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The Marriage Pledge: A Gratifying Step on Civil vs. Ecclesiastical Marriage
It’s been a bit since Ephraim Radner and Christopher Seitz “crossed the Rubicon” and set forth The Marriage Pledge, which calls ministers to stop officiating civil marriages. Reactions have been mixed. The fact that I can say that shows that the steady legalisation of same-sex civil marriage has forced Christians–who have been working to “preserve marriage”, i.e. civil marriage as the union of one man and woman–to face reality on this issue. From my perspective, it’s at least a decade later than it should have been.
It’s been a long, lonely trudge through the wilderness on wanting a formal break between civil and ecclesiastical marriage, and there are a few things I’d like to say about it.
In spite of some who have received the Marriage Pledge well, there’s still not general unanimity on the subject. Much of that is sheer inertia; we’ve always done it this way, why should we change now? I think that option has run out for many things in this country and in the West in general. It’s time we stopped playing checkers with our opposition and start playing chess, and Radner and Seitz’s Marriage Pledge is a chess move.
In many parts of the world, churches don’t have a choice. Following the tradition established by the French Revolution, the state does not allow ministers to solemnise marriages, so you end up having to “get married twice.” Somehow Christian churches have managed to thrive in this environment; given the crêpe some hang on ceding the officiation of state marriages, one wonders how. I think this kind of provincialism needs to stop. If they can do it, we can too.
Part of the problem is that Protestant churches, having cleverly desacramentalised marriage, lean too heavily on the state to cover the void of their own creation. Some even invoke “natural law”, an invocation that I, whose intellectual formation was as a Roman Catholic, find amazing. In going through the gyrations they do on this subject, they overlook a few important facts.
The first is that, no matter how you slice it, marriage antedates the state. Even if we attempt to link marriage in church with “natural law” marriage, there is no good reason we should equate civil marriage with natural law marriage. The reason we do so is that the overpowering modern state has conditioned us to think in this way. If we’re planning on being real salt and light, we’d better lose this idea quickly.
Beyond that, in the marriage fracas, Evangelicalism in particular has revealed a serious weakness that results from their loosey-goosey “authority” structure. Because of this they are too dependent on the state for all kinds of things, and marriage is one of them. It’s no accident that one of the calls against the pledge came from a Southern Baptist, although their ability to create a tightly knit, conformity-obsessed system with the decentralised, congregational system they have makes one wonder why they couldn’t come up with a workable solution for marriage without the state. (That is even more true for the RCC and LDS churches; why they even need civil marriage is beyond me.)
Yes, there are the chickens in church hierarchies (I won’t name names, but you know who you are) who have urged/instructed their ministers not to sign the Marriage Pledge. When their ministers get hauled into court for refusing to officiate same-sex marriage on the basis that they are agents of the state, they might have second thoughts. Then again, as Episcopal Presiding Bishop Katharine Jefferts-Schori has proven, some people never learn.
The Marriage Pledge is a step in the right direction. It is not the beginning of the end for our ministers acting on behalf of the government but perhaps, as Winston Churchill put it about El Alamein, the end of the beginning. Who knows what could happen?
With that under our belt, if we could now get the Baptists and other Evangelicals to cut out the Clintonian “what is is” rubbish and see the real presence of Christ in the Eucharist, that would be glory. But, as Col. Hogan used to say, one miracle at a time.
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The Most Important Goal in Life
Today is the Feast of Christ the King. The script that calls out the liturgical year on this site simply refers to this as the Sunday before Advent, and that’s what it was for centuries. The idea of this feast–at the end of the liturgical year–comes from the “new theology”, one that generally gets a reaction of horror from traditionalists. The concept is simple: since we have Christmas (for Christ’s birth) and Good Friday/Easter (for his death and resurrection) we should have one for his coming return.
The idea that history has a purpose and an end is not uncontroversial but it’s one that bugs many of us: why are we here? where did we come from? where are we going? We can’t do much about the first two, so it makes sense that we should concentrate on the last, and in doing so some answers to the first will become clear.
Many goals have been proposed over the centuries. Some say that we have no goal, that when we die that’s it. Others say that, through a series of cycles, we end up being reabsorbed into the Godhead, however that it defined. Both of these have an air of pointlessness about them. Why speak of a goal when the grave is the end? And why be here in the first place when we’ll be sucked up in another?
The French preacher Bossuet tells us that “man’s chief aim in life is to be happy”. That sounds like something everyone can like. But how to be happy forever? Every form of happiness we see in this life is transient. People wonder whether there will be pets or golf or football or even work in heaven. But these come and go. With football, it’s easy: you have sixty minutes to play and that’s it. The others have less predictable starts and stops but they’re there.
St. Thomas Aquinas tells us that both the goal and the source of happiness in life is the following:
Final and perfect happiness can consist in nothing else than the vision of the Divine Essence. To make this clear, two points must be observed.
- First, that man is not perfectly happy, so long as something remains for him to desire and seek:
- Secondly, that the perfection of any power is determined by the nature of its object. (Summa Theologiae, 1-2, a.3, q.8)
Aquinas is always a little technical (which is why, I guess, I like him) so it helps to break things down. We all know people who go through life looking for the “maximum thrill”. But when all the passing thrills are gone we are left with God, who is eternal. Seeing him as he is (which is what the vision of the Divine Essence is all about) is the maximum thrill par excellence, not only for the sheer impact of the experience (2) but also because it lasts forever (1).
Getting back to the happiness, Aquinas notes the following:
If therefore the human intellect, knowing the essence of some created effect, knows no more of God than “that He is”; the perfection of that intellect does not yet reach simply the First Cause, but there remains in it the natural desire to seek the cause. Wherefore it is not yet perfectly happy. Consequently, for perfect happiness the intellect needs to reach the very Essence of the First Cause. And thus it will have its perfection through union with God as with that object, in which alone man’s happiness consists, as stated above (1,7; 2, 8).
We need to do more than believe that God is, although that’s a start. We need to connect with him and know him as he is. That’s starts in this life and reaches its goal–not an end in time–in the next. And then we can find the happiness we’ve been looking for all along.
To start that journey, click here
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My Challenge to Church of God Ministers: Take the Marriage Pledge
Many of you know that, in spite of a lot of what turns up on this blog, I am a member of the North Cleveland Church of God and worked for the church’s International Offices in the Lay Ministries Department for 13 1/2 years. So I’m not a stranger to at least some of our ministers.
Many of you also know that I have advocated the abolition of civil marriage for a long time, and even longer have looked forward to the time when marriage in church and marriage by the state be separated. We now know that the state, having redefined divorce away from New Testament standards, is in the process of doing so with marriage.
When Joe Edwards (who is pastor at Cartersville, GA) married my wife and I many years ago, he recalled that God married the first couple in the Garden. Think about that: God didn’t need the state then to marry a couple, and he does not now. He has not changed: to be Pentecostal is to proclaim that God’s promises, like him, don’t change.
Two distinguished clerics have come up with the Marriage Pledge, which states in part:
Our biblical faith is committed to upholding, celebrating, and furthering this understanding, which is stated many times within the Scriptures and has been repeatedly restated in our wedding ceremonies, church laws, and doctrinal standards for centuries. To continue with church practices that intertwine government marriage with Christian marriage will implicate the Church in a false definition of marriage.
We’ve reached the critical moment. I am asking you to join in supporting and, if you feel led, to sign this pledge.
And I would add one other thing: I believe that, sooner or later, you will be forced to perform same-sex marriages. How? When you officiate a civil marriage, you’re an agent of the state. Someone is going to claim that agents of the state cannot discriminate and, knowing our judiciary, will make that stick. Making the separation outlined in the Marriage Pledge will take that out of contention.
May God richly bless you!
Go to the Marriage Pledge
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The Evangelical Comeuppance in the Middle East
I’ve not had the time lately to post in as timely fashion as I would like, mostly because of the semester-by-semester crapshoot which is my PhD pursuit. But there’s a long-term issue that deserves some comment, and that concerns a long-overdue attitude adjustment that Evangelicals need to make because of events in the Middle East.
And I’m not talking about Israel either. There’s a drumbeat amongst Evangelicals who can’t bear to see the latest bandwagon roll down the street without them to change Evangelical support towards Israel. Leaving aside the theological changes, they need to consider two things: do they want another Holocaust, and would the land (and its inhabitants) be better off under the rule of the likes of Hamas? (They also need to consider that, these days, Israel has better friends in Cairo and Riyadh than Washington and Brussels).
Eluding them in the search for answers is the simple fact that, in the Middle East, people play for keeps. We see that plainly with the other news-gathering force in the region: ISIS, or ISIL, or whatever. ISIS has made itself a stench in people’s nostrils for their wanton destruction of ancient artefacts, but in destroying the remains they carry on the tradition of warfare that has been the region’s hallmark for millennia. As John McKenzie observed in his Dictionary Of The Bible
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The ancient war was a candid war of conquest or looting. Both of these ends were sanctified by the religious character of war, which was fought on behalf of the gods of the people and under the leadership and protection of the gods. The cruelty and barbarism of ancient war were equally candid; ancient war is shocking only because it involved the primitive means of personal effort, and could not achieve the vast mechanical horrors of modern warfare. Prisoners of war had no rights whatsoever; the entire population could be enslaved, unless the defeated enemy were regarded as a menace to the victor; if it were, the male population could be exterminated or mutilated. Destruction of conquered towns was a normal act of the victor.
Today ISIS has social media, fast vehicles, religious motivation and personal weaponry (but not so much air power) and they’ve brought back the personal, brutal tradition of warfare with a vengeance. It’s almost as if the spirits of the Assyrians, the core of whose empire they’ve conquered, have come back and entered into these people.
Most mentions of the Assyrians these days, however, centre in two places: the artefacts ISIS is destroying and the Christian communities they’re butchering. Before the Kurds were supplied well enough to stop this advance, the world’s attention was riveted on Christian (and Yazidi) communities being tortured and massacred by ISIS. Floating to the top in Evangelical circles was this question: where are the Christians to help? Fortunately Evangelical organisations rose to the occasion and have done what they’re supposed to, and things are better. But the blind spot that Evangelicals have revealed towards Christianity in the Middle East doesn’t need to be passed over in silence.
In my work My Lord and My God, when introducing the church fathers I made the following observation:
Most evangelicals look at church history in a very specific way; there were first New Testament times, then there was the Reformation, and now there’s us. This results in a gap of about a millennium and a half between significant events; surely something happened in that length of time!
Part of the “something” was Middle Eastern Christianity, in its array of Orthodox (Chalcedoninan and non-Chalcedonian), Nestorian, Monophysite and other manifestations. All of these eventually came under a rotation of one Islāmic state after another.
The switch of populations from Christianity to Islam varied from place to place. In North Africa, it was complete, which explains why Evangelical (largely Pentecostal) Christianity pretty much dominates the Christian population in Algeria. At the other extreme is Lebanon, with its sizeable Maronite population, legendary on both sides of the Atlantic. Then there are those populations which were driven out or destroyed by massacre such as the Armenians, although the driving force behind that was the incorporation of Western ideas of nationalism into an Islāmic framework, which drives much more of Islamicism these days than either the Islamicists or their Western analysts care to admit.
Evangelicals marched into the Middle East with the same attitude towards whatever Christianity was there with the same attitude they did in Latin America: these people are lost as a goose unless we do something about it and they join our church. And experience teaches that underestimating the ability of very old churches to engage in lacklustre inculcation of the faith is a dangerous proposition.
Events in the Middle East, however, showed that, for all the deficiencies of these churches, their ability to drill scriptures such as Mt 10:32-33 into their parishioners worked: by and large Middle Eastern Christians were ready to die for their faith. The contrast with the lachrymose approach we see to the subject of martyrdom in the U.S., to say nothing of the knock-kneed approach we’re seeing with regard to the challenges against the Christian sexual ethic, is striking.
Christianity is first about transformation:
Therefore, if any one is in union with Christ, he is a new being! His old life has passed away; a new life has begun! But all this is the work of God, who reconciled us to himself through Christ, and gave us the Ministry of Reconciliation– To proclaim that God, in Christ, was reconciling the world to himself, not reckoning men’s offences against them, and that he had entrusted us with the Message of this reconciliation. (2 Corinthians 5:17-19 TCNT)
In looking at other people, we tend to look at the process by which their lives were transformed by Jesus Christ and not the transformation itself. (And that goes for ourselves, too). If we do this, we are no better than those who say that, without Church __________, heaven is difficult if not impossible to attain. And that’s inconsistent with what Evangelical Christianity is all about. We need to see real Christians in places we haven’t before and act accordingly, and if our Middle Eastern brothers and sisters have made this point stick with their own blood, that blood is a seed in more ways than one.
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Harriet's Secret…or Harriet's Revenge?
Last Friday evening my wife and I got to do something that doesn’t happen very often around here: go to a movie première, in this case that of the documentary Harriet’s Secret.
The film is produced and narrated by Dean Arnold, who is a well-known figure in this community. As the trailer conveys, it’s an intriguing story. For me personally, it’s especially intriguing for three reasons.
The first is that both Dean and myself had to answer the same question: what do you do when you rummage through your own family stuff and realise that you’ve got an interesting story on your hands? The answer is simple: you do a lot more research and then figure out a medium to convey that to the public. In his case, the film is the result of the research. In my case, I took to the internet here and here to get the job done. Which to choose–or select another path, such as a book–depends upon many things, but they boil down to the resources you start with and where you want to go: the nature and abundance (or lack) of records, access to financing and other resources, and your long-term goals. In my case, part of the reason I went to the internet with the material, say, surrounding the family business was to intertwine the history with keeping the product line alive, something which has worked out very well.
The second is that, in watching the film, I think it’s pretty certain that his family and mine crossed paths along the way. Harriet Thompson, the central character, was from Chicago, and until my great-grandfather moved to Washington just after the turn of the last century it was the centre of the family’s business and residence. Chicago between the Civil War and World War I was the planet’s premier “new city,” at one point the fifth largest city in the world. Only Berlin rivalled it. Given its subsequent history, and the tendency of the media centres of New York and Los Angeles to talk about themselves endlessly, that’s easy to forget, but it shouldn’t be. And of course some of my family made it out to Los Angeles as well.
The last point relates more to the present: what do you do when you find out (or know going in) that the values of the family members are substantially different from yours? That’s a problem that both Dean (a well-known Orthodox Christian activist) and I had, although it played out differently. Harriet’s husband Percy was a full-blown radical, especially after they moved to California, with friends such as Emma Goldman, Margaret Sanger, and Clarence Darrow. With mine it was different: as I explained a long time ago, my people were practical people with little time for idealism.
The answer to that is simple: you tell it like it is, or was. It’s tempting to excessively editorialise, but it’s best to avoid it. There is one thing that Dean and I both end up doing on a personal level: putting paid to the idea that this country was a seamless Christian country until the 1960’s showed up. That puts the “culture war” in a new context, one which is badly needed these days.
But yet…there is one interesting twist to both stories. Dean does a more thorough job of documenting it than I do, but without doing a big spoiler I came away with the idea that twentieth-century modernity was more fun for the men than the women who had to live with them. For Harriet it was a special agony with the radical version of the “girl next door” but while Chet was making aviation history my grandmother found herself stuck in neutral. The term “martyr” has been applied to both; that kind of thing, as much as the usual religious meme beloved of the left, may have fuelled the feminist kick-back of the 1960’s and beyond.
That kick-back may also have driven those who came after to seriously re-consider (or consider) Christianity, with its higher idea of monogamy and (for Evangelicals at least) endless marriage seminars. Many on the left will laugh at this, but it’s time for people who just moved to the city (literally or conceptually) to stop dominating the agenda. History is a more complicated than the simplistic memes of either side. Perhaps the dutiful “martyrs” not only get their due recognition, but in the end they get even too.
