On moon palace and kozo paper, various ink mixtures.
Of course, Caitlyn Jenner makes it look like one massive blast of everlasting fun, fame, facial surgery, and regularly scheduled cocktail parties with gender rebel comrades — drink flowing on demand, arguments take three episodes, everybody loves us, and the tab for the lot arrives off-camera.
But being the twisted embodiment of an Anti-Adam, the dupe who violates both the Imago Dei and the imago hominis simultaneously, takes effort. Effort driven by a demon called Sex Dysmorphia, who shapes Itself in the human world as a delusional male artificially repurposed to be a ghastly parody of womanhood. How else could such a blasphemous dismemberment of the gendered subject arise but from a Satanic power of unwholesome influence and intervention?
Yes, the transsexual experiences extreme discomfort in their anatomical corpus. But that’s the first step toward a deceitful ontology, engineered by the Father of Lies, and pushed upon us, the psychical incompetents. Transsexuals, statues of the devil — don’t the two just like immediately seem to go together?
Fr Dwight Longnecker vivisects transsexuality in his essay “The Devil of Detroit and Caitlyn Jenner“, wherein the title already contains the thesis. Just a comparison, they say. Don’t take too literally, they say — yet his metaphors are consistently hellish. According to Longnecker, we rock the sympathy card hard, but troll tactically to tear apart the mortal condition. His analogy proposes, in retaliation, to explicate “some interesting details” [read: symptoms of Devilish influence] of my kind. And, as for method, Longnecker intends to debunk the hallucinations of severely disturbed trans people by appeal to allegory. If enough scurrilous associations can fantastically be put together, then situating transsexuality vis-à-vis Satan-worship will demonstrate that they are practically synonymous.
Thus, in Longnecker’s analysis, Caitlyn Jenner (our terrible spokeswoman) is a reflective morphology of the multisexed arch-enemy, Baphomet (our supposed dark lord). The author contends, in lieu of research, that a “visual illustration of what is going on” [read: demonic possession] will prove his point. So it’s really not a subtle pairing: Satan, trans women — all neatly allied, forever in league. Working with loaded juxtapositions, Longnecker observes, “As I looked at the image [Baphomet] and read up on it I saw that the Devil is portrayed as transgender or androgynous.” Longnecker thereby implies throughout his rumination that that the first to fall was also the first to trans. Ergo, transsexuals must be his compatriots: “This [read: They, as in trans women] is precisely what Satan is doing at this time with human sexuality . . . . trans genderism [sic], gender confusion and ‘identifying’ as whatever gender a person wants.” Transition in his view operates as a nefarious secret code for dark arts that motivate and direct us:
“[Transgender] Satan is the proper image for America’s current passion for total tolerance and the embrace of every kind of weirdness and perversion under the sun” (Longnecker).
And sure there’s nothing weirder or more perverted than a you-know-what! And, as if pointing to himself in gratitude, Longnecker assures us that we all “now know who is behind all the sexual depravity, perversion, confusion and fear in the culture of death” that the transsexual supposedly revels within.