Posted in category "Humor"
Wednesday morning I was having my morning coffee and thumbing through the New York Post when I spotted this item on the bottom right of page 12: “Paris suicide vs. gay rights.” I took a bite of my English muffin and read on.
The blurb stated that Dominique Venner, 78, placed a pistol in his mouth and committed suicide beside the altar in Notre Dame cathedral in protest of the legalization of gay marriage in France.
Mr. Venner, a presenter on a Catholic-traditionalist radio station and controversial historian, posted an essay on his website earlier in the day calling for “new, spectacular and symbolic actions to shake us out of our sleep, to jolt anaesthetized minds and to reawaken memory of our origins.”
The cathedral, which is celebrating its 850th anniversary this year, was evacuated and immediately closed to the public for several hours. A cathedral security guard tried to revive Mr. Venner as he lay beside the altar.
“We did not know him, he was not a regular at the cathedral,” said the rector, Monsigneur Patrick Jacquin. He added that as far as he knew, this was the first suicide within the cathedral since it was founded. “We will pray for this man as we pray for so many others who are at their wits’ end,” he said.
The next day, a topless activist of the FEMEN movement was arrested inside Notre Dame for staging a fake suicide.
The bare-chested woman was photographed in front of the altar, pointing a fake gun in her mouth. The slogan “May Fascists rot in Hell” was written across her torso.
On its Facebook page, FEMEN France called the topless activist “FEMEN’s angel of Death.” The group called upon “all European Nazism, in the face of all their underhitlers and halfmussolini, to follow the example of the ultra-right man Dominique Venner and immediately commit a suicide of their believes excluding themselves from the political area in Europe.” The statement added, “Hurry up, there is not so much place left on the sacrificial altar of Notre-Dame de Paris.”
In case you are wondering, the Censor Librorum finds both of these events cringe-worthy.
Venner’s use of sacred space as a stage for suicide is the most spectacular form of selfishness I have ever seen. The follow up performance by an exhibitionist mocking his suicide was almost as bad.
And I thought we had nuts in New York!
The Orwellian obsession of some right-wing Catholics with same-sex marriage, abortion, and glorification of the hierarchy is about to take a punch to the gut.
The papal election of Francis, not John Paul III or Benedict XVII, has brought an immediate cultural change. The pomp and pageantry–the red shoes, the billowing magenta capes–are being replaced by a renewed emphasis on social justice for the poor, mercy and humility. Taking a cue from their new boss, some cardinals have already started to dress down.
If he hasn’t already, the new pope will soon have a crack at the secret 300-page dossier delivered to Pope Benedict on December 17, 2013. Benedict had appointed three cardinals–Julian Herranz, Joseph Tomko and Salvatore De Georgi to investigate the leak of confidential Vatican documents in the scandal known as “Vatileaks Affair.”
Some claim this report pushed Pope Benedict into resigning. It may have been the last straw, if he admitted to himself he was too old, too frail and too entrenched to deal with the mess and scandal it described. The report was sealed, and put in a safe for his successor.
A story in the Italian newspaper, La Repubblica, claimed according to the report one fraction within the Vatican bureaucracy was “united by sexual orientation.” These powerful men formed a network of alliances, controlled careers, and were subject to blackmail over their sexual activities by the Mafia and other organized crime groups.
The threat of exposure has to be one key reason why the Vatican Bank never cleaned up. There are too many compromised individuals in the Vatican bureaucracy and elsewhere who would be ruined if their secret homosexuality or financial dealings came to light. Other corrupt members of the Curia, not homosexual, may have been happy to trade favors for friends, family and potential political allies.
What will happen if the pope decides to put the Vatican’s money in a commercial bank, and close down the Institute for Works of Religion?
I bet a few surprise names will join Cardinal Keith O’Brien in the news.
Cardinal O’Brien, who had a reputation for being anti-gay, was outed by his boyfriend and some seminarians he had sexually pressured just prior to the papal conclave. In the past, Cardinal O’Brien has referred to homosexuality as a “moral degradation.” He also labeled gay marriage as a “grotesque subversion of a universally accepted human right” and that same-sex partnerships were “harmful to the physical, mental and spiritual well-being of those involved.”
What was Cardinal O’Brien thinking when he was coming on to or in bed with another man?… That whatever strictures are out there didn’t apply to him.
I found this prayer and commentary on the blog “Enlightended Catholicism.” I have a copy of it pinned near by my desk. Whenever my soul needs a lift I read it and smile.
Prayer For Catholic Enlightenment by Cardinal Newman
Prayer for the Light of Truth
O my God, I confess that You can enlighten my darkness. I confess that You alone can. I wish my darkness to be enlightened.
I do not know whether You will: but that You can and that I wish, are sufficient reasons for me to ask, what You at least have not forbidden my asking.
I hereby promise that by Your grace which I am asking, I will embrace whatever at length feel certain is the truth, if ever I come to be certain.
And by Your grace I will guard against all self-deceit which may lead me to take what nature would have, rather than what reason approves.
Addition by blog author: Dear God, please help me understand the above prayer. I know you can, if you so will it and haven’t forbidden it. I sort of think so anyway. Seriously.
Is the Devil responsible for turning people gay? A few Catholics may think so.
Massachusetts attorney Daniel Avila, who served as policy advisor for the Subcommittee for the Promotion and Defense of Marriage of the United States Conference of Catholic Bishops (USCCB), penned an October 28, 2011 column in The Pilot, the Boston Archdiocesan newspaper. His article, “Some Fundamental Questions on Same-Sex Attraction,” was retracted a few days later after a furious storm of protest. Avila resigned his position at USCCB.
Avila ignited a firestorm when he wrote, “the scientific evidence of how same-sex attraction most likely may be created provides a credible basis for a spiritual explanation that indicts the Devil. Any time natural disasters occur, we…people of faith look back to Scripture’s account of…angels who rebelled and fell from grace. In their anger against God, these macontents prowl about the world seeking the ruin of souls. They continue to do all they can to mar, distort and destroy God’s handiwork.”
Immediately after the article ran, the liberal Catholic Paulist Center of Boston sent The Boston Pilot an open letter asking other Catholics to boycott the newspaper. “The highly questionable theology of this writer…directly and intentionally causes pain for gay Catholics, their families, especially their mothers, their friends and their worship communities. The article has no scriptural basis, vague Catholic theological constructs, and no connection with the Gospel of Christ.”
“We have removed this issue of The Pilot from the Paulist Center and will not be offering part II of this article. We do not want to support Mr. Avila inflicting unnecessary unnecessary and undeserved pain on members of our congregation.”
Daniel Avila began his October 28, 2011 column, “Some fundamental questions on same-sex attraction” – by musing about a situation many gay and lesbian Catholics and their supporters have also articulated: “More than once,” Avila started, “I have heard from or about Catholics upset with the Church for its insistence that sexual relations be limited to marriage between husband and wife. Does not this moral rule force people with same-sex attraction into lives of loneliness? If they are born that way, then why should they be punished by a restriction that does not account for their pre-existing condition? God wants everyone to be happy, and for persons with same-sex attraction is not their happiness to be found in the fulfillment of that attraction? Some seek to change the Church’s teaching on marriage or have left the Church because of it. They believe either that God through the Church ignores the needs of people or that the Church misunderstands what God desires.”
“That is, if God causes same-sex attraction, and yet commands that it not be satisfied, then this is divine cruelty. Or, if God causes same-sex attraction, then it must be the divine will that those with the attraction should act on it and it is the Church that is being cruel in its teaching or at least tragically mistaken about what God wants.”
Then, Avila drops his bomb…..”In either case, the belief that the Church is wrong on this issue starts from a faulty premise. God does not cause same-sex attraction….Disruptive imbalances in nature that thwart encoded processes point to supernatural actors who, unlike God, do not have the good of persons at heart.”
He finishes up: “…whenever natural causes disturb otherwise typical biological development, leading to the personally unchosen beginnings of same-sex attraction, the ultimate responsibility, on a theological level, is and should be imputed to the evil one, not God. Applying this aspect of Catholic belief to interpret the scientific data makes more sense because it does not place God in the awkward position of blessing two mutually incompatible realities–sexual difference and same-sex attraction..Being born with an inclination which originates in a manner outside of one’s control is not sufficient proof that the condition is caused by God or that its satisfaction meets God’s purpose. Further, a proper understanding of who is really at fault should deepen our compassion towards those who experience same-sex attraction and inform our response to the question of loneliness.”
Some ordinary Catholics weighed in on Avila’s remarks. Patrick O’Malley wrote: “Satan isn’t responsible for people being gay. Satan is responsible for:-pedophile priests raping thousands of children (in the United States alone); -bishops moving more pedophiles to places where they raped more children; -bishops covering up; -bishops lying about it; -Catholics shunning the victims. Satan is also responsible for making people think that God hates gays more than God hates child rapists and liars in His church.”
Another writer observed: “He’s (Avila) leading to an eliminationist doctrine. If gay people are created by satan, therefore, satanic, then it is ok to view them as sub-human vermin andfire up the nazi ovens again. Bigots always attempt to dehumanize the ‘other’ by attributing qualities to the ‘other’ the bigot does not himself possess. That makes it easy to justify any form of discrimination to outright killing. What a bigot never comprehends, is that my attempting to dehumanize another, he only succeeds in dehumanizing himself. That might be called a sin. On a positive note, his article many have caused some other heretofore anti-gay catholics to think about the road they are traveling on. It is good to see someone in the catholic organization reaffirm the dignity of all people gay or not, and this guy get the boot.”
However, Avila has gotten to the core of the argument, as David Gibson points out at Commonweal dot com: “On a somewhat more serious note, I wonder if this Avila kerfuffle and the anxious reactions of his defenders is symptomatic of a segment of the church that is painted into a corner on homosexuality. As evidence grows of an innate aspect of being gay, as is being straight, it provides a huge challenge to a church that preaches the innate dignity of each person. The responses from those who cannot square this circle seem to be to make arguments from pseudo-science that attempt to argue away the gay, while another fallback is to say that homosexuality is a thing but homosexuals cannot be themselves in the way every other person can be. They are in a straitjacket of celibacy, rather than receiving that as a gift, and yet for many (in the Vatican and elsewhere) they should not even be ordained celibates. This requires a cognitive dissonance, or understandably leads to a kind of panic, I think, that makes some look foolish when they try to reconcile the churchâ€™s best instincts with its worst, and perforce use bad theology or science or both to do so.”
A statue of the Pope John Paul II is under attack for its purported resemblance to Italian dictator Benito Mussolini. “How could they have given such a kind pope the head of a Fascist,” asked one distraught observer.
The 15-foot bronze statue by Roman artist Oliviero Rainaldi, was unveiled May 18, 2011 on what would have been John Paul’s 91st birthday. The statue is displayed outside Rome’s Termini train station.
The Fondazione Silvana Paolini Angelucci, a charitable organization, donated the sculpture to the city to celebrate the beatification of John Paul II. Mr. Rainaldi, the artist, was chosen because he had worked on several ecclesiastical commissions, and the foundation was confident that he could interpret the pope’s spirit. It was designed for the square in front of Termini, Rome’s main train station, which was dedicated to the pope in 2006, a year after his death.
While the statue is hardly as inflammatory as “La Nona Ora”–Maurizio Cattelan’s 1999 sculpture of Pope John Paul II getting hit by a meteor–some people are steadfast in their criticism of Rainaldi’s new artwork, with one Roman cleaning woman pointing out that the sculpture raised practical concerns as well as artistic ones. “With the shape of the cape, sooner or later the homeless people at the station will sleep inside it, and in no time it will be full of bottles of beer,” she said.
“A giant cow bell,” noted one critic referring to its cylindrical shape. “Mussolini,” said others noting the big bald head perched on top of the work, much like that of the fascist leader of Italy in the early 20th century. A few history buffs seemed to see the features of the Emperor Vespasian, the first-century sponsor of the Colosseum. Vespasian persecuted Christians as subversive to the state, and martyred a few at the Colosseum, mostly by hungry lions. A few were shot full of arrows.
But the most scathing review came from the Vatican’s official newspaper, Osservatore Romano. “The statue’s sin
,” the Vatican stated, is that it’s “hardly to be recognized.”
“You know, in Italy everyone thinks they’re the coach of the national soccer team. Now, we have a nation of 66 million art critics,” said Umberto Broccoli, head of the city’s Cultural Heritage Department. “We were happy to accept a statue that cost the city zilch.”
For now, Mr. Rainaldi is taking the criticism in stride. “Usually, I get more compliments,” he said in a telephone interview. “Otherwise, I wouldn’t have survived in this business for 40 years; they would have stopped me earlier.”
The sculpture, he added, was never meant to be representational, though he was inspired by a photo of John Paul II enveloping a child in his cloak during a public audience many years ago.
“That gesture seemed to me to be representative of the entire spirit of his pontificate: the meeting of cultures, the idea of dialogue, of offering a hand,” he said. “And if that hand is wrapped in a cloak, it takes on ulterior symbolism, like shelter and protection, an embrace towards and of people.”
Francesco Buranelli, secretary of the Vatican Fine Arts Commission, said the debate should not be reduced to a question of liking or not liking the statue. Contemporary art, regardless of when it was created, “shouldn’t be judged by subjective parameters,” he said. By that measure, he added, an infinite number of works now considered to be masterpieces, like Michelangelo’s “Last Judgement” or Caravaggio’s “Virgin of the Pilgrims,” would have been whitewashed or destroyed.
Via blog sites, a few of the faithful have weighed in on the statue. Here are a few representative comments:
– “Ah! A statue worthy of his pontificate.”
– “This almost makes me want to become a Protestant.”
– “Are they trying to say he was an empty shell of a man? Perhaps they are saying that he was full of hot air?”
-“Please tell us this was a joke; either it is a refrigerator with the door opened or a busted portable toilette, with a disembodied head perched atop. Sad. Or maybe I just do not appreciate “art.”
-“I find the enormous scale of the statue unseemly, to be honest. It reminds me more of Mussolini than it does John Paul II; it has that sort of bleak, intimidating fascist quality about it. I understand the artist’s need to express, somehow, this man’s enormity in history, and this statue certainly does that, but it doesn’t seem to also express anything about the subject that caused the world to love him: the pope’s warmth, humour, compassion, piety, and so on.”
-“If someone said Pope John Paul II liked chocolate, there’d be some bitter fruit here chiming in, trying to make a link, any link, on how he was a bad pope and responsible for every bad thing in the Church today.”
The NY Post headline screamed, “‘Tango’ Sex Bomb Dies.” A little blurb appeared underneath: “Maria Schneider, the French actress who was Marlon Brando’s young co-star in the steamy 1972 film “Last Tango in Paris,” has died, her talent agency said. She was 58.” Maria Schneider died after a lengthy battle with cancer.
A quiet funeral was held at Eglise Saint-Roch on February 10, 2011. Among friends in attendance were director Bertrand Blier, actresses Claudia Cardinale, Andrea Ferreol and Christine Boisson, writer Jean-Henri Servat, and actor Alain Delon. Maria’s partner, Pia, spoke at the memorial. “Ciao Bella, Ciao Maria,” she said, saluting her for bravery in the long illness that took her life. Pia and Maria had been together since 1980. Maria’s ashes were to be taken form Pere Lachaise crematorium to later be scattered at La Roche de Vierge in Biarritz.
Born in 1952, the daughter of French actor Daniel Gelin and Romanian-born Marie-Christine Schneider, who ran a bookstore in Paris, Schneider began her career in the movie “Les Femmes” in 1969, and continued to star in French films until 2008 when she retired for health reasons. It is for her role in the movie “Last Tango in Paris” that she is remembered. This role defined her in a way she never wanted.
“I felt very sad because I was treated like a sex symbol,” revealed Schneider in 2007. “I wanted to be recognized as an actress, and the whole scandal and aftermath of the film turned me a little crazy and I had a breakdown.
In the film, Schneider plays Jeanne, a girl engaged to an annoying filmmaker, Tom, who goes to view an apartment in Paris. There she chances upon Paul (Marlon Brando), an American expatriate whose wife has committed suicide. They start a passionate affair. Paul insists they don’t even reveal their names.
There is ample opportunity throughout the movie to see Schneider’s luscious body, but the scene everyone remembers is when Brando puts Schneider face down on the apartment floor, lubricates her with butter and anally rapes her. “That scene wasn’t in the script. The truth is it was Marlon who came up with the idea,” she said. “Marlon said to me: ‘Maria, don’t worry, it’s just a movie,” but during the scene, even though what Marlon was doing wasn’t real, I was crying real tears…I felt a little raped, both by Marlon and by Bertolucci. After the scene, Marlon didn’t console me or apologize. Thankfully, there was just one take.”
Maria Schneider provided frank interviews in the wake of Tango’s controversy, claiming she had slept with 50 men and 20 women, that she was “bisexual completely,” and that she was a user of heroin, cocaine, and marijuana.
In fact, bouts of mental instability, drug addiction and even a suicide attempt, prevented Schneider from moving ahead professionally. She also refused to let herself be typecast as a young sexpot ready to get naked on camera. “Never take your clothes off for a middle-aged man who claims that it’s for art,” she would later tell the Daily Mail.
In 1975, when Schneider was 23, she walked off the set of Rene Clement’s La Baby Sitter and signed herself into a Roman psychiatric hospital. Not for treatment, but simply to be with her inseparable companion of the past two years, American photographer, Joan (“Joey”) Townsend, 28, the daughter of ex-president of Avis, Robert Townsend, who also wrote the best-selling book, Up the Organization.
She later told film critic, Roger Ebert, that hers had been a gesture of support to a friend who was locked up at the facility. Townsend had been picked up at Rome’s Fiumicino Airport, babbling irrationally. On learning that her lover had been taken to a psychiatric hospital, Maria rushed to join her. “They locked her up, and so I had to do it out of loyalty,” Schneider explained. Paparazzi snapped them in various embraces.
One of these photos appeared in People. Sitting in a dingy airport in Alaska, waiting for the weather to break to depart, I was idly thumbing through the magazine when I flipped to the page with the photo of Schneider and Townsend looking out the window of the hospital. Townsend looked wild-eyed and distraught. Schneider had her head next to Townsend’s, and her arm was around her protectively. Her tousled, curly black hair was a contrast to Townsend’s blonde. I didn’t want people to see me staring, but I couldn’t stop looking at the photo. I pretended to keep reading, but kept going back to that page. I can’t remember what was written, except that Townsend was her lover, and that Schneider had ruined her prospects as an actress by going to her.
I did something I never do–I surreptitiously tore the page out of the magazine and stuffed it in my backpack.
I had obviously seen pictures of other lesbians by then, but nothing made a positive impact until that photo of Schneider holding her lover close and standing by her.
The 1970s were turbulent years for Schneider, marked by drugs and a suicide attempt. “I was lucky–I lost many friends to drugs–but I met someone in 1980 who helped me stop. I call this person my angel and we’ve been together ever since. I don’t say if it’s a man or woman. That’s my secret garden. I like to keep it a mystery. Garbo had the right idea.”
A month after the Schneider obituary appeared the documentary “Making the Boys” was released in New York City. That film was the other gay icon of my youth. Directed and produced by Crayton Robey, “Making the Boys”tells the story of the meteoric impact of “The Boys in the Band,” both the play and the 1970 William Friedkin film. Mart Crowley, the playwright and screen writer, was foundering in Hollywood before he “wrote what he knew” and became a voice for many gay men. The documentary paints a vivid portrait of the era when the closet was the norm. Footage of a CBS report on homosexuality shows Mike Wallace announcing that Americans consider homosexuality “more harmful to society than adultery, abortion or prostitution.”
“I felt Mart had been undervalued,” Robey said wistfully. “His play is a classic–a masterpiece. The revolution of the “Boys” has such a great history in terms of theater and in terms of visibility of homosexuals in mainstream culture, and the mainstream press introducing it to the masses and starting a conversation. His story should really come forward a bit.”
Mart Crowley was born in Vicksburg, Mississippi, in 1935. His early life was deeply rooted in the Catholic Church; he attended a Catholic high school, and went from there to The Catholic University of America in Washington, DC, graduating in 1957.
He eventually landed a very coveted film job as a production assistant. He worked on such classics as “The Fugitive Kind” and “Butterfield 8” before becoming director Elia Kazan’s assistant on “Splendor in the Grass.” That’s when he met Natalie Wood, the film’s star, who became a close friend. She encouraged Crowley and introduced him to people who helped “Boys in the Band” come to fruition.
First staged on April 14, 1968 at the off-Broadway Theater Four, “Boys” played more than 1,000 performances before heading off to Los Angeles, where it won a Drama Critic’s Award in 1969, and then to London. The film was released in 1970.
Themes include coming out issues, passing for straight, the unrequited love for a straight friend, the man who leaves his wife when he finally accepts the truth about himself, and the “Christ, I was drunk last night” syndrome.
“The Boys in the Band” is set in an apartment on the Upper East Side of Manhattan, where a surprise birthday party is being held for a mutual friend. The host, Michael, is a Catholic with a major drinking and self-image problem. He is in psychoanalysis–to change or come to terms with himself. Other characters include Harold, the birthday boy, who is increasingly morose about the loss of his youth. One of his presents is “Cowboy,” a hunky but not very bright hustler. Donald, a friend, house guest and occasional bed partner of Michael is also conflicted about his homosexuality. He left the city to spurn the homosexual “lifestyle.” Larry and Hank are a couple with monogamy issues. Larry, a fashion photographer, tricks constantly, and Hank is in the process of getting a divorce from his wife. Bernard is an an African-American who still pines for the wealthy white boy in the house where his mother worked as a maid. Emory is a flamboyant queen.
Alan, a surprise guest, was Michael’s roommate at Georgetown. He calls Michael from a pay phone, upset, teary, and asks to see him. He was anxious to tell him something. What that something is we never find out. It could be his sadness about deciding to leave his wife. It could also be that he is questioning his own sexuality. Michael has kept in touch with another friend from Georgetown, Justin, who told him that he and Alan were deeply in love until Alan couldn’t take it, dumped Justin and married a woman. Michael is convinced that is what Alan was crying about on the phone.
Mart Crowley admits that his plays are autobiographical. In his introduction to “3 Plays by Mart Crowley,” he refers to “The Boys in the Band” and says, “There was never a real birthday party attended by nine actual men…However, just before I began to write the play, I had…attended a party for a friend’s birthday and it gave me the idea of how to frame what had already been on my mind…All of the characters are based on either people I either knew well or are amalgrams of several I’d known to varying degrees, plus a large order of myself thrown in the mix.”
Michael: Forgive him father, for he know not what he do.
Harold: Michael, you don’t know what side of the fence you’re on. Say something pro-religion, you’re against it. Deny god, you’re against that. One might say youhave some problem in that area. You can’t live with it, and you can’t live without it. You hang on to that great insurance policy called the Church.
Michael: That’s right, I believe in God. And if it turns out there isn’t one, okay, nothing’s lost. But if it turns out there is, I’m covered. I’m one of those truly rotten Catholics who gets drunk, sins all night, and then goes to mass then next morning.
Michael is the character with whom Crowley most strongly identifies. The witty, self-deprecating, and cynical Michael has also been the focus of detractors of the play. His most famous line, “You show me a happy homosexual, and I’ll show you a gay corpse,” has been used to indict Crowley for promoting self-loathing and negative stereotypes.
Crowley has strongly defended his play. The play’s “self-deprecating humor was born out of a low self esteem, if you will, from a sense of what the times told you about yourself.” The movie came out as gay liberation was just getting going, and any kind of negative sterotyping was not welcome. “But that’s an awful standard to hold to art,” he said. “The curtain can’t just go up on two happy people in rocking chairs saying ‘I love you,’ and the other one saying, ‘No, I love you more,’ and then the curtain coming down! Very positive images are not what dramatic fare is all about.”
“The Boys in the Band” is an honest, funny, gripping, perceptive, and powerful portrait of gay life before Stonewallâ€”one that in many ways remains as true today as it was 43 years ago. “Some things don’t change,” said Crowley. “Not ever. I mean, coming out is hard, even today. Growing old is hard.”
I saw the “Boys in the Band” when I was a freshman at Trinity College, an all-women’s college right next door to Catholic University. I believe the screen was at Catholic University(!), but perhaps it was at a theater close by. I remember I waited all week to see it. I felt a rolling succession of emotions watching the film-most of all–and intense curiosity and a delicious fear of discovery. While I was dating guys at Georgetown, I was also aware my strongest feelings were around a friend at Trinity. What did this mean? On some level I probably knew, and went to see the movie to help me pierce through the walls I set up between who I was, and who I was expected to be. As the feelings got stronger, so did the sense of denial. I did not come out until well after college, two years after my marriage ended, and I was living independently. Like Hank, I finally decided to stop living as a straight person.
The line in the film that resonated the most as I watch the film was Harold’s good-bye to Michael at the end of the party: “You’re a sad and pathetic man. You’re a homosexual and you don’t want to be, but there’s nothing you can do to change it. Not all the prayers to your god, not all the analysis you can buy in all the years you’ve got left to live. You may one day be able to know a heterosexual life if you want it desperately enough. If you pursue it with the fervor with which you annihilate. But you’ll always be homosexual as well. Always Michael. Always. Until the day you die.”
These words chilled me. I was terrified. I had homosexual longings. I wanted to explore them, but I was afraid. I also knew that no matter how many boys I dated, or when I got married, or whatever life I lived, these feelings were a part of me and never go away. When the lights went on I left. I didn’t mention the movie to any of my friends.
In the end, Donald and Michael are left in the living room. Hank and Larry are making love in the bedroom, so Michael can’t go to bed. Donald starts to leave, but Michael breaks down and begs him to stay. Michael wants to walk to clear his head of all the booze he drank. Donald tells him he’s going to finish the brandy but he’ll be back next week. Michael heads out into the night. “…there’s a midnight mass at St. Malachy’s that all the show people go to. I think I’ll walk over there and catch it.” Donald raises his glass and says, “Well, pray for me.”
In the closing scene Michael laments: â€œIf only we didnâ€™t hate ourselves so muchâ€¦if only we could just not hate ourselves quite so very muchâ€¦”
How could we grow up and not have avoided the miasma of anti-homosexual rhetoric, and the brutality and self-hatred that provoked? Family, friends, church, society, media and the arts were the endless source of queer jokes, put-downs and threats. Village Voice columnist Michael Musto reminds us, “Gays were not portrayed in movies generally, unless they were horrible victims or horrible perpetrators of crimes.” Being homosexual in that horrible environment was a terrible fate.
“The Boys in the Band” and Maria Schneider changed how I looked at homosexuals–and ultimately myself. They offered me the first opportunity to see people struggling in their attraction to a friend; who were bonded together in their same-sex attraction, who made a life for themselves as best they could, and took the world on for love.
I love dinosaurs. I love the Bible. Now, I can have them together at the Creation Museum in Petersburg, Kentucky. Their motto is: “Prepare to Believe.”
The museum was developed by the Christian evangelical group, Answers in Genesis Ministry. The organization was founded by the Australian-born Reverend Ken Ham. He arrived in the U.S. in 1987.
The state-of-the-art 70,000 square foot museum brings the pages of the Bible to life. Adam and Eve live in the Garden of Eden. Children play and dinosaurs roam near Eden’s rivers.
The scenes remind me a lot of “The Flintstones,” a cartoon series I used to love to watch when I was growing up. Fred and Wilma Flintstone had a pet dinosaur named “Dino,” who barks and generally acts like a dog. A running gag involves Dino knocking down Fred out of excitement and licking him repeatedly.
If you were a kid during the 1960s and 70s, then you probably not only know the melody to the Flintstones song, but all the words as well.
Flintstones… Meet the Flintstones,
They’re a modern stoneage family.
From the town of Bedrock,
They’re a page right out of history.
Let’s ride with the family down the street.
Thru the courtesy of Fred’s two feet.
When you’re with the Flintstones,
have a yabba dabba doo time,
a dabba doo time,
we’ll have a gay old time.”
The museum, which is said to have cost $27 million, is privately funded through donations. The one-millionth visitor was announced on April 26, 2010, just over a month away from the museum’s three-year anniversary.
At Creation Museum, Earth and the universe are just over 6,000 years old, created in six days by God. The museum preaches “Same facts, different conclusions” and is unequivocal in viewing paleontological and geological data in light of a literal reading of the Bible.
In the creationist interpretation, the layers were laid down in one event — the worldwide flood when God wiped the land clean except for the creatures on Noah’s ark — and these dinosaurs died in 2348 B.C., the year of the flood.
“I like the fact the dinosaurs were in the ark,” Ham said. About 50 kinds of dinosaurs were aboard Noah’s ark, the museum explains, but later went extinct for unknown reasons.
According to Ham, almost every ill of modern society can be traced to the widespread acceptance of evolution. In response, he started his Answers in Genesis (AIG) Ministry in 1994. Soon after coming to Kentucky, he was promoting his plans to build a “creation museum” with numerous dinosaur models. Reverend Ham rechristened dinosaurs as “Missionary Lizards” and claimed to have recruited them to fight the demons of evolution and historical geology.
“For a person to make the claim that humans and dinosaurs did not coexist, they would have to be able to see all history at exactly the same time, which would make that person omniscient and omnipresent, qualities of God. So, when someone says emphatically that humans and dinosaurs did not exist together in the past, that person is claiming to be a god, while calling God Himself a liar, or, at best, deceptive.”
Many of the displays were designed by Patrick Marsh, who had formerly worked for Universal Studios designing attractions such as Jaws and King Kong before becoming a born-again Christian and young Earth creationist.
Among its exhibits, the museum features life-size dinosaur models, over 80 of them animatronic (animated and motion-sensitive). Model dinosaurs are depicted in the Garden of Eden, many of them side-by-side with human figures. In one exhibit, a Triceratops and a Stegosaurus are shown aboard a scale model of Noah’s ark.
Some of the exhibits show modern times and espouse the view that families and society are hurt by a world view which is not Biblically based. In one video, a male teenager is shown sitting at a computer looking at internet pornography and a female teenager speaks with Planned Parenthood about having an abortion.
John Haught, a research professor at Georgetown University who is an expert on science and religion, said it’s “not terribly surprising” that a museum would be created to support creationists’ arguments about the origins of life.
“It’s important for them to deny evolution because…if evolution happened, then there was no original perfection,” said Haught, a Roman Catholic who believes in evolution. “It’s absolutely essential for them that there be some fall. Otherwise the whole significance of Christianity gets lost.”
For his part, Haught doesn’t see much merit in the museum and expects it will cause an “impoverishment” of both theology and religion. “It’s hard for me to come up with a single reason why we should be doing this,” said Haught. “It’s theologically problematic for me, as well as scientifically problematic.”
Next up for Answers in Genesis – “Ark Encounters,” a $150 million Noah’s ark theme park. Among other attractions the park will feature a 500-foot wooden ark complete with live animals. The developers are Christian conservatives who want state government to help subsidize the ark park with as much as $37.5 million in tourism development incentives.
So far, Ark Encounters has the blessing of Kentucky Governor Steve Beshear, who said he was elected to help create jobs, not debate religious beliefs. Some other residents, who don’t subscribe to the bumper sticker theology of “God said it. I believe it. That settles it.” disagree, so the minute the tax subsidies are requested the court battle is expected to begin.
See Creation Museum here.
See Ark Encounter here. I hope no one looking for Ark Encounter accidentally types Ark Encounters.
A landmark shift in the Catholic church’s hardline position on the use of condoms was published on November 23, 2010.
The pontiff makes the condom comments in a book-length interview with a German journalist, Peter Seewald, in “Light of the World: The Pope, the Church and the Signs of the Times.” In the interview, which took place in July 2010, the pope made clear that he didn’t consider condom use a “moral solution” to fighting the spread of infection, citing statements that put abstinence first.
But, the pope added: “There may be a basis in the case of some individuals, as perhaps when a male prostitute uses a condom, where this can be a first step in the direction of a moralization, a first assumption of responsibility, on the way toward recovering an awareness that not everything is allowed and that one cannot do whatever one wants.”
In his statement on condom use the Pope Benedict infused morality with common sense–use protection to prevent the spread of the disease. Protecting your partner from a deadly and fatal disease is more important than the notion of being “open to life” during the sex act.
Benedict’s statement will save lives, prevent suffering, and help to make the Church relevant in Africa, Europe and North America; where for too long fantastical church statements took priority over the lived experience–and common sense–of ordinary Catholics.
Vatican spokesman Rev. Federico Lombardi told a news conference on November 23, 2010 that he conveyed the media’s “perplexity” directly to the pope, asking whether or not it made a difference if the prostitute in question was male or female. He said the pope said his reasoning applied to both sexes.
“The point is to take a step towards responsibility, to take into consideration the risk of the life of the person with whom you have relations whether it’s a man, woman or transsexual,” Father Lombardi said.
Pope Benedict’s decision to articulate his views on condoms to a journalist, rather than formulating a doctrinal document, may be an unusual attempt to stir debate. But it was also a way for the Pope to speak directly to Catholics, health care professionals, and media with his comments being subject to “interpretation” from the Curia and their conservative Catholic allies.
As early as 1988 then Cardinal Ratzinger tried to speed up the process to get rid of sexually abusive and pedophile priests. Ratzinger complained that church law made it exceedingly difficult to remove abusers if they didn’t request to be laicized voluntarily. He asked to get around the problem by finding “a quicker and simpler procedure” than a cumbersome church trial. He was turned down on the grounds that the priests’ ability to defend themselves would be compromised.
Given that, and the ensuing holocaust of sexual abuse revelations he has had to deal with as pope, I am not at all surprised by Pope Benedict’s decision to speak to a journalist rather than formulating a doctrinal document. The pope made “only small corrections” to the text, Mr. Seewald writes in a preface to the book.
Though Pope Benedict did not endorse the general use of condoms, or change official church teaching –which still strongly opposes contraceptives — his words ricocheted around the globe, greeted with anger and dismay from some conservative Catholics and enthusiasm from clerics and health workers in Africa, where the AIDS problem is the worst.
“We’re in a new world,” said the Rev. Jon Fuller, a Jesuit priest and a physician at the Center for H.I.V/AIDS Care and Research at Boston Medical Center. The pope is “implicitly” saying, he said, “that you cannot anymore raise the objection that any use of the condom is an intrinsic evil.”
It took the pope to say what he did to change the debate on the issue of condoms. In 1987, the U.S. bishops’ conference issued the statement, “The Many Faces of AIDS,” that stressed limiting sex to marriage as the best protection against the virus, but said public education “could include accurate information about prophylactic devices” to prevent transmission. The document was criticized at the time by conservatives and some Vatican officials.
Catholic conservatives who believed Catholic teaching against contraception to be inviolable were reeling over Pope Benedict’s remarks. “This is really shaking things up big time,” said Dr. John M. Haas, the president of the National Catholic Bioethics Center in Philadelphia, who serves on the governing council of the Vatican’s Pontifical Academy for Life.
Dr. Haas, a moral theologian, said he had seen an embargoed copy of a new book in which the pope conceded there might be extreme cases in which there were grounds for the use of condoms. “I told the publisher, ‘Don’t publish this: it’s going to create such a mess,'”he added.
The president of “Les Femmes – The Women of Truth,”an independent media apostolate of orthodox Roman Catholic laity in the Diocese of Arlington, VA weighed in on the pope’s condom kerfuffle: “Certainly, a gay prostitute is not using a condom for birth control so that is simply irrelevant,” she said. “On the other hand, homosexual sex is unnatural, degrading, and morally sinful. Can using a condom out of concern for transmitting AIDS make it less sinful? I think I understand the point that it might signal an awakening sense in the sinner of concern for the partner in sin; but what kind of concern is it when one is in the act of buggery? What times we live in! I’d rather debate how many angels can dance on the head of a pin. At least the thought of dancing angels in lovely.”
Lisa Sowle Cahill, a professor of theology at Boston College, said the pope’s new openness about condoms was significant even if it did not change church teaching. “I see it as a shift in attention, so that the politics of AIDS is larger on the radar screen than the politics of contraception, and to me that is a needed and appropriate shift,” she said. She added that the church had held firm against the use of condoms even to prevent AIDS because the birth control issue took so much precedence politically.
Dr. Haas could barely contenance Father Lombardi’s comments that broadened the debate to include women. “I don’t think it’s a clarification; it’s a muddying of the waters,” he said. “My opinion is that the pope purposely chose a male prostitute to avoid that particular debate.” And if Benedict was in fact opening that debate? – “I think the pope’s wrong,” Dr. Haas flatly stated.
“This is a game-changer,” declared the Rev. James Martin, a prominent Jesuit writer and editor. “By acknowledging that condoms help to prevent the spread of HIV between people in sexual relationships, the Pope completely changed the Catholic discussion on condoms,” Martin said.
Jesuit Father Federico Lombardi said he asked Pope Benedict why he agreed to the Seewald interview. The pope’s answer was that “obviously it wasn’t just to respond to Seewald’s questions, but because he thought that speaking to people today in a language that was simple, colloquial, on many questions that people pose would be a service he could render.”
“There is a type of magisterium found in official documents that are written, studied and rewritten; there is the magisterium in the homilies and catechesis of the pope; and then there is the communication of Pope Benedict in a colloquial, direct way” found in “Light of the World,” Father Lombardi said.
Former communist and socialist countries are now turning to religious tourism to bring in believers and their money.
Bulgarian archaeologists and clerics say they have unearthed bones belonging to St. John the Baptist. The remains â€“ small fragments of a skull, bones from a jaw and an arm, and a tooth â€“ were discovered embedded in an altar in the ruins of the ancient monastery.
The remains were discovered in July 2010 during the excavation of a fourth-century monastery on St. Ivan Island off Bulgaria’s Black Sea coast. They were in a sealed reliquary buried next to a tiny urn. A Greek inscription on the stone casque contains a reference to June 24 â€“ the date on which John the Baptist is believed to have been born.
“We found the relics of St John the Baptist – exactly what the archaeologists had expected,” said Bozhidar Dimitrov, Bulgaria’s minister without portfolio and a former director of the country’s National History Museum, who was present when the stone urn was opened.
Officials of this recession-torn country think the proported relics will give a big boost to tourism, drawing believers from neighboring Orthodox Christian countries to this nearby resort town.
“I’m not religious but these relics are in the premier league,” said Simeon Djankov, Bulgaria’s finance minister and an avowed atheist. “The revenue potential for Bulgaria is clear.”
News of the find, meanwhile, is already drawing visitors. At the local church of St. George in Sozopol, where the presumed relics are now on temporary display in a silver chest donated by Bulgaria’s prime minister, hundreds of faithful line up for a chance to view the bones, saying prayers and making the sign of the cross.
The church attendance at daily Mass has rocketed from about 100 to more than 3,000. Church officials say they are now selling more votive candles in a day than they used to sell in a year, and have ordered another two tons of them to meet projected demand.
The bones now make Bulgaria a member of the club of nations that say they are home to pieces of John the Baptist, who was beheaded on the orders of King Herod. Ancient tradition has held that his severed head was entombed in Herod’s palace.
Over time, body parts believed to be his have spread across Europe, the Middle East and Southeast Asia. A church in Calcutta, India, claims to house part of a hand.
The cathedral in Aachen, Germany, says it has the cloth used to wrap John the Baptist’s head after his decapitation. The Topkapi Palace in Istanbul, Turkey, the former seat of the Ottoman emperors, also claims to hold parts of one of his arms and his head.
The presence of the relics of St. John the Baptist hasn’t translated into a tourist bonanza in any of these other resting places. Still, people in Bulgaria remain hopeful.
There are some encouraging signs. Milenna Dimitrova, who has been selling fresh berries, figs and jams for 20 years from a stall near the church, says business has been so brisk that she doesn’t have time to go hereself. “The season was awful before–this is clearly a gift from God,” she said.
In August 2004, Roger C. Davidson walked into Datalink Computer Services in Mount Kisco, NY looking for help with his virus-plagued computer.
A pianist, Mr. Davidson, 58, is the founder and president of the Society for Universal Sacred Music, a nonprofit that brings together musicians from various faiths for festivals. He produced Raul Jaurenaâ€™s â€œTe Amo Tango,â€ which earned a Latin Grammy for Best Tango Album in 2007.
He is also a very wealthy oil heir. Davidson is the great-grandson and the great-grandnephew of the two brothers who founded Schlumberger Ltd. , a Houston-based oilfield services company that posted revenue of about $22.7 billion last year.
Mr. Davidson fretted that the music he had composed and saved on the computer could be lost. The owner of the shop, Vickram Bedi, 36, confirmed there was a virus on Mr. Davidson’s computer. Mr. Bedi told him it was so virulent that it also damaged Datalink’s computers.
Mr. Bedi told Mr. Davidson that he had tracked the source of the virus to a remote village in the Honduras. Mr. Bedi’s uncle–a military officer in India–had flown to the Honduras in a military aircraft and seized the hard drive.
Mr. Bedi’s uncle had learned that Polish priests tied to Opus Dei were targeting Mr. Davidson for assassination. The Central Intelligence Agency, Mr. Bedi told Mr. Davidson, were working with him to prevent the priests from infiltrating the United States government.
In addition to the thousands of dollars charged to secure Mr. Davidson’s computer, Mr. Bedi and his girlfriend, Helga Invarsdottir, 39, an Icelandic national, charged his American Express card $160,000 every month for bogus security and other services to provide 24-hour covert protection for Mr. Davidson and his family.
The scam could have netted anywhere from $6 to $20 million over a six-year period. Investigators are still sorting out accounts and evidence. Mr. Bedi had stashed $150,000 under his bed.
It is believed a relative of Mr. Davidson alerted police to the scam. (or blackmail? payoffs?)
In a jailhouse interview last week, Vickram Bedi told The Journal News that his accuser, Roger Davidson, gave him a fortune to shield Davidson from the fallout of importing $400 million from his family’s European tax shelter. Said Bedi, “Roger’s story is not accurate.”
“He was scared that there were e-mails in his computer and he wanted to see if the viruses had infected these e-mails and whether they had been broadcasted over the Internet,” Bedi said. “The e-mails were communications between his family members and their lawyers … basically detailing how the money had left the United States originally … and how the family planned to move the money back under the guise of an inheritance.”
The computer had “various viruses,” Bedi said, and Davidson believed the U.S. and French governments had planted them to seize evidence that could help them recover the unpaid taxes.
According to Bedi, Davidson also suspected the Roman Catholic order Opus Dei was “after him” because his uncle had joined the group and was seeking to punish his own family for not paying their taxes.
“He believed his uncle was trying to expose this fraud and hired high-tech hackers to complete this course,” Bedi said.
Davidson sought to hire Datalink to retrieve the information and protect him, Bedi said.
Davidson even made Bedi a trustee of a $60 million family trust meant to benefit Davidson and his children, according to legal papers.
“I never asked to be appointed trustee. This was done at his own behest because he liked us. We were keeping him calm,” Bedi said.
Bedi also received a $10.9 million contract, according to authorities. Bedi said this was a “gift” from Davidson, who he said also gave his girlfriend $1.8 million.
“He gave us this gift because we recovered his 30 years of music on his computer,” Bedi said. “Roger was generous with us.”
Upon giving those gifts, Bedi said, Davidson told him the IRS or French government would come after his family and that “at least he had done something good with this money.”