MARRIAGE DEBATE: A PUBLIC THEOLOGY OF MARRIAGE, THE

Trinity Journal, Fall 2007 by Kynes, William L

Marriage as a public institution has so deteriorated in our society that the notion that it should include same-sex couples is almost understandable. This paper will present a Christian theology of marriage that provides an understanding of God's design for this institution. Further, I will contend that what is often missed in our cultural debate is that the state's interest in marriage is primarily in the welfare of children and that the Christian understanding of marriage provides a model that supports this interest and on that basis contributes to the public good.

I. INTRODUCTION

On Feb. 4, 2004, the Supreme Court of the State of Massachusetts declared marriage to be "an evolving paradigm," and in a bold leap in that evolutionary process, the court ruled that marriage could no longer be legally defined as the committed union of one man and one woman. The court declared that the definition of marriage must now include a union of two men or two women. This court ruling, which would have been inconceivable forty years ago, illustrates the radical cultural changes that have taken place in this country in the last generation.1

The 1960s saw the blossoming of a sexual revolution that did away with many of the old rules, traditions, and taboos regarding sexual activity.2 Sex was set free from the bonds of matrimony and became attached to "loving relationships" at most or "mutual consent" at least. A number of books questioned the notion of limiting sex to marriage, with titles like Beyond Monogamy, Couplings and Grouping, Marriage and Its Alternatives, and Loving Free.3 The place of marriage as the one legitimate sphere for sexual relationships was rejected, and one of marriage's most powerful attractions was lost.

This sexual revolution was fueled by a number of factors, but the availability of contraception and abortion was certainly one of the most significant. Sexual activity was increasingly disconnected from procreation, heralding a new age of "sex without consequences" and no more unwanted children.4 The introduction of new reproductive technologies continued to sever the link between the union of a man and woman in marriage and the begetting of children. Now, with over thirty-six ways to make a baby, who needs a husband and wife in marriage anymore?

Breaking the link between sex and marriage has led to a dramatic increase in cohabitation5 and a corresponding increase in children born outside of marriage. Today more than four million unmarried couples live together. Some see it as a prelude to marriage, a trial period, but many who expect to get married never do. The average length of such relationships is little more than a year. And those who do get married are far more likely to get divorced than those who never lived together before marriage.6 In 1970 only about eleven percent of children were born without married parents; now that figure is close to a third,7 and in some segments of the population, it is well over sixty percent. As a society we are getting accustomed to this reality, which makes the model of married, biological parents seem like an outdated ideal.

The intact biological family has also been adversely affected by the creation of "no-fault divorce."8 Couples who once persevered in marriage because of a binding commitment now find it much easier to move out and start over, resulting in a confusing array of serial marriages and blended families.9 Moreover, the emphasis in marriage has shifted dramatically from obligations to benefits, and the purpose of marriage is increasingly seen in terms of personal fulfillment rather than moral or legal responsibility

Finally, in more recent years we have seen the dramatic public emergence of the gay rights movement, putting the sexual issues that have developed in the last generation in a new light. The stage was set for the verdict of the Massachusetts court.10

The current prevailing model of marriage that makes the introduction of same-sex marriage seem a logical extension in this "evolving paradigm" can be stated in this way: marriage is a contract between two consenting adults to enter into a lasting relationship which involves sexual activity, which is entered into for personal gratification, and which is given some state recognition and benefits.11

We turn now to outline a Christian theology of marriage that will offer an alternative to this prevailing model, before arguing that this divine design has important social benefits which will provide a basis for understanding the public purpose of marriage.

II. A CHRISTIAN THEOLOGY OF MARRIAGE

Our study will follow a biblical-theological sequence of creation, fall, redemption, restoration, and completion, combining Trinitarian and eschatological themes.

A. Creation: A Relationship Instituted by God

The creation account in Genesis 1 features God's creation of "man"12 Qia'adam) in his image as male and female (Gen 1:27). Whether the image of God is only complete in the combination of both male and female is contested,13 but a similar emphasis on the diversity of gender when the "likeness" of God is again mentioned in Gen. 5:1, 2 suggests the importance of this sexual differentiation as an essential aspect of God's self-revelation in humanity.14