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Perhaps because systems of religion and systems of civil authority often reflect and support each other, the countries that had reached consensus on the issue by the early 2000s tended to have a single dominant religious affiliation across the population; many such places had a single, state-sponsored religion. This was the case in both Iran, where a strong Muslim theocracy had criminalized same-sex intimacy, and , where the findings of a conference of Evangelical Lutheran bishops (representing the state religion) had helped smooth the way for the first national recognition of same-sex relationships through registered partnerships. In other cases, the cultural homogeneity supported by the dominant religion did not result in the application of doctrine to the civic realm but may nonetheless have fostered a smoother series of discussions among the citizenry: and had legalized same-sex marriage, for instance, despite official opposition from their predominant religious institution, the Roman Catholic Church. The existence of religious pluralities within a country seems to have had a less determinate effect on the outcome of same-sex marriage debates. In some such countries, including the , consensus on this issue was difficult to reach. On the other hand, —the first country to grant equal marriage rights to same-sex couples (2001)—was religiously diverse, as was , which did so in 2005. Should you get a prenuptial agreement?Prenups are meant for the rich and famous, right? Not necessarily. (more)See all videos for this articleMost of the world religions have at some points in their histories opposed same-sex marriage for one or more of the following stated reasons: homosexual acts violate or divine intentions and are therefore immoral; passages in sacred texts condemn homosexual acts; and religious tradition recognizes only the marriage of one man and one woman as valid. In the early 21st century, however, Judaism, Christianity, Hinduism, and Buddhism all spoke with more than one voice on this issue. opposed same-sex marriage, while the Reform, Reconstructionist, and Conservative traditions allowed for it. Most Christian denominations opposed it, while the , the , and the Religious Society of Friends () took a more favorable stand or allowed individual churches autonomy in the matter. The churches and the gay-oriented fully accepted same-sex marriage. , without a sole leader or hierarchy, allowed some Hindus to accept the practice while others were virulently opposed. The three major schools of —Theravada, Mahayana, and Vajrayana—stressed the attainment of enlightenment as a basic theme; most Buddhist literature therefore viewed all marriage as a choice between the two individuals involved. Sexuality is but one of many areas where religious and civic authority interact; definitions of the purpose of marriage is another. In one view, the purpose of marriage is to ensure successful procreation and child rearing. In another, marriage provides a—and perhaps the—fundamental building block of stable communities, with procreation as an incidental by-product. A third perspective holds that marriage is an instrument of societal domination and so is not desirable. A fourth is that relationships between consenting adults should not be regulated by the government. Although most religions subscribe to just one of these beliefs, it is not uncommon for two or more viewpoints to coexist within a given society. Proponents of the first view believe that the primary goal of marriage is to provide a relatively uniform social institution through which to produce and raise children. In their view, because male and female are both necessary for procreation, the privileges of marriage should be available only to opposite-sex couples. In other words, partnerships involving sexual intimacy should have at least a notional potential for procreation. From this perspective, the movement to legally recognize same-sex marriage is a misguided attempt to deny the social, moral, and biological distinctions that foster the continued existence of society and so should be discouraged. Because this view considers biological reproduction a sort of social obligation, its advocates tended to frame individuals’ legal and moral commitment to one another as a matter of genetic relatedness. In cases of inheritance or custody, for instance, they generally defined the parents’ legal duties to their biological children differently than those to their stepchildren. Among groups who feel strongly that same-sex marriage is problematic, there is also a tendency for the legal relationships of spouses, parents, and children to converge. Typically, these societies provide for the automatic inheritance of property between spouses, and between parents and children, and allow these close kin to co-own property without joint ownership contracts. In addition, such societies often allow close kin a variety of automatic privileges such as sponsoring immigration visas or making medical decisions for one another; for those with whom one shares no close kin relationship, these privileges typically require legal interventions. Such legal circumventions are usually more difficult for, and in some cases even prohibited to, same-sex couples. In contrast to the procreative model of marriage, advocates of the legalization of same-sex marriage generally believed that committed partnerships involving sexual intimacy are valuable because they draw people together to a singular degree and in singular ways. In this view, such relationships are intrinsically worthy while also quite distinct from (though not incompatible with) activities associated with the bearing or raising of children. Sexual partnerships are one of a number of factors that bond adults together into stable household units. These households, in turn, form the foundation of a productive society—a society in which, albeit incidentally, children, elders, and others who may be relatively powerless are likely to be protected. From this perspective, the devaluation of same-sex intimacy is immoral because it constitutes arbitrary and irrational , thereby damaging the community. Most same-sex marriage advocates further held that international legislation provided a universal franchise to equal treatment under the law. Thus, prohibiting a specific group from the full rights of marriage was illegally discriminatory. For advocates of the community-benefit perspective, all the legal perquisites associated with heterosexual marriage should be available to any committed couple. In contrast to these positions, self-identified and activists sought to deconstruct the paired oppositional categories common in discussions of biology, gender, and sexuality (e.g., male-female, man-woman, gay-straight) and to replace these with categories or continua that they believed better reflect the actual practices of humanity. Queer advocates contended that marriage is an institution of “hetero-normality” that forces individuals into ill-fitting cultural categories and demonizes those who refuse to accept those categories. For these reasons, they maintained that consensual intimacy between adults should not be regulated and that marriage should be disestablished as a cultural institution., Same-sex marriage, the practice of marriage between two men or between two women. Although same-sex marriage has been regulated through law, religion, and custom in most countries of the world, the legal and social responses have ranged from celebration to criminalization., Same-sex marriage around the world. The table provides a list of countries that have legalized same-sex marriage, as well as selected countries that offer some other legal status for same-sex couples..
At the beginning of the 21st century a clear majority of the U.S. population opposed same-sex marriage, but by 2010 about half of the population supported legalization, and many of those opposed were open to the creation of legally recognized partnerships for same-sex couples., Same-sex marriage - Legal Rights, Benefits: Societies have resolved the intertwined issues of sexuality, reproduction, and marriage in myriad ways. Their responses regarding the morality, desirability, and administrative perquisites of same-sex partnerships have been equally diverse., Official unions between same-sex couples, indistinguishable from marriages except for gender, are believed by some scholars to have been common until the 13th Century in many countries, with the ceremonies performed in churches and the union sealed with a kiss between the two parties., Marriage between two men or between two women is called same-sex marriage. In most countries of the world, law, religion, and custom regulate marriage, including same-sex…, Civil union, legal recognition of the committed, marriagelike partnership of two individuals. Typically, the civil registration of their commitment provides the couple with legal benefits that approach or are equivalent to those of marriage, such as rights of inheritance, hospital visitation,, The Netherlands became the first country to legally recognize same-sex marriage, in the year 2000. More than 30 countries now offer marriage equality. Most of them achieved it through national legislation..