Judge Walker’s ruling is very important for further study. I found his legal brief to be extremely cogent. Whether you are “for” or “against” gay marriage, it is worth the read to gain deeper understanding in what the state’s interest is in marriage – and how that interest has changed over time.
If you are involved in faith-based political organizing, I would also highly recommend reading the brief. There were more than 1700 religious organizations allied in support of Proposition 8 and the judge makes very clear that their arguments were insufficient when it came to the law. There is much in the case that’s instructive on what is the proper role of religion in society and what is not. It explores the narrow area where church meets state.
If you want to know why gay people want to get “married,” rather than just getting “domestic partnerships” or “civil unions,” the testimonies of the witnesses are very compelling.
If you think that “loving the sinner and hating sin” has no negative repercussions, then read the section on how religion is a leading indicator in hate crimes against gays and suicide by gays.
Below I’m including a series of excerpts that I found worthy of further study. As many continue to weigh, test, study, and form our consciences on this issue, reading this ruling will aid in what deeper clarification of thought. (You can read the original ruling here or scroll to the very bottom.) Let me know what you think.
Religious Beliefs and the State
“The state’s interest in an enactment must of course be secular in nature. The state does not have an interest in enforcing private moral or religious beliefs without an accompanying secular purpose.” – U.S. District Chief Judge Vaughn Walker, on unconstitutionality of California’s Proposition 8 (4 August 2010)
State’s Interest in Marriage
“The court posed to proponent’s counsel the assumption that “the state’s interest in marriage is procreative” and inquired how permitting same-sex marriage impairs or adversely affects that interest. [Doc. 228 at 21.] Counsel replied that the inquiry was “not the legally relevant question,” [ID]but when pressed for an answer, counsel replied: “Your honor, my answer is: I don’t know. I don’t know.” [ID at 23.]
The Christian Right has maintained a strong anti-gay plank in their “family values” platform. However, many Christians believe that true “family values” are rooted in the family as a model of Christian community.
Christian families are kinship groups where the basics of Christian virtues and life are taught to the young and exemplified by the elders — including sacrificial love, deep prayer and study, charity and justice within and beyond the family, and a bottomless well of mercy and forgiveness.
Latinos are known for holding the family at the core of culture and values. The Public Religion Research Institute’s July 21, 2010, report on Religion and Same-Sex Marriage in California indicates how “family values” are defined among Latino Catholics and Protestants in California when it comes to gays, gay marriage, and justice.
Here’s what the statistics show:
*57% of Latino Catholics would vote for the legalization of same-sex marriage compared to 22% of Latino Protestants
*Latino Catholics “say they trust the parents of gay and lesbian children more than their own clergy as a source of information about homosexuality.”
*According to the Pew Forum, an estimated 31% of California’s population is Catholic. And of that between 40-50% is Latino.
Joe Palacios, adjunct professor of sociology at Georgetown University, reflects on this trend in On Faith:
Family First: Latino Catholics orient their social lives around the family and extended family even in the context of high Latino single-parent households (estimated 33% of all U.S. Latino households; 36% of all Latino Children in California live in single-parent households). Family solidarity is strong and even though children may not follow “traditional family values” as projected by the church and the U.S. society, parents want to keep their children within the family. It is not surprising that Catholics in general and Latino Catholics in particular, as the Public Religion Research study shows, see that parents learn about gay issues from their children. Their moral and ethical judgments are primarily made through this social reality rather than abstract pronouncements from their church leaders.
Catholic Communal versus Protestant Individual Faith: Catholicism is a communal faith that highlights the life cycle process through the sacraments of baptism, Eucharist, confirmation, and marriage. Families experience their moral lives through communal participation in the sacraments, as well as the Latino community’s cultural observances of Our Lady of Guadalupe, Posadas, Dia de los Muertos, etc. Protestant Latinos, on the other hand, have a faith that is individually driven through faith conversion (“accepting Jesus Christ as my Lord and Savior”) that often separates a person from the Catholic sacramental life cycle process and the social fabric of the Catholic-based cultural celebrations. Fundamentalist Protestantism sees such Catholic cultural practices as contrary to a pure Christian faith. The study illustrates this communal-individual faith difference by noting that Latino Protestants (37%) lean toward a style of religious social engagement prioritizing “personal morality and faith” over a Catholic (59%) orientation that prioritizes “justice and action.”
Latino Catholic Tolerance versus Protestant Fundamentalist Judgment: Catholics allow complexity and ambiguity in moral decision-making since Catholicism is neither fundamentalist nor literalist regarding the Bible. Rather, Catholics can weigh factors such as the Bible, church teaching, and social reality affecting decision-making. Latino Catholics in the United States live in this social context that allows the free exercise of conscience rather than enforced scriptural fundamentalism or bishops’ and pastors’ exhortations in making decisions regarding homosexuality and gay rights– as is often exercised in Protestant fundamentalist and evangelical denominations and now by increasingly doctrinaire Catholic bishops. Further, as noted in the study, Catholic priests rarely mention homosexuality or gay issues in sermons except when forced to by the bishops as happened during the Prop 8 campaign.
Read Palacios’ whole column here. Read the whole Public Religion Research Institute report with more valuable data on religious views correlated to gay/lesbian issues. Including this:
A significant number of Californians who initially say they support civil unions but not same-sex marriage say they would support same-sex marriage if the law addresses either of two basic concerns about religious marriages:
*With a religious liberty reassurance that the law would guarantee that no congregation would be forced to conduct same-sex marriages against its beliefs, support for same-sex marriage increases 12 points, from initial support of 42% to a solid majority at 54%.
*With a civil marriage reassurance that the law would only provide for ‘civil marriages like you get at city hall,’ support increases 19 points, from 42% to about 6-in-10 (61%).