Sentences with phrase «for human marriage»

On the contrary, he argued that the polygyny of the Fathers, which was tolerated by the Creator because of fertility, was a diversion from His original plan for human marriage.

Not exact matches

It has been the trend of American churches for some time to venerate marriage as the holy grail of human experience — in spite of the obvious preference of New Testament teachers — including Jesus — for singleness (Matthew 19:10; 1 Corinthians 7).

The archbishop also asserted that laws are based upon certain principles: «the pursuit of the common good through respect for the natural law, the dignity of the human person, the inviolability of innocent life from conception to natural death, the sanctity of marriage, justice for the poor, protection of minors, and so on.»

They note that he has been a powerful voice in defense of the sanctity of human life in all stages and conditions and marriage as the conjugal union of husband and wife, though they do not praise him for that as I would.

The same goes for gay marriage between consenting adult humans.

Humans have had no problem «flourishing» throughout human history with societies that have used a variety of definitions for what we would call «marriage», «love» and «normal».

and «Elizabeth Smart, Human Trafficking, and Purity Culture»), some have wrongly concluded that I don't value saving sex for marriage.

We must ensure that our Catholic schools teach Catholic doctrine, and uphold Catholic values — including the values that might clash with current trends in British society: marriage as the lifelong union of a man and a woman, the need for human life to be cherished from conception to natural death, the truth about our sexual identity as male or female.

Biola then issued a «statement on human sexuality» saying, «God's design for marriage and sexuality is the foundational reason for viewing acts of sexual intimacy between a man and a woman outside of marriage, and any act of sexual intimacy between two person of the same sex, as illegitimate moral options for the confessing Christian.»

He will remind members of the congregation that the Church has for 20 centuries defended and proposed the «greatness of marriage» as a «path to holiness, for the perfecting of human love and as the foundation of the family».

He asked the Pharisees to state the law — divorce is legal — and then took a sharp turn into a discussion of God's intention for human relationship — lifelong marriage.

Secular sterility The Church's vision of marriage and family is so hard for young Catholics to encounter, yet it offers them the key to true human happiness and fulfilment.

We accept this pattern of human sexuality as a foundation for human society, and we celebrate the healthy relationships of mutual service that embody it» above all, the divinely ordained covenant of marriage between one man and one woman prepared to bear and rear each succeeding generation of children.

In chapters like «The Meaning of Sex,» «Becoming a Singular Sensation,» «The Gift of the Present Moment,» «Winning the Spiritual Battle,» and «Craving Heaven,» Eden describes God's design for human sexuality, why sex is reserved for marriage, the importance of modesty, how singles struggling with loneliness and unrequited love can empower themselves through prayer and the sacraments, and why shared values with one's spouse are so vital for a successful marriage.

For Catholic schools to be a worthwhile enterprise for the Church, they must survive and flourish as institutions where pupils grow in a «personal relationship with Jesus» which includes following the teaching of Jesus, through His Church, that we should attend Mass every Sunday, go to confession regularly, say our prayers and be loyal to the magisterium - especially in its moral teaching regarding the sanctity of human life, and the meaning and purpose of sex and marriage, in accord with Humanae Vitae and Evangelium VitFor Catholic schools to be a worthwhile enterprise for the Church, they must survive and flourish as institutions where pupils grow in a «personal relationship with Jesus» which includes following the teaching of Jesus, through His Church, that we should attend Mass every Sunday, go to confession regularly, say our prayers and be loyal to the magisterium - especially in its moral teaching regarding the sanctity of human life, and the meaning and purpose of sex and marriage, in accord with Humanae Vitae and Evangelium Vitfor the Church, they must survive and flourish as institutions where pupils grow in a «personal relationship with Jesus» which includes following the teaching of Jesus, through His Church, that we should attend Mass every Sunday, go to confession regularly, say our prayers and be loyal to the magisterium - especially in its moral teaching regarding the sanctity of human life, and the meaning and purpose of sex and marriage, in accord with Humanae Vitae and Evangelium Vitae.

The joy of the gospel of marriage springs from charity: 2 the same charity that compels bishops3 to faithfully proclaim the good news of marriage revealed in Christ; the same charity that is inseparable from the Truth, who frees the human person and reveals to him what it means to be human.4 Only in Jesus does every human being discover what it means to be truly human, to be made for God and to live in relationship with God, to have true happiness.

The situation is similar for most aspects of human sexuality, including sex before marriage, contraception, homosexuality, cohabitation, civil partnerships and divorce.

I, of course, am a conservative evangelical Christian who believes, with the historic Christian church, that chastity until marriage is God's design and is necessary for human flourishing.

This covenant also takes place when two human beings consecrate themselves to each other in marriage or in brotherhood, «for the consecration does not come by the power of the human partners, but by the power of the eternal wings that overshadow both.»

The Primary Purpose of Sex and Marriage: Procreation Holloway's rooting of the purpose of sex in the Incarnation is a unique argument in favour of the conclusion articulated by the tradition and by many contemporary orthodox Catholic scholars, namely, that the «primary reason for the existence of sex in human nature in the intention of God is for children».

Levirate marriage dealt with the human need to provide an heir for the deceased in order to maintain family order and property.

As John Paul II taught, Christ avoids the Pharisees» trap and does not fall into their casuistry, which ends up opposing God's law in the name of pastoral love and mercy for the human person.6 Instead, Jesus appeals to the truth about marriage revealed by God «from the beginning» and brought to fulfilment in the New Law.

Our fathers and mothers in faith before us sensed that human marriage was an example, a human analogy for the union which the Creator sought to bring about not only among individual men and women but throughout the whole creation.

Unlike the propagators of the Maria Goretti model, who enjoined girls to embrace virginity for its own sake out of deference to ecclesiastical authority, Dohen affirmed that the consecrated virgin freely chooses to sacrifice marriage, which she called «the greatest natural means to holiness and the source of the greatest human love» for the sake of «something else» (Vocation to Love [Sheed & Ward, 1950], p. 56) In her writings, that «something else» appears to include the spiritual status of a «bride of Christ,» lonely confrontations with God and, above all, the freedom and detachment necessary to serve God in the world.

In the 17th century, John Milton insisted that God did not create human beings for marriage; rather, God created marriage for human benefit.

To speak of sexual undertakings in the way implied by the traditional marriage rites of the churches is to deny people access to a basic human good from the start and for reasons that are difficult if not impossible for modern people to grasp.

In Gall's case, this juxtaposition not only reduces philosophy and theology to mere «bluster,» thereby liberating us to act without thinking seriously; it suggests that none of the consequences that follow from, for example, the codification of same - sex marriage — the redefinition of kinship, the irrevocable technologizing of human «reproduction,» further expansion of the «new eugenics,» deliberate creation of three - parent households, and least of all, the fate of children conceived in this brave new world — even provoke questions of human import worth thinking seriously about.

Insistence on full equality fuels an «uncompromising attack on authority — natural, human, and divine,» destroying traditional marriage with «crippling consequences» for families and children.

Rather, I argue that the profound and seemingly unmanageable pressures which marriage faces are a spiritual and not a psychosocial matter, one having to do with questions of human destiny: are we to live for ourselves, or for others, or for both in some yet undiscovered dialectic of being?

Blankenhorn believes, for example, that he has found the «biochemical foundations» of the social form of marriage for humans in the female's lack of estrus, her «forward - tilting» vagina and her capacity for orgasm, and in the «unusually large» (by comparison with a gorilla) male penis — all destined to make heterosexual intercourse a more enticing project for humans.

The erotic literature of the age which is so exclusively concerned with one person's enjoyment of another and the pseudo-psychoanalytical thinking which looks for the solution to the problem of marriage through simply freeing «inhibitions» both ignore the vital importance of the Thou which must be received in true presentness if human life, either public or personal, is to exist.

In marriage, the union of two imperfect human beings, there are plenty of challenges, for sure.

We live in a world where many of the things the Bible says — God made everything, human beings are responsible for the world's problems, God chose Israel as his special people, sex is only meant for one man and one woman in marriage, Jesus is the only way to God, the wages of sin is death, God is going to judge the earth one day, and so on — are profoundly unpopular.

It imputes a sinister motive to what, in this case, is a widely and deeply held belief that God's design for human sexuality lies within the lifelong context of one - man, one - woman marriage.

At best it has been regarded as a reluctant concession to human sin and frailty, a painful reminder of our failure to fulfill the exalted standards which God holds for marriage.

In his remarks, the cardinal wisely noted that «the best ally» for the Church's settled understanding of marriage and the family is human nature: «The concept of human nature is debated and contested, but, nevertheless, human nature exists....

For millennia every human culture has recognized the bond linking sex, marriage, and the generation of human life, and frowned on begetting children out of wedlock.

The marital union of a man and a woman who have given themselves unreservedly in marriage and who can consummate their union in a beautiful bodily act of conjugal intercourse is the best place to serve as a «home» for new human life, as the «place» where this life can take root and grow in love and service to others.

They were fighting because they felt disconnected, and living disconnected in a marriage violates the very purpose for which humans were made.

Respecting the sanctity of human life at every stage of development and decline, securing the integrity of marriage and family life, protecting the disabled and vulnerable, caring for the marginalized and imprisoned» these are among the mandates that are bringing, and must increasingly bring, Evangelicals and Catholics together.

«Paradise Lost suggests that from here on love in marriage and community may be the best thing human beings can seek for themselves.»

BamaDaniel — H o m o s e x u a l i t y is considered a normal part of human s e x u a l i t y by the following professional mental health associations: The American Psychological Association, the American Psychiatric Association, the American Association for Marriage and Family Therapy, the American Counseling Association, the Canadian Psychological Association, and the National Association of Social Workers.

An Athanasius, inspired by a genuinely Christian monasticism, not only had a more (comparative to his times) wholesome understanding of human sexuality and marriage, as well as women s ministerial roles in the church, but also struggled (to the point of being expelled from his diocese five times by those supporting the imperium) for an orthodoxy which would confess the God revealed in Christ as a community of consubstantial Persons.

To Ken Margo: I am totally agree with you about this evil thing going around the earth... this evil minded people is there everywhere regardless of faith... that was not what i was trying to say... my point was to be able to recognize the One True God who is Unseen and who has no partners as He is not in need of any partners but we the creation is in need of Him... thats all... I wish I could do something to stop all these taking place around the earth... I think we human fear the fed laws more than we fear the laws of our Creator, for example not to associate any partner with Him, taking the life of others, drug dealing, human trafficking, believing in hereafter and so on... I remember a story that I was talking with one of my friends... I was telling him look we all obey the law of the land so much like for example when we drive and no one moves even an inch when there is a school bus stop to pick / drop kids as it is a fed laws but when it comes to the laws of our Creator, we don't care... like having physical relationship outside of marriage and many more... then he said something nice... he said that its because we see the consequence of breaking the law of the land but we do not see the punishment of hereafter even though it is mentioned very details in Quran, it even gives pictures of hereafter....

The ultimate goal of Christian marriage enrichment is to liberate couples to claim and share the fruits of the spirit for which the human family longs — love, faithfulness, integrity, reconciliation, healing, joy, and peace.

Those who made and continue to make cogent, well - reasoned, loving arguments for marriage as it has been defined throughout human history continue to get branded as hateful bigots, not because they are, but because others who have opposed gay rights have been.

The parables disclose with what pleasure and tolerance he surveyed the broad scene of human activity: the merchant seeking pearls; the farmer sowing his fields; the real - estate man trying to buy a piece of land in which he had secret reason to believe a treasure lay buried; the dishonest secretary, who had been given notice, making friends against the evil day among his employer's debtors by reducing their obligations; the five young women sleeping with lamps burning while the bridegroom tarried and unable to attend the marriage because their sisters who had had foresight enough to bring additional oil refused to lend them any; the rich man whose guests for dinner all made excuses; the man comfortably in bed with his children who gets up at midnight to help his importunate neighbor only because he despairs of getting rid of him otherwise; the king who is out to capture a city; the man who built his house upon the sand and lost it in the first storm of wind and rain; the queer employer who pays all of his men the same wage whether they have worked the whole day or a single hour; the great lord who going to a distant land entrusts his property to his three servants and judges them by the success of their investments when he returns; the shepherd whose sheep falls into a ditch; the woman with ten pieces of silver who, losing one, lights the candle and sweeps diligently till she finds it, and makes the finding of it the occasion of a celebration in which all of her neighbors are invited to share — and how long such a list might be!

It has long been held that sexual virtue requires chastity and marriage, that the reproductive flourishing of human beings is best accomplished by spouses committed to one another and to their children, and that actions which frustrate this flourishing — adultery, abandonment, and so on — are for that reason both irrational and immoral.

In fact, Farrow's list of fundamental truths points eloquently to the basic ontological foundations for human reproduction and the ethical education of children in society, and from these he reasonably draws a normative social claim: Heterosexual marriage open to the transmission of life is the morally normative context of human sexuality.

This is a rule for all human relationships, but for none so much as marriage.