Marriage Function Quotes

If through no fault of his own the hero is crushed by a bulldozer in Act II, we are not impressed. Even though life is often like this—the absconding cashier on his way to Nicaragua is killed in a collision at the airport, the prominent statesman dies of a stroke in the midst of the negotiations he has spent years to bring about, the young lovers are drowned in a boating accident the day before their marriage—such events, the warp and woof of everyday life, seem irrelevant, meaningless. They are crude, undigested, unpurged bits of reality—to draw a metaphor from the late J. Edgar Hoover, they are “raw files.” But it is the function of great art to purge and give meaning to human suffering, and so we expect that if the hero is indeed crushed by a bulldozer in Act II there will be some reason for it, and not just some reason but a good one, one which makes sense in terms of the hero’s personality and action. In fact, we expect to be shown that he is in some way responsible for what happens to him.

Similarly, loving spouses must repeatedly confront each other if the marriage relationship is to serve the function of promoting the spiritual growth of the partners. No marriage can be judged truly successful unless husband and wife are each other’s best critics.

Courtship is romantic. Marriage ... is an act of will," said Pippa, taking a sip of water. "I mean, I adore Herb. But the marriage functions because we will it to. If you leave love to hold everything together, you can forget it.

Visiting his neighbours’ apartments, he would find himself physically repelled by the contours of an award-winning coffee-pot, by the well-modulated colour schemes, by the good taste and intelligence that, Midas-like, had transformed everything in these apartments into an ideal marriage of function and design.

We don't really want to get what we think that we want. I am married to a wife and relationship with her are cold and I have a mistress. And all the time I dream oh my god if my wife were to disappear - I'm not a murderer but let us say- that it will open up a new life with the mistress.Then, for some reason, the wife goes away, you lose the mistress. You thought this is all I want, when you have it there, you turn out it was a much more complex situation. It was not to live with the mistress, but to keep her as a distance as on object of desire about which you dream. This is not an excessive example, I claim this is how things function. We don't really want what we think we desire

If they love their children parents must, sparingly and carefully perhaps but nonetheless actively, confront and criticize them from time to time, just as they must allow their children to confront and criticize themselves in turn. Similarly, loving spouses must repeatedly confront each other if the marriage relationship is to serve the function of promoting the spiritual growth of the partners.

conserving capital and insuring the welfare of children—the two basic societal functions for marriage everywhere

Hortense and Berthe nodded, as though profoundly impressed by the wisdom of their mother's pronouncements. She had long since convinced them of the absolute inferiority of men, whose sole function was to marry and to pay.

CHIEF COMPONENT The chief component in the family system is the marriage. If the marriage is healthy and functional, the family will be healthy and functional. If the marriage is dysfunctional, then the family will be dysfunctional.

Look around you. Watch how people function and interact with one another. You'll see this is going on everywhere all the time. People devour each other in the name of love, or family or country. But that's an excuse; they're just hungry and want to be fed. Read their faces, the newspapers, read what it says on their T-shirts! 'I think you're mistaking me for someone who gives a shit.' 'My parents went to London but all they brought me back was this lousy T-shirt.' 'So many women, so little time.' 'Whoever dies with the most toys, wins.' They're supposed to be funny, witty, and postmodern, Miranda. But the truth is they're only stating a fact: Me. I come first. Get out of my way.

[S]ince the dawn of civilization, getting in-laws has been one of marriage's most important functions.

There are parts of a woman’s heart that are reserved for certain types of love. Experiencing the love of a father figure in an appropriate way is essential in paving the way for the love of a man to be experienced in the right way. The love of a father is vital in ensuring that a woman’s heart is kept open in this area. If this area is not kept open, it produces problems later on in a woman’s life, for that area is also reserved for the romantic love that comes in the form of a marriage relationship. This is an extremely sensitive area of the heart for a woman, and has plenty of opportunity to be easily bruised. When that does occur, she will put up a protective barrier to try and avoid any such pain occurring again. If this barrier isn’t dismantled fairly soon, a woman’s heart becomes accustomed to its protective barrier, and the heart shielded inside gradually becomes hardened. As women, we may be able to function like this for awhile. But there will come a time in your life where God will begin to peel away those hard layers surrounding your heart, and you probably won’t like that sensation. But you have to fight your natural instinct to run away. This is where many Christian women may get stuck. They view every man through the lens of what their father was to them, or what he was not. Their perception of men is shaded, and often damaged, by the very people who should have been modeling the world of adult relationships to their daughters. As a result, their judgement is often clouded, and women find themselves settling for less than what they truly deserve. Many marriages, even Christian marriages, have been damaged and even terminated because one or both partners refused to sit down and deal with their past issues.

....though modern Marriage is a tremendous laboratory, its members are often utterly without preparation for the partnership function. How much agony and remorse and failure could have been avoided if there had been at least some rudimentary learning before they entered the partnership....And that statement is equally valid for all relationships.

Every second a million petitions wing past the ear of God. Let it be door number two. Get Janet through this. Make Mom fall in love again, make the pain go away, make this key fit. If I fish this cove, plant this field, step into this darkness, give me the strength to see it through. Help my marriage, my sister, me. What will this fund be worth in thirteen days? In thirteen years? Will I be around in thirteen years? And the most unanswerable of unanswerables: Don't let me die. And: What will happen afterward? Chandeliers and choirs? Flocks of souls like starlings harrying across the sky? Eternity; life again as bacteria, or as sunflowers, or as a leatherback turtle; suffocating blackness; cessation of all cellular function.

Gottman has found, in fact, that the presence of contempt in a marriage can even predict such things as how many colds a husband or a wife gets; in other words, having someone you love express contempt toward you is so stressful that it begins to affect the functioning of your immune system.

Whether we are husband or wife, we are not to live for ourselves but for the other. And that is the hardest yet single most important function of being a husband or a wife in marriage.

Reluctantly, he knew that he despised his fellow residents for the way in which they fit so willingly into their appointed slots in the apartment buildings, for their overdeveloped sense of responsibility and lack of flamboyance. Above all, he looked down on them for their good taste. The building was a monument to good taste, to the well-designed kitchen, to sophisticated utencils and fabrics, to elegant and never ostentatious furnishings. In short, to that whole aesthetic sensibility which these well-educated, professional people had inherited from all the schools of industrial design, all the award-winning schemes of interior decoration institutionalized by the last quarter of the century. Royal detested this orthodoxy of the intelligent. Visiting his neighbors’ apartments, he would find himself physically repelled by the contours of an award-winning coffee pot, but the well-modulated color schemes, by the good taste and intelligence that, Midas-like, had transformed everything in these apartments into an ideal marriage of function and design. In a sense, these people were the vanguard of a well-to-do and well-educated proletariat of the future, boxed up in these expensive apartments with their elegant furniture, and intelligent sensibilities, and no possibility of escape.

In its various forms, so far as we know them, Love seems always to have a deep significance and a most practical importance to us little mortals. In one form, as the mere semi-conscious Sex-love, which runs through creation and is common to the lowest animals and plants, it appears as a kind of organic basis for the unity of all creatures; in another, as the love of the mother for her offspring—which may also be termed a passion—it seems to pledge itself to the care and guardianship of the future race; in another, as the marriage of man and woman, it becomes the very foundation of human society. And so we can hardly believe that in its homogenic form, with which we are here concerned, it has not also a deep significance, and social uses and functions which will become clearer to us, the more we study it.

Another important way in which the erotic connection functions is the open and fearless underlining of my capacity for joy, in the way my body stretches to music and opens into response, harkening to its deepest rhythms so every level upon which I sense also opens to the erotically satisfying experience whether it is dancing, building a bookcase, writing a poem, or examining an idea. That self-connection shared is a measure of the joy which I know myself to be capable of feeling, a reminder of my capacity for feeling. And that deep and irreplaceable knowledge of my capacity for joy comes to demand from all of my life that it be lived within the knowledge that such satisfaction is possible, and does not have to be called marriage, nor god, nor an afterlife. This is one reason why the erotic is so feared, and so often relegated to the bedroom alone, when it is recognized at all. For once we begin to feel deeply all the aspects of our lives, we begin to demand from ourselves and from our life-pursuits that they feel in accordance with that joy which we know ourselves to be capable of. Our erotic knowledge empowers us, becomes a lens through which we scrutinize all aspects of our existence, forcing us to evaluate those aspects honestly in terms of their relative meaning within our lives. And this is a grave responsibility, projected from within each of us, not to settle for the convenient, the shoddy, the conventionally expected, nor the merely safe.

Marriage confused me. Some days it seemed to be just an endless sequence of body functions: the fan turned on in the smelly bathroom; the sound of someone clipping their toenails into the trash can; a waxy Q-tip on the counter; a scrim of shaved-off hairs around the sink. Another person’s waste sloughing off incessantly! It can really drain a person of the will to live.

In verses 22–24, Paul says, controversially, that wives should submit to their husbands. Immediately, however, he tells husbands to love their wives as Christ loved the church and “gave himself up for her” (25), which is, if anything, a stronger appeal to abandon self-interest than was given to the woman. As we shall see, each of these exhortations has a distinct shape—they are not identical tasks. And yet each partner is called to sacrifice for the other in far-reaching ways. Whether we are husband or wife, we are not to live for ourselves but for the other. And that is the hardest yet single most important function of being a husband or a wife in marriage.

More profoundly, Nihilist "simplification" may be seen in the universal prestige today accorded the lowest order of knowledge, the scientific, as well as the simplistic ideas of men like Marx, Freud, and Darwin, which underlie virtually the whole of contemporary thought and life. We say "life," for it is important to see that the Nihilist history of our century has not been something imposed from without or above, or at least has not been predominantly this; it has rather presupposed, and drawn its nourishment from, a Nihilist soil that has long been preparing in the hearts of the people. It is precisely from the Nihilism of the commonplace, from the everyday Nihilism revealed in the life and thought and aspiration of the people, that all the terrible events of our century have sprung. The world-view of Hitler is very instructive in this regard, for in him the most extreme and monstrous Nihilism rested upon the foundation of a quite unexceptional and even typical Realism. He shared the common faith in "science," "progress," and "enlightenment" (though not, of course, in "democracy"), together with a practical materialism that scorned all theology, metaphysics, and any thought or action concerned with any other world than the "here and now," priding himself on the fact that he had "the gift of reducing all problems to their simplest foundations." He had a crude worship of efficiency and utility that freely tolerated "birth control", laughed at the institution of marriage as a mere legalization of a sexual impulse that should be "free", welcomed sterilization of the unfit, despised "unproductive elements" such as monks, saw nothing in the cremation of the dead but a "practical" question and did not even hesitate to put the ashes, or the skin and fat, of the dead to "productive use." He possessed the quasi-anarchist distrust of sacred and venerable institutions, in particular the Church with its "superstitions" and all its "outmoded" laws and ceremonies. He had a naive trust in the "natural mom, the "healthy animal" who scorns the Christian virtues--virginity in particular--that impede the "natural functioning" of the body. He took a simple-minded delight in modern conveniences and machines, and especially in the automobile and the sense of speed and "freedom" it affords. There is very little of this crude Weltanschauung that is not shared, to some degree, by the multitudes today, especially among the young, who feel themselves "enlightened" and "liberated," very little that is not typically "modern.

Cities allow us to extract some of the transactional services that were assumed to be an integral, gendered aspect of traditional marriage and enjoy them as actual transactional service, for which we pay. This dynamic also permits women to function in the world in a way that was once impossible, with the city serving as spouse and, sometimes, true love.

He came to see that marriage was not an institution, not even an idea, but a rational social process whose function was to raise children properly.

Every social practice is the expression of fundamental assumptions about what it means to be human. When a society accepts, endorses, and approves the practice, it implicitly commits itself to the accompanying worldview. And all the more so if those practices are enshrined in law. The law functions as a teacher, educating people on what society considers to be morally acceptable. If America accepts abortion, euthanasia, gender-free marriage, and transgender policies, in the process it will absorb the worldview that justifies those practices—a two-story fragmentation of the human being that denigrates the body and biological bonds such as the family. And the dehumanizing consequences will reach into every aspect of our communal life.

Thoughts, feelings, and conjectures, stories, jokes, and slander were nothing but thinly spun threads that tied the insides of people together long after speaking had ended, so that communities were nothing more than humans held together in this way, in large, intricate, imperceptible webs whose function was not so much to restrict movement as to connect each individual to every other.

ADHD impairments: in brain chemistry dynamics; chronic procrastination due to; in coordination of brain rhythms; delays in brain maturation; as developmental delay or ongoing impairment; executive function clusters affected by fig; frustrations in marriage; how they affect processing of emotions; impact on employment; impacting ability to sustain treatment; impaired brain connectivity; impaired cognitive functioning; James' story on identifying; for managing conflicting or unrecognized emotions; working memory and. See also People with ADHD; specific executive function cluster

Faith is never connected to safe. There is no faith without tension. For a rubber band to function to it's elasticity, it has to experience a tension. Saints of God who has no tension has no function.

If we’re being completely honest, I don’t even think you should have to be “a couple” in the classical sense to get married. I want people to be able to marry as many of their platonic friends as they want. If I’m Phoebe (and I am), why shouldn’t I be able to marry both Monica and Rachel? I mean we all (basically) live together, we’re functionally co-dependent, and we all find Ross obnoxious. Sounds like marriage material to me . . .

A kingdom marriage is defined as “a covenantal union between a man and a woman who commit themselves to function in unison under divine authority in order to replicate God’s image and expand His rule in the world through both their individual and joint callings.

The defenders of feeling-based marriage venerate emotions for their authenticity only because they avoid looking closely at what actually floats through most people's emotional kaleidoscopes, all the contradictory, sentimental, and hormonal forces that pull us in a hundred often crazed and inconclusive directions. We could not be fulfilled if we weren't inauthentic some of the time—inauthentic, that is, in relation to such things as our passing desires to throttle our children, poison our spouse, or end our marriage over a dispute about changing a lightbulb. A degree of repression is necessary for both the mental health of our species and the adequate functioning of a decently ordered society. We are chaotic chemical propositions. We should feel grateful for, and protected by, the knowledge that our external circumstances are often out of line with what we feel; it is a sign that we are probably on the right course.

The Bolsheviks argued that only socialism could resolve the contradiction between work and family. Under socialism, household labor would be transferred to the public sphere: The tasks performed by millions of individual unpaid women in their homes would be taken over by paid workers in communal dining rooms, laundries, and childcare centers. Women would be freed to enter the public sphere on an equal basis with men, unhampered by the duties of the home. At last women would be equally educated, waged, and able to pursue their own individual goals and development. Under such circumstances, marriage would become superfluous. Men and women would come together and separate as they wished, apart from the deforming pressures of economic dependency and need. Free union would gradually replace marriage as the state ceased to interfere in the union between the sexes. Parents, regardless of their marital status, would care for their children with the help of the state; the very concept of illegitimacy would become obsolete. The family, stripped of its previous social functions, would gradually wither away, leaving in its place fully autonomous, equal individuals free to choose their partners on the basis of love and mutual respect.

Marriage is in the same state as the Church: Both are becoming functionally defunct, as their preachers go about heralding a revival, eagerly chalking up converts in a day of dread. And just as God has been pronounced dead quite often but has this sneaky way of resurrecting himself, so everyone debunks marriage, yet ends up married.

There is no biological reason for sodomy. The body does not need it; society does not need it; in this sense it is not a sin involving the intemperate use of something good or morally neutral, nor is it a sin involving the misuse of such things. It is an act which by its nature frustrates the function of the organs of the body it employs.

I immersed myself in my relationship with my husband, in little ways at first. Dutch would come home from his morning workout and I’d bring him coffee as he stepped out of the shower. He’d slip into a crisp white shirt and dark slacks and run a little goop through his hair, and I’d eye him in the mirror with desire and a sultry smile that he couldn’t miss. He’d head to work and I’d put a love note in his bag—just a line about how proud I was of him. How beautiful he was. How happy I was as his wife. He’d come home and cook dinner and instead of camping out in front of the TV while he fussed in the kitchen, I’d keep him company at the kitchen table and we’d talk about our days, about our future, about whatever came to mind. After dinner, he’d clear the table and I’d do the dishes, making sure to compliment him on the meal. On those weekends when he’d head outside to mow the lawn, I’d bring him an ice-cold beer. And, in those times when Dutch was in the mood and maybe I wasn’t, well, I got in the mood and we had fun. As the weeks passed and I kept discovering little ways to open myself up to him, the most amazing thing happened. I found myself falling madly, deeply, passionately, head-over-heels in love with my husband. I’d loved him as much as I thought I could love anybody before I’d married him, but in treating him like my own personal Superman, I discovered how much of a superhero he actually was. How giving he was. How generous. How kind, caring, and considerate. How passionate. How loving. How genuinely good. And whatever wounds had never fully healed from my childhood finally, at long last, formed scar tissue. It was like being able to take a full breath of air for the first time in my life. It was transformative. And it likely would save our marriage, because, at some point, all that withholding would’ve turned a loving man bitter. On some level I think I’d known that and yet I’d needed my sister to point it out to me and help me change. Sometimes it’s good to have people in your life that know you better than you know yourself.

Margaret took Patrick's hand in hers. "Now you two," she said, "isn't it time you gave me another grandchild? We can't have Sean growing up an only child, like Patrick." Patrick blushed and smiled as Margaret squeezed his knee. And Audra caught a glimpse of her function in the marriage, then. She shivered and counted the minutes until she could go home and retreat to the haze.

The erotic functions for me in several ways, and the first is in providing the power which comes from sharing deeply any pursuit with another person. The sharing of joy, whether physical, emotional, psychic, or intellectual, forms a bridge between the sharers which can be the basis for understanding much of what is not shared between them, and lessens the threat of their difference. Another important way in which the erotic connection functions is the open and fearless underlining of my capacity for joy, in the way my body stretches to music and opens into response, harkening to its deepest rhythms so every level upon which I sense also opens to the erotically satisfying experience whether it is dancing, building a bookcase, writing a poem, or examining an idea. That self-connection shared is a measure of the joy which I know myself to be capable of feeling, a reminder of my capacity for feeling. And that deep and irreplaceable knowledge of my capacity for joy comes to demand from all of my life that it be lived within the knowledge that such satisfaction is possible, and does not have to be called marriage, nor god, nor an afterlife.

In other words, everything has its own place and function. That applies to people, although many don’t seem to realize it, stuck as they are in the wrong job, the wrong marriage, or the wrong house. When you know and respect your own Inner Nature, you know where you belong. You also know where you don’t belong. One man’s food is often another man’s poison, and what is glamorous and exciting to some can be a dangerous trap to others.

Borrowed functioning artificially inflates (or deflates) your functioning. Your “pseudo self” can be pumped up through emotional fusion, which makes poorly differentiated people doggedly hang onto each other. Two people in different relationships can appear to function at the same level although they have achieved different levels of differentiation. The difference is that the better differentiated one will more consistently function well even when the partner isn’t being supportive or encouraging. Before they came to see me, Bill claimed that there was “nothing wrong” with him. As long as he had Joan’s “support” and controlled how intimate they were, he functioned well on a superficial level. Joan, however, went through difficult self-doubts and depression. And when she was in her deepest depths, Bill was kinder, more considerate, and empathic. Somehow Bill seemed the more stable of the two. But things changed when Joan emerged from her unhappiness. As she began to function more autonomously, Bill’s functioning seemingly diminished. As she developed more self-respect, he became more insecure. As she needed his validation less, he feared losing her more. Still, Bill wasn’t about to support or stroke Joan in ways that didn’t enhance his own status or that might require him to confront himself.

You have asked two questions, and I will answer them separately,” Gray said. “Trollope writes with precision and feeling about love and marriage. Yes, I can assure you of that. Now, the second question is rather different. Trollope, I believe, would take the view that it is the function of the preacher and the theologian, the philosopher and perhaps the poet, but emphatically not that of the novelist, to deal with what you call ‘the great mystery of our existence.’ I would tend to agree with him.

Does God "temper the wind to the shorn lamb"? Does He never ask more of us than we can endure? My experience, alas, has been otherwise. I have seen people crack under the strain of unbearable tragedy. I have seen marriages break up after the death of a child, because parents blamed each other for not taking proper care or for carrying the defective gene, or simply because the memories they shared were unendurably painful. I have seen some people made noble and sensitive through suffering, but i have seen many more people grow cynical and bitter. I have seen people become jealous of those around them, unable to take part in the routines of normal living. I have seen cancers and automobile accidents take the life of one member of a family, and functionally end the lives of five others, who could never again be the normal, cheerful people they were before disaster struck. If God is testing us, He must know by now that many of us fail the test. If He is only giving us the burdens we can bear, I have seen Him miscalculate far too often.

Specific reifications are variations on this general theme. Marriage, for instance, may be reified as an imitation of divine acts of creativity, as a universal mandate of natural laws, as the necessary consequences of biological or psychological forces, or, for that matter, as a functional imperative of the social system. What all these reifications have in common is their obfuscation of marriage as an ongoing human production. [...] Through reification, the world of institutions appears to merge with the world of nature.

The most ancient parts of truth … also once were plastic. They also were called true for human reasons. They also mediated between still earlier truths and what in those days were novel observations. Purely objective truth, truth in whose establishment the function of giving human satisfaction in marrying previous parts of experience with newer parts played no role whatsoever, is nowhere to be found. The reasons why we call things true is the reason why they are true, for "to be true" means only to perform this marriage-function.

Visiting his neighbours’ apartments, he would find himself physically repelled by the contours of an award-winning coffee-pot, by the well-modulated colour schemes, by the good taste and intelligence that, Midas-like, had transformed everything in these apartments into an ideal marriage of function and design. In a sense, these people were the vanguard of a well-to-do and well-educated proletariat of the future, boxed up in these expensive apartments with their elegant furniture and intelligent sensibilities, and no possibility of escape.

Conversation was like an unspooling of invisible fiber that was shot into the air as a stream of sound, that entered the bodies of other people through their ears, that went from those humans to others, and from them to yet more. Thoughts, feelings, and conjectures, stories, jokes, and slander were nothing but thinly spun threads that tied the insides of people together long after speaking had ended, so that communities were nothing more than humans held together in this way, in large, intricate, imperceptible webs whose function was not so much to restrict movement as to connect each individual to every other. Needing such a connection people would always find a way to talk, if they could. It was not for this reason that those in the camp had ceased speaking but because, rather, there was simply no longer anything for them to say. The diaphanous threads which in ordinary life had been so easily spun had been dissolved now, leaving nothing left to unspool, and each and every person in the camp had to sit silently alone, lost inside themselves, unable, in any way, to connect. Ganga

God has created the orders of community, that is, marriage and the family, economic activity, government and the state (see Rom. 13:1–7; 1 Tim. 2:1, 2). Satan, unable to create anything, tempts others to distort and misuse what God has created. Christians must discern whether a government is functioning under divine authority or as a divine authority. When the latter is the case, Christians must pray, courageously endure, and patiently accept the consequences of obeying the God whose image and seal they bear (see Mark 12:16, 17; Acts 4:19). They must do so in the confidence that after their victorious sufferings they will reign with Him.

But when we get these partnerships, all these “best friends” we married don’t text us back like our female best friends do. They can’t wipe a counter to save their lives. Don’t know how to vacuum. And their learned helplessness becomes the punch line to all our jokes. Memes lampoon this male inability to function. A TikTok video shows the face of an exasperated wife on the phone with her husband, who is presumably wandering the grocery store looking for ketchup, and she’s lip-syncing to the song from Hamilton, “Look at where you are. Look at where you started. The fact that you’re alive right now is a miracle.” Hilarious. These are the good men.

We shall some day realize, perhaps too late, the effects produced by the diminution of paternal authority. That authority, which formerly ceased only at the death of the father, was the sole human tribunal before which domestic crimes could be arraigned; kings themselves, on special occasions, took part in executing its judgments. However good and tender a mother may be, she cannot fulfil the function of the patriarchal royalty any more than a woman can take the place of a king upon the throne. Perhaps I have never drawn a picture that shows more plainly how essential to European society is the indissoluble marriage bond, how fatal the results of feminine weakness, how great the dangers arising from selfish interests when indulged without restraint

Another important way in which the erotic connection functions is the open and fearless underlining of my capacity for joy. In the way my body stretches to music and opens into response, hearkening to its deepest rhythms, so every level upon which I sense also opens to the erotically satisfying experience, whether it is dancing, building a bookcase, writing a poem, examining an idea. That self-connection shared is a measure of the joy which I know myself to be capable of feeling, a reminder of my capacity for feeling. And that deep and irreplaceable knowledge of my capacity for joy comes to demand from all of my life that it be lived within the knowledge that such satisfaction is possible, and does not have to be called marriage, nor god, nor an afterlife.

The tribal ceremonies of birth, initiation, marriage, burial, installation, and so forth, serve to translate the individual's life-crises and life-deeds into classic, impersonal forms. They disclose him to himself, not as this personality or that, but as the warrior, the bride, the widow, the priest, the chieftain; at the same time rehearsing for the rest of the community the old lesson of the archetypal stages. All participate in the ceremonial according to rank and function. The whole society becomes visible to itself as an imperishable living unit. Generations of individuals pass, like anonymous cells from a living body; but the sustaining, timeless form remains. By an enlargement of vision to embrace this superindividual, each discovers himself enhanced, enriched, supported, and magnified. His role, however unimpressive, is seen to be intrinsic to the beautiful festival-image of man—the image, potential yet necessarily inhibited, within himself. Social duties continue the lesson of the festival into normal, everyday existence, and the individual is validated still. Conversely, indifference, revolt—or exile—break the vitalizing connectives. From the standpoint of the social unit, the broken-off individual is simply nothing—waste. Whereas the man or woman who can honestly say that he or she has lived the role—whether that of priest, harlot, queen, or slave—is something in the full sense of the verb to be. Rites of initiation and installation, then, teach the lesson of the essential oneness of the individual and the group; seasonal festivals open a larger horizon. As the individual is an organ of society, so is the tribe or city—so is humanity entire—only a phase of the mighty organism of the cosmos.

Though not true in all cases, people with ADHD often have trouble planning ahead. Planning means organizing a number of different options into a workable game plan and anticipating what will happen in various scenarios. Executive function differences in the ADHD brain often don’t accommodate these common skills. One upside of not being natural planners is that people with ADHD can be really good at going with the flow, making things work in real time. It’s not unusual for a person with ADHD to be attracted to a partner who is a good planner. In courtship, her ability to organize and plan helps to make things happen, and his easygoing nature provides liveliness and spontaneity. They both benefit and thrive. After kids, though, the ADHD partner’s inability to plan becomes a real negative as the organizational demands imposed by taking care of children require that both pitch in to keep life from becoming overwhelming.

I'd been spending my professional life, at GQ and Esquire both, reading fiction by men about men. The sub-subjects: The Land of Marriage. A middle-aged man coming to terms with Something. Extramarital affairs. Hotel rooms. Adult life as unwinnable game. A man trying, and failing, to be a man - whatever that thing was. A wife. A waif. Oh, God, the mothers. How many trailer parks were there upon the greensward? There sure were a lot of trains. Why were there so many prostitutes? And why were so many of the women dead? Rarely did any children appear in the stuff I read, and when they did, they tended to serve as devices for the teaching of moral lessons - touching ones, usually. And the women - voluble, irrational, rarely all that smart, but, with any luck, sexy, sexy, sexy - functioned as instruments to male enlightenment. Oh, if I had a dime for each time I read the sentence "She made me feel alive..." (to which my private stock response was always "And you made her feel dead").

Over the years there have been times when I’ve been mesmerized by a figure in my imagination that I mistook for someone real. A crush that could have crushed my partner’s feelings. At such a moment, while you may not be in control of who or what is beguiling or besotting you, you are in control of what you do about those feelings. The choices you make. Romantic love can enlarge a person or shrink them. Sometimes the most convincing act of love is to just let someone be who they are. Without you. As a songwriter I am attracted to any territory or subject that’s just out-of-bounds, a someone or something new who might take my imagination by surprise. As a man too. This can be problematic. I can have a crush on a person who doesn’t exist. Ali finds other obstacles in the way of her love. Were there days when both of us might resent the obligations our marriage makes of each other? Sure, but neither of us would want to live outside each other’s love as expressed through this old-fashioned but still functional construct called marriage.

Sri Lankan Socioeconomics 101 If people stopped chasing after power and connections and realized that they have all the power they need within themselves, to create whatever they want with their lives: there will be more friendships than contacts, less gold-diggers, more marriages based on love, better family lives, stable and enriched childhoods leading to a well endowed, disciplined and better educated workforce. There will be loyalty and ingenuity and better standards of education. Abundance of well educated individuals => pressure to innovate =>increased entrepreneurship, improved economy.High functioning economy attracting more foreign capital => export surplus. Educated workforce + increased involvement in international business => pressure to improve foreign allies and foreign policy => pressure to improve transparency => decrease in corruption. So stop sitting around complaining about corruption and (with all due respect,) get off your ass and do something for yourself. Stop chasing after other people's power and chase after your own dreams and you will have all the power you need.

But I have said enough about the negative side of the anima. There are just as many important positive aspects. The anima is, for instance, responsible for the fact that a man is able to find the right marriage partner. Another function is at least equally important: Whenever a man’s logical mind is incapable of discerning facts that are hidden in his unconscious, the anima helps him to dig them out. Even more vital is the role that the anima plays in putting a man’s mind in tune with the right inner values and thereby opening the way into more profound inner depths. It is as if an inner “radio” becomes tuned to a certain wave length that excludes irrelevancies but allows the voice of the Great Man to be heard. In establishing this inner “radio” reception, the anima takes on the role of guide, or mediator, to the world within and to the Self. That is how she appears in the example of the initiations of shamans that I described earlier; this is the role of Beatrice in Dante’s Paradiso, and also of the goddess Isis when she appeared in a dream to Apuleius, the famous author of The Golden Ass, in order to initiate him into a higher, more spiritual form of life.

Echad is first mentioned in the garden. It says a man and a woman, when they join together, become echad, or “one.” But that word echad is more explosive with meaning than just one flesh. It can literally mean to fuse together at the deepest part of our beings. Two becoming one, completely glued together, completely meshing. I still remember one of the hardest conversations I have had with Alyssa. We were just starting to date again, and were sitting in the car after a wonderful date night. We knew marriage was a possibility on the horizon, and I felt like I finally had to share things in my past that would affect her if we got married. I was incredibly nervous, as well as terrified of rejection or hurt, but I realized that if intimacy were to grow, I had to get vulnerable. For marriage to be what it truly is—two people becoming one in mind, body, soul, and spirit—I had to be honest. I remember sharing with her many things, but specifically some details of my sexual past. My teenage years were littered with me almost worshiping sexual fulfillment in pornography, partying, and girls. And I say worship, because that was where I got my worth, value, and purpose as well as what I most lived for (which is what the definition of worship is). I had to apologize and ask forgiveness from Alyssa for things I had done before I even knew her because of echad—one form of complete and utter intimacy. Because of that beauty, mystery, and power, God created it to function best in a man and a woman coming together for life and constantly echading or fusing together. I needed forgiveness because I had betrayed echad. I had betrayed oneness. I had betrayed intimacy. And if I wasn’t honest about it, it’d be a little part of my life or heart that Alyssa didn’t know—thus blocking echad. But something really peculiar happened in that moment. With the grace and forgiveness of Jesus, Alyssa forgave me. She heard all that I was and am, and still wanted to walk this journey with me. I still remember the tenderness in her voice as she spoke truth and forgiveness over me. In that moment I was exposed and known, and yet because of Alyssa’s grace, I was at the same time loved. And that is where intimacy is found—to be fully loved and to be fully known. To be fully loved, but not fully known will always allow us to buy the lie that “if they only knew the real me, they wouldn’t want me anymore.” And to be fully known but not fully loved feels sharp, painful, at a level of rejection that hurts so bad. But to be fully known and at the same time fully loved, now that is intimacy. I don’t want to give the wrong impression. Intimacy is certainly romantic in some aspects, but at its deepest level, it’s much more than that. It can be experienced with friends and family, not just spouses and loved ones.

The thing is, I don't really have any coming-out narratives of my own. I never felt as though anyone was entitles to a red-carpet presentation of who I am and how I identify. When I initially found myself attracted to women in college, for example, I simply showed up at the next family function with my first girlfriend in tow and introduced her as such. I didn't call each family member ahead of time and instruct them to brace themselves, nor did I write lengthy letters detailing the intricacies of my new desires. Likewise, when I'm meeting people for the first time at parties or other social engagements and they post the inevitable, "So what do you do?" I respond as routinely as possible: "Oh, I work in the sex industry. You?" I'm not trying to be provocative; rather, I've always believed that being "out" is the most powerful tool of activism available to disadvantaged minority communities, sex workers included, I find that when you approach a supposedly radical issue (queerness, nonmonogamy, atheism, gender nonconformity) with the same nonchalance as you would a less controversial topic (accounting, marriage, the weather), you give the other party permission to treat it with the same accepting ambivalence. We're pack animals, and we're constantly comparing ourselves to one another. We look for approval from our peers, and in many cases we use their reactions and opinions to help guide our own. I often observe people, who I've just disclosed to, pause to shift their eyes and gauge the receptiveness of those around them before responding. It'd be a fascinating study if it weren't so disheartening.

I need to check your vitals, hon,” she explained. It had been several hours since I’d given birth. I guess this was the routine. She felt my pulse, palpated my legs, asked if I had pain anywhere, and lightly pressed on my abdomen, the whole while making sure I wasn’t showing signs of a blockage or a blood clot, a fever or a hemorrhage. I stared dreamily at Marlboro Man, who gave me a wink or two. I hoped he would, in time, be able to see past the vomit. The nurse then began a battery of questions. “So, no pain?” “Nope. I feel fine now.” “No chills?” “Not at all.” “Have you been able to pass gas in the past few hours?” *Insert awkward ten-second pause* I couldn’t have heard her right. “What?” I asked, staring at her. “Have you been able to pass gas lightly?” *Another awkward pause* What kind of question is this? “Wait…,” I asked. “What?” “Sweetie, have you been able to pass gas today?” I stared at her blankly. “I don’t…” “…Pass gas? You? Today?” She was unrelenting. I continued my blank, desperate stare, completely incapable of registering her question. Throughout the entire course of my pregnancy, I’d gone to great lengths to maintain a certain level of glamour and vanity. Even during labor, I’d attempted to remain the ever-fresh and vibrant new wife, going so far as to reapply tinted lip balm before the epidural so I wouldn’t look pale. I’d also restrained myself during the pushing stage, afraid I’d lose control of my bowels, which would have been the kiss of death upon my pride and my marriage; I would have had to just divorce my husband and start fresh with someone else. I had never once so much as passed gas in front of Marlboro Man. As far as he was concerned, my body lacked this function altogether. So why was I being forced to answer these questions now? I hadn’t done anything wrong. “I’m sorry…,” I stammered. “I don’t understand the question…” The nurse began again, seemingly unconcerned with my lack of comprehension skills. “Have you…” Marlboro Man, lovingly holding our baby and patiently listening all this time from across the room, couldn’t take it anymore. “Honey! She wants to know if you’ve been able to fart today!” The nurse giggled. “Okay, well maybe that’s a little more clear.” I pulled the covers over my head. I was not having this discussion.

When I Want to Be More Like Jesus Whoever keeps His word, truly the love of God is perfected in him. By this we know that we are in Him. He who says he abides in Him ought himself also to walk just as He walked. 1 JOHN 2:5-6 NOTHING REVEALS to a woman how close or far away she is from being like Jesus than the relationship she has with her husband. The way she thinks, talks, acts, and reacts around him—or in response to him—shows her how far she has to go in order to become all that God wants her to be. Marriage is one of the true testing grounds for what is in all of us. Any selfishness, inconsideration, or lack of love in either a husband or wife will be revealed as they live together day after day, year after year. But if ever a woman doesn’t like what she sees happening in herself with regard to her marriage relationship, she can seek to be more like Jesus, so that His love, selflessness, and kindness will grow in her and be revealed to those around her—especially her husband. (A man can and should do the same thing, of course, but this is about you right now.) Ask God to help you walk as Jesus walked. The only way to actually do that is by the power of the Holy Spirit. If you have received Jesus, then you have His Holy Spirit in you, and you can live God’s way because the Holy Spirit enables you to do so. The way to have the perfect love of Jesus grow in you is to be daily in God’s Word so you can hear from Him about how to live, and you can read about the way Jesus lived, and you can let the Word live in you so you can be led by God’s Spirit to make the right choices about how to live your life. The Bible says if we say we know God and do not keep His commandments, we have no truth in us (1 John 2:4). Thank God that you have the mind of Christ and therefore all you need to become more Christlike. Ask the Holy Spirit to lead you and teach you and enable you to have the same compassion, selflessness, forgiveness, mercy, and love toward your husband that Jesus has toward you. Ask Him to fill you with His truth. My Prayer to God LORD, help me to think like You, act like You, and talk like You—with compassion, love, grace, and mercy. Take away everything in me that is not of You—all anger, bitterness, criticism, and lack of love. Remove every tendency in me to function in the flesh and lash out with my words or actions. Take away any desire in me to withdraw from my husband, whether physically, emotionally, or mentally. I know that holding myself apart from him is not what You want me to do, for Your nature is to have us draw close to each other as You draw close to us, and I want to imitate You. Lead me in Your ways, Lord. Teach me what Your unconditional love means and help me to display it. Fill me so full of Your love and forgiveness that it overflows from me to my husband. Mold my heart into the way You want it to be. Change me every time I read Your Word. Help me to be so sold out to You that I cannot move or speak apart from the love You put in my heart. Lord, You are beautiful, kind, gentle, faithful, true, unselfish, wise, lovely, peaceful, good, and holy. You are light and life. Enable me to be more like You. In Jesus’ name I pray.

Its eventual goals include the abolition of all drug laws (not just those against currently illegal narcotics and hallucinogens, but an end to prescription laws and the Food and Drug Administration as well), the abolition of the income tax, the abolition of all regulation of private sexual relations (from marriage to prostitution and everything in between), an end to public ownership and regulation of the airwaves, an end to overseas military bases and all warmaking not in direct defense of the homeland, an end to the welfare state, and an end to any legal restrictions whatsoever on speech and expression. Libertarians’ policy prescriptions are based on a simple idea with very complicated repercussions: Government, if it has any purpose at all (and many libertarians doubt it does), should be restricted to the protection of its citizens’ persons and property against direct violence and theft. In their eyes, most modern government functions, if done by private individuals, would be seen as violence and theft. Libertarians’ economic reasoning leads them to the conclusion that, left to their own devices, a free people would spontaneously develop the institutions necessary for a healthy and wealthy culture. They think that state interference in the economy, whether through taxing or regulation, makes us all poorer rather than richer. Their ideas and policy prescriptions seem unbelievably radical in the current political context. But in many ways, libertarians argue, the United States was founded on libertarian principles. The Constitution defined a role for the federal government much smaller than what it practices today, and it restricted government to a limited set of mandated powers.

When you’re old your body once again goes through dramatic changes, but nobody warns you ahead of time. Old, reliable parts start unexpectedly failing. Now it seems there’s a wry joke hidden inside the saying, “The two become one.” We used to be two whole people, but now we have only one functioning pair of knees, one reliable pair of ears, one pain-free right thumb. We’re being gradually whittled down from two to one.

From everything she’d told me that evening, it was clear that if we were going to move forward, then I was going to have to become a well-functioning, fully autonomous man. Or, as I discovered during our laundry fiasco a few months earlier, I was going to have to become an adult. She had been right after all; this was not going to be easy. Kristen fell asleep not long after we finished talking. I didn’t want to go to bed without a plan for turning things around once and for all, so while she slept, I analyzed my notes in an attempt to extract some kind of strategy:   —Respect Kristen’s personal time and space. —Be more involved with the kids. —Manage yourself and your emotions—Kristen shouldn’t have to do that. —Have fun while we do things rather than making everything a “drama fest.”   The single unifying concept seemed to be: Kristen and the kids need you to be able to manage yourself by yourself. Sitting on the bed, with Kristen sound asleep, I once again found myself with a worthy goal and no idea how to define the first step toward achieving it. I was ready to call it a night when one of my notes leaped out at me from the page: Help lighten her burden by showing initiative once in a while. There it was. I realized that if I could take initiative when it came to things like stabilizing my moods then Kristen would be able to go about her day without having to worry about what might set me off. With a sense of initiative, I might actually vacuum once in a while or take the kids to the grocery store so that Kristen could enjoy some downtime—downtime that would be sweetened by the fact that she didn’t have to ask for it. Initiative could make me seem more empathic.

At the risk of being simplistic, a railway metaphor comes to mind. John Wesley's marriage was a train wreck (Wesleyan historian, Henry Rack called it a 'disaster' and 'catastrophe'); [George] Whitefield's was a freight train (satisfactory but functional); and [John] Newton's was a scenic passenger train (enjoyable and relational).

Pain fades, even if only by an invisible fraction every day. You keep going, you keep pushing and one day you wake up and you start to function better than you ever imagined you could.

Dr. John Ratey, an expert on how the brain functions, suggests that ADHD is the result of dysregulation of the reward system (primarily dopamine) in the brain. In short, the brain of a person with ADHD does not move dopamine and other chemicals in the attention areas of the brain in the same way that the brain of someone without ADHD does.

The Basic Five are these: (1) a man who can fix things, (2) a man you can dance with, (3) a man who can pay for things, (4) a man you can talk to, and (5) a man to have great sex with. As I said, this is the rudimentary team you need to form, according to our sage adviser. Certainly other functions can be added to suit your more refined tastes, but with this starting lineup, you can at least avoid abject misery.

Differences between the relatively promiscuous Ache and the relatively monogamous Hiwi also illuminate the cultural variability of human sexual strategies. The different ratios of males to females in these two cultures may be the critical factor in eliciting a different sexual strategy. Among the Ache, there are approximately one and a half women for every man. Among the Hiwi, there are more men than women, although precise numbers are not available. The prevalence of available Ache women creates sexual opportunities for Ache men not experienced by Hiwi men. Ache men seize these opportunities, as evidenced by the high frequency of mate switching and casual affairs. Ache men can pursue a temporary sexual strategy more successfully than Hiwi men can. Hiwi women are better able than Ache women to secure a high investment from men, who must provide resources to attract and retain a mate.19 The cultural shifts witnessed today, such as the hookup culture on college campuses and in large urban settings and the rise of casual sex and online dating apps such as Tinder, probably reflect shifts in mating strategies as a function of a perceived or real sex ratio imbalance. One key cultural variable centers on the presumptive mating system, especially monogamy and polygamy. Some Islamic cultures permit men to marry up to four wives, as specified in the Qur’an. In parts of Utah and Texas in the United States, some fundamentalist Mormon groups place no formal limits on the number of wives a man can marry, and a few marry more than a dozen. Even presumptively monogamous cultures are often effectively polygynous, with some men having multiple mates through serial marriage or affair partners. The more polygynous the culture, the more some men will be inclined to pursue high-risk tactics in an effort to gain status, resources, and mates, either in the current life or in aspirational notions of life after death. Just as mating is a key cause of violence among nonhuman animals from elk to elephant seals, mating and violence are inexorably linked in our own species. Evolved mating strategies are influenced by, and implemented within, these key cultural contexts

When one helps out with a chore, the other intentionally reciprocates, and so on. In essence, the couple function with an unwritten agreement to offer recompense for each kind word or deed.

Why can’t the romance genre be more like what Jane Austen writes? Jane Austen actually wrote relevant commentary about social class, wealth, and marriage, while this modernalike society’s romance is about people, both men and women , falling in love at first sight (because of physical appearance, in other words), and sometimes for money. There are also many stereotypes and cliches that do not show how real-life society functions. If Jane Austen were alive, she would hate what romance has become.

Definitions By etymology poly-gamous marriage means “many marriages” (polus, many and gamos, marriage or wedding) and thus the functional meaning of patriarchal marriage in Western civilization has always been “plural marriage with many wives.” In other words, the husband is the polygynous and the wives are monogamous to him. Patriarchal marriage is not group marriage, which has a communal basis, nor polyamory ("many loves"), which consists of multiple sexual relationships

THIRTY-THREE MUNICH, GERMANY 1:00 PM WILKERSON HAD SLEPT WELL, SATISFIED BOTH WITH HOW HE’D handled himself at the lodge and with Dorothea afterward. Having access to money, few responsibilities, and a beautiful woman weren’t bad substitutes for not being an admiral. Provided, of course, that he could stay alive. In preparation for this assignment, he’d back-checked the Oberhauser family thoroughly. Assets in the billions, and not old money—ancient money that had lasted through centuries of political upheavals. Opportunists? Surely. Their family crest seemed to explain it all. A dog clutching a rat in its mouth, encased inside a crested cauldron. What myriad contradictions. Much like the family itself. But how else could they have survived? Time, though, had taken a toll. Dorothea and her sister were all the Oberhausers left. Both beautiful, high-strung creatures. Nearing fifty. Identical in appearance, though each tried hard to distinguish herself. Dorothea had pursued business degrees and actively worked with her mother in the family concerns. She’d married in her early twenties and birthed a son, but he was killed five years ago, a week after his twentieth birthday, in a car accident. All reports indicated that she changed after that. Hardened. Became enslaved to deep anxieties and unpredictable moods. To shoot a man with a shotgun, as she’d done last night, then make love afterward with such an unfettered intensity, proved that dichotomy. Business had never interested Christl, nor had marriage or children. He’d met her only once, at a social function Dorothea and

That other person functions as an object, as a projection of your spouse’s imagination and other subconscious desires.

Expressive individualism is at the heart of the secular progressive worldview that now functions as the religion of many Western elites. It is increasingly clear that it is a militant, evangelizing, and fundamentalist type of “religion”. It seeks to embody its core doctrines in law as well as social practices, and it exhibits very little tolerance, or even patience, for dissent or dissenters. It regards “traditional” beliefs and values—from the sanctity of human life in all stages and conditions, to the ideal of chastity and the idea of marriage as the conjugal union of husband and wife, to the conviction that children are blessings that are far more valuable than personal economic advancement or material possessions and wealth—as retrograde and benighted. Such beliefs and values are to be stamped out among allegedly “backward” people and peoples as quickly and efficiently as practicable.

If their life together were a recipe, it would be this: tablespoons of late nights talking, a dash of fervent fingers across skin, and too many I love you's to count. Date nights and nights in and days spent in the sunshine or getting caught in the rain or sneaking cigarettes at family functions, and their wedding day. His homemade spaghetti sauce followed by her coffee cake. Their cat, Velcro. Their Greenwood home. Trust, laughter, tears, and pure joy, kneaded into one by years of togetherness.

What Grayson’s wife actually gave a shit about was being married to someone who keeps promises. If she is married to someone she perceives to be unwilling or unable to keep their promises, then there can’t be trust in the relationship. A relationship absent trust doesn’t feel safe because relationships without trust are unsustainable. People require safety. We need safety to function, else we focus time and effort on trying to eliminate the threat or flee to safety.

Elizabeth’s queenly reign lasted forty-four years in a time when the reign of kings or queens could sometimes last less than a year, and certainly usually no more than ten. Hers was an age in which England prospered not only financially, but also spiritually, socially, and creatively. The time of her rule is best known as the Elizabethan Era, or the Golden Age. Her singular dedication to the betterment of her kingdom produced some of the greatest advancements for her people that they had seen in hundreds of years. Not only was Queen Elizabeth I the wife of her kingdom, but she was also the mother of its people, having said to Parliament, “Though after my death you may have many step dames, yet shall you never have a more natural mother unto you all.” Queen Elizabeth I used her freedom from marriage to fully maximize not only her life on earth, but also the lives of countless others. She truly was a kingdom single who committed herself to fully and freely maximizing her completeness under the rule of God. Single reader, you have also been gifted a season that offers a unique freedom to function in a way that contributes to God’s kingdom as well. Is there a direct correlation between what you do every day and the calling you have to fulfill God’s purpose in your life? Or are you allowing the world to distract you from your kingdom calling and function? Before we dive deeper into your personal calling, let’s first look at the nature of the kingdom and the rule of God so we have the context within which to place your personal calling.

A system of government that makes the People subordinate to a committee of nine unelected lawyers does not deserve to be called a democracy. Judges are selected precisely for their skill as lawyers; whether they reflect the policy views of a particular constituency is not (or should not be) relevant. Not surprisingly then, the Federal Judiciary is hardly a cross-section of America. Take, for example, this Court, which consists of only nine men and women, all of them successful lawyers[18] who studied at Harvard or Yale Law School. Four of the nine are natives of New York City. Eight of them grew up in east- and west-coast States. Only one hails from the vast expanse in-between. Not a single Southwesterner or even, to tell the truth, a genuine Westerner (California does not count). Not a single evangelical Christian (a group that comprises about one quarter of Americans[19]), or even a Protestant of any denomination. The strikingly unrepresentative character of the body voting on today’s social upheaval would be irrelevant if they were functioning as judges, answering the legal question whether the American people had ever ratified a constitutional provision that was understood to proscribe the traditional definition of marriage. But of course the Justices in today’s majority are not voting on that basis; they say they are not. And to allow the policy question of same-sex marriage to be considered and resolved by a select, patrician, highly unrepresentative panel of nine is to violate a principle even more fundamental than no taxation without representation: no social transformation without representation.

As if someone kicked me, I doubled over and sank to the floor. It felt as if someone was slicing me open, from the base of my throat to my pubic bone, and I curled like a fetus in the middle of the plain white tile floor. I wanted the old life back. I didn’t want to be forty-something, trying to date and figure out where I fit in, starting over with new friends in a new life. I was lonely. I felt lost and frightened. It wasn’t an adventure, or at least not the sort I wanted, or had ever desired. I didn’t want hand-me-downs and insecurity or a new lover. I’d loved the old life! A lot. I loved being a mom, even a despised soccer mom. I liked bake sales and going to lunch in the middle of the week. I liked consulting with my friends about what to wear for a school function, or to a neighborhood Christmas party. The tears that had started in Niraj’s gentle arms spilled out of me. I lay there and sobbed, hard, for a long time. It wasn’t that I wanted to. I just couldn’t do anything else. I laid on the cool kitchen floor, and sobbed in purest, deepest, wildest grief. I had loved my husband and my marriage and being a mother, and absolutely hated that I’d lost it all.

I would warn that limited government—considered as an ideal as vital to business as to the family—cannot be maintained where the marriage culture collapses and families fail to form or easily dissolve. Where these things happen, the health, education, and welfare functions of the family will have to be undertaken by someone, or some institution, and that will sooner or later be the government. To deal with pressing social problems, bureaucracies will grow, and with them the tax burden. Moreover, the growth of crime and other pathologies where family breakdown is rampant will result in the need for more extensive policing and incarceration and, again, increased taxes to pay for these government services. If we want limited government, as we should, and a level of taxation that is not unduly burdensome, we need healthy institutions of civil society, beginning with a flourishing marriage culture that supports family formation and preservation.

Thus marriage, like the Trinity, is a hierarchical partnership. While all parties are equal in value, essence, and significance, there is a distinction in function (hierarchy) in order to fulfill God’s kingdom agenda in history.

It is a plain matter of biological fact that, as Grisez says, reproduction is a single function, yet it is carried out not by an individual male or female human being, but by a male and female as a mated pair. 50 So, in respect of reproduction, albeit not in respect of other activities (such as locomotion or digestion), the mated pair is a single organism; the partners form a single reproductive principle: they become “one flesh.” In response to Posner, Grisez proposes a thought experiment. Imagine a type of bodily, rational being that reproduces, not by mating, but by some individual performance. Imagine that for these beings, however, locomotion or digestion is performed not by individuals, but only by biologically complementary pairs that unite for this purpose. Would anybody have difficulty understanding that in respect of reproduction the organism performing the function is the individual, while in respect of locomotion or digestion the organism performing the function is the united pair? Would anybody deny that the unity effectuated for purposes of locomotion or digestion is an organic unity?

For many of us, the effects of this fallen world seem like distant theological concepts that carry little weight in everyday life. As a result, we live with expectations befitting a pre-fall Eden, rather than a sin-broken Earth. We expect to live healthy, fulfilled lives. We expect to have marriages in which we perfectly understand and communicate with our spouses. We expect to become pregnant easily, carry our babies full-term, and deliver them in perfect health. Our hearts yearn for the creation to function as God intended it to, and thus we don’t naturally expect pain, discord, or death. Yet, this is exactly the inescapable inheritance we’ve received from our first parents.

Marriage does not serve primarily to accommodate or to mitigate social tragedy of this sort. Its principal function is to prevent or limit the occurrence of such tragedies in the first place.

[f]our of the nine are natives of New York City. Eight of them grew up in east- and west-coast States. Only one hails from the vast expanse in-between. Not a single Southwesterner or even, to tell the truth, a genuine Westerner (California does not count). Not a single evangelical Christian (a group that comprises about one quarter of Americans), or even a Protestant of any denomination. The strikingly unrepresentative character of the body voting on today’s social upheaval would be irrelevant if they were functioning as judges, answering the legal question whether the American people had ever ratified a constitutional provision that was understood to proscribe the traditional definition of marriage. But of course the Justices in today’s majority are not voting on that basis; they say they are not. And to allow the policy question of same-sex marriage to be considered and resolved by a select, patrician, highly unrepresentative panel of nine is to violate a principle even more fundamental than no taxation without representation: no social transformation without representation.

Maybe someday there will be a more gender-neutral orientation in our society, but as it stands today, almost every societal institution positively reinforces the heterosexual model while either ignoring altogether or actively condemning the homosexual one. Everyone from your mom and dad to your clergyman to your teacher to your friends work, either consciously or unconsciously, to protect and reinforce societal norms. There’s nothing sinister or overtly conspiratorial about it. It’s how societies function. Has anyone in your family married outside of his or her race or religion?” I said: “My cousin Arty wound up marrying a Puerto Rican woman from the Bronx who refused to convert.” “And what was your family’s reaction, Mr. Prager?” “My aunt and uncle sat shiva. They treated his marriage like a death in the family. He was dead to them.

It’s all right, Alera. I don’t need a family.” “Maybe you don’t need one,” I said with a shrug, playing with the fabric of the quilt that lay between us. “But you deserve one.” I thought for a moment I had hit a nerve, but instead he made a joke out of it. “Just think--if I’d had Koranis as my father, I might have turned into him by now. I’d be brutish and pretentious, but at least my boastful garb would distract you from those flaws. Oh, and this hair you love? It would be gone.” I laughed at the ounce of truth in his statement, then fell silent, for some reason feeling sadder about his situation than he was. He reclined upon the pillows, considering me. “You know, in Cokyri, fathers don’t raise their children. I think maybe it’s better that way.” “How can you think that?” I asked, troubled by the decided tenor of his voice, and he sat up again, not having expected this reaction from me. “Your father controlled you and forced you to marry Steldor. How can you disagree with me after living through that?” “Because…” I faltered. “Because I love my father for all the good things he’s done. Because he made me laugh when I was a child. That’s what I think about when I see him. Not his mistakes.” “I couldn’t forgive him like you do.” “Could you forgive me? I mean, if I did something awful.” Narian did not immediately respond, unsettling me, but it was in his nature to weigh all things. “I don’t know,” he slowly answered. “But I would still love you.” He looked at me, an epiphany in his eyes, finally understanding my connection to my family. Then his expression changed, and I knew he was going to raise a difficult issue. “Explain this then. If that is how families are supposed to function, and you would forgive your father anything, and clearly my mother would forgive me anything, then Koranis fails because he won’t accept me. The women, you and my mother, are loving, but the man fails.” “Yes, but not all men fail.” “Prove it. Your father sold you into marriage, and the only father figures I’ve known have respectively made my life hell and rejected me.” He lay back once more, watching me, and though he had caught me off guard, I was determined to make my point. “Cannan is a just and fair man.” “Whose son is Steldor.” “Who has faults, yes--” “As all men do.” Frustrated, I threw my hands in the air. “Are you going to keep interrupting me?” “No, he said apologetically. “Go on.” “What about you? Am I, the woman who is in love with you, supposed to believe you’re a terrible person when I know better?” “I would be a terrible father,” he said, shifting onto his side. “What?” “Come, Alera, you have to admit it.” “I don’t have to admit anything, especially when I think you’re wrong.” “On what grounds?” I was so exasperated I wanted to tear my hair out. And his bemused visage only made it worse. “Because I saw you with that little girl this afternoon! You were perfect with her. And if you can be perfect with a stranger’s child, how could you be any different with our own?” “It’s different raising a child than talking with one,” he contended. “I never had a father, Alera. No one taught me how to be one.” “And did anyone teach you how to love me?” This stopped him short. “No.” “Well, you’re pretty good at it. So be quiet, and accept that our children are going to love you.” Narian’s eyebrows rose, and I started laughing. Taking my hand, he pulled me toward him and I lay down beside him, mirroring his position. “I’m sorry for yelling at you,” I murmured, giving him a light kiss. “You never know where a conversation is going to take you,” he said, gazing into my dark eyes. “I’m rather glad you did.

We have been conditioned by today's advertising to respond instantly to the word "housewife" with the word "drudgery". ... A creative Counterpart is more than just a helper. She is a woman who having chosen (or have found herself in) the vocation of wife and mother, decides to learn and grow in all the areas this role and to work as hard as if she were aiming for the presidency of corporation. Functioning as a professional in all areas of marriage is the essence of being a creative counterpart.

They’ve gone, love. Stay a moment more. There’s nothing to be gained by haste at this point, and we need to sort this out before we face your family.” Love? Now he called her love? “Let me go. I can’t breathe…” She tried to wrestle free, but he had his hand on the back of her head, his arm around her back. Out in the hallway, the front door didn’t close; it banged shut with the impact of a rifle shot ricocheting through the house… and through the rest of Eve’s blighted, miserable life. “Mama slammed that door, Lucas Denning. Her Grace, the Duchess of Moreland, slammed a door, because of me, because of my stupid, selfish, useless, greedy, stupid, asinine…” There were not words to describe the depth of the betrayal she’d just handed her family. She collapsed against Deene’s chest, misery a dry, scraping ache in her throat. “Eve, many couples anticipate their vows, even a few couples closely associated with the Duchess of Moreland.” The reason in his voice had her hands balling to fists. “I will not marry you.” She could not, not him of all men. That signal fact gave her scattering wits a rallying point. Deene did not argue. When an argument was imperative, he did not argue. His hand stroked slowly over her hair, and as the fighting instinct coursing through Eve’s body struggled to stand against a swamping despair, some part of Eve’s brain made a curious observation: Deene was breathing in a slow, unhurried rhythm, and as a function of the intimacy of their posture, Eve was breathing in counterpoint to him. The same easy, almost restful tempo, but her exhale matched his inhale. “We cannot marry, Deene. I won’t have it. A white marriage was as far as I was willing to go, and then only to the right sort of man, a man who would never seek to… impose conjugal duties on me.” His arms fell away, when Eve would very much have liked them to stay around her. Better he not see her face, better she not have to see his lovely blue eyes going chill and distant. “We need to set you to rights.” His hands on her shirt were deft and impersonal, his fingers barely touching her skin. The detachment in his touch was probably meant to be a kindness, but it… hurt. “Lucas, I cannot think.” “We’ll think this through together. I can guarantee you not a soul will be coming through that door until we decide to pass through it ourselves.” “I hate that you can be so calm.” And—worst

There is a conservative approach to marriage that puts a great deal of stress on traditional gender roles. It says that the basic problem in marriage is that both husband and wife need to submit to their God-given functions, which are that husbands need to be the head of the family, and wives need to submit to their husbands. There is a lot of emphasis on the differences between men and women. The problem is that an overemphasis could encourage selfishness, especially on the part of the husband. There

Whether we are husband or wife, we are not to live for ourselves but for the other. And that is the hardest yet single most important function of being a husband or a wife in marriage. Paul

There is even a certain tendency to punish those who do try to see. A case in point: At the dawn of the sexual revolution, social scientists produced statistical studies purporting to show that children are better off when quarreling parents divorce, that broken homes are just as functional as intact ones, and that cohabitation has no influence on the stability of a subsequent marriage. As anyone conversant with the field now knows, newer and more careful studies show all that to be wildly false. A young, untenured family sociologist whom I know used to circulate the results of these new studies secretly among other scholars. But he asked me and his other friends never to mention his name. Why? Because calling the mirage a mirage is a good way to end a career.

o resume: 2 It is often said—and even more often screamed at anti–gay marriage rallies outside the statehouse in Lansing—that I created Adam and Eve, not Adam and Steve. 3 Wrong. 4 Now will I tell the story of the first man, Adam; and of the companion I fashioned for him, Steve; and of the great closeting that befell their relationship. 5 For after I created the earth, and sea, and every plant and seed and beast of the field and fowl of the air, and had the place pretty much set up, I saw that it was good; 6 But I also saw, that by way of oversight it made administrative sense to establish a new middle-managerial position. 7 So as my final act of Day Six, I formed a man from the dust of the ground, and breathed life into his nostrils; and I called him Adam, to give him a leg up alphabetically. 8 And lo, I made him for my image; not in my image, but for my image; because with Creations thou never gettest a second chance to make a first impression; 9 And so in fashioning him I sought to make not only a responsible planetary caretaker, but also an attractive, likeable spokesman who in the event of environmental catastrophe could project a certain warmth. 10 To immediately assess his ability to function in my absence, I decided to change my plans; for I had intended to use Day Seven to infuse the universe with an innate sense of compassion and moral justice; but instead I left him in charge and snoozed. 11 And Adam passed my test; yea, he was by far my greatest achievement; he befriended all my creatures, and named them, and cared for them; and tended the Garden most skillfully; for he had a great eye for landscape design. 12 But I soon noticed he felt bereft in his solitude; for oft he sighed, and pined for a helpmeet; and furthermore he masturbated incessantly, until he had well-nigh besplattered paradise. 13 So one night I caused him to fall into a deep sleep; fulsomely did I roofie his nectar; and as he slept, I removed a rib, though not a load-bearing one. 14 And from this rib I fashioned a companion for him; a hunk, unburdened by excess wisdom; ripped, and cut, and hung like unto a fig tree before the harvest; 15 Yea, and a power bottom. 16 And Adam arose, and saw him, and wept for joy; and he called the man Steve; I had suggested Steven, but Adam liked to keep things informal. 17 And Adam and Steve were naked, and felt no shame; they knew each other, as often as possible; truly their loins were a wonderland. 18 And they were happy, having not yet eaten of the Tree of the Knowledge That Your Lifestyle Is Sinful.

Have you ever wondered why Christ spent so much time in prayer? It was not that He lacked anything. But it was simply that through prayer, the faith that was in Him became activated, alive, and irresistible. And in this prayer-born faith, He went out to heal the sick, hush the storm, feed the multitude, and show Himself master of all that was in the world—showing that the greatest function of prayer is to create faith so that we may not be weak but strong, and may gloriously overcome the world (Luke 18:1, 8)!10

Susan Clarke, who either was a daughter from the mixed-race marriage of James F. Clarke and Mary Dulcet, or a child of the biracial couple John D. Clarke and Elizabeth Fish, entered into a permanent relationship with a white lumber merchant from Georgia, L. H. Rossignol, around 1847. In the 1850s, she acquired property in Palatka, as well as an eighty-seven-acre farm outside of town. Her neighbors included her young uncles Philip and Alex Clarke, her grandfather's sons by the slave Hannah Benet, and Amelia Anderson Clarke, her absent cousin's (or brother's) wife. In 1860, she shared a household with Rossignol, seven biracial children, and her young uncle Alex Clarke. Through her efforts, the latter acquired Palatka real estate. Thirty free blacks resided at the river port in 1860, including Amelia Anderson Clarke, Hannah Benet, and Ramona Fernández, another mixed-race woman linked to the Clarkes. Susan Clarke functioned as the matriarch of this small free black community, which had tripled in size since 1850.43 Her pedigree, ancestral ties to the Palatka locale, property ownership, and business skills helped to make her a leader.

Kemmer is not always played by pairs. Pairing seems to be the commonest custom, but in the kemmerhouses of towns and cities, groups may form and intercourse take place promiscuously among the males and females of the group. The furthest extreme from this practice is the custom of vowing kemmering (Karh. oskyommer), which is to all intents and purposes monogamous marriage. It has no legal status, but socially and ethically is an ancient and vigorous institution. The whole structure of the Karhidish Clan-Hearths and Domains is indubitably based upon the institution of monogamous marriage. I am not sure of divorce rules in general; here in Osnoriner there is divorce, but no remarriage after either divorce or the partner’s death: one can only vow kemmering once. Descent of course is reckoned, all over Gethen, from the mother, the “parent in the flesh” (Karh. amha). Incest is permitted, with various restrictions, between siblings, even the full siblings of a vowed-kemmering pair. Siblings are not however allowed to vow kemmering, nor keep kemmering after the birth of a child to one of the pair. Incest between generations is strictly forbidden (In Karhide/Orgoreyn; but is said to be permitted among the tribesmen of Perunter, the Antarctic Continent. This may be slander.). What else have I learned for certain? That seems to sum it up. There is one feature of this anomalous arrangement that might have adaptive value. Since coitus takes place only during the period of fertility, the chance of conception is high, as with all mammals that have an estrous cycle. In harsh conditions where infant mortality is great, a race survival value may be indicated. At present neither infant mortality nor the birthrate runs high in the civilized areas of Gethen. Tinibossol estimates a population of not over 100 million on the Three Continents, and considers it to have been stable for at least a millennium. Ritual and ethical absention and the use of contraceptive drugs seem to have played the major part in maintaining this stability. There are aspects of ambisexuality that we have only glimpsed or guessed at, and which we may never grasp entirely. The kemmer phenomenon fascinates all of us Investigators, of course. It fascinates us, but it rules the Gethenians, dominates them. The structure of their societies, the management of their industry, agriculture, commerce, the size of their settlements, the subjects of their stories, everything is shaped to fit the somer-kemmer cycle. Everybody has his holiday once a month; no one, whatever his position, is obliged or forced to work when in kemmer. No one is barred from the kemmerhouse, however poor or strange. Everything gives way before the recurring torment and festivity of passion. This is easy for us to understand. What is very hard for us to understand is that, four-fifths of the time, these people are not sexually motivated at all. Room is made for sex, plenty of room; but a room, as it were, apart. The society of Gethen, in its daily functioning and in its continuity, is without sex. Consider:

The Lord does not want woman to function independent of man. Nor does He want woman to be unhealthily dependent on man, looking to him to meet all her needs. He wants male and female to be interdependent on one another—to value each other, and be mutually influenced, supported, and helped by one another. The Lord wants the marriage relationship—and the relationship between males and females in general—to showcase the kinship, commitment, unity, communion, authenticity, and purity that are the hallmark of His relationships.

We are called to go make disciples, but how do disciples live? How do we function in the world—in our marriages, families, schools and places of business? How do we live as salt and light in the society?

The term impedance matching can be a very useful metaphor for connoting important aspects of social interactions. For example, the smooth and efficient functioning of social networks, whether in a society, a company, a group activity, and especially in relationships such as marriages and friendships, requires good communication in which information is faithfully transmitted between groups and individuals. When information is dissipated or “reflected,” such as when one side is not listening, it cannot be faithfully or efficiently processed, inevitably leading to misinterpretation, a process analogous

For as long as I can remember, I have been held hostage by the vagaries of mood. When my mood is good, I am cheerful, productive, and affectionate. I sparkle at parties, I write decent sentences, I have what the kids call swag. When my mood swings, however, I am beset by self-loathing and knotted with guilt and shame. I am overtaken by a pervasive sense of hopelessness, a grim pessimism about even the possibility of happiness. My symptoms have never been serious enough to require hospitalization, nor have they ever prevented me from functioning either personally or professionally, but they have made my life and the lives of the people whom I love much more difficult.

Of course, a severe mental illness is another matter. You’re not a bad person if you end a relationship with a partner who is grappling with severe psychopathology and is unable to think and function independently. What’s tricky for many couples, however, is navigating the middle ground: What do you do about mental health issues that are extremely challenging but that some relationships could possibly accommodate? This category includes addiction, clinical depression, phobias, post-traumatic stress disorder, and severe personality or mood disorders. If any of this sounds familiar, don’t rely on this book alone to make decisions about your future. Seek the additional advice and support of a knowledgeable and experienced mental health professional.