Rita Diller

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Teens teach porn class, and other madness: inside a Planned Parenthood-sponsored conference

Rita Diller
By Rita Diller

Analysis

May 23, 2013 (STOPP.org) - When I walked into this year’s Oregon Adolescent Sexuality Conference in Seaside, Oregon, one of the first things I encountered was a table manned by three young teen boys. On the table was a collage that included many depictions of totally bare female genitalia—obviously pornographic and, one would think, illegal.

The collage included a drawing of a woman circa 1950 declaring, in the most base terms, what a woman’s private parts should smell like. It also included a drawing of a pigtailed little girl riding on a tricycle with the word “Vagina!” written above her, and another drawing of a young female child standing by a rose, with the word “Vagina” written below her on a chalkboard.

“Everyone can come inside” are the words visible along the outer edge of the piece, which appeared to be a decoupaged plate.

The boys smiled nervously as hordes of teens, who had arrived for what some described as a field trip, passed the display table. Planned Parenthood was on the steering committee of this conference.

The booth belonged to Youth for Education and Prevention of Sexual Assault (YEPSA), a supposedly teen-led initiative from Eugene, Oregon. At a booth whose stated mission was the prevention of sexual assault, I could only wonder why the teen boys would be manning a table containing graphic pictures of female genitalia, suggesting that “everyone can come inside” a pigtailed little girl on a tricycle.

With that question in mind, I checked on the Internet and found that the group puts on performances, the first of which was The Vagina Monologues. The students stated they just finished a run of a play that they wrote about the life struggles of a transgendered woman. They have a transgender education panel coming up, and they do art shows around teen sexuality and gender.

Day two of the conference found me very reluctantly attending a workshop led by YEPSA entitled “You Say Porn, I Say Porn!”

The program description did not even begin to touch the stark reality of the session. “To porn or not to porn, that is the question. YEPSA will be leading the masses through the very exciting world of pornography.” The session was held in a large room, filled with teens and adults. It started with a soft porn video commercial.

About 10 teen facilitators lined up across the front of the room and introduced themselves. They gave their names and the pronoun they prefer (“I prefer ‘she,’” “I don’t have a preference but I identify as male,” etc.). This was in keeping with a theory emphasized over and over at the conference—that gender is fluid and is determined only by the person in question and how that person feels at that particular time about his or her gender. In others words, biology has nothing to do with gender.

That was evidenced by a teen boy who attended lunch the first day dressed as a woman, complete with wig, pearls and dress. He soon put aside the outfit, and was once again looking like a teen boy the next time I saw him. Another young man was decorated with glitter on his face and a lilting voice, both of which he shed later in the day.

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It was pointed out at the beginning of the conference that there were unisex bathrooms available for those who preferred to use them. There were separate male and female bathrooms available as well.

Getting back to the session, the facilitators asked everyone in the room to work on a group definition of porn. Since they said it wouldn’t be possible to come up with a real definition that everyone agreed on, we just needed to make it “pornish.”

Some of the pornish ideas were: Main purpose is to stimulate arousal. You learn different ways to have sex from porn. It has commercial purposes. It is an exaggerated depiction of fantasy. It is a beautiful thing. It objectifies people. It is whatever promotes a sexual response. It tries to get people thinking about sex.

Next, the room was divided into nine groups. The youth facilitators went from group to group, individually or occasionally in pairs, talking about different aspects of porn to the mixed groups of teens and adults.

One of the young teen female facilitators was very scantily dressed, with her entire midriff showing and wearing a very tight miniskirt. She literally bounced rather than walked. The young teens would come into these groups of mixed adults and teens and ask questions like: “How is porn different from real sex?” “How might watching porn from a young age affect you?”

A major discussion about how tragic it is that porn stars refuse to use condoms ensued in our group, with much wondering about why this is so. An adult male, who seemed to have way too much knowledge on all things pornographic, said it is because of lack of stimulation.

Most of the facilitators were teen girls. Much of the response to these young girls’ queries and the discourse about sex and pornography came from two older men in our group.

When one particularly thin girl finished questioning our group and left, I heard one of the men say to the other, “That was sexy. What do you do?” To which the man who knows too much about porn replied: “I work with teens.”

He had been discussing with the teens a social media outlet where one can post photos for just a few seconds, or as long as wanted, and then the pictures disappear, he said.

One teen facilitator asked whether it was okay for girls to send nude pictures to their boyfriends, and the adults generally agreed it was fine as long it was a boyfriend, but not to strangers. One woman finally pointed out that those pictures can go anywhere once they are sent and don’t disappear when the relationship dissolves.

The session was a dirty old man’s delight. These teen facilitators were probably high school age, some very young high school, with some appearing to be possibly middle school. Several of them were awkward and visibly uncomfortable with their role in this debacle, while others seemed far too seasoned and comfortable with the situation.

This is just a sampling of the plan that Planned Parenthood has for our teens. Check out our website at www.stopp.org, where I will be writing for several weeks on the unbelievably inappropriate materials and scenarios that were presented at this conference.

Oregon Education Department “sexuality education expert” Brad Victor prides himself on the fact that Oregon has the “most progressive sex education laws in the nation,” and brags about how he easily slid Oregon’s explicit Administrative Rule under the radar as a consent item at the state board level. The plan is that other states will follow suit. Many are already deeply embroiled in Planned Parenthood’s sex education. Those who are not embroiled are targeted.

But as we pointed out in our last edition of The Wednesday STOPP Report, Brad Victor also demonstrated that if parents will speak out at every level, sex education can be easily derailed in a school district—even one where the programs are already firmly in place. The sooner parents start their challenges, however, the better.

Jim Sedlak’s book Parent Power!! is available free of charge on our website. It is a brilliant instructional tool that lays out the plan that parents can follow to get Planned Parenthood out of local schools. It is a plan that has been proven to work time and time again when parents follow it. Read Jim’s book today and take action!

Reprinted with permission from Stopp.org.

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

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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 Damien (1049): what Church MUST do in response to rampant homosexuality among clergy

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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 Damien 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 Damien 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. 

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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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