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Tuesday, February 5, 2013

Same-Sex Marriage Debate About Defining Marriage, Not Equality





Napp Nazworth
January 10, 2013

The question that should be at the center of the debate over same-sex marriage is "what is marriage?" argued Sherif Girgis, Ryan T. Anderson and Dr. Robert P. George at a Tuesday Heritage Foundation seminar in Washington, D.C. They are the authors of a new book, What is Marriage? Man and Woman: A Defense.

The reason a lot of conservatives find it difficult to talk about the issue of gay marriage, said Girgis, a Ph.D. candidate at Princeton University and J.D. candidate at Yale Law School, is that "they've accepted the main framing culture has given us – it's about expanding the pool of people able to marry. That's not what this debate is about. ... It's about what marriage is."

There are two separate views of marriage described in the book. The revisionist view, they argue, sees marriage as based upon an emotional union tied to romance. The authors favor what they call the "conjugal view" of marriage, which they define as: "a comprehensive union: a union of will (by consent) and body (by sexual union); inherently ordered to procreation and thus the broad sharing of family life; and calling for permanent and exclusive commitment, whatever the spouses' preferences."

Laws should define marriage according to the conjugal view, they argue, because of the many public goods that benefit society when such a view is upheld and promoted. Law shapes beliefs, beliefs shape behavior, and human well-being and interests are affected by beliefs and behavior, they contend.

The book's argument does not appeal to scripture or religious authority. It also does not make any claims about the morality of homosexuality. Rather, it provides a philosophical defense of the conjugal view of marriage, with supporting evidence from social science studies. While the conjugal view is consistent with the views of monotheistic religions, it can also be found among some secular philosophers, such as Plato and Aristotle, and in civil laws of European traditions, Girgis explained.

Redefining marriage, the authors claim, will bring harm to the many public goods provided by marriage. Among these public goods described in the book, the authors discussed the well-being of children, limited government and religious liberty in the seminar.

A wealth of social science studies support the view that marriage structure matters to the well-being of children, contended Anderson, the William E. Simon fellow in religion and a free society at The Heritage Foundation, and kids do best when raised by a biological mother and father.

Paraphrasing sociologist David Popenoe, Anderson said, "We should get rid of the idea that mommies can be good daddies and daddies can be good mommies."

The conjugal definition of marriage is also necessary for limited government, Anderson argued, because when marriage fails the welfare state necessarily increases to aid the broken lives that result. Citing a study by Brookings Institution, a left-of-center think tank, Anderson noted that between 1970 and 1996, $229 billion in federal welfare expenditures is attributable to the breakdown of marriage. Plus, a 2008 study showed that divorce and unwed parenting cost taxpayers $112 billion per year in state and federal social safety net programs.

Echoing that theme, George, McCormick professor of jurisprudence at Princeton University, said that conservative ideals – "limited government, economic growth, rule of law, and the preservation of democratic self-government" – cannot be maintained "while letting the institution of the family erode and collapse."

"Everything depends on marriage," George said, "because it is the fundamental unit of society, the original and best department of health, education and welfare, supplying what every other institution in society needs, depends on, for its own flourishing, but which none of those institutions can supply for themselves."

The Heritage Foundation is a conservative think tank based in Washington, D.C. A video of the seminar can be found here on its website.
 
 
thanks to John Sanidopoulos
 
 

Dog Turns Up to Dead Owner's Church Every Day




Two months after his owner died, a dog in Italy keeps turning up each day at the church she used to attend.

Nick Squires
January 16, 2013

Ciccio, a 12-year-old German shepherd, waits in vain in front of the altar of the Santa Maria Assunta church in the village of San Donaci in the southern region of Puglia.

He heads to the church as soon as the bells begin to ring each afternoon, just as he did for years when his owner was alive.

The woman, who was known in local dialect as "Maria tu lu campu" - "Maria of the fields" – died suddenly in November.

Ciccio attended the funeral, following his mistress's coffin as it was carried into the church.

The dog's devotion has so impressed villagers that they have adopted him as their own, giving him food and water and letting him sleep in a covered area outside the church.

The local priest, Donato Panna, allows him to sit in front of the altar during Masses, baptisms and other services.

He is now hoping to find a new home for the faithful hound.

His behaviour is reminiscent of Greyfriars Bobby, a Skye Terrier who became famous in Edinburgh for spending years guarding the grave of his owner.
 
 
thanks to John Sanidopoulos
 
 
 

Ephraim the Syrian: On the Gehenna of the Wicked


- My brethren, great is one’s fear at the hour of death, since at the moment of the separation of the soul from the body, there appear before the soul all of the works which it did, both day and night, both good and evil, while, at the same time, the Angels hurry to take the soul from the body. Now, the soul of a sinner, seeing its evil deeds, hesitates to depart. Urged by the Angels and trembling from its evil deeds, it implores with fear, saying: “Leave me for just one more hour, and afterwards I will leave.” But the answer to the soul is given by all of its deeds together — all that the soul has done –: “You created us. Together with you, then, we must appear before God.” So, trembling and wailing, the soul leaves the body and goes to appear before the eternal Judge of divine justice. (The Evergetinos)

- Maybe it is that the Gehenna of the wicked consists in what they see, and it is their very separation that burns them, and their mind acts as the flame. The hidden judge who is seated in the discerning mind has spoken, and has become for them there the righteous judge, who beats them without mercy with the torments of contrition. Perhaps it is this which separates them out, sending each one to the appropriate place; perhaps it is this which grasps the good with its right hand stretched out, sending them to that right hand of mercy; and it again which takes the wicked in its upright left hand, casting them into the place called “the left”; maybe it is this which silently accuses them, and quietly pronounces sentence upon them...this inner intelligence has been made the judge and the law, for it is the embodiment of the shadow of the law, and it is the shadow of the Lord of the Law. (Epistle to Publios, 22)
 
 
thanks to John Sanidopoulos
 
 
 
 

Isaac the Syrian: Gehenna - the Torment of God's Love


From Ascetical Homilies 27:

- "In love did God bring the world into existence; in love is God going to bring it to that wondrous transformed state, and in love will the world be swallowed up in the great mystery of the One who has performed all these things; in love will the whole course of the governance of creation be finally comprised."

- "God’s recompense to sinners is that, instead of a just recompense, God rewards them with resurrection."

- "If zeal had been appropriate for putting humanity right, why did God the Word clothe himself in the body, using gentleness and humility in order to bring the world back to his Father?"

- "Let us not be in doubt, O fellow humanity, concerning the hope of our salvation, seeing that the One who bore sufferings for our sakes is very concerned about our salvation; God’s mercifulness is far more extensive than we can conceive, God’s grace is greater than what we ask for."

- "Sin, Gehenna, and Death do not exist at all with God, for they are effects, not substances. Sin is the fruit of free will. There was a time when sin did not exist, and there will be a time when it will not exist. Gehenna is the fruit of sin…"

From Ascetical Homilies 48:

- "As for me I say that those who are tormented in Gehenna are tormented by the invasion of love. What is there more bitter and violent than the pains of love? Those who feel they have sinned against love bear in themselves a damnation much heavier than the most dreaded punishments. The suffering with which sinning against love afflicts the heart is more keenly felt than any other torment. It is absurd to assume that the sinners in Gehenna are deprived of God’s love."

- "Love is offered impartially. But by its very power it acts in two ways. It torments sinners, as happens here on earth when we are tormented by the presence of a friend to whom we have been unfaithful. And it gives joy to those who have been faithful."

- "That is what the torment of Gehenna is in my opinion: remorse. But love inebriates the souls of the sons and daughters of heaven by its delectability."

- "This is the aim of Love. Love’s chastisement is for correction, but it does not aim at retribution…But the man who considers God an avenger, presuming that he bears witness to His justice, the same accuses Him of being bereft of goodness. Far be it, that vengeance could ever be found in that Fountain of love and Ocean brimming with goodness! The aim of His design is the correction of men."

From Ascetical Homilies 51:

- "Even in the matter of afflictions — the judgment of Gehenna, say — there bides a hidden mystery, whereby the Maker has taken as a starting point our patent willfulness, using even Gehenna as a way of bringing to perfection His greater dispensation. If the world to come proves entirely the realm of mercy, love, and goodness, how then a final state that claims requital for its measure?"

- "God is not One who requites [i.e. requires payback for] evil, but He is One who sets evil right."

- "That we should think that Gehenna is not also full of love and mingled with compassion would be an insult to our God. By saying He will deliver us to suffering without purpose, we most surely sin. We blaspheme also if we say that He will act with spite or with a vengeful purpose, as if He had a need to avenge Himself."

- "Do not call God just, for His justice is not manifest in the things concerning you. And if David calls Him just and upright, His Son revealed to us that He is good and kind. ‘He is good’, He says ‘to the evil and to the impious.’ How can you call God just when you come across the Scriptural passage on the wage given to the workers?…How can a man call God just when he comes across the passage on the prodigal son who wasted his wealth with riotous living, how for the compunction alone which he showed, the father ran and fell upon his neck and gave him authority over all his wealth?…Where, then, is God's justice, for while we are sinners Christ died for us!"
 
thanks to
 
John Sanidopoulos
 
 
 
 

Part II To Hell or not to Hell --- Orthodox and Anglican discuss




http://www.youtube.com/watch?v=7nq0DIQmcdg

part I To Hell or not to Hell -- Orthodox and Anglican discuss




http://www.youtube.com/watch?v=NlPKo0IC54M