An initiative of the United States Conference of Catholic Bishops

Archive

Archive

Archive

Human Dignity and Marriage

Posted May. 1, 2015 by DOM 2 comments

At the Supreme Court’s oral arguments on the constitutionality of marriage laws, one of the justices said: “I thought that was the whole purpose of marriage. It bestows dignity on both man and woman in a traditional marriage… It’s dignity-bestowing, and these parties say they want to have that same ennoblement.”

It is important to define terms like dignity.  The Oxford English Dictionary defines dignity this way: “The state or quality of being worthy of honor or respect.” The Catechism of the Catholic Church reads, “The dignity of the human person is rooted in his creation in the image and likeness of God” (CCC 1700). Every human person has intrinsic dignity; it is not bestowed by any government or institution.

The civil recognition of marriage has traditionally acknowledged the commitment of one man and one woman to one another in the interests of strengthening that bond and establishing the parentage of children. It was not instituted in order to confer dignity on the man or woman. Other relationships that are important to people’s lives, such as friendships, do not seek or require governmental intervention. The state has a compelling interest and responsibility to protect marriage—it does not have such a compelling interest or responsibility with other relationships.

If the law treats marriage as dignity-bestowing to persons, then there can be no rational limit to who can ask the state for a marriage license because every person or even every friendship deserves dignity. Four single women who are friends and share a house should be able to marry, since they are entitled to the same dignity as everyone else, for example. To not allow these four to marry is not a denial of their dignity or reducing them to “second-class” citizens. Rather it acknowledges that their relationships, no matter how personally fulfilling, are not of compelling interest to the state such that the state needs to formally recognize and support them.

In the marriage debate, let us not imagine that marriage is any more important than it is. It is important enough to fight for, but it is certainly not where human dignity comes from.

 

Archive

Archive

March for Marriage 2015 Re-Cap

Posted Apr. 27, 2015 by DOM No comments yet

Bishops FourThanks to everyone who came out to the March for Marriage on Saturday! It was a great turnout, and a prayerful, peaceful witness to the truth about marriage.

Archbishop Lori gave the opening prayer, and Archbishop Kurtz gave an address. (Pictured above with Archbishop Vigano, the papal nuncio, and Bishop Perry; Not pictured but also present were Archbishop Broglio and Bishop McIntyre)

Scotus2015-04-25 13.38.35

Archive

Archbishop Gomez on Marriage and Religious Freedom

Posted Apr. 10, 2015 by DOM 1 comment

This Easter, as we celebrate the Resurrection, we may also contemplate the gift of religious freedom; a gift that sometimes requires vigilance.

Archbishop Gomez of Los Angeles wrote an article for The Tidings Newspaper in which he highlighted the importance of marriage and family to the plan of God, and the necessity of all citizens to be able to express their views about it. He noted, “Those who govern and shape the way Americans think and behave — in politics and law, education, entertainment and the popular media — form an increasingly secularized elite that has little tolerance for religious institutions or values.”

Regarding marriage, Archbishop Gomez reminded us that, “In his own teaching, Jesus pointed us back to this “beginning.” He told us that the marriage covenant between man and woman is at the heart of God’s design for creation — and that no one has the power to change that design.”

He encouraged us to pray for our country, and said, “But I’m sad to say that right now across the country, others are trying to impose their  “faith” — a secularized ideology and an anti-religious morality — on religious believers and it is our rights that are at risk of being denied.”

Archive

Archive

Archive

World Meeting of Families Catechesis: Chapter Four

Posted Feb. 5, 2015 by DOM No comments yet

c8c8dae4ad2e4ca580549a07909b2d77World Meeting of Families Catechesis Series

The USCCB is excited about the World Meeting of Families (WMF) being held in Philadelphia in September 2015.  We are presenting a series of short articles focused on the WMF Catechesis Love is our Mission: The Family Fully Alive and its implications for our daily lives. We will follow the timing suggested by the Archdiocese of Philadelphia by exploring one theme each month leading up to the World Meeting.

Chapter Four: “Two Become One” Takes More than Romance
Theresa Notare, PhD, Secretariat for Laity, Marriage, Family Life and Youth

One of my married friends likes to say that marriage is an unrelenting demand to put others first. That’s because marriage is the union where a man and a woman –“the two”—become “one” (see Gn 2:24). Self-giving is at the heart of marriage. Chapter Four of the catechism for the 2015 World Meeting of Families (WMOF) shines a light on this biblical teaching.

Love, as many would agree, is central to marriage.  “Married love,” however, is “more than romance” (no. 55). It’s not that romance is bad; it’s actually quite good, even exhilarating. It’s just that romance does not represent the full reality of love. Romance is only a tiny fruit of love, more like the frosting on a cake. Love, as God intends for marriage, is more.

Married love calls husband and wife to move out of the tight confines of their individual egos and blend their lives, hopes, dreams, and desires. Marriage requires that spouses share the unique gifts of their masculinity and femininity. The Church recognizes marriage as a vocation. It is a specific call from God to love in a nuptial manner, that is, in a way that builds the one-flesh union and is in service to life.

Living married love well is not automatic. Husband and wife will need to rely on God’s grace and consciously cultivate and live the Christian virtues, especially mercy and chastity (no. 62). It may be easy to see how mercy is part of marriage. After all, forgiveness is essential to all good relationships, especially marriage! The benefit of chastity, however, may not be so clear. The WMOF Catechism offers a helpful thought:  “Chastity forms the good habits of self-denial and self-control, which are prerequisites for treating others with mercy” (no. 62). We can understand this benefit of chastity more deeply by looking to the Catechism of the Catholic Church:

The chaste person maintains the integrity of the powers of life and love placed in him [which]… ensures the unity of the person, it is opposed to any behavior that would impair it. (Catechism of the Catholic Church, no. 2338)

Chastity is that virtue which protects the whole person. It fosters respect and ensures that people do not treat each other as objects. Chastity helps people understand the meaning of human sexuality and the gift of procreation. It enables husband and wife to love each other with respect, joy and reverence since it assists in sexual self-control. It enables spouses to speak the nuptial language of the body (a language of total self-gift and openness to life).

Chastity fosters generosity. It helps spouses avoid any action that would assault their persons or the nature of marriage. So, for example, the chaste couple does not use contraception or pornography. Contraception falsifies the nuptial language of the body and assaults the gift of fertility, while pornography degrades their persons and mocks God’s design for married love.

In considering the nature of married love it is important to remember my friend’s words—marriage is an unrelenting demand to put others first! The nature of married love insists that husband and wife give themselves to each other, selflessly, totally, and for the whole of life. Building a strong marriage is a life-long process and the human ego can be difficult to tame. That’s why practicing the Christian virtues can be helpful to ensure that “the two” will “become one!”

Archive

A Dialogue on Marriage: Part Three

Posted Jan. 23, 2015 by DOM No comments yet

Dialogue-Part-ThreeThis is Part Three of a Six-Part series on the question, “What is Marriage?” Please check out parts one and two before this!

Socrates: So Bob, have you had a chance to think about what we talked about last time?
Bob: Yes, I have, and I realized that you are missing a really important fact.
Socrates:  I am?
Bob: Yes. You are presenting the ideal. I’m talking about what’s real. There are a lot of children who, for lots of reasons, can’t be raised by their biological mother and father.
Socrates:  I know that.
Bob: Well if that’s true, then it means that we have to accept the reality of the situation and try to do something good for the child, even if it is not ideal.
Socrates:  You’re right. What are you proposing?
Bob: One of the ways we can help children is by allowing a same-sex couple to adopt them, thus creating a family.
Socrates:  That’s a bit of a leap, isn’t it?
Bob: What do you mean?
Socrates:  I mean that you looked compassionately at a tragic situation that many children find themselves in, and then jumped to a “solution” that doesn’t actually meet the need that they are experiencing.
Bob: I’m sorry; I still don’t quite follow you.
Socrates:  Let’s say that a child is born to a mother and a father, who are both subsequently killed in a car accident. There is no other family, and the child is placed under the care of the state. That seems like the worst thing that can happen to the child, right?
Bob: Right. Even losing just one parent is terribly traumatic for a child.
Socrates:  Exactly. So what has the child lost, when his or her parent dies?
Bob: The child has lost the real-life connection to and support of his or her mother and father; a relationship that should have guided the child into adulthood.
Socrates:  Right. Like we talked about last time, a child would miss not just the functions that a mom and dad serve; he or she would miss the relationship to a person of each sex who relate to the child in a unique way, as well as the chance to observe the mom and dad relating to each other.
Bob: Yes, that’s right.
Socrates:  Can you see how your solution—allowing two persons of the same sex to adopt—does not solve this problem?
Bob: You mean because the child will still be missing either a mom or a dad?
Socrates:  Precisely.
Bob: I guess you’re right, but the child is still missing his or her own mom and dad, no matter what adoptive situation comes up. I don’t think it’s that big of a difference to the child whether he or she is adopted by a man and a woman or two people of the same sex, as long as the child is loved.
Socrates:  It is true that an adopted child usually loses a real-life connection to their biological parents (at least most of the time) and that’s sad, no matter what happens next.
Bob: Adoption is always a response to a non-ideal situation—to a need or a deprivation experienced. Is that what you mean?
Socrates: Yes. But when the child is adopted by a married mother and father, he or she will still be given a concrete and living relationship with both a mom and a dad. They will still experience those different relationships and be able to observe the relationship between the parents as a model.
Bob: But there are plenty of children who are adopted or being raised by single parents who do just fine .
Socrates:  The question of single parenthood is an interesting one and actually distinct from the question of adoption by two persons of the same sex. Perhaps we can take it up again at another time.

FAQ: Why is a child meant to have both a father and a mother?