Let Me Not to the Marriage of a Man and a Woman Admit Impediment
To reiterate. Marriage in its customary and time-vetted sense is infrangible; for all its human defectiveness, it remains the pillar of civilizational perdurance. It is the procreative guarantor of a people’s survival. Moreover, it stands to reason that children are best served by having parents of both sexes to act as role models for what each sex brings to the world in its genetic and primordial aspects: the nurturing of the maternal, the strength of the paternal. And if we accept as valid the somewhat rarefied psychic distinctions introduced by psychologist C.G. Jung in Psychology of the Unconscious, that the man harbors a female component Jung calls the anima and the woman a male component called the animus, equally necessary in the family dynamic in determining the wholesome development of the child, then even in this respect same-sex couples cannot maintain the balance optimal for child-rearing. Of course, Queer Studies programs and trendy psychologists try to get around the dilemma by conflating anima and animus in the structure of the homosexual personality, or, as psychologist Mitchell Walker puts it, by reconsidering the archetype of the hermaphrodite and re-organizing “the constellation of complexes and symbols of transformation [in] homosexually differentiated forms.” None of this gobbledygook is very helpful to the child at its mercy.
But we have now gone so far in the campaign against the time-sanctioned nature of marriage that we have even begun abolishing the terms “husband” and “wife” in legal documents, as on the U.S. Federal Student Aid Form and passport application forms. In Tennessee, and also under discussion in France and the Socialist Republic of Ontario where I make my home, the words “mother” and “father” are to be replaced by gender neutral expressions like “guardian” or “Parent 1, Parent 2—a change intended to promote “gender equality” and, according to Ontario MPP Glenn Thibeault, “better recognize the rights of LGBTQ parents.”
This is much more than a cosmetic re-writing, a tweaking of nomenclature; it requires the exorbitantly expensive conversion of a veritable raft of official documents that affect the entire society, not merely the 2 percent or 5 percent of those who purportedly benefit from such a massive re-adjustment. The blitz on the social bond and the continuity of a culture is multi-pronged, relentless and ultimately disastrous, abetted by the rise of what Tocqueville called “democratic despotism,” a form of social authoritarianism imposed by a centralized bureaucracy. In this case, as in so many others, a regulating power has exerted control over what is properly an issue of individual choice and endeavor. The irony is that what Tocqueville in his prescience called “the tyranny of the majority” has morphed into the tyranny of the minority as an expression of a faux enlightenment.
To return. Gender is not a “social construct” as our postmodern radicals, Social Justice warriors and assorted offensers insistently and foolishly claim. Confusion about gender roles and the biological imperative boils down to a confusion about the self. As Jung said in Memories, Dreams, Reflections, “People will do anything, no matter how absurd, to avoid facing their own souls.” Such confusion is one of the major factors leading to the breakdown of the family and the concomitant attack on marriage as a union between one man and one woman. From the perspective of procreative vitality that sustains a nation, a culture and a civilization, gay marriage is a contradiction in terms, vitiated by its endemic sterility. From the standpoint of child-rearing, gay marriage blurs or eliminates the gender binary essential to the healthy formation of a child’s personality.
Again, lest I be misunderstood, I have no objection to gay unions in themselves. But I must admit that I am not impressed by the shameless debaucheries on display in Gay Pride parades—why, for that matter, should one be proud of one’s sexual orientation?—or in gay festivals like San Francisco’s Folsom Street Fair, whose Mardi Gras-like atmosphere only cloaks a widespread licentiousness alien to normal relations between the sexes. Heterosexuals obviously enjoy their own forms of prurience, but “nowhere in the world,” Straker writes, “will you find a similar large exhibition of sexual perversity like this in the heterosexual community. It is exclusively in the gay community, and it raises a lot of disturbing questions”—an understatement if ever there was one. “Liberation” is not all it was talked up to be. Liberation, writes Michael Walsh, author of The Devil’s Pleasure Palace, “returned Westerners to primitive levels of sexuality, kicking out the moral underpinnings of the culture.”
Although such flagrant indecency is a gay phenomenon and morally compromises the movement for gay liberation, I believe that same-sex unions should be recognized—but only under certain conditions. I adamantly oppose gay adoption and I would propose that marriage in its customary sense retain its established and symbolic status. In whatever way it may be officiated—sacramentally or civilly—it confers an aura of conjugal solemnity and simultaneously attaches a contractual obligation upon the value and perpetuation of human life. At the same time, I see no reason that gay unions should not be legally accredited with rights, privileges and exemptions relating to fiscal, medical, juridical and immigration policies. This, I believe, is a just if limited concession on the part of society to what is both a social reality and a personal choice. But the institution of marriage must remain inviolable. It is not a fungible quantity.
As Shakespeare wrote in Sonnet 116, “Let me not to the marriage of true minds/Admit impediment.” In today’s degenerate culture, as we confront the etiology of a social pathology in both its theoretical and empirical forms, the famous line needs to be modified: Let us not to the marriage of a man and a woman admit impediment. Regrettably, it looks very much like the game has already been decided and that what I am arguing is lamentably after the fact. My former friend might have been more generous in the flush of his triumph. Nevertheless, we have admitted impediment at our gravest peril.