Tuesday, February 24, 2015

Excuse me... I just threw up in my mouth again.

Did you know that wife-swapping, adultery and orgy-participation require an even higher commitment to ethical behavior than normal relationships?

Noted scholar and denier of the existence of Jesus, Richard Carrier, thinks so!

And he has a Ph.D, so he must be smarter than you!

For further insights read this article - Dr. Richard Carrier, Ph.D - a creepy, dishonest hypocrite.

Modern culture - it is a freak show in an insane asylum.

After reading that trash, read this Communio article on the "indissolubility of marriage" and why it matters.

// Rather, many of the challenges facing marriage today are bound up with a much larger shift in man’s understanding of himself as a person, and this new anthropology goes hand in hand with our Western culture’s evolving understanding of marriage and family. “Marriage,” writes Wendell Berry, “has now taken the form of divorce: a prolonged and impassioned negotiation as to how things shall be divided. During their understandably temporary association, the ‘married’ couple will typically consume a large quantity of merchandise and a large portion of each other.”5 Though seemingly paradoxical, Berry’s description reveals accurately that marriage is perceived today as a type of contractual relation established by two human freedoms. Rather than giving all of one’s life, as love requires, in this contract spouses give only a portion of themselves. This partial giving entails that, in their life together, each spouse cannot but try to avoid losing what he is afraid of giving away to the other, that is, himself. Yet, because he does not give all of himself, he must work to keep himself; that is, he must seek to preserve or increase what he considers indispensable for his own happiness: property, pleasure, and, ultimately, power. If living thus becomes a matter of possessing instead of receiving and giving, then, as Berry indicates, spousal love does not establish any real unity. The negotiated “form” of marriage never constitutes a real whole, that is, a communion of life and love. Understood simply as a contract, marriage becomes the mutually agreed-upon juxtaposition of two existences that lasts as long as negotiations endure. Lacking an objective form greater than the spouses’ singular existences, married life is not only deprived of the grounds that enable it to weather the disintegrating forces that erode any nuptial communion; it also actively—albeit most of the time unwittingly—contributesto its own fragmentation.//

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