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Voddie Baucham - Raising the Next Generation in Turbulent Times · Voddie Baucham Sermons

• 0:03
  Speaker 1: I said last time, and I've said for a while,
• 0:06
  Speaker 1: that the social justice movement is like a train with
• 0:09
  Speaker 1: several boxcars. And, you know, the lead boxcar is the
• 0:16
  Speaker 1: racial identity or racial Marxism boxcar. But behind that boxcar
• 0:25
  Speaker 1: are several other boxcars. There are several other issues that
• 0:29
  Speaker 1: are linked to critical theory, cultural Marxism, not only race,
• 0:35
  Speaker 1: but for example, the issues of sexual identity. So LGBTQAI2 +.
• 0:46
  Speaker 1: By the way, I didn't say that to be funny.
• 0:51
  Speaker 1: That's just where it is now. Now it's gotten up
• 0:54
  Speaker 1: to LGBTQAI2 +. In fact, in Canada's new law, and
• 1:03
  Speaker 1: I'll be talking about this in the service later this morning,
• 1:07
  Speaker 1: in Canada's new law, C-4, which if you're not familiar
• 1:13
  Speaker 1: with Canada's new legislation, Bill C-4, that has become law
• 1:18
  Speaker 1: in Canada, the law against conversion therapy, they use LGBTQ2.
• 1:28
  Speaker 1: And that 2 important because it links back to critical
• 1:34
  Speaker 1: theory and critical race theory because the two is for two-spirit,
• 1:39
  Speaker 1: which is the indigenous Native American, Native Canadian, whatever Indian
• 1:48
  Speaker 1: way of talking about this kind of identity. It was
• 1:53
  Speaker 1: referred to as two-spirit. So in their intersectional nod to
• 1:59
  Speaker 1: critical race theory, they put LGBTQ2 on the bill there
• 2:07
  Speaker 1: in Canada because there is an inexorable link between critical theory,
• 2:12
  Speaker 1: critical race theory, and queer theory, and sexual identity Marxism.
• 2:18
  Speaker 1: And it's really becoming more and more prevalent today and
• 2:25
  Speaker 1: more and more prevalent through our schools. So when we
• 2:28
  Speaker 1: talk about the next generation and preparing the next generation,
• 2:32
  Speaker 1: we're hearing a lot in schools and at school board
• 2:35
  Speaker 1: meetings about critical race theory and critical theory, and that's great.
• 2:40
  Speaker 1: But what's really more significant, I would argue, is the
• 2:47
  Speaker 1: sexual identity Marxism through the LGBTQIA to plus movement. The
• 3:01
  Speaker 1: acronym is just going to get longer and longer and longer, right?
• 3:04
  Speaker 1: And one of the things that we'll talk about is
• 3:06
  Speaker 1: the fact that this acronym really exposes the identity behind
• 3:13
  Speaker 1: the movement because the acronym is filled with contradictions, right?
• 3:21
  Speaker 1: The acronym is filled with contradictions, and we'll talk about
• 3:23
  Speaker 1: that more as we get into this. There's some of
• 3:25
  Speaker 1: these things that can't coexist. They're logically inconsistent with one another,
• 3:31
  Speaker 1: but the only thing that holds them together is critical
• 3:35
  Speaker 1: theory and cultural Marxism. That's it. That's the only thing
• 3:38
  Speaker 1: that holds them together. Beyond that, some of the acronyms
• 3:43
  Speaker 1: are mutually exclusive and almost at war with one another,
• 3:49
  Speaker 1: but they're part of the same critical social justice movement
• 3:53
  Speaker 1: They're part of the same application of critical theory, part
• 3:57
  Speaker 1: of the same application of cultural Marxism, and therefore they
• 4:01
  Speaker 1: have the same goals, and that keeps them bonded together.
• 4:08
  Speaker 1: Right now we're seeing it expanded and expressed in our
• 4:12
  Speaker 1: schools through a number of things, but perhaps most covertly,
• 4:20
  Speaker 1: through what's called SEL or social emotional learning. And you
• 4:25
  Speaker 1: may have heard of SEL. You may have heard of
• 4:27
  Speaker 1: this whole social emotional learning push within the government education system.
• 4:33
  Speaker 1: And it is the Trojan horse that right now is
• 4:37
  Speaker 1: advancing critical theory, cultural Marxism, and specifically sexual identity Marxism
• 4:44
  Speaker 1: among kids at every level, K through 12. Okay? So
• 4:50
  Speaker 1: what I want to do this morning, and again, we
• 4:54
  Speaker 1: were supposed to do this on yesterday, and I apologize
• 4:57
  Speaker 1: for us not being able to do this on yesterday
• 4:59
  Speaker 1: in multiple sessions, but I was in the COVID penalty
• 5:02
  Speaker 1: box and wasn't allowed to fly. Yeah, we were supposed
• 5:08
  Speaker 1: to leave on Monday, and now they make you do
• 5:09
  Speaker 1: your test within, you know, 24 hours. And we had
• 5:12
  Speaker 1: all had COVID a couple of weeks ago. And so,
• 5:15
  Speaker 1: you know, we go on Sunday and take our test,
• 5:17
  Speaker 1: and then they call me later Sunday evening, you know, and, oh,
• 5:21
  Speaker 1: I'm sorry, you're in the COVID penalty box. And I
• 5:24
  Speaker 1: was supposed to start lecturing at the Institute of Public
• 5:28
  Speaker 1: Theology in Fort Myers. and was supposed to start class
• 5:32
  Speaker 1: there Wednesday, Thursday, Friday, come down here, do the conference
• 5:36
  Speaker 1: and the Sunday service, and then go back up and
• 5:38
  Speaker 1: finish lecturing there. And so I wasn't able to start
• 5:41
  Speaker 1: my class. I had to start it virtually, which was
• 5:45
  Speaker 1: interesting because, you know, we had like 35 students show
• 5:49
  Speaker 1: up to take this course in cultural apologetics, and their
• 5:52
  Speaker 1: professor couldn't be there because he flunked a test. LAUGHTER
• 5:59
  Speaker 1: But we took our test again and were able to
• 6:02
  Speaker 1: get here on yesterday, so glad to be able to
• 6:05
  Speaker 1: do this. But we've got a lot that we're going
• 6:07
  Speaker 1: to try to do. I'm going to share a lot
• 6:11
  Speaker 1: of citations with you, a lot of quotations with you,
• 6:16
  Speaker 1: but it's very important that we do this. It's not
• 6:19
  Speaker 1: always the most exciting way to cover material, but it's
• 6:24
  Speaker 1: very important that that we do this. It's very important
• 6:28
  Speaker 1: that you see this. Some of this stuff I've been
• 6:30
  Speaker 1: sharing for a decade or more now. As, you know,
• 6:36
  Speaker 1: I've been talking about this and teaching about this, but
• 6:39
  Speaker 1: now that all of this is sort of coming together
• 6:43
  Speaker 1: and now that it's being exposed and expanding, it seems
• 6:48
  Speaker 1: that things are wrapping up and moving even more rapidly
• 6:52
  Speaker 1: than they have been in the past. So a couple
• 6:56
  Speaker 1: of passages of scripture I want to share with you. First,
• 6:57
  Speaker 1: 2 Corinthians 10, 3 through 6. Though we walk in
• 7:03
  Speaker 1: the flesh, we're not waging war according to the flesh.
• 7:05
  Speaker 1: For the weapons of our warfare are not of the flesh,
• 7:08
  Speaker 1: but have divine power to destroy strongholds. We destroy arguments
• 7:12
  Speaker 1: and every lofty opinion raised against the knowledge of God
• 7:15
  Speaker 1: and take every thought captive to obey Christ, being ready
• 7:18
  Speaker 1: to punish every disobedience when your obedience is complete. This
• 7:24
  Speaker 1: is our mandate. We are engaged in spiritual warfare. That's
• 7:32
  Speaker 1: what this is. This is not just cultural warfare. This
• 7:36
  Speaker 1: is spiritual warfare. These are individuals who are at war
• 7:41
  Speaker 1: with our God and consequently they are at war with us.
• 7:48
  Speaker 1: In this particular area, they're at war with the word
• 7:51
  Speaker 1: of God. Romans chapter 1, verses 26 and 27. For
• 7:57
  Speaker 1: this reason, God gave them up to dishonorable passions. For
• 8:01
  Speaker 1: their women exchanged natural relations for those that are contrary
• 8:05
  Speaker 1: to nature. And the men likewise gave up natural relations
• 8:08
  Speaker 1: with women and were consumed with passion for one another.
• 8:13
  Speaker 1: Men committing shameless acts with men and receiving in themselves
• 8:19
  Speaker 1: the due penalty of their error. One last passage of
• 8:24
  Speaker 1: scripture is very important as we talk about this. Woe
• 8:27
  Speaker 1: to those who call evil good and good evil, who
• 8:30
  Speaker 1: put darkness for light and light for darkness, who put
• 8:38
  Speaker 1: bitter for sweet and sweet for bitter. That's what we're
• 8:44
  Speaker 1: seeing today. We're seeing those who call good evil and
• 8:49
  Speaker 1: who call evil good who exchange light for darkness and
• 8:55
  Speaker 1: bitter for sweet. But they even go beyond that in
• 9:01
  Speaker 1: that they are at war with those who call dark
• 9:05
  Speaker 1: dark and light light. Amen? They find it hugely problematic
• 9:14
  Speaker 1: and attempt to shame and silence those who say what
• 9:20
  Speaker 1: God says. about sin. And so part of that changing
• 9:26
  Speaker 1: light for darkness and darkness for light is a changing
• 9:29
  Speaker 1: of definitions. Listen to this from Mark Stein. I think
• 9:32
  Speaker 1: it's poignant. In the old days, there was sodomy, an act.
• 9:38
  Speaker 1: In the late 19th century, the word homosexuality was coined,
• 9:42
  Speaker 1: a condition. A generation ago, the accepted term became gay,
• 9:47
  Speaker 1: an identity. Each formulation raises the stakes. One can object
• 9:53
  Speaker 1: to and even criminalize an act. One is obligated to
• 9:57
  Speaker 1: be sympathetic toward a condition. but once it's a fully
• 10:02
  Speaker 1: fledged 24-7 identity, anything less than wholehearted acceptance gets you
• 10:08
  Speaker 1: marked as a bigot. The transformation of a crime against nature, sodomy,
• 10:18
  Speaker 1: into co-equal civic Identity within little more than the span
• 10:23
  Speaker 1: of one human lifetime is one of the most remarkable
• 10:26
  Speaker 1: victories ever achieved by any minority group in the Western world.
• 10:32
  Speaker 1: A minority that didn't even exist in a formal sense
• 10:36
  Speaker 1: a century ago has managed to overwhelm and overhaul a
• 10:41
  Speaker 1: universal societal institution thousands of years old. Again, And nowadays,
• 10:50
  Speaker 1: if you think wrongly about this or speak wrongly about this,
• 10:58
  Speaker 1: you are treated today in a way that sodomy would
• 11:02
  Speaker 1: have been treated a century ago. Because today, sodomy is
• 11:09
  Speaker 1: not a sin, but the biblical view of sodomy is
• 11:13
  Speaker 1: a sin. Woe to those who call evil good and
• 11:23
  Speaker 1: good evil. But that's where we are. And that's where
• 11:29
  Speaker 1: this current generation especially is being educated and discipled. This
• 11:35
  Speaker 1: is what they're being taught. There's a chart here that
• 11:40
  Speaker 1: I wanted to show you. It's often used in educational circles.
• 11:49
  Speaker 1: And the idea here, you see privilege in the center.
• 11:53
  Speaker 1: The idea is the closer that you move to the center,
• 11:56
  Speaker 1: the more privileged you are. Now, you have to understand
• 11:59
  Speaker 1: that this connection between critical theory and postmodernism, critical theory
• 12:06
  Speaker 1: divides the world up into oppressors and the oppressed. We
• 12:11
  Speaker 1: talked about how critical race theory does this with whiteness
• 12:14
  Speaker 1: and with non-whiteness. And then this postmodern idea that everything
• 12:20
  Speaker 1: is a construct, right? And that even language, language is
• 12:25
  Speaker 1: used within the context of power dynamics to create these
• 12:29
  Speaker 1: constructs that are all about power. Antonio Gramsci, the Italian Marxist,
• 12:34
  Speaker 1: gives us this idea of cultural hegemony. and how those
• 12:40
  Speaker 1: in authority, the oppressors, actually use this cultural hegemony, this ideology,
• 12:48
  Speaker 1: in order to enforce their oppression. And for Gramsci, he
• 12:53
  Speaker 1: saw the law and education and the family and religion
• 13:03
  Speaker 1: and politics really as the main ways that these things
• 13:08
  Speaker 1: took place. But in this chart, if you'll take a
• 13:14
  Speaker 1: look at it, look for example in terms of gender.
• 13:22
  Speaker 1: And toward the center, privileged, cisgender men. And then out
• 13:29
  Speaker 1: from that, less powerful, less privileged, cisgender women. And then
• 13:36
  Speaker 1: Outside of that is trans, intersex, non-binary people. When it
• 13:42
  Speaker 1: comes to sexuality, which is different than your gender, according
• 13:45
  Speaker 1: to these folks, heterosexuals are in the center there. And
• 13:50
  Speaker 1: outside of that, lesbian, gay, queer, pan, bi, asexual are
• 13:54
  Speaker 1: outside of that. Then you see skin color. You see citizenship.
• 14:00
  Speaker 1: It's interesting. You know, on the inside of that, the
• 14:03
  Speaker 1: privileged people are the people who are citizens. And then
• 14:06
  Speaker 1: there's permanent residence, right? And then there's precarious status. And
• 14:10
  Speaker 1: then there's no status. What's interesting is they go to
• 14:14
  Speaker 1: no status. They don't go to illegal aliens. You notice
• 14:21
  Speaker 1: that's not on the chart? Because that's just a construct, right?
• 14:28
  Speaker 1: By the way, this is another one of the boxcars.
• 14:31
  Speaker 1: So again, everything is about the oppressor and the oppressed.
• 14:39
  Speaker 1: And all of our interactions are about power imbalances and
• 14:45
  Speaker 1: people who have privilege and people who don't have privilege.
• 14:49
  Speaker 1: This is where the connection comes from. And you remember
• 14:52
  Speaker 1: when I said that the whole idea of critical theory,
• 14:55
  Speaker 1: critical race theory, you know, sexual identity, Marxism, that they're
• 15:00
  Speaker 1: all connected at their root. Even the whole LGBTQAI plus
• 15:07
  Speaker 1: two plus whatever, right? These things are, they're contradictions within
• 15:14
  Speaker 1: the acronym, but they're all connected by this idea of
• 15:19
  Speaker 1: privilege and power. Critical theory, critical race theory, cultural Marxism,
• 15:24
  Speaker 1: this is where they're all connected. And at their root,
• 15:30
  Speaker 1: they're being taught to our children. This is from two
• 15:35
  Speaker 1: authors named Kirk and Madsen. I'll say more about them.
• 15:38
  Speaker 1: But Kirk and Madsen argue that to suggest publicly that
• 15:42
  Speaker 1: homosexuality might be chosen is a huge problem because it
• 15:46
  Speaker 1: opens what they call that can of worms door. known
• 15:49
  Speaker 1: as moral choice and sin. And it gives the religious
• 15:55
  Speaker 1: intransigence a stick to hit us with. So this can't
• 16:00
  Speaker 1: be a choice. Homosexuality can't be a choice, which we'll
• 16:05
  Speaker 1: see is incredibly ironic. Listen to what they state in
• 16:09
  Speaker 1: their book, After the Ball. Straights must be taught that
• 16:13
  Speaker 1: it is as natural for some persons to be homosexual
• 16:16
  Speaker 1: as it is for others to be heterosexual. Wickedness and
• 16:19
  Speaker 1: seduction have nothing to do with it. And since no
• 16:22
  Speaker 1: choice is involved, gayness can be no more blameworthy than straightness.
• 16:26
  Speaker 1: There's no choice, right? If I was born this way,
• 16:32
  Speaker 1: then how can it be blameworthy? In fact, it is
• 16:35
  Speaker 1: a simple matter of the odds, one in ten, as
• 16:38
  Speaker 1: to who turns out gay and who turns out straight.
• 16:41
  Speaker 1: Each heterosexual must be led to realize that he might
• 16:45
  Speaker 1: easily have been born homosexual himself. Now, that number 1
• 16:48
  Speaker 1: in 10, the authors in this book that was published
• 16:51
  Speaker 1: in 1989, acknowledge the fact that they just made the
• 16:56
  Speaker 1: number up. Ladies in 94, we know that 2.8% of
• 17:05
  Speaker 1: males and 1.4% of females are identified themselves as gay, lesbian,
• 17:10
  Speaker 1: or bisexual. By the way, that number has grown exponentially
• 17:15
  Speaker 1: in recent years, the number of people who identify themselves
• 17:19
  Speaker 1: this way. And there's a number of reasons for that.
• 17:24
  Speaker 1: But the point that I'm making here is that when
• 17:26
  Speaker 1: Kirk and Mattson, by the way, they're two Harvard professors
• 17:30
  Speaker 1: who wrote the book After the Ball, when they wrote this,
• 17:33
  Speaker 1: 1 in 10, they acknowledged, even in their writings, That
• 17:39
  Speaker 1: the 1 in 10 wasn't factual, but it was a
• 17:42
  Speaker 1: useful piece of propaganda. 1 in 10. 1 in 10.
• 17:50
  Speaker 1: So there are key exponents of this idea. People who
• 17:58
  Speaker 1: connect the idea of your race or ethnicity and the
• 18:05
  Speaker 1: idea of your sexual identity. People who they don't say, right,
• 18:10
  Speaker 1: this is all critical theory, this is all cultural Marxism.
• 18:13
  Speaker 1: They don't say that at its roots, this is what's
• 18:16
  Speaker 1: connecting us, this is what's connecting our movements. But there
• 18:20
  Speaker 1: are people who became key exponents of this whole gay
• 18:24
  Speaker 1: is the new black idea. A couple of decades ago,
• 18:28
  Speaker 1: it was a really big thing, right? The Advocate ran
• 18:31
  Speaker 1: a cover story. The Advocate, for those of you who
• 18:33
  Speaker 1: don't know, is a very popular gay... They ran this
• 18:40
  Speaker 1: cover story, Gay is the New Black, right? And the
• 18:45
  Speaker 1: idea was clear. The idea was that, you know, in
• 18:49
  Speaker 1: the civil rights struggle, we have now moved to another
• 18:54
  Speaker 1: area and another level of the civil rights struggle, and
• 18:58
  Speaker 1: that's the struggle for gay rights, which, you know, would
• 19:02
  Speaker 1: be argued now that people have moved beyond that to
• 19:05
  Speaker 1: now trans rights. But who are these... key exponents. One,
• 19:11
  Speaker 1: homosexual activists, obviously. Two, black and civil rights leaders. Three, judges. Four,
• 19:19
  Speaker 1: business and political leaders. And then finally, religious leaders. These
• 19:27
  Speaker 1: are people who are putting forward this idea that gay
• 19:32
  Speaker 1: is the new black and that the sexual identity movement,
• 19:37
  Speaker 1: sexual identity Marxism, is a continuation of this social justice
• 19:42
  Speaker 1: movement and this quest for so-called racial justice. and again
• 19:49
  Speaker 1: some people are thrown by this last one and I'll
• 19:52
  Speaker 1: say this because we probably well there's no probably we
• 19:55
  Speaker 1: won't be able to get through all of all of
• 19:56
  Speaker 1: this but in this last area they're like people like
• 20:00
  Speaker 1: wait religious leaders you mean like religious religious yes religious
• 20:05
  Speaker 1: leaders There's a couple of movements that you need to
• 20:08
  Speaker 1: be aware of. One is called Living Out. There's a
• 20:12
  Speaker 1: ministry called Living Out. There's another one called Revoice. And
• 20:17
  Speaker 1: these people have done conferences within mainline churches. We're not
• 20:22
  Speaker 1: talking about, you know, the pro-homosexual denominations, you know, the
• 20:28
  Speaker 1: usual suspects or whatever. But Revoice, for example, was in
• 20:31
  Speaker 1: a number of Presbyterian churches. and the Revoice Conference was
• 20:36
  Speaker 1: very popular, and there are a number of mainstream evangelical
• 20:41
  Speaker 1: leaders who have endorsed the Revoice Conference. The gay Christian movement,
• 20:50
  Speaker 1: more broadly, you may have heard of the gay Christian movement.
• 20:55
  Speaker 1: There are a lot of religious leaders who are now
• 20:58
  Speaker 1: advocating for the whole gay Christian movement. But let's see
• 21:03
  Speaker 1: how many of these we can get to and get through. First, obviously,
• 21:07
  Speaker 1: homosexual advocates or activists are advocating for this position, this
• 21:14
  Speaker 1: masterful connection of gayness with blackness. But why? Now, this book,
• 21:24
  Speaker 1: After the Ball, How America Will Overcome Its Fear and
• 21:27
  Speaker 1: Hatred of Gays in the Decade of the 90s, again,
• 21:30
  Speaker 1: Marshall Kirk and Hunter Madsen, two professors at Harvard, one
• 21:34
  Speaker 1: in psychology and one in marketing. They published this book
• 21:39
  Speaker 1: in 1989. And I always point out that this book
• 21:41
  Speaker 1: was published in 89 because when you read it and
• 21:46
  Speaker 1: when you read from it, it sounds like something that
• 21:49
  Speaker 1: was written more recently to explain what happened, not something
• 21:55
  Speaker 1: that was written in 89 as a strategic manual. for
• 22:00
  Speaker 1: what was supposed to happen. But that's what it was.
• 22:05
  Speaker 1: In 1989, it was a strategic manual for how to
• 22:08
  Speaker 1: change the way people think, believe, and talk about homosexuality. Again,
• 22:16
  Speaker 1: when you read it, it doesn't sound like that. It
• 22:19
  Speaker 1: sounds like somebody got in a time machine, came to
• 22:27
  Speaker 1: these times, saw what happened in the whole, you know,
• 22:33
  Speaker 1: homosexual movement, and then went back to 1988 and wrote
• 22:37
  Speaker 1: a book that was published in 1989. There's some Back
• 22:39
  Speaker 1: to the Future stuff going on, right? Listen to what
• 22:44
  Speaker 1: they say about the moment. Remember 1988, 1989, right? AIDS
• 22:49
  Speaker 1: was then what COVID is now. Amen? Amen? It was
• 22:57
  Speaker 1: on everybody's lips. Everybody was talking about AIDS back then, right?
• 23:01
  Speaker 1: Like people are talking about COVID now. Here's what they wrote. AIDS,
• 23:05
  Speaker 1: though a loose canon, is a canon indeed. As cynical
• 23:08
  Speaker 1: as it may seem, AIDS gives us a chance, however brief,
• 23:12
  Speaker 1: to establish ourselves as a victimized minority legitimately deserving of
• 23:17
  Speaker 1: America's special protection and care. This, therefore, is the question
• 23:22
  Speaker 1: and the challenge. How can we surmount our insurmountable opportunity?
• 23:27
  Speaker 1: How can we maximize the sympathy and minimize the fear? How,
• 23:31
  Speaker 1: given the horrid hand that AIDS has dealt us, can
• 23:35
  Speaker 1: we best play it? That's what they were writing about
• 23:45
  Speaker 1: in 1989. How do we do this? This could be
• 23:48
  Speaker 1: a tipping point in one direction or the other. people
• 23:52
  Speaker 1: could turn against the homosexual movement because of age. Or, or,
• 23:59
  Speaker 1: if we can somehow use this to gain a minority
• 24:06
  Speaker 1: identity and a minority status within the context of critical theory,
• 24:12
  Speaker 1: critical race theory, oppressor, oppressed. If we can put ourselves
• 24:18
  Speaker 1: on the oppressed list as we're already moving forward with
• 24:23
  Speaker 1: these ideologies of critical theory, critical race theory, I noted before,
• 24:29
  Speaker 1: and I noted in fault lines that, you know, this
• 24:31
  Speaker 1: book came out in 1989, 1989 was also the first
• 24:36
  Speaker 1: year that they had an official conference of critical race theory, right?
• 24:40
  Speaker 1: It was started by some Harvard law professors, um, So
• 24:47
  Speaker 1: Derrick Bell was the principal leader of that group and
• 24:50
  Speaker 1: that movement. They had their first meeting in 1989. Kimberly Crenshaw,
• 24:57
  Speaker 1: who was a protege of Derrick Bell at Harvard Law School,
• 25:00
  Speaker 1: wrote her seminal paper on intersectionality, which is an arm
• 25:04
  Speaker 1: and a branch of critical race theory, also in 1989.
• 25:08
  Speaker 1: And then Peggy McIntosh, who wrote the seminal paper on
• 25:14
  Speaker 1: the concept of white privilege, published that paper in 1989,
• 25:19
  Speaker 1: the same year that this book comes out, talking about
• 25:24
  Speaker 1: identifying themselves, right, as this aggrieved minority group within the
• 25:30
  Speaker 1: same vein and the same context of the advance of
• 25:35
  Speaker 1: cultural Marxism with racial identity. So the method, what are
• 25:41
  Speaker 1: they going to do? What did these two Harvard professors propose?
• 25:46
  Speaker 1: Glad you asked. The campaign we outlined, and after the ball,
• 25:54
  Speaker 1: though complex, depends centrally upon a program of unabashed propaganda,
• 26:01
  Speaker 1: firmly grounded in long-established principles of psychology and advertising. Remember,
• 26:06
  Speaker 1: I told you, one professor of psychology and one of marketing.
• 26:14
  Speaker 1: But they said propaganda. Certainly they're just using that loosely, right? No,
• 26:20
  Speaker 1: they actually define propaganda in the book. They say that
• 26:25
  Speaker 1: it relies on emotional manipulation, uses lies, and is subjective
• 26:31
  Speaker 1: and one-sided. Just in case you were wondering what they
• 26:35
  Speaker 1: meant when they said it was propaganda. Relies on emotional manipulation,
• 26:46
  Speaker 1: uses lies, and is subjective and one-sided. That was the play.
• 26:54
  Speaker 1: That was the strategy. To tell their side of the
• 26:57
  Speaker 1: story and to frame their side of the story in
• 27:02
  Speaker 1: such a way that they got what they were after.
• 27:05
  Speaker 1: Three things they used. Desensitizing, jamming, and conversions. They also
• 27:14
  Speaker 1: acknowledged the fact that these were the three steps in brainwashing.
• 27:20
  Speaker 1: But these were the three steps that they used. What
• 27:24
  Speaker 1: does this mean? Well, first, desensitizing. The idea of desensitizing
• 27:29
  Speaker 1: was very simple. And what they argued was that they
• 27:32
  Speaker 1: needed to get images of gays and gayness into the
• 27:39
  Speaker 1: public arena. They needed to have... You know, TV shows
• 27:44
  Speaker 1: and commercials and, you know, out athletes and actors and actresses.
• 27:52
  Speaker 1: And they needed to use this. They used it in illustration.
• 27:57
  Speaker 1: And they talked about turning on a shower, right? And
• 28:01
  Speaker 1: just overwhelming the straight world with this so that after
• 28:05
  Speaker 1: a while they get used to being wet. That's desensitizing.
• 28:14
  Speaker 1: Let me ask you something. When was the last time
• 28:18
  Speaker 1: you watched a show? And when I say a show,
• 28:22
  Speaker 1: I don't mean like a single episode. But when was
• 28:24
  Speaker 1: the last time you watched a series, right? Just think
• 28:27
  Speaker 1: about your favorite series, right? Whatever series it is that
• 28:30
  Speaker 1: you like. When was the last time you watched a
• 28:33
  Speaker 1: series on television that did not have a gay character?
• 28:41
  Speaker 1: Or that did not introduce... a gay storyline. It just
• 28:48
  Speaker 1: doesn't happen. I mean, you just, you can't turn on
• 28:52
  Speaker 1: the TV without seeing it. Now you, now there are
• 28:55
  Speaker 1: commercials and the commercials come out. And when the commercials
• 28:58
  Speaker 1: are about, you see gay characters or gay couples in
• 29:01
  Speaker 1: the commercials, they are airware, not everywhere. Airware, it's beyond everywhere, right?
• 29:15
  Speaker 1: you can't get away from it. So much so that
• 29:20
  Speaker 1: when people watch television, you know, when they watch these series,
• 29:23
  Speaker 1: if you live in an environment where you're not surrounded
• 29:26
  Speaker 1: by this, you almost start to think that your circles
• 29:31
  Speaker 1: are the strange ones. That's desensitizing. The next tool they
• 29:40
  Speaker 1: use is jamming and the way they talk about jamming
• 29:46
  Speaker 1: is that they want to eliminate and reverse what they
• 29:51
  Speaker 1: call psychic rewards so the way that they explain jamming
• 29:56
  Speaker 1: is this You equate being against homosexuality with being part
• 30:03
  Speaker 1: of the KKK or skinheads or neo-Nazis. So that when
• 30:09
  Speaker 1: people think about homosexuality and they think about whatever, their
• 30:13
  Speaker 1: biblical position on homosexuality, their biblical position on gay marriage,
• 30:17
  Speaker 1: that they automatically have a check. They're jammed, right? It's
• 30:21
  Speaker 1: like you've got a machine and they throw sand in
• 30:24
  Speaker 1: the work so that the machine gets jammed and it
• 30:26
  Speaker 1: doesn't work. So now you have to stop because you
• 30:29
  Speaker 1: feel bad about believing what the Bible says about homosexuality.
• 30:34
  Speaker 1: This is why, for example, if you want to see
• 30:36
  Speaker 1: jamming at work, what you do is watch a sermon
• 30:40
  Speaker 1: by a pastor in the last, especially five years, maybe
• 30:45
  Speaker 1: 10 years, on homosexuality. Most guys will spend the first
• 30:53
  Speaker 1: quarter to a third of the sermons softening the blow. Listen,
• 31:00
  Speaker 1: I don't hate gay people. I have family members who
• 31:04
  Speaker 1: are gay. I have friends who are gay. Again, the
• 31:07
  Speaker 1: first quarter to third of the sermon is trying to
• 31:12
  Speaker 1: soften the blow. They do it in a way that
• 31:18
  Speaker 1: they would never do a sermon, for example, on drunkenness.
• 31:24
  Speaker 1: You don't start that by saying, listen, I don't hate drunks.
• 31:30
  Speaker 1: I don't hate drug addicts. I have family members. I
• 31:33
  Speaker 1: have friends who are drug addicts. Adultery. Listen, church, I
• 31:39
  Speaker 1: just want to say up front as I preach this message,
• 31:42
  Speaker 1: I don't hate adulterers. I love adulterers. God loves adulterers.
• 31:51
  Speaker 1: I have friends who are adulterers. Family members of mine
• 31:57
  Speaker 1: who are knee deep in adultery. So as I preach
• 32:01
  Speaker 1: this sermon, I just want you to keep that in mind.
• 32:04
  Speaker 1: God loves adulterers. You see, we laugh because it's ridiculous.
• 32:13
  Speaker 1: But sermons on homosexuality start like this because we've been
• 32:17
  Speaker 1: effectively jammed. It's worked. Then there's conversion. Now, by conversion,
• 32:27
  Speaker 1: they're not talking about, you know, making straight people gay.
• 32:31
  Speaker 1: That's not what they mean by conversion. By conversion, what
• 32:38
  Speaker 1: they mean is something more sinister. By conversion, they mean
• 32:46
  Speaker 1: changing people's minds and attitudes about homosexuality, about LGBTQ identity.
• 32:57
  Speaker 1: so that they become allies. By the way, in the
• 33:05
  Speaker 1: acronym LGBTQIA2 +, I told you what the two is for, right?
• 33:14
  Speaker 1: That's the idea of two-spirit. And they get that from
• 33:20
  Speaker 1: indigenous groups and communities, right? American Indians. They used to
• 33:26
  Speaker 1: have this idea of two-spirit. A way that they would
• 33:30
  Speaker 1: talk about people who were either, you know, homosexual or
• 33:36
  Speaker 1: whatever you have it there. So they bring that two in.
• 33:40
  Speaker 1: We know that. We know the L is for? You
• 33:44
  Speaker 1: can say it. Lesbian, right? You know G is for? B. Bisexual. Okay. T. T. Transgender, okay. Queue,
• 33:57
  Speaker 1: queer or questioning, okay. I, intersex. Do you know what
• 34:05
  Speaker 1: the A is for? Allies. A is for allies. You see,
• 34:16
  Speaker 1: that's the purpose of conversion. It's to create A's, to
• 34:23
  Speaker 1: create allies. So even in the acronym, they have allies. Now,
• 34:35
  Speaker 1: I talked about this being contradictory. The reason that it's
• 34:40
  Speaker 1: contradictory is because, and this point is made brilliantly in
• 34:47
  Speaker 1: the book, The Madness of Crowds, written by a homosexual author,
• 34:53
  Speaker 1: by the way. But he points out the fact that
• 34:58
  Speaker 1: for decades, the L's and the G's have been arguing
• 35:05
  Speaker 1: it's a hardware issue, right? We have been trying to do,
• 35:09
  Speaker 1: you know, studies and, you know, to prove that it's
• 35:15
  Speaker 1: in the genes, it's in the brain, it's in the pheromones, right?
• 35:19
  Speaker 1: None of the studies did prove that. But for years,
• 35:23
  Speaker 1: for decades... the lesbian movement and the gay movement was
• 35:27
  Speaker 1: making the argument, we're born this way, it's biological. Now
• 35:34
  Speaker 1: the trans movement comes along and says, hardware means nothing.
• 35:40
  Speaker 1: It's a software issue. So you got lesbian gays, we're
• 35:48
  Speaker 1: born this way, it's our hardware. Transgender saying, You're evil
• 35:55
  Speaker 1: if you let hardware dictate reality. I am who I
• 36:01
  Speaker 1: am in spite of my hardware. Those two ideas are
• 36:08
  Speaker 1: completely and diametrically opposed to one another, and they can't
• 36:13
  Speaker 1: both be true at the same time. Yet, they're part
• 36:16
  Speaker 1: of the same acronym. I'll go you one better. The
• 36:21
  Speaker 1: Q is for queers. Now, queer theory is a whole
• 36:27
  Speaker 1: branch of critical theory. And queer theory, contrary to what
• 36:34
  Speaker 1: many people think, is not about, you know, a lot
• 36:37
  Speaker 1: of people use the word queer and what they mean
• 36:39
  Speaker 1: is gay, right? Person queer, no, no, no, no. Queer
• 36:43
  Speaker 1: theory is about non-normative sexuality. It's an identity without an essence.
• 36:50
  Speaker 1: It's non-normative sexuality. Queer theory is about being against that
• 36:55
  Speaker 1: which has been normalized. Well, guess what? Now that gay
• 36:59
  Speaker 1: marriage is legal, queer theory has to be against the
• 37:04
  Speaker 1: normalized LNG. And now that the T is being normalized,
• 37:14
  Speaker 1: queer theory has got to be against that too. But
• 37:17
  Speaker 1: they all still occupy the same acronym. Why? Because they're
• 37:25
  Speaker 1: rooted and grounded in critical theory. They're rooted and grounded
• 37:31
  Speaker 1: in cultural Marxism. They're rooted and grounded in identity Marxism.
• 37:36
  Speaker 1: And they hope that you don't pay attention to the
• 37:39
  Speaker 1: fact that these things are contradictory. Because the problem is
• 37:44
  Speaker 1: power and privilege. That's what's evil. Power and privilege. And
• 37:52
  Speaker 1: all these people can be in the same acronym because
• 37:55
  Speaker 1: compared to cisgendered, heterosexual, by the way, cisgendered means nothing.
• 38:02
  Speaker 1: I get people who ask me that all the time.
• 38:03
  Speaker 1: What is cis? It's a made-up word. The whole point
• 38:12
  Speaker 1: is you have cisgendered heterosexuals in the position of power
• 38:23
  Speaker 1: All of it is socially constructed, right? That's what postmodernism
• 38:29
  Speaker 1: is arguing. It's all socially constructed. None of it exists
• 38:34
  Speaker 1: as objective reality. It's just socially constructed to keep people
• 38:39
  Speaker 1: in power. And so all of these things may contradict
• 38:43
  Speaker 1: one another ideologically, but when you put them on the
• 38:49
  Speaker 1: spectrum of oppressor, oppressed, They all occupy the oppressed category. Therefore,
• 38:58
  Speaker 1: they all belong together. Because there's one ultimate reality, and
• 39:05
  Speaker 1: it's the ultimate reality of critical theory. Now, this may
• 39:10
  Speaker 1: sound crazy to you. I mean, I hope it does.
• 39:21
  Speaker 1: But the closer you are to K-12 education, the less
• 39:27
  Speaker 1: crazy this sounds. If you're a teacher who's graduated with
• 39:36
  Speaker 1: a degree in education in recent years, this doesn't sound
• 39:40
  Speaker 1: crazy to you at all. This is what you've been
• 39:44
  Speaker 1: inundated with for the last several years of your life.
• 39:49
  Speaker 1: If you're an administrator in a school. This doesn't sound
• 39:53
  Speaker 1: crazy to you at all because you're scheduling in-service training
• 39:58
  Speaker 1: for your teachers so that they get this. If you're
• 40:01
  Speaker 1: a student in a K-12 school, this doesn't sound crazy
• 40:06
  Speaker 1: to you at all because all of your curriculum is
• 40:10
  Speaker 1: now pointed in this direction and geared toward getting you
• 40:16
  Speaker 1: to this conclusion. Woe to those who call evil good
• 40:29
  Speaker 1: and good evil. This is the next boxcar in the
• 40:39
  Speaker 1: critical social justice train. A couple of things that I
• 40:44
  Speaker 1: wanted to get to here before we stop this. We're
• 40:49
  Speaker 1: supposed to end this here soon. First on this, before
• 40:59
  Speaker 1: I close it, pedophilia is what's next. Okay? Pedophilia is
• 41:06
  Speaker 1: what's next. Pedophilia rebranded in a new push to be
• 41:12
  Speaker 1: included in the LGBTQ community. They got their own flag.
• 41:21
  Speaker 1: They rebranded themselves as MAPs, Minor Attracted Persons. Right? Not pedophiles.
• 41:28
  Speaker 1: Minor attracted persons. They're making the same arguments that the
• 41:33
  Speaker 1: gay Christian movement is making. So the gay Christian movement
• 41:37
  Speaker 1: is making this argument. It's not wrong to have a
• 41:42
  Speaker 1: homosexual orientation and to be attracted to people of the
• 41:46
  Speaker 1: same sex. It's only wrong when you act on it.
• 41:51
  Speaker 1: That's the gay Christian movement's argument. And that's also the
• 41:54
  Speaker 1: pedophile's argument. Being attracted to minors, that's not a problem.
• 42:01
  Speaker 1: As long as you're not abusing minors, right? It's the
• 42:04
  Speaker 1: exact same argument that groups like Living Out and Revoice
• 42:09
  Speaker 1: are making about homosexuality. There's a tweet here about a professor,
• 42:17
  Speaker 1: a university professor who wrote a book normalizing this idea
• 42:23
  Speaker 1: of minor attracted persons. Okay. All right. Quickly, for the
• 42:29
  Speaker 1: sake of time, I want to look at this next
• 42:32
  Speaker 1: group because it's where the connection becomes more clear. Because
• 42:40
  Speaker 1: you may think, and I thought at one time, that
• 42:43
  Speaker 1: what was happening was that Kirk and Maxson and people
• 42:47
  Speaker 1: like them were co-opting the civil rights movement, right? Right.
• 42:53
  Speaker 1: That they're jumping on the bandwagon. They looked at the
• 42:55
  Speaker 1: civil rights movement and they said, wow, look at how
• 42:58
  Speaker 1: successful that has been. If we could just get in
• 43:02
  Speaker 1: on some of that. But that's not the way that
• 43:06
  Speaker 1: it happened. Julian Bond was the head of the NAACP. African-Americans...
• 43:17
  Speaker 1: We're the only Americans who were enslaved for two centuries,
• 43:20
  Speaker 1: but we were far from the only Americans suffering discrimination
• 43:23
  Speaker 1: then and now. Sexual disposition parallels race. In other words,
• 43:26
  Speaker 1: gay is the new black. Coretta Scott King, banning same-sex
• 43:31
  Speaker 1: marriage is a form of gay bashing because gay is
• 43:34
  Speaker 1: the new black. Michael Steele, former chair of the Republican
• 43:39
  Speaker 1: National Committee. Oh, no, I don't think I've ever really
• 43:43
  Speaker 1: subscribed to that view. that you can turn it on
• 43:47
  Speaker 1: or off like water or like a water tap. I
• 43:50
  Speaker 1: think there's a whole lot that goes into the makeup
• 43:54
  Speaker 1: of an individual that you just can't simply say, oh,
• 43:57
  Speaker 1: like tomorrow morning, I'm going to stop being gay. It's
• 44:02
  Speaker 1: like saying tomorrow morning, I'm going to stop being black
• 44:06
  Speaker 1: because gay is the new black. But even back in
• 44:10
  Speaker 1: this civil rights movement, listen to this from Bayard Rustin.
• 44:20
  Speaker 1: And you may not know this name, but I'll explain
• 44:22
  Speaker 1: to you who this individual was after this quote. Today,
• 44:27
  Speaker 1: blacks are no longer the litmus paper or the barometer
• 44:31
  Speaker 1: of social change. Blacks are in every segment of society.
• 44:35
  Speaker 1: By the way, this is back in the 60s and 70s,
• 44:37
  Speaker 1: he's saying this. Blacks are in every segment of society,
• 44:41
  Speaker 1: and there are laws that help to protect them from
• 44:44
  Speaker 1: racial discrimination. The new niggers are gays. It is in
• 44:49
  Speaker 1: this sense that gay people are the new barometer for
• 44:53
  Speaker 1: social change. The question of social change should be framed
• 44:57
  Speaker 1: with the most vulnerable group in mind, gay people. Now,
• 45:04
  Speaker 1: who's Rustin? Rustin was a homosexual. He was a cultural Marxist.
• 45:08
  Speaker 1: He was arrested in 1956 for public sodomy. He was
• 45:12
  Speaker 1: a member of the Communist Party USA. He was a
• 45:14
  Speaker 1: member of the American Socialist Party. went to India in
• 45:18
  Speaker 1: the 1940s to study Gandhi's nonviolent tactics, and then came
• 45:22
  Speaker 1: back to the United States and was Martin Luther King Jr.
• 45:25
  Speaker 1: 's mentor for the nonviolent tactics of the civil rights movement.
• 45:31
  Speaker 1: He was also one of King's ghost writers. And Rustin
• 45:34
  Speaker 1: spoke at the March on Washington. Nor was he the
• 45:40
  Speaker 1: only one in the movement King was well aware of
• 45:45
  Speaker 1: Rustin's and James Baldwin's homosexuality. You know, James Baldwin, the
• 45:50
  Speaker 1: black poet. He knew that their tendency was to mingle
• 45:54
  Speaker 1: black social justice with gay social justice. King agreed with
• 45:58
  Speaker 1: another close advisor and ghostwriter, Stanley Levinson, Levinson was a
• 46:02
  Speaker 1: white guy, that the race issue should be priority. Homosexuality
• 46:08
  Speaker 1: was not to be conflated during the climactic point of
• 46:12
  Speaker 1: the 1960s King and Levinson agreed that Rustin and Baldwin
• 46:18
  Speaker 1: were more qualified to lead the homosexual movement after the
• 46:22
  Speaker 1: climax of the Civil Rights Movement in the 1960s. Nobody
• 46:28
  Speaker 1: co-opted the Civil Rights Movement. This was linked long before
• 46:36
  Speaker 1: Kirk and Madsen wrote After the Ball. And it was
• 46:42
  Speaker 1: well known at the time Well, I hate to do it,
• 46:55
  Speaker 1: but we have to stop. But before we stop, let
• 46:58
  Speaker 1: me say this. That wasn't the only civil rights movement
• 47:07
  Speaker 1: that attached these two things. In the 90s, when Nelson
• 47:13
  Speaker 1: Mandela was released from prison and became president in South Africa,
• 47:18
  Speaker 1: A number of his advisors had left South Africa and
• 47:21
  Speaker 1: been educated in the West. They were sort of exiles, right,
• 47:25
  Speaker 1: during the apartheid period. And these individuals had great influence
• 47:30
  Speaker 1: on Mandela and the rest of the leaders of that
• 47:33
  Speaker 1: movement so that under Mandela, South Africa became the fifth
• 47:40
  Speaker 1: nation in the world and the first nation and so
• 47:43
  Speaker 1: far still the only nation in Africa to legalize same-sex marriage.
• 47:50
  Speaker 1: Because under Mandela, they also linked black civil rights and
• 47:55
  Speaker 1: gay civil rights. So again, this is not a new
• 47:59
  Speaker 1: thing by any stretch of the imagination. All right. I
• 48:05
  Speaker 1: know it's a lot. It's only a fraction of what
• 48:11
  Speaker 1: we're supposed to be dealing with this weekend. So I
• 48:14
  Speaker 1: guess I'm going to have to write another book.