On the morning of Thursday 12 April, I attended a session of the Parliamentary hearings into the propsed same-sex marriage Bills currently under consideration in the Federal House of Representatives (http://www.aph.gov.au/Parliamentary_Business/Committees/House_of_Representatives_Committees?url=spla/bill%20marriage/hearings.htm). There are two Bills under consideration, both of which provide for same sex marriage in somewhat different ways. We didn’t go into the differences between the Bills.
Present were representatives of the Lutheran Church, Australian Catholic Bishops Conference (Bishop Julian Porteus), Salvation Army, Anglican Church Diocese of Sydney, Sikh Council of Australia, Hindu Council of Australia, Seventh-day Adventist Church, and Progressive Judaism. The Musilm community was conspicuous in its absence; presumably because they didn’t respond to the invitation, rather than that they were not invited. Of those present, the Buddhists, Hindus, and Jews supported the marriage equality Bills, while the remainder opposed.
The discussion is part of a series of community consultations held by the House Standing Committee on Social Policy and Legal Affairs. The Committee acknowledged that they had their own opinions on the matter—one of them had proposed one of the Bills, whereas another member stated he was a Catholic who opposed the Bills—but their job was to enquire as to community views and report to parliament, not to decide the matter themselves. They set the course of the discussion by insisting that we speak only when asked a question. If we interrupted, we would be asked to leave. Right, then.
The basic question the panel asked of us all was: what is our position, and what is the basic theological or scriptural reason for that. Each of us had submitted papers prior to the hearing, so we did not need to go into details. The anti- positions were based on readings of the Bible, insisting that the story of Adam and Eve, whether read literally (as per the 7th Day Adventists) or metaphorically, set up the basic paradigm for human relationships. We heard time and again that God had ordained the timeless, eternal institution of marriage. We also heard—and this was a cornerstone of the argument from both the Catholics and Anglicans—that their normative form of marriage—one man, one woman, and children—was fixed in biology. Of course, they did not want to reduce marriage to biology, but nevertheless, there was a powerful sense in which having children by sexual union was fundamental to their conception of marriage.
This begs the fairly obvious question, does this mean that all marriages must produce, or at least have the potential to produce, children? When the pollies asked this of the Catholics and Anglicans, we heard a fair bit of what the suttas call eel-wriggling. When asked whether they would marry, say, a couple of seventy year olds, Bishop Porteus said he would. There was a subtle not quite suggestion that there was maybe some possibility of such a union producing children.
At this point I really wanted to interrupt, but managed to restrain myself. For the Christian tradition does indeed have a powerful precedent for such a situation. Genesis 17-18 tells of how Sarah, though 90 years old, was granted a child by God with her centenarian husband Abraham. Even more striking is the case of Mary, who Catholics believe had a child without having had intercourse at all. It strikes me that a God who is powerful enough to perform such miracles should have no problem in blessing a gay or lesbian couple with children. But perhaps miracles don’t work today as well as they should…
The Progressive Jewish representative also based his case on the Bible. But rather than arguing that Adam and Eve must be the archetype for all marriages, he pointed out that Adam and Eve were not married at all; and that the Bible in fact lays down no normative marriage ceremonies. This reminded me of the old Pali text the Kathavatthu, where Buddhists from different schools argued over fine points of doctrine, always agreeing on what the basic scriptures were, but always disagreeing about how to interpret them.
I heard a lot of talk about what ‘God had ordained’, a lot of talk about how things were and always had been and always must be: but I heard no talk of compassion. So I stuck my hand up and pointed this out. From a Buddhist perspectice, we look at what actually causes harm. We look at how people suffer. And our ethical guidelines are informed by the realities of peoples lives, not by some abstract notion of how things are.
And the simple reality is that gay and lesbian people suffer a lot. All manner of discrimination and social stigma still surrounds this issue, despite the very real progress that has been made. There are multiple lines of evidence that suggest that the effect of legalizing same sex marriage is to reduce the incidence of anxiety and stress in the gay community. It’s also been reported that, contrary to the predictations of the alarmists, the incidence of AIDS declines; which should be obvious, as marriage equality is not about encouraging homosexuality, it’s about encouraging commitment.
It seems I may have struck a nerve, for after the event when the press was interviewing us I heard Bishop Porteus speaking quite heatedly about the compassionate work of the Catholic Church for LGBT community in the fields of HIV and the like. No doubt this is true, but it misses the point. I wasn’t arguing that the Catholics (and other groups) weren’t compassionate towards the LGBT community. That’s a different point altogether, which was not the topic of the conversation. I was arguing that the reasons they had given to oppose same sex marriage were not compassionate. That’s not controversial, it was a simple observation about what had actually been said at the meeting.
When the faith leaders were asked why they opposed same sex marriage, not a single one of them expressed any compassion for the LGBT community. Not one. They might be the most compassionate people in the world, but compassion does not underlie their policy on same sex marriage.