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"And ye shall know the truth, and the truth shall make you free." - John 8:32
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Author:  Michael J. Gaynor
Bio: Michael J. Gaynor
Date:  December 2, 2008
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“Same-Sex Marriage”: Corrupting AND Oxymoronic

"There are absolutely no grounds for considering homosexual unions to be in any way similar or even remotely analogous to God's plan for marriage and family. Marriage is holy, while homosexual acts go against the natural moral law. Homosexual acts 'close the sexual act to the gift of life. They do not proceed from a genuine affective and sexual complementarity. Under no circumstances can they be approved'."

On March 15, 2005, I posted “Homosexual Unions are Not Marriages.”

That article began:

“Webster's Ninth New Collegiate dictionary defines marriage as ‘the mutual relation of husband and wife’ and ‘the institution whereby men and women are joined in a special kind of social and legal dependence for the purpose of founding and maintaining a family.’

“Of course, homosexual, lesbian or same-sex unions are not marriages under that definition.

“Because marriage requires one man and one woman.

“But, Humpty Dumpty told Alice, in Wonderland: ‘A word means precisely what I want it to mean, neither more nor less.’

“And many homosexuals and lesbians are demanding that marriage be redefined to include their unions.

“They cleverly claim to be arbitrarily excluded. “Even though it is they who are being arbitrary.

“And they have found some success with some activist judges (but not with most voters).”

The 2008 election results show that the “same-sex marriage” advocates again failed at the polls, even in California, where the voters essentially overruled an activist decision of the California Supreme Court.

Great, both as expression of morality and deserved rebuke to judicial activism.

If you think that a state's acceptance of "same-sex marriage" is innocuous instead of insidious, see “What same-sex ‘marriage’ has done to Massachusetts by Brian Camenker,” posted by: Dr. Richard Swier at http://www.redcounty.com/sarasota/2008/10/what-same-sex-marriage-has-don/ on October 21, 2008:

“Anyone who thinks that same-sex ‘marriage’ is a benign eccentricity which won't affect the average person should consider what it has done in Massachusetts. It's become a hammer to force the acceptance and normalization of homosexuality on everyone. And this train is moving fast. What has happened so far is only the beginning.

“On November 18, 2003, the Massachusetts Supreme Judicial Court announced its Goodridge opinion, ruling that it was unconstitutional not to allow same-sex ‘marriage.’ Six months later, homosexual marriages began to be performed.

“The public schools

“The homosexual ‘marriage’ onslaught in public schools across the state started soon after the November 2003, court decision.

* At my own children's high school there was a school-wide assembly to celebrate same-sex ‘marriage’ in early December, 2003. It featured an array of speakers, including teachers at the school who announced that they would be ‘marrying’ their same-sex partners and starting families either through adoption or artificial insemination. Literature on same-sex marriage - how it is now a normal part of society - was handed out to the students.

* Within months it was brought into the middle schools. In September, 2004, an 8th-grade teacher in Brookline, MA, told National Public Radio that the marriage ruling had opened up the floodgates for teaching homosexuality. ‘In my mind, I know that, “OK, this is legal now.” If somebody wants to challenge me, I'll say, “Give me a break. It's legal now,”’ she told NPR. She added that she now discusses gay sex with her students as explicitly as she desires. For example, she said she tells the kids that lesbians can have vaginal intercourse using sex toys.

* By the following year it was in elementary school curricula. Kindergartners were given picture books telling them that same-sex couples are just another kind of family, like their own parents. In 2005, when David Parker of Lexington, MA - a parent of a kindergartner - strongly insisted on being notified when teachers were discussing homosexuality or transgenderism with his son, the school had him arrested and put in jail overnight.

* Second graders at the same school were read a book, ‘King and King’, about two men who have a romance and marry each other, with a picture of them kissing. When parents Rob and Robin Wirthlin complained, they were told that the school had no obligation to notify them or allow them to opt-out their child.

* In 2006 the Parkers and Wirthlins filed a federal Civil Rights lawsuit to force the schools to notify parents and allow them to opt-out their elementary-school children when homosexual-related subjects were taught. The federal judges dismissed the case. The judges ruled that because same-sex marriage is legal in Massachusetts, the school actually had a duty to normalize homosexual relationships to children, and that schools have no obligation to notify parents or let them opt-out their children! Acceptance of homosexuality had become a matter of good citizenship!

Think about that: Because same-sex marriage is ‘legal’, a federal judge has ruled that the schools now have a duty to portray homosexual relationships as normal to children, despite what parents think or believe!

* In 2006, in the elementary school where my daughter went to Kindergarten, the parents of a third-grader were forced to take their child out of school because a man undergoing a sex-change operation and cross-dressing was being brought into class to teach the children that there are now ‘different kinds of families.’ School officials told the mother that her complaints to the principal were considered ‘inappropriate behavior.’

* Libraries have also radically changed. School libraries across the state, from elementary school to high school, now have shelves of books to normalize homosexual behavior and the lifestyle in the minds of kids, some of them quite explicit and even pornographic. Parents complaints are ignored or met with hostility.

Over the past year, homosexual groups have been using taxpayer money to distribute a large, slick hardcover book celebrating homosexual marriage titled ‘Courting Equality’ into every school library in the state.

* It's become commonplace in Massachusetts schools for teachers to prominently display photos of their same-sex ‘spouses’ and occasionally bring them to school functions. Both high schools in my own town now have principals who are ‘married’ to their same-sex partners, whom they bring to school and introduce to the students.

* ‘Gay days’ in schools are considered necessary to fight ‘intolerance’ which may exist against same-sex relationships. Hundreds of high schools and even middle schools across the state now hold ‘gay, lesbian, bisexual, and transgender appreciation days’. They ‘celebrate’ homosexual marriage and move forward to other behaviors such as cross-dressing and transsexuality. In my own town, a school committee member recently announced that combating ‘homophobia’ is now a top priority.

Once homosexuality has been normalized, all boundaries will come down. The schools are already moving on to normalizing transgenderism (including cross-dressing and sex changes). The state-funded Commission on Gay, Lesbian, Bisexual and Transgender Youth includes leaders who are transsexuals.

“Public health

* The Commissioner of the Massachusetts Department of Public Health is ‘married’ to another man. In 2007 he told a crowd of kids at a state-sponsored youth event that it's ‘wonderful being gay’ and he wants to make sure there's enough HIV testing available for all of them.

* Since homosexual marriage became ‘legal’ the rates of HIV / AIDS have gone up considerably in Massachusetts. This year public funding to deal with HIV/AIDS has risen by $500,000.

* Citing ‘the right to marry’ as one of the ‘important challenges’ in a place where ‘it's a great time to be gay’, the Massachusetts Department of Public Health helped produce The Little Black Book, Queer in the 21st Century, a hideous work of obscene pornography which was given to kids at Brookline High School on April 30, 2005. Among other things, it gives ‘tips’ to boys on how to perform oral sex on other males, masturbate other males, and how to ‘safely’ have someone urinate on you for sexual pleasure. It also included a directory of bars in Boston where young men meet for anonymous sex.

“Domestic violence

* Given the extreme dysfunctional nature of homosexual relationships, the Massachusetts Legislature has felt the need to spend more money every year to deal with skyrocketing homosexual domestic violence. This year $350,000 was budgeted, up $100,000 from last year.

“Business

* All insurance in Massachusetts must now recognize same-sex ‘married’ couples in their coverage. This includes auto insurance, health insurance, life insurance, etc.

* Businesses must recognize same-sex ‘married’ couples in all their benefits, activities, etc., regarding both employees and customers.

* The wedding industry is required serve the homosexual community if requested. Wedding photographers, halls, caterers, etc., must do same-sex marriages or be arrested for discrimination.

* Businesses are often ‘tested’ for tolerance by homosexual activists. Groups of homosexual activists often go into restaurants or bars and publicly kiss and fondle each other to test whether the establishment demonstrates sufficient ‘equality’ -- now that homosexual marriage is ‘legal’. In fact, more and more overt displays of homosexual affection are seen in public places across the state to reinforce ‘marriage equality’.

“Legal profession

* The Massachusetts Bar Exam now tests lawyers on their knowledge of same-sex ‘marriage’ issues. In 2007, a Boston man, Stephen Dunne, failed the Massachusetts bar exam because he refused to answer the questions in it about homosexual marriage.

* Issues regarding homosexual ‘families’ are now firmly entrenched in the Massachusetts legal system. In many firms, lawyers in Massachusetts practicing family law must now attend seminars on homosexual ‘marriage’. There are also now several homosexual judges overseeing the Massachusetts family courts.

“Adoption of children to homosexual ‘married’ couples

* Homosexual ‘married’ couples can now demand to be able to adopt children the same as normal couples. Catholic Charities decided to abandon handling adoptions rather submit to regulations requiring them to allow homosexuals to adopt the children in their care.

* In 2006 the Massachusetts Department of Social Services (DSS) honored two men ‘married’ to each other as their ‘Parents of the Year’. The men already adopted a baby through DSS (against the wishes of the baby's birth parents). According to news reports, the day after that adoption was final DSS approached the men about adopting a second child. Homosexuals now appear to be put in line for adopting children ahead of heterosexual parents by state agencies in Massachusetts.

“Government mandates

* In 2004, Governor Mitt Romney ordered Justices of the Peace to perform homosexual marriages when requested or be fired. At least one Justice of the Peace decided to resign.

* Also thanks to Gov. Romney, marriage licenses in Massachusetts now have ‘Party A and Party B’ instead of ‘husband and wife.’ Romney did not have a legal requirement to do this; he did it on his own. (See more on this below.)

* Since homosexual relationships are now officially ‘normal’, the Legislature now gives enormous tax money to homosexual activist groups. In particular, the Massachusetts Commission on Gay Lesbian Bisexual and Transgender Youth is made up of the most radical and militant homosexual groups which target children in the schools. This year they are getting $700,000 of taxpayer money to go into the public schools.

* In 2008 Massachusetts changed the state Medicare laws to include homosexual ‘married’ couples in the coverage.

“The public square

* Since gay ‘marriage’, annual gay pride parades have become more prominent. There are more politicians and corporations participating, and even police organizations take part. And the envelope gets pushed further and further. There is now a profane ‘Dyke March’ through downtown Boston, and recently a ‘transgender’ parade in Northampton that included bare-chested women who have had their breasts surgically removed so they could ‘become’ men. Governor Patrick even marched with his ‘out lesbian’ 17-year old daughter in the 2008 Boston Pride event, right behind a ‘leather’ group brandishing a black & blue flag, whips and chains!

“The media

* Boston media, particularly the Boston Globe newspaper, regularly does feature stories and news stories portraying homosexual ‘married’ couples where regular married couples would normally be used. It's ‘equal’, they insist, so there must be no difference in the coverage. Also, the newspaper advice columns now deal with homosexual ‘marriage’ issues, and how to properly accept it.

* A growing number of news reporters and TV anchors are openly ‘married’ homosexuals who march in the ‘gay pride’ parades.

“...

“In conclusion“Homosexual ‘marriage’ hangs over society like a hammer with the force of law. And it's only just begun.

“It's pretty clear that the homosexual movement's obsession with marriage is not because large numbers of them actually want to marry each other. Research shows that homosexual relationships are fundamentally dysfunctional on many levels, and ‘marriage’ as we know it isn't something they can achieve, or even desire. (In fact, over the last three months, the Sunday Boston Globe's marriage section hasn't had any photos of homosexual marriages. In the beginning it was full of them.) This is about putting the legal stamp of approval on homosexuality and imposing it with force throughout the various social and political institutions of a society that would never accept it otherwise.

“To the rest of America: You've been forewarned.”

Under then Joseph Cardinal Ratzinger, now Pope Benedict XVI, the Vatican's Congregation for the Doctrine of the Faith issued a compelling statement titled "Considerations Regarding Proposals to Give Legal Recognition to Unions Between Homosexual Persons."

The title itself recognizes "unions between homosexual persons."

But the statement explains why such unions are not marriages and should not be treated as civil marriages.

These five sentences constitute a succinct summary:

"There are absolutely no grounds for considering homosexual unions to be in any way similar or even remotely analogous to God's plan for marriage and family. Marriage is holy, while homosexual acts go against the natural moral law. Homosexual acts 'close the sexual act to the gift of life. They do not proceed from a genuine affective and sexual complementarity. Under no circumstances can they be approved'."

The full statement merits careful reading, especially by Humpty Dumpties.

Here it is:

"1. In recent years, various questions relating to homosexuality have been addressed with some frequency by Pope John Paul II and by the relevant Dicasteries of the Holy See.(1) Homosexuality is a troubling moral and social phenomenon, even in those countries where it does not present significant legal issues. It gives rise to greater concern in those countries that have granted or intend to grant – legal recognition to homosexual unions, which may include the possibility of adopting children. The present Considerations do not contain new doctrinal elements; they seek rather to reiterate the essential points on this question and provide arguments drawn from reason which could be used by Bishops in preparing more specific interventions, appropriate to the different situations throughout the world, aimed at protecting and promoting the dignity of marriage, the foundation of the family, and the stability of society, of which this institution is a constitutive element. The present Considerations are also intended to give direction to Catholic politicians by indicating the approaches to proposed legislation in this area which would be consistent with Christian conscience.(2) Since this question relates to the natural moral law, the arguments that follow are addressed not only to those who believe in Christ, but to all persons committed to promoting and defending the common good of society.

"I. THE NATURE OF MARRIAGE AND ITS INALIENABLE CHARACTERISTICS

"2. The Church's teaching on marriage and on the complementarity of the sexes reiterates a truth that is evident to right reason and recognized as such by all the major cultures of the world. Marriage is not just any relationship between human beings. It was established by the Creator with its own nature, essential properties and purpose.(3) No ideology can erase from the human spirit the certainty that marriage exists solely between a man and a woman, who by mutual personal gift, proper and exclusive to themselves, tend toward the communion of their persons. In this way, they mutually perfect each other, in order to cooperate with God in the procreation and upbringing of new human lives.

"3. The natural truth about marriage was confirmed by the Revelation contained in the biblical accounts of creation, an expression also of the original human wisdom, in which the voice of nature itself is heard. There are three fundamental elements of the Creator's plan for marriage, as narrated in the Book of Genesis.

"In the first place, man, the image of God, was created 'male and female' (Gen 1:27). Men and women are equal as persons and complementary as male and female. Sexuality is something that pertains to the physical-biological realm and has also been raised to a new level – the personal level – where nature and spirit are united.

"Marriage is instituted by the Creator as a form of life in which a communion of persons is realized involving the use of the sexual faculty. 'That is why a man leaves his father and mother and clings to his wife and they become one flesh' (Gen 2:24).

"Third, God has willed to give the union of man and woman a special participation in his work of creation. Thus, he blessed the man and the woman with the words 'Be fruitful and multiply' (Gen 1:28). Therefore, in the Creator's plan, sexual complementarity and fruitfulness belong to the very nature of marriage.

"Furthermore, the marital union of man and woman has been elevated by Christ to the dignity of a sacrament. The Church teaches that Christian marriage is an efficacious sign of the covenant between Christ and the Church (cf. Eph 5:32). This Christian meaning of marriage, far from diminishing the profoundly human value of the marital union between man and woman, confirms and strengthens it (cf. Mt 19:3-12; Mk 10:6-9).

"4. There are absolutely no grounds for considering homosexual unions to be in any way similar or even remotely analogous to God's plan for marriage and family. Marriage is holy, while homosexual acts go against the natural moral law. Homosexual acts 'close the sexual act to the gift of life. They do not proceed from a genuine affective and sexual complementarity. Under no circumstances can they be approved'.(4)

"Sacred Scripture condemns homosexual acts 'as a serious depravity... (cf. Rom 1:24-27; 1 Cor 6:10; 1 Tim 1:10). This judgment of Scripture does not of course permit us to conclude that all those who suffer from this anomaly are personally responsible for it, but it does attest to the fact that homosexual acts are intrinsically disordered'.(5) This same moral judgment is found in many Christian writers of the first centuries(6) and is unanimously accepted by Catholic Tradition.

"Nonetheless, according to the teaching of the Church, men and women with homosexual tendencies 'must be accepted with respect, compassion and sensitivity. Every sign of unjust discrimination in their regard should be avoided'.(7) They are called, like other Christians, to live the virtue of chastity.(8) The homosexual inclination is however 'objectively disordered'(9) and homosexual practices are 'sins gravely contrary to chastity'.(10)

"II. POSITIONS ON THE PROBLEM OF HOMOSEXUAL UNIONS

"5. Faced with the fact of homosexual unions, civil authorities adopt different positions. At times they simply tolerate the phenomenon; at other times they advocate legal recognition of such unions, under the pretext of avoiding, with regard to certain rights, discrimination against persons who live with someone of the same sex. In other cases, they favour giving homosexual unions legal equivalence to marriage properly so-called, along with the legal possibility of adopting children.

"Where the government's policy is de facto tolerance and there is no explicit legal recognition of homosexual unions, it is necessary to distinguish carefully the various aspects of the problem. Moral conscience requires that, in every occasion, Christians give witness to the whole moral truth, which is contradicted both by approval of homosexual acts and unjust discrimination against homosexual persons. Therefore, discreet and prudent actions can be effective; these might involve: unmasking the way in which such tolerance might be exploited or used in the service of ideology; stating clearly the immoral nature of these unions; reminding the government of the need to contain the phenomenon within certain limits so as to safeguard public morality and, above all, to avoid exposing young people to erroneous ideas about sexuality and marriage that would deprive them of their necessary defences and contribute to the spread of the phenomenon. Those who would move from tolerance to the legitimization of specific rights for cohabiting homosexual persons need to be reminded that the approval or legalization of evil is something far different from the toleration of evil.

"In those situations where homosexual unions have been legally recognized or have been given the legal status and rights belonging to marriage, clear and emphatic opposition is a duty. One must refrain from any kind of formal cooperation in the enactment or application of such gravely unjust laws and, as far as possible, from material cooperation on the level of their application. In this area, everyone can exercise the right to conscientious objection.

"III. ARGUMENTS FROM REASON AGAINST LEGAL RECOGNITION OF HOMOSEXUAL UNIONS

"6. To understand why it is necessary to oppose legal recognition of homosexual unions, ethical considerations of different orders need to be taken into consideration.

"From the order of right reason

"The scope of the civil law is certainly more limited than that of the moral law,(11) but civil law cannot contradict right reason without losing its binding force on conscience.(12) Every humanly-created law is legitimate insofar as it is consistent with the natural moral law, recognized by right reason, and insofar as it respects the inalienable rights of every person.(13) Laws in favour of homosexual unions are contrary to right reason because they confer legal guarantees, analogous to those granted to marriage, to unions between persons of the same sex. Given the values at stake in this question, the State could not grant legal standing to such unions without failing in its duty to promote and defend marriage as an institution essential to the common good.

"It might be asked how a law can be contrary to the common good if it does not impose any particular kind of behaviour, but simply gives legal recognition to a de facto reality which does not seem to cause injustice to anyone. In this area, one needs first to reflect on the difference between homosexual behaviour as a private phenomenon and the same behaviour as a relationship in society, foreseen and approved by the law, to the point where it becomes one of the institutions in the legal structure. This second phenomenon is not only more serious, but also assumes a more wide-reaching and profound influence, and would result in changes to the entire organization of society, contrary to the common good. Civil laws are structuring principles of man's life in society, for good or for ill. They 'play a very important and sometimes decisive role in influencing patterns of thought and behaviour'.(14) Lifestyles and the underlying presuppositions these express not only externally shape the life of society, but also tend to modify the younger generation's perception and evaluation of forms of behaviour. Legal recognition of homosexual unions would obscure certain basic moral values and cause a devaluation of the institution of marriage.

"From the biological and anthropological order

"7. Homosexual unions are totally lacking in the biological and anthropological elements of marriage and family which would be the basis, on the level of reason, for granting them legal recognition. Such unions are not able to contribute in a proper way to the procreation and survival of the human race. The possibility of using recently discovered methods of artificial reproduction, beyond involving a grave lack of respect for human dignity,(15) does nothing to alter this inadequacy.

"Homosexual unions are also totally lacking in the conjugal dimension, which represents the human and ordered form of sexuality. Sexual relations are human when and insofar as they express and promote the mutual assistance of the sexes in marriage and are open to the transmission of new life.

"As experience has shown, the absence of sexual complementarity in these unions creates obstacles in the normal development of children who would be placed in the care of such persons. They would be deprived of the experience of either fatherhood or motherhood. Allowing children to be adopted by persons living in such unions would actually mean doing violence to these children, in the sense that their condition of dependency would be used to place them in an environment that is not conducive to their full human development. This is gravely immoral and in open contradiction to the principle, recognized also in the United Nations Convention on the Rights of the Child, that the best interests of the child, as the weaker and more vulnerable party, are to be the paramount consideration in every case.

"From the social order

"8. Society owes its continued survival to the family, founded on marriage. The inevitable consequence of legal recognition of homosexual unions would be the redefinition of marriage, which would become, in its legal status, an institution devoid of essential reference to factors linked to heterosexuality; for example, procreation and raising children. If, from the legal standpoint, marriage between a man and a woman were to be considered just one possible form of marriage, the concept of marriage would undergo a radical transformation, with grave detriment to the common good. By putting homosexual unions on a legal plane analogous to that of marriage and the family, the State acts arbitrarily and in contradiction with its duties.

"The principles of respect and non-discrimination cannot be invoked to support legal recognition of homosexual unions. Differentiating between persons or refusing social recognition or benefits is unacceptable only when it is contrary to justice.(16) The denial of the social and legal status of marriage to forms of cohabitation that are not and cannot be marital is not opposed to justice; on the contrary, justice requires it.

"Nor can the principle of the proper autonomy of the individual be reasonably invoked. It is one thing to maintain that individual citizens may freely engage in those activities that interest them and that this falls within the common civil right to freedom; it is something quite different to hold that activities which do not represent a significant or positive contribution to the development of the human person in society can receive specific and categorical legal recognition by the State. Not even in a remote analogous sense do homosexual unions fulfil the purpose for which marriage and family deserve specific categorical recognition. On the contrary, there are good reasons for holding that such unions are harmful to the proper development of human society, especially if their impact on society were to increase.

"From the legal order

"9. Because married couples ensure the succession of generations and are therefore eminently within the public interest, civil law grants them institutional recognition. Homosexual unions, on the other hand, do not need specific attention from the legal standpoint since they do not exercise this function for the common good.

"Nor is the argument valid according to which legal recognition of homosexual unions is necessary to avoid situations in which cohabiting homosexual persons, simply because they live together, might be deprived of real recognition of their rights as persons and citizens. In reality, they can always make use of the provisions of law – like all citizens from the standpoint of their private autonomy – to protect their rights in matters of common interest. It would be gravely unjust to sacrifice the common good and just laws on the family in order to protect personal goods that can and must be guaranteed in ways that do not harm the body of society.(17)

"IV. POSITIONS OF CATHOLIC POLITICIANS WITH REGARD TO LEGISLATION IN FAVOUR OF HOMOSEXUAL UNIONS

" 10. If it is true that all Catholics are obliged to oppose the legal recognition of homosexual unions, Catholic politicians are obliged to do so in a particular way, in keeping with their responsibility as politicians. Faced with legislative proposals in favour of homosexual unions, Catholic politicians are to take account of the following ethical indications.

"When legislation in favour of the recognition of homosexual unions is proposed for the first time in a legislative assembly, the Catholic law-maker has a moral duty to express his opposition clearly and publicly and to vote against it. To vote in favour of a law so harmful to the common good is gravely immoral.

"When legislation in favour of the recognition of homosexual unions is already in force, the Catholic politician must oppose it in the ways that are possible for him and make his opposition known; it is his duty to witness to the truth. If it is not possible to repeal such a law completely, the Catholic politician, recalling the indications contained in the Encyclical Letter Evangelium vitae, 'could licitly support proposals aimed at limiting the harm done by such a law and at lessening its negative consequences at the level of general opinion and public morality', on condition that his 'absolute personal opposition' to such laws was clear and well known and that the danger of scandal was avoided.(18) This does not mean that a more restrictive law in this area could be considered just or even acceptable; rather, it is a question of the legitimate and dutiful attempt to obtain at least the partial repeal of an unjust law when its total abrogation is not possible at the moment.

"CONCLUSION

"11. The Church teaches that respect for homosexual persons cannot lead in any way to approval of homosexual behaviour or to legal recognition of homosexual unions. The common good requires that laws recognize, promote and protect marriage as the basis of the family, the primary unit of society. Legal recognition of homosexual unions or placing them on the same level as marriage would mean not only the approval of deviant behaviour, with the consequence of making it a model in present-day society, but would also obscure basic values which belong to the common inheritance of humanity. The Church cannot fail to defend these values, for the good of men and women and for the good of society itself.

"The Sovereign Pontiff John Paul II, in the Audience of March 28, 2003, approved the present Considerations, adopted in the Ordinary Session of this Congregation, and ordered their publication.

"Rome, from the Offices of the Congregation for the Doctrine of the Faith, June 3, 2003, Memorial of Saint Charles Lwanga and his Companions, Martyrs.

"Joseph Card. Ratzinger

"Prefect..."NOTES

"(1) Cf. John Paul II, Angelus Messages of February 20, 1994, and of June 19, 1994; Address to the Plenary Meeting of the Pontifical Council for the Family (March 24, 1999); Catechism of the Catholic Church, Nos. 2357-2359, 2396; Congregation for the Doctrine of the Faith, Declaration Persona humana (December 29, 1975), 8; Letter on the pastoral care of homosexual persons (October 1, 1986); Some considerations concerning the response to legislative proposals on the non-discrimination of homosexual persons (July 24, 1992); Pontifical Council for the Family, Letter to the Presidents of the Bishops' Conferences of Europe on the resolution of the European Parliament regarding homosexual couples (March 25, 1994); Family, marriage and 'de facto' unions (July 26, 2000), 23.

"(2) Cf. Congregation for the Doctrine of the Faith, Doctrinal Note on some questions regarding the participation of Catholics in political life (November 24, 2002), 4.

"(3) Cf. Second Vatican Council, Pastoral Constitution Gaudium et spes, 48.

"(4) Catechism of the Catholic Church, No. 2357.

"(5) Congregation for the Doctrine of the Faith, Declaration Persona humana (December 29, 1975), 8.

"(6) Cf., for example, St. Polycarp, Letter to the Philippians, V, 3; St. Justin Martyr, First Apology, 27, 1-4; Athenagoras, Supplication for the Christians, 34.

"(7) Catechism of the Catholic Church, No. 2358; cf. Congregation for the Doctrine of the Faith, Letter on the pastoral care of homosexual persons (October 1, 1986), 10.

"(8) Cf. Catechism of the Catholic Church, No. 2359; cf. Congregation for the Doctrine of the Faith, Letter on the pastoral care of homosexual persons (October 1, 1986), 12.

"(9) Catechism of the Catholic Church, No. 2358.

"(10) Ibid., No. 2396.

(11) Cf. John Paul II, Encyclical Letter Evangelium vitae (March 25, 1995), 71.

"(12) Cf. ibid., 72.

"(13) Cf. St. Thomas Aquinas, Summa Theologiae, I-II, q. 95, a. 2.

"(14) John Paul II, Encyclical Letter Evangelium vitae (March 25, 1995), 90.

"(15) Cf. Congregation for the Doctrine of the Faith, Instruction Donum vitae (February 22, 1987), II. A. 1-3.

"(16) Cf. St. Thomas Aquinas, Summa Theologiae, II-II, q. 63, a.1, c.

"(17) It should not be forgotten that there is always 'a danger that legislation which would make homosexuality a basis for entitlements could actually encourage a person with a homosexual orientation to declare his homosexuality or even to seek a partner in order to exploit the provisions of the law' (Congregation for the Doctrine of the Faith, Some considerations concerning the response to legislative proposals on the non-discrimination of homosexual persons [July 24, 1992], 14).

"(18) John Paul II, Encyclical Letter Evangelium vitae (March 25, 1995), 73."

Michael J. Gaynor

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Biography - Michael J. Gaynor

Michael J. Gaynor has been practicing law in New York since 1973. A former partner at Fulton, Duncombe & Rowe and Gaynor & Bass, he is a solo practitioner admitted to practice in New York state and federal courts and an Association of the Bar of the City of New York member.

Gaynor graduated magna cum laude, with Honors in Social Science, from Hofstra University's New College, and received his J.D. degree from St. John's Law School, where he won the American Jurisprudence Award in Evidence and served as an editor of the Law Review and the St. Thomas More Institute for Legal Research. He wrote on the Pentagon Papers case for the Review and obscenity law for The Catholic Lawyer and edited the Law Review's commentary on significant developments in New York law.

The day after graduating, Gaynor joined the Fulton firm, where he focused on litigation and corporate law. In 1997 Gaynor and Emily Bass formed Gaynor & Bass and then conducted a general legal practice, emphasizing litigation, and represented corporations, individuals and a New York City labor union. Notably, Gaynor & Bass prevailed in the Second Circuit in a seminal copyright infringement case, Tasini v. New York Times, against newspaper and magazine publishers and Lexis-Nexis. The U.S. Supreme Court affirmed, 7 to 2, holding that the copyrights of freelance writers had been infringed when their work was put online without permission or compensation.

Gaynor currently contributes regularly to www.MichNews.com, www.RenewAmerica.com, www.WebCommentary.com, www.PostChronicle.com and www.therealitycheck.org and has contributed to many other websites. He has written extensively on political and religious issues, notably the Terry Schiavo case, the Duke "no rape" case, ACORN and canon law, and appeared as a guest on television and radio. He was acknowledged in Until Proven Innocent, by Stuart Taylor and KC Johnson, and Culture of Corruption, by Michelle Malkin. He appeared on "Your World With Cavuto" to promote an eBay boycott that he initiated and "The World Over With Raymond Arroyo" (EWTN) to discuss the legal implications of the Schiavo case. On October 22, 2008, Gaynor was the first to report that The New York Times had killed an Obama/ACORN expose on which a Times reporter had been working with ACORN whistleblower Anita MonCrief.

Gaynor's email address is gaynormike@aol.com.


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