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.
Provided agencies meet basic requirements protecting the welfare of children, they should be free to operate according to their values, especially their religiously informed beliefs about marriage. New legislation introduced this week would protect this right.
Opportunity is not merely the absence of artificially imposed impediments. It is also the capacity to pursue happiness, individually and in community. Adapted from the 2014 Index of Culture and Opportunity.
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.
Contra Justice Ginsburg, the Hobby Lobby decision is no cause for alarm. Yet we should acknowledge and address a fear she highlights: the serious obstacles women face today in the realms of sex, marriage, and parenthood.
The Australian Study of Child Health in Same-Sex Families has been getting copious positive press coverage. Unfortunately, it has some serious methodological weaknesses—it studies only the lives and experiences of the LGBT elite.
Dostoyevsky prophetically depicts the notion of family as determined not by nature but by consent—an idea that has come to dominate our modern society.
Today, we face a movement to accomplish on a societal level what those who embrace morally condemned behavior have always sought as individuals: rationalization.
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.
The lifelong, unbreakable chords of fealty and identity that family members possess for each other depend upon the biological matrix created by the marital union of man and woman.
To restore loving family life to the heart of our culture, we must begin with ourselves—one family, one person at a time.
People with same-sex attraction do not need to be “fixed”—they need genuine, authentic friendship.