The reprieve provided by surgery and life as a woman was only temporary. Hidden deep underneath the make-up and female clothing was the little boy hurt by childhood trauma, and he was making himself known.
Why should a federal judge expect citizens, lawyers, and officials to obey her orders when she ignores the cases before her, and when she holds facts, law, and reason in such obvious contempt?
Judge Callie Granade ignored the case in front of her, then decided a hypothetical case involving facts that she made up, many of which directly contradicted the undisputed facts in the actual case before her.
When I was nine years old, my father told me he wanted to become a woman. I know I speak for others who have undergone similarly tragic childhoods when I say that I pray the Supreme Court will seriously consider the six amicus briefs submitted by the children of LGBT parents.
Sexual orientation and gender identity are conceptually different from race, and beliefs about marriage as the union of man and woman are conceptually and historically different from opposition to interracial marriage. Adapted from testimony delivered on Monday March 16 before the United States Commission on Civil Rights.
Catholic sexual ethics are as fully reasonable today as they were in the time of St Paul. In fact, the natural law understanding of human fulfillment is inherently intelligible even without a theistic framework.
The US Supreme Court has set a precedent upholding the right of states to define marriage as the union of husband and wife. All federal and state judges—including those in Alabama—are bound by that precedent.
Once I began thinking, reasoning, and examining my life, an extraordinary thing happened: I couldn’t stop. Reason led me to acknowledge natural law, which led me to begin rejecting some of my former ways of thinking and acting. Reason then led me to recognize God.
A shopkeeper who objects to sex-same weddings but who nevertheless provides services at such weddings generally acts in a morally permissible way if he acts to comply with a validly-enacted law, to preserve the goodwill of his business, and to make a just profit. Nevertheless, a law that in this way coerces a shopkeeper to cooperate with actions he reasonably believes immoral is gravely unjust.
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.
For some people, scientific research on the subject of same-sex parenting is irrelevant. A new volume is meant for those who still approach the topic of parenting and sexuality with open minds. According to the best data, average life outcomes for children raised by parents in same-sex relationships tend to resemble those of children raised by single and divorced parents.
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?
The constitutional crisis now unfolding in Alabama is a direct and foreseeable result of Judge Callie S. Granade’s orders.
Published research employing the New Family Structures Study (NFSS), the ECLS (Early Childhood Longitudinal Study), the US Census (ACS), the Canadian Census, and now the NHIS all reveal a comparable basic narrative, namely, that children who grow up with a married mother and father fare best.
We should make public policy and encourage social norms that reflect the truth about the human person and sexuality, not obfuscate the truth about such matters and sow the seeds of sexual confusion in future generations for years to come.
Teens struggling with their sexual identity may seem to have more options than they did in the 1980s—but one important option is increasingly denied to them.
For parents with LGBT children, Christianity offers an alternative to false dilemmas of affirmation or abandonment.
Take it from the adult child of a loving gay parent: redefining marriage promotes a family structure in which children suffer.
In the real world, human goods are often in conflict with one another. This reality forces us to make difficult choices and trade-offs that cannot be eliminated or adjudicated by following simple rules.
When conscience flirts with the idea of accommodating an unjust law, it must politely, yet firmly, reject the sirens of seduction.
The family is only whole and safe when it is founded on the complementarity of masculine and feminine.
One option for pro-marriage business owners: obey the law and serve gay weddings, but make it known publicly that you believe that the law forcing you to do this is unjust, needs to be changed, and is obeyed only out of your respect for law and the democratic process.
May I make two requests? Love me, but remember that you cannot be more merciful than God. It isn’t mercy to affirm same-sex acts as good. Don’t compromise truth; help me to live in harmony with it.
A new study gives in-depth information about Americans' view about sex, religion, marriage, and family. Though there’s lots of bad news, there are also some encouraging results.
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.
The answer to our culture’s dramatic increase in out-of-wedlock births and children raised by single parents is not to lower the bar further. Rather than promoting “planned parenting,” we should work to build a culture of marriage.
Parenthood powerfully combats the two greatest dangers to a democracy: selfishness and isolation.
Evangelicals are learning to model both grace and truth when discussing homosexuality and same-sex marriage.
Untethered to an “establishment” and or a “mainstream” that needs to be placated, today’s conservative students can experiment freely with impolitic ideas—perhaps more closely approaching the truth in the process.
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.
Like Newton’s law of gravity, natural law can’t be defied or ignored, at least not for long. We deny or disregard the significance of complementarity at our own peril, for the consequences of our denial will likely be staggering.
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.
Courts heighten scrutiny of policies that classify people by sex and other “suspect” traits. But laws defining marriage as a male-female union are different in structure. The very form of policies based on the male-female pairing—unlike every other classification—demonstrates their connection to the common good. So courts shouldn’t subject them to the special scrutiny applied to other laws that classify by sex.
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.
Some theologians claim that the Council of Trent lends support to the idea that the Catholic Church could accept divorce and remarriage. Careful scholarship reveals that this is not true.
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.
Men—no matter their sexual orientation—do not have a right to women’s bodies or body parts.
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.
Although we uphold the cultural taboo on incest, we accept something with precisely the same negative effect on integrity, marriage, and family: pornography.
Despite the lack of cultural support for positive practices that help couples toward healthy marriage relationships, the good news is that individuals have control over their relationship choices.
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.
If we hope to protect the unborn, promote sexual integrity, preserve the truth about marriage, and defend the freedom of religious conscience in our country, we cannot simply live good lives—we must live heroic ones.