The only reason for even having a loving PAIR is because sex, as an expression of love, has always been between two human beings AND the only reason sex has been seen as an expression of love (as opposed to a merely pleasurable activity) is because of its larger enterprise of creating, nurturing and sustaining new human beings (for which extraordinary love is required – simply having sex does not require love, merely two human beings disposed to pleasuring each other; a far cry from love.)
If sex was only ever seen as an expression of love, then why is prostitution referred to as “the oldest profession?” Indeed, I would guess that polygamy has a longer history in human culture than monogamy.
As it currently stands, we are not talking about polygamy though, and I think that calls for legalization of polygamy are doomed to fail for the foreseeable future. After all, in the case of gay marriage, the state has no hard decisions to make: it is a binary proposition with no need for drastic changes to bureaucracy or laws. Plural marriages on the other hand require more decisions to be made. It is a non-trivial thing to extend the rights and responsibilities of marriage (as granted by the state) to more than two people. There are multiple ways this could conceivably be accomplished, but I think we should read “multiple ways” as “divided political front.”
The only way your game show analogy can add anything at all to the discussion is if we have an adequate, comprehensive and accurate depiction of what marriage actually is to begin with.
Sort of, but I think we will learn things if people who are making the most bold statements about marriage are unwilling or unable to play the game. As Chesterton said, “What embitters the world is not excess of criticism, but an absence of self-criticism” and I think this is an excellent tool for investigating ones own understanding of the details and definitions of marriage.
Again, that is the problem with the infertility argument, it stakes its entire case on one aspect as if that aspect is the entire case to be made from the other side.
The issue with your mammals example is that “mammal” is a scientific term with a rigorous definition that has no reference to eggs. That is why when you arrive at the suggestion “birds are mammals too!” you correctly label it an absurd conclusion. Marriage does not have such a set-in-stone definition. Or, to be more precise, it has multiple competing definitions. Therefore, allowing gays to marry may seem like saying “birds are mammals!” according to the Catholic definition of marriage, but the state is not interested in implementing the Catholic definition of marriage. Rather, the state is simply creating its own definition of marriage which attempts to encompass the wide variety of competing religious definitions.
My problem is essentially this:
Marriage has two contexts:
- The society-at-large context. Here we are concerned with what sort of impact the institution of marriage (in a broad sense) has on society as a whole. This is the context that the state cares about and makes laws to regulate.
- The individual context. Here we are concerned with the meaning of marriage to each individual. This is the context that religion mostly cares about and makes laws to regulate.
When we talk about sex and what is disordered vs ordered, we are fundamentally talking about the individual context. Society-at-large mostly doesn’t (and I would argue shouldn’t) care about what sort of sex (if any) is going on in a marriage. What marriage means to individuals, as well as how they love each other is a question with deep protection from things like the establishment clause specifically, and the “pursuit of happiness” concept generally. Certainly there are limits (e.g. public indecency) but for the most part people are, and ought to be, free to decide the meanings (sexual and otherwise) of their own marriage. You are free to argue that their interpretation is wrong, but you cannot
legislate that their interpretation is wrong without reference to a society-at-large harm.
On the other hand, when we talk about the child-rearing benefits of marriage, we are now talking more about the society-at-large context. A healthy marriage is a great way to make healthy children, which is a great way to make a healthy society. Not many people would dispute that, I think. But it does not follow that therefore marriage must produce children or be capable of producing children, or even actually raise a child at all. After all, we are talking about the society-at-large context, and “marriage is for children” is an individual-context decision. That is why the state has
no reason to refuse to recognize something like gay marriage since gay marriage has no impact on marriage’s status as “a good place to raise children.” Indeed, allowing gay marriage would bring the other societal benefits of marriage (e.g. increased financial security) to more people.