Scott Lloyd, J.D.

Scott Lloyd, J.D., is a Contributing Writer for HLI America. Read his full bio here.

Marriage Is Not an Injustice

Friday, September 30th, 2011

By Scott Lloyd, J.D.

Governor Martin O’Malley of Maryland, a Catholic, wrote the following in response to his Bishop’s criticism of his announcement over the summer that he would actively work to redefine marriage in Maryland:

I have concluded that discriminating against individuals based on their sexual orientation in the context of civil marital rights is unjust.

The governor’s statement is helpful in that it contains two errors that are common to the advocacy for the redefinition of marriage; those who seek to defend marriage need to be prepared to identify and correct them.

The first error is the assertion that traditional marriage and efforts to defend it discriminate “against individuals.”  This is in many cases an intentional falsehood, I believe: a distinction drawn between two types of relationships is not an instance of unjust discrimination against individuals.  In the first place, the law distinguishes among relationships frequently.  It treats husband and wife differently than it does uncle and niece, or teacher and student, and it does so with good reason.  Second, one who is attracted to a person of the same sex remains free to marry in the same way everyone else can marry—to a person of the opposite sex.  A person attracted to the Catholic priesthood or religious life also has the right to marriage—a marriage to a person of the opposite sex.  The problem in both cases, if one could call it a problem, is not that the law bars anyone from the relationship, but rather that the individuals aren’t attracted to participate in the institution.  The distinction in the law is a legitimate distinction between two types of relationships, not between two classes of individuals.

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The Church according to Governor O’Malley

Thursday, September 8th, 2011

By Scott Lloyd, J.D.

Maryland’s Governor Martin O’Malley’s recently announced his decision to support a bill to legalize gay “marriage” in the upcoming Maryland legislative session.  This decision has been a spectacle, to be sure, considering his professed Catholic faith.  But perhaps more shocking than his flip-flop on the issue is where this “evolution” of thinking has led him—to a place of complete contradiction with himself.

When his decision drew immediate criticism from the Catholic Conference of Maryland and from Baltimore Archbishop Edwin O’Brien, who called the act one of “pure political expediency,” O’Malley responded in a letter, saying, among other things, that he has come to view the policy of treating same-sex relationships different from marriages as “unjust.”  In doing so he declared his sincere willingness to be seen as a sham from both sides of the gay marriage issue.

For if it is true that it is “unjust” to leave marriage as it is and has existed for millennia, then the Catholic Church throughout the country is teaching injustice.  If Mr. O’Malley is correct, then Pope Benedict XVI was acting as an agent of injustice when he wrote, “there are absolutely no grounds for considering homosexual unions to be in any way similar or even remotely analogous to God’s plan for marriage and family,” and “…all Catholics are obliged to oppose the legal recognition of homosexual unions, [and] Catholic politicians are obliged to do so in a particular way,” when he served under Blessed John Paul II as prefect for the Congregation for the Doctrine of the Faith. 

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What, Exactly, Is an Abortion, and Why Does It Matter?

Wednesday, August 24th, 2011

By Scott Lloyd, J.D.

Let us together think through a few questions that have important consequences for our current health policy:

1. If a doctor induces labor, and a baby is born alive as a result, this is not an abortion, correct?  A termination of a pregnancy has occurred, though, has it not?

2. If a doctor intended to abort a baby, but the baby is born alive, what do we call that?  Would it be wrong to call it a botched abortion?  This is also the termination of a pregnancy, correct?

3. If a baby dies in utero, and the woman has not yet delivered the baby, isn’t she pregnant while the baby is inside her, even though the baby is no longer alive?  If she is not “pregnant” what is the term we use when a woman is carrying a baby who is no longer alive?

4. Often during fertility treatment, a woman will decide to reduce the number of babies she is carrying—“too many” embryos have implanted in her uterus.  To “take care” of this “problem,” a doctor will often inject poison into the heart of the unlucky baby, killing him in the beginning stages of his life.  The pregnancy goes on with one less baby.  This is known as a “selective abortion” or “selective reduction.”  This is, as the name indicates, an abortion, but there is no termination of a pregnancy.

All of this illustrates a few points, and one that is particularly important. First, any definition of abortion as “the deliberate termination of a human pregnancy” (New Oxford American Dictionary), or “a safe and legal way to end a pregnancy,” (Planned Parenthood’s website) has it wrong, or at least not totally right.  As we have seen above, termination of a pregnancy can occur, even deliberately, without there being an abortion.  A doctor terminates a pregnancy every time he induces labor.

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