(Photo Credit Tony Jones, http://tonyj.net/about/)
By Jeff Gissing (@jeffgissing)
In his brief anthology of blog posts entitled, There are Two Marriages: A Manifesto on Marriage (2011), Tony Jones argues that the church ought to seek the strict separation of what he calls “legal marriage” and “sacramental marriage.” A result of this change would be the removal of much of the church’s resistance to same sex marriage. The church would conduct a rite that refers exclusively to the religious or sacramental nature of marriage, and the state would ratify a legal agreement between two people, known as civil marriage.
Jones builds his case on the basis of what might be a called a strict separationist—even Anabaptist—view of the relationship of the church to the state. Jones’s argument is plausible, but is relies in places on a view of both the church and of the state that is problematic.
A central pillar in Jones’s argument is his discomfort at clergy acting as agents of the state in the case of marriage. He writes, “…almost all of them [pastors and priests] express extreme discomfort at this situation, for it actually requires the clergyperson to act as an extension of the state.” Further, “…that conflicts with the theology held by many pastors, Calvinist and Arminian, Protestant and Catholic.”
At first glance, Jones’s argument seems compelling. On further examination, we’re forced to ask whether Jones has, in fact, gotten it backwards. Is the cleric really an agent of the state or is it the other way round? Is the state an agent of the church or at least offering sanction for a rite of the church that the state finds beneficial? In reality, neither is fully the case and perhaps that’s why marriage is often something of a mystery to modern and postmodern people—it presupposes that the spheres of religious belief and law can peacefully coexist and together accomplish a societal good.
Moderns and post-moderns—really, hyper-moderns—presuppose what Richard John Neuhaus referred to as the “naked public square.” That is to say, they presuppose a sharp division between religion and public life. Religious considerations ought not to shape public policy since religious knowledge is not universal and is questionable as a legitimate type of knowledge. Public policy is empirical and verifiable, religious knowledge is simply internal and subjective.
In arguing for the separation of religious and civil marriage, Jones appeals to the “two kingdom” view: “Jesus said his kingdom was not of this world. And the Apostle Paul expands this idea in the book of Ephesians, writing about the spiritual realm as opposed to the physical.” Jones’s reading of Jesus and Paul is, perhaps, a bit over the top. That the kingdom of God is not something currently apprehensible to the senses is not the same thing as saying that God is unconcerned with this world. It is surprising that Jones reaches this conclusion since later in the book he reveals himself as a panentheist. That is, Jones believes that “God indwells all of creation.”
Jones further claims that Augustine, Luther, Calvin, and Locke all follow in the steps of Jesus and Paul by making a distinction between the church and the civil magistrate. Clearly blog posts are not the best context for discussing precisely what this differentiation means, but suffice it to say that Jones is clearly here unable to give a cogent rationale for his sharp division of the two. He fails to realize that marriage is necessarily the union of religious belief with the physical world.
Marriage matters because we are embodied and what we do with our body matters.
The church has affirmed over the centuries—almost with no exception—that marriage exists not only for the mutual aid and comfort of husband and wife, but also for the procreation of children.
“The union of husband and wife in heart, body, and mind is intended by God for their mutual joy; for the help and comfort given one another in prosperity and adversity; and, when it is God’s will, for the procreation of children and their nurture in the knowledge and love of the Lord. Therefore marriage is not to be entered into unadvisedly or lightly, but reverently, deliberately, and in accordance with the purposes for which it was instituted by God.”(1)
We’d likely all agree that a marriage may be legitimate without children being born to the couple—having children does not a marriage make. However, it is a relatively recent innovation to believe that childbearing and marriage are totally unrelated.
Jones seeks to trace the changing nature of matrimony as grounds for a continued development of marriage to include same-sex couples. For example, in the ancient world marriage was simply the exchange of property with the consequent production of progeny.
Today marriage has become simply, “formalizing and cementing a romantic attraction.” It is emphatically not about having children. If it were, we would not allow “celibate, infertile, post-menopausal, non-producing” people to be legally married.
The reference is to restrictions on marriage, principally state laws that forbid consanguinity but that fail to forbid marriage between people unable to conceive. To derive a mandate for the church simply by the absence of state law on the matter is not a terribly good way to do affirmative theology.
As a pastor, were a couple to ask me to marry them and state up front that they would not be sexually intimate with one another nor would they even consider attempting to conceive, I would likely not marry them. Marriage is intrinsically linked with both sexual intimacy and with procreation. That some are unable to conceive doesn’t invalidate the rule, rather it’s the exception that proves it.
In all, Jones fails to build a compelling case for changing the nature and definition of marriage either in the state or in the church. He assumes that since people will always be gay—which is true—we should incentivize gay monogamy in the context of marriage. On the surface this may appear sound. However, Jones’s contention fails to consider that in the Christian view it is not simply that homosexual polyamory is wrong, but that all homosexual practice is not only inconsistent with Christian holiness, and is detrimental to human wholeness. To change marriage means more than “live and let live,” it necessarily encourages destructive behavior and, moreover, will inevitably lead to restrictions on religious groups that fail to recognize the appropriateness of same sex marriage.
(1) Book of Common Prayer
Comment by cleareyedtruthmeister on July 24, 2013 at 1:38 pm
Today’s liberal religious thinkers, in concert with postmodernist conditioning, view religious experience as primarily subjective and primarily individual. Ergo, when they promote ambiguity by engagement in undisciplined thought processes they experience no consternation in doing so.
Comment by Patrick Vaughn on July 30, 2013 at 12:55 pm
Like rain that falls on the just and unjust, marriage is a common grace available to everyone, to only to Christians. It is appropriate for the government to register marriages so that it can protect them, especially as marriage fulfills its role in bearing and raising children. Christian marriage is recognized either as a sacrament or as the holy exchange of vows and receipt of blessings before God and witnesses. In the United States, Ireland and Italy, the religious ceremony and civil registration are often performed together. In other European countries and Latin America the civil
and Christian wedding formalities are conducted separately. If the government perverts the definition of marriage to include homosexual couples, Churches should consider not performing the government function.