Sentences with phrase «marriage as an institution»

In fact, same - sex marriage advocates can now take the rhetorical high ground: «At a time when heterosexual couples are merely cohabiting, at least we believe in marriage as an institution.»

Simply because marriage as an institution has been unbelievably abused and the divorce rate is sky high does not mean the institution itself is the problem.

Indeed, it will lock in the distorted view of marriage as an institution primarily concerned with adult romantic desires, and make the rebuilding of the marriage culture much more difficult.

She drew heavily on her complaint, launched in the 1990s, that the women's movement undermined families, and she argued for reclaiming marriage as an institution that resolves the inherent antagonism between women and men, an institution based on what she claimed are naturally complementary roles of female nurture and male authority.

Douglas Farrow's theses constitute a defense of marriage as an institution that orders persons to the common good, arising from the natural differences of male and female, the complementarity of which is crucial for the fulfillment of the individual's good.

Divorce upholds the dignity of marriage as an institution, while it allows the shift of one particular commitment for another.

And compared to Europeans, Americans from colonial times on have regarded marriage as an institution based more on mutual affection than on economic or political convenience.

Missing from this, or perhaps purposely excised, is the Christian understanding of marriage as an institution established by God, a sacramental reality in the Church, ordered to the happiness and spiritual growth of the spouses and to the procreation of children for the good of society.

First, my post does not refer to arranged marriages or forced marriages or any of the terrible abuses of marriage as an institution to harm or enslave people in any culture throughout history.

«The Government is strongly committed to strengthening marriage as an institution.

Now for a look at Romanian marriage as an institution within Romania.

The role of feelings in the persistence of marriage as an institution.

Has marriage as an institution lost its modern appeal?

Fourth, to find out whether and what types of policies and programs might successfully strengthen marriage as an institution among low - income populations as well as among a wide variety of ethnically and culturally diverse populations, our national focus should be on the design, implementation, and rigorous evaluation of these initiatives.

Today, marriage as an institution is suffering.

If you want support for staying married, make sure the therapist believes in marriage as an institution and sees it as a legitimate goal to help people who once loved each other enough to marry (and perhaps have children) find that love, trust and connection once again.

Not exact matches

At first they regulated the services that they performed directly — marriage and burial ceremonies, handicraft production via public guilds, and the prices and interest rates that merchants, public collectors and other professionals could charge, especially in serving as intermediaries between public institutions, local and foreign communities.

Suddenly we learn, almost as an afterthought, that the institution of marriage may have to change to accommodate the special needs of homosexuals.

But Sullivan is more interested in marriage as a symbol than as an institution.

The parallel theme plays out in saying the act of sex is wicked outside of marriage and can only be made pure by the institution of marriage as defined and administered by the church.

As every cause must have its antithesis, the movement has been greatly energized by radical feminist hostility to the family as an oppressive institution, and, more recently, by homosexual agitations to relativize the meaning of marriage and family by the formal recognition of same - sex unionAs every cause must have its antithesis, the movement has been greatly energized by radical feminist hostility to the family as an oppressive institution, and, more recently, by homosexual agitations to relativize the meaning of marriage and family by the formal recognition of same - sex unionas an oppressive institution, and, more recently, by homosexual agitations to relativize the meaning of marriage and family by the formal recognition of same - sex unions.

I really don't understand why people who see themselves as defenders of the sacred institution of marriage make this argument, since they're basically declaring that they just see marriage as a more respectable form of prostitution.

Some say marriage is a dissolving institution, just par for the course in this sea of modernity we're swimming in, and still others seem to hold it on an impossibly high pedestal, as though one's life doesn't begin until one's wedding day: when you find your soulmate, your «other half,» you will have found your ultimate fulfillment, the one who will dispel your loneliness forever.

As Fiorenza has observed, «Paul's advice to remain free from the marriage bond was a frontal assault upon the institutions of existing law and the general cultural ethos, especially since it was given to a people who lived in the urban centres of the Roman Empire.»

Marriage and the family are clearly things which God set up as institutions for civilization, and a Christian can obviously be married and have a family.

The fact that England had this Holy House, that it was Mary's land, that it honoured marriage as Pope St Gregory wished, led over centuries to that long continuity of our institutions, in which Christian values became writ large in national life.

It is for these reasons that civilised states, in recognising the foundational place of the family, have made the public, life - long commitment of marriage as a civil institution.

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 Vitae.

In 2017, we need to restore stability and trustworthiness to marriage, social institutions such as universities, and civic life more broadly.

God's clear right in this, as well as the clear duty of couples, stems from the very institution of marriage.

In our post-Nietzschean age of AIDS and rampant venereal disease, the remark now carries with it a certain unintentional irony, but one finishes reading Bloom's book not entirely sure why erotic relations nowadays are so dreary: Is it because of the relentless reductionism of Freud and Kinsey or because, as Nietzsche held, Eros and Institution will always be at war — and Christianity, with its rigorous stress on monogamy, now symbolizes for modern society the institution of marriage par excellence?

Civil unions (providing most of the same benefits as marriage with a different name) are better, because a «separate but equal» institution is always constitutional.

Building on the Catholic emphasis on the importance of free marital consent, Luther and Calvin developed further the covenantal understanding of marital commitment, elevated the status of women, emphasized the freedom of young adults to choose their partners, helped make marriage more compassionate and established marriage as a civic institution regulated by secular law yet also blessed and given meaning by the church.

But it has always had a deep investment in marriage as a highly important good and in maintaining the integrity of the institution — that is, the integration of covenant love with its other classic goods.

We may not agree on the definition of marriage, but we increasingly agree that the dissolution of marriage as a bedrock social institution is a bad thing, and hits the most vulnerable among us hardest.

Same - sex marriage erodes the very purpose of marriage as a social institution and trivializes the intellectual, psychological, and biological distinctions between men and women.

By the time of her wedding, she came to realize that there is no such thing as an entirely original wedding ceremony: «marriage means stepping into an ancient institution marked by hundreds of temporal particulars,» so your wedding's dearth of originality is no shortcoming.

They argue that marriage should therefore be delegalized — that is, it should lose its status as an institution that is of interest to the state and subject to its sanctions and protections.

Fighting what he sees as the vacuous definition of marriage as a purely private relationship of love, Blankenhorn urges readers to work toward resurrecting marriage as a public institution designed to uphold what he believes is the birthright of every child — to have a mother and a father.

In this perspective, institutions such as education, law, and marriage are grounded in human nature and focused on shared life.

Therefore, a referendum on same - sex marriage presented the perfect opportunity to show the Catholic Church as a teaching institution just how thoroughly its teaching in sexual matters has been rejected, at least insofar as it was ever really known to begin with.

Theologians have long recognized this and have sanctified marriage as a social institution whose rules sometimes need to take precedence over individual needs.

They evidently believe that religious people in the marketplace don't deserve protections, and that non-religious people and secular institutions who believe the truth about marriage as the union of husband and wife somehow aren't deserving of protections.

Arguing that «the marriage institution did not develop to deny dignity or to give second class status to anyone,» but rather «to serve purposes that, by their nature, arise from biology,» attorney James J. Bursch described the push to legalize same - sex marriage as the desire to «take an institution that was never intended to be dignity - bestowing, and make it dignity - bestowing.»

As the Apostle Paul wrote in Ephesians 5, the mystery of marriage points to something beyond both the couple and the institution itself, to a greater and more beautiful reality of Christ's relationship with his Church.

Even in the best of human institutions, of which marriage can serve as a supreme example, there can be damage when somehow the intention to share life fully is absent.

Dietrich Bonhoeffer thought that the idea of vocation had been deeply misunderstood, especially by those among his fellow Lutherans who had used the concept as a way of vindicating the status quo and validating such institutions as marriage and wage labor as preferable to all other social or economic arrangements.

As Yenor argues, the goods of family can never be grasped either from a standpoint that reduces all goods to personal satisfactions, nor from one that sees marriage and family as «social institutions» performing a necessary functioAs Yenor argues, the goods of family can never be grasped either from a standpoint that reduces all goods to personal satisfactions, nor from one that sees marriage and family as «social institutions» performing a necessary functioas «social institutions» performing a necessary function.

Doing so ignores the fact that it took centuries of cultural transformation for the institution of Christian marriage, grounded in an agape as faithful as God's, to shape and discipline the love we call eros.

Our churches serve her and others like her best if they seek to reclaim «Christian marriage» as an institution into which we enter but whose terms we do not define.