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The Myth About Marriage Garry Wills Palazzo Massimo alle Terme Why do some people who would recognize gay civil unions oppose gay marriage? Certain religious groups want to deny gays the sacredeness of what they take to be a sacrament. But marriage is no sacrament. Some of my fellow Catholics even think that “true marriage” was instituted by Christ. It wasn’t. Marriage is prescribed in Eden by YHWH (Yahweh) at Genesis 2.24: man and wife shall “become one flesh.” When Jesus is asked about marriage, he simply quotes that passage from Genesis (Mark 10.8). He nowhere claims to be laying a new foundation for a “Christian marriage” to replace the Yahwist institution. Some try to make the wedding at Cana (John 1.1-11) somehow sacramental because Jesus worked his first miracle there. But that was clearly a Jewish wedding, like any other Jesus might have attended, and the miracle, by its superabundance of wine, is meant to show the disciples that the Messianic time has come. The great Johannine scholar Father Raymond Brown emphasizes this, and concludes of the passage: “Neither the external nor the internal evidence for a symbolic reference to matrimony is strong. The wedding is only the backdrop and occasion for the story, and the joining of the man and woman does not have any direct role in the narrative.” The early church had no specific rite for marriage. This was left up to the secular authorities of the Roman Empire, since marriage is a legal concern for the legitimacy of heirs. When the Empire became Christian under Constantine, Christian emperors continued the imperial control of marriage, as the Code of Justinian makes clear. When the Empire faltered in the West, church courts took up the role of legal adjudicator of valid marriages. But there was still no special religious meaning to the institution. As the best scholar of sacramental history, Joseph Martos, puts it: “Before the eleventh century there was no such thing as a Christian wedding ceremony in the Latin church, and throughout the Middle Ages there was no single church ritual for solemnizing marriage between Christians.” Only in the twelfth century was a claim made for some supernatural favor (grace) bestowed on marriage as a sacrament. By the next century marriage had been added to the biblically sacred number of seven sacraments. Since Thomas Aquinas argued that the spouses’ consent is the efficient cause of marriage and the seal of intercourse was the final cause, it is hard to see what a priest’s blessing could add to the reality of the bond. And bad effects followed. This sacralizing of the natural reality led to a demoting of Yahwist marriage, the only kind Jesus recognized, as inferior to “true marriage” in a church. In the 1930s, my parents had a civil marriage, but my Catholic mother did not think she was truly married if not by a priest. My non-Catholic father went along with a church wedding (but in the sacristy, not the sanctuary) by promising to raise his children as Catholic. My mother thought she had received the sacrament, but had she? Since mutual consent is the essence of marriage, one would think that the sacrament would have to be bestowed on both partners; but my non-Catholic father could not receive the sacrament. Later, when my father left and married another, my mother was told she could not remarry because she was still married to my father in the “true marriage.” When he returned to my mother, and became a Catholic, a priest performed again the sacramental marriage. Since my father’s intervening marriage was “outside the church,” it did not count. What nonsense. Those who do not want to let gay partners have the sacredness of sacramental marriage are relying on a Scholastic fiction of the thirteenth century to play with people’s lives, as the church has done ever since the time of Aquinas. The myth of the sacrament should not let people deprive gays of the right to natural marriage, whether blessed by Yahweh or not. They surely do not need—since no one does—the blessing of Saint Thomas. Update: An earlier version of this post referred to President Obama’s distinction between civil unions and marriage. In an interview with ABC News, the President stated that he supports same-sex marriage. Note: All comments are moderated. If you would like your comment to be approved, please use your real name not a pseudonym.
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Prevela i uredila: Barbara Arbanas-Kovačević Matrix World Kada konzervativno orijentirani umovi kažu da preferiraju povratak tradicionalnoj kršćanskoj definiciji braka, možda bi prvo trebali istražiti što doista misle time. Muzej u Kijevu sadrži zanimljivu ikonu iz manastira Sv. Katarine s planine Sinaj. Ona prikazuje dva kršćanska sveca u odori (Sv. Serge i Sv. Bacchus). Između njih se nalazi tradicionalan rimski pronobus (kum) koji nadgleda ono što što bi na standardnoj rimskoj ikoni predtavljalo vjenčanje muža i žene. Isus je na ikoni u ulozi pronubusa. Samo je jedna stvar neobična. „Muž i žena“ su u stvari dva muškarca. Starija fotografija iste ikone. Pomisao na kršćanski homoseksualni brak se čini nevjerojatna. No nakon dvanaest godina istraživanja katoličkih i ortodoksnih crkvenih arhiva, profesor povijesti s Yalea, John Boswell je otkrio da je takva vrsta homoseksualnih „brakova“ doista postojala sve do kasnog 18. st. Nasuprot mitu, kršćanski koncept braka nije bio ugraviran u kamen još od Kristovih dana, ali je evoluirao kao koncept i kao ritual. Boswell je pronašao zapise o istospolnom zajedništvu u raznim arhivama kao što su one iz Vatikana, Sv. Petersburga, Pariza, Istanbula i Sinaja, a koje pokrivaju period od 8. do 18. st. Nije on jedini koji je došao do ovih otkrića. Dominikanac Jaques Goar (1601-1653) uključuje ovakve ceremonije u tiskanoj verziji grčkih molitvenih knjiga. Mit o braku Zbog čega se neke osobe koje priznaju homoseksualne civilne zajednice protive istospolnom braku? Određene vjerske udruge žele homoseksualcima zabraniti svetost onoga za što smatraju da ja sakrament. Ali brak nije sakrament. „Pravi brak“ nije ustanovio Isus Krist. Brak je propisan u Edenu od strane YHWH (Gospoda) u Postanku 2.24 : muškarac i žena će „postati jedno tijelo“. Kada se Isusa upitalo za brak, on je je jednostavno citirao odlomak iz Postanka (Marko 10.8). On nigdje ne tvrdi da postavlja nove osnove „kršćanskog braka“ kako bi zamijenio židovsku instituciju. Prikaz Isusovog čuda u Kani. Neki pokušavaju vjenčanje iz Kane (Ivan 1.1-11) učiniti na neki način sakramentom jer je Isus svoje prvo čudo izveo ondje. Ali to je očito bilo židovsko vjenčanje, kao svako drugo na kojem je Isus bio nazočan, a čudo, sa svojim izobiljem vina, je namijenjeno pokazivanju učenicima kako je došlo vrijeme Mesije. Prikaz vjenčanja u Kani. Veliki Ivanov učenik, otac Raymond Brown to naglašava i završava odlomak: „Ne postoji ni vanjski niti unutarnji snažni dokaz simboličkog odnosa na brak. Vjenčanje je samo pozadina i kulisa priče, a sjedinjenje muškarca i žene nemaju nikakvu izravnu vezu s pričom“…