Should we determine whether a person is fit to be a judge based on his or her religious beliefs or opinions on contemporary policy debates? Or should the Senate approve judges based on their reputation for fairness, their ability to follow and apply law, and their record of judicial wisdom?
It is fashionable to mock as bland and boring the ordinary men and women living out their married lives together, but they are often engaged in a quest far more challenging and romantic than anything the bohemian libertine will attempt.
The existence of each political community depends on married adults having children and raising them to responsible adulthood.
Antidiscrimination laws are fully within the government’s authority—but only when the government is not using such laws as part of a campaign to compel people to express “by word or act” their support for a government-prescribed orthodoxy. The second in a two-part series.
Does Fr. James Martin in fact reject the Church’s teachings on sex and marriage? If so, why does he insist that he does not?
Although we tend to think of the Odyssey as a story of homecoming, it has just as much to say about the terrible cost of homewrecking. Homer’s ancient book offers a timely lesson for readers living in an age when so many forces are working to erode the institutions of marriage and the family.
None of us can truly gauge the impact of our lives on others.
The legalization of same-sex marriage may be associated with a short-term emotional bump for youth who identify as sexual minorities, but it is not a robust, long-term panacea for the emotional struggles of teenagers.
We are engaged in an epic spiritual battle.
Rank and file Republican activists and voters revere marriage and will act to defend it. GOP candidates should understand that failing to defend marriage can come at a very high price.
Radical autonomy does not capture the webs into which we are born, our experiences of deep neediness and equally deep love, our embodied nature, our reaction to tragedies and unforeseen obstacles, or our response to our children once they arrive. Autonomy resists the dependence at the heart of loving relationships.
Same-sex marriage is not the only option for gays and lesbians who seek the personal fulfillment and familial happiness that is the universal desire of the human heart.
What would it mean for true friendship to exist in a marriage?
If you want to make America great again, you cannot afford to ignore the role stable marriage plays in motivating our labor force and in our nation’s economic growth as a whole.
Supporters of “same-sex marriage” claim that its opponents are bigots, like racists or misogynists, whose views should not be tolerated in the public square. In fact, marriage traditionalists are not bigoted but rather are realistic and honest about what marriage actually is.
In direct opposition to international law, both the central UN bureaucracy and individual Member States are aggressively promoting same-sex marriage worldwide.
Same-sex marriage endangers not only religious liberty, but also the school choice movement. We need new laws to protect schools from being forced to adopt sexual orientation nondiscrimination policies in order to be eligible for voucher, tax credit/deduction, or educational savings account programs.
Anyone interested in defending marriage and family life must first expose the built-in biases and hidden moral teaching within the contemporary liberal perspective.
Democracy and common sense teach us to seek the truth by listening to one another. If we will not even provide a room for people who want to talk with one another because we do not like what they say, then democracy is impossible.
Which Justice Sotomayor will show up in the next landmark family-law case: the Sotomayor who affirms the “precious” rights and duties of biological parents? Or the Sotomayor who insists on full "marriage equality"?
The same traits and tendencies that make Orthodox Jews appear uninvolved in political battles have also helped them preserve the belief that marriage is the union of one man and one woman.
Same-sex marriage further encourages the state to encroach on the domain of that indispensable pre-political community, the family. The first in a two-part series.
For a trial judge, the jurisdictional implications of the Supreme Court’s same-sex marriage decision are not matters of idle speculation. They are pressing practical questions with grave consequences.
If enacted, the deceptively titled Equality Act would punish dissenters, giving no quarter to Americans who continue to believe that marriage and sexual relations are reserved to the union of one man and one woman.
Although economic factors certainly play a role in the growing gap in marriage rates between higher income, college-educated Americans and those with lower levels of education and income, the impact of changing cultural mores should not be underestimated.
As skeptics in Ireland feared and the naïve in the United States are now realizing, “marriage equality” inevitably leads to the push for “family equality” through third-party reproduction.
Proponents of same-sex marriage often liken opposition to the bigotry that defended anti-miscegenation laws, preventing interracial couples from marrying. The analogy is specious, for the two movements differ entirely in motivation. One seeks to defend an intelligible understanding of marriage; the other sought to achieve racial purity.
It is important to hold up the truth about marriage for everyone to see. The first step of explaining, defending, and teaching marriage is defining it.
The future of marriage in the United States may look grim, but so did the pro-life cause look forty years ago. Embattled social conservatives should find hope in the demographic shifts that trailed the legalization of abortion.
The Supreme Court’s ruling is a significant setback for all Americans who believe in the Constitution, the rule of law, democratic self-government, and marriage as the union of a man and a woman. Will the right of Americans to speak and act in accord with the truth of marriage be tolerated?
Do proponents of marriage equality want marriage equality or not? The rhetoric of marriage equality does not match the reality. Only if marriage is the union of a man and a woman does it make any sense to have paternity presumed without consent, incest and polygamy prohibited, and custody bestowed upon biological or presumed parents except for cause.
Whether or not Locke would approve of it, there is a fundamental marriage right. It is ancient, not recent, and it secures the integrity of the natural family. In fact, nothing is more fundamental to our legal edifice than the ancient liberty of the natural family.
Infertility does not invalidate our marriage, but we constantly experience infertility as an inability to fulfill a basic aspect of marriage. It is a loss for us in a way that it can never be for a same-sex couple. Our relationship is ordered toward having children, even though it is frustrated and kept from this fulfillment.
Citing tenuous social science that should not (and probably does not) change anyone’s mind merely obscures what people are actually divided over—namely, the purpose of marriage as a social institution.
Mothers and fathers are not interchangeable—they both add distinct benefits to the development of children. Courts and legislatures can change legal definitions, but they cannot alter biology or psychology.
Although there were many good arguments and questions at the Supreme Court last week, there were also some significant errors.
In our culture, there is a chasm between two irreconcilable conceptions of the meaning and purpose of human sexuality and equality. For children most of all, the wrong kind of sexuality and equality has devastating effects.
For the Court to strike down laws defining marriage as the conjugal union of husband and wife would be to abolish the idea that men and women matter—equally—in the lives of the children they create. And it would be both a judicial usurpation of legislative authority and a federal intrusion into a matter left by the Constitution in the hands of the states.
Rather than rush to a fifty-state “solution” on marriage policy for the entire country, the Supreme Court should allow the laboratories of democracy the time and space to see how redefining marriage will impact society as a whole.
Finding a right to same-sex marriage in the Fourteenth Amendment would threaten the religious liberty of citizens and organizations who support marriage and silence or chill the speech of dissenters.
According to a recent amicus brief by scholars of liberty, same-sex marriage is not only counter to the Supreme Court’s long line of personal liberty cases, it may even be prohibited by them.
Americans need to understand that the endgame of the LGBT rights movement involves centralized state power—and the end of First Amendment freedoms.
Those suing to overturn state marriage laws are not merely asking the Court to recognize a new right. They are asking the Court to declare that the Constitution removes this issue from democratic deliberation.
Redefining marriage undermines the ties between marriage and procreation. This will contribute to already declining fertility rates in the United States as marriage rates drop and marriage becomes even more adult-centric in meaning and function. The consequences to the economy and society will be harmful and multifaceted.
Fewer than 9 percent of the countries belonging to the United Nations have redefined marriage to include same-sex relationships—and only one of those did so via its judiciary. A judicial redefinition of marriage would make the United States an extreme outlier on the global stage.
A group of distinguished conservative public servants, policy makers, and political operatives has signed an amicus brief saying the US Constitution requires the states to redefine marriage. They argue that this is the truly conservative position—but it takes quite a bit of logical contortion to accept their argument.
The metamorphosis of marriage from a gendered to a genderless institution would send the message that society no longer needs men to bond to women to form well-functioning families or to raise happy, well-adjusted children. That would be bad news for children of heterosexuals on the margins: the poor, the relatively uneducated, the irreligious, and others who are susceptible to cultural messages promoting casual or uncommitted sex.
Same-sex parenting is not unique in the alternative family landscape. What is unique is encouraging an alternative parenting structure guaranteed to deny a child’s right to a biological parent.
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.