Magazine article Commonweal

Marriage's True Ends

Magazine article Commonweal

Marriage's True Ends

Article excerpt

There is every likelihood that Hawaii's Supreme Court will soon overturn that state's prohibition on same-sex marriage. The court's reasoning will be simple enough: Hawaii's constitution forbids discrimination on the basis of sex, and for the state to deny the benefits of marriage to same-sex couples without demonstrating a "compelling state interest" does precisely that. Should Hawaii license same-sex marriage, other states may be bound to recognize those marriages under the Full Faith and Credit clause of the Constitution. The U. S. Supreme Court, it seems certain, will eventually be asked to rule on the constitutionality of the heterosexual exclusivity of marriage.

For the state to license same-sex unions will entail a fundamental reappraisal of the nature of marriage and the balance struck between rights of individual self-determination and the integrity of basic social institutions such as the family. American society has much to gain from a fair-minded debate about such questions, and much to lose if we retreat further from reasoning together about the nature and aims of our common life.

Whether there are compelling enough reasons to preserve the heterosexual exclusivity of marriage is a question that arises in the wake of profound changes in how we think about sexual morality, procreation, and marriage. Historically, marriage forged a powerful connection between sexual love, procreation, and the care of children. However, contemporary understandings of marriage increasingly stress the primacy of individual self-fulfillment, not intergenerational attachments. Moreover, contraception and abortion have essentially severed any unwilled connection between sex and procreation. That connection has been further attenuated by technological advances allowing us to separate biological, gestational, and relational parenting at will. In this context, marriage's meaning seems anything but secure.

But is a further erosion of marriage's traditional linkage between sexual love and human procreation desirable? Advocates of same-sex marriage advance two arguments. First, denying same-sex couples the marriage rights enjoyed by heterosexual persons is discriminatory, an imposition of unjustified inequality. Second, same-sex marriage is presented as an embrace of, not an assault on, what is acknowledged to be a uniquely valuable social institution. If society wishes to promote the human goods of marriage--emotional fulfillment, lifelong commitment, the creation of families, and the care of children--marginalizing homosexuals by denying civil standing to their publicly committed relationships makes little sense, advocates argue.

In modern democratic societies wide latitude is given to individuals and groups pursuing often conflicting and incompatible conceptions of the good. Still, a broad tolerance and a high regard for individual autonomy cannot result in the equal embrace of every private interest or social arrangement. Economic freedom, for example, must be balanced against environmental concerns. Parents' rights to instill their own values in their children must accommodate the state's mandate to set educational standards for all children. The exclusive legal status of monogamous marriage, it is useful to remember, was once challenged by Mormon polygamy. But polygamy was judged inimical to the values of individual dignity and social comity that marriage uniquely promotes.

Now we must weigh the implicit individual and social benefits of heterosexual marriage against those of same-sex unions. In this light, advocates of same-sex marriage often argue that laws prohibiting it are analogous to miscegenation statutes. But the miscegenation analogy fails. Miscegenation laws were about racial separation, not about the nature of marriage. Legalizing same-sex unions will not remedy a self-evident injustice by broadening access to the traditional goods of marriage. Rather, same-sex marriage, like polygamy, would change the very nature and social architecture of marriage in ways that may empty it of any distinctive meaning. …

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