Here's a
powerful, intellectual defense of marriage between a man and a woman. It knocks down the "equality" slogan used by proponents of same sex "marriage" and points out the consequences of redefining marriage.
The authors point out equality isn't the issue.
We can't move one inch toward an answer simply by appealing to
equality. Every marriage policy draws lines, leaving out some types of
relationships. Equality forbids arbitrary line-drawing. But we cannot
know which lines are arbitrary without answering two questions: What is
marriage, and why does it matter for policy?
The conjugal and revisionist views are two rival answers; neither is
morally neutral. Each is supported by some religious and secular
worldviews but rejected by others. Nothing in the Constitution bans or
favors either. The Supreme Court therefore has no basis to impose either
view of marriage. So voters must decide: Which view is right
As we argue in our book "What is
Marriage? Man and Woman: A Defense," marriage is a uniquely
comprehensive union. It involves a union of hearts and minds; but
also—and distinctively—a bodily union made possible by
sexual-reproductive complementarity. Hence marriage is inherently
extended and enriched by procreation and family life and objectively
calls for similarly all-encompassing commitment, permanent and
exclusive.
The insights about marriage aren't limited to Christian and Jewish thinkers but also those uninfluenced by their thinking, e.g. Aristotle, Plato and so forth.
These insights require no particular theology. Ancient thinkers
untouched by Judaism or Christianity—including Aristotle, Plato,
Socrates, Musonius Rufus, Xenophanes and Plutarch—also distinguished
conjugal unions from all others. Nor did animus against any group
produce this conclusion, which arose everywhere quite apart from debates
about same-sex unions. The conjugal view best fits our social practices
and judgments about what marriage is.
Redefining marriage will lead to other, definite consequences.
After all, if two men can marry, or two
women, then what sets marriage apart from other bonds must be emotional
intensity or priority. But nothing about emotional union requires it to
be permanent. Or limited to two. Or sexual, much less sexually
exclusive. Or inherently oriented to family life and shaped by its
demands. Yet as most people see, bonds that lack these features aren't
marriages.
Far from being "slippery slope"
predictions, these points show that the revisionist view gets marriage
wrong: It conflates marriage and companionship, an obviously broader
category. That conflation has consequences. Marriage law shapes behavior
by promoting a vision of what marriage is and requires. Redefinition
will deepen the social distortion of marriage—and consequent harms—begun
by policies such as "no-fault" divorce. As marital norms make less
sense, adherence to them erodes.
True compassion is found in man/woman marriage.
True compassion means extending authentic community to everyone,
especially the marginalized, while using marriage law for the social
goal that it serves best: to ensure that children know the committed
love of the mother and father whose union brought them into being.
Indeed, only that goal justifies regulating such intimate bonds in the
first place.
Just as compassion for those attracted to the same sex doesn't
require redefining marriage, neither does preserving the conjugal view
mean blaming them for its erosion. What separated the various goods that
conjugal marriage joins—sex, commitment, family life—was a sexual
revolution among opposite-sex partners, with harmful rises in
extramarital sex and nonmarital childbearing, pornography and easy
divorce.
Redefining marriage will lead to more government and more government intrusion into people's lives.
That debate certainly isn't about legalizing (or criminalizing)
anything. In all 50 states, two men or women may have a wedding and
share a life. Their employers and religious communities may recognize
their unions. At issue here is whether government will effectively
coerce other actors in the public square to do the same.
Also at issue is government expansion.
Marital norms serve children, spouses, and hence our whole economy,
especially the poor. Family breakdown thrusts the state into roles for
which it is ill-suited: provider and discipliner to the orphaned and
neglected, and arbiter of custody and paternity disputes.
For all these reasons, conservatives would be ill-advised to abandon
support for conjugal marriage even if it hadn't won more support than Mitt Romney in every state where marriage was on the ballot.
And they remind us that redefinition of marriage isn't inevitable.
They certainly shouldn't be duped into surrender by the circular
argument that they've already lost. The ash-heap of history is filled
with "inevitabilities." Conservatives—triumphant against
once-unstoppable social tides like Marxism—should know this best.
"History" has no mind. The future isn't fixed. It's chosen. The Supreme
Court should let the people choose; and we should choose marriage,
conjugal marriage.
Losing the marriage amendment here in Minnesota was one battle of many to come. The struggle to protect marriage goes deeper than our laws and constitution. What's at stake is the soul of our culture.
George and his coauthors provide the intellectual firepower necessary to defend the truth of marriage. The challenge for pro-marriage supporters is to translate these ideas into messages and stories which can move the hearts and minds of Minnesotans and the rest of the nation. I believe that can and will be done.