Getting Married/Christian Marriage
First among these is the habit of allowing ourselves to be bound not only by the truths of the Christian religion but by the excesses and extravagances which the Christian movement acquired in its earlier days as a violent reaction against what it still calls paganism. By far the most dangerous of these, because it is a blasphemy against life, and, to put it in Christian terms, an accusation of indecency against God, is the notion that sex, with all its operations, is in itself absolutely an obscene thing, and that an immaculate conception is a miracle. So unwholesome an absurdity could only have gained ground under two conditions: one, a reaction against a society in which sensual luxury had been carried to revolting extremes, and, two, a belief that the world was coming to an end, and that therefore sex was no longer a necessity. Christianity, because it began under these conditions, made sexlessness and Communism the two main practical articles of its propaganda; and it has never quite lost its original bias in these directions. In spite of the putting off of the Second Coming from the lifetime of the apostles to the millennium, and of the great disappointment of the year 1000 A.D., in which multitudes of Christians seriously prepared for the end of the world, the prophet who announces that the end is at hand is still popular. Many of the people who ridicule his demonstrations that the fantastic monsters of the book of Revelation are among us in the persons of our own political contemporaries, and who proceed sanely in all their affairs on the assumption that the world is going to last, really do believe that there will be a Judgment Day, and that it MIGHT even be in their own time. A thunderstorm, an eclipse, or any very unusual weather will make them apprehensive and uncomfortable.
This explains why, for a long time, the Christian Church refused to have anything to do with marriage. The result was, not the abolition of sex, but its excommunication. And, of course, the consequences of persuading people that matrimony was an unholy state were so grossly carnal, that the Church had to execute a complete right-about-face, and try to make people understand that it was a holy state: so holy indeed that it could not be validly inaugurated without the blessing of the Church. And by this teaching it did something to atone for its earlier blasphemy. But the mischief of chopping and changing your doctrine to meet this or that practical emergency instead of keeping it adjusted to the whole scheme of life, is that you end by having half-a-dozen contradictory doctrines to suit half-a-dozen different emergencies. The Church solemnized and sanctified marriage without ever giving up its original Pauline doctrine on the subject. And it soon fell into another confusion. At the point at which it took up marriage and endeavored to make it holy, marriage was, as it still is, largely a survival of the custom of selling women to men. Now in all trades a marked difference is made in price between a new article and a second-hand one. The moment we meet with this difference in value between human beings, we may know that we are in the slave-market, where the conception of our relations to the persons sold is neither religious nor natural nor human nor superhuman, but simply commercial. The Church, when it finally gave its blessing to marriage, did not, in its innocence, fathom these commercial traditions. Consequently it tried to sanctify them too, with grotesque results. The slave- dealer having always asked more money for virginity, the Church, instead of detecting the money-changer and driving him out of the temple, took him for a sentimental and chivalrous lover, and, helped by its only half-discarded doctrine of celibacy, gave virginity a heavenly value to ennoble its commercial pretensions. In short, Mammon, always mighty, put the Church in his pocket, where he keeps it to this day, in spite of the occasional saints and martyrs who contrive from time to time to get their heads and souls free to testify against him.