What I want people to know about marriage and the plebiscite…

What I believe about marriage

I’m a Christian.

This means I believe that Jesus Christ is God’s king (Christ just means ‘king’). It means I believe in a God who made the world, who made us, who loves us enough to send Jesus to die for us to not just connect us to the life God made us for, or pay the price for our failure to live that life, but to bring us a new sort of life altogether; eternal life. I believe the God who made the world and us actually has something to say about the ideal human life. The Bible opens with the story of God making us as his ‘image bearers’ in the world — representatives of the nature and character of God, and shows that his plan for humanity involves us ‘being fruitful and multiplying’ — in the next part of the story he puts people in a garden filled with beautiful things to do and eat. It’s legitimate to take this ‘fruity’ picture of human life and talk about what, for people who believe in the Bible, a ‘flourishing’ or good and fruitful life looks like.

The God in the Bible’s first chapters is good, and loving, and hospitable. We are to be like him. There’s another complex and mind blowingly good thing about the Christian God; the Christian God is triune, a God of relationship because the nature of God is relational — father, son and Spirit. When this God makes humankind, God says ‘let us make man in our image’ — the ‘us’ and ‘our’ are plural; and then we’re told he makes us male and female; different and equal, different and necessary in this job of being like God. We see something of God’s nature and image when his image bearers relate together in intimate love. Our culture believes intimacy is just about sex, but the Bible doesn’t say all intimacy is sexual, it does, however, then picture sexuality and marriage — between men and women — as part of what a flourishing life might look like. I’d say that intimate relationships with others are an essential part of bearing God’s image, and marriage between a man and a woman is a form of that; another form is family, so when the story of the Bible introduces marriage as a foundational and good-for-flourishing relationship, it says this:

The man said,

“This is now bone of my bones
    and flesh of my flesh;
she shall be called ‘woman,’
    for she was taken out of man.”

 That is why a man leaves his father and mother and is united to his wife, and they become one flesh.

This is what Christians believe marriage is — two different image bearers (man and woman) — joining together to express a particular sort of oneness, or intimacy, through sex (a joining of flesh) and a ‘communion’ or commitment to unity. Like God’s inter-triune love spills out to produce the creation of the world and humanity, this marriage relationship can produce a particular sort of fruit; the ‘multiplication’ Genesis 1 talks about — children. It creates families as a context for more love and intimacy. In an ideal world. The world doesn’t stay ideal for very long in the Bible’s story, in the next few sentences in the Bible this first marriage almost falls apart, and the love and intimacy pictured initially fades away, or is shattered, by self interest.

Christians believe this picture of marriage and intimacy is God’s design for all people; for the good and fruitful life. If we were able to achieve it, and as much as we are able to achieve it, the outcomes are better than alternative options. We believe it is good for people who don’t believe in God even if they don’t believe it is; and so that it can be loving to encourage people to see marriage the way it is created by God. This is complicated in a world where belief in God is contested, and where there are other understandings of what marriage is. It’s also complicated in a world where there is so much wrong with us, and with marriage, that this ideal almost never seems to happen; even in good marriages; those marriages are affected by our selfishness so that they aren’t ‘perfect harmonious unions’ or ‘perfect intimacy’. So we can’t argue for an ideal that is impossible to achieve, but nor should we ignore this ideal in thinking about what a good or flourishing life looks like.

When we get things wrong in this world it’s an expression of what happens in the next part of the story — sin — our rejection of God’s plan for human flourishing, and our pursuit of our own. It’s interesting that this attempt to redefine flourishing also involves fruit; and the rejection of God’s hospitable plan for a flourishing life.

For Christians, our goal is to pursue relationships that reflect who we were made to be, life and love reflecting the character of God. Our marriages are part of that, but not all of that… we also have a ‘church family’ that we belong to; brothers and sisters not just of flesh and blood, but people adopted into God’s family. We’re used to family structures that are bigger than just the biological, and understand that children are often raised in the context of a village or community far beyond just these biological family units. That’s what it looks like when we use our marriages and families for the overflowing of love, intimacy (beyond sex), and hospitality.

We can’t really do this getting back to the created ideal, we believe, on our own steam. Our hearts and loves are so disordered by our attempts to build fruitful or flourishing lives that we naturally put all sorts of things in the place God is meant to occupy in our hearts, minds, and devotion. We put money first. Or sex first. Or marriage first. Or the success of our nuclear family first. All these things are good things, but when our sin, our selfishness, leads us to put these things first we are both putting God out of his place, and distorting the way we live around our love for these things. An example of this would be where valuing my nuclear family might stop me hospitably loving those in need, or where valuing money above my family might turn me into a miser who doesn’t treat my children generously or kindly; we all have a hierarchy of loves; and if we put anything other than God at the top of that hierarchy, that thing becomes our god, and rules our other loves. We all understand the ‘flourishing’ life based on what we put in this God slot. The Bible says that just like in this first story in the Bible, when we reject God and pursue flourishing apart from him — he gives us what we want — life apart from him, which actually means death, because he is the source of life. The Bible pictures this as exile from God, or estrangement, or divorce. A breaking of intimacy. This is what Christians mean when we talk about sin earning judgment from God — he lovingly gives us what we ask for, we just don’t always realise we’re asking for death. And we miss that God wants our good, and that his ways are best for us, and that there’s actually harm and destruction involved in choosing to love things other than him.

The Old Testament frames life in this world in this way; we can pursue fruitfulness by choosing the living God, and be given the goodness of eternal life in him, or we can pursue fruitfulness apart from him and choose to love, or worship, dead, breathless, things and so die. These things are good things God has made — like marriage — but if we make them ultimate things we die. Over and over again it becomes clear that we can’t actually choose life by default; that we need God to intervene and change our loves by reclaiming them; the Old Testament is the story of humanity waiting for God to re-order our loves by his Spirit; it’s us waiting for the image of God in all of us to be rediscovered and re-breathed into, because we humans become the image of dead gods as we pursue them.

Now. This all seems a long way from the conversation about marriage; so let’s head back that way.

God, in the Old Testament, is depicted as a scorned spouse; a divorcee, who waits patiently for his ex — us — to stop playing the field, loving all sorts of things or partners, that aren’t our spouse, who waits with the offer that we might come home to the one who truly loves and is good for us; but doesn’t just wait passively. God sets out to bring us back by sending Jesus — a person of the Trinity — into the world to invite us back. We humans, generally, don’t think much of that offer, we like playing the field; so we killed Jesus. We mostly scorned his offer. We mostly choose to keep doing our own thing; but some of us — Christians — take it up. We re-enter the intimate relationship with God that we were made for. And this intimate relationship shapes how we understand our other intimate relationships; including marriage and family. We start pursuing God’s pattern for life again. We start ordering our sexual love and where we seek intimacy around God’s design for flourishing.

Now. I’m a Christian, as I said, which means I love Jesus. I love Jesus more than I love my wife. I love God too, but there’s something particular about a Christian’s relationship to Jesus. I love Jesus, and Jesus is a man, and I’m a man… the Bible even pictures the Christian’s love for Jesus (brought about by an intimate relationship where God dwells in us and makes us one with the Trinity by the Spirit, ‘uniting us to Christ’) as a marriage; the church is often called ‘the bride of Christ’. For some churches, especially the Catholic Church, marriage is a sacrament; something that reveals something deep, and true, and real, about our relationship with God. This is even part of why the Catholics practice celibacy for nuns and priests. I’m not Catholic, I don’t think marriage is a sacrament because I don’t think all people should (or can) participate in marriage. But I do believe marriage is a picture of the Gospel and the oneness it creates; it’s something beautiful for Christians because of this symbolism, and this symbolism is to shape the way we approach marriages as Christians (Ephesians 5:21-33). I believe, as a Christian, that how I understand marriage, and how I either participate in marriage, or don’t, is a product of who God is (and who I am, a sinful and broken image bearer being transformed by God’s Spirit). I don’t believe that Christian marriages are ideal, or never end in divorce, or never feature sinful behaviour; but I do believe Christians approach marriage by putting God first, and loving Jesus such that our ‘marriage’ to him is our ultimate reality. Jesus puts it this way when he is asked about marriage by people trying to figure out how it works in a broken world. They’re actually asking about divorce, and how that works, but he answers them by going all the way back to the beginning of the story, and God’s design for marriage:

Haven’t you read,” he replied, “that at the beginning the Creator ‘made them male and female,’ and said, ‘For this reason a man will leave his father and mother and be united to his wife, and the two will become one flesh’? So they are no longer two, but one flesh. Therefore what God has joined together, let no one separate.” — Matthew 19:4-6

As his answer continues, Jesus makes a bold claim that how we approach marriage, and sex (our loves for things and people God has made that reveal something about the nature of God) — how we approach the ‘flourishing life’, actually begins with how we understand our relationship with him as our loving king, and how we understand life in his kingdom. He says:

“Not everyone can accept this word, but only those to whom it has been given. For there are eunuchs who were born that way, and there are eunuchs who have been made eunuchs by others—and there are those who choose to live like eunuchs for the sake of the kingdom of heaven. The one who can accept this should accept it.” — Matthew 19:11-12

There are three things to notice here:

  1. Jesus knows this teaching is hard and some won’t accept it.
  2. Jesus says some are born ‘eunuchs’ — eunuchs were unable to be married or have sex, typically because they had been castrated so they could be ‘safely’ around a powerful person’s collection of wives (a horrible practice); but Jesus says some are born in such a way that marriage as God has designed it is not for them.
  3. Jesus says some will choose to live as eunuchs — without sex and marriage — ‘for the sake of the kingdom of heaven’
  4. Jesus repeats that this teaching is for ‘the one who can accept it’ and that if they can they should.

Jesus is saying that our human flourishing; our need for intimacy, might first be found in the kingdom of heaven, and that this will, for some people, shape how we participate (or don’t) in marriage and family. There are many Christians who are same sex attracted, or single, who practice this teaching by not marrying and being celibate. If this meant ‘no intimacy’ that would be destructive for human flourishing; intimacy (apart from sex) instead needs to be found in the context of family; I think it’s reasonable in the first century to see this as taking place in being adopted into a household (the church, and the way it gathered as family), but it probably also comes with the adoption of children within that family, and a role with them. This has interesting implications for how we, the church, might accommodate families built around a same sex union where those parents choose to follow Jesus, and so redefine their family life around his teaching about sex, marriage, and intimacy.

Because I believe all this, I’m very happy to affirm the Presbyterian Church’s doctrinal position on marriage, before the plebiscite, and after it, no matter what the result is. This is what I believe marriage is, and the basis on which I will conduct marriages as a minister, and seek to have those marriages recognised by the government of Australia:

“the life-long union of one man with one woman, voluntarily entered into, excluding all others.”

I believe this is what marriage is. Unequivocally. I also believe that a good and flourishing life involves seeing marriage this way, and either entering or not entering one on that basis. I believe marriage, defined this way, is the best definition of marriage for my society and my neighbours.

But (the limits of my belief in a democracy).

I don’t think the plebiscite is asking “what is your definition of marriage” or “how do you understand marriage” but “what should the definition of marriage be in Australia”. I believe these are different questions (as I’ve been trying to spell out in previous conversations). While I understand the logic of people who agree with me on the definition of marriage in wanting to see that definition upheld as long as possible, and find it compelling, I also believe there are limits to how far this definition can and will extend.

I believe these limits are, in some ways, actually God-given, as a result of our departure from his plan for a flourishing life (as cultures, not just individuals); and our decision to have common gods, or idols, that shape our society and our understanding of the good and flourishing life in community.

I believe this makes this marriage debate more complicated than the plebiscite and this discussion allows it to be, and think we should have a much more sophisticated conversation, with better solutions than those that are currently on the table (one might be for the government to stop defining marriage altogether, and to just offer ‘registered relationships’, another would be to have an inclusive definition of marriage with very robust freedom of religion laws that go beyond simply protecting celebrants). This is why I don’t think there’s a clear cut binding case for Christians (or Presbyterians) to vote no in the plebiscite campaign, or persuade others to do so, while holding to the definition of marriage above.

There are five important things to notice.

  1. I am a Christian.
  2. I believe marriage is defined this way, and that it is built into a good life in this world, because I am a Christian and believe God made the world.
  3. Many of my neighbours are not Christians.
  4. Some of my neighbours identify as Christians and have a different understanding of marriage.
  5. Australia is a democracy.

I love my neighbours, and one of the ways I think I’m to do this is to participate well in the democracy (I don’t buy that participating well means accepting the status quo for participation established via special interests, or a winner takes all approach to power and discourse; I don’t believe it is limited to casting a vote). Here’s how this love shapes my thinking about this debate.

  • Because I love my neighbours and want them to flourish I would like them to become Christians; to meet Jesus and find God’s pattern for a flourishing life.
  • Because I love my neighbours I also want them to be free to pursue life in the same way that God wants them to; to choose life in God, and its consequences, or to choose life apart from God and its consequences. I want to make the case for the former, but I want to accept and protect the right for them to do the latter, even if that means they adopt different meanings for words and institutions as a result.
  • Because Australia is a democracy, I think it should accommodate this free pursuit, and my ability to make the case for a flourishing life being found in God’s design, including his design for marriage (and the corollary that life apart from God is not a flourishing life at all). You might think this case hangs on the plebiscite result; I’m looking beyond it. If you think the plebiscite is the be all and end all, then you should definitely vote no and campaign accordingly.
  • Because Australia is a democracy I believe other people should have a say in, and be represented in, the laws of Australia. Just as I should, and I hope my views might be accommodated still beyond marriage redefinition.
  • Because Australia is a democracy, and we all have the ability to have a say in how our society operates, and what the law does and doesn’t recognise, we should all speak, converse, vote, and live according to our consciences and our freedom; balancing this with the freedoms of others, and seeking their good (I can see how this can lead to a no vote, a yes vote, or a not voting approach to the plebiscite).

Here’s some other bits and pieces to throw in the mix of this conversation.

I believe that it is presently true that all Australians can enter into a marriage as God defines it for Christians, and as the law currently defines it; there have been and continue to be, many same sex attracted people entering opposite orientation marriages. My sister is married to my brother in law, who is same sex attracted.

I believe that it’s at least partly evident that what we’re being asked for is to change the fundamental definition of marriage (and that it’s not about love at all), and that this is clear because we have to qualify the word to talk about the campaign ‘same sex marriage’; some people calling for a changed definition have noticed this and started saying ‘or as I prefer to call it ‘just marriage’… it’s not bigotry to point this out, and to ask what might be at stake in the change; but nor is that we’re changing the definition of a word or institution a knockdown argument. We do that all the time, for very good reasons (and sometimes for bad reasons).

The best argument for same sex marriage

I hear many gay neighbours — those who are strangers and friends — asking for the definition of marriage to change because they believe they should have the right to pursue a flourishing life as they see fit; which includes changing the definition of the word marriage to incorporate their life long commitment to another, at the exclusion of all others. This is, I think, compelling in the context of a secular democracy where no religious view is given priority.

I don’t believe ‘love is love’ is actually the best argument for marriage redefinition, marriage equality, or same sex marriage. I don’t buy the argument that sex is love (or that it necessarily involves, or is involved in, intimacy). I believe it’s that for a gay couple to flourish as best as they can within their understanding of the good life in this world, a relationship of commitment, love, and intimacy, is, without God, better for them than alternatives. And, because gay couples can already adopt, birth, and raise children, I believe this sort of relationship provides more stability for children than alternatives (just as this is true for marriages that are not Christian marriages). I don’t believe these marriages are God’s ideal (or marriage at all, in God’s sight, or the sight of the church), but I am able to hold my (God’s) definition of marriage while recognising that other people can and will define marriage differently. That must surely be how Christians in nations where marriage has been redefined operate? And how we must operate beyond the plebiscite if marriage is then redefined at law in Australia. I don’t see this as involving cognitive dissonance, or cheapening my own definition or marriage just because the meaning of the word now being contested.

I believe it is important to listen well, and with empathy, to our gay neighbours, and to understand what they seek and why our best arguments for marriage don’t convince them. I believe it has been a mistake for Christian leaders to ignore the human rights arguments for marriage because we think human rights are either conferred by the God our neighbours don’t believe in, are non-existent, or must be universal. It means that there is some emotional weight to the argument that we are this century’s racists or bigots. We’ve utterly failed to engage with this argument in a compelling way because we’ve tended to simply deny its weight, or we’ve jumped straight to the important question of competing rights without acknowledging the strength of the argument (on the basis of human flourishing and ‘the good’ and that being derived from a competing view of the world).

What about the rights of the child and ‘normalisation’ of ‘genderless parenting’

Some people believe that our duty as Christians is to help the government ‘restrain evil’ or maximise morality, through our vote (I’d say that’s one way to do it, but it’s limited). This sounds nice in an ideal world where there’s a clear line between black and white. They use this line of argument to say that a Christian must oppose same sex marriage not so much because of the freedom of the people entering the marriage, but for the rights of the children. Life in this world — a world that isn’t ideal, but is broken by sin — is complicated, and a good life involves balancing non ideal options while pursuing virtue out of love for others. Here’s a little example of a conundrum; Christians are rightly heartbroken by abortion, we see it as a fundamentally unrelated question to the question of same sex marriage, but it isn’t. Everything is connected. One of the solutions for minimising abortion must surely be to allow more imaginative options for a woman fearing the results of an unwanted pregnancy; including, as many Christians have suggested, better adoption laws. Now. We say children should have a right to know their biological parents; but that’s not the same as saying they should not be adopted, because we’d say in this other circumstance that adoption is better than abortion. That creates a quandary though when it comes to same sex adoption, doesn’t it? Life is complicated; ethics are often about retrieving good, and restraining evil, is it better, for those opposing same sex marriage through the children’s rights prism, for those children to be adopted or aborted? Idealism can make for some pretty messed up politics; our world is a world of competing goods, competing evils, and imaginative solutions. Wisdom is about charting a course between these competing rights, wrongs, and contested rights and contested wrongs.

Human rights can, I think, be conferred within a particular community by the decision of that community, in response to the desires of people within that community. I do believe that the rights of children are important, and that in an ideal world a child would know their biological family (and they should have a right to know) — but also that family is bigger than biology (and the suggestion that it isn’t is relatively modern and western; for example, adoption in Rome made parentage a very interesting thing, and part of the early church growing as rapidly as it did was their practice of adopting and caring for abandoned and unwanted children, in part because our doctrine of adoption into God’s family as co-heirs with Christ makes that a really big deal). I don’t believe we operate in an ideal world, or a Christian one, but a world where ideas are contested and in some sense this contest should, wherever possible, involve contradictory ideas co-existing through a commitment to charity and empathy.

Now, let’s for a moment take off the political hat and put on the pastoral and evangelistic hat we should be wearing as the church; the Gospel hat. How will our words here and now be heard by the same sex families that already exist? Let alone the future ones? How will our statements about absolutes and ideals and good and evil (disconnected from the Gospel and its power to re-order our loves) be heard by these families, who are already vulnerable because they fall outside social norms (there’s a reason people in our community think we need Safe Schools, and it’s not that Christians have an exclusive run on bigotry/hatred of people outside the norm). How might we speak about these families in a way that supports them and invites them to see us as an ally in loving them and their kids in a world where there is no ideal? I want gay families to come to my church. I want them to be loved by us. I want them to hear of God’s love for them and decide together what impact that will have on their life together, and I want our church families to be geared towards intimacy enough that these families can continue to love each other, be committed to each other, be involved in the lives of the children they’ve committed to, but also pursue a flourishing life of faith in Jesus. This isn’t helped when Christians publicly suggest we’re creating a stolen generation or the ‘commodification of children’.

My biggest concerns

Let’s go back to my first paragraph. I’m a Christian. I think God is real and good and loving. And the best life is found in loving him. Not in sex. Not in marriage. Not in human family and having and raising children (though these are all good things). I don’t want to spend the next few weeks (or years) trying to tell people why they should see marriage the way I see it without also, or first, inviting people to see the world the way I see it; to see the goodness of God’s design for our humanity, for intimacy, and for love. To see that a life lived with God at the centre, following Jesus, is a better, more beautiful, and more presently and eternally satisfying life — so much so that we can change or give up other loves, and approach other good gifts of God differently to our neighbours.

I want my neighbours to understand how marriage operates in the lives of Christians who believe the stuff I’ve written above; that it is special and important and good for humanity. I want Christians to work hard at building marriage relationships, families, and intimacy beyond sex, in such a way that our way of life is compelling and definitively and persuasively ‘more flourishing’ than the alternatives. As I participate in this particular conversation I want it to be the top half of this post that is my consistent contribution to the conversation, it’s having that view accommodated that is my goal in a democracy (not having it squish all other views). I want to listen more than I speak. I want people to understand that love and intimacy in marriage is good, but love and intimacy in Jesus and his church is better (I want to build the church so it actually is better too). And that they’re fundamentally connected — that marriage is a metaphor for the bigger and richer reality of connection to God.

Here’s an interesting thing; McCrindle Research indicates that a growing percentage of Aussies know very few Christians in real life; some people are unable to empathise with our cold ‘rational’ arguments because they have no emotional/relational context to see or hear them in. You want to persuade people about Christian marriage and family — invite them into your home; but I reckon there’s a corollary. I think part of our tone deafness on this when it comes to the trenches, is that so many Christians have no deep relationships with gay people or couples. We’re not able to feel the strength of their emotional or coherently rational (without God) arguments, because we have no emotional/relational context to hear them, and when we do hear them it’s in the context of a fight where we’re just seeking to defend our patch.

We’re not even great at accommodating same sex attracted people in our churches and providing non-sexual intimacy, and non-biological family, in our church culture. How many of us have shared meals with gay friends in our homes, or even on our streets? How many of us are listening to reports from vulnerable gay people about what this plebiscite feels like for them? How quick are we to dismiss those emotions and hurts as valid data in an ‘evidence based’ democracy? How many of us are prepared to question the status quo of democracy in this country and whether a zero-sum game built around a non-binding vote following a public conversation where we hurl invective at each other is the best way to make decisions for the good of all? To participate in our democracy according to this status quo is to reinforce it… yet saying you’re not going to participate in a non-binding plebiscite creates the assumption you’re not doing your duty or participating in our shared life.

I believe the best thing for my gay neighbours — before or after they marry, if they marry or not — is loving Jesus. That marriage. I don’t want to be asking or answering ‘how does the church fight the gay marriage culture war’, but ‘how do we help our neighbours discover the love and intimacy of God and his people in a way that makes us wonder if sex and marriage are actually the ultimate thing to build our life around.

I want to be asking, talking, and pondering questions like: ‘how do we be a church that gay families come into, where they meet Jesus in such a way that it radically rearranges their lives’ in the same way I want to be asking ‘how do we be a church that straight families come into, where they meet Jesus in such a way that it radically rearranges their lives’ — at the moment our tone deaf, un-empathetic, approach to the marriage debate means I don’t think we need to worry too much about those questions; there’s very little chance that, apart from a miraculous work of God, these families are going to check Jesus out at all; we’re hardening hearts towards Jesus, rather than softening them. I say this appreciating the paradox that somehow it is always a miracle for someone to move from death to life as the Spirit works in us, and that it is God who softens and hardens hearts; I think God delights in doing this through soft-hearted people though.

Is marriage a created thing like math, or like music?

“I believe in Christianity as I believe that the sun has risen: not only because I see it, but because by it I see everything else.” — C.S Lewis

math-music

We should stop speaking to our world as though the definition of marriage is a truth they should know like mathematical laws and start speaking as though it is a good and beautiful thing like music.

That C.S Lewis quote up the top of this post is profound. My Christianity actually shapes both the way I see and understand math and the way I see and understand music, because it shapes the way I see and understand everything. But how I see and use math and how a non-Christian sees and uses math is relatively similar; how I see music and how I use it is much more closely aligned to my faith. I sing in church, I do not do math in church (no matter how boring the sermon). There’s something different about the truth math contains and conveys and the truth music contains and conveys, and the way our faith or religious framework shapes the way we see and use them. No matter what we believe.

Christians who love natural law or revelation (and rightly) believe that creation points to God had much less to argue with when people held that nature and reason were good guides to truth. The problem is that everyone thinks nature points to their God; idolatry in its basest form is turning something from nature into God and understanding the rest of nature through the grid that creates. Just as C.S Lewis said he saw the world through the lens of his Christianity; secular Aussies do the same with their ‘religion’ or their sense of what the good human life looks like. Our worship frames how we see nature and created things like marriage. Secular worship (which expresses itself in diverse human cultures and sub-cultures built on common objects that people love like music, a sports team, an activity, or a shared sense of what a ‘good life is’) doesn’t present much of a challenge to how we see math; math doesn’t really challenge anyone’s view of the good or flourishing human life… but what we worship does shape the way we see other created things (objects and human relationships or realities) like marriage.

So here’s a question. Is marriage like math — an objectively true created thing that describes how the world works in a way that can be universally understood, or like music — a good created thing that cultures produce and enjoy subjectively based on their values? Should we expect everyone to think the same as us about marriage; is it an objectively knowable created thing, like math, or is it like music?

 

There are certain natural or created laws that from our finite and limited ability to observe how stuff works, seem universal. These laws — things we believe we’ve proven —are observations about nature; objective statements about how things are. We can express them as axioms or equations. These are universal.

2+2=4

When it comes to marriage many observers of nature who hold a belief that nature reveals something of God want to suggest a similar equation:

Marriage = 1 man + 1 woman

Often the natural argument here is that:

1 man + 1 woman + sex = a potential child.

That is natural. It is a biological equation; it seems axiomatic for those who think about the world like created things are like math not music. The only way we can change that is by artificially intervening with what is natural. That’s also long been the argument for defining marriage the way human cultures have defined it. It seems a natural fit for this objective truth. But it’s not necessarily axiomatic that marriage means that relationship; that is what is contested at the moment in our world. Because there is an alternative equation, more in the realm of music, where:

Marriage = 1 person + 1 person + love

Love is clearly a subjective thing, and much music is written trying to evoke and express that feeling. And this isn’t so much a question of how marriage should ultimately be viewed; but how it is in societies where people worship more than one god or different created things. It might have been enough to argue for marriage as though it is like math in the world operating in the age of reason — the enlightenment era when nature and our ability to know things about nature, and we viewed the world through that grid; but now we’re in the age of feelings, and arguments from reason are largely starting to sound like nonsense to people when it comes to how we should live or what should become cultural axioms and definitions.

 

So do people see marriage as being like math or music?

The position we come to on whether marriage is a universal truth or law that people will definitively see in the same universal way regardless of what they choose to worship (like math), or a thing we shape meaning for in our cultures (like music), will shape how we speak about marriage in our world. Do we speak of it like math, or like music?

Lots of Christian arguments I read in favour of the secular state defining marriage the way God defines it are built on the basis that it is a universal created good; a moral law written into the fabric of our humanity, much like math is written into the fabric of the cosmos.

But I don’t think it’s that simple, I think it is more like music: an imaginative shared act of creation where we act in concert with God’s design in a way that reflects who we are and what we believe about the world we live in.

We all — everyone, not just Christians — approach marriage as a ‘created’ thing; a part of nature, and we all approach created things through the ever-changing grid created by our worship. When we worship in such a way that we, or our cultures, become creators of meaning, and we create that meaning as we interact with created things. So modern secular Aussies believe we can even redefine the nature or purpose of created things (like marriage, or family, or human life) to fit our view of how the world works, or how we work best in the world. That’s why the definition of marriage is now contested; our culture keeps changing its common objects of worship and so re-ordering our loves and re-examining the way we interact with ‘nature’…

Mathematical truths operate at the objective level. We argue for them using proofs and logic and reason. The aim of discussions about these laws is to ‘prove’ something using a way of viewing and understanding the world that all people who know about math seem to share. The implications from our proving of things are clear axiomatic description of nature; the way things are. Natural law (for the ‘enlightened’ rationalist). Natural revelation (for the Christian).

Math is a pure way to get to the heart of how stuff works. To do math we employ logic and reason to describe the relationships underpinning everything in the cosmos; from the relationship between atoms to the relationship between planets. We can, using numbers, express, model, and predict the way these parts of creation will interact. Math describes the world. It has been described by some as the language of God; and there is something about the intricate order and design of the cosmos that it reveals; and its unchanging nature too; that says something about the nature and character of God… But not everyone sees math in these ways, and you don’t have to in order to believe true things about math or about the way different bodies interact in the world.

What we do with math, or the truths about the universe we extrapolate from math will vary based on what we worship, we may choose to worship math itself (or our own logic and reason), because of its explanatory power, and a very strange form of unnatural worship may even convince us that 2+2=5. But mathematical truths are natural and we can establish them, and see them in operation across human cultures towards good ends like commerce, agriculture and engineering. We harness math, but we don’t make it. It originates in nature itself and in the nature of God.

Music, at its heart, is the application of mathematical principles to sound. It is the ordering of mathematical truths to create beauty and is, by the nature of our different ears and cultural practices a subjective thing that has the potential to mean (and so reveal) different things to different people in a profoundly different way to math. Unless we’re recording the sounds of nature — like birdsongs or running a record needle over the cross section of a tree so that its rings form some sort of melody — music is something that we create in and for a culture. Music will still reveal what we worship — and human cultures across time and space testify to its place in forming us as people and representing how we view the world through the lens of our worship. It is totally ‘natural’ but in a way that works in harmony with who we are and what we worship, not in a way that directly demonstrates who God is via ‘nature’… Its origins are both divine and human. I’m fairly sure God is a musician who sings and makes beautiful noises (because of the birdsong and the picture of the throne room and what we’re called to do with music as his worshippers), but not all music points to God and not all musicians are expressing divine truth as they play — beyond the sounds themselves that arise as a product of cause and effect; when you bang stuff together, according to the laws of math, noise happens and travels through different mediums depending on what they are (physics is just math really). It is a natural phenomena but taken and shaped, subjectively, by people based on what we worship. You can’t really reasonably argue that Bach is better than Kanye, no matter how reasonable your argument is. You make that decision based on a values system you bring to the data; their music.

Problems with seeing marriage as math (a natural law)

One of the problems I observe in the way the western church, and its leaders, argue for our vision of a good natural human life is that we argue about issues that are like music as though they are like math; and expect reason and logic to win the day. This is perhaps truest in the arguments the leaders of the institutional churches in Australia are mounting in favour of the secular government maintaining a traditional definition of marriage. The problem with natural law arguments is that once an enlightened and liberated individual knows something is a ‘natural law’ they still feel totally free to break it; it’s not an argument that convinces anyone anymore once they’ve decided that real goodness lies apart from nature.

We modern Christians are so profoundly indebted to the enlightenment and the ‘age of reason’ and the natural theology tradition championed by Aquinas and his followers, and so excited about the way natural and special revelation sing in harmony to those of us attuned to hear both, that we treat moral arguments on issues that we see as derived from creation or nature as though they are mathematical truths for us to prove. An example of this way of thinking of marriage would be to insist on the axiomatic equation for marriage described above (1 man + 1 woman) and to point out that almost all cultures everywhere have recognised that as truth. The modern secular response is ‘so what’? And we don’t answer that objection by simply restating the proof, we need to demonstrate the proof in action the way music gives life to mathematical proofs.

We Christians want to keep riding the enlightenment pony in a post-enlightenment world. We settle for mounting reasonable arguments (that are reasonable and logical and tightly line up with ‘nature’); but these arguments are implausible because the good life now is much more about music than math. Our sense of what is good is much more derived from our ‘worship,’ our different stories of the good life, and our feelings than it is from some sort of natural law that we can simply choose to walk away from. Math might be true, as true as music… but it feels cold and emotionless. It takes a certain sort of rare soul to find math beautiful in the same way we find music beautiful. You might make avant-garde music celebrating obscure mathematical equations composed by algorithms rather than humans, but that is a particular taste that not everyone will share, and because it ignores the experiential nature of music; it won’t seem beautiful to anyone who doesn’t get the math.

We’re so used to operating in a culture where the ‘music’ sounded enough like ours that we could see its goodness. We’re like a bunch of Beatniks surrounded by Beatles tribute bands, that we didn’t really feel the need to keep pointing people to the Beatles, but now we live in the age of One Direction and Autotune and Pitbull and Kanye and Bieber… suddenly the music our world is making sounds very different and it’s like we’ve turned back to the math underpinning music to point out why the people around us have got music wrong.

Even though the Beatles are objectively and subjectively better and more beautiful than Bieber (and Bach is better than the Beatles), arguing for that with a bunch of numbers won’t shift anyone, you probably can’t actually argue someone out of their love for Bieber at all (and by analogy, I’m not sure you can argue someone out of or into a particular view of marriage without inviting them to first change the lens they use to see the world).

Math makes us understand music better — there’s a reason a lot of musicians do musical theory; which ends up being a bit about math. The answer for those who like Bieber rather than the Beatles, or Bach, isn’t pure math; it’s not to outlaw all other forms of music, it’s to make better music. Perhaps we also need to realise that part of the reason people like bad music and don’t see math as important — or rather the reason people are walking away from a ‘natural law’ in favour of what appears to be a position built entirely on feelings and personal preference, is that after we walked away from God’s design he gives us the consequences of that decision; which is to believe that bad stuff is good and math only important for making stuff we can use to do stuff we want to do.

Marriage is actually like music

There’s actually a bunch of objectively real and true things underpinning the making of music. How sound works; how our ears work; the physics involved with making, and recording, noises. But it also involves humans and human creativity. And that’s true in marriage too. God might have created and defined a fundamental relationship called marriage, but marriage is always experienced as a living breathing thing involving humans and human creativity. It’s always experienced subjectively, which is part of why how marriage works changes from culture to culture even if the fundamental axiom of what marriage is largely does not and has not. Marriage as God created it is music, not math.

Marriage is a good thing God made — but like music it’s a thing created when people take up a good thing design from God and approach it with love and imagination and the desire to make something beautiful (again, why Bach is better than Bieber); and ideally it’s something that reflects the relational, loving, life-giving, sacrificial nature of God (which is perhaps why the Bible speaks of our marriages as both a reflection of the ‘us’ who make men and women as people who bear the image of God, and as a reflection of the relationship between Jesus and the church, and about our oneness with God secured by our union with Christ as the ultimate marriage that our lives as Christians should anticipate).

Marriage and how we do it and speak about it in our world — a world full of knock-off Gods with cheap knock-off versions of marriage — is an opportunity for us to make something beautiful that glorifies God. To make a joyful and compelling noise that says something to the people around us about what is good for them and to call them to something better.  Talking about marriage in our public square is not just something we can reduce to a simple ‘natural’ or ‘reasonable’ equation. Even if 2+2=4; the world is convincing itself that 5 feels like a better answer. Understanding math or the created goodness of marriage will help our marriages be better and more beautifully musical; but that doesn’t mean we should speak to the world as though marriage is math when they don’t and can’t see it the way we do because their paradigm for approaching nature is different.

The reality is that just as knowing math helps make better music; knowing that there’s a created reality to marriage helps us make better marriages; but also, people don’t really want to hear about the math underpinning the music they’re listening to, they want to experience the beauty of the music, we show the goodness of our view of marriage by having and promoting beautiful marriages within our communities, and by helping other people have more beautiful marriages when they ask. We need both the objective truth that marriage between one man and one woman is created by the real God for a good purpose, and the subjective reality that we’re able to make something beautiful in our marriages using our imaginations.

But we also need to be empathetic listeners who try to understand why people make music that looks very different to the kind we like, and the kind we know is good, because that music reflects who they are. People are going to like different music, and make different music, and when we listen to that ‘music’ carefully — when we pay attention to how people speak of the created thing they call marriage (or what they want to call marriage) — we should pretty quickly be able to see that natural (math-like) arguments aren’t going to convince anyone who doesn’t first share our assumptions about the world and the place of reason. We talk like we’re talking about math while they’re talking like they’re talking about music; and it’s actually ok to talk about feelings and what beauty and the ‘good life’ looks like.

Listening to others in our world, and also knowing the deep truth math expresses (and even marriage as math in as much as the axiom is actually an expression of how God designed things) allows us to make music that resonates with people and with creation, and so might actually change the way the people around us see the world; the real way to change how they see the world is via Jesus and the ‘new eyes’ the Spirit brings; eyes that help us see the world through ‘by our Christianity’ in the C.S Lewis way… but when it comes to marriage and how to see truth about a created thing, repeating axioms isn’t going to cut it. We need symphonies that are remarkably more compelling than Bieber or whatever mass produced music people are pumping into their ears to hypnotise themselves to the truth of whatever view of the world is hot today; not cold laws. 

The way to prove that God’s vision for marriage is better isn’t to walk up to a bunch of people listening to music to shout numbers at them, it’s to play better music. It isn’t to insist on a natural proof, but to sing a supernaturally more beautiful song and then point to the amazing and intricate natural order behind the beauty, and the real relationship that marriage testifies to.

“For this reason a man will leave his father and mother and be united to his wife, and the two will become one flesh.”  This is a profound mystery—but I am talking about Christ and the church.” — Ephesians 5:31-32

21 Questions for those advocating Presbyterian withdrawal from civil marriage

The Presbyterian Church has been getting itself in the news lately.

Darren Middleton is the convener of a committee I’m on called Church & Nation, which has been tasked by the denomination to respond to potential changes to the Australian Marriage Act 1961 which would recognise same sex marriage. He appeared in The Australian recently, championing our committee’s position.

The committee has now issued its proposed ‘solution’ to a potential change for public scrutiny within the church; it’s a recommendation that the General Assembly of Australia declare that no Presbyterian marriage celebrant should solemnise a marriage under the amended Act. Here’s some detail:

“Once the Committee formed an opinion we should no longer conduct marriages under a redefined Marriage Act (1961) our mind then turned on how best that is achieved. Two options were considered.

The first option was to withdraw as a ‘recognised religious denomination’. If the GAA made a decision not to solemnise marriages as a celebrant of the state, it would need to give a written request (to no longer be a recognised denomination for the purpose of marriage) with an appropriate minute to either the Attorney General or his department. As a consequence, the Attorney General would prepare the papers for the Governor General’s consideration at the next Federal Executive Council.

The second option is for the GAA to make a declaration that no minister should solemnise marriage under a redefined Marriage Act (1961). Such a decision is provided for under the existing provisions of Section 47(a) of the Marriage Act (1961) which states nothing in the Marriage Act “…imposes an obligation on an authorised celebrant, being a minister of religion, to solemnise any marriage…”

This Committee considered the latter approach as the preferred option as it is simple, clear and avoids any unintended consequences of giving up our status as a ‘recognised religious denomination’. ” — Church and Nation, Marriage Redefinition Proposal

As a flow on from that, the committee is proposing that we establish our own ‘ecclesiastical’ version of Presbyterian Marriage, where we would issue marriage (and divorce) certificates because if our logic is that civil marriage has departed from God’s design we need to provide for those whose conscience would not allow them to enter a civil relationship. The proposal is then, that we would recognise only two types of marriage: those conducted by the Presbyterian Church, and those conducted by a civil celebrant under the Act.

Perhaps the strangest part of this proposal is the form the deliverances put forward by the committee take (to read more on the proposed form of ‘church marriage services’ read the report in full):

Proposed Deliverance:
(6) Declare, if the Marriage Act (1961) is redefined to allow for homosexual unions to be recognised as marriages under the Marriage Act (1961) that no PCA Minister should solemnise marriage under a redefined Marriage Act (1961).
(7) Declare, that only two forms of marriage are recognised as valid Christian marriage — marriage under the Marriage Act (or the equivalent in another country) and marriage under the forms of the Presbyterian Church of Australia apart from the Marriage Act (or marriage by some other church with a similar arrangement approved by the GAA).
(8) Adopt the following as the regulations which Ministers and Sessions shall follow in conducting a church marriage service.

It won’t be a surprise given the post I wrote when this proposal surfaced that I still think it is a bad idea. There were 8 reasons I thought it was a bad idea then.  But here are the questions that need to be answered by those moving these deliverances at the General Assembly of Australia.
1. Does the GAA actually have jurisdiction in this area if this is, as the proponents say, a “wisdom issue” not a “doctrine issue”?

The GAA has already resolved that the Presbyterian position on marriage, doctrinally driven, is that it is the “lifelong union of one man with one woman, voluntarily entered into, excluding all others…” This doctrinal position provides the boundaries for ministers, elders, churches, presbyteries and state assemblies to exercise freedom and liberty of conscience within the Presbyterian Church of Australia. To my knowledge no minister disagreeing with the C&N proposal is suggesting we change this doctrinal position.

So this isn’t a doctrine issue so much as a ‘deciding how we might respond to the world outside the church’ issue. The proponents of this cause are offering no official Scriptural support for the position (with the exception of Campbell Markham, a member of the Church & Nation committee but in papers published outside the Church & Nation report). It is being presented as a ‘wise’ move; with an added sense from the committee that our response to this issue must be to put forward a united voice to our community.

In the Basis of Union the GAA has jurisdiction (‘powers legislative, administrative, and judicial, which powers shall be supreme with respect to’) these three areas which might be relevant for this decision:

(a) doctrine of the Church;
(b) worship of the Church;
(c) discipline of the Church;

The proponents are adamant this is not a doctrine issue; and if it is not a doctrine issue, I would argue the GAA has no authority to make a decision like this on a wisdom issue. When the initial proposal was to withdraw as a recognised denomination under the Marriage Act 1961, there was a legal rationale for the GAA to make the decision because the Federal Act recognised the Federal church, but the new proposal is different and reaches well beyond that scope, especially in the attempt to establish eccles

2. Does this proposal, which to date has been officially rejected by one whole state, and been strongly debated in other states, not represent a restriction on the liberty of Assemblies, Presbyteries, Sessions, and Office bearers — liberty protected by the Declaratory Statement that forms part of the Scheme of Union?

Given the opposition already expressed from several Assemblies, Presbyteries, Sessions, and ordained ministers and elders of the Presbyterian Church, and given that this is a ‘wisdom issue’ not a doctrine issue, does it not fail to meet the spirit of the following parts of the Declaratory Statement?

That liberty of opinion is allowed on matters in the subordinate standard not essential to the doctrine therein taught, the Church guarding against the abuse of this liberty to the injury of its unity and peace.

Isn’t it possible that this proposal, given a whole state has almost unanimously indicated at its assembly that it will not be taking this step, or wishes not to, will actually injure the unity and peace of the denomination created by allowing liberty of opinion on non-doctrine matters. From what I gather, a minister who refused to act according to this edict on the basis that they believe it to be outside the scope of the Declaratory Statement would face church discipline.

3. Further to this point, the Declaratory Statement also provides office bearers with a particular understanding of the ‘civil magistrate’ which means we already ‘disclaim… intolerant or persecuting principles’ and frees us from being considered as committed to principles we disagree with as made by the civil magistrate because God is Lord of the conscience. Why does this not render the ‘association with evil’ or the ‘agents of the state’ arguments invalid?

This paragraph seems to me to undo any sense that we should be worried about ‘association with evil’ if we ever act in partnership with the magistrate while they also do things we disagree with (which is the Markham position).

That with regard to the doctrine of the civil magistrate and his authority and duty in the sphere of religion, as taught in the subordinate standard the church holds that the Lord Jesus Christ is the only King and Head of the Church, “and Head over all things to the Church, which is His body.” It disclaims, accordingly, intolerant or persecuting principles and does not consider its office-bearers, in subscribing the Confession, as committed to any principles inconsistent with the liberty of conscience and the right of private judgement, declaring in the words of the Confession that “God alone is Lord of the conscience”.

4. Is this seriously the best way forward, given the strong disagreement expressed, and these principles?

Is there not a way we can handle this better by simply providing ways for ministers to exercise freedoms (wisdom freedoms, not doctrine freedoms), and act according to their conscience (in not celebrating marriages, or celebrating marriages), rather than making freedom-restricting declarations as a church?

5. When pressed on the GAA’s jurisdiction on this matter, the Convener of Church & Nation, Darren Middleton, suggested this matter falls in the ‘worship’ category of the GAA’s authority. Does this not represent a significant change to ‘worship’ as we understand it in the Presbyterian Church?

If this is a significant redefinition of the scope of our worship, particularly via the introduction of ‘Ecclesiastical Marriage’ and a set order of service for such a marriage, then does this not change the formula that Ministers have sworn to uphold upon ordination, especially:

“I further own the purity of worship practised in this Church, and the Presbyterian government thereof to be founded on the Word of God”

Personally, and because this is not a doctrinal decision, but a wisdom decision, I’m not sure I understand this expansion of the ‘worship’ of the church as the same expression of the ‘purity of worship’ I signed up for, nor do I believe this shift, in particular, is founded on the word of God.

6. Are we recognising the authority of the state when we act as celebrants recognised by the Marriage Act (and acting as agents of the state), or is the state recognising that we act as agents of the church, and recognising our forms of marriage as containing all the legal elements their definition of marriage requires?

The C&N proposal rests strongly on the assumption that being a minister within a recognised denomination involves us acting as agents of the state. We are, under the current Act (which at this point seems unlikely to change beyond the expansion of the relationships the government will recognise), free to marry people according to our rites, and to add whatever requirements we deem fit in our capacity as religious celebrants. We’re also free to refuse any marriage we deem fit, for whatever reason we deem appropriate. That we are ‘agents’ of the state is a contested interpretation of the Act that goes well beyond a relationship built on ‘recognition’ and the church’s historic involvement in marriage.

7. The Church & Nation report specifically downplays the value of contact with the community as a rationale for maintaining a connection with the state. How many marriages per year are being conducted by the people putting forward this proposal — from within the church community or from outside? What sort of geographic or demographic contexts do these views come from? Is this the universal testimony and experience of ministers within our denomination?

“If the church were to withdraw from the Act, no doubt there would be fewer non-Christian couples who sought a church wedding. It should be remembered that the number of couples seeking church weddings is declining quickly. Between 1990 and 2010 the marriage rate dropped by about 20% but the number of couples having a religious wedding dropped by almost 60%.”

This, frankly, is a sloppy argument and disconnected enough from the experience of many ministers, some of whom are arguing most strenuously against the proposal. I’d be interested to know how different proponents of this proposal see the role of the church in evangelism, and how they prioritise any engagement with people in the community.

8. Why are we completely unworried about the perception that our communities are not places that gay couples might come to investigate Jesus? Do we really not care how this stance is perceived by the gay community? Do they not need the Gospel too?

Do we expect any gay-married couples to repent before they come into our gatherings? We’re asking totally the wrong questions in the light of massive social changes. Perception matters. What we should be asking is what we ask a gay-married couple with children who have been living as a family unit to do if one or both of the parents start to follow Jesus.

9. If we believe marriage is a creation ordinance created by promises before witnesses, and that we can create our own version of marriage, why will we only recognise Presbyterian (or other ‘like minded’ Christian marriage), and civil marriage, but not other forms of marriage entered into voluntarily between one man and one woman?

Why limit it? Why one rule for us and the state, and another for others?

What do we do if the local mosque decides to create their own version of marriage, and a couple married in the mosque enter our church community. Do we treat them as married? If not, what does this say about marriage as a ‘creation ordinance’?

10. How does no longer conducting socially recognised marriages for our people, or for people in our community, help us better advocate for God’s good design of marriage, and male and female, in the public square — especially given it is likely to be interpreted as us walking away from a shared social institution (a creation ordinance) no matter how we might like to argue that it is the government walking away from true marriage?

What do we gain in terms of our witness to the world by losing an opportunity to speak into the political process as parties to the process? How are we standing in line with the examples of Esther, Daniel and friends, or Erastus (Romans 16) who were people who worked with truly ‘evil’ regimes in order to bring good outcomes for God’s people, and for others?

11. If we stay recognised under the act, but then ‘declare that no minister, elder, or home missionary in the Presbyterian Church may conduct a marriage under the Act’ are we not still recognised under the Act?

Does this actually achieve any purpose beyond limiting the freedom of our ministers, elders or home missionaries? Does this option actually achieve the stated goal of the Assemblies who asked Church & Nation to make recommendations? Aren’t we, in this option, still operating under the Marriage Act that we’ve decided is so deficient we must not be associated with it? Does this actually go far enough for those who don’t want to be associated with evil?

12, Have we really understood the implications and complications of establishing a ‘form of marriage under the Presbyterian Church of Australia apart from the Marriage Act’?

A friend who is a Presbyterian Minister and a former family law lawyer has suggested this move is not as clear cut, pastorally, as those advocating it suggests. Having a second definition of marriage in operation outside the law, creates confusion that people will abuse. I can think of multiple scenarios where this confusion might be abused. Let’s not be naive. Jesus says the reason God allows divorce is that people are hard hearted.

Our society is addicted to pornography, there’s a plague of domestic violence going on behind closed doors, do we really want to introduce shades of grey for hard hearts to abuse? Do we really want the uncertainty created by a new construct operating outside the social, common good, creation ordinance of marriage. The proponents may argue that we’re not creating our own version of marriage, but I’m not sure this stacks up. To be clear, I’m not suggesting the law won’t provide the same protection from domestic violence if we do that, but we will, I think, create some uncertainty for those not aware of the law (or whose husbands make them believe they’re under God’s law). Since I’ve posted these questions, another family lawyer who practices in this area has asked me to make it clear that I’m not talking about legal uncertainty in the area of Domestic Violence. I’m worried more about how unhelpful headship theology and wrong views of submission might come together in an institution that is not the social/legal institution shared by those outside the church.

Do we not want people to feel their promises bring immediate obligation both under God and within the parameters of the Family Law Act. Perception and certainty matter. Unregistered de facto relationships are not recognised by law until certain milestones are reached — 2 years of relationship, a child, or a wronged partner having made a ‘substantial contribution’ that requires recognition by the courts. Do we not think people might find opportunities for abuse within that two year period?

13. Do we really, really, want to turn our sessions into marriage and divorce courts and have them tell ministers who they can and can’t marry? 

From the deliverances proposed by C&N:

“The determination that a couple may be married is to be made by the Session of the congregation. Where a minister has a non-congregational ministry, he shall submit the matter to the Session, which has jurisdiction over him, or to a Session related to the couple or his field of ministry. No minister shall proceed with a church marriage which has not been approved by a Session.”

And:

“A person who has been married in a church marriage by a minister of the Presbyterian Church of Australia may approach any Session for a certificate of divorce. The person must provide a copy of the marriage certificate and the Session shall verify the certificate with the Session under whose jurisdiction the marriage was conducted or with the Clerk of Assembly. The Session shall, in the first place, determine if there is any possibility of a reconciliation. In doing so, it must seek to contact the other party to the marriage. If it is satisfied that the marriage has dissolved and that there is no possibility of a reconciliation, or that there are grounds to end the marriage, it shall provide a Certificate of Divorce.”

14. How does any of this even come close to working for our military chaplains?

15. Do we really want to restrict the ‘form’ a wedding takes to following a script from the Public Worship  and Aids to Devotion committee?

From the deliverance again:

“A church marriage service shall be conducted by a minister of the Presbyterian Church of Australia according to the service provided by the Public Worship and Aids to Devotion Committee.”

Is this an expression of trust in ministers to uphold the Formula they’ve signed up to? Or is it changing the nature of the ‘worship’ we’ve signed on to uphold?

16. Given the media reports about this proposal, from the time of the NSW Assembly decision, have framed this as either us running from sinners (not us personally fleeing sexual immorality in the church), or have misunderstood us in the case of the story in the Aus, do we really want to be taking steps that communicate very different things to what we intend, rather than clearly using every wedding to very clearly communicate our own understanding of marriage to those getting married and those witnessing the marriage?

The C&N report says:

“It is important to stress that we are not proposing to withdraw from an amended Marriage Act as a political protest nor for self-protection. If we decide to withdraw, we will do so with sorrow since we will be losing a connection with the wider community which we have valued. We should not imagine the making such a decision will have any impact on the view of Federal Parliament or Australian society…The primary reason for the church to withdraw is that what the Act would call marriage would no longer be identifiable with the institution established by God in creation and described in the Bible.”

The SBS report on the proposal at the NSW assembly says:
“Church seeks to stop performing legal ceremonies to avoid ‘evil’ gay marriage”

The Aus report, featuring Darren Middleton, is not only unclear in that it appears to suggest the decision has already been taken, but seems to make legal persecution an issue, so infers that this is ultimately an act of self-protection:

“Mr Middleton ­believes it is only a matter of time before anti-discrimination laws are wielded as a blunt club against ­religious freedom. “Those who seek to redefine marriage will seek to redefine freedom of speech and freedom of religion, as surely as night follows day,” he said.”

If our very nuanced position is so nuanced that nobody seems to understand it, are we really sure it’s the clearest way to say things that are distinctive and true about marriage?

17. What are we modelling to those in our church communities about how to engage with the world, particularly in response to a changed Marriage Act, but more broadly in response to social change?

If leadership is something we exercise by example is this the example we wish to demonstrate? Are we following the example of Jesus, or did he engage with the laws of Rome to such an extent that he was put to death after going on trial before Pilate and not bending the knee to Caesar?

18. Gold, like marriage, exists before the Fall, and Genesis 2 seems to establish that it has some beauty and value. All nations use it, or money. Our banks use it but are built on greed, which is idolatry. When will we be starting a Presbyterian Bank so that we are not complicit with our banks and their harmful narratives about this created good, which was made, like marriage, to reveal things about the divine nature and character of God (Romans 1:20)? 

19. Why are we not pursuing the European option?

If we must withdraw, why not ask couples to get a civil marriage and then conduct a religious blessing service? Why open up the idea that not having a civil marriage is wise or somehow more pure? Creating our own version of Presbyterian Marriage, and inviting other churches to do something similar so that we might also recognise their forms of marriage, is confusing and stupid. Should the Baptists adopt a similar model, do we ask transferring members to bring their marriage certificate with them in order to prove their marital status?

20. Does the status quo not already allow all Presbyterian ministers, elders, and home missionaries to act according to the doctrinal position outlined in the Westminster Confession of Faith 24.1, which was reaffirmed at the 2013 GAA, and to act according to the principles of freedom of conscience articulated in the Declaratory Statement

Those making this case have argued that unity is important, but seem to fail to realise that what they are advocating for is a limiting of the freedom that makes unity possible (within our doctrinal framework). This is a wisdom issue; we do not create unity by forcing ministers to do things they believe are unwise, or doctrinally problematic, or that come at the cost of Gospel ministry. We do it by encouraging ministers whose consciences do not allow them to act in a particular way to not act that way. Ministers are already, under the Marriage Act, free to not conduct marriages. State Assemblies already have the responsibility for registering ministers as members of the recognised denomination, it is possible, already, for individual ministers to withdraw from the Act.

21. If the status quo does already allow for freedom, and does already prevent the binding of an individual’s conscience, and this is not a doctrine issue, then why pursue unneccessary change that will be misinterpreted by those we are trying to reach with the Gospel and will restrict the freedom of our ministers, thus undermining the Basis of Union?

Ok. So this may be the same as question 4. But apart from the question of whether the GAA actually has jurisdiction in this area, this one is the big one for me. It seems unprecedented to bind the denomination to act in lock step on a wisdom issue.

7 ways Christians lost the gay marriage battle, and how we should (not) fight the war

Warning // Long post. Even by my standards. I’d suggest skimming it and reading the bits under the titles that you think are interesting

It turns out #lovewins.

If you’re one of my friends, or someone I don’t know, who’s celebrating the changes to the laws in America, and anticipating those changes where you are — I want you to know three things right off the bat, before you set out on reading this post:

  1. God loves you. He shows that love for you in that Jesus dies for you (and for me) even though we didn’t ask him to, or want him to.
  2. I think all people everywhere are equally broken and we all experience a world that is equally broken through equal brokenness, whether this is in our sexuality, gender or anything we build our identity on. I hope this stops me sounding judgmental because it certainly removes any platform I might stand on to judge you (or others) from.
  3. I am hoping that this reflects God’s love for you (and thus, my love for you), and that it isn’t a judgmental, handwringing exercise that makes you feel misunderstood or hated. If you feel either of those things, get in touch. Let me know where I’ve gone wrong. Let’s have a coffee or a beer. I like both.

This post is something like a post-mortem examining where I think Christians got it wrong when we spoke about gay marriage (not all Christians got all these things wrong). It’s a reflection, at times, on what we could have said, should have said, or didn’t say as much as it reflects what I’ve experienced Christians saying, or said myself. Some of it, especially the transgender/intersex stuff towards the end, is new thinking for me. Some isn’t. I’d love to hear other ideas about where things went wrong.

But ultimately, whatever the outcome in the courts and parliaments of this world, I’m not all that worried. Because the hash tag gets it right.

#lovewins.

That’s the good news for Christians who’ve woken up to a sea of rainbows at every turn in the last few days. An iconic and colourful reminder of the victory over the (largely) Christian case for not changing the definition of marriage in the (formerly) Christian west.

The US Supreme Court handed down its judgment this weekend, and I maintain (despite this causing some angst amongst Christian friends previously), that Australia is certain to follow. This isn’t entirely a meek capitulation, I think the fight was lost a long time ago.

Anyway I keep reminding myself #lovewins.

There’s been a lot of handwringing from Christians on the Internet in the fallout to this momentous decision, but I just want to remind my handwringing brothers and sisters, that if you take the Bible seriously, which people against gay marriage typically claim to, then this is how the story of the world ends. #lovewins. It’s already written.

I saw the Holy City, the new Jerusalem, coming down out of heaven from God, prepared as a bride beautifully dressed for her husband. And I heard a loud voice from the throne saying, “Look! God’s dwelling place is now among the people, and he will dwell with them. They will be his people, and God himself will be with them and be their God. ‘He will wipe every tear from their eyes.There will be no more death’ or mourning or crying or pain, for the old order of things has passed away.”

He who was seated on the throne said, “I am making everything new!” Then he said, “Write this down, for these words are trustworthy and true.”

He said to me: “It is done. I am the Alpha and the Omega, the Beginning and the End. To the thirsty I will give water without cost from the spring of the water of life. Those who are victorious will inherit all this, and I will be their God and they will be my children — Revelation 21:2-7

#lovewins because it won at the Cross. Life now would be a whole lot easier if we came to grips with that when coming to grapple with politics and life in general. Incidentally there’s some bad news after those verses for the people in this world who don’t think God is all that important. But I’m writing this primarily for those who claim to believe in the God of the Bible and follow his son.

Stop worrying.

#lovewins.

1. We didn’t treat people the way we’d like to be treated

You might feel like the world is against you. The world might well become against you. You might deserve this. I think we’re in for a big dose of our own medicine here, and that’s what terrifies me. Because we Christians deserve what’s coming. Do you know why people think Christians are anti-gay? Do you know why until very recently in most of these countries that are changing the definition of marriage it was illegal to be gay? These questions are more complicated than the simplistic finger pointing at the church might allow, sure, there are countries that aren’t “Christian” where people are anti-gay, and where homosexuality is still illegal, but in these western countries, the church is caught up in the answer to most of the questions that lead to members of the gay community, and their friends and supporters, having a pretty big axe to grind with Christians.

It wasn’t uncommon for churches in Australia to delight in the way the King James Version rendered statements about homosexual behaviour, and apply it to the people who engaged in such behaviour. Words like abomination. Scratch below most of the arguments mounted against gay marriage and there’s an undercurrent of judgmentalism and disgust that is reserved for the particular sin of homosexuality in a way the Bible never reserves judgmentalism or disgust for one particular sin. All sin disgusts God. Including our judgmentalism.

There’s a world of difference —a vast, chasmic, world of difference — between these three ethical golden rules. The world, in my experience, typically lives by the first. Which is why we’re in trouble. Jesus famously proclaimed the second one at the Sermon on the Mount, and, in reality, displayed the third.

Treat others the way they treat you. 

Treat others the way you would have them treat you. 

Treat others the way Jesus treated you. 

This is how we know what love is: Jesus Christ laid down his life for us. And we ought to lay down our lives for our brothers and sisters. — 1 John 3:16

God is love. Whoever lives in love lives in God, and God in them. This is how love is made complete among us so that we will have confidence on the day of judgment: In this world we are like Jesus. — 1 John 4:16-17

This is where I think we’ve failed, especially in the time where we’ve felt like the big kid at primary school, able to push people around to get the best spots in the playground. Only. We’re not in primary school anymore. We’ve graduated. And we’re the impish kids in the first year of high school, hoping nobody hits us up for our lunch money or gives us a wedgie behind the classroom, or something more sinister.

What would acting out the golden rule, or the example of Jesus have looked like in the marriage equality debate?

I think it would start by imagining a time where Christians were a persecuted minority in our country, where people who didn’t believe the same things we believe about the world were doing all they could to stop us practicing the thing that is at the core of our identity. Perhaps because they believe it to be harmful to us and to others. Especially children. So harmful they wanted to prevent it on behalf of the children, but also for our own benefit. That we might be happy.

Sound familiar.

You know. Perhaps we should have said: “we can totally understand where you’re coming from wanting an intimate, committed relationship, lifelong, relationship with a person you love. That seems like a completely natural thing to want. Personally, we think marriage is something God made to show us something about him, and his love for us as we experience it in the eternal loving relationship we have with God through Jesus, so we want our marriages to reflect the world as he made it, and his promises about the world, but when it comes to your own relationships, call them whatever you choose. We respect your freedom to think that through, we’d simply ask that you offer us the same freedoms.”

Perhaps, when pushed, we might have mentioned that marriage is something that celebrates the coming together of people of two different genders — male and female — and that this coming together is the natural way that children are born, and a marriage offers a stable basis for a family unit. But we’ve pushed this to the front of our reasoning far too often (and I’ll get to this below. I promise).

You know. There’s a bit of Bible oft neglected in this vein.

I wrote to you in my letter not to associate with sexually immoral people — not at all meaning the people of this world who are immoral, or the greedy and swindlers, or idolaters. In that case you would have to leave this world. But now I am writing to you that you must not associate with anyone who claims to be a brother or sister but is sexually immoral or greedy, an idolater or slanderer, a drunkard or swindler. Do not even eat with such people.

What business is it of mine to judge those outside the church? Are you not to judge those inside? God will judge those outside. — 1 Corinthians 5:9-13

I think if we imagined ourselves in this sort of situation we might have hoped that people would be tolerant of our beliefs and acknowledge that somehow at the heart of personhood is the ability to define how we see ourselves and how the world sees us. Somewhere at the heart of personhood is being able to decide the core of one’s identity. What it is we pursue as our heart’s desire. What it is, if you follow David Foster Wallace’s definition, that we worship. The Bible, I think, is pretty clear that this is what personhood involves — we either deliberately seek to carry the image of the living God, or we replace God with other gods or desires. This seems to be the choice that God sets before people from the very beginning of the Bible’s story. And yet we, in our wisdom, want to try to force people to pick God when they want to reject God. At that point, when the Church pushes to legislate against something, no matter how loving we think we’re being to people or their children, we’re robbing people of something fundamental to their personhood.

Is that how we would like to be treated?

Is it how Jesus treats people? At the Cross Jesus shows that #lovewins, but one of the ways he does that is by allowing people to be people. To pick whether or not we want to pursue life lived as God designed it, or life lived as we designed it. Even in the operations of God’s control over every event in history, even in his involvement in the decision of every person who puts their faith in Jesus, this fundamental part of our personhood is protected.

Do you think we’ve offered the gay community, and their supporters, this sort of respect? I don’t think so. I think it’s true that some people have tried to offer ‘equal rights’ in everything except the label people apply to their relationship, but labels matter. And words are flexible. And while we might follow the God who gives all words their true meaning —who spoke the world into being by true words, who speaks through words in order to be understood, and who entered the world as the “word made flesh” in Jesus— we don’t have the monopoly on words and their meanings. Especially not amongst people who have chosen to build their life around things other than this God.

We might think this is a silly choice. We might believe it’s a dangerous choice. We might even want to recommend and alternative choice, especially as we acknowledge that by rights we should be included in the number of people declared not good enough for God. But somewhere caught up in seeing a person, and treating a person, and loving a person, the way God loves people, is giving people responsibility and freedom to make a choice about their identity and personhood, mindful of the consequences — whether those consequences come here and now, or whether they’re the eternal consequences, spoken of in that same bit of Revelation, where #lovewins.

“But the cowardly, the unbelieving, the vile, the murderers, the sexually immoral, those who practice magic arts, the idolaters and all liars—they will be consigned to the fiery lake of burning sulfur. This is the second death.” — Revelation 21:8

By rights, I should be in that number. Many of those words describe my thoughts, and some describe my actions.

That’s why it’s great that #lovewins.

The only reason I’m not in that number is that Jesus is none of those things. This realisation, that when we take up the challenge to treat people the way Jesus treated us, we’re taking up a new sort of identity, a new understanding of what it means to be a person, is meant to shape the way we approach the world. It’s meant to help us see the gap between our picture of reality and morality, and the way others approach morality.

This isn’t an exercise in being all high and mighty and claiming that God is on our side in a moral debate. The most we can claim is that we believe he is. It’s meant to be an exercise in humility.

There. Death. But for the grace of God. Jesus. Go I.

Too often our contributions in this debate have not been humble. We’ve simply spoken as though we’re the prophetic voice of God to our world and people are idiots if they don’t listen. We’ve given them no reason to listen because our words about love have not been backed up with actions of love.

Dear children, let us not love with words or speech but with actions and in truth. — 1 John 3:18

You say you love gay people?

Show them. Not in an abstract way — though even that would be a start if you were doing something about the sorts of horrific rates of suicide and depression amongst young people who identify as homosexual.

Love in a concrete way. Treat them the way Jesus treated you. Stepping in. Taking a bullet for you. Taking your burden upon himself. Being a safe place. Speaking up against those voices that offer condemnation rather than love. While faithfully pointing to the truth about God and judgment. But then offering a path to mercy and forgiveness. To wholeness. To a new identity. A better, more satisfying, place to find your identity than any part of our broken human experience — be it the things we love doing, the people we love, our job, our sexuality, our gender — all these things are broken by those behaviours that lead to judgment. Jesus isn’t. His love isn’t.

Admit you’re broken. Admit your sexuality is broken. Admit you’re both a sinner and judgmental. Admit our hypocrisy. Stop treating gay people and their friends and family like the enemy in some political fight to bring down the world.

#lovewins.

This isn’t how we lost the fight. I’m still getting to that. This is more in the “what to do now” space, inasmuch as it’s in the “what Jesus told people to do and what the Bible tells us to do” space.

2. We lost when we entered the fight expecting to win, rather than seeking to love

Here’s what Jesus told us to do when things don’t go God’s way in a couple of choice bits in the Sermon on the Mount. Here’s the sort of people Jesus called us to be as we follow him. His where we’ve got this fight oh so wrong, simply by fighting, instead of by treating minority groups in our community the way I suspect we’re going to clamour for them to treat us in coming years (and why should they? There have been axes being sharpened on this one for a while now).

Blessed are the meek,
    for they will inherit the earth.
Blessed are those who hunger and thirst for righteousness,
    for they will be filled.
Blessed are the merciful,
    for they will be shown mercy.
Blessed are the pure in heart,
    for they will see God.
Blessed are the peacemakers,
    for they will be called children of God.
Blessed are those who are persecuted because of righteousness,
    for theirs is the kingdom of heaven.” — Matthew 5:5-10

“You have heard that it was said, ‘Eye for eye, and tooth for tooth.’ But I tell you, do not resist an evil person. If anyone slaps you on the right cheek, turn to them the other cheek also. And if anyone wants to sue you and take your shirt, hand over your coat as well. If anyone forces you to go one mile, go with them two miles. Give to the one who asks you, and do not turn away from the one who wants to borrow from you.

“You have heard that it was said, ‘Love your neighbour and hate your enemy.’ But I tell you, love your enemies and pray for those who persecute you, that you may be children of your Father in heaven. — Matthew 5:38-45

We’ve been, I think, too strident, combative, and bombastic in our defence of marriage, and we’ve made most of our noise about marriage (a created thing) rather than about God and his kingdom.

I can’t tell if our expectation was to win this fight. That’s certainly the language that has been used in this debate by people I’ve spoken to. I can’t see what creates the expectation that we should either win, or fight, when it comes to this sort of thing outside the boundaries of our own lives and identities, and the life and identity of the church. Our job isn’t to fight and win, it’s to follow Jesus who won by losing. Our job is to faithfully be different — to love — even in the face of those who want to fight us. This is how #lovewins

“Blessed are you when people insult you, persecute you and falsely say all kinds of evil against you because of me. Rejoice and be glad, because great is your reward in heaven, for in the same way they persecuted the prophets who were before you.

“You are the salt of the earth. But if the salt loses its saltiness, how can it be made salty again? It is no longer good for anything, except to be thrown out and trampled underfoot.

“You are the light of the world. A town built on a hill cannot be hidden. Neither do people light a lamp and put it under a bowl. Instead they put it on its stand, and it gives light to everyone in the house. In the same way, let your light shine before others, that they may see your good deeds and glorify your Father in heaven. — Matthew 5:11-16

 

3. We lost when we decided to fight for marriage, rather than speaking about marriage as an analogy for the Gospel

This has already dragged on for a while, and I’ve got a few more. God made people male and female to reflect his nature. God isn’t gendered. But marriage, in the bringing together of two persons in one flesh is a great picture of the Trinity, and the eternal loving relationship at the heart of the universe. Just as loving Trinitarian relationship gave birth to life in Genesis 1, marriage was the means, in the Genesis story, by which Adam and Eve carried on the creating of life. Marriage is about that. But because of the Gospel, marriage is about more than that.

Personhood is also about more than marriage. A person is able to be a fruitful reflection of God’s image without marriage (see Jesus, humanity of, and Paul, bachelor status in any fictional dictionary). In Genesis two people become one flesh. Two halves don’t come together as one complete thing.

Marriage (and sex) is not the ultimate human relationship (or transaction). It’s not a basis for human identity (though it changes your identity). And it can’t possibly be a fundamental human right because it takes two. Two willing parties. You’re not less human if you are unwilling to be married or cannot find someone you are willing to marry.

So many of our arguments for marriage sound like we’re worshipping marriage either as an idol, a god of our own making, or in such terms that somehow we’ve elevated this good thing God made as a thing to reveal his nature and character into this thing that completes us.

In Romans 1, Paul says the world is meant to play this role:

“since the creation of the world God’s invisible qualities — his eternal power and divine nature—have been clearly seen, being understood from what has been made” — Romans 1:20

And the problem with our human nature, when we’re confronted with the amazingly good thing God has made that has hallmarks of divinity stamped all over it, is that we’re so stupid we keep confusing the signature of the divine for the divine. So we get all excited about these created things and worship them instead.

“They exchanged the truth about God for a lie, and worshiped and served created things rather than the Creator” — Romans 1:25

Whoops.

See. I think those supporting gay marriage, and the rhetoric supporting the case for gay marriage does exactly this with marriage. The case for gay marriage seizes on the goodness of marriage (and marriage is good) but applies it to relationships where the God of the Bible has already been tossed out the window. Paul would say this sort of thing is a prime example of what he’s talking about.

But lest we get all finger pointy — the “Christian” case for marriage does exactly the same thing whenever it fails to see marriage as something that reveals God’s eternal power and divine nature.

You know. When we make it all about kids. And society. And wholesome family values. And Biblical morals. And history. And… Anything but God.

And the thing that makes God’s eternal power and divine nature clearest. Love. The love that wins. The love displayed at the Cross. Marriage, ultimately, is a picture of that love — in our marriages, but human marriages also give us a picture of the relationship where we can find meaningful identity and satisfaction (see Revelation 21, above).

For this reason a man will leave his father and mother and be united to his wife, and the two will become one flesh.” This is a profound mystery—but I am talking about Christ and the church. — Ephesians 5:31-32 (the whole chapter builds to this point)

4. We lost when we made marriage about children, rather than about the sex that produces them

A lot of the logic supporting this point is contained above. While according to the Biblical picture of things before and after the Fall, children, ideally, are made in marriage, marriage isn’t just made for the making of children. It’s made for intimate, one flesh, love between people whose bits fit together, and the product of this fitting together is, occasionally, children. I suspect if you tried to count the number of times sexual intercourse occurs between men and women, and put it up against the number of pregnancies in this world, you’d get the sense that there’s a lot more sex in a marriage than there is the production of children. Some of this activity might be specifically attempting to produce a child, but most of it, I would think, is for the purpose of maintaining and growing a loving, intimate, relationship.

Children happen as the result of sex. But we don’t require fertility tests before marriage (and that would be truly, truly, awful if we did). Often our arguments against gay marriage failed on this basis.

The mystery and beauty of marriage is that two somehow become one. Male and female.

While sex is a part of gay relationships, and will be a part of gay marriage, the Biblical picture of marriage revolves around two different kinds of human coming together as one.

“The man said,

“This is now bone of my bones
    and flesh of my flesh;
she shall be called ‘woman,’
    for she was taken out of man.”

That is why a man leaves his father and mother and is united to his wife, and they become one flesh.” — Genesis 2:23-24

Whatever you make of how to read Genesis, it’s clear this is part of the story that Christians build their picture of marriage from, and while it talks about fathers and mothers, there’s no mention of making babies here, but there is a sense of the bringing together something that God made to be brought together.

It’s worth noting, I think, that sex is a thing created by God, and how we use it either reveals his character or ours. It reveals something about his divine nature, or about our corrupted nature. Its one of those things where how we use it (or don’t use it) shows if we’re following God’s design or our own. This is pretty powerful. But it also means that we often misplace hope for satisfaction in sex, our sexuality, and even marriage, that these things simply can’t deliver on.

People are free to take or leave this story, and this basis for understanding marriage — and increasingly people in our world are choosing to leave it — but when we made it sound like Christians think marriage is important because “children” we shot ourselves in the foot.

Marriage is certainly a great context for having kids, and kids who know their parents are committed to one another through life’s ups and downs certainly have a solid basis for flourishing. But this sort of relationship isn’t a guarantee that a kid will flourish, nor is anything other than marriage a guarantee that a kid will get a lesser deal in life. Focusing on the nuclear, biological family, as though most people experience or desire that, because this is a “human right,” or even as though this picture was particularly Biblical, always struck me as a bit self-defeating too. It felt like we were hitting struggling single parents (and even not struggling single parents) with wild swings designed to knock out the gay marriage argument. What made it even dumber, I think, is that laws surrounding adoption and surrogacy for gay couples are dealt with completely apart from marriage anyway.

This whole line of reasoning confused what marriage is in its essential form, and what marriage is capable of producing and becoming when the debate, in terms of legislation, was simply about what marriage is. I think the fight was lost because those against the change shifted the goalposts rather than adopting a robust defence of the two words that will actually be changed in the definition (at least in the Australian case).

5. We lost when we lost the fight on gender, and didn’t think hard enough about how to include the T or I parts of LGBTQI in the conversation

We live in an age that celebrates mind over matter when it comes to identity. What you think you are and feel you are, therefore you are.

Here’s Miley Cyrus:

“I don’t relate to being boy or girl, and I don’t have to have my partner relate to boy or girl…I don’t relate to what people would say defines a girl or a boy, and I think that’s what I had to understand: Being a girl isn’t what I hate, it’s the box that I get put into.”

It seems everything is fluid. Especially for people who are privileged enough to be able to choose to be fluid, rather than for people who are locked in to a marginalised or complicated facet of the human experience.

It’s not just sexuality that gets confused when humanity turns on God, and that turn is felt in the ‘frustration’ of God’s creation. It’s gender too. And our biological sex. While part of my point here is that maleness and femaleness are, in marriage, different and distinct. That’s not true for all people — and just as the church is grappling with how to care for same sex attracted people who want to be faithful to the God of the Bible, we need to grapple with what it looks like for transgender and intersex people to follow Jesus and carry the image of God.

Before this gets too far down a rabbit hole where this needs to be acknowledged — I’m a guy (gender) in a guy’s body (sex) and I know that there’s an incredible amount of biological complexity out there that means this sort of alignment isn’t always the case. I think we need to be careful not to exclude transgender or intersex people from our definitions of humanity, or from our consideration, in clumsy conversations about marriage. This whole issue is worthy of its own post, and I’m not entirely sure of where to go with that sort of line of thinking yet. I want to be careful, because I think there’s a sense where both sex and gender can occur along a spectrum of maleness-femaleness, and it’s important to distinguish between transgender issues and intersex issues. I’m not going to say much, if anything, about the implications of a T or an I identity for marriage, but I suspect it is tied up with helping find some sort of clarity in terms of gender and sex (and sexuality) identity for those dealing with this complexity and working carefully from there.

What does fascinate me, is the kind of democratisation of the transgender experience through people who simply choose to defy categorisation, or people who want to argue that gender is meaningless both in terms of gender identity, and sexual practice. This basically confines the ‘bits’ associated with one’s sex — the matter — into a very small part of our identity. An unchosen bit of baggage. Mind has triumphed over matter at this point, and I suspect a fuller and richer account of our humanity and a more fulfilling and healthy approach to identity sees mind and matter brought together in harmony, or acknowledged tension rather than simply denial.

This concept of personal, individual, mind-driven, fluidity has pretty massive ramifications for our concepts of personhood, and I think, like any time where we put ourselves in the driver’s seat, rather than God, there are bound to be interesting consequences.

The link between gender and sex is increasingly being torn apart, and the proposed changes to the Marriage Act in Australia simply codify this shift that happened a while back without much fuss, and, I suspect, for well-intended reasons. Other people have been much better at caring for transgender and intersex people in our community than evangelical Christians (I’m sure there are liberal Christians who have put more thought into this than we have). I’m unaware of much, if any, evangelical Christian thinking that seeks to understand, love, and serve the T or I part of the LGBTQI community, I haven’t proactively looked (though I will), but I have been part of many conversations about gay marriage where these issues have not been spoken about. I’ve seen conversations on Facebook where transgender people have been dismissed as abnormal or insignificant, and I can’t imagine that this has won us friends or favour when it comes to hearing us speak about Biblical concepts of gender and how they relate to a broken and fractured world (and our own experience of gender). Which in turn means we can’t really speak to uphold the traditional definition of marriage as being between a man and a woman when we aren’t engaging with the complexity of the human experience beyond such neat categories or within these neat categories.

On the link between mind and matter and identity, there’s actually some notion of fluidity and identity driven by the mind and our hearts (thoughts/passions/feelings) that Christians, can affirm. Our minds and hearts are where the action is at in terms of defining our identity as people. They’re where the Bible suggests that battleground is in terms of us either choosing to follow Jesus as children of God, or take up with idols. We are shaped by our hearts and our minds in a way that we aren’t shaped by our bodies (which simply act out this stuff).

“Are you still so dull?” Jesus asked them. “Don’t you see that whatever enters the mouth goes into the stomach and then out of the body? But the things that come out of a person’s mouth come from the heart, and these defile them. For out of the heart come evil thoughts—murder, adultery, sexual immorality, theft, false testimony, slander. These are what defile a person; but eating with unwashed hands does not defile them.” — Matthew 15:16-20

Do not conform to the pattern of this world, but be transformed by the renewing of your mind. Then you will be able to test and approve what God’s will is—his good, pleasing and perfect will. — Romans 12:2

There are a couple of things I think need to be incorporated in to this part of the discussion — the idea that God is not a male who is adequately reflected by male humans, but that maleness and femaleness operate together and separately to bear the image of God, and the sense that gender increasingly becomes meaningless as we are transformed into the image of Christ, united with Christ, as the bride of Christ. This is the ultimate form of identity for the Christian (this changes the way we approach maleness and femaleness in our human relationships, but it doesn’t do away with those concepts altogether in these relationships in this world).

So in Christ Jesus you are all children of God through faith, for all of you who were baptized into Christ have clothed yourselves with Christ. There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus.” — Galatians 3:26-28

6. We lost when we made the argument about the next argument (the slippery slope), rather than lovingly understanding what the people in front of us desired and were asking for

I hate this version of the argument against gay marriage more than any other. Gay marriage will not open the door to people marrying their dogs. The arguments used for gay marriage might be used by polyamorists, but the people asking for gay marriage aren’t asking for polyamory and we’re failing to love them, understand them, and listen to them, if we treat their arguments as though someone else is asking for something else.

7. We lost when we didn’t fight harder for love to mean something other than sexual intimacy or total acceptance (not compassionate tolerance)

The tragedy of the #lovewins idea is that what we’re ending up with isn’t a really robust and beautifully messy picture of love. We’re ending up with fairytale love that can’t really handle any opposition.

What do people mean when they write #lovewins? What are people actually celebrating when they rainbowfy their Facebook profiles?

I haven’t read much beyond the highlights of the judgments handed down in the US, but it seems that they pay lip service to the idea of tolerance for those who disagree and then immediately label such positions as hateful or anti-love.

The Greek language has multiple words for love describing multiple kinds of love. We have one word and it’s context that determines the meaning.

Who wants to stand in the way of love?

Not me. Not anyone I know.

But who says what love is?

What I think people are saying when they say #lovewins is that one particular view of love has triumphed over all the others. And by triumphed over I think we’ll increasingly understand this to mean “totally wiped out of the public sphere” any alternative pictures of love, especially those from the pre-enlightened past.

Most of the stuff we watch and listen to about love basically says love is sexual intimacy with one person, or the thing you offer to your family. There’s erotic love and there’s filial love. There’s a fair bit of erotic love going on in the marriage debate, though it’s more about sexual commitment than simply temporary intimacy. Erotic love is the love that we write songs about and feature in movies. It’s boy meets girl love replaced with person meets person love. But this cheapens and limits our view of love such that we can’t believe in a platonic, non-sexual, relationship if there’s any physical affection displayed. So, for example, I once hugged one of my sisters and someone who didn’t know she was my sister, and knew I was married, thought there was something going on. Isn’t love richer if it means something more than sex, and something more than simply family ties or a commitment secured by contractual agreement?

Love, apparently, also means never telling someone you disagree with their choices. This is the new kind of filial love. Loyalty is built in networks where people offer this sort of love to each other, and this sort of love doesn’t cope well with disagreement or dissent. Even disagreement offered with loving intent. Tolerance now means believing everything is legitimate, rather than believing that people should be free to make choices that are wrong and be loved anyway. Our interactions with each other are cheapened by this vision of love. Isn’t love richer if it doesn’t seek to deny or iron out differences, but transcends those differences?

If the Revelation picture of the future from the start of this post and the end of the Bible, where #lovewins is true, then how do Christians love those around us? I think it’s about respectfully allowing people to make a choice (rather than trying to insist they make a particular choice), but it must also mean making some case for the Christian view of the world, and the Christian view of love, even if that case is unpopular, and is perceived as hateful.

This is where the medicine we’ve got coming to us is really going to hurt. I don’t think we’ve loved others very well. I think they’re about to treat us the way we treated them. I think as we become the minority our perceived pursuit of victory at all costs, rather than us having offered love and respect at our cost, is going to come back to bite us. Hard. And this will be an opportunity for us to show how love wins. This will be an opportunity for us not to fight more battles, but to follow the one who fought the battle for us, and who models what love looks like for us… this is how we might make God known in things he created, and is now recreating by the Spirit.

Dear friends, let us love one another, for love comes from God. Everyone who loves has been born of God and knows God. Whoever does not love does not know God, because God is love. This is how God showed his love among us: He sent his one and only Son into the world that we might live through him. This is love: not that we loved God, but that he loved us and sent his Son as an atoning sacrifice for our sins. Dear friends, since God so loved us, we also ought to love one another. No one has ever seen God; but if we love one another, God lives in us and his love is made complete in us.This is how we know that we live in him and he in us: He has given us of his Spirit. And we have seen and testify that the Father has sent his Son to be the Savior of the world. — 1 John 4:7-14

 

A sample letter to your local MP about Same Sex Marriage

The committee I’m on with the Presbyterian Church of Queensland has been asked to put together a sample letter that people in our churches might use as something of a template for contacting their local MP about the proposed changes to the Marriage Act.

Here ’tis.


Dear LOCAL MP,
Re: The proposed amendment of the Marriage Act

We’re praying for you as you navigate this complex issue of trying to redefine marriage in a way that balances the rights, beliefs, and identity of people in our community. Thanks for all you do in your tough job as an elected member of our parliament.

As Christians we’re called to honour you, and to pray for you. We promise to keep doing that even if you use your vote in parliament to enshrine something in our nation that we personally believe is a mistake.

We’ll keep praying for you, and honouring you, believing that God has appointed you to govern our nation.
When we follow Jesus we believe we’re called to love our neighbours – so we’d also love to know if you have any ideas for how we might help love people who are in need in our community.

We also believe marriage is the life long union between one man and one woman, and that this relationship reflects the nature of God. It reflects the loving relationship between Father, Son, and Holy Spirit, and it reflects the truth at the heart of the Gospel, that Jesus laid down his life to claim his beloved people, the church, as his bride. This might all sound weird to you. We understand that. For Christians, the reality of marriage, that it links two different types of humanity, male and female, as one flesh, is an important part of what we believe about the world because it reflects what we believe about God.

We also believe that marriage being defined this way is good for all people, because it’s the institution the God who made the earth created for us, and for the raising of children. But, we appreciate that there are many in our nation who do not share our beliefs, in God, in marriage, or in this picture of human flourishing.

We know, too, that the world isn’t what it was made to be, that marriage is hard, that many end in divorce, and that kids are often raised without both parents. We believe this is because we humans collectively took God’s good design and trashed it. We want to own our part in that.

We’d love to find out how we could be helpful in supporting families trying to navigate through life in this messy world in our community. We pray that you’ll continue to provide the church space to encourage people to try out God’s design for humanity and human relationships in their own family, especially by giving all people freedom to act according to conscience when it comes to participating in same sex marriage ceremonies.

We believe participation in a democracy should allow people to act according to conscience wherever possible.

Thanks for reading. We’ll keep praying for you as you represent us, and our neighbours in your constituency, in our government. We’re so thankful for your willingness to serve us and take the views of your constituents on board.

Best regards,

YOUR NAME

Five years… many reasons

There’s a bit of soppiness ahead – if that’s not your thing – and sloppiness is… check out this elephant flinging poo at a zoo visitor.

I’ve been married to Robyn for five years today. Time flies. I still love her, she still loves me. It’s a privilege being married to someone who, in the immortal words of Jerry Maguire, “completes me” in so many ways.

IMG_0036

I do a lot of stuff, I couldn’t do half of it if Robyn wasn’t organising me, encouraging me, sustaining me, or keeping me humble. She also does lots of clever, surprisingly creative, and other person centred stuff every day.

I’ll never forget a moment at National Training Event a few years back, when, after I’d asked Phillip Jensen what sort of cures for arrogance he could recommend for arrogant young men, he said “get married” (before saying go to the foot of the cross daily) – it’s a slow working cure. But I trust it’s working.

I’ve particularly enjoyed watching Robyn flourish as a mother this year.

So, because blogging is the love language I most naturally speak (though it is not the love language she most naturally hears) – indulge me just one moment with this gushy stuff, where I address Robyn directly…

Thank you, I love you, I look forward to many more years of being married to you.

They say that behind every great man there’s a great woman – I’m not claiming to be great, but if ever I decide I want to be I’ve got that ingredient sorted.

How to find the perfect wife

This is a question that needed some science applied to it. It turns out the optimal wife is 27 percent smarter than her husband. IQ tests on the first date probably come on a bit strong – but by the time you reach the altar you need to have established a pecking order. Here’s the science. Here’s the CNET report.

The highlights are, indeed, a joy to behold, squeeze tightly, and never, ever let go. The perfect wife is five years younger than her husband. She is from the same cultural background. And, please stare at this very carefully: she is at least 27 percent smarter than her husband. Yes, 35 percent smarter seems to be tolerable. But 12 percent smarter seems unacceptable. In an ideal world–which is the goal of every scientist–your wife should have a college degree, and you should not. At least that’s what these scientists believe.

I know your bit will already be chomped with your enthusiasm for learning these learned scientists’ methodology. Well, they interviewed 1,074 married and cohabiting couples. And they declared, “To produce our optimization model, we use the assumption of a central ‘agency’ that would coordinate the matching of couples.” Indeed.

Finding that woman might prove difficult. But if you synchronise the science with a separate mathematical model (at the end of this article) you’ll learn that the 38th woman you consider is the one.

If you interview half the potential partners then stop at the next best one – that is, the first one better than the best person you’ve already interviewed – you will marry the very best candidate about 25 per cent of the time. Once again, probability explains why. A quarter of the time, the second best partner will be in the first 50 people and the very best in the second. So 25 per cent of the time, the rule “stop at the next best one” will see you marrying the best candidate. Much of the rest of the time, you will end up marrying the 100th person, who has a 1 in 100 chance of being the worst, but hey, this is probability, not certainty.

You can do even better than 25 per cent, however. John Gilbert and Frederick Mosteller of Harvard University proved that you could raise your odds to 37 per cent by interviewing 37 people then stopping at the next best. The number 37 comes from dividing 100 by e, the base of the natural logarithms, which is roughly equal to 2.72. Gilbert and Mosteller’s law works no matter how many candidates there are – you simply divide the number of options by e. So, for example, suppose you find 50 companies that offer car insurance but you have no idea whether the next quote will be better or worse than the previous one. Should you get a quote from all 50? No, phone up 18 (50 ÷ 2.72) and go with the next quote that beats the first 18.

In praise of hot wives

Dear person who writes their online profiles mindful that your wife reads it,

We get it. You love your wife. You think she’s hot. That’s why you got married.

The rest of us may be inclined to disagree. We may believe that our own wife is hotter.

The fact that you need to reassure yourself that your wife is hot is great. But it comes across as, umm, a bit overstated.

Regards,
Nathan.

You might be wondering why I’m posting this. Well, I was trawling the archives of the Stuff Christian Culture Likes and came across this post. It’s one of my favourites.

Here’s Stephy’s take:

Fortunately, Christian hotness standards are not quite the same as conventional (secular) hotness standards. Value is supposed to be placed on the person rather than on appearance. Even so, hotness is still a valuable commodity even in Christian culture. The public declaration of a spouse’s hotness is a lovely gesture, but can become disquieting when expressed so frequently and fervently. It can begin to sound as if they are trying to convince themselves of something. Could thou protest too much?

My absolute favourite part though, and the part that makes this utterly postworthy, is if you do a bit of a phrase search on Twitter (I can’t guarantee that the results you get will be the same and/or safe for work/your holiness) you get a bunch of people talking about their hot wives. And a startling percentage are Christians. From my quick profile check of the people at this link I would say that close to 80% of the people using the phrase on Twitter either define themselves as Christians in their little description or tweet regularly about the Bible.

How odd.

For the record, I think my wife is hot – but seriously – I don’t need to tell you that.

Totally gay flowchart

Here’s one man’s summary of the arguments for and against gay marriage in flow chart form.

The moral to this story is that when Christians are dealing with political issues we need to keep a healthy balance of “love” with our “truth” – and we need to stop saying stupid stuff.

It’s mostly an American thing – but it’s an interesting way to present both sides of an argument.

Via here.

Bowing to peer pressure

Everyone is writing soppy lists about their spouses. Simone started it. Soph, Ben, and Amy followed.

They want me to join in. I thought about it. I commented on Simone’s last post saying these lists were gay. I didn’t mean gay in a good way.

I thought about writing a list of things I don’t like about my wife (she steals the blankets)… I would have written a list like “I hate that she just has to look at me and I immediately agree with her”… but then I thought it would be all too similar to a Heath Ledger movie. And he’s dead, so I can’t say nasty things about him or his work.

I thought about making my list satirically soppy filled to the brim with gory details. We all know how I feel about oversharing and this whole trend treads perilously close to that mark.

But here, because Ben said I was a big girl’s blouse if I didn’t, is a list of things I love about my wife. So here are ten things. It’s not an exhaustive list.

  1. She loves God.
  2. She loves me.
  3. She is cute.
  4. She is funny. And laughs at my jokes.
  5. She encourages me.
  6. She wants to serve others, but also is prepared to tell me when I’ve over committed.
  7. She is mega-organised (and I am not).
  8. She will provide any children we have with athletic genes so they won’t run last at school.
  9. She likes coffee.
  10. She started posting here again because I told her that I like it when she does.

Amy gets points because her list about Tim is 20 points long.

On sticks and logs

Here’s a little story, picked up by the Friendly Atheist, that highlights why getting people who think they’re Christians to rightly understand how Biblical law works, how it should (or mostly shouldn’t) be applied today.

At the very least we should be able to point out that the law was written for the Jews, who were God’s people. So that they could be different to the people around them. It wasn’t written for the Jews to impose on everyone else.

An American redneck decided to use a little bit of Old Testament sanctioned force to bash a homosexual man.

He even has a tattoo that proclaims the need to understand homosexuality as an abomination.

Now, it’s all well and good emblazoning that sort of verse on your arm. But, as even atheists know, this is problematic given a verse that appears just a chapter later…

"You shall not make any cuttings in your flesh for the dead, nor print any marks upon you: I am the LORD. Leviticus 19:28″

We need to fix this kind of thing if we want to (rightly) argue that God’s intention for relationships between humans is for sex to occur in a marriage between a man and a woman. And that Christians should not be practising homosexuals (because the New Testament reaffirms God’s intentions and understandings of sexual expression).

Even Answers in Genesis can understand that this definition of marriage applies to Christians – they commented on a recent story where a judge in the US ruled that an interracial couple could not marry because the Bible forbids it… Which is strange.

What the Bible does say in the Old Testament is that Jews (the people of God) should not intermarry, and in the New Testament that Christians should ideally marry Christians – but that if two non-Christians marry and one becomes a Christian they should stay married.

Here’s what Ken Ham said (again mentioned in an article on the Friendly Atheist) when he was asked about interracial marriage in the Bible. It’s somewhat convoluted, but at the end of the day it is useful. From the Answers in Genesis website…

At AiG we have always taught that biologically there is only one race (Adam’s race), however, spiritually, there are two races (the saved and unsaved). It is the two spiritual “races” that God clearly instructs in His Word not to mix in marriage. In other words, when someone asks me “does the Bible deal with interracial marriage?” I answer, “it sure does, it makes it clear the saved ‘race’ should never knowingly marry the unsaved ‘race’—and that’s all the Bible teaches about ‘interracial’ marriage.’” Biologically, there is no such thing as “interracial” marriage as there is only one “race”—we are all descendants of one man, Adam.

I’m not sure that Ham’s stance would extend to the unsaved being able to enter into any marriage they want…

But at the end of the day we (Christians) need to make sure our house is in order before throwing stones, literally or otherwise.

They even provide this helpful infographic.

Traffic jam

It seems I’m not alone in being inundated with traffic. Over at City on a Hill Jeff asked if Christians should be defending marriage – ie the traditional definition of marriage. I thought it was an interesting question, so I threw in my two cents and left. Unfortunately I left before the fun started.

Jeff was featured on the WordPress.com homepage and he got quite few comments. They make for interesting reading… one American guy suggested doing away with the separation of church and state.

You should read Jeff’s blog – his posts are bite sized, like meals at a fine restaurant.

Five essential skills for being a better husband

This is perilous territory, but I’m running out of areas to hand out my wisdom… But two years in I know everything there could possibly be to know… except the parenting stuff… I am being sarcastic by the way…

  1. Learn to say sorry, and mean it.
  2. Figure out the subtle non-nonverbal communication – when your wife says something and means another, or doesn’t say something in an ominous way.
  3. Learn to cook dinner (and to clean up).
  4. Learn your wife’s “love language” it sounds dumb, but this was a pretty helpful book.
  5. Learn that when your wife comes to you with a problem she doesn’t want an immediate solution, but rather someone who’ll listen.

Political Football

I was pondering things last night, deep and meaningful things. I’ve talked before about our cultural idea of loyalty and how its a concept that’s dissipating throughout society. Divorce rates are sky rocketing, careers, cars, houses, allegiances, promises – everything is disposable. There was an article in yesterday’s SMH talking about the restructuring of wedding vows to do away with “till death do us part.” The only allegiances that seem to be held to are those to a football team. Which has interesting ramifications for other ill conceived allegiances – and particularly those to a particular political party.

With no real research, or anything to back up these figures, I’d say the electorate is divided into three types of voter – the party member, the swinging voter, and the uninterested (otherwise known as the stupid masses). Swinging voters will decide their vote on the issues in a campaign (or the personalities involved – which I believe is more likely but what voters see is how a candidate handles the issues that the political theorists have decided should be the election issues… which generally works out to be financially motivated), the uninterested masses will either donkey vote, vote for the most visible candidate, or vote against a candidate they have an arbitrary dislike for. These people don’t really interest me – well not when it comes to this post anyway. I’m wondering what it is that draws people to a political party to begin with. Ideology must play some part but there are other factors at play – from personal experience I decided which parties I support in principle before I knew what each particular party stood for. Anecdotaly other people choose their party alliance based on who’s in power (or not in power) in their electorate when they have to start voting. Rabid support of a party based on the party identity only is an interesting beast. Toeing the party line as a supporter lacks rationality – toeing the party line on an ideological basis is just as irrational – there’s no real underlying ideological differences between the major Australian parties these days. Elections are now fought on who will govern best based on implementation of economic policies rather than based on who has the better ideological policies. Economic rationalism and a stance as close to the political centre as possible seems to drive both the Labor opposition and the Coalition government more than any stance on social justice, industrial relations (including traditional union movements) and this is the current government’s great strength – by bringing the opposition on to their platforms they should be able to beat them in that particular fight at any given time. Rudd seems to be trying really hard to move away from that with his policies on education and the environment. I’ve spoken to a couple of people about how they decided who to vote for and traditional family pressures comes up as a reason quite frequently. The problem with that model is that the traditional positions of the major parties no longer exists because the political and socioeconomic climate has changed (ahha haha ha – climate change joke). Why anyone chooses to be a party member or support a party any further than the ballot box these days – without a vested interest in a party getting to power – is beyond me. At the same time, I’ll still probably vote the same way I did last time just because they’re the team I support. And that puzzles me.

I’d be interested to hear, without anyone having to proclaim their particular position – why you’ve chosen who to vote for in past elections – or who you’ll vote for in the future. I have a feeling that for the majority of educated people heartstring loyalty gives way to purse string rationality while for the dumb masses its a matter of the candidate who runs the most impressive public relations campaign who’ll get the nod.