We tend to think of language as something posterior to thought. A thought comes into your mind and then you find the right words to express it. Anthropologists and neuroscientists are currently doing some fascinating work on the relationship between thought and speech and have discovered that things are a little more complicated. Speech does not merely proceed from our thoughts like a one-way street. Rather, researchers have been finding that there is also traffic flowing in the other direction: how we speak affects how we think about the world on a level that our conscious minds may never even be aware. As psychologist Lera Boroditsky put it in a
Wall Street Journal articlesummarizing some of this research, “the structures in languages (without our knowledge or consent) shape the very thoughts we wish to express”.
There are fascinating examples of this from all over the world, but the phenomenon is just as evident close to home. In the last forty years, we’ve seen how the way people speak about unborn children (i.e., calling them “foetuses” or “lumps of tissue” instead of babies) has had an unconscious effect on how so many people think about the ethics of abortion. Or again, how we think about homosexuality has been enormously influenced by pairing homosexuality with words that already had a positive semantic range, such as gay. In David Kupelian book
The Marketing of Evil, he showed that these and many other language shifts did not just happen, but arose out of a deliberate strategy for changing the way Westerners perceive certain key issues.
By introducing changes in how we speak, the media often changes how we think.
The same thing is now occurring in the debate over same-sex marriage. Almost without anyone taking notice, our society has begun to talk about marriage as a voluntary union of persons in a committed relationship, rather than a union of a man and a woman. Never before has marriage been spoken about in this way and the implications are profound. Because of how the brain works, this shift in how we talk about marriage has been attendant to a shift in how we think about marriage. Unconsciously we begin wondering: if marriage is really the union of persons in a committed and loving relationship, why shouldn’t gay people be allowed to participate in this institution?
As same-sex marriage was discussed in the public discourse of various English-speaking countries (first Canada, then Britain, and now America), it was almost universally taken for granted not simply that marriage ought to refer to the union of persons, but that the essence of marriage always has been the union of persons. As a result, less and less people, even among the Christian community, understand marriage to be intrinsically and inviolably heterosexual.
Let’s consider what it would mean if marriage has always been the union of two persons, with the gender of those persons being accidental in an Aristotelian sense. We are then claiming that the union of a man and woman has always been a variant of the union of persons, that biology and the possibility of reproduction were never at the core of what marriage is but additions to it, that consummation was never central to the completion of a marriage since only practical when the “union of persons” happened to be members of the opposite sex, that “man and wife” were never something that made a relationship a marriage but were always a species of the genus “union of persons.”
The only problem with construing marriage in these terms is that this has never been how it was understood, even among cultures like ancient Rome which might have been most inclined to understand marriage as the union of persons. Those who take this view are thus pushed into the corner of having to acknowledge that throughout most of human history the laws, customs, culture and language built up around marriage was based on a misunderstanding of what marriage actually was, for until recently no one understood that marriage has actually always been the union of persons.
Fewer and fewer people, even among the Christian community, understand marriage to be intrinsically and inviolably heterosexual.
Now let’s be clear: the fact that marriage has never been understood as a union of persons does not itself prove the new concept to be faulty. However, at a minimum it does establish that it is a new concept, a novel definition that is discontinuous with the institution of marriage as it has been understood and practice for thousands of years. This is something the champions of gay marriage are reluctant to acknowledge, since their case for “equal access” depends on maintaining some degree of continuity with the norms of an existing institution. This pretence of continuity enables them to form their arguments in quantitative terms, as if they were merely expanding the pool of people who can get legally married, rather than qualitatively altering the very essence of what marriage is.
Myth #2: Gay marriage legislation would remove the ban on same-sex couples getting marriage
The issue of same-sex marriage is often framed in terms of a choice between either preventing or allowing gay people to get married. When the issue is framed in these terms, that is usually a good indication that the person has fallen victim to another key myth. The reality is that legislation to introduce gay marriage would not remove a ban on same-sex couples getting married because no such ban exists. There is no more of a ban on same-sex couples getting married then there is a ban on two-wheeled unicycles or square triangles. The very nature of what marriage is necessarily excludes same-sex unions.
Now government could always change the definition of marriage. However, as I pointed out in my earlier article, ‘
Apples, Oranges and Gay Marriage‘, few people on the other side of the debate are upfront that this is what they are pushing for. Instead they will almost always frame the question in terms of giving same-sex couples access to an existing institution. The reality—which Douglas Farrow drew attention to in his book
Divorcing Marriage—is that a ban on same-sex couples getting married only exists if you first start out by assuming that marriage is a union of persons rather than a union between a man and a woman. But to assume this is already to presuppose the conclusion of one side of the debate, which is why most arguments for same-sex marriage are ultimately circular.
There is more going on here than merely a lapse in logic. By framing the issue in terms of a supposed “ban” on same-sex marriage, the media has followed the gay-rights lobby in subtly altering the categories in which the debate is taking place. This is analogous to the way the media altered the terms of the abortion debate by deliberately framing the issue in terms of ‘choice.’
Myth #3: Gay marriage is the most tolerant option
Senator Rob Portman is among the growing contingent of Republicans who believe gay marriage to be the most tolerant option.
The small but growing wing of the Republican Party that supports same-sex ‘marriage’ is trying to package it within the context of a libertarian political philosophy.
Senator Rob Portman reflected this move when
he wrote, “We conservatives believe in personal liberty and minimal government interference in people’s lives.”
The problem with this argument from liberty is not simply that it is false, although it is. The problem is that it is the exact opposite of the truth, as I have already suggested in my article ‘
Will the Real Enemies of Liberty Please Stand Up!’ It is those who oppose same-sex marriage who are the true champions of liberty. Indeed, if gay “marriage” is ever legalized, it is likely to result in unprecedented restrictions on freedom of speech and even thought. This was a point that S. T. Karnick drew attention to back in 2008. The Director of research for The Heartland Institute
pointed out that,
The issue, it’s important to remember, is not whether society will allow homosexuals to ‘marry.’ They may already do so, in any church or other sanctioning body that is willing to perform the ceremony. There are, in fact, many organizations willing to do so: the Episcopal Church USA, the Alliance of Baptists, the Evangelical Lutheran Church in America, the Presbyterian Church USA, the Unity School of Christianity, the Unitarian Universalists, the Swedenborgian Church of North America, the Quakers, the Universal Fellowship of Metropolitan Community Churches, and the United Church of Christ, among others. Such institutions either explicitly allow the consecration or blessing of same-sex ‘marriages’ or look the other way when individual congregations perform such ceremonies.
No laws prevent these churches from conducting marriage ceremonies—and nearly all Americans would agree that it is right for the government to stay out of a church’s decision on the issue. Further, any couple of any kind may stand before a gathering of well-wishers and pledge their union to each other, and the law will do nothing to prevent them. Same-sex couples, or any other combination of people, animals, and inanimate objects, can and do ‘marry’ in this way. What the law in most states currently does not do, however, is force third parties—individuals, businesses, institutions, and so on—to recognize these ‘marriages’ and treat them as if they were exactly the same as traditional marriages. Nor does it forbid anyone to do so.
An insurance company, for example, is free to treat a same-sex couple (or an unmarried two-sex couple) the same way it treats married couples, or not. A church can choose to bless same-sex unions, or not. An employer can choose to recognize same-sex couples as “married,” or not. As Richard Thompson Ford noted in Slate, ‘In 1992 only one Fortune 500 company offered employee benefits to same-sex domestic partners; today hundreds do.’
In short, individuals, organizations, and institutions in most states are currently free to treat same-sex unions as marriages, or not. This, of course, is the truly liberal and tolerant position. It means letting the people concerned make up their own minds about how to treat these relationships. But this freedom is precisely what the advocates of same-sex ‘marriage’ want to destroy; they want to use the government’s power to force everyone to recognize same-sex unions as marriages whether they want to or not.
The effects of such coercion have already been felt in some places. Adoption agencies, for example, like any other organization, ought to be able to choose whether to give children to same-sex couples, or not. But in Massachusetts, where same-sex ‘marriage’ has been declared legal, these agencies have been forced to accept applications from same-sex couples or go out of business.
What’s at issue here is not whether people can declare themselves married and find other people to agree with them and treat them as such. No, what’s in contention is whether the government should force everyone to recognize such ‘marriages.’ Far from being a liberating thing, the forced recognition of same-sex ‘marriage’ is a governmental intrusion of monumental proportions.
Myth #4: Gay marriage will bring greater equality
Throughout this year there have been near-daily reports of prominent folks coming out for marriage “equality.” The basic idea is simple: if heterosexual couples can get married, isn’t it simple fairness that homosexual couples can also get married?
The idea that gay marriage will bring greater equality is a total myth. The reason it is a myth is because it is not true, and the reason it is not true is because it is based on a meaningless idea and only meaningful statements can have a truth value.
In order to demonstrate the meaningless of the above idea, I’d like to consider the nature of equality. In order for something to be equal, three things are necessarily required:
- Thing A
- Thing B to which A is equal
- Quality C that A and B share in common which renders them equal.
Consider the case of the pencil on my desk. I could say, “This pencil is equal to this pen with respect to its length” or I could say “this pencil is equal to my other pencil in respect to its pencil-ness.” Both of these statements are meaningful because the statements identify two objects that share a quality in common which renders them equal. But if I were to simply pick up the pencil and declare “This pencil is equal” or “this pencil brings equality”, I would be uttering a meaningless statement.
It is also meaningless to simply announce “gay marriage will bring equality” without specifying (A) that to which gay marriage is equal to, and (B) the quality shared in common by gay marriage and that to which it is equal. However, these variables are rarely identified.
The most obvious thing someone could say is that gay marriage will make homosexuals and heterosexuals equal with respect to the ability to marry. That is, both groups should have equal access to the institution of marriage.
The problem with this position is that it again assumes the myth that homosexuals are not allowed to marry. The reality is that no one is stopping homosexuals from getting married, since they are allowed to marry someone of the opposite sex. The fact that they do not want to do this is no more relevant to the question than whether the pope wants to marry. Just as it would be absurd to change the definition of marriage to include celibacy so that the Pope can have “equal access” to the institution, so it is absurd to change the definition of marriage so that homosexuals can begin to want access to it.
(As an interesting aside here is that for nearly all of human history, homosexuals would have been adverse to the idea of same-sex marriage. Gay scholars have often warned us not to assume that just because something works in a heterosexual context that it can therefore by transplanted into a homosexual context and still work. This is a fallacy they have referred to as the “error of heterocentrism.” Realizing that not all relationships are equal with each other,
some homosexuals have been openly opposing same-sex ‘marriage.’)
Myth #5: Gay marriage will not undermine the traditional family
The Republicans who now support gay marriage have been keen to emphasize that it is consistent with “family values” and that it will strengthen rather than undermine the institution of marriage. Senator Rob Portman reflected this idea when he came out for gay marriage. During his CNN interview, Portman said he now accepted same-sex marriage “for reasons that are consistent with my political philosophy, including family values, including being a conservative who believes the family is a building block of society, so I’m comfortable there now.” Portman echoed these thoughts in
his article for the Columbus Dispatch, saying,
“One way to look at it is that gay couples’ desire to marry doesn’t amount to a threat but rather a tribute to marriage, and a potential source of renewed strength for the institution…. the experience of the past decade shows us that marriage for same-sex couples has not undercut traditional marriage…. We also consider the family unit to be the fundamental building block of society.”
It is, in fact, a myth that gay marriage will not undermine the traditional family. The reason this is a myth is because, once again, it is the exact opposite of the truth.
By making marriage simply the formalization of an intimate relationship between two adults, same-sex marriage does two things. First, it undermines the organic connection between marriage and child-bearing; second, it undermines the centrality of sex in marriage, including sexual faithfulness. Both of these things have profound ramifications for how we understand the relationship between the family and the state, ultimately undermining the integrity of the traditional family and, consequently, “family values.”
I take it as self-evident that gay marriage would undermine the organic connection between marriage and child-bearing, but how will it undermine the centrality of sex in marriage? The answer to this question has profound ramifications on the relationship between the family and the state.
A recurring theme in all the literature about gay marriage is that marriage is first and foremost a loving relationship, a bond of commitment and affection between two adults. It is first about the communion of souls in a committed and affectionate relationship and only secondarily about the acts those people might or might not perform with their bodies. You can find statements like this scattered throughout the gay and lesbian literature, and this is why
I have argued elsewhere that same-sex marriage carries with it many Gnostic assumptions about the body.
The de-emphasis of the physical dimensions of marriage has resulted in the UK government announcing that the concept of consummation and non-consummation will be inapplicable to ‘marriages’ conducted by homosexuals. When the news surfaced that the government had decided that both consummation and adultery couldn’t be committed by two people of the same sex, many people puzzled at this, even though it was the logical outworking of the sex-less descriptions of “union” propagated amongst the agitators for gay marriage. You see, once our understanding of “union” in marriage is reduced to “a loving relationship between two committed adults”, then what two people do with their bodies becomes extrinsic rather than intrinsic to that union. But in that case, it is possible, in principle, for gay marriages to occur between two people who are celibate. By contrast, for a heterosexual marriage to be “consummated” (that is, to be a fully complete marriage), there is an act the husband and wife must perform with their bodies.
Now notice the difference between defining marriage as “A union between one man and one woman” vs. defining it as “a committed and loving relationship between two adults.” In the first definition, since “union” is implicitly understood to involve a sexual component, there is an empirical reality we can point to when establishing whether a relationship is really a marriage. But there is no corresponding empirical reality that can constitute what it means to be in a marriage regulated by the second definition. Indeed, a person might have a “committed and loving relationship” with any number of other persons without it being marriage. Because of this, the only way that a committed and loving relationship can be upgraded into marriage is if the state steps in and declares that relationship to be a marriage, in much the same way as the state might declare something to be a corporation or some other legal entity. By contrast, traditional marriages have and could exist without the state’s recognition because it is fundamentally a pre-political institution. Marriage is pre-political in the sense that it has intrinsic goods attached to it, not least of which is the assurance of patrimony and thus the integrity of inheritance. Such goods do not exist by the state’s fiat even though the state may recognize, regulate or protect them.
An imaginary example should make my meaning clear. If an unmarried man and a woman are shipwrecked on an island together with no one else around, and they decide to be husband and wife, it is meaningful to talk about them getting married and having a family even in the absence of a civil government. To be sure, a legitimate marriage almost always involves recognition by the wider community, but because the community is recognizing something that is existentially independent to itself, there can and have been situations in which the recognition of the community is posterior in time to the marriage itself. This is why the type of families created by traditional marriage have an a priori claim on the state. By contrast, one cannot say the same about two homosexual men or two homosexual women on an island who decide to get “married”. Without the mechanisms of the state to confer the status of marriage upon two members of the same sex, there are no acts that organically mark the relationship out as being marriage within a state of nature. Indeed, the philosophy behind same-sex marriage is one which makes both marriage and family entirely the construct, and therefore the province, of positive law.
The only way that a committed and loving relationship can be upgraded into marriage is if the state steps in and declares that relationship to be a marriage. Without the mechanisms of the state to confer the status of marriage upon two members of the opposite sex, there are no acts that organically mark the relationship out as being marriage within a state of nature.
Now let’s take my island scenario one step further and imagine a scenario involving three persons: a 35-year old man named George, an 18-year old girl named Mary, and a 40-year old man named Kevin. George and Mary have a sexual relationship with each other and perhaps they even have children, while George also enjoys a homosexual relationship with Kevin. Now, looking at this situation from the outside, there are a couple possibilities. One possibility is that George and Kevin are in a gay marriage, with Mary being their adoptive daughter whom George is pursuing an incestuous relationship with. But a second possibility would be that George and Mary are husband and wife, with George simply being unfaithful to Mary by having a relationship with another man (or even acting with Mary’s consent because she understands her husband’s bisexual urges). Now here’s the important point: without the state there to declare one of these relationships to be ‘marriage’, we simply can’t say which of these two options are correct. Looking at the situation from the outside, there is just no way to tell who is married to whom. Unlike heterosexual marriage, which has an existential fixity that can be recognized within a state of nature, gay marriage is meaningless without the mechanisms of government to legitimize it.
Someone may object to my example by pointing out that similar confusion would abound if there was a heterosexual married couple on the island and one of the spouses engaged in illicit sex with a third party. For in that case, looking at it from the outside, we wouldn’t be able to tell who was married to whom. Very well then, let’s modify my second example so that George and Mary are still having a sexual relationship but George and Kevin are not. You might think that this would simplify things by removing the possibility that George and Kevin are in a gay marriage. However, since sex is not a necessary condition for gay marriage (for remember, gay marriage is usually described merely in terms of “a committed and loving relationship between two adults”) it is impossible to know that George and Kevin are not married merely because they are not having sex with each other. The only way we could know whether or not they were married would be for there to be civil government on the island to confer the status of marriage upon them.
My thought experiments have been complex, but my basic point is very simple: without the intervention of government, there is no a priori existential state of affairs that marks certain types of same-sex relationships out as being marriage within a state of nature. Unlike heterosexual marriage, which exists in nature and is then recognized by the state, homosexual marriage is an abstract legal entity with no natural or existential existence. Now to be sure, within the paradigm of traditional marriage there are sometimes hard cases and it is not always clear whether something can count as a marriage, but at the centre there is a recognizable reality that is pre-legal, and the hard cases arise by virtue of how far removed we are from the centre. But there is no comparative ‘centre’ for determining what a normal same-sex marriage would be within a state of nature. Indeed, what counts as “a committed and loving relationship” is incredibly vague and open to any number of interpretations or further applications. Indeed, once marriage is divorced from nature like this, then in principle there is no limit to the types of relationship that can have the status of ‘marriage’ or ‘family’ conferred on it by the state.
All this has enormous implications for how we understand the relationship between the family and the state, to return to my point that gay marriage undermines the traditional family. By rearranging the very nature of what it means to be married, gay marriage raises the question of whether family and marriage can be considered pre-political institutions on the basis of natural and biological realities and intrinsic goods. This is because such natural and biological realities are being expunged from the essence of what we are now told marriage is and always has been, namely the union of persons through a committed and loving relationship.
Since consummation is unnecessary for a same-sex union to be called a complete marriage (even putting aside the question of what would count as consummation within a same-sex context), then what determines whether or not a heterosexual marriage is complete? Either we can have two separate non-equal definitions of marriage, or we can realize the logical consequence of same-sex marriage and say that the only thing left to determine what actually makes something a complete marriage or a legitimate family is the law itself. But have we really considered the implications of saying that traditional marriages and families are entirely the construct of the state?
There is no escaping from this problem. If homosexuals and heterosexuals are really “equal” before the law, then logically heterosexual marriage must collapse into being little more than a legal construct as well. Indeed, marriage and family become mere adjuncts of the state after the removal of the de facto conditions that make the traditional family a pre-political institution in the first place. No longer is family something that, in the words of Douglas Farrow, “precedes and exceeds the state.” No longer is the family a hedge against the totalitarian aspirations of the state because no longer is the family prior to the state.
This is not mere hypothetical speculation about what ‘might’ happen if same-sex marriages are legalized. Canadian theologian Douglas Farrow has shown that after Canada legalized same-sex marriage, even traditional marriage began to be spoken about as little more than a legal construct. In his book
Nation of Bastards, Farrow criticized warned that by claiming the power to re-invent marriage, the Canadian state “has drawn marriage and the family into a captive orbit. It has reversed the gravitational field between the family and the state… It has effectively made every man, woman, and child a chattel of the state, by turning their most fundamental human connections into mere legal constructs at the state’s disposal. It has transformed those connections from divine gifts into gifts from the state.”
Most people are not aware of how gay marriage will undermine the traditional family because it does so in ways that are subtle and ubiquitous. However, once gay marriage is introduced into a nation, it undermines the integrity of every family and every marriage in the nation. It does this by rearranging the family’s relationship to the state. The state which legalizes gay marriage is a state that has assumed the god-like power to declare which collections of individuals constitute a ‘family.’ But by this assumption government declares that both marriage and family are little more than legal constructs at best, and gifts from the state at worst. In the former case, marriage and family lose their objective fixity; in the latter case, we become the wards of the state.
