Since it now seems that homosexual sex premised marriage is all but inevitable whether it be imposed upon society by hook or by crook I was reminded of this thread I started recently to discuss not only the demise of the marriage institution but as well just what the Church should do to oppose its demise. Surely, if all Catholics opposed whatever lunatic laws were passed or opposed lunatic judgements handed down by courts then such edicts and or laws would by default become irrelevant. In other words, a law that cannot be enforced becomes irrelevant...
It looks as if the time to do more than talk quickly approaches... On that note some may wonder how did the institution of marriage get to this point? It would seem that a focus on fantasy, romance, happiness and self-fulfillment left reality, hard work, and sacrifice on the altar... Not many provided nor even provide today much if any opposition to this trend. So here is where we are now -at the gates of Sodom peaking in RATHER than turning away...
Anyway, here is something that some may find interesting -it is actually a book review on a book I have not read and may not even read; however, the review brings up some good points as to the 'history' of marriage and how it has evolved both in good and bad ways.The Collapse of Marriage
Scholars such as Max Weber, Alan Macfarlane, Steven Ozment, Jack Goody and Laslett would all say that elements of Judaism, early Christianity, Roman Catholic canon law and the Protestant Reformation -- of both Luther and Calvin -- provided much of the religiocultural value system that fueled this revolution in marriage. Coontz gives scant attention to these sources. Furthermore, she gives no attention at all to Genesis 1 and 2, which informed the marriage traditions of Judaism, Christianity and Islam. In a book of 430 pages, the role of Judaism gets no discussion whatsoever, early Christianity receives little more than two pages, and Luther and the Protestant Reformation appear on a meager three pages. Augustine and Aquinas, two of the greatest theorists of both Christian and Western marriage, appear nowhere in the book. Peter Lombard, who crafted the crucial Catholic canon-law emphasis on marital consent, gets only a few words. Calvin, who extensively influenced the city of Geneva’s marriage law in both church and civil courts and subsequently the shape of marriage in Calvinist countries throughout the world, is not mentioned.
Building on the Catholic emphasis on the importance of free marital consent, Luther and Calvin developed further the covenantal understanding of marital commitment, elevated the status of women, emphasized the freedom of young adults to choose their partners, helped make marriage more compassionate and established marriage as a civic institution regulated by secular law yet also blessed and given meaning by the church. These beliefs and values interacted with early capitalism and the emergence of the nation-state to give us the Western marriage system that Laslett describes and most of us assume.
Although Coontz neglects the role of religion in shaping Western marriage, she is on to something when she says that reducing marriage to romantic love and sexual satisfaction will contribute to its near collapse, if not its death. The last chapters of her book document the present decline of marriage through the disconnection of childbirth and child-rearing from marriage, the rise of cohabitation, and the increase in single people living their lives and organizing their sexuality outside of publicly identifiable relationships, whether marital or nonmarital.