And that is exactly what Satan has been doing: Harnessing masses of witless sinners!
For readers who are not apprised of the situation, the line to the title of this article is part of a shocking cadence, voiced by the latest colorful, as well as decadent, and perverted mob of LGBTQ+ marchers at this year’s New York City celebration of “June (Sodomites) Pride Month.”
The song reads, at least in part, as follows: “You think that we’ll corrupt your kids / If our agenda goes unchecked. “You’re correct.” “We’ll convert your children / Happens bit by bit / Quietly and subtlety / And you will barely notice it.” Another section ran, “We’re coming for them / We’re coming for your children / We’re coming for them.” 2
But the real message is: We, of the homosexual and lesbian community, who have decided to live lives of sterile sex, and to pridefully spite God in the process, have no way to naturally procreate—so we need to convert your children to become like us so as to increase our perverted numbers.
The LGBTQ+ activists tried to explain it away as a “bad joke,” and that the same chant has been used for years at these “Pride” events. But the real message is: We, of the homosexual and lesbian community, who have decided to live lives of sterile sex, and to pridefully spite God in the process, have no way to naturally procreate—so we need to convert your children to become like us so as to increase our perverted numbers. And yet the Lord Jesus has spoken, “It would be better for them to be thrown into the sea with a millstone tied around their neck than to cause one of these little ones to stumble.” 3
In the same way, St. Paul in his Letter to the Romans is particularly forceful in admonishing the Roman Christians: “[W]hen they [who] knew God, have not glorified him as God, or given thanks; but became vain in their thoughts, and their foolish heart was darkened. For professing themselves to be wise, they became fools. And they changed the glory of the incorruptible God into the likeness of the image of a corruptible man, and of birds, and of four-footed beasts, and of creeping things.” 4
As a result, “… God gave them up to the desires of their heart, unto uncleanness, to dishonor their own bodies among themselves, [and] changed the truth of God into a lie; and worshipped and served the creature rather than the Creator, who is blessed for ever. Amen.” However, it is the next line that is somewhat perplexing: “For this cause God delivered them up to shameful affections. For their women have changed the natural use into that use which is against nature.” 5
But what about that phrase “the natural use into that use which is against nature” in the last verse? Surely that refers to lesbianism, or at least that is the explanation I have heard from a number of people. However, with some amount of research we find that during this period of the Roman Empire, lesbians were not particularly common. In fact, according to Lucian of Samosata, of the second century, an early reference to same-sex relations among women as “lesbianism” is, “They say there are women like that in Lesbos, masculine-looking, but they don't want to give it up for men. Instead they consort with women, just like men.” 6 In other words, references to sex between women are so infrequent in the Roman literature of the Republic, that most likely, St. Paul is referring to a more common practice than women being with women?
In fact, we also find out that it was fairly common, from time immemorial, for couples, even the married, to practice some form of contraception, including the use of a stone pessary (a vaginal suppository, similar to an IUD, which produces a spontaneous abortion), as well as poisonous herbs, which are just as dangerous to the pregnant woman as the developing offspring. We have evidence of this from Sumer, the ancestral home of Abraham (which could be a reason God called him out of that city). Like the Sumerians, the later Babylonians did not attach negative connotations to sex, and it was considered a natural fact of life. In addition, same-sex behavior was considered natural, and anal sex was a common means of contraception. Additionally, this was also a fairly common practice by the Greeks, and the Romans. 7
Therefore, St. Paul could have been referring to sterile sex as the ultimate path of a soul away from God. After all, God blessed the first couple and said to them to “be fruitful and multiply.”
From early Catholic Church writings, dating back to 401 A.D., we find further evidence of this explanation:
For necessary sexual intercourse for begetting [children] is alone worthy of marriage. But that which goes beyond this necessity no longer follows reason but lust. And yet it pertains to the character of marriage … to yield it to the partner lest by fornication the other sin damnably [through adultery] …. [T]hey [must] not turn away from them the mercy of God … by changing the natural use into that which is against nature, which is more damnable when it is done in the case of husband or wife…. Of so great power is the ordinance of the Creator, and the order of creation, that … when the man shall wish to use a body part of the wife not allowed for this purpose, the wife is more shameful, if she suffer it to take place in her own case, than if in the case of another woman. 8
So, accordingly, the previous writings put more damnable emphasis on married couples, than if they were not married—or at least if they are using the woman in an unnatural way. Since the intent is to prevent the conception of a child, how is this any different than if the couple is using any contraceptives? And with the statistics showing that the vast majority of Catholics are using contraceptives today, including up to 90 percent in some polls, using the abortifacient birth control Pill and IUD? How can our God be pleased—the same God who thundered against child sacrifice in the Old Testament as one of the detestable things that cries to heaven for justice?
Catholic author and convert Abigail Favale has some poignant words to say about the matter of the Divine message displayed in the conjugal union:
Sacred scripture and tradition give us a central metaphor to understand the relationship between God and humankind: this is the metaphor of conjugal union. This is an intensely bodily metaphor, evoking the image of man and woman becoming one flesh. Such union is made possible by complementary sexual difference. To speak in crudely biological terms: in sexual union, the couple joins their incomplete reproductive systems to become a complete reproductive unit. Both man and woman bring to this coupling the intrinsic potential to create a new person; they have within themselves the seeds of life—but the modes of their potentialities are not identical. The man has the capacity to transmit life outside of himself, while the woman has the potential to gestate new life within.
Although not being a theologian, Favale shows so much insight about what our sexual being ultimately represents:
If we take these biological realities as a mirror for God and humankind, the male sex is analogous to God because God endows life from himself but stands apart from it; he transcends. And the female sex is representative of humankind because its power lies in receptivity; the human being is created to receive the love of God, be inwardly transformed, and let that love bear fruit. 9
Father Koterski, using notes left over by the late Father Quay, was able to reissue his book that says much about the sexuality that, whether we agree or not, God with great delight endows to every man and woman in order to make a complementary whole, as symbolized by His Church.
So, when Solange Hertz says that the “fallen angelic intelligences” are “[h]arnessing masses of witless sinners by appealing to their vices and appetites,” she obviously is referring to the vast numbers of sodomites, both male and female, who are marching to change our society (even though she wasn’t around to see it) to how they want the rest of us to succumb to their wants and desires.
According to Father Koterski:
For Father Quay, male homosexual behavior symbolizes a man in love with one like himself and seeking to be his own savior. It is a refusal of the femininity of the Church in all her human weakness and a repudiation of the true otherness of God. Similarly, lesbianism symbolically signifies a Church turned away from the Lord to embrace what is like herself—one who is also a creature and dependent on union with Another who is decidedly not like herself. He notes that lesbianism symbolizes not a genuine church but nature worship, and that it is not surprising to find that in matters of spirituality lesbians often turn to worship of the Earth-Mother rather than Christ. 10
In the same way, according to Father Koterski, Father Quay had the following notes to put the use of contraceptives in the proper perspective:
Contaceptive intercourse curiously symbolizes the notion that God might bestow his grace and pour out his Holy Spirit without allowing them to bear fruit, without granting the Church the power to bear him new children. It is as if God would not mind if his people were to enjoy the pleasures of his light and consolation while refusing to bear the fruits of grace in real faith, hope, and charity toward God and all his people. Instead of remaining open to whatever fruitfulness God may elicit and bless, there is a readiness to use whatever barrier or sterilization is required. 11
St. Nikolai Velimirovic said it well: “Did the New Testament bring any change concerning the bearing of children? The bearing of children in the pre-Christian marriage aimed ‘to replenish the earth,’ whereas the Christian marriage has for its aim to replenish Christ’s Church on earth and in heaven. And, finally, to replenish Paradise.” 12
Even our language has been changed so that pedophiles are now labeled as CAP, “Child Attracted Persons.” I guess there is no stigma anymore—and no prison sentences? Maybe they’ll have to “see” a therapist to find out why they do such things?
So, when Solange Hertz says that the “fallen angelic intelligences” are “[h]arnessing masses of witless sinners by appealing to their vices and appetites,” she obviously is referring to the vast numbers of sodomites, both male and female, who are marching to change our society (even though she wasn’t around to see it) to how they want the rest of us to succumb to their wants and desires—including giving our young children over to them—to do as they please!
Even our language has been changed so that pedophiles are now labeled as CAP, “Child Attracted Persons.” I guess there is no stigma anymore—and no prison sentences? Maybe they’ll have to “see” a therapist to find out why they do such things? How much longer will it be before they DEMAND our children and grandchildren from us?
Decent God fearing people have to be asking: Is this the End Times? Is this how it was before Sodom and Gomorrah met their fiery end? And what about the world-wide Noahic flood? The answer: That remains to be seen.
However it turns out, I was emboldened by some encouraging words by St. Augustine: “Who are we, compared to the saints and faithful of those latter times, who shall be called on to resist the attacks of an enemy unchained [referring to Satan during the time of the antichrist] whom we can but feebly resist while he is yet in chains?” 13
In the meantime, Virgin Mary, Mother of God, and all the saints, pray for us.
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1. The Star-Spangled Heresy: Americanism, Solange Hertz, 1992, p ii, emphasis in original)
2. Two years ago the San Francisco Gay Men’s Chorus released a video of the same, lyrics thanks to hli.org (Human Life International), Fr. Boquet, Pres.
3. Luke 17:2
4. Romans 1:21-23
5. Romans 1:24-26, emphasis added
6. Lucian, 2nd century AD
7. Sex in the ancient world from A to Z, John G. Younger, 2005
8. The Good of Marriage, p. 11–12, emphasis added
9. “Sex and Symbol,” Abigail Favale, June 19, 2018, emphasis in original
10. The Christian Meaning of Human Sexuality: Revised and Expanded Edition, Paul M. Quay, S.J., PH.D., edited by Joseph W. Koterski, S.J., Ignatius Press, Original Ed. 1985, Expanded Ed. 2017, p. 26
11. ibid, p. 27
12. St. Nikolai Velimirovic, The Faith of the Saints, p. 68
13. History of Antichrist, Rev. P. Huchede, Tan Books, 1976, p. 28