Renowned British anthropologist, Joseph Unwin, PhD., presented a comprehensive study to the British Psychological Society in 1935. Unwin sought to prove that the traditional monogamous model for marriage was not essential to the maintenance of a healthy society. After studying 86 different cultures, across time and continents –and much to his surprise — he came to the inescapable conclusion that the traditional male-female monogamous model for marriage was indeed the best foundation for a healthy and productive society.
Unwin found that societies that adopted this model typically took about three generations to reach their peak of productivity and progress. After that, frequently, a gradual development of complacency and licentiousness would take place and what he described as an ”outburst of homosexuality” would sometimes occur. When that happened, and the society started to move away from the traditional model of male-female monogamous marriage as its foundation, it would begin to unravel. It would then take another three generations of deterioration from that point for the society to collapse.
From How Much Time Does the U.S. Have? June 19th, 2008 by Charles S. LiMandri,Catholic Exchange.
See Also When Nations Die, Black, by Jim Nelson Black
3 comments :
So if anyone has links to an online source of Joseph Unwin's study, I'm sure that would be great research material.
If worst comes to worst, I might have to haul my carcass to an actual library and peruse the dead-tree version...
"Gays" aren't gay:
From World Net Daily:
'Gay' paradise never found
Posted: June 21, 2008
Every day the major newspapers have heartrending stories about attractive homosexual couples who waited years to be deemed married by the state that in reality can't sanctify anything as sacred. At the same time, deep within today's newspapers are tragic stories such as the recent report of women in the Gay Pride Parade in Boston who had cut their own bodies to become more like men and the continuing Los Angeles Times story about the two lesbians in California who tortured their young son in unmentionable ways.
Not too long ago, these people would be seen as human beings who needed help or intervention. Now, their lifestyle and their self-mutilations are defended as a civil right.
What no one is mentioning, however, is that their gripe is not with the state for withholding or granting temporarily the bogus marriage certificates that signify nothing. It is almost a foregone conclusion that a piece of paper telling them that they're married will not make them happy, nor will any of the other steps on their desperate climb to find paradise. The real issue is that they're searching for happiness in all the wrong places: the lust of the eyes, the lust of the flesh and the pride of life.
In fact, recent studies have shown that homosexual males and lesbians have more physical and mental illnesses, and lower life spans, than heterosexuals.
For example, a study of clinics in Baltimore revealed that homosexual males contract syphilis, a sexually transmitted disease, at three to four times the rate of their heterosexual counterparts. Even lesbians are at higher risks for STDs and other health problems than heterosexuals.
Furthermore, a study by D. M. Fergusson and other researchers, published in "Archives of General Psychiatry in 1999, found that 78.6 percent of homosexuals compared to only 38.2 percent of heterosexuals had two or more mental disorders. Also, 71.4 percent of homosexuals experience major depression compared to 38.2 percent of heterosexuals. Sixty-seven percent of homosexuals reported suicidal ideation compared to 28 percent of heterosexuals. And, 32.1 percent of homosexuals actually reported a suicide attempt compared to 7.1 percent of heterosexuals.
Contrary to the propaganda of most homosexual activists, a Dutch study by Theodorus G. M. Sandfort in the February 2003 issue of "Archives of Sexual Behavior" found that these mental health problems are not caused by the allegedly "homophobic" culture in which homosexuals often say they live. In fact, homosexual men in the Netherlands, arguably the most pro-homosexual nation in the Western world, reported to Sandfort that their general level of health and mental stability was less positive than heterosexuals, that emotional problems more often interfered with work or other daily activities, that physical health or emotional problems interfered with normal social activities, and that they felt less energetic.
Finally, some studies suggest that the life expectancy of people engaging in repeated homosexual acts is eight to 20 years less than their heterosexual counterparts.
The search for happiness among homosexuals (and many heterosexuals) in today's hedonistic society is premised on an age-old promise that you can be as a god and thus determine in your own short-lived brain what is good and what is evil. However, even when you taste one of the forbidden fruits, you realize the promise that the taste will bring true joy never really delivers, thus exposing the harsh reality that trying to act as a your own god who knows enough to make wise choices is in fact a hollow, intellectually self-mutilating delusion.
For those with some sincere wit and wisdom, the real issue will come down to who is God? Their pursuit of pleasure will lead to a growing battle with the real Almighty who is unassailable. And, the more they struggle in the quicksand of their own desires, the more they will stew in the juice of their own incapacity for happiness. The vast majority will sink. A few will realize that all they have to do is stop struggling and let the real God be God by accepting the love that He wants to give them through the Grace of Jesus Christ, who died and was resurrected to give each and every person on earth forgiveness, healing and eternal life.
When will John Hosty acknowledge these facts? The "gay" lifetsyle is one of misery.
And from La Salette Journey:
Saturday, June 21, 2008
Two Popes explain why same-sex marriage may never be valid
Morality of Marriage Act Determined by Nature of the Act and of the Subjects
Pope John Paul II
GENERAL AUDIENCE OF 11 JULY [1984]
On Wednesday morning, 11 July, Pope John Paul II dedicated his audience address in St Peter's Square to reflections on Paul VI's "Humanae Vitae" as an application of the catechesis he had been presenting on the theology of human love in God's plan:
1. The reflections we have thus far made on human love in the divine plan would be in some way incomplete if we did not try to see their concrete application in the sphere of marital and family morality. We want to take this further step that will bring us to the conclusion of our now long journey, under the guidance of an important recent pronouncement of the Magisterium, Humanae Vitae, which Pope Paul VI published in July 1968. We will reread this significant document in the light of the conclusions we have reached in examining the initial divine plan and the words of Christ which refer to it.
2. "The Church teaches as absolutely required that in any use whatever of marriage there must be no impairment of its natural capacity to procreate human life" (Humanae Vitae 11). "This particular doctrine, often expounded by the Magisterium of the Church, is based on the inseparable connection, established by God, which man on his own initiative may not break, between the unitive significance and the procreative significance which are both inherent to the marriage act" (Humane Vitae 12).
3. The considerations I am about to make concern especially the passage of Humanae Vitae that deals with the "two significances of the marriage act" and their "inseparable connection." I do not intend to present a commentary on the whole encyclical, but rather to illustrate and examine one of its passages. From the point of view of the doctrine contained in the quoted document, that passage has a central significance. At the same time, that passage is closely connected with our previous reflections on marriage in its dimension as a (sacramental) sign. As I said, since this is a central passage of the encyclical, it is obvious that it constitutes a very important part of its whole structure. Therefore, its analysis must direct us toward the various components of that structure, even if it is not our intention to comment on the entire text. A promised fidelity
4. In the reflections on the sacramental sign, it has already been said several times that it is based on the language of the body reread in truth. It concerns a truth once affirmed at the beginning of the marriage when the newlyweds, promising each other "to be always faithful...and to love and honor each other all the days of their life," become ministers of marriage as a sacrament of the Church. It concerns, then, a truth that is always newly affirmed. In fact, the man and the woman, living in the marriage "until death," re-propose uninterruptedly, in a certain sense, that sign that they made—through the liturgy of the sacrament—on their wedding day. The aforementioned words of Pope Paul VI's encyclical concern that moment in the common life of the spouses when both, joining each other in the marriage act, become, according to the biblical expression, "one flesh" (Gn 2:24). Precisely at such a moment so rich in significance, it is also especially important that the language of the body be reread in truth. This reading becomes the indispensable condition for acting in truth, that is, for behaving in accordance with the value and the moral norm.
Adequate foundation
5. The encyclical not only recalls this norm, but also seeks to give it adequate foundation. In order to clarify more completely that "inseparable connection, established by God...between the unitive significance and the procreative significance of the marriage act," Paul VI writes in the next sentence: "The reason is that the marriage act, because of its fundamental structure, while it unites husband and wife in the closest intimacy, also brings into operation laws written into the actual nature of man and of woman for the generation of new life" (Humanae Vitae 12).We note that in the previous sentence, the text just quoted deals above all with the significance of marital relations. In the following sentence, it deals with the fundamental structure (that is, the nature) of marital relations. Defining that fundamental structure, the text refers to "laws written into the actual nature of man and of woman." The passage from the sentence expressing the moral norm, to the sentence which explains and justifies it, is especially significant. The encyclical leads one to seek the foundation for the norm which determines the morality of the acts of the man and the woman in the marriage act, in the nature of this very act, and more deeply still, in the nature of the subjects themselves who are performing the act.
Two significances
6. In this way, the fundamental structure (that is, the nature) of the marriage act constitutes the necessary basis for an adequate reading and discovery of the two significances that must be carried over into the conscience and the decisions of the acting parties. It also constitutes the necessary basis for establishing the adequate relationship of these significances, that is, their inseparable connection. Since "the marriage act..."—at the same time—"unites husband and wife in the closest intimacy" and together "makes them capable of generating new life," and both the one and the other happen "through the fundamental structure," then it follows that the human person (with the necessity proper to reason, logical necessity) must read at the same time the "twofold significance of the marriage act" and also the "inseparable connection between the unitive significance and the procreative significance of the marriage act."Here we are dealing with nothing other than reading the language of the body in truth, as has been said many times in our previous biblical analyses. The moral norm, constantly taught by the Church in this sphere, and recalled and reconfirmed by Paul VI in his encyclical, arises from the reading of the language of the body in truth.It is a question here of the truth first in the ontological dimension ("fundamental structure") and then—as a result—in the subjective and psychological dimension ("significance"). The text of the encyclical stresses that in the case in question we are dealing with a norm of the natural law."
And Pope Benedict XVI, in his book "God and the World: A Conversation with Peter Seewald," has this to say:
"A second aspect to which we must pay attention is this: Wherever two people give themselves to each other and, between them, give life to children, this touches the holiness, the mystery of human existence, which goes beyond the realm of what I can control and dispose of. I simply do not belong to myself alone. There is a divine mystery within each and every person. That is why the association of husband and wife is regarded within the religious realm, within the sphere of the sacred, of being answerable before God. Being answerable before God is a necessity - and in the sacrament this is planted deep and given its proper foundation. Hence, all other types of association are deviant forms, which in the end are seeking to evade responsibility toward each other and also toward the mystery of human existence - and which, at the same time, are introducing into society an element of instability that will have further effects." (pp. 425-426).
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