Pope Francis approves Catholic blessings for same-sex couples, but not for marriage

Becky Sullivan

npr.org

Originally posted 18 Dec 23

Pope Francis has granted his formal approval allowing Catholic priests to bless same-sex couples so long as they do not appear to endorse their marriage, marking the church's most permissive decree yet on the issue of same-sex couples.

The declaration, published Monday in a new document titled "Fiducia Supplicans: On the Pastoral Meaning of Blessings," marks a major departure for the Vatican, which only two years ago had said God "cannot bless sin" in a controversial 2021 decision about same-sex couples. Monday's document was approved by Pope Francis.

Still, the Vatican stressed that marriage remains exclusively between a man and a woman, and any priests granting a blessing to a same-sex couple must "avoid any form of confusion or scandal" that could suggest otherwise.

Francis, 87, has made liberalization toward LGBTQ Catholics a hallmark of his papacy. Since he became pope in 2013, he has urged the decriminalization of homosexuality. When asked in 2013 about gay priests, he famously replied: "If someone is gay and he searches for the Lord and has good will, who am I to judge?"

Monday's declaration is a "major step forward" for the church in regards to LGBTQ people, said the Rev. James Martin, an American Jesuit priest who has advocated for the LGBTQ Catholic community.

The declaration "recognizes the deep desire in many Catholic same-sex couples for God's presence in their loving relationships," Martin wrote on the social media site X, formerly known as Twitter. "In short, yesterday, as a priest, I was forbidden to bless same-sex couples at all. Today, with some limitations, I can."

What the declaration says about blessings for same-sex couples

In the document, the Vatican draws a distinction between what it described as "ritual and liturgical" blessings and those that are more informal and spontaneous.

"This Declaration remains firm on the traditional doctrine of the Church about marriage, not allowing any type of liturgical rite or blessing similar to a liturgical rite that can create confusion," wrote prefect Cardinal Victor Manuel Fernández in an introduction to the document.

The info is here.

The moral arc of the universe is long and complicated, and we hope it bends toward justice.

-paraphrasing Theodore Parker and Martin Luther King Jr.

Lolita understood that some sex is transactional. So did I

Tamara MacLeod
aeon.co
Originally published September 11, 2019

Here is an excerpt:

However, I think that it is the middle-class consciousness of liberal feminism that excluded sex work from its platform. After all, wealthier women didn’t need to do sex work as such; they operated within the state-sanctioned transactional boundaries of marriage. The dissatisfaction of the 20th-century housewife was codified as a struggle for liberty and independence as an addition to subsidised material existence, making a feminist discourse on work less about what one has to do, and more about what one wants to do. A distinction within women’s work emerged: if you don’t enjoy having sex with your husband, it’s just a problem with the marriage. If you don’t enjoy sex with a client, it’s because you can’t consent to your own exploitation. It is a binary view of sex and consent, work and not-work, when the reality is somewhat murkier. It is a stubborn blindness to the complexity of human relations, and maybe of human psychology itself, descending from the viscera-obsessed, radical absolutisms of Andrea Dworkin.

The housewife who married for money and then fakes orgasms, the single mother who has sex with a man she doesn’t really like because he’s offering her some respite: where are the delineations between consent and exploitation, sex and duty? The first time I traded sex for material gain, I had some choices, but they were limited. I chose to be exploited by the man with the resources I needed, choosing his house over homelessness. Lolita was a child, and she was exploited, but she was also conscious of the function of her body in a patriarchal economy. Philosophically speaking, most of us do indeed consent to our own exploitation.

The info is here.

West Virginia Poll examines moral and social issues

Brad McElhinny
wvmetronews.com
Originally posted September 30, 2018

Here is an excerpt:

Role of God in morality

There was a 50-50 split in a question asking respondents to select the statement that best reflects their view of the role of God in morality.

Half responded, “It is not necessary to believe in God in order to be moral and have good values.”

The other half of respondents chose the option “It is necessary to believe in God in order to be moral and have good values.”

“The two big, significant differences are younger people and self-identified conservatives who have opposite points of view on this question,” said professional pollster Rex Repass, the author of the West Virginia Poll.

Of younger people — those between ages 18 and 34 — 60 percent said it’s not necessary to believe in God to have good moral and ethical values.

That compared to 35 percent of those ages 55-64 who answered with that statement.

“So generally, if you’re under 35, you’re more likely to say it’s not necessary to say have a higher being in your life to have good values,” Repass said.

“If you’re older that percentage increases. You’re more likely to believe you have to have God in your life to be moral and have good values.”

Of respondents who labeled themselves as conservative, 73 percent said it is necessary to believe in God to have moral values.

The info is here.

How Sex Robots Could Revolutionize Marriage—for the Better

Marina Adshade
slate.com
Originally posted August 14, 2018

Here is an excerpt:

The question then is: What happens to marriage when sexbot technology provides a low-cost alternative to easy sexual access in marriage? One possibility is a reversal of the past century of societal change, which tied together marriage and sexual intimacy, and a return to the perception of marriage as a productive household unit.


Those who fear that sexbot technology will have a negative impact on marriage rates see sexbot technology as a substitute to sexual access in marriage. If they are correct, a decrease in the price of sexual access outside of marriage will decrease the demand for sexual access in marriage, and marriage rates will fall. It could just as easily be argued, however, that within marriage sexual access and household production are complements in consumption—in other words, goods or services that are often consumed together, like tea and sugar, or cellular data and phone apps. If that is the case, then, consumer theory predicts that easy access to sexbot technology will actually increase the rate of lifetime marriage, since a fall in the price of a good increases the demand for complements in consumption, just as a fall in the price of cellular data would likely increase demand for phone streaming services. Moreover, if sexual access through sexbot technology is a complement to household production, then we could observe an increase in the quality of marriages and, as a result, a reduction in rates of divorce.

The info is here.

Could intranasal oxytocin be used to enhance relationships? Research imperatives, clinical policy, and ethical considerations

Olga A. Wudarczyk, Brian D. Earp, Adam Guastell, and Julian Savulescu
Current Opinion in Psychiatry (2013), Vol 26 No 5, 474-484

Abstract

Purpose of review

Well-functioning romantic relationships are important for long-term health and well-being, but they are often difficult to sustain. This difficulty arises (in part) because of an underlying tension between our psychobiological natures, culture/environment, and modern love and relationship goals. One possible solution to this predicament is to intervene at the level of psychobiology, enhancing partners’ interpersonal connection through neurochemical modulation. This article focuses on a single, promising biobehavioral sub-system for such intervention: the attachment system, based largely upon the expression of the neuropeptide oxytocin. Could the exogenous administration of oxytocin—under the right conditions—be used to facilitate relational or marital well-being?

Recent findings

If so, it would require considerable forethought. Recent research complicates the popular image of oxytocin as a universal social enhancer or ‘love hormone’ and shows that it may exert a variety of different effects, at different dosages, on different people, under different circumstances. Accordingly, we discuss what is known about oxytocin, including its “good” and “bad” effects on human behavior and on higher-order functional processes.

Summary

Building upon animal-model, human preclinical, and clinical findings, we outline a proposal for the use of oxytocin in the therapeutic neuroenhancement of contemporary romantic relationships. Highlighting key targets for future research along the way, we then conclude by discussing some of the clinical and ethical considerations that would pertain to the implementation of this knowledge in applied settings.

The article can be found here.

Oklahoma ban on same-sex marriage unconstitutional

By Greg Botelho, CNN
January 14, 2014

A federal judge ruled Tuesday that an Oklahoma law limiting marriage to heterosexual couples violates the U.S. Constitution, giving yet another victory to same-sex marriage supporters.

U.S. District Court Judge Terence Kern said the court would not immediately enforce this ruling -- therefore not opening the doors right away to marriages of gay and lesbian couples in Oklahoma -- pending appeals. Still, he delivered a clear opinion on how the voter-approved Oklahoma state constitutional amendment relates to the U.S. Constitution.

The entire article is here.

Could intranasal oxytocin be used to enhance relationships?

Research imperatives, clinical policy, and ethical considerations

By O. A. Wudarczyk, B. D. Earp, A. J. Guastella & J. Savulescu

Abstract

Purpose of review. 

Well-functioning romantic relationships are important for long-term health and well-being, but they are often difficult to sustain. This difficulty arises (in part) because of an underlying tension between our psychobiological natures, culture/environment, and modern love and relationship goals. One possible solution to this predicament is to intervene at the level of psychobiology, enhancing partners’ interpersonal connection through neurochemical modulation. This article focuses on a single, promising biobehavioral sub-system for such intervention: the attachment system, based largely upon the expression of the neuropeptide oxytocin. Could the exogenous administration of oxytocin—under the right conditions—be used to facilitate relational or marital well-being?

Recent findings.

If so, it would require considerable forethought. Recent research complicates the popular image of oxytocin as a universal social enhancer or ‘love hormone’ and shows that it may exert a variety of different effects, at different dosages, on different people, under different circumstances. Accordingly, we discuss what is known about oxytocin, including its“good” and “bad” effects on human behavior and on higher-order functional processes.

Summary.

Building upon animal-model, human preclinical, and clinical findings, we outline a proposal for the use of oxytocin in the therapeutic neuroenhancement of contemporary romantic relationships. Highlighting key targets for future research along the way, we then conclude by discussing some of the clinical and ethical considerations that would pertain to the implementation of this knowledge in applied settings.

Key Points

* Intranasal oxytocin may hold promise for the therapeutic neuroenhancement of modern relationships. Oxytocin has “good” and “bad” effects, however, that may be different for different individuals and couples depending upon a range of personal, interpersonal, and contextual factors.

* Large-scale clinical trials with adequate sample sizes, and that include both males and females, are needed to fill in a range of “gaps” in existing knowledge. Chronic administrations and ecologically valid study designs should be top research priorities.

* The imminent prospect of neurochemical modulation of interpersonal relationships should inspire the development of general ethical guidelines for the responsible use of such technology. These guidelines should emphasize autonomy, consent, and personal and interpersonal well-being.

* As is the case with any new area of biomedical research, practical, moral, and clinical-policy considerations must be addressed in tandem with any progress made on scientific and theoretical fronts.

The entire article is here.