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This blog is maintained by the Ruth Institute. It provides a place for our Circle of Experts to express themselves. This is where the scholars, experts, students and followers of the Ruth Institute engage in constructive dialogue about the issues surrounding the Sexual Revolution. We discuss public policy, social practices, legal doctrines and much more.
Posted on: Friday, June 09, 2017
This article was published June 3, 2017, at ClashDaily.com.
By Jennifer Roback Morse
The Divorce Ideology is one of the linchpins of the Sexual Revolution. Kids are resilient. Parents who don’t get along do their kids no favor by staying married. Everyone has a right to be happy, which means the right to change sex partners more or less at will. TV sitcoms, movies, academic studies, public policies, “style” sections of newspapers, women’s magazines, therapists and even some clergy claim divorce is harmless to children and beneficial to adults.
Unfortunately, these claims are false. Switching partners around can create chaos in the family. Divorce does not necessarily solve the problems people thought it would solve: the probability of divorce is higher for second marriages than for first marriages. Family law attorneys tell me that managing post-divorce conflict is a major portion of their business. And, most to the point of this book: children do not just get over divorce.
“The kids will get over it.” So say the experts and cheerleaders for divorce. On that basis, many parents end perfectly good marriages that could have been saved with some effort.
Sustaining the Divorce Ideology requires that people don’t ask too many questions, or voice too many objections. According to the Divorce Ideology, no-fault divorce just means that two adults who agree to divorce do not have to go through the elaborate charade of claiming that one party committed adultery.
In reality, many divorces take place against the will of one of the parties. The law takes sides with the party who wants the marriage the least, even if that person has committed adultery. That is how no-fault divorce not only demolished the presumption that marriage is permanent. It also smashed the presumption that marriage is sexually exclusive.
In the Divorce Fantasy World, there are only two choices. Unhappy parents stay miserably married and fight for the rest of their lives. Or, they get divorced and everyone lives happily ever after. The idea that one or both parents should change their behavior doesn’t register as an option. Nor does the idea that the divorce might seriously wound the kids.
In the Divorce Fantasy World, the children are all better off if their parents split than if they stay together. The children are delighted that their parents are happy. They have no ill-feelings about being asked to move every other week, a fate that few adults would willingly endure. Children are ok with calling their mom’s new husband, “dad”, or seeing their dad in bed with another woman. Children have no feelings at all about their family photos being taken down. They never feel jealous of the children of the new union, children who absorb the attention of their parent and new spouse. No, my goodness, no: the children from the original union never feel like leftovers from a previous relationship.
To keep the Fantasy alive, anyone who does not follow the Socially-Approved Divorce Script, must be silenced. This is bad enough for abandoned spouses. But for children of divorce, it is literally a nightmare.
The kids are socially invisible. If they have a problem, we take them to therapy. We put them on medication. But we never admit that maybe the adults should have worked as hard on their marriages as they seem to work on managing their divorce. And we certainly never tell the adults not to remarry.
Even inside the family, the children are not permitted to voice their real feelings. Love inside the family feels fragile: the kids have absorbed the message that people sometimes leave each other, or get kicked out. They may view love as unreliable. Even if children could verbalize their feelings, (which they can’t) they are afraid to risk losing their parents’ love. They don’t want to upset mom or dad.
They learn to silence themselves.
Leila Miller’s book, Primal Loss, gives voice to the adult children of divorce. Their stories are not pretty. This book is significant precisely because it breaks through the layers and layers of pro-divorce propaganda that we all endure in 21st century America.
The cultural elites love the Sexual Revolution and actively promote the Divorce Ideology. They provide a platform for happily-divorced people, jolly blended families and all the rest. They never mention the abandoned spouses or the shattered children. They need all this propaganda because that’s what it takes to convince people that biological bonds don’t matter either to children or adults.
Each parent is half of who the child is. When the parents reject each other, they are rejecting half of the child. They may tell the child, “We still love you: we just don’t love each other.” The child cannot make sense of this impossible contradiction. In my opinion, this is the underlying reason for the well-documented psychological, physiological, and spiritual risks that children of divorce face.
As a society, we are faced with two competing worldviews. The worldview of people of faith is this: Every child has identity rights and relational rights with respect to their parents. When children are deprived of these rights without an inescapable reason, this is an injustice to the child.
And these rights impose legitimate obligations on adults to provide these things to children. We don’t like to say this too loudly because people in our time resist hearing that they have obligations to others that they did not explicitly choose to bear.
The competing worldview is this: Every adult has a right to the sexual activity they want, with a minimum of inconvenience, and children must accept whatever the adults choose to give them. We do not just blurt out that last part because we would be ashamed of ourselves. But that is approximately the position of most of the people in power in most of the so-called developed countries: they believe it is the job of the government to minimize the inconvenience that adults experience from their sex lives.
The Divorce Ideology needs the State because it needs enormous amounts of power to accomplish its impossible objectives. This one insight unlocks the key to the whole course of the Sexual Revolution. We can now see why enforcing divorce has become a power grab on the part of a whole array of businesses and professionals who could be called the Divorce Industrial Complex. We can see why the family-breakdown-is-harmless propaganda seems so relentless, and why the downhill slide into new, more devastating, and more permanent forms of family breakdown seems to be accelerating.
And we can see why silencing the victims and dissenters is essential to its success. Once people start asking questions, or raising objections, the whole fragile structure could come tumbling down.
Because of this systematic silencing of the victims, the next generation of children grows up operating under the very same illusions as their parents. No one ever gets a course-correction.
Leila Miller has done us all a great service by giving a voice to the Children of Divorce. Please read this book. Then share it with friends, family, counselors, teachers, and pastors. Break the silence. Do it for your own family, and for the families of future generations.
This suffering has gone on long enough.
Jennifer Roback Morse Ph.D. is Founder and President of the Ruth Institute, a global non-profit organization, dedicated to creating a Christ-like solution to family breakdown. Visit at www.ruthinstitute.org or facebook.com/TheRuthInstitute/ To hear more from Dr. Morse, sign up for her e-newsletter here and receive a free gift. This article is the Forward to Primal Loss: Now Adult Children of Divorce Speak.
Posted on: Tuesday, May 09, 2017
by Jennifer Roback Morse
This article was first posted at Crisis Magazine on May 2, 2017.
“The Personal is Political” was a slogan engineered by Marxist feminists of the 1960s and 1970s. Few people realized at the time exactly what that slogan entailed. “The personal is political” should have telegraphed loud and clear that these women intended to politicize every aspect of our personal lives.
Many people dismissed extreme feminism as irrational and crazy and therefore unworthy of serious consideration. Others excused feminism because they had some worthy goals, such as outlawing the firing of women when they got married or pregnant. I know I swung back and forth between these responses. I reasoned that I was just trying to live my life.
What I didn’t realize was how much baggage I had acquired from feminism. This baggage made it difficult to “just live my life,” even though I was never more than a skeptical feminist.
I thought it was important to “assert myself,” to not be a doormat, to demand respect from my husband. I thought it was important to keep separate bank accounts and divide our expenses equally. I thought we should avoid gender stereotypical divisions of labor. Even if he was manifestly better at something, I should try to “do my share” of whatever mechanical project he might have in mind.
Most importantly, of course, he should do his share of household chores, even if a particular chore didn’t even register on his radar screen. He should do his half of everything I thought was important. And, he should do it to my satisfaction. In the interest of fairness and equality.
It was all quite exhausting.
I did eventually learn that nagging my helpers for not doing things my way was a good way to lose my helpers. But notice: this is a purely pragmatic consideration. I still was not questioning the basic rightness of my overall approach. I thought I had a right to achieve my goals, and other people were there to help me achieve them.
Just to be sure I’m making myself clear here, let me repeat for emphasis: I had a right to achieve my goals, and other people were there to help me.
I was still operating within the Equality Paradigm, created by those whose stated objective was to politicize my personal life. Only after my reversion to Catholicism, did I realize that there was a “More Excellent Way,” as St. Paul would put it: The Way of Love (1 Cor. 12:31).
Instead of asking myself whether he did his fair share, I can ask myself: What does love require of me, in any given situation?
Let’s say I want the bed made in the morning. I don’t take it for granted that all my readers accept this as a lofty goal. So be it. I want the bed made each morning. Sometimes, my husband and I make it together.
The problem is: my idea of “making the bed” is not universally shared. I know this for a fact, since my husband’s idea of “making the bed” is not the same as mine. How smooth must the sheets and covers be? Do we have to pull the covers down evenly on each side of the mattress? The most frequent difference of opinion is over the correct location of the covers, in relation to the pillows: under or over the pillows?
My husband made the bed this morning.
I’ve got a few choices here. Correct him? Tell him he did it wrong? “Here is the correct way to do it.” I know from experience that, as a non-push-over himself, my husband doesn’t appreciate being treated like a child. (Imagine that.)
Or worse, I could scold him. “I’ve told you a million times how to do this. You are doing it wrong just to spite me. I have to do everything around here.”
Or I could ignore it until he leaves the house and remake the bed to my satisfaction. Sometimes, this is what I do. I like seeing the bed a certain way. So, I do it my own way, for my own reasons.
When I take this path, I strive to do it without judgment of him. I try to put these thoughts in my mind: “He does a lot for us. He can handle effortlessly things I can’t do, and would not even know where to begin.” In other words, I try to praise him, even when he is not around.
I can also install in my mind some course corrections on the significance of the chore itself. “It is just the bed. It is not that important in the grand scheme of things.” Best of all, “Never mind. With any luck, we are just going to mess it up again soon,” with a grin in my heart.
I notice that I still have to shut down some of those Way of Equality scripts running in my head. I feel quite certain I am not the only woman who thinks this way. In fact, I wouldn’t be surprised if there aren’t female readers tut-tutting me at this very moment. “He is a grown man: he should know how to make his bed by now.” “He is counting on you to keep his home nice.” And so on.
But those scripts are not the Way of Love. Love means being grateful to and for one another, in all our differences, with all our quirks and insecurities. There are lots of possible Ways of Love in every situation. In all cases, the Way of Love teaches us to see the person as more important than the chore. In fact, the person is more important than pretty much anything else.
The feminists with their Way of Equality, gave us an unlimited supply of justifications for nagging our husbands, for feeling superior to our husbands, and for being just plain selfish. Do you suppose this is relevant to the high rates of family breakdown in our culture? Dismissing this topic as unworthy of thoughtful political commentary underestimates the gravity of what the sexual revolutionaries have been doing to us all this time. They have been driving wedges between men and women, husbands and wives, and even between mothers and babies.
While our brothers in the conservative movement were holding conferences on the American Founding, and symposia on free market economics, the sexual revolutionaries moved into our homes. Sexual revolutionary rhetoric is speaking to us from across our kitchen tables, from the back seat of our mini-vans, and from the other side of our beds. The revolutionaries have entered the minds of our family members, our spouses, children, and grandchildren.
All the while, powerful people have accumulated even more power over our personal lives, which have indeed become extensions of our political lives. Big Government expands to fill the voids created by family breakdown. Big Business makes money selling us stuff we wouldn’t need if we were content with our family lives. Big Media makes money keeping us overstimulated, while we scarcely know how to have face-to-face conversations. Perhaps this explains why feminists who support the Sexual Revolution get far more legal, financial, and media support than any other group of women who try to wear the feminist label.
So here we are in 2017, with record numbers of young people afraid to get married and millions of children born without both parents living with them. We Christians have a humane alternative sitting right under our noses: The Way of Love. “Love one another as I have loved you.” Fully, freely, faithfully, fruitfully, love one another to the end.
I mentioned that my husband made the bed. Did I mention that he did it without my prompting, asking or nagging? When I see the half-made bed (or the bed I consider “half-made”), I can say, “Thank you, honey, for making the bed. I smile when I see it. I appreciate you so much.” Almighty God put this man in the center of my life. No matter what is going on, I know God wants me to love my husband.
That is St. Paul’s “More Excellent Way.” The sexual revolutionaries have nothing that can compete with it. Let us say so, and live so, without apology.
Editor’s note: Pictured above is a detail from “Master Bedroom” painted by Andrew Wyeth in 1965.
Posted on: Tuesday, April 25, 2017
by Jennifer Roback Morse
This article was first published at Clash Daily on March 25, 2017.
Representative Matt Krause of Texas has introduced a bill to limit no-fault divorce in that state. it is time to put up or shut up about family breakdown.
The Ruth Institute has a petition that anyone can sign. It just says we support Rep. Krause’s effort to limit no-fault divorce. You do not have to live in Texas to sign it.
Conservatives complain and wring their hands over “losing the culture wars.”
We can’t honestly complain about losing a battle we never even fought.
“Kids need a mom and a dad,” the constant mantra of the pro-marriage movement, is not nearly strong enough. “Kids need their own mom and dad,” is the truth, the whole truth and nothing but the truth.
I’m sorry to get in your face about this. But children are entitled to a relationship with both parents, unless some unavoidable tragedy takes place to prevent it.
— “I’m tired of your father,” is not an unavoidable tragedy. It is very avoidable.
— “I’m running off to marry my secretary,” is not an unavoidable tragedy. It is a selfish act of injustice to the children of the marriage.
These are the divorces that no-fault protects. When people say, “but we need no-fault divorce because fault is too hard to prove,” adultery and selfishness are sneaking in the backdoor.
Conservative Christians complained about “gay marriage” harming children.
No-fault divorce harms children.
Conservative Christians complained about “gay marriage” being un-Biblical.
No-fault divorce is un-Biblical. See Matthew 19. Don’t whine to me about the so-called “exception clause,” aka “escape hatch big enough to drive a Mac Truck through.”
Why were people against gay marriage? I don’t know about you. But I know why I was. I saw that it would harm children’s legally-recognized rights to have a relationship with both parents.
We at the Ruth Institute were virtually alone in the “Marriage Movement” in arguing this way. And I am pretty sure I know why. Once you say, “Kids have a right to their own parents,” you have to be willing to start talking about divorce, single-parenthood and donor conception. Most of the Marriage Movement bobbed and weaved to avoid these topics.
The Ruth Institute did not. I am grateful to our supporters who have stood by us as we made these arguments. I am not ashamed to say:
— no-fault divorce is an injustice to children.
— single-motherhood by choice is an injustice to children.
— donor conception is an injustice to children.
— gay “marriage” and gay parenting is an injustice to children.
The Gay Lobby accused us of hypocrisy, saying we didn’t really mean it about any of those other topics. We just really hated gay people. Divorce and single-motherhood and all the rest were just window dressing.
Too bad. We talked about children’s rights then. We continue to talk about children’s rights, now, long after the dust has settled on the whole gay “marriage” controversy. We intend to keep talking about it.
What about you? Will you sign our petition,
supporting Rep. Krause and his divorce reform?
Posted on: Friday, April 07, 2017
Despite the predictable flurry of sugary clichés and hedonistic consumerism, Valentine’s Day is as good an opportunity as any to reflect on the nature of human love and consider how we might further it across society.
For those of us interested in the study of economics, or, if you prefer, the study of human action, what drives such action — love or otherwise —is the starting point for everything. For the Christian economist, such questions get a bit more complicated.
Although love is clearly at the center, our understanding of what that looks like is interconnected with and interdependent on the love of God, which persistently yanks our typical economist sensibilities about “prosperity,” “happiness,” and “quality of life” into transcendent territory (never mind those convenient buckets of “self-interest” and “sacrifice”). The marketplace is flooded with worldly spin-offs, as plenty of cockeyed V-Day ditties and run-of-the-mill romantic comedies are quick to demonstrate. At a time when libertine, self-centered approaches appear to be the routine winners in everything from consumerism to self-help to sex, we should be especially careful that our economic thinking doesn’t also fall prey to such distortions.
In her book Love and Economics: It Takes a Family to Raise a Village, Jennifer Roback Morse cautions against such tendencies, pointing us in the right direction and challenging us to reconsider our basic views about human needs and human potential.
Morse begins with a critique of homo economicus (economic man), the understanding of man as Supreme Calculator, capable of number-crunching his way to happiness and fulfillment on the basis of cut-and-dry cost/benefit analysis. Such a view ignores the social and spiritual side of the human person, excusing away our thoughts and affections at the mercy of of a cold, limiting, earthbound order. As Rev. Robert Sirico puts it, “Any man who was only economic man would be a lost soul. And any civilization that produced only homines economici to fill its markets, courts, legislative bodies, and other institutions would soon enough be a lost civilization.”
To demonstrate the inadequacy of the common caricature, Morse points us to human infanthood, a uniquely universal human experience in supreme dependency and irrationality. “We are not born as rational, choosing agents, able to defend ourselves and our property, able to negotiate contracts and exchanges,” she writes. “We are born as dependent babies, utterly incapable of meeting our own needs—or even of knowing what our needs are. As infants, we do not know what is good or safe. We even resist sleep in spite of being so exhausted we cannot hold our heads up. We are completely dependent on others for our very survival.”
As Morse goes on to remind us, the other side of this dependence — a nurturing family environment — is not an automatic given, and our response (or non-response) proves the economic man hypothesis to be dangerously incomplete (while also countering Rousseau’s view of the “state of nature”).
To demonstrate her case, she looks to extreme situations wherein the family has been entirely removed, focusing specifically on child abandonment and the attachment disorder that so often follows:
The classic case of attachment disorder is a child who does not care what anyone thinks of him. The disapproval of others does not deter this child from bad behavior because no other person, even someone who loves him very much, matters to the child. He responds only to physical punishment and to the suspension of privileges. The child does whatever he thinks he can get away with, no matter the cost to others. He does not monitor his own behavior, so authority figures must constantly be wary of him and watch him. He lies if he thinks it is advantageous to life. He steals if he can get away with it. He may go through the motions of offering affection, but people who live with him sense in him a kind of phoniness. He shows no regret at hurting another person, though he may offer perfunctory apologies.
Here we find a peculiar integration of economic man and noble savage, a child “untouched by corrupting adult influences” who seeks only to meet his own temporal human needs, regardless of the social costs. As Morse summarizes, to avoid a society filled with such disorder, we must ground ourselves in something far more powerful and grounded and transcendent than self-centered individualism. “The desperate condition of the abandoned child shows us that we have, all along, been counting on something to hold society together, something more than the mutual interests of autonomous individuals,” she writes. “We have taken that something else for granted, and hence, overlooked it, even though it has been under our noses all along. That missing element is none other than love.”
Thus, before we get too deep into all the important Hayekian questions about knowledge and decision-making, proceeding to dichotomize between a centralized governmental Mother Brain and “better,” “morerational” individualistic mini-brains, we should pause and remember that without love properly defined and vigorously pursued, human holes will surely remain.
Whatever form of magical super-rationalism we humans might be able to concoct, whether through governments or markets or otherwise, without the love of God and the corresponding building blocks of relationship and family and community, our stomachs will continue to growl and the social stew will continue to fester. Without transcendent obedience and a willingness to sacrifice our own convenience and temporal, transactional notions about prosperity, happiness, and human fulfillment, society at large will slowly yield to false caricatures about human needs and the corresponding solutions.
“Love is from God,” writes the Apostle John, “and whoever loves has been born of God and knows God.” This is what we should strive for: to be born of God and to know God, from the way we respond to a baby’s first breath to the way we cultivate our families and communities to the way we conduct ourselves in our daily work across the economic order.
This Valentine’s Day, let us remember that love is much more than the sentimentality and self-gratification that consumes our culture. Love is what holds society together, and that means fewer self-centered sonnets to faux self-empowerment, and more covenantal worship and service across society. Whether as spouses or parents, neighbors or strangers, we remain children of the King, created in the image of a God who so loved that he gave.
Posted on: Monday, March 27, 2017
Dear Dr. J,
What do I say to a same-sex married lesbian niece whose mother (my sister-in-law) just left a phone message saying they “are expecting twins”? Congratulations just doesn’t seem right but it’s not the children’s faults. It doesn’t seem right to create a family rift over this but neither can I be happy about it. I have no idea who the father is, which of the females in the relationship is carrying the children, whose eggs were used, etc. Nor do I know if I will ever be told because the family knows I do not believe in gay ‘marriage’. I can’t just ignore this, but do I say nothing? What do I say when the children are born? Any kind of congratulatory words would come out as fake, & they would be falsely said.
Your problem is becoming increasingly common. We are all figuring this out on the fly. So, let me offer a few suggestions for you to consider.
In general: keep your powder dry. Save it for when you really need it. There is absolutely nothing you can do right now to prevent this situation from unfolding. A time will come when you may be able to make a truly unique and valuable contribution. Prepare yourself for that time, through prayer and charity. Who knows? Maybe your preparation will allow you to help someone outside your family.
Do you have a question for me? Send an email to email@example.com.
Posted on: Thursday, March 23, 2017
A book review from TampaMeditations.com on 12/21/2016
you can start to change your own marriage today, simply by making a decision to be more generous: by being the first to forgive; by making allowances; by admitting you were wrong. These are an antidote to self-righteousness, the belief that “it’s not my fault”. There are other strategies, such as never using phrases such as “You always” or “You never” in disputes; being prepared to give way on unimportant issues; persevering in keeping the peace whenever possible.
Go out and get this book, “101 Tips for a Happier Marriage”, written by Jennifer Roback Morse and Betsy Kerekes. It is full of sage advice that would have been obvious to previous generations but, like the art of home cooking, seems to have fallen by the wayside in modern society.
Notice that the authors put God before “each other” in the subtitle. The book’s emphasis is on what the person who reads it can do to make a difference for the marital relationship. Growing closer to God will inevitably follow. If we tend to the ways in which God calls us, we will grow closer to Him. Once we’ve said our marriage vows and entered the sacrament of marriage, we can be pretty sure that God is telling us to work on our commitments.
Do not buy this book to change your spouse. Do not give it to your spouse to work on. The tips are effective only when applied to oneself. If you change,
your marriage will change. This book is also not for anyone dealing with domestic violence or addictions of any kind. It cannot replace specialized
Posted on: Tuesday, March 14, 2017
For immediate release:
“Families don’t just ‘break down.’ Marriages don’t just ‘fall apart.’ Somebody sins! So, go to Confession!” –Ruth Institute President, Dr. Jennifer Roback Morse
Ruth Institute launches ‘Go to Confession’ Campaign
(March 14, 2017, Lake Charles, LA) During this season of Lent, The Ruth Institute has launched an online and billboard campaign encouraging people of all faiths to make things right with God. “Families don’t just ‘break down.’ Marriages don’t just ‘fall apart.’ Somebody sins!” Dr. Jennifer Roback Morse stated in announcing the campaign. “That is why have launched a series of billboards and social media messages urging people to go to confession!”
Even in cases where one person has the major responsibility for fracturing the family, all family members can benefit from going to confession. “The injured parties may need help with bitterness, anger, emotional paralysis and many other issues. The grace of confession can help them,” Dr. Morse explained. “And of course, it goes without saying: if you have injured your family through addiction, abuse, adultery or desertion, go to confession. Jesus is waiting for you in the confessional and wants to forgive you. If you can’t tell him, in the person of the priest, that you are sorry, how are you ever going to be able to face your ex-spouse or your children?”
“Our ‘Go to Confession’ campaign reminds people that God is merciful and He will forgive us. What better time than during Lent?” Dr. Jennifer Roback Morse, founder and president of the Ruth Institute said.
The Institute launched a billboard campaign in Lake Charles, LA, with messages: “Jesus is waiting for you,” “Sin makes you stupid,” featuring St. Thomas Aquinas (who loosely said that), and “Party’s over. Go to confession,” with an image of Mardi Gras debris. “Lake Charles is in the heart of Cajun Country, the Catholic buckle on the Bible belt. If we can’t publicly urge people to go to confession here, where can we? And the world desperately needs this encouragement.”
Dr. Morse added. “Guilty consciences make it harder for us to move forward and to resolve the issues caused by our sins, or the bitterness we’ve held onto from the sins of others.” Find the Ruth Institute’s ‘Go to Confession’ images on their website here, here and here.
The Ruth Institute is a global non-profit organization dedicated to finding Christ-like solutions to the problems of family breakdown. Founded by world renowned author, speaker and academic, Dr. Jennifer Roback Morse, the Ruth Institute has accumulated decades of research to support individuals and families harmed by divorce, the hook-up culture, and other forms of family breakdown.
Reply to this email if you’d like to interview Dr. Morse further about this unique and beneficial ‘Go to Confession’ campaign.
Posted on: Thursday, March 02, 2017
by Penna Dexter
This article was first posted February 24, 2017, at pointofview.net.
A new study commissioned by the dating service Match.com shines a light on today’s hook-up culture, and it isn’t flattering. Match.com recently announced the results of its survey in which a shocking 34 percent of young adults report having sex before even going on a date with someone. Millennials — people between the ages of 18 and 34 — are 48 percent more likely to have sex before a first date, so they can “see if there’s a connection,” than all other generations of singles.
It’s a way to size someone up before committing time and energy to a relationship.
Match.com’s survey, that encompassed 5,500 people of all ages, also found that millennials are increasingly using Internet dating apps to meet people. Many of these apps are for the specific purpose of finding sexual partners.
But you can’t blame the apps. What has happened in the culture that makes this so commonplace?
One explanation for this phenomenon is hard to swallow: It says that young adults looking for love are simply too busy even to go out on first dates with people they have not already tested out as sexual partners. C’mon.
Another reason that’s been floated is that millennials are under so much pressure to get married. I hate to tell you girls but some things never change. This is no way to attract ‘Mr. Right.’
In reporting on this phenomenon, USA Today spoke with one sex therapist, Kimberly Resnick Anderson, who says the millennials who are engaging in sex before dating have inverted the relationship process. This, in a culture that has already destigmatized sex before marriage.
Jennifer Roback Morse is Founder and President of the Ruth Institute, an organization that deals with the fallout from the sexual revolution. Dr. Morse reminds young people of “the natural biological result of sex, bonding, and babies.”
Sex does create an emotional bond. That’s a positive if the couple is going to stay together. But when people treat sex as sort of a screening process for relationships they deny and distort that bond.
Sex is really a gift God has given us and, inside a marriage, the bond it creates enhances the relationship. Casual sex with multiple partners is really an abuse of the gift of sex. Jennifer Roback Morse says casual sex inflicts long-term damage on a person’s ability to form lasting, stable relationships. When young people do marry and have kids, these poor bonding skills will affect their children.
Dr. Morse says millennials respond better to real life stories than statistics. There’s a story that’s breaking my heart. The child of someone dear, barely 30, is ending her second marriage. Both relationships started out with sex early on, then cohabitation, then — bad marriages.
Sex before dating, even if the chemistry is great, means the parties are blinded by attraction. The couple that marries on this basis really has no
idea if they are well-matched.
Posted on: Tuesday, February 21, 2017
A January conference in Phoenix will tackle tough issues of homosexuality, transgenderism
by James Graves at OSV Newsweekly on January 27, 2017
Clergy process out of the chapel at the Inn at St. John’s in Plymouth, Mich., in August 2015 after the opening Mass of the Truth and Love Conference. CNS photo by Mike Stechschulte
Courage International will join with the Diocese of Phoenix to host Truth and Love, a conference intended to offer practical and pastoral guidance on the topics of homosexuality and sexual identity on Jan. 9-11, 2017, at St. Paul Parish in Phoenix. Courage is the Catholic Church’s apostolate to help men and women struggling with same-sex attraction live in accordance with the teachings of the Church. The Phoenix conference will be Courage’s third since its founding in 1980; a similar conference was held most recently in Michigan in August 2015.
Father Philip Bochanski, Courage’s executive director, says that the conference is a tool to “share the good news that living chastely and finding our true identity as sons and daughters of God is the way to real happiness and authentic relationships.”
The theme of Truth and Love is “welcoming and accompanying our brothers and sisters with same-sex attractions or confusion regarding sexual identity.”
According to a joint statement released by the Diocese of Phoenix and Courage, many of the current approaches to homosexuality “do not include the fuller perspective of the human person. Rather, they limit themselves to ‘acceptance’ and to the protection of the ‘right’ of ‘sexual satisfaction.’ Yet, as the Catholic Church has consistently taught, these approaches will never lead people to the abundant life that Christ promises.”
Presenters include Father Bochanski; Coadjutor Archbishop Michael J. Byrnes of Agaña, Guam; chastity speaker Jason Evert; Walt Heyer, a former transgender person, speaker and operator of the site www.SexChangeRegret.com; Janet Smith, a professor of moral theology at Detroit’s Sacred Heart Major Seminary; John Cuddeback, a professor of philosophy at Christendom College in Front Royal, Virginia; and Jennifer Roback Morse, founder of the Ruth Institute.
Morse is an author and speaker specializing in the area of marriage and family, and played a prominent role defending traditional marriage in California’s Proposition 8 campaign. Her conference topic will be “Understanding the Sexual Revolution.”
Her topic, she said, includes refuting the belief of the sexual revolution that happiness comes merely by having sex, an idea that she says didn’t emerge without help.
“I’m 63, and the sexual revolution has been with us throughout my lifetime,” she said. “The good news is that we have decades of studies that have demonstrated that these ideas are a failure.”
Once the ideas of the sexual revolution had permeated society, she continued, “the building blocks for gay marriage were already there in the culture. People have come to believe that sex should be a sterile activity — that people can have sex and not think about babies — and gay sex is the ultimate sterile sex.”
Coupled that with the belief that “men and women are interchangeable and that kids don’t need their parents, so why not have gay marriage?”
Also featured at the conference will be speakers who have experienced same-sex attraction or sexual identity confusion sharing how chaste friendships and embracing the teachings of the Church have helped them on their journey toward chastity and sanctity. These include Daniel Mattson, who will present “Captivated by Truth: Why the Church’s Truth about Homosexuality has Set Me Free.”
Mattson is a professional musician from Grand Rapids, Michigan. He was baptized Catholic and raised an evangelical Christian. He experiences same-sex attraction, and although he was “clandestine” about it, he was once involved in the gay lifestyle.
He wanted to participate in the Courage conference, he said, in hopes that he could “communicate that chastity is a vital part of the Good News, and part of the reason I came back to the Catholic Church.”
Mattson noted that in the entertainment world of which he is a part, his fellow musicians “would celebrate me coming out, embracing being gay and having a boyfriend.” Instead, he continued, “They are mystified that I would choose to be Catholic.”
But, he continued, it was in the Catholic Church that he has found both “truth and freedom, and I accept that truth in humility, even though that does not affect that I am still attracted to men.”
Mattson returned to the Catholic Church after attending a Courage conference in 2009. He tells his story in the Courage film “Desire of the Everlasting Hills,” which can be viewed under the resources tab on the Courage website. He travels frequently to speak at high schools and colleges, often accompanied by Father Bochanski or Father Paul Check, the former executive director of Courage.
He recalled a question asked by a teenage boy at one of his high school presentations: “If I feel I’m attracted to the same sex, am I gay?”
“I responded, ‘No. The Church wisely teaches us that our feelings do not define who we are. Who we are made by God is what defines us.”
Mattson continued, “I do what I’m doing to help people like this boy. He’s living in a world that tells him it does mean he’s gay, but I’m here to say that he doesn’t have to follow every feeling or desire. These kids are being told lies and falling into a trap.”
Mattson also will soon release a book through Ignatius Press sharing his experiences. Mattson’s brother, Steve, is a priest of the Diocese of Lansing, Michigan, and also is a presenter at the conference.
Mass celebrants include Phoenix Bishop Thomas J. Olmsted and Los Angeles Archbishop José H. Gomez. Bishop Olmsted was pleased to have his diocese host the conference.
“The work of Courage International, helping those with same-sex attraction to build friendships and virtue, and helping the Church to share the Good News of Christ in a challenging area, is essential in our time,” he said. “I encourage all who have pastoral responsibilities to join us at the conference. It will help you to grow in knowledge and fellowship.”
Posted on: Saturday, February 18, 2017
by Jennifer Roback Morse on
In my line of work, people tell me their stories of family breakdown and heartbreak. I recently heard the following story. I will tell it in first person, roughly as it was told to me. My comments are in italics.
“Like you and your husband, my wife and I went through years of infertility. We decided to try IVF. I was worried that a child created by us would not be fully a child of God. I went to a priest/mentor. He told me: “you are going to a lot of trouble and expense to create a child. The child will certainly be a child of God.” I breathed a sigh of relief. The priest relieved his immediate concern. The priest also said, “I have to tell you: the Church doesn’t want you to do this.” I couldn’t tell whether the priest gave him any reasons why the Church doesn’t want him to do this: all my friend heard was, “It’s ok.”
“The IVF clinic told us that we should retrieve three eggs, fertilize and implant them, for the best chance of getting one embryo to implant successfully. Once my wife woke up from the procedure, the doctors informed us that they had retrieved 13 eggs and fertilized all of them. They had implanted 3 in my wife’s womb, as we discussed. But this was the first mention of any other eggs or embryos. Only then, did they ask us what we wanted to do with the “extras.” I have heard many similar stories of infertility clinics failing to tell the whole story. People desparate for a child do not always think clearly or listen completely. And the fertility industry does not always help them….
“I was in shock. Indeed. The man’s countenance visibly changed as he told me this part of the story. We decided to freeze them and deal with them later.
“Only one of the babies survived, and she is now a teenager. I love her. I’m glad I have her. But I have agonized over those 10 frozen embryos ever since. Apologists for the Sexual Revolution might say that this man’s guilt is a problem created by the last vestiges of religion. I say that is a crock. He instantly and instinctively knew that something was wrong with freezing his children. After all, if the one that was implanted and carried to term became his precious child, how could her siblings, conceived at exactly the same time, and under the same circumstances, be any less precious?
“My wife and I divorced. I am still struggling over what to do with our frozen embryos. I have met with other priests and counselors. I finally found one who said, “Stop calling them embryos. They are your children.” I knew immediatly that he was right. The priest gave him some genuine relief, by actually addressing the problem, not glossing over it. I don’t know about you, but I feel crazy when someone tells me “it’s ok,” when I know for a fact that it isn’t. The priest gave me an ethical path for what to do for my children. I still have to convince their mother. I don’t know if she will go along with it.”
I’m not going to share the priest’s counsel right now. I will save that for a different post. Today, I want to focus on one point: if that first priest had given him reasons to NOT do IVF, this man would not have had these years of anguish.
It is true that he would not have had this particular daughter, conceived at this particular moment and in this particular way. And of course, we must never regret the child. Each and every child is a unique and unrepeatable gift from God.* But he and wife might have had some other experience of fatherhood and motherhood, some other way, on God’s good time and in God’s good way. Who knows? They might even still be married.
Priests and other authority figures need to tell people the whole truth. Sugar-coating is not helpful. Truthful words, spoken firmly before the sin actually occurs, could prevent the sin, and save the person years of heartache.
Please Padres, Pères and Fathers: tell us the whole truth. We promise to listen and not give you a hard time.
And my non-clergy readers, please: if you are in a situation like this, go to confession.** Trust the Lord to put you in the right confessional with the right priest. Do not delay. Trust me on this. You are going to feel better.
* I spell this out in more detail in my essay, “You were loved into existence.” We give this essay away as a free premium for signing up for the Ruth Institute newsletter.
** Or as Fr. Z would say, GO TO CONFESSION!!
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