On Facebook I joined a little group with the catchy title I bet I can find 1,000,000 people AGAINST same sex marriage! The accuracy of that claim is doubtful of course (the group has some 1,600 members as of the time of writing), but it was created in response to a group with a similar title that was in favour of same-sex marriage. A classic case of sloganeering, I would say.
Anyway, the identity of the group being what it may, I nonetheless joined it and that caused two people to ask me why I am against same-sex marriage. A valid question about a very unpopular position to take, and reason to explain a bit more in this blog. I intend to put the question in a slightly larger framework. I want to take a look at what marriage is and if that idea is in agreement with the modern concept of marriage. To find an answer I want to use my own thoughts about it, obviously, and also some Catholic resources. Yes, I am a Catholic and I support the Catholic ideas about marriage. Don’t say I didn’t warn you 😉
What is marriage?
The Code of Canon Law tells us this: “The matrimonial covenant, by which a man and a woman establish between themselves a partnership of the whole of life and which is ordered by its nature to the good of the spouses and the procreation and education of offspring, has been raised by Christ the Lord to the dignity of a sacrament between the baptized.” [Can. 1055 § 1]
There is a lot of information in these four lines. First of all, marriage is a covenant, a mutual agreement or contract, so to speak. It also involves a man and a woman who establish this agreement between themselves. Marriage is ordered to the good of the spouses, so they will benefit from it, and it will naturally include children and their education. Furthermore, although a human agreement, Christ has raised it to the dignity of a sacrament between the baptized. I’ll come back to marriage being a sacrament, but going over these requirement we get a pretty clear picture.
We need a man and a woman who want to be married. Marriage can not be forced. The spouses must not be opposed to having children, because that would take away one of the defining elements of marriage. The inability to conceive or carry a child to term is different, of course, but I won’t go into that here.
The natural order which is alluded to in the above quote from the Code of Canon Law can be described as an order or set of laws which are innate to nature or creation. They were not later enforced on nature, but are a part of it. Of course, like nature, natural law finds its source in God, but He did not create it separately. The natural order becomes visible in the daily tendencies of nature: animals behave in a certain way, plants develop along certain lines in certain circumstances. In humans, and when applied to marriage, we see the natural order in the sexes. Man and woman complement each other, physically but also spiritually: ” This one at last is bone of my bones and flesh of my flesh!” [Gen. 2, 23] and “This is why a man leaves his father and mother and becomes attached to his wife, and they become one flesh” [Gen. 2, 24] (emphasis mine).
Marriage as a sacrament
Marriage is also a sacrament. What does that mean? Wikipedia tells us that a sacrament is an “outward sign that conveys spiritual grace through Christ.” I have personally heard it defined as “a sign that achieves what it symbolises.” For example, the sacrament of Baptism uses the symbol of flowing water to indicate that we are cleansed from our sins and therefore it achieves that cleansing. In the sacrament of the Eucharist, the bread and wine are symbols of the Body and Blood of Christ and therefore they are the Body and Blood of Christ (but I won’t go into an analysis of the transubstantiation here).
The sacrament of marriage is executed by the spouses themselves (the priest serves as a witness to validate the covenant made). Through the symbols of the rings, for example, the contract is signed and that contract must then be consummated to make it binding. All very official, but that is a summary of this particular sacrament. It is clearly a true and binding contract if the requirements are all met. These requirements are indicated in Holy Scripture and communicated through Tradition. I have already some examples in the quotations above, but there are many more.
Although it is an act of free will from the spouses and they have full control over the closing of the covenant of marriage, it is a covenant made before God. He validates it through His witnesses (the priest and others). The concept of marriage is not human-made, although the execution, to a large extent, is.
Modern views of marriage
Modern society in the west obviously values marriage. Many people get married, and I read recently that an increasing number of people actually get married in churches again. So the idea of marriage as something more than a mere agreement is still present, but I am afraid it is present as a vague sense and not as a well-defined idea. In my opinion, a large number of people get married (if they get married at all) because it is expected of them, or they feel it would make for the most beautiful day of their life, or other reasons. But there is no clear sense of marriage as a covenant made before God, a concept created by Him and so outside of our decisive influence: we can’t change what marriage is, simply because we didn’t create it in the first place.
Marriage, for many people, is an agreement between two people who want to share their lives together. They love each other, they are compatible and they want to grow old together, and these are all very lofty sentiments. But the enormous increase in divorces over the past decades would seem to indicate that there is no longer a clear sense of ‘marriage is forever’. It is a covenant that can not be broken. Marriage is also no longer always by definition good for the spouses, or ordered towards having children. The idea of what marriage is has changed from the definition I outlined above.
Same-sex marriage, the sensible idea?
Taking modern society’s ideas of marriage, there is no problem for two men to get married, or two men. For them, too, it is an agreement between two people who love and each other and want to grow old together. But is that marriage? I would say no. Marriage is much more than that and, like I said, the sacrament has certain requirements that spouses need to fulfill in order for it to be a marriage.
You could argue that we then just need to change the definition of marriage, but, like I said, we can’t since we didn’t create it. It’s as impossible as changing the force of gravity or switching off the sun. Since same-sex marriage can never be marriage according to its basic definition, we shouldn’t call it such. In fact, a lot of marriages between men and women aren’t marriages anymore, for the same reasons.
I have heard people claim that the “homosexual lobby stole our sacrament!” An insensitive comment in these words, to be sure, but one with a core of truth. The old Christian concept of marriage has, over the years, been adopted and changed by an increasingly secular society. This has been a relatively gradual process and at its root lies a lack of knowledge and education for which the Church is just as much to blame as any ‘secular lobby’ you’d care to mention.
Conclusion
Why am I against same-sex marriage? Well, I think I’ve clarified it a bit: it is not marriage according to its original definition. The sacraments are means by which God communicates His grace to us. We don’t need all sacraments (some, such as marriage and Holy Orders, exclude each other), but we need the ones we do receive in their totality. We can’t choose the bits and pieces of the sacraments that we like. If two people wish to share a life together before God, they’ll get married in the fullness of that sacrament. If two people wish to share a life together just because they want and God is not included in the decision, they do not get married.
The natural order, which I mentioned above, also plays a part in this, of course. I won’t go into too much detail (this post is long enough as it is), but there is serious problem with anything that is not in agreement with this natural order. Issues like abortion, euthanasia and, indeed, homosexuality are not in agreement with the natural order and should be handled with care, so to speak.
Does that mean that I, or the Church, hate homosexuals? Not in the least. It was Gandhi who told us to love the sinner, but hate the sin. The Catechism of the Catholic Church puts it better than I can, and I’ll close this post with this (emphases mine):
2357: Homosexuality refers to relations between men or between women who experience an exclusive or predominant sexual attraction toward persons of the same sex. It has taken a great variety of forms through the centuries and in different cultures. Its psychological genesis remains largely unexplained. Basing itself on Sacred Scripture, which presents homosexual acts as acts of grave depravity, tradition has always declared that “homosexual acts are intrinsically disordered.” They are contrary to the natural law. They close the sexual act to the gift of life. They do not proceed from a genuine affective and sexual complementarity. Under no circumstances can they be approved.
2358: The number of men and women who have deep-seated homosexual tendencies is not negligible. This inclination, which is objectively disordered, constitutes for most of them a trial. They must be accepted with respect, compassion, and sensitivity. Every sign of unjust discrimination in their regard should be avoided. These persons are called to fulfill God’s will in their lives and, if they are Christians, to unite to the sacrifice of the Lord’s Cross the difficulties they may encounter from their condition.
2359: Homosexual persons are called to chastity. By the virtues of self-mastery that teach them inner freedom, at times by the support of disinterested friendship, by prayer and sacramental grace, they can and should gradually and resolutely approach Christian perfection.
For continued reading: Persona Humana, declaration on certain questions concerning sexual ethics, published in 1975 by the Congregation for the Doctrine of the Faith may be interesting.
I realise this is a sensitive and emotional topic and that is why I want to stress that everyone is welcome to reply as long as they do not descend into personal attacks or impolite shouting. Debate is a good thing, but requires more than just emotion.
There’s been a minor hubbub about old statements by Pope Benedict XVI to the Dutch bishops, as related in a recent tv interview by Msgr. Tiny Muskens, emeritus bishop of Breda. Some thoughts.
That is what Grant Gallicho of Commonweal 
The Vatican is ready to published two important documents, one on each side of the weekend, that will be worth further study.The first one, to be release tomorrow at noon, is called Universae Ecclessiae; it is the long-awaited instruction accompanying Summorum pontificum, the motu proprio from 2007 that allowed the Extraordinary Form of the Mass to be freely celebrated by anyone who so wished. The instruction will in essence be a guide for the correct implimentation of the motu proprio.
Almost a year after one of the biggest blows that the Catholic Church in Belgium had to take – the resignation of Bishop Roger Vangheluwe after he admitted having abused a minor – the Congregation for the Doctrine of the Faith published the steps to be taken against the former bishop of Bruges. As the statement issued by Papal Nuncio Archbishop Berloco, says:
Yesterday the Vatican released a guide to the procedures followed by the Congregation for the Doctrine of the Faith in case of accusations of sexual abuse of minors. It is a rather transparent document about the rules as they are now. I think it’s very important that this is made public. The Church must be transparent in how she deals with the crisis, certainly when the media continue to fail in objective reporting.
In Caelo et in Terra 