted that, “Historically, gay men have engaged in intergenerational sexual encounters, brief romances and long-term relationships — among consenting adults — probably much more than straight people have.”

And although Milo alleges that these aforementioned “boys” are all of the age of consent, it is no secret that gay activists have often been at the forefront of pushing for the lowering of the age of consent. (For a 2010 example from England, see here.) It is also no secret that gay literature through the centuries has celebrated the “love” of grown men and boys, and in these cases, there is no doubt that they were minors rather than young men.

8 Principal Arguments to Defend “Man-Boy Love”

As I demonstrated in painstaking detail in A Queer Thing Happened to America, the identical arguments that have been used by gay activists to defend homosexuality have also been used by advocates of so-called “man-boy love” (or, in its sanitized form, “intergenerational intimacy”).

The 8 principal arguments I listed were:

  • Pedophilia is innate and immutable. (This is increasingly accepted by scientists, who now call for sympathy for the pedophile’s struggles, while continuing to denounce their actions. It is also becoming more common to classify pedophilia as a sexual orientation.)
  • Pederasty is richly attested in many different cultures throughout history.
  • The claim that adult-child sexual relationships cause harm is greatly overstated and often completely inaccurate.
  • Consensual adult-child sex can actually be beneficial to the child.
  • Pederasty should not be classified as a mental disorder, since it does not cause distress to the pederast to have these desires and since the pederast can function as a normal, contributing member of society.
  • Many of the illustrious homosexuals of the past were actually pedophiles.
  • People are against intergenerational intimacy because of antiquated social standards and puritanical sexual phobias.
  • This is all about love and equality and liberation.

As I noted in 2011, “none of these arguments should surprise us. After all, the age of increasing sexual anarchy in which we live is a fruit of the sexual revolution of the 1960’s, and the seeds of sexual anarchy were sown already by Alfred Kinsey in the late 1940’s, as Prof. Judith Reisman has tirelessly documented. And it was Kinsey, after all, who relied on the research of pedophiles to document the sexual responses of infants and children.”

To repeat: Every gay man who has ever commented to me about pedophilia seemed as repulsed as I was to the thought of an adult sexually abusing a child, and I’m absolutely not equating homosexuality with pedophilia.

But I am saying that, whereas most heterosexual teens who lose their virginity do so with their peers (schoolmates and the like, perhaps just a few years older than them), there is a disproportionate amount of intergenerational sex among homosexuals, often involving older men and boys (by which I do mean boys).

In the aftermath of the arrest of child abuser Jerry Sandusky, I noted that the acclaimed gay journalist Randy Shilts stated that “at age 11, [gay icon Harvey] Milk began attending performances of the New York Metropolitan Opera where he met with ‘wandering hands’ and soon was engaged in ‘brief trysts [with grown men] after the performances.’ While still in junior high, he ‘dove headfirst into the newly discovered subculture,’ and by the age of 14, Milk was ‘leading an active homosexual life.’”

This led to the obvious question: Were the men who were sexually involved with Harvey Milk much better than Jerry Sandusky? And can an 11-year-old give truly informed consent to such acts?

Shilts also wrote that as Milk grew older, the pattern reversed itself to the point that, at age 33, he hooked up with a 16-year-old named Jack McKinley, one of a number of younger men with whom he was intimate. How common was Milk’s experience among gay men?

I suggest that Milo has provided a window into a disturbing aspect of gay culture, one in which gay men do not abduct children and abuse them but one in which they do engage in sexual and romantic relationships with minors — unless we are actually to believe that when gay men speak about having sex with “boys,” they mean, “but only those who are consenting adults!”

I think not.

PRESS CONFERENCE: Milo Yiannopoulos Resigns from Breitbart, Tells Story of Past Sexual Abuse (FNN)