If you “force” this issue of same sex marriage, what’s next on the force agenda? The next question that needs to be asked is whether or not same sex marriages are a civil right. We need to be clear about what constitutes a civil right.
It is certainly true that the contention over marriage is about civil law. Marriage law has long been a state matter, and in the United States that has meant, literally, a state rather than a federal matter. In any case, the law has until now taken for granted that marriage is an institutional bond between a man and a woman.
Moreover, marriage is something people of all faiths and no faith engage in. Churches, synagogues, and mosques may bless marriages but they do not create the institution. In that sense the question of marriage is not first of all a religious matter in the sense in which most people use the word “religion.”
However, to insist that the question of marriage is a matter of civil law and not first of all a religious matter does not take us very far. After all, the argument is about what government ought to do about keeping or changing the legal definition of marriage. The debate is not between husbands and wives within the bond of traditional marriage—like a court case over divorce and child custody.
No, this debate is about whether the law that now defines marriage is itself good or bad, right or wrong. And to join that debate one must appeal, by moral argument, to grounds that transcend the law as it now exists. In that regard, the question of marriage is not about a civil right at all. It is about the nature of reality and interpretations of reality that precede the law.
Those who now argue that same-sex couples should be included, as a matter of civil right, within the legal definition of marriage are appealing to the constitutional principles of equal protection and equal treatment. But this is entirely inappropriate for making the case for same-sex “marriage.”
To argue that the Constitution guarantees equal treatment to all citizens, both men and women, does not say anything about what constitutes marriage, or a family, or a business enterprise, or a university, or a friendship.
An appeal for equal treatment would certainly not lead a court to require that a small business enterprise be called a marriage just because two business partners prefer to think of their business that way. Nor would equal treatment of citizens before the law require a court to conclude that those of us who pray before the start of auto races should be allowed to redefine our auto clubs as churches.