Creighton University Prof's Argue for Morality of Same Sex Acts

First of all, since when has it been termed the "New" Natural Law theory? Did I miss something? Secondly what is "genital-biological complementarity"(or do I even want to know)?

Of course, I also notice that the Christian aspect of Natural law isn't addressed here.

In the Heythrop Journal, here is an abstract:

The New Natural Law Theory (NNLT) argues against the morality (and
legality) of same sex-unions on the basis that homosexual (and non-reproductive
heterosexual) acts are unnatural, unreasonable, and therefore immoral. In this
paper, we explore and critique the foundational principles – biological and
personal complementarity, their subcategories, and the interrelationship between
them – that the NNLT uses to justify its claim. We propose alternative
principles – orientation, personal, and genital-biological complementarity, with
a distinct interrelationship – to argue that homosexual couples can engage in
sexual acts that are natural, reasonable, and therefore moral. Our study clearly
demonstrates that for the NNLT genital complementarity, a subcategory of
biological complementarity, is the sine qua non for personal complementarity. In
other words, personal complementarity within a sexual act is only possible if
there is genital complementarity between male and female. We believe that the
NNLT's foundational principles reflect too narrow an understanding of the human
person and human sexuality. Instead, we propose "holistic complementarity" as
the fully human integration of orientation, personal, and genital-biological
complementarity. What defines a natural, reasonable, and moral sexual act is not
genital complementarity as the foundational principle, but a dialectic between
these three principles of complementarity.

Vatican to Launch Interactive Web Site This Fall

O Click All Ye Faithful

Saint Athanasius

"Within the Virgin He fashioned a Temple"

From the Office of Readings:

The Word of God, incorporeal, incorruptible and immaterial, entered our world. Yet it was not as if he had been remote from it up to that time. For there is no part of the world that was ever without his presence; together with his Father, he continually filled all things and places.
Out of his loving-kindness for us he came to us, and we see this in the way he revealed himself openly to us. Taking pity on mankind’s weakness, and moved by our corruption, he could not stand aside and see death have the mastery over us; he did not want creation to perish and his Father’s work in fashioning man to be in vain. He therefore took to himself a body, no different from our own, for he did not wish simply to be in a body or only to be seen.
If he had wanted simply to be seen, he could indeed have taken another, and nobler, body. Instead, he took our body in its reality.
Within the Virgin he built himself a temple, that is, a body; he made it his own instrument in which to dwell and to reveal himself. In this way he received from mankind a body like our own, and, since all were subject to the corruption of death, he delivered this body over to death for all, and with supreme love offered it to the Father. He did so to destroy the law of corruption passed against all men, since all died in him. The law, which had spent its force on the body of the Lord, could no longer have any power over his fellowmen. Moreover, this was the way in which the Word was to restore mankind to immortality, after it had fallen into corruption, and summon it back from death to life. He utterly destroyed the power death had against mankind – as fire consumes chaff – by means of the body he had taken and the grace of the resurrection.
This is the reason why the Word assumed a body that could die, so that this body, sharing in the Word who is above all, might satisfy death’s requirement in place of all. Because of the Word dwelling in that body, it would remain incorruptible, and all would be freed for ever from corruption by the grace of the resurrection.
In death the Word made a spotless sacrifice and oblation of the body he had taken. by dying for others, he immediately banished death for all mankind.
In this way the Word of God, who is above all, dedicated and offered his temple, the instrument that was his body, for us all, as he said, and so paid by his own death the debt that was owed. The immortal Son of God, united with all men by likeness of nature, thus fulfilled all justice in restoring mankind to immortality by the promise of the resurrection.
The corruption of death no longer holds any power over mankind, thanks to the Word, who has come to dwell among them through his one body.

Bishop Wenski on Immigration

From an editorial in the Orlando Sentinel:

To those who accused Jesus of breaking the laws of his day, he replied:
"The Sabbath was made for man, not man for the Sabbath." (Mark 2: 27) This
teaching underscores the point that positive law, even divine positive law, is
meant to benefit, not to enslave mankind. The patriots who broke the law by
tossing tea into Boston Harbor understood this -- as did Rosa Parks, who broke
the law by refusing to give up her bus seat to a white man. When laws fail to
advance the common good, they can and should be changed.

Today, as a statewide march for immigration reform leads thousands of
people through the heart of downtown Orlando, let me state: Our immigration laws
need to be changed. They are antiquated and inadequate for the promotion and
regulation of social and economic relations of 21st-century America. On this
point, everyone is seemingly agreed. However, the solutions proposed should not
make the situation worse. Outdated laws, ill adapted to the increasing
interdependence of our world and the globalization of labor, are bad laws.
However, proposed changes must take into account both human dignity and the
national interest; otherwise, bad laws will be replaced by worse ones.

For this reason, the U.S. Bishops and a broad bipartisan coalition ranging
from unions to Chambers of Commerce have supported broad, comprehensive
immigration reform. Our proposed reform, while addressing future needs for labor
by providing for a legal guest-worker program, also offers an "earned" path to
legalization for those 10 million or so workers already in the country, as well
as fixing the unacceptable backlogs for family reunification visas that keep
families separated for intolerable lengths of time.

A narrow, restrictive legislation focusing on solely "enforcement" will
only make matters worse. Indeed, a billion dollars has been spent on border
enforcement over the past 10 years -- and yet illegal immigration has increased
because the labor market has demanded willing and able workers. Illegal
immigration should not be tolerated, for it leads to the abuse and exploitation
of the migrants themselves. Ultimately, businesses that rely on their labor --
and, in doing so, help fuel the growth of the American economy -- would prefer
and benefit from a reliable and legal work force. But, fixing illegal
immigration does not require the "demonization" of the so-called illegals.
America has always been a land of promise and opportunity for those willing to
work hard. We can provide for our national security and secure borders without
making America, a nation of immigrants, less a land of promise or opportunity
for immigrants.

Victor Hugo's 19th-century novel, Les Miserables, tells how pride and
neglect of mercy represented in the bitterly zealous legalism of Inspector
Javert ultimately destroys him.

Today, modern day Javerts, on radio and television talk shows, fan flames
of resentment against supposed law breakers, equating them with terrorists
intent on hurting us. However, these people ask only for the opportunity to
become legal -- to come out of the shadows where they live in fear of a knock on
their door in the dead of night or an immigration raid to their workplace. Like
Jean Valjean, today's migrants look only for the opportunity to redeem
themselves through honest work. This is the point of the massive demonstratives
that have taken place throughout the country.

Today, many take umbrage at the Catholic bishops' advocacy on behalf of
these "illegals" -- but, in doing so, we stand in a proud moral tradition, like
the novel's benevolent Bishop Myriel, who gave his candlesticks to the desperate
Jean Valjean and protected him from arrest by Javert. For this reason, we call
upon the legislative branch of our government to seize the opportunity for a
comprehensive fix to our broken immigration system. We backed the bipartisan
McCain-Kennedy proposal -- and, while the Martinez-Hagel compromise needs work,
it moves our nation in the right direction and should be passed.

A nation that honors law breakers like the patriots of the Boston Tea
Party, a nation that can allow the dignified defiance of Rosa Parks in her act
of lawbreaking to touch its conscience, is a nation that also can make room for
modern-day Jean Valjeans. We can be a nation of laws, without becoming a nation
of Javerts. As Jesus reminded the embittered zealots of his day, laws are
designed for the benefit -- not the harm -- of humankind.

Oil--The New Terrorist Attack

Iran minister: Oil likely to climb to $100 a barrel by Winter.

On the McLaughlin Group this past week, Pat Buccahnan predicted that it would hit $200 a barrel by Labor Day.

With enemies of the US holding back on production to drive up the cost it is not to difficult to conceive of this as an attack on the US economy. Like most wars, it is the poor who will suffer the most.

St. Joseph the Worker

A Reflection by Father Richard Roemer, CFR:

When Pope Pius XII put today’s feast of Saint Joseph the Worker on the Church’s calendar just 50 years ago, it had probably seemed like “May Day” would be a perpetual day of Communist propaganda. Now Communism is hardly spoken of, but thanks be to God, this feast celebrating both Saint Joseph and the dignity of human labor will far outlast “May Day.”

Bishop Publishes Novel on Early Church...in Florida

Story of New World Mission Insightful