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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: Monday, January 14, 2019
by Paul Sullins
A review of: Regnerus, Mark, Cheap Sex: The Transformation of Men, Marriage and Monogamy (New York: Oxford University Press, 2017).
This article was first published at humanumreview.
Cultural norms—the tacit, taken-for-granted expectations that structure human society—adapt to institutional and technological change. In our day, as the life tasks and realms formerly integrated within marriage—sex, intimacy, shared residence and meals, childbirth, raising children, economic sharing, and career planning—increasingly uncoupled from that institution, the related norms shift. When, as in America today, most children experience the dissolution of their parents’ relationship, the norms of mating and parenthood implicitly shift from the prospect of stability to the prospect of instability. When less than ten percent of women experience sexual onset within a permanent relationship, the norm shifts from regarding virginity with admiration to regarding it with ridicule. When more than half of births to women under 30 occur outside marriage, the norm of “first comes marriage” shifts to “marriage comes second”—if marriage comes at all.
In his book Cheap Sex: The Transformation of Men, Marriage and Monogamy, University of Texas sociologist Mark Regnerus argues that this shift in marital and mating norms has now extended to sex itself. Bringing to bear an impressive array of data, including Regnerus’ own large survey of over 15,000 Americans (called the Relationships in America [RIA] survey project) and over 100 interviews conducted for the book, he ably demonstrates that “cheap sex is plentiful—it’s flooding the market in sex and relationships—and … this has had profound influence on how American men and women relate to each other, which has in turn spilled over into other domains” (29). In case we need to be convinced, he presents detailed data and evidence that young Americans of marriageable age (ages 24‒32) engage in sex relations more quickly, casually, frequently and with more variety than ever before. Waiting until marriage is becoming a rare option; many do not wait until the second date. Or even the first date. In the RIA data, Regnerus reports, over a third of men and a quarter of women reported that they had sex with their current or most recent partner before the relationship actually began (97). Like text messaging has replaced, for young Americans, the intrusive investment of time and interpersonal energy in an actual phone call, Tinder and the hookup has rendered almost quaint the notion of investing time and interpersonal energy in an actual date. If you think that this is a description of the commodification of sex, you are beginning to get the idea.
Sex has become cheap, explains Regnerus, not because it leaves young people feeling cheap or is less desired by them—in fact, quite the opposite—but as a matter of hard-headed rational social exchange: “Sex is cheap if women expect little in return for it and if men do not have to supply much time, attention, resources, recognition or fidelity in order to experience it” (28). This definition follows the little-known branch of sociology known as “sexual economics,” which analyzes sex relations on the model of a transaction in which a man offers his resources—summarized above as “time, attention, resources, recognition or fidelity”—in exchange for sexual access to a woman’s body. The popular formula which says that men give love to get sex, while women give sex to get love, expresses roughly the same idea. But sexual economics goes further, analyzing the sum of these transactions as a kind of mating market, using the tools and concepts of classical economics to expose what many would call cultural insights.
In the mating market of young Americans, explains Regnerus, well-documented gender differences show that men are largely the source of demand for sex, while women function as gatekeepers controlling supply. Sex has become cheap not because demand has decreased—male sexual desire is reliably constant—but because supply has become much more plentiful. The key drivers of this change, he maintains, are not cultural or even sociological, but something more fundamental: technological change. Since the 1960s, and particularly since the turn of the present century, norms of sex and marriage have been upended by the confluence of “three distinctive technological achievements: 1) the wide uptake of the [birth-control] Pill as well as a mentality stemming from it that sex is “naturally” infertile, 2) mass-produced high-quality pornography, and 3) the advent and evolution of online dating/meeting services” (11). The Pill has eliminated the perceived risk of pregnancy, thereby greatly lowering risk which had formerly inhibited casual sex relations, particularly for women; Tinder and similar online meeting sites have increased the supply of willing short-term partners, particularly for men; and ubiquitous pornography allied with masturbation (“the cheapest sex” ) has made sexual experience available for men (and for women, but mostly for men) without even troubling to find an actual partner.
The result of these technologies is that women’s gatekeeping power is largely undermined in the sexual exchange. If men give love to receive sex, and women give sex to receive love, then in today’s mating market, young women must give much more sex in exchange for much less love.
The young women who do so, in the vast majority, are not reluctantly lowering their moral standards (though they may have other reasons for reluctance), but conforming to a new standard, a shift of norms, as abundant non-fertile sexual experience has become for them an assumed social fact. “[Cheap sex],” Regnerus observes, “is a presumption, widely perceived as natural and commonsensical, and hence connected by persons to expectations about their own and others’ future sexual experiences (as similarly low-cost). It has become normative, taken for granted” (30). In the popular mentality and cognition of today’s young Americans, sex is for fun, not for procreation.
Many of the developments Regnerus documents were predicted 25 years ago, in the influential analysis of modern sexuality presented in Anthony Giddens’ 1992 volume The Transformation of Intimacy. Giddens, a pre-eminent Marxist sociologist who is the longtime Director of the London School of Economics, proposed that the emergence of “plastic sexuality,” i.e., sexuality freed from the needs of reproduction, reflected a fundamental transformation in the constitution of sexual relationships. Sexuality, love and eroticism were increasingly being shaped by aspirations for personal fulfillment, sexual attraction (and repulsion), and psychic needs, and decreasingly by collective control imposed by the state, tradition or moral norms. The result was a restructuring of sexual intimacy, not around marriage and family or any social or moral norms, but around what Giddens called (ironically, to Catholic ears) the “pure relationship,” which is “a social relationship which is entered into for its own sake, for what can be derived by each person from a sustained association with another; and which is continued only in so far as it is thought by both parties to deliver enough satisfactions for each individual to stay within it.”
Although marriage, through the rise of the romantic love complex, had played a major role in the rise of the pure relationship, eventually the connection between love and sex via the pure relationship would undermine marriage. Women tended to lead, while men lagged, in the present and future development of such relationships; they were therefore the most advanced, in many ways, among lesbian couples. Regnerus examines Giddens’ predictions throughout the book, partly as a kind of guide, and partly as a foil to his own analysis. He finds that most of Giddens’ predictions and insights hold up well, although he is less positive about them than Giddens may have been, as evidenced by the fact that what Giddens called a “pure relationship” roughly corresponds to what Regnerus calls “cheap sex.”
For women, the Pill has reduced the ability to form a good marriage by splitting the mating market into parts: at one extreme, persons looking for casual sex with a minimum of strings, and at the other extreme, persons looking to marry. Consistent with the sex differences already noted, Regnerus notes, “there are more men in the sex corner of the pool than women, and more women in the marriage corner of the pool than men” (35). Due to the imbalance of males in the sex corner, although sex is cheap for men, it is still much easier, as we all know, for a woman to have casual sex, if she wants to, than it is for a man. As Regnerus points out, men looking for a no-strings sex partner often come up short, but “[w]hen women signal interest in [casual] sex, men pounce” (35). But at the other end of the pool, where there are far more women than men who are interested in the “expensive” sex of marriage, men dominate the exchange.
Since women are less likely to marry a man with lower education and earnings than themselves, the pool of men available to marry has grown even smaller as women become, on average, more highly educated and employable than men (another, less direct, effect of the Pill). The result is that women who want to marry struggle to find a marriage partner and some will fail to do so. Others may settle for a less than optimum partner, which contributes to increased rates of divorce—the large majority of which are initiated by women—and relationship churning. In this way, cheap sex directly lowers the quality and duration of marriage.
But the effect of cheap sex on women is dwarfed by its effect on men. A central concern of the book, pursued in a chapter with the same name as the subtitle, is that “cheap sex has transformed modern men …, undermined and stalled the marital impulse, and stimulated critics of monogamy” (191). This is more than just a matter of the proverbial milk and cow effect. Shorn of the need to offer significant resources in exchange for sex, cheap sex has not just lowered men’s interest in marriage, but more importantly their marriageability: that is, their economic and social capacity to marry, or to attract a marriage partner. The rise of underemployed and underachieving young men in the past 15 years has been a widely observed trend, puzzled over by a spate of books across the ideological spectrum, from Hanna Rosin’s left-leaning The End of Men to Lionel Tiger’s right-leaning The Decline of Males. One largely overlooked reason for the lassitude of young men today, Regnerus argues, may be cheap sex. “Cheap sex, …”, he writes, “does little to stimulate the [men] of our modern economy toward those historic institutions—education, a settled job, and marriage—that created opportunity for them and their families” (154). Faced with no need to attain a higher education or well-paying job in order to attract a woman, many young men lose the motivation to attain a higher education or well-paying job at all.
It gets worse. Because marriageability and productivity are closely allied, the decline of marriageability resulting from cheap sex has also reduced young men’s general social productivity. On this point Regnerus cites the sexual economists Baumeister and Vohs: “giving young men easy access to abundant sexual satisfaction deprives society of one of its ways to motivate them to contribute valuable achievements to the culture” (152). The Freudian idea here is that sexual deprivation energizes the development of civilization. Catholic thought arrives at the same place by a different route, affirming that as marriage (the only proper realm for sex) contributes to the common good, when men fail to contribute to marriage they also deprive the common good of valuable accomplishments. In this way, however understood, cheap sex beleaguers not only men and marriage, but society more broadly.
The overall effect of this book is like watching a train wreck in slow motion. Each well-documented fact, each clinical insight, contributes to the growing realization that marriage is in more trouble than is currently imagined, and in a way that is not likely to recover very soon, if at all. By the end of the book it has become clear that the analogy of market exchange, which has helped to explain male-female interactions throughout the book, has now become the defining reality of sex relations for young Americans. As Regnerus explains, it is not just that “marriage … is in the throes of deinstitutionalization” (195) but that cheap sex is in the throes of mass-market commodification, becoming “a synthetic compound of our Western penchant for bigger, cheaper, better, diverse and more—an ironic postmodern intersection where Wal-Mart meets [explicit sex advice columnist] Dan Savage” (197).
Shed of transcendence and uniqueness, disconnected from larger life goals or relationships, cheap sex has become a rationalized commodity, discounted even further for being mass produced in bulk. Cheap sex has become junk sex. Like McDonald’s burgers—the prototypical rationalized commodity—it has become a kind of ersatz product which can be obtained ever more quickly, cheaply and reliably, and which is tasty and attractive, but not very nourishing as a steady diet. Regnerus, citing Wendell Berry, terms it “industrial sex”: “Industrial sex, characteristically, establishes its freeness and goodness by an industrial accounting, dutifully toting up numbers of ‘sexual partners,’ orgasm, and so on, with the inevitable industrial implication that the body is somehow a limit on the idea of sex …” (198). Regnerus sums up the accounts from his interviewees of “orgasmic experiences, partner numbers, time in pursuit, exotic accounts, one-night stands, regrets, pain, addictions, infections, abortions, wasted time, and spent relationships” as metrics “of an industrial sex whose promises consistently exceeded its deliveries” (198).
When sex becomes this cheap—affordable to all like a Big Mac—, marriage by comparison becomes prohibitively expensive, like a five-star dinner affordable only to the select few. The problem industrially cheap sex presents for marriage is not only that fewer young men will marry—that process is well advanced—but that fewer older ones will marry as well. The metrics of good industrial sex listed above by Berry and Regnerus omit, not by accident, the most important measure of good sex relations in Catholic and traditional thought: children. Older men, more than younger men, have typically eventually settled down to become more open to marriage for the sake of children and family. If, in their minds, sex is really for fun and not for children, and women can have and raise children without their lifelong commitment, there is little need for them ever to step up to parental responsibility, nor for women to demand of them that they do so. In the era of cheap sex, men (and women) who in the recent past may have married for these very reasons (and then perhaps divorced) are increasingly likely never to marry at all.
To make this point Regnerus presents the above figure (146), which shows, from Census data, the proportion of young Americans who have not married by the age of 35. Strikingly, just since the turn of the century, that proportion has risen by almost 20 percentage points, from a third of young Americans in 2000 to well over half of them today. At the turn of the century, by the age of 35, over half of young Americans had married; today, over half remain unmarried. For decades, even though younger Americans have increasingly deferred marriage, by the time of their mid-thirties the vast majority of Americans had eventually married. Figure 5.1 suggests that that cultural pattern no longer holds. Regnerus attributes this change to the fact that the new norms of cheap sex are still diffusing gradually throughout the population:
[M]any people are marrying because they are still following the cultural practices of their parents and grandparents, even though historically compelling reasons—like babies, financial and physical security, or the desire for a “socially legitimate” sexual relationship—no longer hold. … The next generation, today no older than teenagers, will wonder why they should marry at all. (147)
The picture Regnerus paints is a grim one, not because marriage will fully disappear—marriage rates will remain high among the wealthy and the very religious—but because the rise of cheap sex and its consequences are the result of technological change, which is generally irreversible, rather than social or cultural trends which may recover. After several generations of predicating sexuality on effective infertility due to the Pill, as Regnerus points out, “a return to the patterns witnessed prior to the ‘sexual revolution’… is very unlikely” (8).
And yet. In a world of commodity sex, industrial sex is not just emotionally unsatisfying, as Regnerus observes, but may contain the seeds of its own destruction. Literally. The logic of the sexual economics which Regnerus deploys so well can be maintained only by treating children as an externality to coupled pleasure, the cost of which, like polluting smokestacks in an industrial market, is largely ignored. But children are not merely external to sex: they add distinct value to the exchange. Children, of course, do not negotiate or offer any exchange goods to the sexual partners who may produce them. But more than marriage, it is the prospect and eventual presence of children that, like religion, lifts the perspective of sex partners from the present experience to the future, not only a future state of society in which their children can thrive, but also the future beyond the horizon of their own lives. Children personalize sex and endow it with meaning, an exchange to be sure, though one that may be better understood in terms of gift, rather than a sexual economics based on transaction.
The value of children is pertinent, because what Regnerus does not address is that the Pill’s promise of reliably preventing conception, which he, like his study subjects, accepts largely at face value, is false. As a matter of simple fact, hormonal birth control fails to prevent pregnancy in actual use at a rate—between 10 and 20 percent of the time in most studies—unacceptably high to be reasonably considered a foolproof method of preventing pregnancy. The effect of the Pill, then, is not technological, as Regenerus holds, but symbolic, because as a technology, it clearly fails to deliver. Like mythology, young Americans believe in the efficacy of contraception because it enables and explains the hypersexualized world in which they have been socialized. More than a few discover, after much pain and regret, that that world is a lie.
The mythology of the Pill’s infallible bar to conception is maintained only by the prospect of the efficient elimination, through widespread legal abortion, of the children who slip past its provision. This is not a new social dynamic. Children inconveniently resulting from illicit sexual liaisons have long been cheapened, considered “illegitimate” and denied the recognition and care of their natural parents. Today’s bastards are the “unwanted” children, who comprise about half of conceptions in America, who are denied both parental and social recognition before birth and are routinely subject to death. One could say—and many do—that the technology of abortion completes the technology of effective contraception, but this ignores the inconvenient externality even more blindly. Cheap sex is enabled only by cheaper children; and the low value placed on unwanted, unborn infant life is not a product of technology but of a culture, possibly reparable, that has forgotten what it means to be human.
 Anthony Giddens, The Transformation of Intimacy: Sexuality, Love and Eroticism in Modern Societies (Stanford University Press, 1992).
 Ibid., 58.
 Ibid., 154.
Rev. D. Paul Sullins, Ph.D. is a tenured Associate Professor at the Catholic University of America and a Senior Research Associate of the Ruth Institute. His most recent book is Catholic Social Thought: American Reflections on the Compendium (Lexington).
Posted on: Tuesday, October 09, 2018
By Tyler O'Neil
This article was first published October 4, 2018, at PJMedia.com.
In 21st century America, sex is all around us: on television, in movies, in classrooms, in politics, and even in churches. Sex permeates our desires, our expectations for relationships, even our identity. The Sexual Revolution goes far beyond the LGBT movement, and it has fundamentally reshaped American society. But few Americans actually grasp exactly where this revolution came from. An explosive new book reveals that government and wealthy donors, rather than impersonal historical forces or newly liberated women, propelled the Sexual Revolution.
"The State bears the greatest responsibility for the toxic sexual culture in which we live," Jennifer Roback Morse, founder of the Ruth Institute (RI), writes in "The Sexual State: How Elite Ideologues Are Destroying Lives And Why the Church Was Right All Along." She presented five other explanations for the Sexual Revolution, and found each one wanting.
Many have suggested that the Sexual Revolution came about through the inevitable and impersonal "march of history." This view does not work "because it robs us and our forbears of human agency." Even the over-hyped birth control pill "is just an inert piece of technology" that people could decide to use or not use, or use in different ways.
Morse also rebuts the feminist narrative, which suggests that "these changes have been one long string of victories for the benefit and advancement of women." Ironically, the very success of women's liberation "undermines the claim that women have been completely powerless and dominated by the patriarchy throughout all of recorded history." Furthermore, the author argues that "the pro-life movement is dominated by women," suggesting that not all women want more of the Sexual Revolution.
Perhaps the most common explanation for the Sexual Revolution is the "liberationist narrative," which posits that everyone is more free thanks to new sexual norms. This view also cannot explain how age-old oppression was immediately dissolved in one generation, Morse argues.
Furthermore, many people "have become less free, in fact actually oppressed, by the very forces that are supposedly liberating us. The breaking of family bonds has increased the size and scope of the State, including the intrusion of the State into the everyday lives of ordinary people." She mentions college sex tribunals, family courts — which even rule on which schools and churches children can attend — and higher taxes to pay for social workers who manage tough divorces and family breakdown.
Morse also rejects the "over-population narrative," which suggests that "too many people create ecological disaster and economic backwardness," so the State needs to control population through birth control and abortion. Interestingly, advocates of this narrative "haven't been able to adapt the narrative to the changing circumstances of population decline, which the Over-Population Narrative itself helped bring about."
Finally, the author turns to a "steal capitalist narrative," explaining the Sexual Revolution by pointing to the many people who benefit financially from family breakdown. Abortionists, pharmaceutical companies, the fertility industry, pornographers, divorce professionals, family court judges and lawyers, medical professionals who specialize in sexually transmitted diseases, and social workers all perversely benefit from family breakdown, contraception, and abortion.
Even higher education and employers benefit from women choosing to get married later, to go to school and to work, rather than raising a family. Morse claims that employers benefit from easy divorce as well, as women are less able to rely on their husbands to financially support them. She suggests that these factors cement the Sexual Revolution, but they do not explain it.
The author boils the Sexual Revolution down to three basic "ideologies:" the Contraceptive Ideology separates sex from childbearing; the Divorce Ideology separates sex and childbearing from marriage; and the Gender Ideology eliminates the distinctions between men and women that individuals do not explicitly embrace.
"The Sexual Revolution needs the State for one major reason: the premises of the Sexual Revolution are false," Morse declares. "Sex does make babies. Children do need their parents, and therefore marriage is the proper and just context for both sex and childbearing. Men and women are different." The Sexual Revolution requires "reconstructing society" around a rejection of these basic truths, so it involves a great deal of propaganda.
"If you can make people believe Bruce Jenner, the 1976 male Olympic decathlon winner, is a woman, you can make them believe 2 + 2 = 5. If you can make people afraid to say, 'Bruce Jenner is a man,' you can make them afraid to say anything," Morse quips. "The Sexual Revolution is a totalitarian ideology with a blind commitment to the implementation of its tenets, regardless of the human costs."
The book begins with a list of victims of the Sexual Revolution, a topic for a future article. Those victims include children of divorce, spouses who did not want to get divorced, women who waited too long to have children, young women who wanted to abstain from sex, and more. Suffice it to say, the Sexual Revolution has harmed many people.
Morse narrates how the state unleashed the Sexual Revolution, beginning with the Supreme Court contraception case Griswold v. Connecticut (1965). The Contraceptive Ideology predated this decision and played a large role in pushing the Court to change the law on contraception.
The author cites liberal attorney Leo Pfeffer and conservative historian Allan Carlson, who agreed that governments will consider contraception necessary once they have established welfare states — in order to prevent the subsidized poor from having children. Tragically, the U.S. government pushed contraception before Griswold, pushing contraception in post-World War II Japan and other foreign countries considered to be U.S. interests.
In the 1960s and 1970s, USAID started pushing contraception and abortion, thinking these "family planning" efforts would help other countries defeat poverty. These policies were also wrapped up with the ugly eugenics movement in America.
In order to downplay the ugly history of eugenics, contraception activists turned to the work of Alfred Kinsey, an academic who claimed that "up to" 67 to 98 percent of American men ha had premarital sex and that 69 percent of American males had at least one experience with a prostitute. His claims were shot down by other researchers, who exposed his shoddy methods. But the Rockefeller Foundation funded his research and sent his crackpot theories mainstream.
Planned Parenthood and its allies enjoyed connections to elites, and helped push the Court in the direction of legalizing contraception for anyone across the country.
Similarly, elite institutions and big donors pushed no-fault divorce, Morse argues. After Ronald Reagan signed the first no-fault divorce law in 1968, the American Law Institute (ALI), founded with support from the Carnegie Foundation, crafted model legislation to insert the state in between husbands and wives — and favor the spouse who wanted a divorce.
The ALI pushed for decriminalizing private sexual acts between consenting adults, a key plank that struck down states' ability to regulate obscene materials and contraception.
By 1974, all but five states had adopted a form of no-fault divorce.
Morse argues that no-fault divorce positions the power of the state on the side of whichever spouse least wants the marriage to continue. This damages spouses who are committed to the marriage, but it also damages children who do not grow up with both of their parents. It also empowers the government, which now mediates between divorced mothers and fathers.
The author argues that the claim "the kids will be all right" is propaganda. She cites the work of Judith Wallerstein, who found that divorce has a long-term impact on children — damaging their prospects for romantic relationships in adulthood. Similarly, the worries about husbands abusing wives are overblown, as studies have shown that women and children are more likely to be abused in cohabiting relationships than in marriage.
Finally, Morse argues that the government and elites pushed the "Gender Ideology" — long before transgender identity went mainstream — in order to encourage women to be "ideal workers:" "a person who never takes time off, is never sick, whose mental and psychological focus is entirely on the job."
"We've built a society around the premise that our educated women must be permitted to time their 1.6 pregnancies right down to the minute when it's most convenient. But convenient for whom? All too often, it means the convenience of the employers, or the interests of the career path, or of those who hold the student debt which the young woman or young couple must pay down," Morse claims.
The author does not lament the fact that women have entered the "managerial class," highly paid professions which do not involve manual labor. She herself is a member of this class. Rather, she suggests that the pressures of work and the benefits of this class enable people to overlook the obvious differences between men and women.
"People who do manual labor aren't deluded for a moment that men and women are interchangeable," Morse quips. For this reason, men are vastly over-represented in the dangerous professions.
Women's involvement in the workforce need not be connected to the Sexual Revolution's Gender Ideology, the author argues. "I claim the right to participate in the labor market as women, not as men in skirts." She suggests that "educated women would be better off if they accepted that their fertility peaks during their twenties and planned their lives around this fact."
Morse lays out a basic life plan: Women should go to college for a liberal education, not a vocational one. They should et married and have kids early, using their higher educations to be involved in educating their kids. "Let your husbands support you. Trust them. Be grateful for them," and when the children are older, go back for an advanced degree and work.
Tragically, activists are pushing on all these issues and more. Morse discusses same-sex marriage in a chapter on the Gender Ideology. She recalls the battle over California's Proposition 8.
"The 'Yes on 8' campaign was arguably the largest grassroots campaign in history," she writes, noting that California's secretary of state website crashed because there were over 5,000 pages of contributors to the campaign. Yet modern "progressives" "took Proposition 8 to court on flimsy pretexts and rich people's money."
After Proposition 8 passed and the people had amended their constitution, California's attorney general refused to defend it. The people's will failed thanks to an effective pocket veto. in the case Hollingsworth v. Perry (2013), the Supreme Court ruled that proponents of ballot initiatives like Proposition 8 could not defend such laws in court, enabling Gov. Jerry Brown (D-Calif.) to resume same-sex marriage in the state. Now-Sen. Kamala Harris (D-Calif.) performed the first same-sex marriage after this ruling.
As with Proposition 8, wealthy liberals continue to push Sexual Revolution issues, particularly abortion and contraception. George Soros and Warren Buffett continue to fund abortion groups, and they use their money to "shape political institutions so they can use the government to recreate the world in their own image and likeness," Morse alleges.
Importantly, the book notes that contraception carries health risks for women, and some studies have shown that hormonal contraception is as likely to cause cancer as smoking. "Smoking has been all but banned, tobacco companies have been sued, and smokers have been socially shunned," Morse writes. "By contrast, the government actively promotes the use of hormonal contraception while the media plays down the risks."
Abortion, often considered an alternative should contraception fail, also carries tremendous health risks to the mother, which medical associations keep secret for political reasons, the author argues. She also notes that wealthy donors funded abortion activists who convinced the Supreme Court to strike down Texas regulations treating abortion clinics like any other medical facility.
"When the people of Texas, acting through their duly elected state legislators, enacted health and safety legislation for abortion clinics, the elites of society knocked it down," Morse declares.
"The Sexual State" makes a compelling case that state power and wealthy elites pushed the Sexual Revolution, and people should fight back. While Morse does address LGBT issues, her book mostly focuses on the negative impacts the Sexual Revolution has had on family life, harming faithful spouses, children of divorce, and many others.
Morse, a Roman Catholic, presents a very Catholic view of these issues and champions the Catholic Church's approach. Her book was ill-fated to release shortly after the sexual abuse scandal broke, but her points still stand.
The book may be too polemical, but it raises important questions about the hidden harms of the Sexual Revolution and who benefits from this humongous social change.
"The Sexual State" is an important book for libertarians to wrestle with, as it presents a compelling case that big government benefits from the Sexual Revolution, and that marriage and family would help weaken the power of the state.
Posted on: Saturday, September 22, 2018
Commenting on the recently released report by the Centers for Disease Control, Dr. Jennifer Roback Morse, President of the Ruth Institute and author of The Sexual State, said, “Record rates of sexually transmitted disease are another tragic consequence of the Sexual Revolution.”
The CDC reports that in 2017, there were 2.294 million cases of syphilis, gonorrhea and chlamydia. This is the 4th consecutive year these numbers have gone up. In 2013, there were 1.75 million cases of these three sexually transmitted diseases. In 2014, the number had grown to 1.8 million. In 2015, the figure was 1.94 million, and in 2016, 2.094 million cases were diagnosed.
Dr. Morse comments: “Each of these figures was the highest ever reported in that particular year. Given the state of society, we can expect them to continue to rise, with no end in sight.
“The answer of the ‘experts’ is more funding for health care and more sex education – as if we haven’t yet reached the saturation point.”
As The Sexual State: How Elite Ideologies Are Destroying Lives and Why the Church Was Right All Along points out, the culprits include a hook-up culture, and the idea that “everyone is entitled to the sex life they want,” including sex outside marriage, casual sex, sex at an early age, multiple partners, etc.
Morse notes: “There was a time when we understood that the only ‘safe sex’ is abstinence before marriage and faithfulness in marriage. As long as we treat sex unseriously, as long as we try to divorce this most intimate act from morality, sexually transmitted diseases will be a growing disaster.”
Dr. Jennifer Roback Morse has a passion for helping young people avoid the perils of the sexual revolution. She is a popular campus speaker.
For More Information, contact: Beth Johnson at firstname.lastname@example.org.
Posted on: Monday, January 08, 2018
Posted by Marc & Julie Anderson on in Archdiocese, Leaven News
What part will you play in the future of the family?
It is a question that is on the mind of more than a few Catholic leaders these days, as we see the primary institution of our society fracture under seemingly insurmountable stress.
But the Catholic Church is not the only institution unwilling to throw in the towel on the institution of the family.
The Ruth Institute, founded in 2008 by Dr. Jennifer Roback Morse, is a global nonprofit organization aimed at ending family breakdown by energizing survivors of the Sexual Revolution.
And it’s a movement that is coming to the archdiocese next month.
On Jan. 27, the archdiocesan office of marriage and family life will host the institute’s “Healing Family Breakdown” spiritual workshop at the Church of the Ascension in Overland Park.
The event is open to all, Catholic and non-Catholic, and, according to Morse, is meant to accomplish three goals: (1) heal families; (2) help participants prevent family breakdown; and (3) help participants become agents of healing within society at large.
When families attend the workshop, Morse added, something important and life-changing happens to them.
“You realize you and your family are not the only ones,” she said. “For a lot of people, that is huge.”
That realization is an important first step in healing, she said, and is often made manifest to her in a tangible way in the seating arrangement of workshop participants.
“The Holy Spirit has a way of seating people at the table who belong together,” Morse said.
For example, at a past workshop, she witnessed a teenage girl’s perspective change as a result of a conversation she had with a man at her table.
The girl was the daughter of divorced parents. She blamed her father for the situation and did not want anything to do with him.
However, also seated at her table was a divorced man experiencing loneliness as his children would not talk to him. A conversation between the two, Morse said, led the young lady to consider the hurt and loneliness her father might be experiencing, a perspective the teenager had not considered previously.
And that’s just one type of healing and paradigm shift The Ruth Institute is trying to bring about in the world.
On the nonprofit’s website — www.ruthinstitute.org — Morse identifies a dozen different types of survivors of the Sexual Revolution, ranging from children of divorce and of unmarried parents, to a pornography addict or a post-abortive man or woman.
If you recognize yourself, a family member or a friend in one of the 12 survivor descriptions, Morse discourages you from trying to go it alone. Participate in the workshop and begin the healing process, instead.
“We need [survivors’] participation,” she said. “We need you to be witnesses to say the church was right all along [about its teachings on family and sexuality].”
Morse calls survivors “the secret weapon” to restoring the family to its greatness and its rightful place in society.
“All these wounded souls need to speak up,” she said.
“Many people leave the faith over sexual issues,” Morse explained. “I know. I stormed off in a huff.”
But just as people leave the faith over sexual issues, Morse said, countless people later realize the beauty of church teaching and return to the faith.
“I was completely wrong, of course,” she said of her departure from the faith.
Later, by studying the church’s teachings and by watching her adopted and biological children grow, Morse said she realized how much children need their father and mother as well as how much they want their parents.
“That’s how I got interested in the family and how the family fits into society,” said Morse.
As she has watched the family structure in modern society continue to deteriorate, however, Morse is not without hope.
“A lot of what society is trying to do is undoable,” she said. “We believe it is possible to make the family great again.”
Posted on: Wednesday, July 12, 2017
By Brandon Showalter, CP Reporter
This article was first posted July 5, 2017, at Christian Post.
Younger Americans are less likely to cheat on their spouses than older Americans are, and although culture has become much more accepting of loose sexual norms, adultery is still viewed with disapproval, according to the social science data.
Writing on the blog of the Institute for Family Studies Wednesday, Nicholas Wolfinger, a professor of family and consumer sciences and sociology at the University of Utah, explained that a notable gap exists between those over 55 and under 55 regarding extramarital sex.
The "adultery taboo" has endured throughout human history, Wolfinger wrote. And the number of Americans who admit to having sex outside of marriage has remained steady over the years, hovering around 16 percent, giving the impression that Americans have basically concluded that extramarital sex is wrong.
Yet, some shocking changes have occurred since the year 2000, he noted: older Americans are cheating more and younger Americans are cheating less.
Wolfinger derived this assessment from the past three decades of data from the General Social Survey which tracks social attitudes about a variety of moral matters. Since 1991, GSS respondents have been asked: "Have you ever had sex with someone other than your husband or wife while you were married?"
"Starting after 2004, Americans over 55 began reporting rates of extramarital sex that were about five or six percentage points higher than were being offered by younger adults. By 2016, 20% of older respondents indicated that their marriages were nominally adulterous, compared to 14% for people under 55," Wolfinger said.
While the majority of Americans are committed to monogamy, "the mounting age difference is noteworthy and statistically significant," he added.
Wolfinger further underscored the role of the sexual revolution in the 1960s and 1970s as a driving factor in shaping the attitudes of people toward sex. For the generation who came of age during the sexual revolution — people who are now in their 50s and 60s — "it's understandable they are more likely to have sex with someone without their spouses," he said. These people are also more likely to have had more sexual partners in their lifetimes than their older or younger peers.
"They may have firsthand experience with 1970s-era experiments with non-monogamy. A few people born in the late 1950s may have had swingers for parents, leading offspring to question taboos surrounding infidelity."
After reaching a peak in 1990, sex among teenagers has fallen significantly, the data shows.
"Collectively, this sexual biography makes it understandable that products of the sexual revolution would be most predisposed to extramarital sex. If people just aged into outside love affairs, presumably as they grew bored of their marital beds, we could expect that the oldest GSS respondents would be the most likely to report extramarital sex," Wolfinger said.
But the data suggests that is not the case. The sexual revolution continues to produce fruit today in the generation who grew up in its wake, he observed.
Although the rate of divorce overall has dropped in the past few decades, "gray divorce," that is, divorce among the middle aged, has seen a surge.
"Part of that story seems to be a corresponding increase in midlife extramarital sex," he said.
Even as increased chatter about "open" marriages and other forms of consensual non-monogamy like polyandry have appeared on the scene, with the declines in extramarital sex observed for younger Americans, "barring any unforeseen developments, we should anticipate a future of more monogamous marriage," Wolfinger said.
Americans by and large "still disapprove of sex outside of wedlock, but we disapprove less strongly than we used to," the scholar noted, suggesting that society is witnessing a growing "sexual inequality."
GSS data also reveals that while some Americans have more sex out of wedlock, others have become even more disapproving.
"Indeed, perhaps some of this disapproval reflects the comparably high rates of extramarital sex 50-somethings and 60-somethings have been observing in their peers."
His analysis seems to comport with the findings in other related studies.
The Christian Post reported in August that contrary to conventional wisdom and a sex-saturated culture, young people are actually not having much sex.
In a study published last year in the Archives of Sexual Behavior, researchers Jean M. Twenge, Ryne A. Sherman, and Brooke E. Wells discovered that young people born in the 1990s were "significantly more likely to have no sexual partners" than Gen Xers. The only generation with a higher rate of sexual inactivity than today's 20- to 24-year-olds was the one born in the 1920s when controlled for time period and age.
"I think a lot of them are watching the adults around them and concluding that sex without limits is not making people happy. Parents with multiple marriages and divorces, etc.," said Ruth Institute founder Jennifer Roback Morse in a statement to CP, suggesting that younger generations were becoming wiser.
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 14, 2017
'We are separating ourselves from our bodies'
A new survey detailing the extent of casual sex among singles shows many are having intimate relations before the first date, a development that can be blamed in part on technology but leads to tremendous regret and permanently damaged relationships.
This week, the dating service Match released a new survey on sex and singles conducted by Research Now. Included in the data are the revelations that 34 percent of singles have had sex before a first date and that millennials are 48 percent more likely to have sex before a first date than all other generations of singles in order “to see if there is a connection.”
In a USA Today story on the survey, sex therapist Kimberly Resnick Anderson suggests millennials have inverted the relationship process, using sex to determine if they want to pursue anything further with that person.
“We used to think of sex as you crossed the line now, you are in an intimate zone. But now sex is almost a given, and it’s not the intimate part. The intimate part is getting to know someone and going on a date,” Anderson is quoted as saying.
Ruth Institute Founder and President Jennifer Roback Morse says the discrepancy between millennials and other singles is that the older ones know better.
“The reason older generations are not [having sex before a first date] is because they have figured out already from experience that this is not a good idea,” Morse told WND and Radio America. “What we’re doing is just one generation of young people after another are having to figure out for themselves that hopping into bed with somebody is a lot more complicated and potentially hurtful than we’re led to believe by the media and stories like this one.”
Morse also said smartphone apps for the explicit purpose of casual sex are contributing to the trend.
“It’s a new thing when you have dating apps or casual sex apps on your cell phone and you can find out if there’s somebody close by who wants to have sex with you. That’s a new thing,” she said.
“The desire to be sexually active has been with us forever obviously, but this way of going about it and the way the culture is pushing people toward sex without any kind of intimacy or friendship, that is something new and, I think, uniquely destructive,” Morse said.
“What we’re trying to do is get away from this message of airbrushing away all the problems and allowing people space and time to say here’s what really happened. ‘Here’s how I really felt after casual sex. Here’s the next step after the first time you have that kind of encounter and then you get kind of swept away in it and are having one encounter after another and they’re not really satisfying you. Here’s where that leads,'” stated Morse.
She said her work shows that personal stories resonate best with young people.
“I think millennials particularly want to hear stories. They don’t care for data. All these numbers aren’t going to touch them one bit,” Morse said. “But if someone who is 35 years old stands in front of them and says, ‘This is how my heart was broken by doing what you’re standing there thinking about doing,’ they just might listen to that.”
Perhaps worst of all, Morse said, is the long-term damage casual sex inflicts on future efforts at meaningful relationships.
“The results of sex are bonding and babies. That’s the natural biological result of sex, bonding and babies,” Morse said. “If people don’t know how to bond with one another, they’re going to have trouble creating lasting, stable relationships for when they do finally want to have babies. Then they’re not going to be ready to really care for their children and give the children the kind of security and attachment that they need.”
She said the impact of poor bonding is also is also felt by the children.
“The kind of damage that’s going to happen to children of people who can’t form relationships is really hard to predict just how bad that can be,” Morse said. “Honestly, I don’t see a floor under this elevator. We’re still going down.”
Posted on: Monday, January 30, 2017
Five tips to get you started on the path to a happy marriage.
If you are a take-your-vows-seriously type of person and believe in “till death do us part,” your life will be much simpler if you marry the right person to begin with. For some this seems a difficult task. Here are five tips to get you started.
1. If you’re dating someone to the point where things have crossed over that indefinable line into a “serious relationship,” stop and ask yourself if this is someone you want to spend the rest of your life with. Can you see this person as the mother or father of your children? If not, why are you wasting your time? Don’t put off the inevitable. It will only be harder later on for both of you. Meanwhile, the person who is right for you is out there still, waiting to meet that wonderfulness that is you. Or perhaps you already know him or her, but you’ve just been unavailable. Don’t stay with someone who isn’t right for you out of fear of being alone. Instead, get yourself one step closer to lifelong happiness—with the right person.
2. Ask the opinion of your mom or best friend
when it comes to your relationship with this person. They know you better than anyone and have an outsider’s view of your relationship. Does that person think you two are a good match? Do they like your significant other? If not, why? The tricky part here is to be open to the other person’s objective opinion. You may be filled with warm fuzzies just at the thought of this person, but those feelings will not last and will not sustain a marriage. There needs to be something backing the emotion. A person on the outside can see if your relationship has substance. Listen to that person.
3. Discuss children, finances, and in-law involvement. These are all issues that can cause conflict later on. If you truly love this person, learn to compromise. If you’re truly right for each other, you will agree on important areas such as these. If one of you wants seven kids and the other wants zero—you’ve most likely got a deal breaker. If one of you is a penny pincher and the other a spend-thrift, you may have conflict in your future life together. If one of you wants your mom essentially to live with you, while the other thinks a week-long visit every five years is sufficient, you’d best work that out now. Men, especially, have trouble saying no to their mother, but once the ring is on your finger, gentlemen, your wife becomes the most important woman in your life. She takes precedence. Your mom will need to understand that.
4. Once you’re engaged, take the marriage preparation seriously. Listen to the experts whose mission is to help you be sure you’re making the right decision and to have the best marriage possible. Engaged couples break up. It happens all the time, but better now than years, and children, down the road. Are there any nagging issues that you’ve been repeatedly pushing to the background or rationalizing away? Do you think he or she will eventually change, or that the grace from the sacrament of matrimony will fix everything? If that’s what you’re hoping for, you should know that it doesn’t work that way. Use this as a test: when you haven’t seen the other person for an extended amount of time, how do you feel when you do see him or her again? Does your heart sing or does it flop? Does it feel nothing at all? Take a hard, honest look at how you truly feel about this person. And do it now before it’s too late.
And finally and most importantly, if you’ve dotted your i’s and crossed your t’s when it comes to all the tips above, don’t blow it now by moving in together before the wedding. Cohabitation greatly increases your chances of divorce. What you don’t realize, and what society doesn’t tell you, is that living together means you don’t fully trust each other. “Playing house” is a mere rehearsal for those who don’t love or trust each other enough to do things right the first time. Instead, it’s using one another.
Real love cares about doing things right, in the right order. If you really love one another, and want to be together for the rest of your lives, don’t sabotage your future now. What’s waiting a few more months when you have a lifetime ahead of you? If you don’t believe me, keep this in mind: research by the National Marriage Project showed that “no positive contribution of cohabitation to marriage has ever been found,” and if you take the time to look, you’ll find lots of research stating the pitfalls of cohabitation—the stuff no one dares to talk about even though the evidence is overwhelming. Think you can beat the odds? So does everyone else. What makes you any different from them?
Remember that love is doing the right thing for the sake of the other person’s happiness and well-being, even, and especially, when it’s inconvenient to you. That may mean making the hard decision to break things off, or to wait to live together even though society may mock and misunderstand you. The greatest reward, a lifetime of married happiness, belongs to those who do the difficult, but honest and selfless acts. Best of luck to you!
Betsy Kerekes is Director of Online Publications at the Ruth Institute and co-author with Dr Jennifer Roback Morse of a new book: 101 Tips for Marrying the Right Person: Helping Singles Find Each Other, Contemplate Marriage, and Say I Do.
Posted on: Tuesday, January 17, 2017
by Ben Johnson
This article was first published August 3, 2016, at LifeSiteNews.
Think Millennials are the most sexually active generation in history? Think again, say the authors of a new study released on Monday.
The number of young adults born in the 1990s who report they are not having sex is more than twice as high as it was for the Baby Boomer generation, a sign they have learned from the fallout of the sexual revolution, experts tell LifeSiteNews.
The study found that 15 percent of Millenials aged 20-24 said they had not had sex since age 18, more than those born in the late 1960s (six percent), 1970s (11 percent) or 1980s (12 percent). That is lower than their fellow Millennials born in the previous decade.
The definition of “sex” is left up to the respondent to define. However, the number of women who were sexually abstinent as young adults tripled since the 1960s, while the number of men doubled, according to the study, which appeared in the Archives of Sexual Behavior.
"I think a lot of them are watching the adults around them and concluding that sex without limits is not making people happy," particularly "parents with multiple marriages and divorces,” Dr. Jennifer Roback Morse of The Ruth Institute told LifeSiteNews.
The study concludes that “the new sexual revolution has apparently left behind a larger segment of the generation than first thought.”
"The idea that these kids are 'left behind' by the sexual revolution is quite strange, as if they've somehow been sealed in a bomb shelter and never knew it happened,” Rebecca Oas, Ph.D., the associate director of research for the Center for Family and Human Rights (C-Fam), told LifeSiteNews. “More likely, they've seen that experiment running its course and decided they'd rather learn from someone else's mistakes instead of their own.”
The finding dovetails with CDC figures that show a majority of teenagers are choosing not to have sex. Only 41 percent of high school students reported sexual activity, a 13-point drop since 1991. Millennials also have a lower average number of sexual partners (eight) than either Baby Boomers (11) and Generation X (10).
Valerie Huber, the president of Ascend, told LifeSiteNews that her group – formerly the National Abstinence Education Association - “commissioned the Barna Group to survey 18 and 19 year olds and found similar results. The majority did not like the idea of ‘hooking up,’ and most of those who were not sexually experienced were waiting for a committed relationship."
Some do not know what to make of the results. The Washington Post wrote, "Delaying sex is not necessarily bad, experts say."
Numerous studies show having sex at a younger-than-average age leads to negative results, while delaying sexual activity and reducing the number of partners has positive outcomes.
Dana Haynie of Ohio State University found that early sexual activity increased delinquency by 20 percent. Experts have warned that earlier sexual activity can increase anxiety and negative psychological reactions, such as feeling used, especially for girls. A study in Pediatrics last year concluded that troubled children were more likely to begin having sex earlier in life, reinforcing the vicious circle.
Those who had sex later than average had higher incomes, educational achievement, and satisfaction in marriage, according to a 2012 report from Dr. Paige Harden of the University of Texas.
A 2014 report found that having multiple sexual partners and cohabitation before marriage decreased marital happiness after couples eventually tied the knot.
“We know that early sexual behavior tends to set a pattern for later behavior. The fact that more and more emerging adults are avoiding sex suggests they recognize that casual sex can compromise their life goals,” Huber told LifeSiteNews.
One young person told The Washington Post that, having seen so much sex depicted in pornography, "there really isn't anything magical about it” anymore.
Those who attend religious services are more likely to be abstinent, as well. "There was a significant increase in sexual inactivity among those who attend religious services once a week or more compared with those who do not,” Oas noted.
Huber said the most common reasons young people reported to Ascend for delaying sex were personal values and a focus on attaining their goals. She encouraged schools to teach Sexual Risk Avoidance (SRA) education - as opposed to Sexual Risk Reducation (SRR) or Comprehensive Sex Education, which present teen sexual activity as more normative.
The study notes, “abstinence-only sex education and virginity pledges became more popular (and federally funded) after the 1980s, especially between 1996 and 2009, when abstinence-only programs received large amounts of federal and state funding.” Studies have found that abstinence-based education reduces the overall teen sex rate.
“This new research suggests that our students have caught a positive and healthy vision for their futures,” she said. “It also means that we must, as a society, be more intentional on reinforcing this same healthy behavior for young, single adults."