Attending Gay Wedding As A Christian Believer
The New Testament does not directly address the question of attending a gay wedding, as the concept of same-sex marriage as understood today was not present in the biblical context. However, Christian traditions offer various perspectives on marriage and participation in ceremonies that may inform a believer's decision.
Marriage, in Christian theology, is generally understood as a union between a man and a woman. Charles Hodge, for instance, emphasizes monogamy as "the undoubted law of Christ" [4]. Similarly, the Apostle Paul's teachings in 1 Corinthians 7 discuss marriage between a man and a woman, even addressing situations where one spouse is an unbeliever [6]. Aquinas, in his Summa Theologica, also discusses marriage within the framework of a man and a woman, particularly in cases of disparity of worship [1].
The presence of Jesus and his disciples at the wedding in Cana (John 2:1-11) is often cited as an example of Christ's participation in a marriage celebration [2, 5]. Adam Clarke notes that this was "probably the first Christian wedding" and that Jesus's attendance and first miracle honored the institution of marriage [2]. John Gill also highlights the presence of Jesus and his disciples, suggesting their attendance was customary for such events [5].
When considering attendance at a ceremony that does not align with a particular Christian understanding of marriage, believers often weigh principles such as witness, conscience, and the potential for scandal. Aquinas discusses how actions can be professions of faith, and making a "false declaration" through one's actions can be a mortal sin [3]. This principle suggests that participating in a ceremony that contradicts one's deeply held beliefs about marriage could be problematic for some.
However, other considerations might include maintaining relationships, demonstrating love for individuals, and avoiding judgment. The decision to attend or not attend a gay wedding is often a matter of individual conscience, informed by one's interpretation of scripture and theological tradition. There is no single, universally agreed-upon answer within Christianity, leading to diverse practices among believers.
Sources
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Supplement (Supplementum), Of Disparity of Worship As an Impediment to Marriage, Art. 5: Article: Whether the believer who leaves his unbelieving wife can take another wife? I answer that, When either husband or wife is converted to the faith the other remaining in unbelief, a distinction must be made. For if the unbeliever be willing to cohabit without insult to the Creator---that is without drawing the other to unbelief---the believer is free to part from the other, but by parting is not permitted to marry again. But if the unbeliever refuse to cohabit without insu”
- John (Methodist/Wesleyan) “Adam Clarke on John 2:2: And both Jesus was called, and his disciples - There are several remarkable circumstances here. 1. This was probably the first Christian wedding that was ever in the world. 2. The great Author of the Christian religion, with his disciples, (probably then only four or five in number, see Joh 1:37, etc.), were invited to it. 3. The first miracle Jesus Christ wrought was at it, and in honor of it. 4. The mother of Christ, the most pure of all virgins, the most holy of all wives, and the first Christian mother, was also at it. 5. The marriage was according to God, or these”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, First Part of the Second Part (Prima Secundae), Of the Duration of the Ceremonial Precepts, Art. 4: Article: Whether since Christ's Passion the legal ceremonies can be observed without committing mortal sin? I answer that, All ceremonies are professions of faith, in which the interior worship of God consists. Now man can make profession of his inward faith, by deeds as well as by words: and in either profession, if he make a false declaration, he sins mortally. Now, though our faith in Christ is the same as that of the fathers of old; yet, since they came before Chri”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 49: be admitted to the ministry, in neither case does the passage give authority to receive a polygamist into the fellowship of the Church. Considering, then, that monogamy is the undoubted law of Christ; considering that we have no evidence that He made an exception in favour of heathen converts; and considering the great importance that churches, founded in heathen lands, should bear true witness of the doctrines and precepts of Christianity, it would seem clear that no man having more than one wife should be admitted to Christian fellowshi”
- John (Baptist/Reformed) “John Gill on John 2:2: And both Jesus was called,.... Or invited, as being a relation, according to the flesh: and his disciples, to the marriage; who were bidden, on his account; and they seem to be these, Andrew, and the other disciple, that followed Jesus, and Simon Peter, and Philip, and Nathanael, who was of this place; and accordingly they all went to it. Christ, and his five disciples, made six of the ten, which were always necessary to be present at, the benediction of bridegrooms: for so runs the canon (m); "they do not bless the blessing of bridegrooms, but with ten principal and”
- 1 Corinthians (Baptist/Reformed) “John Gill on 1 Corinthians 7:15: But if the unbelieving depart,.... If the unbelieving party, man or woman, separate themselves from the believing party on account of religion, and in hatred to it, and will not live with the believer unless Christ is denied, his Gospel abjured, and his ordinances and worship relinquished: let him depart; he or she, though not without making use of all proper means to retain them; but if, after all, they will go, unless such things are complied with as are unreasonable and sinful, they are not to be held, but let go; and the deserted person may sit down conte”