Matthew Cullinan Hoffman

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Pro-family movement: with this strategy, get used to losing

Matthew Cullinan Hoffman
Matthew Cullinan Hoffman
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December 4, 2012 (LifeSiteNews.com) - Advocates of the gay agenda hit a home run against pro-family forces on November 6, winning four out of four statewide referenda permitting homosexual ‘marriage’ or even establishing it.  Now pro-family activists must answer the question: “why?” What we’re hearing from them is not encouraging.

Although questions of tactics are always relevant to the postmortem analysis following an election loss, they ultimately cannot address the essence of the problem these defeats represent: a grave sexual perversion, one rightly denounced by virtually every society that has ever existed, is being converted in the mind of the public from a vice into a public institution, with associated privileges and rights, including access to infants and small children.

In short, the losses experienced in Maine, Maryland, Minnesota and Washington State could never have happened in a healthy society that upholds basic standards of sexual morality.  The very fact that they were on the ballot at all, that the subversion of the institution of marriage has become a topic of polite conversation, is an indication of a level of moral confusion and decadence that borders on the apocalyptic.

The question that should be on the minds of pro-family activists should not be “how did we fail in our tactics,” but rather, “how did we arrive at this late stage of social breakdown in the first place?”  The answer, sadly, will be staring us back in the mirror.

Although millions of dollars have been spent on massive campaigns to counteract the homosexual lobby’s well-financed propaganda machine, and numerous dedicated individuals have committed many hours of labor to the cause of defending marriage, pro-family activists have made the catastrophic mistake of accepting many of the false premises upon which homosexual activists base their claims in the hope of appearing moderate and reasonable, while fatally weakening their own position.

Ceding the moral high ground

A public letter written by three eminent Catholics in Washington State prior to to the vote and published as an op-ed in the Seattle Times is a useful if lamentable example of this doomed strategy of moral compromise. Entitled, “We are Catholics and we oppose Referendum 74 to legalize same-sex marriage,” the letter sought to appear gracious and reasonable by speaking positively about the immoral, unnatural relationships that constitute the “gay lifestyle.”

Instead of denouncing sodomy as a socially-harmful vice, the letter appears to treat it with respect, stating that “No one denies the close and intimate bond experienced by same-sex couples. However, it simply is not the same thing as marriage because by its very nature it cannot produce children.”

In reality, homosexual relationships do not represent an authentic intimacy, but rather involve mutual exploitation for the sake of satisfying an unnatural lust.  Such behavior harms bodies and minds, causing physical damage and spreading diseases, and leading often to depression, drug abuse, domestic violence, and even suicide. Numerous studies have documented the destructive consequences of the “gay lifestyle,” although they should be hardly necessary if one merely considers the physical and psychological incompatibility of same-sex relationships, which substitute the natural complementarity of an opposite-sex companion in favor of a narcissistic parody of the same.

Confining one’s objections to homosexual marriage to the fact that gay relationships cannot produce offspring undermines the case for traditional marriage with a reductionist, functionalistic understanding of a relationship that is also profoundly psychological and spiritual.  Many heterosexual couples suffer from sterility and cannot produce children, but this does not deprive their relationships of validity nor the title of marriage.  Moreover, homosexuals have already anticipated this objection by adopting children, or using technology to create their own. If the reproductive element in heterosexual unions is the only basis for rejecting homosexual “marriage,” then we have already lost the battle.

Faulty principles produce long-run defeat

As Brian Camenker of Mass Resistance points out in his incisive post-electoral analysis, such losing strategies characterized virtually the entire effort on the part of pro-family activists, led by groups such as the National Organization for Marriage (NOM), in the four states.

“In sharp contrast to the homosexual lobby’s slick, sophisticated propaganda machine, the pro-family overall approach was largely the same moderate, inoffensive, often logically incoherent approach that they’ve coasted on until now,” writes Camenker, who notes that “most of the pro-family message was some variation of: Every child needs a father and a mother; the word ‘marriage’ is special; marriage is about procreation; marriage is a timeless institution; gays already have all the rights marriage brings; etc.”

However, Camenker adds, “At its root, ‘gay marriage’ is really about the forced acceptance of homosexuality as a normal part of society. But both NOM and the state pro-family groups went to great lengths not to criticize homosexual behavior. They were very fearful of being perceived as ‘anti-gay’ or ‘homophobic’ especially in the liberal press.”  Some smaller groups that did point out the objectionable nature of homosexual behavior were pilloried by the the larger groups, Camenker notes.

Two erroneous principles underlie the losing strategy of many marriage advocates.  The first, and worst, is a concession to a vague indfferentism regarding human sexuality, implying that sexual activity is a morally neutral question of personal preference, and that sexual morality is at most a matter of opinion. The second, which carries into effect the moral subjectivism of the first, is the notion that everyone has a right to control their own bodies, as long as their relationships are consensual. This transforms sodomy from a vice into a “right,” which ironically is the whole essence of the attack on marriage.

The latter principle is captured in the NOM’s number one talking point, given in italics on their own website: “Gays and Lesbians have a right to live as they choose, they don’t have the right to redefine marriage for all of us.”  Another way of wording this is the following: “We accept that homosexual sodomy is a right. We’re just don’t want to call it ‘marriage.’”

However, if homosexual sodomy is a right, that is, if it is a legitimate expression of human sexuality, it is difficult to understand why it should not be subsumed under the category of marriage. Marriage is, after all, a perpetual union between two people who share a sexual life, which in most but not all cases has the potential of bringing forth offspring.  NOM would (rightly) add that marriage is not just between two people who share a sexual life, but rather between a man and a woman who share a sexual life. However, they have no way to explain why the definition should be exclusive in this way, if homosexual sodomy is a legitimate form of sexual activity, and indeed a “right.”

Illustrating this point is a common argument made by defenders of marriage: that homosexuals can already receive all of the same rights and legal effects of marriage, but under the aegis of a “civil union” or other package of legal benefits. This attitude is also reflected on the NOM website, which concedes a wide range of benefits to homosexual couples that are customarily given to married couples. Homosexual adoption is never explicitly rejected, and NOM only occasionally opposes civil unions as stepping stones to homosexual “marriage.” In other words, the battle over marriage for NOM is almost entirely nominal; it is not about the essence of the institution, which protects a vital type of human relationship, but only the name we attach to it.

Rational arguments or incoherent slogans?

I must respectfully disagree with those pro-family activists who defended their organizations’ losing strategy following the elections.  If the only feasible approach is one that reinforces the foundation of the gay subculture by legitimizing homosexual relationships, and that isolates the defense of marriage from related issues, we have already lost the battle for marriage, both morally and politically. Sacrificing foundational principles may have given a superficial rhetorical advantage and helped to deliver short-run victories, but the ultimate fruits of this flawed approach are now becoming evident.  Poll numbers indicate that Americans are embracing homosexual “marriage” in ever-greater numbers.

The battle over marriage cannot be won by technocrats who think of human beings as Pavlov’s dog, responding to superficial slogans and emotionalistic advertising spots in proportion to the frequency of repetition and modeling votes as a function of dollars spent.  Although sloganeering has its role, in the long run, coherent and principled arguments win the day. Ultimately man is a rational animal, and ideas have consequences.

If we really wish to make the case for marriage, we must take a comprehensive natural-law approach to human sexuality that does not evade the more politically difficult aspects of the question, one that affirms the integral nature of sexual relationships and the corresponding duty of the state to defend sexual morality and repress vice. That is the approach laid out by then Cardinal Josef Ratzinger, now Pope Benedict XVI, in an instruction issued by the Holy See’s Congregation for the Doctrine of the Faith during his leadership of the same.  While affirming the goodness of natural marriage, Ratzinger also noted that homosexual unions, without qualification, must always be explicitly opposed, and that governments should act to “contain the phenomenon” of homosexuality.

Although such an approach will entail short-run difficulties and will not yield immediate victories, it is the only long-run solution to America’s terrible moral decline, which is not isolated to the definition of marriage, but includes an almost total corruption of the nation’s understanding of human sexuality, reproduction, and the value of human life. It is also the only truly charitable approach towards homosexuals themselves, who are the greatest victims of the “gay lifestyle,” and are in desperate need of the truth. Until and unless pro-family activists adopt a comprehensive and coherent answer to the ideology of the culture of death, we will continue to suffer defeat after defeat, until the institution of marriage is completely destroyed.

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Cardinal Gerhard Ludwig Müller, prefect of the Vatican's Congregation for the Doctrine of the Faith
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Vatican pressing forward with reform of US feminist nuns: Cardinal Müller

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By Thaddeus Baklinski

Cardinal Gerhard Ludwig Müller, prefect of the Congregation for the Doctrine of the Faith, says the Vatican is pressing forward with plans to reform the U.S.-based Leadership Conference of Women Religious (LCWR).

In an interview published in the Vatican newspaper L’Osservatore Romano, the cardinal said that the reform of the LCWR, which was undertaken after an assessment of the group found serious doctrinal problems, will be carried out with the goal of helping them "rediscover their identity.”

“Congregations have no more vocations and risk dying out," Müller said. "We have first of all tried to reduce hostility and tensions, partly thanks to Bishop Sartain whom we sent to negotiate with them; he is a very gentle man. We wish to stress that we are not misogynists, we are not women gobblers! Of course we have a different concept of religious life but we hope to help them rediscover their identity.”

Moreover, the cardinal said that problems specific to the LCWR are not a reflection of all the women religious in the US.

"We need to bear in mind that they do not represent all US nuns, but just a group of nuns who form part of an association,” Müller said.

“We have received many distressed letters from other nuns belonging to the same congregations, who are suffering a great deal because of the direction in which the LCWR is steering their mission.”

Cardinal Müller's remarks confirmed the assertion he and the Holy See’s delegate to the LCWR, Archbishop Peter Sartain of Seattle, made in an address to LCWR officials in Rome on April 30, that the theological drift the feminist nuns are taking constitutes a radical departure from the foundational theological concepts of Catholicism.

The Holy See “believes that the charismatic vitality of religious life can only flourish within the ecclesial faith of the Church,” Müller said in the address.

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“The LCWR, as a canonical entity dependent on the Holy See, has a profound obligation to the promotion of that faith as the essential foundation of religious life. Canonical status and ecclesial vision go hand-in-hand, and at this phase of the implementation of the Doctrinal Assessment, we are looking for a clearer expression of that ecclesial vision and more substantive signs of collaboration,” he stated.

The LCWR has openly defied the mandate of reform intended to bring their organization into line with basic Catholic doctrine on the nature of God, the Church, and sexual morality.

Among the CDF’s directives, to which LCWR has strenuously objected, is the requirement that “speakers and presenters at major programs” be approved by Archbishop Sartain. This, Müller has explained, was decided in order to “avoid difficult and embarrassing situations wherein speakers use an LCWR forum to advance positions at odds with the teaching of the Church.”

The LCWR has invited speakers to their Annual Assembly such as New Age guru Barbara Marx Hubbard, and Sr. Laurie Brink, who is particularly noted for flagrantly denying the Divinity of Christ and telling the sisters that to maintain their “prophetic” place in society they need to “go beyond” the Church and even “go beyond Jesus.”

In one of the first public statements of his pontificate, Pope Francis affirmed that the investigation and reform of the LCWR must continue.

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Brian Fisher

Birth mothers: real heroes of the pro-life movement

Brian Fisher
By Brian Fisher
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What does it mean to be brave? Is it the doctor who dedicates himself to improving the health of a third-world nation? Is it the woman who faces her third round of chemotherapy to fight the progression of cancer? Is it the teacher who forgoes the comforts of a suburban school to reach minorities in the inner city? All of these are examples of bravery demonstrated in exceedingly challenging circumstances. And our society longs for stories of bravery to inspire us and fill us with hope.

As someone who works day in and day out with those on the front lines of helping rescue babies from abortion, I’m no stranger to stories of bravery. I see courage every day in the eyes of the men and women who sacrifice their time and energy to help women facing unplanned pregnancies. I see it every time a young mom — despite being pressured by her parents or significant other to get an abortion — chooses LIFE. And perhaps more profoundly than in any other situation, I see it when an expectant mom with no relational support, job, or income chooses to place her baby for adoption rather than abort her son or daughter.

This was Nicky’s situation.

When Nicky found herself pregnant with her boyfriend’s child, her life was already in shambles. During her 26 years, Nicky had already given birth to and surrendered sole custody of a little girl, committed several felonies, lived in her car, lost several jobs, and barely subsisted on minimum wage. So when she met up with an old boyfriend, Brandon, Nicky believed she was being given a second chance at happiness. “Our first year together was beautiful. We were getting to know each other and deciding if we would stay together forever.” Unfortunately, a positive pregnancy test result changed everything.

“When I told him I was pregnant, Brandon sat down on the bed, looked me in the eyes, and told me to ‘get an abortion’.” Nicky says those three little words changed everything for her. “I became depressed living with someone who wanted his child ‘dealt with.’”  Like thousands of women every day, Nicky began searching online for information on abortion, hoping her boyfriend would eventually change his mind. Through our strategic marketing methods, Online for Life was able to guide Nicky to a life-affirming pregnancy center where she received grace-filled counsel. “The woman I sat with was beyond wonderful. She helped me to just breathe and ask God what to do….And so I did.”

Nicky left the pregnancy center that day with a new resolve to choose life for her child, even though she still wasn’t sure how she’d financially support a child. “I was alone with just $10 in my pocket…and without any type of plan for what I was going to do.” So Nicky relied on the support of the staff she met at the life-affirming pregnancy center. With their help and through a chain of fortunate events, Nicky was put in contact with the couple who would eventually become her daughter’s adoptive parents.

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After meeting this couple face to face and coming to terms with her own desperate situation, Nicky conceded that the best thing for her unborn child would be to place her in someone else’s loving home. She told Brandon about her plans and he agreed that adoption would give their child the best chance at a happy and secure future. He even returned home to help Nicky prepare for the birth of their child. “The weeks leading up to my delivery were filled with a mixture of laughter, tears, protectiveness and sadness,” Nicky recalls. But one sentiment continued to be shared with her. “Brave…so brave.” That’s what everyone from the life-affirming pregnancy center to the adoption agency to the birthing center kept calling Nicky. “The nurses kept coming up to me and telling me they were honored to care for and treat someone like me.” After several weeks of preparation, Nicky finally gave birth to a healthy baby girl, and she made the dreams of a couple from the other side of the country come true.

Nicky’s adoption story continues to be riddled with a strange combination of pain and joy. “I cry every day, but I know my baby, who came out of a very bad time, ended up being loved by people from across the country.” When asked what message she’d like to share with the world about her decision to give up her child for adoption, Nicky responds, The voice of the mother who gives up a baby for adoption isn’t heard. We need to change that.”

To learn more about Online for Life and how we’re helping to make stories like Nicky and her daughter’s story a possibility, please visit OnlineforLife.org.

Author, speaker, and business leader Brian Fisher is the President and Co-Founder of Online for Life, a transparent, metric-oriented, compassion-driven nonprofit organization dedicated to helping rescue babies and their families from abortion through technology and grace.

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New York farmers stop hosting weddings after $13,000 fine for declining lesbian ceremony

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By Dustin Siggins

New York farmers Robert and Cynthia Gifford, who were ordered last week to pay $13,000 for not hosting a same-sex "wedding," say they are closing that part of their operation.

"Going forward, the Giffords have decided to no longer host any wedding ceremonies on their farm, other than the ones already under contract," said Alliance Defending Freedom (ADF) lawyer James Trainor. ADF represented the Giffords in their legal fight against New York's non-discrimination law.

Last week, the Giffords were ordered to pay a $10,000 fine to the state of New York and $3,000 in damages to a lesbian couple, Jennifer McCarthy and Melisa Erwin, who approached them in 2012 about hosting their "wedding." The Giffords, who are Roman Catholic, said their religious convictions would not let them host the ceremony, but that McCarthy and Erwin could hold their reception on their property.

Unbeknownst to the Giffords, the lesbian couple recorded the two-to-three minute conversation. After declining to hold the reception on the Giffords' farm, on which they live and rent property, the lesbian couple decided to make a formal complaint to the state's Division of Human Rights.

Eventually, Judge Migdalia Pares ruled that the Giffords' farm, Liberty Ridge Farm, constitutes a public accommodation because space is rented on the grounds and fees are collected from the public. The Giffords argued that because they live on the property with their children, they should be exempt from the state law, but Pares said that this does not mean their business is private.

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Trainor told TheBlaze that the Giffords' decision to end wedding ceremonies at Liberty Ridge “will hurt their business in the short run," but that was preferable to violating their religious beliefs.

“The Giffords serve all people with respect and care. They have hired homosexual employees and have hosted events for same-sex couples,” he said.

However, "since the state of New York has essentially compelled them to do all ceremonies or none at all, they have chosen the latter in order to stay true to their religious convictions," Trainor explained to LifeSiteNews. "No American should be forced by the government to choose between their livelihood and their faith, but that’s exactly the choice the state of New York has forced upon the Giffords."

"They will continue to host wedding receptions," said Trainor.

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