Good Reading: Robert George on Marriage and Religious Liberty

Robert George, McCormick Professor of Jurisprudence at Princeton University, offers an insightful look at the tension between religious liberty and the redefinition of marriage. Here are a couple of highlights:

It was only yesterday, was it not, that we were being assured that the redefinition of marriage to include same-sex partnerships would have no impact on persons and institutions that hold to the traditional view of marriage as a conjugal union? Such persons and institutions would simply be untouched by the change. It won’t affect your marriage or your life, we were told, if the law recognizes Henry and Herman or Sally and Sheila as “married.”

Those offering these assurances were also claiming that the redefinition of marriage would have no impact on the public understanding of marriage as a monogamous and sexually exclusive partnership. No one, they insisted, wanted to alter those traditional marital norms. On the contrary, the redefinition of marriage would promote and spread those norms more broadly.

George then shows how those “assurances” were false and questions why those supporting traditional marriage ever bought into such assurances. He continues:

I must say, though, that I still can’t fathom why anybody believed any of it—even then. The whole argument was and is that the idea of marriage as the union of husband and wife lacks a rational basis and amounts to nothing more than “bigotry.” Therefore, no reasonable person of goodwill can dissent from the liberal position on sex and marriage, any more than a reasonable person of goodwill could support racial segregation and subordination. And this, because marriage, according to the redefiners, consists principally of the emotional union of people committed to mutual affection and care. Any distinctions beyond this one they condemn as baseless.

Since most liberals and even some conservatives, it seems, apparently have no understanding at all of the conjugal conception of marriage as a one-flesh union—not even enough of a grasp to consciously consider and reject it—they uncritically conceive marriage as sexual-romantic domestic partnership, as if it just couldn’t possibly be anything else. This is despite the fact that the conjugal conception has historically been embodied in our marriage laws, and explains their content (not just the requirement of spousal sexual complementarity, but also rules concerning consummation and annulability, norms of monogamy and sexual exclusivity, and the pledge of permanence of commitment) in ways that the sexual-romantic domestic partnership conception simply cannot. Still, having adopted the sexual-romantic domestic partnership idea, and seeing no alternative possible conception of marriage, they assume—and it is just that, an assumption, and a gratuitous one—that no actual reason exists for regarding sexual reproductive complementarity as integral to marriage. After all, two men or two women can have a romantic interest in each other, live together in a sexual partnership, care for each other, and so forth. So why can’t they be married? Those who think otherwise, having no rational basis, discriminate invidiously. By the same token, if two men or two women can be married, why can’t three or more people, irrespective of sex, in polyamorous “triads,” “quadrads,” etc.? Since no reason supports the idea of marriage as a male-female union or a partnership of two persons and not more, the motive of those insisting on these other “traditional” norms must also be a dark and irrational one.

This article is worth your time, especially in light of the current public discussion of Chick-fil-a’s support of traditional marriage. George lends credence to the Cathy family’s stance but explains why they are taking a beating in the media and social “elite.”

_________________________

Robert P. George, “Marriage, Religious Liberty, and the ‘Grand Bargain,'” The Public Discourse, July 19, 2012.

The Impact of Marriage on Income Inequality

Source: Vital Statistics Birth Data, 1990 and 2009, Via ChildTrends.org

An article ran in The New York Times over the weekend about the impact of marriage on income inequality. The journalist followed the lives of two mothers who work at the same company—one is married and the other is a single mother. What he found, along with conclusions from research, was that marriage plays a significant role in determining on what side of the income inequality divide a family will be.

With a presidential election upon us in a few months and the political machines in full swing lobbing ad hominem attacks back and forth, one of the major issues is income inequality. While both political parties blame one another, research has demonstrated that there may be other causes at play than just the tax code.

The NYT reports:

Estimates vary widely, but scholars have said that changes in marriage patterns—as opposed to changes in individual earnings—may account for as much as 40 percent of the growth in certain measures of inequality. Long a nation of economic extremes, the United States is also becoming a society of family haves and family have-nots, with marriage and its rewards evermore confined to the fortunate classes.

There are a number of factors that play a role in the discussion of marriage, family, and child-rearing on a societal level. For instance, the education level of the mother influences the likelihood that she will have a child out of wedlock. Even though the national numbers across educational levels show that 41% of all children are born to unwed mothers, only 8% of births to college-educated mothers are outside of marriage. The numbers for mothers with high school education or less are around 60%. In addition, these trends transcend racial lines.

The staggering changes in family structures witnessed in the United States in the last few decades have impacted people dramatically during the recent recession. The article notes:

Economic woes speed marital decline, as women see fewer “marriageable men.” The opposite also holds true: marital decline compounds economic woes, since it leaves the needy to struggle alone.

“The people who need to stick together for economic reasons don’t,” said Christopher Jencks, a Harvard sociologist. “And the people who least need to stick together do.”

Changes in family structure do not explain the gains of the very rich—the much-discussed “1 percent” and the richest among them. That story largely spills from Wall Street trading floors and corporate boardrooms.

But for inequality more broadly, Mr. Western found that the growth in single parenthood in recent decades accounted for 15 percent to 25 percent of the widening income gaps. (Estimates depend on the time period, the income tiers and the definition of inequality.) Gary Burtless of the Brookings Institution found it to account for 21 percent. Robert Lerman of the Urban Institute, comparing lower-middle- and upper-middle-income families, found that single parenthood explained about 40 percent of inequality’s growth.

There are other intangible, non-economic factors in marriage that contribute to the stability of the family. Having two parents in the home means that there are more people to spend time with the children. While single parents find themselves pulled between jobs and children’s school and activities, two-parent families can “divide and conquer” when necessary. This lowers stress levels and promotes working together in the family.

In addition, the presence of both parents in the home brings a positive influence for the entire family. Brad Wilcox and Carlos Cavallé report:

For children, marriage matters. Children reared outside of an intact family are significantly less likely to acquire the human and social capital they need to become well-adjusted, productive workers. Those from intact, married families are more likely to succeed in school, graduate from college, and be gainfully employed as adults. And men who get and stay married work harder, smarter, and longer hours, and they earn between 10 and 24 percent more money. This is the case in countries as varied as Israel, Italy, Mexico, and the United States. For men and women alike, marriage fosters financially prudent behavior, including higher rates of savings and greater accumulation of assets. In these ways and many more, marriage is an important generator of social, human, and financial capital for economies around the world, and countries that enjoy a comparatively strong marriage culture—such as China, India, and Malaysia—are likely to reap long-term economic dividends.

It is always fulfilling to see when secular social science confirms God’s intentions for the family—even when they don’t set out to do so. In Genesis 2:24 we read, “For this reason a man shall leave his father and mother, and be joined to his wife; and they shall become one flesh.” From this point forward, God clearly communicates that his design for the family is one man married to one woman for a lifetime. They work together to rear their children and provide lasting stability to their family that will hopefully be reproduced in the next generation.

Of course we encounter the fall of mankind in Genesis 3 that creates new difficulties for subsequent generations to fulfill this God-given design. However, we can even see in this article that God’s design is the best plan for marriage, family, and economic well-being.

As we endure the burdensome political process leading up to the election in November, we will hear politicians proclaiming they have the answers to our society’s economic woes. Most of their “solutions” will revolve around taxes, job creation, and government programs. Perhaps they should look at something else—the intact family.

_________________________

Jason DeParle, “Two Classes, Divided by ‘I Do,’” The New York Times, July 14, 2012.

W. Bradford Wilcox and Carlos Cavallé, “The Sustainable Demographic Dividend,” in What Do Marriage & Fertility Have to Do with the Economy? (National Marriage Project, 2011).

Samuel Gregg on Supreme Court Decision

Samuel Gregg, Director of Research for the Acton Institute, offered a succinct assessment of what conservatives need to do next to win the debate about healthcare in light of the recent Supreme Court decision. Here is an excerpt:

However, it’s also plain that conservatives, beyond citing the raw economics of real health-care reform, must ballast their case against socialized medicine with moral and cultural arguments. Far too many conservatives and free marketers critique socialized medicine almost solely in terms of efficiency and effectiveness. Economic analyses and arguments are important, but not many people will put everything on the line for a calculus of utility. Instead, critics must draw attention to the ways in which socialized medicine (1) saps personal responsibility, (2) facilitates the spoiled-brat entitlement mentality presently reducing much of Europe to an economic laughingstock, and (not least among such concerns) (3) creates an impossible situation for those of us who on grounds of faith and reason cannot and will not participate in schemes that legally require us to cooperate in other people’s choices for moral evil.

We can win numerous economic arguments. In some respects, that’s actually the easy part. But until we decisively shift — and win — the moral debate, the battle will be uphill all the way.

I met Samuel Gregg during my recent trip to Acton University. He is a top-notch scholar and offers clear explanations on the issues of the day. Take a few minutes and read his commentary here. You can also visit the Acton Institute online at www.acton.org for more resources.

Good Reading: The Perils of Polygamy

Christopher Kaczor has an interesting article on The Public Discourse entitled “The Perils of Polygamy.” He breaks down the problems with polygamous societies and examines the difficulties that accepting various forms of polygamy can create for families, children, and civil society. Here is an excerpt:

In a polygamous marriage, the man does not give himself qua husband entirely to his wife. A polygamous husband gives himself qua husband to however many wives he has. Wives, by contrast, are expected to reserve themselves in a sexual way for their husband alone. Moreover, wives face inequality among themselves as “senior wives” enjoy rank above “junior wives.” The polygamous relationship can never attain the mutual and complete self-donation of spouses in monogamous marriage because it is intrinsically impossible to reserve oneself in a sexual way entirely for one person and at the same time reserve oneself in a sexual way entirely for a different person (or persons). Marriage understood as a comprehensive union can exist only between two persons, and never more than two persons. Society, therefore, has good reason not simply to proscribe polygamy, but to endorse monogamy.

The discussion surrounding the political/legal definition of marriage going on in our society today has mostly focused on same-sex marriage. However, the debate has also opened the question of polygamous marriage. Kaczor has exposed many of the problems with polygamous marriage and why society should not go down that path even though nearly 85% of all societies in history have practiced polygamy. Take some time to read the article–it is worth your time.

_________________________

Christopher Kaczor, “The Perils of Polygamy,” The Public Discourse, May 21, 2012.

Minorities Represent Majority of Births

A press release from the Census Bureau today reveals that 50.4% of the nation’s population under the age of 1 were minorities. This data represents the 12-month period ending July 1, 2011. The new number represents a slight increase from the 2010 Census, which showed 49.5% minority. Therefore, of the children born July 2010–June 2011, the majority of them were non-white.

While this statistic will probably get the most headlines, some other interesting facts are also revealed in the press release. The median age of the nation also increased to 37.3 years. The size of the over-65 population increased to 41.4 million while the under-18 population dropped about 200,000 to 74 million.

There is no doubt that the demographic shape of the American population is changing. The population is becoming more diverse with the overall percentage of minorities now at 36.6%. Hispanics make up almost half of the minority population at 52 million, over 8 million more than the next largest minority, African-Americans.

The population is also becoming older. In some respects, this is the result of longer life expectancy than in years past. In addition, the birthrate continues to decrease among most groups.

There will be real challenges facing American society in years to come, but there are also great opportunities. Education, language, and social services will be some of the difficulties in adjusting to the demographic changes. However, there is reason to rejoice as we see greater diversity in our society because we see the work of God in creating beautifully different people.

For the church, there are also great challenges and opportunities. The church remains a very segregated place on the whole, and we need to figure out how to address that. Eternity will not be spent worshiping our King in ethnic groupings. Instead, our churches need to work diligently to reach people of every ethnicity, many of whom live in our own communities.

The church will also need to address its own aging population. The New Testament church had people from every age demographic. I cringe when I see churches that specifically want to reach only a specified age segment. How are the younger ones to learn wisdom from their elders? How are the younger to serve the elderly who can no longer serve themselves?

I pray we as the church can be diverse in both ethnicity and age, but in many respects we have a lot of work to do.

_________________________

United States Census Bureau, “Most Children Younger Than Age 1 are Minorities, Census Bureau Reports,” May 17, 2012.