by Matt Sitman
In a moving, personal essay, Joseph Bottum, the conservative Catholic and former editor of First Things, comes out in favor of same-sex marriage – only five years after declaring its proponents were attacking “biblical ethics.” Part of his argument? Its the wrong battle at the wrong time:
[T]here are much better ways than opposing same-sex marriage for teaching the essential God-hauntedness, the enchantment, of the world—including massive investments in charity, the further evangelizing of Asia, a willingness to face martyrdom by preaching in countries where Christians are killed simply because they are Christians, and a church-wide effort to reinvigorate the beauty and the solemnity of the liturgy. Some Catholic intellectual figures will continue to explore the deep political-theory meanings manifest in the old forms of Christendom, and more power to them, but the rest of us should turn instead to more effective witness in the culture as it actually exists.
How he connects same-sex marriage to his own conservative instincts:
[S]ame-sex marriage might prove a small advance in chastity in a culture that has lost much sense of chastity. Same-sex marriage might prove a small advance in love in a civilization that no longer seems to know what love is for. Same-sex marriage might prove a small advance in the coherence of family life in a society in which the family is dissolving.
I don’t know that it will, of course, and some of the most persuasive statements of conservatism insist that we should not undertake projects the consequences of which we cannot foresee. But same-sex marriage is already here; it’s not as though we can halt it. And other profound statements of conservatism remind us that we must take people as we find them—must instruct the nation where the nation is.
Mark Oppenheimer, interviewing Bottum, unpacks (NYT) the theological assumptions behind his change of heart:
Natural law, Mr. Bottum writes, depends for its force on a sense of the mystery of creation, the enchantment of everyday objects, the sacredness of sex. In the West, that climate of belief has been upended: by science, modernism, a Protestant turn away from mysticism, and, most recently, the sexual revolution. The strictures of natural law were meant to structure an enchanted world — but if the enchantment is gone, the law becomes a pointless artifact of a defunct Christian culture.
“And if,” Mr. Bottum writes, “heterosexual monogamy so lacks the old, enchanted metaphysical foundation that it can end in quick and painless divorce, then what principle allows a refusal of marriage to gays on the grounds of a metaphysical notion like the difference between men and women?”
Traditional-marriage activists would counter that we can at least begin a Christian renaissance by upholding marriage’s last connections to its Christian past. But Mr. Bottum says that’s the wrong starting point.