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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, October 24, 2016
by Crystal Stevenson / American Press
This article was first published October 21, 2016, at AmericanPress.com.
How to heal after the breakdown of one’s family unit will be the topic of the San Diego-based Ruth Institute’s inaugural Louisiana event.
The “Healing Family Breakdown” retreat will be 9 a.m.-12:30 p.m. Saturday, Oct. 22, at Our Lady Queen of Heaven’s family center, 3939 Kingston St.
The retreat will include short talks, guided meditation and small group discussions, said Ruth Institute founder and retreat organizer Jennifer Roback Morse.
“Pretty much every family is affected by it in some way or another, if not your immediate family then in the extended family,” Morse said. “We realized based on our scientific research that there is an enormous amount of pain associated with it. Just looking around the culture you can see that people are suffering, but they don’t know what to do about it.”
Morse describes the forms of a family breakdown as adults divorced against their will — such as in cases of adultery or desertion; children who experience the divorce of their parents; children born to unmarried parents; and fostered, adopted or donor-conceived people who don’t know their biological parents.
“A lot of times people feel it’s their fault and there’s something wrong with them, but really we have a lot of structural problems causing this,” she said. “So we wanted to put together something that would help people deal with it in their own lives and also have a bigger picture of why it’s so troubling, and that’s what the retreat is designed to do.”
Morse said the retreat will focus on the child’s perspective.
“Our philosophy is that every child is entitled to a relationship with both of their parents unless some unavoidable tragedy takes place to prevent that, and of course that does happen,” she said.
“From the child’s perspective, anything that involves them not being in a day-to-day relationship with both parents, that’s a breakdown. If you look at it from a child’s perspective, sometimes the family is broken down even before it starts.”
Too many families are suffering alone and in silence, Morse said.
“It’s possible to have some healing. The feelings you have of maybe longing for the missing parent or longing for the relationship to somehow be restored, that’s a perfectly valid feeling,” she said.
“It might not happen; you might not be able to control whether it happens or not. But we want people to feel affirmed that at least it’s OK to have that desire.”
Morse said the conference is open to people ages 15 and older. Cost is $30 per person and $50 per family; attendance is free for members of the clergy. To register, visit www.olqh.org.
Posted on: Tuesday, August 16, 2016
First published August 11, 2016 at heymiller.com and will be in the
NATIONAL REVIEW August 29, 2016.
“It’s a discouraging time to be a social conservative,” says Jennifer Roback Morse. “We’ve been marginalized everywhere: the media, the academy, the legal system, and now even in politics.”
Many of her brethren know exactly what Morse means. Everywhere they look, it seems, they’re on the defensive. The Supreme Court just overturned abortion restrictions in the states and has mandated gay marriage everywhere. The Republican presidential nominee, usually a conduit for their ideas, rarely addresses their concerns. Their numbers may be shrinking, too: The percentage of Americans who describe themselves as social conservatives has fallen from 42 percent in 2009 to just 31 percent last year. This is the lowest rate the Gallup Poll has ever recorded.
Yet Morse concedes nothing. “The cause of truth is never lost,” she says. “Hope is not a plan or a strategy. It’s a supernatural virtue.”
She might benefit from a bit of divine intervention. As the founder and leader of the Ruth Institute, a small nonprofit organization, Morse has taken up a difficult vocation: “We’re trying to create a social movement that supports people harmed by divorce, the hook-up culture, and other aspects of the sexual revolution,” she says.
People call her “Dr. J” — a reference to her Ph.D. in economics, a background that allows her to bring an uncommon perspective to debates over everything from women in the work force to transgender bathroom access. She writes a weekly column, gives radio interviews, and travels the world; I caught up with her in June, when she had just returned from a ten-day trip to Australia and was getting ready for a couple of speeches in Grand Rapids, Mich.
Morse refuses to speak in code. She mixes her moral sensibility and economics training to produce a bracing candor that listeners tend to find either plucky or abrasive. Here’s how she talks about single motherhood, for example: “There’s no such thing as a single parent. They’ve become dependent on other people in commercial transactions, such as their employers and child-care providers. A single mother may look like she’s doing so much ‘on her own,’ but she has merely commercialized the things the father would have done.”
This style of rhetoric has the power both to attract and to repel potential converts to the cause of social conservatism — and behind these words lies not only an unequivocal voice but also a fascinating story of personal conversion from anything-goes libertarianism to strait-laced conservatism.
Born and raised in Columbus, Ohio, the 62-year-old Morse attended Oberlin College in the early 1970s and then transferred to Ohio State University, shedding the Catholicism of her youth and discovering the free-market thinking that would form the initial basis of her professional life. “I was attracted to the way it explained the world,” she says. By the time she was a graduate student at the University of Rochester, she had become attached to libertarianism in its most freewheeling forms. “I was deeply committed to all of it, even legalized prostitution,” she says.
She also had an abortion. “I regretted it right away,” she says. “I was in a marriage that I knew was a mistake and I was scared that I wouldn’t be a good mother.” She divorced her husband, earned her Ph.D., and threw herself into the politics of the Libertarian party, even joining its platform committee and cheering the presidential candidacy of Ed Clark in 1980. The abortion continued to haunt her, however. “I had night terrors and anniversary anxiety,” she says. “I went to counseling but none of the counselors said that maybe the abortion had something to do with my troubles.”
As a young woman with a doctorate in economics and a devotion to free-market philosophy, Morse was a rare commodity. “I was often the only girl in the room,” she says. The legendary public-choice economist James Buchanan tried to recruit her to Virginia Tech, where he was then teaching. She turned his offer down in favor of a post at Yale. By 1985, however, Buchanan had moved on to George Mason University in northern Virginia, where he was assembling an impressive faculty of latter-day Adam Smiths (and where he would win the Nobel Prize in 1986). He remembered the impressive young lady from several years before and once again offered her a job. This time, she accepted.
Morse’s academic career looked bright. “She was a sharp colleague and an excellent scholar,” says Walter Williams, a longtime member of GMU’s economics department. She was happily remarried, too. “I had it all planned out,” she says. “I was going to get tenure and have a baby, and we were going to make sure the baby came at the end of one school year so that I could deliver and be ready for the start of the next school year. I thought I was in complete control and that I could choose everything.”
She got tenure but failed to get pregnant, let alone on the precise timetable she had imagined. A year went by and then another. The abortion still disturbed her and she began to wonder if she had missed her one chance at motherhood. “I was panicked,” she says.
Looking for solace, Morse started to attend early-morning Mass at a Catholic church. Then she went to confession, which she had not done in years. “The priest understood right away how the abortion was weighing on me,” she says. “I started to calm down.” She finally made a full return to the faith of her youth. “I realized that I didn’t have to get all of the things that I wanted.” One day, as she walked down the baby-food aisle of a grocery store — “an experience,” she points out, “that can be emotionally hard for childless women” — it occurred to her that she could be a mother without having a baby. She and her husband could adopt.
“Then something unlikely happened,” she says. In 1991, as the couple entered the advanced stages of adoption, she became pregnant. In April, they brought home a boy from Romania. In October, Morse gave birth to a daughter.
With the Romanian adoption, they thought they were not only aiding a child but also doing their part to help a struggling nation realign itself after the fall of Communism. What they didn’t anticipate was a two-year-old with disabilities. “From birth, he had almost never left his crib,” says Morse. “He had serious developmental needs. What he needed most was a mommy. To put him in day care would have been cruel. He didn’t need a mother substitute. I was already that.” They named him Nick. “He convinced me that children require parents. This is the great insight of my life!” she says, laughing. “Somebody’s got to say it.”
So she tried to balance the demands of work and home, teaching courses on microeconomics and researching the economic history of the Civil War while also looking after her kids. “I could have stayed at GMU forever,” she says. Yet her husband wanted to leave. “He didn’t like Washington, D.C. The old me would have said, ‘I’m not going — not unless I get an academic position somewhere.’ But that was no way to live.” So she quit her job.
The family moved to California, first to Silicon Valley and later to San Diego. Without a job, Morse spent more time with her kids, and especially with her son, who required extra attention. They also opened their home to eight foster children. “As this was going on, I was losing my libertarianism — or rather, it was losing me,” says Morse. “Without strong families, you can’t have free markets or limited government. Instead, you get ‘The Life of Julia.’” This is a reference to a slide-show advertisement from President Obama’s 2012 reelection campaign that treated a fictitious woman’s cradle-to-grave dependence on government as a triumph of progressivism.
The intellectual dissonance became personal when one of the leading lights of libertarian economics — Morse’s mentor, James Buchanan — publicly disapproved of her decisions. The showdown came in 1997, at the 50th-anniversary meeting of the Mont Pelerin Society, a prestigious organization of classical liberals founded by F. A. Hayek. Morse had been asked to deliver remarks at a confab in Switzerland. She didn’t want to take time away from her family, so she wrote a paper. William Campbell of Louisiana State University presented it.
There is no transcript or recording of the session — at least none that I could track down — but several witnesses described what happened. During a discussion period, Buchanan spoke. “I don’t remember exactly what he said, but it had something to do with throwing away a career to do a minor thing like raise a family,” says Edwin J. Feulner, the longtime head of the Heritage Foundation who was at the time also the society’s president. “A few years before he had told me that Jennifer was one of his star protégés.” Father Robert A. Sirico of the Acton Institute also was there. “Jim didn’t speak for long, but he made clear that he was disappointed in her.” (Buchanan died in 2013.)
Back in the United States, Morse heard about the incident from friends and colleagues. Today, she doesn’t want to say much about Buchanan’s comments — they still sting — but she offers this much: “He was very good to me until he wasn’t.”
During those years, Morse was slowly writing a book. Love & Economics came out in 2001. “My understanding of the human person and society had been deeply influenced by free-market economics and libertarian political theory, which have shaped my entire adult working life,” she wrote. “As I came to realize how much I had overlooked, I concluded that my profession was overlooking much as well.” It had forgotten about the vulnerability of children and the need for families: “Without loving families, no society can long govern itself.”
These words set the stage for the second part of her career. In 2008, as her kids approached adulthood, Morse found herself with more time for travel and activism. She started the Ruth Institute, envisioning it as a way to help her talk to young women. “I wanted to warn them about the careerist trap,” she says. “It’s okay to get married, stay married, and do something later. You don’t have to get on the career bandwagon.”
She spoke on campuses around the country but soon, like so many social conservatives, found herself embroiled in the gay-marriage debate. At first, she tasted success as part of the team that pushed for Proposition 8, the ballot proposal in California to ban gay marriage, which voters approved. Then judges struck it down in what became a series of rapid legal defeats, culminating in the Supreme Court’s Obergefell ruling last year.
“We learned that making a correct argument doesn’t matter to the Supreme Court,” says Morse, who departed California and moved to Louisiana last year. “It’s not listening to reason and evidence. So we need a new strategy, one that focuses on the entire sexual revolution, not just the gay parts. That’s my mission now — to tell the truth about how the sexual revolution oppresses us.”
Divorce is a favorite topic. “Nobody talks about it, but this is an issue of justice for the child,” she says. She ticks off statistics about the children of divorced parents: They’re more likely to fall behind in school, abuse drugs and alcohol, and think about suicide. “This is the number-one lie of the sexual revolution: Kids are resilient. No, they’re not.”
And though she ended her first marriage, Morse won’t shy away from criticizing others who make the same choice. “We didn’t have kids and I got an annulment,” she says. “I’m not a hypocrite. I’m penitent. Divorce has harmed lots of people and those people have harmed lots of people. We have to say this. Modern society tries to make guilt go away by saying nothing is ever wrong — that there’s no right or wrong at all — and that’s not true.”
The most important thing social conservatives can do right now, she says, is persevere. “It’s as if we’ve lost a war and now we live in an occupied country. What did people in Communist Poland do? They resisted.” She brings up the example of Aleksandr Solzhenitsyn, the dissident writer in the old Soviet Union. “He may have thought he was in a minority of one, but then he started writing and people read him,” she says. “I believe that millions of people agree with us, even Democrats who are sick of a culture that’s saturated in pornography and the sexualization of children — as well as people who have survived the sexual revolution and are willing to tell the whole story. Is it really so hard to say that children are entitled to parents? This is the birthright of every child, not an impossible dream.” She pauses, then concludes: “When nothing is politically possible, you don’t need to trim sails. You can just tell the truth.”
Posted on: Wednesday, August 03, 2016
by Jennifer Roback Morse
This article was first published July 23, 2016, at The Blaze.
Earlier this week, the Ruth Institute sent a letter of commendation and 24 white roses to Charles Chaput, the Archbishop of Philadelphia.
Our letter thanked him for “his clear teaching on marriage, family and human sexuality in the Pastoral Guidelines for Implementing Amoris Laetitia in the Archdiocese of Philadelphia.”
With all the excitement of the political conventions, why would we spend our time sending flowers to an archbishop? We want to shine the spotlight on the positive things people are doing to build up society.
The archbishop’s guidelines restate the Ancient Teachings of Christianity regarding marriage, family and human sexuality. These teachings are obscured today. No less a theological heavy weight than the mayor of Philadelphia castigated the archbishop, saying the Guidelines were un-Christian!
To be fair to Mayor Jim Kenny, we have to admit that the publication of Pope Francis’ Apostolic Exhortation, Amoris Laetitia, has caused worldwide confusion over Catholic teaching on marriage. Yelling at the pope has become a new cottage industry among tradition-minded Catholic writers. Pulling his words into a sexually indulgent direction has become a cottage industry among progressives of all faiths. And trying to parse out what he really meant has been a full employment guarantee for everyone.
Rather than getting involved in all that, we want to call attention to people who are implementing the unbroken teaching of the Church in a vibrant manner. Focus on what we know to be true and good. Archbishop Chaput’s Guidelines provide a clear and practical statement of ancient Catholic teaching, in the spirit of genuine mercy, incorporating language from Amoris Laetitia.
I believe that these teachings are correct, good and humane. I founded the Ruth Institute for the purpose of promoting those teachings to the widest audience possible. I don’t believe these things because I am a Catholic. On the contrary. It is precisely because I came to believe in these teachings that I returned to the practice of the Catholic faith after a 12-year lapse.
Let me discuss just one issue that has caused a lot of hand-wringing in the past 2 years. Jesus told us very clearly that remarriage after divorce is not possible. If attempted, it amounts to adultery. Why? According to Jesus, Moses only permitted a man to issue a bill of divorce because of “the hardness of your hearts.” (This is the Gospel of Matthew, Chapter 19, in case you were wondering.)
At that point, he could have said, “So, I’m going to eliminate this appalling male privilege and allow women to divorce their husbands, exactly like Moses allowed men to divorce their wives.” However, he did no such thing. He didn’t extend the male privilege. He eliminated it entirely. “From the beginning it was not so,” referring back to God’s original plan for creation. “I tell you, anyone who divorces his wife, except for sexual immorality, and marries another woman commits adultery.” One of the “hard sayings” of Jesus, no doubt. But pretty darn clear.
(And please: don’t trouble me with that so-called loophole, ok? The real innovation in modern no-fault divorce law is that it allows an adulterer to get a divorce against the wishes of the innocent party. No sane person can argue that Jesus provided that “loophole” to allow the guilty party to validly remarry.)
The Church teaches that civilly divorced and remarried Catholics cannot receive communion because she is trying to implement this teaching of Jesus. A civilly divorced and remarried person is living with, and presumably having sex with someone, while still validly married to someone else. If the first marriage is still valid, the second attempted marriage is not valid, and is in fact, adulterous. What is so hard to understand about that?
You know who really understands this concept, who intuitively “gets it?” Children of divorce. Kids look into their parents’ bedroom and see someone who doesn’t belong there. “Who is this guy in bed with my mom: my dad is supposed to be there.” Or, “who is this woman in bed with my dad? My mom is supposed to be there.”
At the Ruth Institute, we know there are situations in which married couples must separate for the safety of the family. But we also know that those cases are by far not the majority of cases. No-fault divorce says a person can get divorced for any reason or no reason, and the government will take sides with the party who wants the marriage the least. The government will permit that person to remarry, against the wishes of their spouse and children.
This is an obvious injustice that no one in our society will talk about. The children of divorce are socially invisible. In fact, I bet some of them felt like crying when they read my paragraph above quoting with approval, what might have gone through their little minds. Many of them have never heard an adult affirm their feelings that something dreadfully wrong and unjust took place in their families.
Jesus knew. Jesus was trying to keep us from hurting ourselves and each other. And the Catholic Church has been trying to implement Jesus’ teaching. You may say the Church has been imperfect in her attempts and I won’t argue with you. But I will say that no one else is even seriously trying.
Political campaigns come and go. Political parties come and go. In fact, nations themselves come and go. But the teachings of Jesus are forever. What we do about marriage and children and love reveals what and whom we truly love.
That is why we congratulate Archbishop Charles Chaput for his guidelines. We wish the Archdiocese all the very best. Make Marriage Great Again.
Posted on: Wednesday, July 27, 2016
Petition to: Archbishop Charles Chaput of PhiladelphiaThank you for the wisdom and clarity in your Guidelines. We are praying for you!
For the Petition:
Posted on: Tuesday, June 21, 2016
by Jennifer Roback Morse
This article was first posted at The Blaze on June 1, 2016.
The image from the Huffington Post staff meeting created an immediate backlash for editor Liz Heron’s rhetorical question: “Notice anything about this Huffington Post editors’ meeting?”
Unlike many of the internet commentators, I am not interested in the ethnic diversity or ideological hypocrisy of the Huffington Post. All these editors appear to be twenty-somethings, thirty-somethings at most, with the possible exception of Heron herself. To me, this photo illustrates the most poignant sociological fact of our time: Delayed child-bearing is the price of entry into the professional classes.
Look at these eager young faces. These young ladies have high hopes for their lives.
An editors’ meeting at Huffington Post. Editor Liz Heron tweeted: “Notice anything about this Huffington Post editors’ meeting?” (Twitter)
They believe that by landing this great job, they are set. Once they are established in their careers, then and only then, can they think seriously about marriage and motherhood. They do not realize that they are giving themselves over to careers during their peak fertility years, with the expectation that somehow, someday, they can “have it all.”
They are being sold a cynical lie.
Here is the bargain we professional women have been making: “We want to participate in higher education and the professions. As the price of doing so, we agree to chemically neuter ourselves during our peak child-bearing years with various types of birth control. Then, when we are finally financially and socially ready for motherhood, we agree to subject ourselves to invasive, degrading and possibly dangerous fertility treatments.”
I am no longer willing to accept this bargain. These arrangements are not pro-woman. They are simply anti-fertility. Any woman who wants to be a mother, including giving birth to her own children, taking care of her own children, and loving their father, needs a better way. Until now, we have been adapting our bodies to the university and the market. I say, we should respect our bodies enough to demand that the university and the market adapt to us and our bodies.
We cannot expect much help from establishment publications like Huff Po, establishment institutions like the Ivy League and Seven Sisters schools, and certainly not from the government.
Huffington Post is a consistent cheerleader for the sexual revolution. They have a whole page devoted to divorce. They have a regular Friday feature called “Blended Family Friday,” in which “we spotlight a stepfamily to learn how they’ve worked to bring their two families together. Our hope is that by telling their stories, we’ll bring you closer to blended family bliss in your own life!” And they are enlisting twenty-somethings to sell their propaganda.
I wonder how many of the young ladies seated at that Huff Po editors meeting have ever heard of abortion regret or considered the topic worthy of their attention? I wonder how many of them believe that hooking up is harmless, as long as you use a condom. I wonder how many of them have ever heard that hormonal contraception – especially implants and vaginal rings – increase the risk of strokes and heart attacks.
I wonder if any of them wish for a guy who would dote on them, and act like he really truly cares. I wonder if they have ever chided themselves for being too clingy when a relationship ended, without realizing that bonding to your sex partner is perfectly normal.
I wonder how many of them realize how unlikely childbirth after 40 really is? A recent study of IVF in Australia looked at the chance of a live birth for initiated cycles. Don’t look at the bogus “pregnancy rate:” IVF pregnancies are 4-5 times more likely to end in stillbirth. And don’t be taken in by the “pregnancy per embryo transfer.” Plenty of women initiate cycles but do not successfully make it to the embryo transfer stage.
The average Australian woman aged 41-42 years old had a 5.8 percent chance of having a live birth per initiated cycle. And women over 45 have a 1.1 per cent chance of having a live birth per initiated cycle — which is almost a 99 percent chance of failure every time.
Yes, Huffington Post is an opinion-making and opinion-leading organization. And yes, it is not right for a bunch of white, privileged childless twenty-something
women to be having such an outsized influence on public opinion. But for now, let’s give a thought to these young ladies themselves. They are being
sold a bill of goods. It is up to us, as adults, to warn them.
Posted on: Tuesday, April 12, 2016
by Jennifer Roback Morse
This article was first published at The Blaze on April 12, 2016.
Non-Catholics may be wondering why Pope Francis’ Apostolic Exhortation, “Amoris Laetitia” or “The Joy of Love,” has Catholics in an uproar. Has the Pope changed Catholic doctrine? Has he left the doctrine officially intact, but changed pastoral practice so much that the doctrine is annulled? Now that I have taken the weekend to read it, I am convinced that Amoris Laetitia is a gift to the Church and the world.
What the Catholic Church does is important to everyone, no matter their faith. The Catholic Church is the largest institution still standing against the ideological fraud known as the sexual revolution. Everyone who is trying to deal with the fallout from this massive social upheaval has a stake in what the Catholic Church says and does. If Pope Francis were to change Catholic teaching, the purveyors of the revolution would be dancing in the streets.
And meaning no disrespect, but speaking bluntly: If the revolutionaries take down the Catholic Church, they will squash the rest of you like bugs.
So let me assure you: There is no change in official Catholic doctrine in Amoris Laetitia.
As for pastoral practice, Pope Francis is encouraging pastors to treat the lost, the wounded, the confused with as much sensitivity as possible. He intends it as an open invitation to the millions of souls who have been harmed by sexual sin, whether Catholic or not, to come home to the Catholic Church and draw closer to Jesus.
I can relate to the need for something like this document. Let me share a bit of Catholic “inside baseball.” I am what we call a “revert.” I was raised Catholic but left the Church for a period of time, and came back. So, I can’t be called either a “convert” or a “cradle Catholic.”
When I returned the Church after my prodigal period, my canonical situation was pretty simple. (By “canonical,” I mean what “canon law” or church law, would say about my situation. More inside baseball.) I was only on a second marriage.
But I had a whole pile of sexual sins. Like the Prodigal Son, by the time I finally came to my senses, I was desperate. I confessed having an abortion to Fr. Bob Cilinski, the chaplain of the campus ministry program at George Mason University at that time. (By the way, priests are not permitted to tell what we say to them in confession. But we can say anything we want! Let me say, how grateful I am to Fr. Bob and all the other confessors I’ve had.)
Fr. Bob was the first person who understood why I was upset about having an abortion. I had spoken to numerous therapists. Not one of them even considered the possibility that abortion was related to my emotional distress.
During that first confession in 12 years, Fr. Bob did not go down a checklist of possible sins. “Now, I cannot give you absolution unless you are sorry for all these sins.” I shudder to think what would have happened if he had. I would have freaked out and run out of there, more upset than before. And I certainly was in no position to have a theological discussion about each and every aspect of Church teaching.
I didn’t ask. He didn’t ask. He gave me absolution for the big sin I came in to confess.
He did tell me I should come to Mass, but not receive communion. He helped me seek an annulment. But I could not go to Communion, unless and until I received a declaration of nullity. (A declaration of nullity is an official finding by a church tribunal that my first attempted marriage had never been a valid marriage.)
In other words, he did not move the goalposts to make it easier and more “pastoral” for me. He stood by the Church’s teaching in every particular way and he set me on the path to a closer encounter with Jesus. Along that path, I eventually came to see that the Church was correct about premarital sex, cohabitation and contraception too. I confessed those sins too, in due course.
By the way, this confession took place in 1988, during the pontificate of Pope St. John Paul II. According to the sexual revolutionaries, those were the dark days of doctrinal rigidity and all-around Catholic meanness. The fact is, Catholic priests have been quietly accompanying people in a pastoral manner for quite some time. Priests know better than anyone the wreckage left in the wake of the sexual revolution. Even the ones who don’t preach about it as much as I would like are still guiding people toward Jesus.
While I do wish Pope Francis had been more clear on some points, I consider Amoris Laetitia a gift to the Church and the world. No matter your faith tradition, I urge you to read the document. Start with chapters 4 and 5.
You will find Pope Francis to be like a wise grandfather or great-uncle sitting across the kitchen table. You can imagine him sharing a cup of coffee or bouncing a baby on his knees. He invites all of us to love one another, and teaches us how. That is gift enough.
Posted on: Tuesday, October 27, 2015
by Francis Michael Walsh
This article was first published October 3, 2015, at Pacific Daily News.
The family as a social unit is under unprecedented attack today. That attack is aimed at the heart of the family, the marriage. The forces that are driving the culture today want us to think that divorce is a “win.” Thus, divorce is an answer to marital problems (when all else fails, of course, and you are stuck in a dead-end marriage, as if there were such a thing), and it should be made accessible to all (no-fault divorce) and socially acceptable by all.
Without an intact marriage, there is no family that can perform the essential task of socializing the next generation. What is that task? To put a conscience into every child before it is too late.
Jennifer Roback Morse has summed it up very well: “The basic self-control and reciprocity that a free society takes for granted do not develop automatically. Conscience development takes place in childhood. Children need to develop empathy so they will care whether they hurt someone or whether they treat others fairly. They need to develop self-control so they can follow through on these impulses and do the right thing even if it might benefit them to do otherwise.”
They also need the experience of being loved so that they don’t have to waste their adult lifetime looking for love, but can move on to do the loving of someone else.
Without a family built on an intact marriage, we are all in trouble. The children are at risk to emerge from that broken home poorly socialized. They have no one to love them by showing them what love really is — seeking the good of the other. Instead, all that they have seen are parents whose marriage has nosedived in their frustrated search to get someone to love them.
Marriage is the brainchild of God and is built into the structure of the universe. According to this plan, the union of a man and woman in a lifelong commitment of self-giving love was envisioned as the best way that human life could optimally be passed from one generation to the next. There are some, however, who have thought that they had a better idea.
One of these “better ideas” is the illusion that the solution to a troubled marriage is “to call it quits and file for divorce.” This is also called no-fault divorce (with its implied promise of marital and familial happiness). According to this idea, marriage should now be reconfigured to be a personal choice that can be ended at will by an individual who no longer considers himself bonded to anybody. The reality backfires because when one is completely free at will to walk away from a commitment if things do not work out to one’s complete satisfaction, no one can ever give himself away in love to anybody.
The victims of the divorce scam are multiple. They begin with, but do not end with, those who you choose that option. Your life then becomes segmented: my first wife, my first life; my second wife, my second life, etc. These victims of the sexual revolution no longer have a life that is one love story from beginning to end. Their story instead becomes the tale of their frustrated search to find the right person who will love them.
The other victims include the children who never learn the value of self-sacrifice. As Morse rightly observes: “A free society needs people with consciences. The vast majority of people must obey the law voluntarily. If people don’t conform themselves to the law, someone will either have to compel them to do so or protect the public when they do not. It costs a great deal of money to catch, convict, and incarcerate lawbreakers — not to mention that the surveillance and monitoring of potential criminals tax everybody’s freedom if habitual lawbreakers comprise too large a percentage of the population.”
Eventually, the whole of society is victimized by divorce. When these damaged souls enter the educational system, they come with their home problems and are not prepared to cooperate with teachers. The greater dysfunctional homes there are, the greater will be the dysfunctional schools.
Prisons, then, become the only way to segregate the misfits, but there is a limit to the number of lawbreakers with whom a society can deal before it itself becomes dysfunctional.
Imagine, as we were asked to do in a column on these pages (recently), that “for any number of reasons, your marriage has taken a nosedive and both you and your spouse realize that it’s time to call it quits and file for divorce.” I submit it is insane to try to solve one problem by creating the conditions for another. If your marriage is in a nosedive, the problem is not the other. Emotional systems (and marriage is an emotional system) do not work that way. To believe that problems are in any one person is scapegoating. Problems are between people. We all have our part to play.
By caving into the demands to make Guam a divorce mill, our legislators have shown they are willing to contribute to a much greater social problem. We need a serious discussion on what constitutes a family law system that is family-friendly. The present one is definitely not.
Francis Michael Walsh is with the Blessed Diego Luis de San Vitores Catholic Theological Institute.
Posted on: Monday, October 26, 2015
by Jennifer Roback Morse
This article was first posted October 22, 2015, at crisismagazine.com.
Let’s face it: The 2015 Synod on the Family is a mess. I was one who gave Pope Francis the benefit of the doubt. I now have my doubts about him. And I have no doubt at all that some of the men surrounding him are either heretics or lunatics or both.
The real question for us as lay people is this: what exactly can we do about it? We do not have full information about what is going on over there. Giving advice to cardinals and bishops is not likely to work. Screaming at them even less so.
As faithful lay people, we believe all that the Church has taught about marriage, family, and human sexuality. We do not want to see the Church water down that teaching, or surrender to the Sexual Revolution. It would be tragic indeed, if she did so now, right at the moment when the wisdom and beauty of her ancient teaching is becoming daily more evident from experience.
So what are we, as faithful lay people, to do about this? What has the best chance of cutting through the noise and having an impact?
To answer this question, let’s back up a minute. The Sexual Revolution has harmed millions of people. Just to take one of the issues most immediately before the Synod: divorce and unmarried parenthood.
We now know that kids are not “resilient.” They do not “get over it.” We know this from decades of careful research. We know if from experience. In fact, according to Judith Wallerstein, author of a 25-year study on the long-term legacy of divorce, the impact of divorce on children does not diminish with time. It “crescendos” in young adulthood, as they try to form relationships and marriages and families of their own.
Kids need their own parents. I learned from my experience as an adoptive mom, a foster mom, and a birth mom, all kids want the same thing. They want their parents to be there for them, and be appropriate parents. No matter how old the kids are, no matter what their parents have done, all kids of all ages, long for their parents to get it together and be good parents.
The Sexual Revolution has taught us that adults are entitled to have the sex lives they want, with a minimum of inconvenience. What we never hear anyone come out and say is: “And kids have to accept whatever the adults chose to give them.” You don’t usually hear people blurt out that last part, because we would be too ashamed of ourselves.
The Sexual Revolution promised fun and freedom. It delivered hurt and heartbreak. With the possible exception of a handful of predatory Alpha Males, everyone in society has been harmed: men, women and children, rich and poor alike.
I will let you in on a secret: the reason kids keep getting separated from their parents is because the victims, the kids, are not allowed to speak for themselves. As children, their parents expected them to accept whatever was going on around them, without complaining. And children, eager to please their parents, fearful of losing the parents’ love, kept quiet. Even as adults, the children of divorce and the children of unmarried parents, are expected to keep quiet, and go along with the program.
Silencing the victims has been crucial to the success of the Sexual Revolution. If you doubt me, consider these facts:
The solution is for all the victims of the Sexual Revolution to speak up, and tell the truth about how they were harmed. Telling that truth is the first step away from being a victim, to becoming a survivor. Anyone of us can take that step.
What does this have to do with the chaos over at the Synod? Most of the bishops know perfectly well that the Church’s teachings are good and humane. But they too, have been reluctant to speak out, and to preach this good news. Why? Because they are afraid of us, the laity!
True enough, many faithful people have been trying to support them all along. But look at it this way: if the souls wounded by the Sexual Revolution were visible, we wouldn’t be having this fight at all. All decent people would abandon the Sexual Revolutionary ideology in a heartbeat.
While it is awful that so many people have been harmed by the Sexual Revolution, we are undaunted. We are turning that very horror into an advantage: millions of us can testify about the false promises of the Sexual Revolution.
The elites in media, academia, law, and government cannot silence all of us. If everyone who has been harmed by the Sexual Revolution spoke out about it, we would change the world.
And eventually, even the most reluctant of the Catholic bishops might get the hint that the Church has been right all along, and find the courage to say so.
Posted on: Friday, July 03, 2015
By Jennifer Johnson
This article was first published June 30, 2015, at the Christian Post.
A taboo is a subject, word, or activity that is avoided because it is offensive or embarrassing. It seems to me that children who are not raised by their married biological parents are subject to a new kind of taboo. They are not encouraged to discuss what it is like to live in a situation where one or both biological parents were amputated from their lives on purpose. I'm thinking of the following kinds of people:
Children of divorce
Children of unmarried parents
Donor conceived children
Children in a "single-parent-by-choice" household
Some adopted children
Children with falsified birth records
In addition, there are others who live under the Sexual Revolution's new taboos:
Men, grandparents, etc., who had a biologically-related child aborted against their will
Children with an aborted sibling (or half-sibling)
Children with frozen embryo-siblings (or half-siblings)
People divorced against their will
All of these situations have become legitimate due to the Sexual Revolution, which was a cultural shift surrounding marital, sexual and reproductive choices that has transpired over the past 40-50 years.
Not only are these people not allowed to discuss any pain of living in those situations, our language does not describe the experience very well. If they do discuss problems they have, they are labeled as whiners or are diagnosed as having some kind of treatable mental illness. When these kids have problems with depression, for example, they may be said to "have issues." However, I think it's very possible that they are responding as a normal person would when living with stress, living with injustice, and living in a social environment that is inhospitable to the unique kind of pain caused by those situations.
The Sexual Revolution's new taboos mean that we must avoid offending people who believe in the new morality surrounding marital, sexual and reproductive choices. Also, offending those people goes against popular cultural beliefs such as:
"The kids will be fine if the adults are happy"
"Babies are blank slates"
"Kids are resilient"
"Freedom to choose is a woman's fundamental right"
Here is an example of what I mean. It's a message I received a few days ago from a child of divorce, copied here with his approval:
"I want to share my testimony online about my family upbringing. I can only do it if it is done anonymously, I don't think I can really share a very public testimony about the mistakes of my parents without guaranteed anonymity. In their own individual way, my parents are too sensitive to handle that kind of criticism."
This is an example of how the popular cultural belief of "Kids are resilient," has an unspoken corollary: "Your parents are fragile, so you are duty-bound to keep quiet about their marital, sexual and reproductive choices."
At the expense of their own feelings, people in those situations become responsible for maintaining their parents' (or others) feelings. To object to new kinds of marital, sexual and/or reproductive choices made by others is to break the taboo and to risk sanctions.
The Sexual Revolution did not remove any taboos. It only shifted them from one realm to another. Isn't it time we broke the Sexual Revolution's new taboos?
What do you think? Do people in those situations live under a taboo? If you were subject to one of the above situations, do you have complete liberty to talk about any pain you experienced because of it? If not, why not?
Posted on: Monday, June 29, 2015
By Originally posted June 25, 2014 by Jennifer Johnson.
Around March of 2013 I came across the words of a prominent LGBT activist named Masha Gessen:
I have three kids who have five parents, more or less, and I don’t see why they shouldn’t have five parents legally… I would like to live in a legal system that is capable of reflecting that reality, and I don’t think that’s compatible with the institution of marriage.
Imagine having five parents! Here’s what it means: it means going back and forth between all those households on a regular basis, never having a single place to call home during your most tender and vulnerable years. It means having divided Christmases, other holidays, and birthdays–you spend one with one parent, and another with the other parent, never spending a single holiday or birthday with both parents. Imagine having each of your parents completely ignore the other half of you, the other half of your family, as if it did not even exist. Meanwhile, imagine each parent pouring their energy into their new families and creating a unified home for their new children. These experiences give you the definite impression of being something leftover, something not quite part of them. You live like that on a daily basis for 18+ years.
|As a child, would you choose a family structure advocated by Masha Gessen? Does this look fun?|
I don’t have to imagine, because I had five parents. I had five parents because my mom and dad divorced when I was about three; my mom remarried once and my dad remarried twice. So I had a mom and two step-moms, and a dad and one step-dad. In this day and age children can already have five parents. That’s how badly marriage has deteriorated already. The main difference between what Gessen advocates and my experience is that my step parents were not legal parents; she advocates for all of the adults in her situation to be legal parents.
Having more than two legal parents will be a nightmare for a child. Of course, I am making the reasonable assumption that the legal parents will not be living under the same roof, because there is no longer any societal accountability for adults to create a unified home for children. Thus, adding additional legal parents will create more disruption for children’s daily lives, more chaos, more confusion, less unity. And why are we doing this? So that adults can have the sexual partners they want.
Masha Gessen had a mom and a dad, so it appears that she benefitted from the socially conservative family structure--it appears she was not raised under the family structure she advocates. That sounds about right. I’ve talked to many people who think deconstructing the family in favor of adult sexual choice is a good thing… and these very same people lived under the socially conservative family structure with their one mom who spent her life with their one dad, and they all lived together in their unified home. Since I lived under the family structure they advocate, I will sometimes ask them: would you trade childhoods with me? They either say no or they don’t reply.
If what I had is so great, then why don’t they want it as children? Here’s my conclusion: they want it as adults but not as children. They want the benefits of the socially conservative family structure when they are children. But as adults, they want sexual freedom, or at least they want to appear “open minded” and “tolerant” about others sexual choices, even at the expense of children, even though they themselves would never want to live under what they advocate. It’s a bizarre sort of a “win-win” for them, I guess.
It’s very painful for me to have conversations with these people. They don’t understand what they advocate, and they don’t seem to want to understand.