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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The fundamental problem with the mandate is that it coerces some people into doing what they think is wrong, and this problem remains regardless of whether the coercion excuses the actions of the people being coerced.
Were the central task of government to be seen as that of aiding citizens in their own self-constitution, oriented towards real human goods including the good of religion, the HHS mandate would be seen for the unjust imposition it is.
If marriage is to be preserved in the present struggle, our task is to sort through the influential kinds of arguments about same-sex marriage and abortion that have been introduced by Justice Kennedy.
This week’s decision in the Prop 8 case is a desperate appeal to Justice Kennedy, and the latest assault of judicial supremacy.
Charles Murray argues we’ve come apart, but can therapeutic Deism and the sexual revolution put us back together?
The precepts of the natural law are obligatory not because they are commanded, but because they are necessary for our well-being. God’s revelation of these precepts is better understood as a divine reminding and authoritative inviting.
The conjugal conception of marriage is just and coherent; the same-sex marriage proponents’ conception of marriage is unjust and incoherent.
A eudaimonistic ethical theory can show, without appeal to God, that certain actions are always wrong.
In order to win, do Republicans really need to stop talking about abortion and marriage?
The construction of an ethical theory, as a general matter, inevitably implicates philosophical theology.
Martin Luther King, Jr., espoused a worldview repugnant to many of those who now claim his legacy.
Senior citizens are less likely to support same-sex marriage than younger Americans, but that does not mean that they are anti-gay.
Meet the academics who try to redefine pedophilia as “intergenerational intimacy.”
The absolute prohibition of intrinsically evil acts is the limit on one’s positive obligations.
Divine legislation functions to enforce moral absolutes, not to ground them.
If tradition is not a good reason to limit marriage to a man and a woman, it is also not a good reason to limit it to only two people.
If appeals to God get ruled out, either by disbelief in his existence or reluctance to rely upon it, then it isn’t possible to demonstrate that there are moral absolutes.
Rather than simply denouncing Truman for his decision to employ the atomic bomb, his critics need to confront the harsh reality of war and seriously consider the lack of viable alternatives available to him.
Family law has changed during the past 50 years to the detriment of child well-being, paving the way for the arguments in support of same-sex marriage. But there is a new strategy available to us to respond to this situation. The second in a two-part series.
The Supreme Court was more right than it knew during the past two centuries as it identified the state’s interest in marriage as children and their formation. The first in a two-part series.
The tradition of common morality does not permit us to excuse the atomic bomb as a “necessary” evil.
The recent scandal at Penn State has brought to light more than just sexual abuse and its cover-up; it has exposed the indifference that cultural norms have groomed in some of our young adults.
Moral absolutes are not “mere” restrictions on our actions. Nor should they be suspended even when upholding them might bring about grave consequences. They are essential for protecting human wellbeing.

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