Trying to silence others because one fears what they might say is no way to learn. And it is no way for a university to be a university.
In the name of equality, same-sex marriage seeks to codify gender discrimination. But marriage welcomes everyone: husband and wife, father and mother, grandfather and grandmother.
Nevada’s governor and attorney general have engaged in a cynical political ploy to undermine a decision by the people of Nevada to retain a sound understanding of marriage.
We are all called to defend marriage so that the truth can change hearts, minds, and lives. As the early pro-life activists did, we must invest the long-term political, legal, cultural, and spiritual capital to win down the line. The final installment in a three-part series.
What is marriage, why does marriage matter for public policy, and what are the consequences of redefining marriage? Adapted from testimony delivered on Monday, January 13, 2014 to the Indiana House Judiciary Committee.
The age in which all states were united in understanding marriage as the exclusive union of man and woman for life has passed away. Now, new legislation seeks to protect the right of each state to define marriage for those who reside within its borders.
Prof. Charles Reid thinks love makes a marriage. He claims we think sex makes a marriage. In truth, comprehensive union makes a marriage. And getting marriage right matters for everyone.
A New Jersey judge’s contorted and nonsensical decision that the state is responsible for the federal government’s failure to recognize same-sex marriage highlights the irrationality that permeates the campaign for “marriage equality.”
Young Americans have come to believe that they can only achieve “good” marriages through professional success and economic prosperity.
Marriage connects more than just a man and a woman: it creates and sustains the fabric of society as a whole.
Redefining marriage will bring profound and perhaps unintended consequences for the ways in which we think of ourselves as men and women, and for the kind of society we live in. Adapted from the Foreword to The Meaning of Marriage (2006).
More evidence from Canada of the danger of allowing the endorsement of same-sex marriage to become a prerequisite to participation in public life.
Future historians will probably marvel that LGBT activists—a small, well-organized, and wealthy segment of the population—successfully deployed civil rights language for material benefit, especially at a time when national economic inequality only continues to worsen.
What future does democratic self-government have in our country if same-sex marriage supporters are willing to undermine it through the courts?
Just as Lincoln rejected the Supreme Court’s reasoning in the Dred Scott decision, so too conservative leaders need to reject the Court’s faulty reasoning about DOMA. Anti-democratic judicial activism has become habitual only because our elected leaders have declined to respond to it with Lincoln’s clarity and firmness.
What happened yesterday at the courthouse matters, and we must keep up our witness to the truth about marriage, by word and deed, until it is safely beyond judicial overreach.
Conservatives need to argue as lovers: As we woo the person across from us, we are funny, self-effacing, merciful, and confident.
Marriage and religious freedom will stand or fall together.
To demand that we recognize same-sex romantic relationships as marriages, and teach our children so, is to prevent them from discovering reality.
Redefining marriage will make it harder for our children to develop their self-understanding and will sanction procreative methods that treat children like commodities.
The sexual permissiveness of men will emerge a winner in the contest of ideas as same-sex marital norms begin to shape the larger institution of marriage.
After the French protests against same-sex marriage, we can no longer speak of redefined marriage as inevitable or enlightened.
The just way to settle the marriage debate is to delink from marriage any benefits that apply to any group of people who cohabit and comingle assets, while preserving marriage as a permanent and exclusive union of a man and a woman to provide the optimal setting for raising children.
Proposition 8 does not, contrary to Judge Vaughan Walker’s claims, treat equals unequally.
Media voices and progressive activists for same-sex marriage are appealing to judicial fiat because they know they won’t always have public opinion on their side.
Young adults desire stable marriage and family life even while they engage in unmarried sex and parenting. We should encourage and help young adults achieve these goals instead of trying to make birth control “sexy.”
When we define our terms based on the results we want, rather than on the reality of the thing being defined, all hell breaks loose.
It’s a myth that marriage law “bans” same-sex relationships because it treats marriage as the union of a man and a woman.
Debates about marriage will only be cluttered up, and decisions confounded, if the issue is framed in the question-begging terms of “marriage equality.”
Just as chess requires players to seriously consider every possible consequence of their moves, we need to seriously consider every possible consequence of the push for same-sex marriage, especially for children.
We cannot embrace same-sex marriage and live in continuity with our past as a civilization. To embrace it is to deny that tradition, revelation, reason, and nature have any authority over us.
While there is something noble in economists’ assumption that social life is based on mutually beneficial exchange, rather than coercion and plunder, this fails to account for what philosophy, theology, and literature reveal to us about the true substance of marriage.
Good public policy can meet the needs of all Americans without redefining marriage.
The Supreme Court first put marriage on its track of decline forty-one years ago, when it ruled that states could not limit the sale of contraceptives to unmarried couples.
While religion and tradition have led many to their positions on same-sex marriage, it’s also possible to oppose same-sex marriage based on reason and experience.
Marriage as a human good, not marriage law, has an objective core whose norms the state has an interest in tracking and supporting—in a way that respects everyone’s freedom.
Whatever same-sex marriage is, that’s not what gays are after. They are after a symbolic vehicle that can make them equal to people who can do something they cannot—procreate.
Unlikely characters, including gay men, are leading the French people in protest against redefining marriage. A repeating refrain is “the rights of children trump the right to children.” Americans should follow their example of mobilizing across party lines.
Michael Klarman’s history of the push for same-sex marriage shows just how recently it’s developed and how its leaders lack substantive arguments for the nature and purpose of marriage itself.
Young adult men’s support for redefining marriage may not be entirely the product of ideals about expansive freedoms, rights, liberties, and fairness. It may be, in part, a byproduct of regular exposure to diverse and graphic sex acts.
How successful can a “new conversation on marriage” be when its leaders can’t even say what marriage is?
A recent ruling in the United States District Court in Hawaii reveals a rational basis for the Supreme Court to rule on a morally neutral basis that marriage can be enshrined in law.
In their book What Is Marriage? Man and Woman: A Defense, Sherif Girgis, Ryan T. Anderson, and Robert P. George draw our attention to the question that matters most in the marriage debate—what marriage is—and make a reasonable and compassionate argument for marriage as a one-man one-woman union.
Public opinion, the methods and messaging of LGBT activists, and social reality all converge on a simple fact: marriage is worth fighting for and we can win.
Preserving marriage as a union of man and woman is bound to fail unless we address the true point of contention in the marriage debate, one completely ignored by even the best legal advocates for redefining marriage: the question “what is marriage?"
The effects of same-sex civil marriage in Canada—restrictions on free speech rights, parental rights in education, and autonomy rights of religious institutions, along with a weakening of the marriage culture—provide lessons for the United States.
A new argument that reduces marriage to any consensual caring relationship is grounded by a cynical view of human nature that we ought not accept.
Governments don’t legally recognize a certain type of relationship because they are suckers for romance; they do so because they are understandably afraid of the potentially destructive consequences of such romance.
The case for same-sex marriage, as articulated in a new book that debates the issue, still refuses to recognize that civil society needs real marriage, as it has always existed, to preserve itself.
In the name of “marriage equality” and “non-discrimination,” liberty—especially religious liberty and the liberty of conscience—and genuine equality are undermined.