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June 24th is the feast day marking the birth of John the Baptist, and it is also the anniversary of the Dobbs decision that overturned Roe v. Wade’s false declaration that there is a constitutional right to abortion. John the Baptist is an appropriate hero of faith for us this month: he began his life as a witness for the sanctity of unborn life, and ended it as a martyr for marriage.
“What I see in modern America is something maybe a little bit different than what other folks see. I think the nation vis-à-vis its laws is far more just than it has been at virtually any point in its previous history. Racial discrimination is outlawed de jure. You have an extension of the First Amendment to all American communities. You have greater religious freedoms in a concrete way than we’ve ever enjoyed in the history of the United States. We have a lot of problems, but we’re better than we’ve been.”
In a post-industrial society where marriage and fertility are expressions of values, rather than buttresses for economic security, policies that strive to make it as easy as possible for people to get married and have children should be at the forefront of the agenda. Broader state investment alone cannot take the place of a pro-family culture, from media outlets to religious institutions to schools.
Families, religious communities, community organizations, and public policymakers must work together toward a great goal: strengthening marriage so that each year more children are raised by their own mother and father in loving, lasting marital unions.
The law is a teacher, and the “Respect for Marriage Act” is a bad one. Enshrining legal lies about the truth of marriage harms all of society, most especially children. From facile heterosexual marriage dissolutions to novel family arrangements, children are harmed when their rights to their own mother and father are disregarded for the sake of adult desires.
In light of both Ukraine’s cultural stance on LGBTQ issues and the data showing drawbacks of same sex parenting, a presidential fiat legalizing same-sex marriage would be an affront to the nation. Furthermore, any capitalizing on Ukraine’s current dependence on the US and EU governments by encouraging its ideological colonization in the utter absence of popular support would be not virtuous but vicious.
We are in the midst of a technology shift that could revolutionize reproductive healthcare and family planning. Millions of couples are using apps that promise “natural contraception.” It’s time to engage these couples, inviting them to explore a better way, and giving them the support they need to grow closer through the self-restraint demanded by Natural Family Planning.
In her new book, Erika Bachiochi presents a compelling vision of female equality and happiness that embraces a woman’s capacity for childbearing and encourages sexual virtue and strong marriages as an antidote to difficulties that abortion can never hope to solve.
My marriage is an entity with ramifications and consequences that echo outside our home. The same is true in reverse: what happens in other marriages can affect ours. A marriage needs friends, and it can likewise supply friendship to others’ unions.
Sex makes marriage much more than just friendship with “benefits.” The sexual excitement, the powerful bonding, the oneness, the potential creation of human life, even the vulnerability—all of this alchemizes friendship and sexual attraction into marriage. We have been separating sex from marriage for decades now, with foreseeable destruction. This latest innovation adds more fuel to the inferno.
Today, sociology is overwhelmingly dominated by the radically individualistic and gender–feminist ethic that drives contemporary American culture. Yet it was not always so. Émile Durkheim, the Frenchman whom many call the founder of sociology, offered a rigorous scientific and philosophical account of sexuality, marriage, and the family that affirms the traditional view.
In an era of new options, more choices, greater temptations, high expectations, consistent anxiety, and endemic uncertainty, nothing about the process of marrying can be taken for granted—even among those belonging to a faith that has long encouraged it. In an era of independence, intentionally becoming interdependent seems increasingly risky.
Every time we fail to muster the courage to do what’s right, what God is calling us to do, there is behind that failure a still deeper failure: a failure of love.
“Old natural law theory” begins with the natural end of our sexual faculties and derives ethical principles from there. But this approach has to rely implicitly on prior value judgments in order to distinguish between biological facts that are axiologically or morally relevant and those that are not. The second in a two-part series.
Permissive sexual attitudes and practices have not stimulated the religious revival many Christians believe the extremes of Sexual Revolution will inspire. There is no evidence of it in the data. On the contrary: Christians seem to grow more complicit—or at least more quiet about their misgivings—by the year.
Can we hold to the truths of the Declaration of Independence—that we are endowed by our Creator with natural rights and that government derives its just powers from the consent of the governed—without undermining respect for those natural duties and natural relationships that do not depend on our consent?
Common-law marriage can never entirely be abolished. The duties of marital relations are generated and vested by the actions of the parties themselves.
New research suggests that educational programs can strengthen or even save marriages. Government can and should play an important role in supporting marriage through such programs. 
State officials and judges cannot comply with the Supreme Court’s ruling in Masterpiece simply by articulating facially neutral reasons for decisions that punish people for acting on the understanding that marriage is a man-woman union.
If there is one truth that the entire philosophic tradition—including America’s Founders—may be said to embrace, in spite of all its disagreements, it is this: reason teaches that it is unreasonable to expect people to act by reason alone.
By calling our attention to the Founders’ political theory of the family, Thomas West’s new book leads us to ask whether a secular theory of natural rights and natural law can sustain the moral ecology necessary for self-government. If a secular natural-rights republic cannot sustain the family, it would seem to be neither a good nor attractive political theory.
The city of Philadelphia is targeting Catholic Social Services for its policy, based on religious beliefs about marriage, of not placing foster children with same-sex couples.
Darel Paul’s meticulous, courageous account of how the elites brought same-sex marriage to America deserves to be read by all who would understand where we are and where we're going.