"In the Image of God"
A Statement of Affirmation on Holy Marriage

From the Department of Church & Society - Orthodox Church of Canada (Ukrainian Autocephalous Mission Archeparchy & Standing Episcopal Conference of Orthodox Bishops)

In our current milieux we are caused to address and respond to the question of the moral and social phenomenon of the legal sanction of same sex unions in North America and in other places in the world. In some instances, homosexual unions have already received civil legal recognition and in others there exists legislative proposals to afford this or to equate such unions within the traditional definition of marriage. These present considerations are intended to clarify the position of the Orthodox Church of Canada (UAMA-SEC) on these matters and to affirm the very nature of the "Mystery" of holy matrimony.

Recently the Marriage Institute of Canada, in a document released to the public, addressed - as part of its Statement of the Status of Marriage in Canada - the following question: "Why Preserve the Existing Defintion of Marriage?" A portion of their answer was, "Marriage is a unique cultural institution that affirms and supports a distinct social ecology in human culture: the bridging of the gender gap; the generation of life through the fusion of the sexes; the birth-right of children to know, to be connected to, and to be in stable relationships with, their natural parents." It must be said that - to the superficial observer - marriage signifies sexual pleasure, the procreation of children, as a convenience even, for economic and other sharing, therefore a very human institution. Orthodox Church teaching affirms that it is much more! Marriage is "the sacrament of love" wherein love finds expression, breaks through hidden depths and fulfills and perfects (yet never exhausts) this sacred mystery established by God Himself. Marital and sacramental love requires the mediation of grace and God's presence and blessing, for it is an expression of the Trinitarian life of believers and a real manifestation of the presence of the Holy Spirit.

Perspectives which simply consider the secular and human elements of these matters are found to be wanting. In and of themselves, they fail to consider the constitution of the whole person. Specifically, that in humanity it is the human person that is the foundation of communion with God and that it is inside this human conciousness that the Divine reality is established. St. Paul writes, "It is no longer I who live, but Christ who lives in me" (Galatians 2: 20). "Man," St. Basil the Great wrote, "is a creature that has received the command to become god." This means that we are called to reunite (through expressed love) the created component of our nature (human) with that which is uncreated (divine grace). Through the royal priesthood of believers we are each to be a "Christophoros" (Christ-bearer) and to reveal ourselves in this life as a "Christophany" or manifestation of Christ Himself.

St. Maximus the Confessor (3rd Century) wrote that, "nothing among creatures is evil except misuse which comes from the mind neglecting to cultivate itself as [our] nature demands." Orthodox Christian teaching and practice respecting Holy Marriage - in particular as drawn from the Holy Scriptures - is absolutely clear that God designed the man-woman union and this archetypal relationship is the only one that should be blessed and sanctified by the Church through the ages. The "misuse" of uniting two persons other than a man and a woman is outside of God and outside of Christ. This sin perverts the intention of the soul to be one with God and is a seeking of absolutes in idols and a quenching of thirst in mirages. Metropolitan Macarius (as quoted in "The Sacrament of Love" by Paul Evdokimov, p. 119) has written that, "Marriage is a sacred rite. The spouses promise reciprocal fidelity before the Church; the grace of God is bestowed through the blessing of the minister of the Church. it sanctifies their union and confers the dignity of representing the spiritual union of Christ and the Church."

Marriage therefore constitutes the person and not vice-a-versa, for it is the man-woman relationship (and no other union) that is in the image of God. Any other relationship cannot - in Orthodox thought - be considered marriage and those unions cannot be blessed or sanctioned in any manner either within or outside of the Church.

I. THE FOUNDATIONS OF MARRIAGE IN THE ORTHODOX CHURCH

The Orthodox teaching on marriage is based upon the profound truth - as recognized by all major societies of the world - that this sacred institution is more than simply a relationship between two human beings. Established by God, marriage has (1) it's own exlcusive nature, (2) unique and specific characteristics that are essential to it, and (3) specific purposes. The pre-existent truths about marriage are confirmed by those revelations contained in the Holy Scriptures, as affirmed by the teachings of the Church through time, and as contained in the Sacred Canons.

In the 4th Century, St. John Chrysostom (On Marriage) declared: "There are two reasons for which marriage was instituted...to bring man to be content with one woman and to have children, but it is the first reason that is most important. As for procreation, it is not required absolutely by marriage...The proof of this lies in the numerous marriages that cannot have children. This is why the first reason of marriage is to order sexual life...when a husband and wife are united in marriage, they are no longer seen as somethng earthly, but as the image of God Himself."

Clement of Alexandria asks, "But who are the two or three gathered in the name of Christ in the midst of whom the Lord is? Does He not by the two mean husband and wife? The state of marriage is holy because it anticipates the Kingdom and already constitutes the 'little kingdom' (micrabasileia), which is it's prophetic image. These words signify not beings or isolated couples but the nuptila harmony of the Masculine and the Feminine, the two dimensions of the one Pleroma in Christ. Alpha joins Omega." (Stromateis, VII.12.70, PG 9:497, p.138, trans. E.I. Oulton, Alexandrian Christianity (Philadelphia, 1954).

Human beings - created in the image of God Himself - are "male and female" (Genesis 1:27), enjoying equality as persons and were ordered at the time of Creation as being complementary to each other. Marital communion therefore is not merely a physical and biological function as in the case of sexual intimacy, not is it just co-habitation for convenience, or a relationship among many other types. The intimate joining of our human and spiritual persons through the holy mystery of marriage reflects our unity and wholeness of being in the Holy Trinity. "That is why a man leaves his father and mother and clings to his wife and the two become one flesh." (Genesis 2:24)

Further, marriage is is willed and blessed by God such that this sacred and holy union reflects a particular and special participation in the continuing work of creation, as affirmed in the words, "Be fruitful and multiply" (Genesis 1:28). As an expression of mutual love, communion with God, and "theosis", to be sexually complementary to each other and to be fruitful are constitutive parts of the very essence of the holy sacrament of marriage. It is therefore affirmed and to be understood that - though we survive because we have been given the gift of procreation - it is not in that gift that we are eternal but in Christ Himself. We are, with each marriage between a man and a woman, continually renewed in God Himself who has created us "male and female", the same God who is complementary even unto Himself (the Alpha and the Omega).

Nicholas Cabasilas, the great liturgist of the 14th Century wrote that sacraments (including marriage) "are the path which Christ has made for us, the door He has opened...It is by passing again on this path and through this door that He returns to the world." (Life in Christ, trans. Carmino J. deCatanzaro, New York: St. Vladimir's Seminary Press, 1974, cf.p.66). Marriage as a sacrament (like all sacraments) is always an event IN the Church, THROUGH the Church and FOR the Church. Thus, that marriage was instituted in Paradise (between a man and woman), that it is part of God's eternal purpose for humanity in the midst of creation (Genesis 2: 22-25) and that it will be so to the close of the age - with the marriage of the Bride to the Lamb (Revelations 19: 7-9) is a very solid and ancient tradition. Between these sacred start and finish points in salvation history are the accounts of numerous other unions of man and woman: Abraham & Sarah (Genesis 11:29 - 23:20), Isaac and Rebecca (Genesis 24), Joachim & Anna and Zacharias and Elizabeth (Luke 1: 5-58).

All marriages through time are therefore not merely functional realities nor just human institutions set among others. Marriage is ontological in that it saturates human time with eternity and it is eschatological in that it is the mystery which relfects the "eighth day", the prophetic figuring of the Kingdom.

The marriage most prominently referenced is however, the marriage at Cana of Galilee described in the Gospel of St. John (2: 1-11). The common misconception is that Christ instituted marriage at Cana. Rather, Jesus' presence at the marriage feast revalues and elevates marriage with a view to eternity itself; the gift of marriage, willed and sanctified by God, looks not simply to the present moment but to the time of creation and onwards unto the ages of ages. Therefore, without Christ there is no marriage, certainly no holy sacrament, for - as St.Augustine wrote - "At Cana, Christ confirms what He instituted in Paradise." The teaching and practice of the Orthodox Church respecting marriage - founded upon the Sacred Scriptures, the Fathers and Sacred Canons - is indisputable as regards the sanctity of the union between a man and a woman. To introduce a union other than this and equate it with marriage (established at the time of creation), or to justify it's existence by suggesting it must somehow be a part of the plan of salvation - because God is all-loving - is contrary to Orthodox Christianity.

II. SAME SEX UNIONS

Faced with the dilemma of constitutional challenges, civil authorities in countries worldwide have begun to adopt different legal positions on same sex unions. The pretext continues to be that to exclude same sex unions in the legal defintion of marriage is equivalent to discrimination against persons who live with someone of the same sex. We again reference the document by the Marriage Institute of Canada (III. The Perils of the Current Remedy) which states "the many good reasons" for objecting to proposed current remedies. Although specific to the Canadian situation, these reasons are applicable elsewhere:

- This remedy is not in continuity with the history, tradition, and values of Canadian society. It attempts to re-design an institution which is older and more fundamental to Canadian society than Parliament itself.
This rememdy wrongly impugns that institution, and its many supporters, as discriminatory.

- This remedy, while meant to respect diversity, actually diminishes diversity by homogenizing very different forms of relationships. However well-intentioned, it is an inappropriate and inadequate response to concerns about the equality under law of persons of homosexual orientation.

- This remedy pre-empts legitimate debate, inside and outside of the legal system, as to the meaning of Section 15 equality rights.

- This remedy threatens to obstruct the ability of governments to develop policies which promote the distinct characteristics of marriage, affirm the good of intact families, and support the relationship of children to their mothers and fathers.

- This remedy threatens the freedom of individuals and communities working to support and promote the common human understanding of marriage as the union of a man and a woman, inasmuchas it may open such activity to charges of discriminatory speech or conduct. It threatens religious freedom, academic freedom, and the freedom of parents to educate their children according to their traditions, norms and beliefs.

- This remedy, in the words of Mr. Justice Robert Blair of the Ontario Superior Court, is not merely an incremental change in the law, but a "profound change." He indicated, "They will touch the core of many people's belief and value systems, and their resolution is laden with social, political, cultural emotional and legal ramifications."

Within this framework is also the matter of the separation of church and state, although this aspect of the issue remains largely ignored in the debates and discussions. Regardless of the particular and present status of same sex unions in a specific nation or country, Orthodox Christians are called to give unfaltering witness to the moral truth and to the holiness of marriage and family life in their entirety. In situations where homosexual unions are already recognized in the civil sphere or where they have been given the equivalent status and rights belonging to marriage, our faithful must be adamant, unwavering and certain in their opposition.

With all due respect to our civil authorities and lawmakers, we are called to testify by word and action, to the essential truths of our faith. The venerable history of our Orthodox Church illustrates that we can stand firmly and with success against those forces and institutions which seek to pressure the Church to be relevant or accomodating of those things which are foreign to the very foundations of our faith.

Though we may, indeed, face many challenges and perils because of our position in these matters, we are reminded that "if Christ be for us who can be against us." Our faithful - bearing witness to this same Christ and His Holy Orthodox Church - are called to be loving, compassionate and forgiving but not actively nor passively accomodating of those civil bodies which are bringing these matters into law or applying them. In this, each and every Orthodox Christian can exercise the right to objection based upon moral conscience, as has been the case in other situations that touch upon moral and/or ethical realities in our present age.

III. CONCLUSION

The Orthodox Church of Canada upholds the sanctity and exclusivity of marriage as being the holy, God-willed and blessed union of a man and woman, who are joined together in their humanity and in their spirituality, sharing in the life of the Holy Trinity. The definition of marriage (between a man and woman) has been accepted by cultures and societies through time until our present day. Only in the new social reality is the very nature of marriage and consequently, family life, being challenged. We oppose any civil legal legislation that would attempt to alter the definition of marriage to include same sex couples, for this contradicts the only acceptable definition of this institution upon which society has been based and is perpetuated.

Although every precaution and care is taken not to discriminate against those who live a homosexual lifestyle, the Orthodox Church of Canada draws a clear distinction between the homosexual condition and homosexual acts. Homosexual acts are a "misuse" of the gift of sexuality and are - like all others including adultery , fornication, incest, etc. - sinful and morally wrong. To those persons who have "an exclusive psychosexual attraction toward members of the same sex" (cf. the Encyclopedia of Bioethics Vol. 2, p.671) "and who seek or would like to seek actual sexual fulfillment of this desire by sexual acts with a person of the same sex", the Church seeks to provide these persons, through various ministries, spiritual and moral support.

As all humanity struggles with sin in whatever form, the Church offers to those who truly seek a turning away from sin, various spiritual instruments for conquering these passions. This includes prayer, worship, fasting, Holy Confession and prayerful reflection of Scripture and the patristic and spritual writings of the Church.

Moreover, we acknowledge the need to increase our pastoral concern for those who struggle with the homosexual condition and to provide increased and appropriate counselling and programs for those who sincerely desire to conquer these passions of the flesh. In this, the presbyters of the Church and indeed, all faithful, must be loving, compassionate and understanding of those who enter into this struggle with sincerity of heart and honest desire.

We also agree and support guarantees to the basic rights afforded to all persons including dignity, freedom, and non-discrimination. It must be understood that the Orthodox Church of Canada condemns the homosexual lifestyle as sinful and calls those individuals engaged in it to repentance and metanoia. In this all peoples are included in the flock of Christ, His Church, and all are in need - because of our sinful humanity - of God's great and abundant mercy, love and forgiveness.

Given by our hand this Seventh day of August in the 2003rd year of the world’s salvation.

Vladyka +YAROSLAW
Archbishop-Primate of All North America
Archbishop of Toronto CANADA

Metropolitan +MICHAEL
Moderator, Standing Episcopal Conference of Orthodox Bishops
Archbishop of Columbus, Ohio USA

Metropolitan +YURI
Archbishop of Gainesville, Florida USA

Abbot-Archbishop +MARTIN
Our Lady of the Most Blessed Sacrament Monastery
Coleman, Michigan USA

Archbishop +ARLEN
Anglican Rite Archdiocese USA

Archbishop +STEPHEN
Auxiliary, Archdiocese of Gainesville USA

His Grace +PAUL
Bishop of the Delawares USA

His Grace +ANDREW
Bishop of the Anglican Archdiocese, Celtic Rite USA

His Grace +SAVA
Auxiliary, Archdiocese of Gainesville USA

His Grace +GREGORY
Bishop of Phoenix, Arizona USA

His Grace +JOSEPH
Bishop of Edmonton, Alberta CANADA