Traditional marriage is in serious jeopardy in twenty-first century America. In Part IV we will examine the assault on the divine concept of marriage and the resulting pathologies of the humanist worldview of marriage and relationships.
Much of the material for this series has been excerpted from Ye shall be as gods which succinctly frames the opposing Christian and humanist worldviews with regard to human relationships in general and marriage specifically. [Johnson, Chapter 20, American Family – Marriage and Family.]
As a result of the ascending humanistic worldview, the concept of marriage as known and practiced in Western civilization since its inception has been done great damage. In the liberal view, the importance of marriage has been diminished in at least two ways. First, the humanistic worldview is based on exaltation of the individual person. The individual should be encouraged to realize his or her own creative talents and desires and exercise maximum individual autonomy. In such a worldview, marriage is far less important, a mere choice that may or may not be evidenced by a contractual relationship. And humanistic man’s laws are crafted to reflect the reduced status of marriage, e.g., no-fault divorce.
The ideal of romantic love inextricably linked with individual happiness devoid of the covenantal commitment is of recent origin and rests on the tenets of the humanist philosophy and worldview. When one examines the humanist view of marriage, it may surprise many that humanist writings have little to say with regard to marriage for the emphasis is not on a matrimonial bonding of a man and woman but the liberation of the individual. Two of the common principles of Humanist Manifesto II clearly elevate the individual as opposed to the two who shall become one flesh. These principles are:
Fifth: The preciousness and dignity of the individual person is a central humanist value. Individuals should be encouraged to realize their own creative talents and desires. We reject all religious, ideological, or moral codes that denigrate the individual, suppress freedom, dull intellect, dehumanize personality. We believe in maximum individual autonomy consonant with social responsibility… (emphasis in original)
Sixth: In the area of sexuality, we believe that intolerant attitudes, often cultivated by orthodox religions and puritanical cultures, unduly repress sexual conduct. The right to birth control, abortion, and divorce should be recognized. While we do not approve of exploitive, denigrating forms of sexual expression, neither do we wish to prohibit, by law or social sanction, sexual behavior between consenting adults. The many varieties of sexual exploration should not in themselves be considered “evil.”…individuals should be permitted to express their sexual proclivities and pursue their life styles as they desire… [Kurtz, p. 18.]
The second way humanism deconstructs Western civilization’s concept of marriage is to redefine and marginalize traditional marriage. Marriage is no longer a union between a man and woman but now includes marriage between homosexuals in some states. Further deconstruction is on the horizon. Both houses of the 2012 California state legislature passed a bill that would allow a child to have three legal parents. The governor vetoed the bill so more time would be allowed “…to consider all implications of the change.” Other advocates are calling for the legal recognition of multiple partner relationships (polygamy). [Anderson, p. 16.]
To the average twenty-first century American, covenant marriage (See Part III) may appear impractical if not impossible amidst the swirl of a humanistic popular culture that idealizes romantic love inextricably linked with individual happiness. Most moderns hope to sail the seas of marital bliss in the flimsy craft built of fleeting emotion and temporal happiness. Marriages based on this false ideal will soon crash on the rocky shores of reality. Rather, covenant relationships are centered on steadfast or spiritual love which is far stronger and deeper than fleeting, emotion-driven romantic love. When the storms of life rage, the deep keel of a covenant marriage will keep the marital ship afloat. Certainly steadfast love contains emotional and romantic elements, but steadfast love is a choice, a way of thinking, a mindset and is best expressed in 1 Corinthians 13:4-8, “Love is patient; love is kind. Love does not envy; is not boastful; is not conceited; does not act improperly; is not selfish; is not provoked; does not keep a record of wrongs; finds no joy in unrighteousness, but rejoices in the truth; bears all things, believes all things, hopes all things, endures all things. Love never ends.”
This last phrase brings us to our next point. The covenant marriage is intended to be a permanent relationship. We can enter into a contract with anyone. The contract may involve sex, security, status, or a hundred other clauses and may or may not include love. However, we enter into covenant relationships only with those we love. [Chapman, pp. 17-21.] Therefore, to achieve the fullness of its promise, love must be an ingredient in the covenant marriage. In Paul’s description of love in his letter to the Corinthians the careful reader will note an absence of the words important to proponents of the humanistic worldview—autonomy, independence, growth, and creativity. Faithful adherence to the words of 1 Corinthians 13 bring forth the fruit of a covenant marriage relationship. Such fruit is harvested only after the hard work of planting, weeding, and watering which is all wrapped up in one word—nurturing. Covenant marriages will involve its share of difficulties, trouble, and pain, but the harvest is worth the effort.
For humanists and their feminist fellow travelers, extolling the virtues and provisions of a covenant marriage relationship may elicit howls of contempt. As has been noted, the focus of the humanists is on the “I” and not the “we”, a message constantly conveyed and reinforced by media, government policies, the educational establishment, and popular culture. And this prevailing humanist worldview is carried into the great majority of male-female relationships regardless of type—marriage, cohabitation, or sexual promiscuity. We need not belabor these conclusions with additional explanation of the differences that are readily evident between the Judeo-Christian and humanist worldviews regarding marriage and family.
In Part V, we will examine the consequences to society of the humanistic worldview of marriage.
Larry G. Johnson
Sources:
Larry G. Johnson, Ye shall be as gods – Humanism and Christianity – The Battle for Supremacy in the American Cultural Vision, (Owasso, Oklahoma: Anvil House Publishers, 2011), pp. 314-316.
Paul Kurtz, Humanist Manifestos I and II, (Amherst, Massachusetts: Prometheus Books, 1973), p. 18.
Ryan T. Anderson, “Twelve Theses on Redefining Marriage – What comes Next,” The City, Summer 2013, 16.
Gary Chapman, Covenant Marriage, (Nashville, Tennessee: Broadman & Holman Publishers, 2003), pp. 17- 21.
