Pillar

Sexuality & Family

The second pillar of a decent society is the institution of the family, which is built upon the comprehensive sexual union of man and woman. No other institution can top the family’s ability to transmit what is pivotal—character formation, values, virtues, and enduring love—to each new generation.

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Billy is not the first who turned to a transgender identity to escape pain and trauma. It’s time for psychotherapists to seriously address the unique causes of each individual’s gender dysphoria before encouraging them to pursue hormones and surgery.
Religious belief and activity—particularly prayer—matter in important ways. They make a deeply practical difference in how husband and wife interact with each other in daily life.
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.
Modern medicine can’t reassign sex physically, and attempting to do so doesn’t produce good outcomes psychosocially. Here is the evidence.
The existence of each political community depends on married adults having children and raising them to responsible adulthood.
If the medical establishment deems “transitioning” in the best interest of a legal minor and the parents object on moral or religious grounds, legal precedent now exists that suggests that parental rights can be severed in the interest of countenancing transgender orthodoxy.
Contrary to the popular, tidy narrative repeated by Robert Reilly and others, neither Luther nor his colleagues and heirs “abandoned” natural law. Nor did they recast it in a voluntarist mold. They embraced and defended it along entirely traditional lines.
Ryan T. Anderson has written the definitive book on the transgender phenomenon—ranging across medicine, psychology, culture, sociology, law, and public policy. In doing so, he may have saved the minds and bodies—indeed, the very lives—of people he will never know.
In both the United Kingdom and the United States, the fundamental rights of parents have dangerously eroded, undermining the ability of parents to protect the welfare of their children, instill moral values, and pass on religious beliefs and practices.
From surprisingly fast and unexpected victory can come great hubris and the desire to utterly crush one’s opponents. Perhaps GLAAD and its allies should learn to practice what they preach: tolerance of other people’s beliefs and practices, even if they don’t fully understand them.
The whole of Grisez’s account of this sense of Christian philosophy repays study, not least as an exploration of the shape that philosophic wonder first takes in a Catholic educated by a warmly believing household; and then of the place of audacious questioning in a Christian faith firmly held for love of God and in hope for God’s Kingdom.
The thinking of transgender activists is inherently confused and filled with internal contradictions. Activists never acknowledge those contradictions. Instead, they opportunistically rely on whichever claim is useful at any given moment.
Dr. Paul McHugh is optimistic that the ascendency of transgender ideology is a passing fad. Yet the damage that transgender ideology can wreak in even just ten or fifteen years—the hormones, the surgery, the irreversible decisions, the mutilated bodies—is considerable.
Gender dysphoria is a serious mental health issue. By contrast, transgenderism is a belief system that increasingly looks like a cultish religion—a modern day Gnosticism denying physical reality for deceived perceptions—being forced on the public by the state.
A new study being launched by the NIH is intended to produce evidence supporting a particular conclusion: that transgender affirmation therapy is safe and effective for gender-dysphoric youngsters. And once the federal government speaks, states and other institutions will fall in line.
We need not parrot old arguments, but we should avoid giving countenance to dangerous and unproductive ones. Being novel, contrarian, and clever is no substitute for the politics of prudence and the sober pursuit of truth.
The latest Harvey Weinstein allegation reminds us that, around the world and here in the United States, sex trafficking is closer than it appears.
God offers not mere “transition” but deep and lasting transformation.
The wedding cake is an essential element of a ritual system that expresses the public establishment of a marriage. Its form and ritual use signify the procreative sexual relationship, with its expectation of fertility in the body of the bride, which is being publicly legitimated by the wedding.
Manhood is not natural, but it is essential. No society can endure if it does not harness male sexual energy and teach men to take care of the children they father and the women who bear them.
Until policy-makers and the public realize the factual and moral bankruptcy of transgender ideology, pressure will continue to mount to normalize the tragically abnormal.
The government cannot impose creedal and exclusionary limits on occupational freedom by compelling particular citizens to provide goods and services contrary to their beliefs, unless those citizens have such a monopoly market power as to exclude other citizens from the market.
New research points to “internalized homophobia” as the problem, not external discrimination.

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