The magazine’s treatment of the issue begins with an Editor’s Letter from Jon Meacham who, in previous writings, has described himself as a centerist Episcopalian. Meacham has written a book on the faith of the Founding Fathers and recently published a well-received biography of Andrew Jackson. He writes:
On the campus of Wheaton College in Illinois last Wednesday, in another of the seemingly endless announcements of splintering and schism in the Episcopal Church, the Rt. Rev. Robert Duncan and other leaders of the conservative forces of reaction to the ecclesiastical and cultural acceptance of homosexuality declared that their opposition to the ordination and the marriage of gays was irrevocably rooted in the Bible—which they regard as the “final authority and unchangeable standard for Christian faith and life.”
No matter what one thinks about gay rights—for, against or somewhere in between —this conservative resort to biblical authority is the worst kind of fundamentalism. Given the history of the making of the Scriptures and the millennia of critical attention scholars and others have given to the stories and injunctions that come to us in the Hebrew Bible and the Christian New Testament, to argue that something is so because it is in the Bible is more than intellectually bankrupt—it is unserious, and unworthy of the great Judeo-Christian tradition.
Millers’ story begins:
Let’s try for a minute to take the religious conservatives at their word and define marriage as the Bible does. Shall we look to Abraham, the great patriarch, who slept with his servant when he discovered his beloved wife Sarah was infertile? Or to Jacob, who fathered children with four different women (two sisters and their servants)? Abraham, Jacob, David, Solomon and the kings of Judah and Israel—all these fathers and heroes were polygamists. The New Testament model of marriage is hardly better. Jesus himself was single and preached an indifference to earthly attachments—especially family. The apostle Paul (also single) regarded marriage as an act of last resort for those unable to contain their animal lust. “It is better to marry than to burn with passion,” says the apostle, in one of the most lukewarm endorsements of a treasured institution ever uttered. Would any contemporary heterosexual married couple—who likely woke up on their wedding day harboring some optimistic and newfangled ideas about gender equality and romantic love—turn to the Bible as a how-to script?
Of course not, yet the religious opponents of gay marriage would have it be so.
Some other choice bits:
[W]hile the Bible and Jesus say many important things about love and family, neither explicitly defines marriage as between one man and one woman. And second, as the examples above illustrate, no sensible modern person wants marriage—theirs or anyone else’s —to look in its particulars anything like what the Bible describes.
If the bible doesn’t give abundant examples of traditional marriage, then what are the gay-marriage opponents really exercised about? Well, homosexuality, of course—specifically sex between men. Sex between women has never, even in biblical times, raised as much ire. In its entry on “Homosexual Practices,” the Anchor Bible Dictionary notes that nowhere in the Bible do its authors refer to sex between women, “possibly because it did not result in true physical ‘union’ (by male entry).”
Religious objections to gay marriage are rooted not in the Bible at all, then, but in custom and tradition (and, to talk turkey for a minute, a personal discomfort with gay sex that transcends theological argument).
The Bible endorses slavery, a practice that Americans now universally consider shameful and barbaric. It recommends the death penalty for adulterers (and in Leviticus, for men who have sex with men, for that matter). It provides conceptual shelter for anti-Semites. A mature view of scriptural authority requires us, as we have in the past, to move beyond literalism. The Bible was written for a world so unlike our own, it’s impossible to apply its rules, at face value, to ours.
if we are all God’s children, made in his likeness and image, then to deny access to any sacrament based on sexuality is exactly the same thing as denying it based on skin color—and no serious (or even semiserious) person would argue that. People get married “for their mutual joy,” explains the Rev. Chloe Breyer, executive director of the Interfaith Center in New York, quoting the Episcopal marriage ceremony. That’s what religious people do: care for each other in spite of difficulty, she adds. In marriage, couples grow closer to God: “Being with one another in community is how you love God. That’s what marriage is about.”
To read Bishop John Bryson Chane’s defense of gay marriage, published in June, visit the Guardian’s Web site.
And click on comments to read Deirdre Good’s excellent contribution.