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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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To demand that we recognize same-sex romantic relationships as marriages, and teach our children so, is to prevent them from discovering reality.
If our military is to lower its rate of sex crimes, it must limit its members’ consumption of pornography and educate them about its risks.
Redefining marriage will make it harder for our children to develop their self-understanding and will sanction procreative methods that treat children like commodities.
The sexual permissiveness of men will emerge a winner in the contest of ideas as same-sex marital norms begin to shape the larger institution of marriage.
After the French protests against same-sex marriage, we can no longer speak of redefined marriage as inevitable or enlightened.
Natural law does not demand capitalism, but we can deduce from natural law that some institutions that are key to market economies are normally just, while practices key to socialist arrangements are usually unjust.
The just way to settle the marriage debate is to delink from marriage any benefits that apply to any group of people who cohabit and comingle assets, while preserving marriage as a permanent and exclusive union of a man and a woman to provide the optimal setting for raising children.
The Gosnell case shows us that a society’s laws teach, and if they teach a lesson of injustice they will corrupt its people over time. Indeed, contemporary abortion jurisprudence undermines the very notion of natural rights and constitutional government.
No-fault divorce hurts women, men, and children. So why is it still legal?
During oral arguments on Prop 8, Justice Kennedy alluded to the views of children of same-sex couples as if their desires and concerns are identical to and uncritical of their parents’ decisions. But the reality is far more complicated.
Proposition 8 does not, contrary to Judge Vaughan Walker’s claims, treat equals unequally.
Natural law theory makes a very limited, but very important claim—that there is common ground between all human beings, and particularly between religious believers and non-believers, on which moral disagreements can be rationally adjudicated.
Media voices and progressive activists for same-sex marriage are appealing to judicial fiat because they know they won’t always have public opinion on their side.
It remains unclear whether sexual orientation is genetically determined. Even if it is, that doesn’t justify advocacy for same-sex marriage.
Young adults desire stable marriage and family life even while they engage in unmarried sex and parenting. We should encourage and help young adults achieve these goals instead of trying to make birth control “sexy.”
The oral arguments on Proposition 8 at the Supreme Court suggest that there is very good reason to believe that the declaration of a “right” to same-sex marriage will set us on the path to polygamy.
When we define our terms based on the results we want, rather than on the reality of the thing being defined, all hell breaks loose.
It’s a myth that marriage law “bans” same-sex relationships because it treats marriage as the union of a man and a woman.
Debates about marriage will only be cluttered up, and decisions confounded, if the issue is framed in the question-begging terms of “marriage equality.”
Just as chess requires players to seriously consider every possible consequence of their moves, we need to seriously consider every possible consequence of the push for same-sex marriage, especially for children.
We cannot embrace same-sex marriage and live in continuity with our past as a civilization. To embrace it is to deny that tradition, revelation, reason, and nature have any authority over us.
While there is something noble in economists’ assumption that social life is based on mutually beneficial exchange, rather than coercion and plunder, this fails to account for what philosophy, theology, and literature reveal to us about the true substance of marriage.
Good public policy can meet the needs of all Americans without redefining marriage.

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