Kathleen Gilbert

Family which abused boy now blames gender identity therapy for his suicide decades later

Kathleen Gilbert
Kathleen Gilbert
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LOS ANGELES, California, June 9, 2011 (LifeSiteNews.com) - The family of a man who was violently abused by his father in childhood has blamed a 10-month experimental gender identity therapy in the 1970s for their son’s distress and suicide in 2003.

Both CNN host Anderson Cooper and the prominent gay rights blog Box Turtle Bulletin this week released detailed reports on the story of Kirk Murphy, the five-year-old subject of a government-funded study on gender identity disorder in the early 1970s. The purpose of the therapy was to discourage effeminate behavior in Kirk, who his family says grew up maladjusted and was found hanged in his room in 2003 at the age of 38.

The family has not indicated that Kirk gave a reason for the suicide, but now claims that his therapy sessions at UCLA at the age of five should be blamed for his demise.

Kirk’s mother Kaytee became aware of the possibility of therapy in 1970 through a television broadcast by gender identity expert Dr. Richard Green; she signed Kirk up for it because she had been troubled by his effeminate behavior.

“It bothered me because I wanted Kirk to grow up and have a normal life,” she said. The family was living at the time in Sylmar, a district of Los Angeles.

However, an extensive report by the Box Turtle Bulletin blog’s Jim Burroway revealed that such behavior was not the only source of the family’s concern for Kirk.

Relatives say the family was partially prompted to pursue therapy out of concern for how Kirk’s father, Rod, acted colder towards his younger son than to Mark, the elder brother.

“They said he had to go to UCLA because of his relationship with his dad,” said Kirk’s cousin Donna, according to Burroway. “They said it was Rod’s fault because he didn’t love Kirk enough.”

Gender identity therapists have recognized a lack of affection from one’s father as a risk factor for males developing gender identity disorders.

The family brought Kirk to experimental therapy at the University of California Los Angeles (UCLA). There, the boy was subjected to a treatment approach focusing on positive reinforcement for desired behavior. The experimental study was guided by and published in part by George Rekers, then a doctoral student who later became a prominent advocate of reparative therapy.

CNN cites a UCLA researcher as confirming that Kirk was the same boy as “Kraig,” the pseudonym of the subject of Dr. George Rekers’ study; also, both Kirk and the subject had an older brother and an infant sister. Nonetheless, several discrepancies emerged between Kirk’s story as remembered by his family and that of “Kraig.” For example, while Kirk’s family denies that Kirk’s effeminism was severe, Rekers wrote that “Kraig” showed “profound” feminine behaviors that were “very alarm[ing]” to his family, including “pronounced feminine mannerisms, gestures, and gait.” Kirks’ mother, Kaytee Murphy, also had no recollection of the six therapy sessions in which the subject’s mother was recorded to have participated in the reinforcement regimen.

The study notes that one reason for pursuing reparative therapy was that, when left untreated, “adult cross-gender problems ... contribute developmentally to difficulties in social relationships, so that by adulthood, the syndrome is frequently accompanied by other serious emotional, social, and economic maladjustments,” including suicide and suicide ideation.

After the sessions finished, the Murphys were instructed to continue encouraging normative behavior on a token reinforcement system, using red and blue poker chips to reinforce both gender-related and other habits. Rekers concluded at a three-year follow-up session that the child’s more masculine habits “have become normalized,” and the therapy was deemed a success.

However, according to the family’s recollections, the reinforcement regimen took an ugly turn when brought back home: instead of the “spanking” advised for Kirk’s misbehavior, according to his children and wife Rod Murphy physically abused his son so violently that Kirk’s sister Maris recalls hiding in her room under pillows to avoid hearing Kirk’s screams. Mark Murphy broke down in tears as he recalled how he would try to save his younger brother from his father’s beatings.

His mother recalled one beating that was “so hard that [Kirk] had welts up and down his back and on his buttocks.”

“Today, it would be abuse,” said Kaytee.

His family detailed how Kirk grew to become nervous, sensitive, and overly withdrawn, and noted that he attempted suicide once when he was 17 before his final attempt years later.

Maris says that for years she had not blamed the therapy for her brother’s suicide, but after learning more about the published study from Dr. Green, and an extended email correspondence with Burroway, began to see things differently. Now mother and siblings alike blame the changes they saw in Kirk on the reparative therapy.

“I blame them [the therapists] for the way his life turned out,” said his mother. “If one person causes another person’s death, I don’t care if it’s 20 or 50 years later, it’s the same as murder in my eyes.”

George Rekers, who was tracked down by CNN, expressed sorrow at Kirk’s suicide, but said linking the event to therapy 30 years prior was tenuous.

“That’s a long time ago, and to hypothesize, you have a hypothesis that positive treatment back in the 1970s has something to do with something happening decades later. That hypothesis would need a lot of scientific investigation to see if it’s valid,” said Rekers, adding that “two independent psychologists with me had evaluated him and said he was better adjusted after treatment, so it wasn’t my opinion.”

One of those therapists, Dr. Larry Ferguson, told CNN that he had not noticed any “red flags” in later evaluations of Kirk. Maris countered that her brother was conditioned to misrepresent himself to the therapists.

“The research has a postscript that needs to be added. That is that Kirk Andrew Murphy was Kraig and he was gay, and he committed suicide,” she concluded.

Gay rights advocates often point to the seminal de-classification in the Diagnostic and Statistical Manual by the American Psychiatric Association (APA) in 1973, and the resulting shift in position by all top medical associations, as proof that homosexuality is an unchangeable trait. However, the debate is far from closed, as prominent studies continue to support the possibility of reparative therapy.

Dr. Robert Spitzer, who is acknowledged as “spearheading” the 1973 change within the APA, asserted that reparative therapy for homosexuality was possible based on the results of a study he conducted in 2001, despite beginning the study as a skeptic.

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Pope tells Girl Scouts to oppose ‘ideologies’ against God’s design for marriage

Thaddeus Baklinski Thaddeus Baklinski Follow Thaddeus
By Thaddeus Baklinski

ROME, June 30, 2015 (LifeSiteNews) – Pope Francis told Girl Scout and Girl Guide leaders from across the globe last week that it is essential they promote respect for marriage and family according to God’s design.

The pope’s remarks came as both the international organization, World Association of Girl Guides and Girl Scouts, and Girl Scouts USA face criticism over support for abortion, homosexuality, transgenderism, and contraception.

"It is very important today that a woman be adequately appreciated, and that she be able to take up fully the place that corresponds to her, be it in the Church, be it in society,” Pope Francis said in his address on the morning of June 26, prior to the U.S. Supreme Court’s decision imposing same-sex “marriage” on the country.

In the face of ideologies that seek to destroy the truths about marriage and family, he said, the formation of girls through Guiding "is absolutely determinant for the future."

"We are in a world in which the most contrary ideologies are spreading to the nature and design of God on the family and on marriage. Therefore, it is a question of educating girls not only to the beauty and grandeur of their vocation of women, in a just and differentiated relation between man and woman, but also to assume important responsibilities in the Church and in society," Pope Francis said.

The pope spoke during a private audience at the world meeting of the International Conference of Catholic Guides (ICCG), which took place in Rome from June 25-30.

Stressing that among educational movements Guiding has played a pivotal role in the faith formation of young women, the pope said, "Education is, in fact, the indispensable means to enable girls to become active and responsible women, proud and happy of their faith in Christ lived in every day life. Thus they will participate in the building of a world permeated by the Gospel."

“To Live the Joy of the Gospel as a Guide” was the theme for the ICCG meeting in Rome, with the stated purpose of reaffirming and strengthening the organization's 50-year-old history within the Catholic Church.

Among the participants at the ICCG meeting in Rome were Girl Scouts USA (GSUSA) CEO Anna Maria Chávez and National President Kathy Hopinkah Hannan.

In a statement, Chavez maintained that faith is “at the heart of Girl Scouts, and is woven into everything the organization does to inspire girls to take action to make the world a better place.”

However, the US Conference of Catholic Bishops has cautioned that some aspects of the Girl Scouts pedagogy go against Catholic teaching and doctrine.

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A report by the USCCB focused on three issues:

  1. GSUSA's relationship with groups like Planned Parenthood and international affiliate World Association of Girl Guides and Girl Scouts (WAGGS);
  2. GSUSA's views on issues related "to human sexuality, contraception, and abortion";
  3. and various materials and resources GSUSA has that have "inappropriate content."

With regard to WAGGGS, the report notes that while this group claims it does not formally back abortion and "reproductive rights," language on its website leaves no doubt that such support exists, as well as support for contraceptive use.

Numerous pro-life and pro-family groups have organized boycotts of Girl Guide cookies in protest of the organization's embrace of feminist politics and activism.

The pope's address to the ICCG meeting, translated into English by Zenit, is available on the Zenit website here.

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St. Peter Damian
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St. Peter Damian (1049): what Church MUST do in response to rampant homosexuality among clergy

Steve Jalsevac Steve Jalsevac Follow Steve
By Steve Jalsevac

June 29, 2015 (LifeSiteNews) – The rise of the power and influence of homosexual priests, bishops and cardinals, as well as influential laity, has been a major factor in the growing chaos within Catholicism over the past 60 years. This disorder within the Catholic Church has had a negative impact on the entire world because of the resulting decline in the positive influences that Catholicism has had on civilization for many centuries.

To think that what is happening now is new, however, betrays an ignorance of history. In 1049, when St. Peter Damian wrote his treatise, Book of Gomorrah (Liber Gomorrhianus), to Pope Leo IX, homosexuality and sexual perversion in general were far more openly rampant within the clergy than today.  This horrendous state of affairs is what the Saint addressed in his appeal to the Pope for urgently needed reforms.

We often hear from sleepy, comfortable, cowardly, timid or cultural Catholics, and especially from clergy who are directly implicated in homosexuality, that we should never criticize priests, bishops and especially the Pope. Supposedly, that is a greater sin than that of the heretics and sexual perverts facilitating great personal suffering and sending souls to Hell without anyone doing what is necessary to either convert or stop them.

St. Peter Damian was not so foolish as to listen to such nonsense denying God His justice at a time when the Church appeared to be in its death throes. He understood the grave duty to be blunt about the dangers and sinfulness, to not minimize the catastrophe that would come if strong actions were not quickly taken and to demand corrective actions. And yet, he also emphasized that all of this must be done with charity and Christian hope for the persons involved in the moral corruption. Their conversion was above all hoped and prayed for, rather than their condemnation for eternity.

An Italian translated version of the Book of Gomorrah has recently been published. An English version carefully translated by one of our LifeSite journalists will also soon become available.

On Feb. 11 of this year the Rorate Caeli website published excerpts from the introduction by Professor Roberto de Mattei to the Italian version.

Following are some paragraphs from that introduction that I hope will jar awake some of the faithful, especially considering what is going on now in the United States as a result of the mad Supreme Court decision and the moral chaos around the Synod on the Family regarding Church sexual teachings.
 

Excerpts from the Introduction:

St. Peter Damien (1007-1072) Abbot of the Fonte Avellana Monastery and subsequently Cardinal/Bishop of Ostia, was one of the most outstanding figures of Catholic reform in the XI century. His Liber Gomorrhianus, appeared around 1049, in an age when corruption was widely spread, even in the highest ranks of the ecclesiastical world.

In this writing, addressed to Pope Leo IX, Peter Damien condemns the perverted habits of his time in a language that knows no false mercy or compromises. He is convinced that of all the sins, the gravest is sodomy, a term which includes all the acts against nature and which want to satisfy sexual pleasure by separating it from procreation. “If this absolutely ignominious and abominable vice is not immediately stopped with an iron fist – he writes – the sword of Divine wrath will fall upon us, bringing ruin to many.”

There have been times in (the Church’s) history when sanctity pervades Her and others when the defection of Her members cause Her to collapse into darkness, appearing almost as if the Divinity has abandoned Her.

Peter Damien’s voice resounds today, as it did yesterday, with encouragement and comfort for those, like him, who have fought, suffered, cried and hoped, throughout the course of history.

He did not moderate his language, but kept it fiery to show his indignation. He was fearless in voicing an uncompromising hatred for sin and it was precisely this hatred that rendered his love burning for the Truth and the Good.

Today, at the beginning of the third millennium of Christ’s birth, priests, bishops and Episcopal conferences are arguing for married priests; they are placing in doubt the indissolubility of the marriage bond between man and woman and at the same time, accepting the introduction of laws for homosexual pseudo-marriage. Sodomy is not being thought of as a sin that cries to God for vengeance but is diffused in seminaries, colleges, ecclesiastical universities and even inside the Sacred Walls of the Vatican itself.

Liber Gomorrhianus reminds us that there is something worse than moral vice practiced and theorized. It is the silence that should speak, the abstention that should intervene, the bond of complicity that is established among the wicked and of those, who with the pretext of avoiding scandal are silent, and, by being silent, consent.  

Graver still, is the acceptance of homosexuality by churchmen, thought of as a “positive” tension towards the good, worthy of pastoral care and juridical protection and not as an abominable sin. In the summary Relatio post disceptationem of the first week’s work in the Synod of Bishops in October 2014, a paragraph affirmed that:   “homosexual persons have gifts and qualities to offer the Christian community”, with an invitation to the Bishops “…are we capable of welcoming these people, guaranteeing them a fraternal space in our communities?”

This scandalous statement was removed from the final report, but some bishops and cardinals, inside and outside the Synod Hall, insisted on the appeal to look for the positive aspects of a union against nature, going as far as hoping for “a way to describe the rights of people living in same-sex unions.”

St. Peter Damian as a simple monk, and with greater reason as a cardinal, did not hesitate in accusing even the Popes of that time for their scandalous omissions. Will the reading of the book Liber Gomorrhianus instill the spirit of St. Peter Damien in the hearts of some prelates or laypeople, by shaking them out of their torpor and force them to speak and act?

Even if abysmally far from the holiness and prophetic spirit of St. Peter Damien, let us make his indignation against evil, ours, and with the words that conclude his treatise we turn to the Vicar of Christ, His Holiness, Pope Francis, presently reigning, so that he may intervene and bring an end to these doctrinal and moral scandals: “May the Almighty Lord assist us, Most Reverend Father, so that during the time of Your Apostolate, all of the monstrosity of this vice be destroyed and the state of the Church, presently supine, may wholly rise up again in all its vigour.”

The book can be found in Italian here. 

(Note: the name of the saint is spelled Damian in English and Damien in Italian and French. In Fr. Mattei's quotes is it spelled Damien)

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Phil Lawler

So now is it ‘hate speech’ to deplore the Obergefell decision?

Phil Lawler
By Phil Lawler

June 30, 2015 (CatholicCulture.org) - The ink was barely dry on last week’s Supreme Court ruling when Father James Martin, SJ, began scolding Catholics who were, from his decorous perspective, too strident in denouncing the decision.

"No issue brings out so much hatred from so many Catholics as homosexuality," Father Martin told his Facebook followers. He repeated the same message several times throughout the day, warning commenters that they must not indulge in “homophobia” and suggesting that someone who questioned whether we were all expected to sing “Kumbaya” was illustrating his point. So is sarcasm now prima facie evidence of hatred?

In my own surfing through the internet, reading scores of posts on the Obergefell decision, I can honestly say that I did not see a single message, a single comment, that struck me as hate-filled. Perhaps Father Martin’s email traffic is qualitatively different from mine. Or perhaps—far more likely, I’m afraid—he sees “hatred” where I see only vehement disagreement.

Is it possible to be angry about the Obergefell decision, to consider it a travesty of justice and a betrayal of the Constitution, without being viewed as a hater? Wait; let’s turn that question upside-down. Is it possible to see all serious disagreement with the decision as hate-speech, without celebrating the outcome of the Obergefell case?

I ask the latter question, you see, because if Father Martin was upset by the Supreme Court ruling, his dismay did not show through on his Twitter feed. He recommended three columns reacting to the decision: one by a fellow Jesuit, recounting how his grandmother could not marry her lesbian partner; another by the gay New York Times columnist Frank Bruni, celebrating the decision; the third by the gay activist/blogger Andrew Sullivan, also celebrating.

The recommendation for Andrew Sullivan’s piece was particularly striking because of the title: “It Is Accomplished”—an explicit reference to the words of Jesus Christ on the Cross. Father Martin, who was horrified by so much of what he read on Friday afternoon, let that blasphemous headline pass without comment. His demand for the use of temperate language, and for avoiding comments that others would find offensive, was applied to only one side of the post-Obergefell debate.

And that’s likely to be the party line for politically-correct Catholics in the wake of this momentous decision. We are allowed to disagree with the Supreme Court, politely, but not too forcefully. Any strident denunciation of the ruling or its logic might be interpreted as hate-speech, which of course is unacceptable. As the secular left clamps down on religious expression—and we’ve already been served notice that the crackdown is coming-- the Catholic left will worry aloud that, yes, some strong public expressions of religious beliefs are distasteful.

The influence of this approach, with its keen anxiety to avoid provocation, has already been evident in the statements released by some American bishops in response to the ruling. Archbishop Gregory says that he disagrees with the Court, but if you don’t know why he disagrees before you read his statement, you’re not likely to be any better informed when you’re finished. Cardinal Wuerl reminds us that we must hate the sin but love the sinner; he neglects to mention what the sin is. And Archbishop Cupich gives no indication at all that he disagrees with the Supreme Court ruling.

We have a long uphill struggle facing us as we seek to restore a proper understanding of marriage, to revive appreciation for the natural law, and to undo this wretched judicial decision. We cannot expect success if we go into the battle unarmed. If we begin the debate by saying that we must not offend our adversaries—even after our adversaries have declared our most fundamental beliefs to be offensive—we are doomed to failure.

We already know how the battle will unfold, because the campaign to crush resistance to same-sex marriage is already underway. The militant left will choose vulnerable targets—a pizza-parlor here, a baker there—and vilify them as “haters.” People who been trained to see “hatred” in any firm disagreement will nod in solemn approval as the alleged offenses are harshly punished. And so juggernaut will keep rolling, gaining momentum, until it reaches us.

There is an alternative. We can speak the truth. Yes, certainly we should avoid making unduly provocative statements. But since we are trying to provoke reactions, we cannot pull all our punches.

More to the point, if we’re going into battle—and we are—we need to know who’s on our side, and who’s working against us.

This article was originally published on CatholicCulture.org and is re-published with permission.

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