The right of self-government depends upon the ability of voters to give their informed consent in choosing elected officials. If candidates lie, self-government becomes impossible.
It is morally indefensible for Catholic institutions to recognize and incentivize same-sex marriages by extending marriage benefits to employees who declare themselves legally married to a person of the same sex.
The structure and logic of the legal arguments made for nationwide judicial imposition of same-sex marriage are remarkably similar to the arguments made by those who argued for the judicial imposition of slavery nationwide. Will the Republican Party produce another Lincoln to stand against them?
Black children have suffered the most as a result of the decline of marriage in the black community. And today marriage faces new threats. Those who promote what they call marriage equality have unjustly appropriated the language and the mantle of the civil rights movement. But there can be no equivalence between blacks’ experience of slavery and oppression and the circumstances of homosexuals. Adapted from an address delivered at the Vatican during the Humanum Colloquium.
A model developed by developmental psychologist Urie Bronfenbrenner, paired with the example of the pro-life movement, may demonstrate a new way forward in rehabilitating marriage.
Patrick Lee and Robert P. George’s new book clearly establishes that the case for conjugal marriage is not based on irrational prejudice or sentimental appeal to tradition. It is based on a series of sophisticated arguments that deserve to be answered.
Contemporary sex education prepares young men and women not for the fullness of friendship, intimacy and love, but for casual relationships and recreational sex.
Notre Dame’s acceptance of the same-sex marriage movement’s rhetorical paradigm has made our nation’s flagship Catholic institution impotent. Yet there is an opportunity for the Notre Dame community to model ways to promote the good amid the crumbling ruins of institutional integrity.
The Supreme Court closely scrutinizes policies involving racial, sexual, and other “suspect” classifications. But unlike almost every other classification imaginable, marriage laws use a criterion necessarily linked to an inherently good social purpose that we didn’t just invent. This criterion isn’t truly suspect and shouldn’t get heightened scrutiny.
Amid reports of “earthquakes” and “seismic” shifts, we ought to remember the Catholic Church’s moral teachings in their wholeness, which have not shifted.
The equality that demands same-sex marriage demands that all social recognition of the distinction between mothers and fathers—of the paternal and the maternal, the masculine and the feminine, and of the sexual identity of everyone as male or female—must be systematically expunged, to be replaced by the lies and seductions of “gender identities” on the ever more blurry rainbow spectrum.
Monday’s action from the Supreme Court is a setback for sound constitutional self-government and for a healthy marriage culture. So where do we go from here?
In a brave new book, Anthony Esolen describes the very real consequences of redefining marriage.
Segregation was based on irrational, peculiar prejudice. By contrast, protecting marriage between one man and one woman is based on universal truths about our human nature.
The commitment to be faithful to one’s spouse—for better, for worse, in sickness and in health—is not a pledge to keep the same feelings. It is a pledge to do certain things, to voluntary conduct.
The push to present a positive image of same-sex families has hidden the devastation on which many are built. We must stand for marriage—and for the precious lives that marriage creates.
Churchgoing Christians who support same-sex marriage are more likely to think pornography, cohabitation, hook-ups, adultery, polyamory, and abortion are acceptable. And it’s reasonable to expect continued change in more permissive directions.
Although we disagree with each other about the nature of marriage, we are united in the conviction that it is an issue on which reasonable people of good will can and do reach divergent conclusions.
Part four of a continuing exchange between Doig and George on the meaning and purpose of marriage.
Part three of a continuing exchange between Doig and George on the meaning and purpose of marriage.
George replies to Doig’s criticisms of George’s arguments regarding marriage. The second in a week-long exchange.
What’s wrong with a long-term committed child-rearing same-sex relationship? Nothing, says Jameson W. Doig. The first in a week-long exchange with Robert P. George.
Proponents of same-sex marriage haven’t won in the arena of ideas—they have won through manipulation and intimidation. Those who oppose them must speak up.
If healthy marriage is the basis of a strong society, it is worth every effort to strengthen it. Marriage education should supplement other efforts to address social problems.
The University of Notre Dame is unwilling to bear an “uncompromising witness,” as Pope Francis challenged it to do, to the moral truths of marriage and sexuality. This is a subtle but certain pastoral failure on the university’s part.
Conservatives must defend marriage for both principled and practical reasons. The Republican Party cannot surrender the cause of marriage without also surrendering the cause of life.
The only form of marriage that existed before the fall was between one man and one woman. The narrative trajectory of the Old Testament shows that all other versions were the result of sin.
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.