Mr. Speaker, I am pleased to speak on behalf of the constituents of Edmonton East to this vital social issue of redefining marriage. I wish to make it very clear to my constituents that I oppose Bill C-38 and I will be voting against it.
In his January message to the Calgary diocese, Bishop Henry made some controversial statements that were subject to much criticism. This speech shed light on the interplay between constitutional law, religious tradition and judicial interpretation. Bishop Henry's recent pastoral letters to his Calgary diocese have been controversial in the eyes of some. These pastoral letters are grounded in the broadly held belief that marriage, as traditionally defined and the family as traditionally understood as two opposite sex heterosexual, married and most living together with children, remains the cornerstone of society. A principal reason for this is because it is through this form of family unit that children are naturally brought into this world and nurtured as they grow to adulthood.
His further view is that the family, as traditionally understood, is a more fundamental institution than the state and that marriage, as traditionally understood, is rooted in natural law, particularly relating to procreation.
All of these perspectives are debatable but are nonetheless phrased in such a way as to invite reasoned debate. It so happens that I agree with these particular views. Others may not, pointing to the number of single parent families or other forms of supportive relationships between adults and children. Others may wish to debate approaches to procreation through artificial means.
Underlining all debates are various perspectives as to how a healthy future for Canadian society is best assured. For those who advocate alternatives to the traditional family and traditional marriage, there is much evidence that both adults and children in society are not better off as a result of moving away from these models. Many breakdowns in social order that have been encountered over the last 30 years are traced by many to the breakdown through divorce in the security and stability once commonly associated with Canadian family life.
For example, the vast majority of divorces involve erosions of the wealth and lifestyle position of all parties, particularly children, since it is economically impossible for most people to maintain the same lifestyle when there are two homes rather than one. The astounding increase in the number of single parent families is directly correlated to increases in child poverty.
The vast majority of young persons in trouble with the law do not come from stable traditional family relationships. My point here is that it is one matter to advocate alternative to tradition but it is quite another to be able to provide empirical support that the erosion of tradition has made most people, and hence society, better off. I would like to think that this is what Bishop Henry's principal sentiment is.
It is against this backdrop of challenges to tradition, absent of empirical support as to overall societal betterment, that we might best examine the debate over same sex marriage. What we see time and again is the challenges to the long held traditions and beliefs, traditions and believes that have been shown over long periods of time to have benefited most people, lead to further questions and further challenges and less well-being for all.
For example, we now live in what may be regarded as an unacceptable age of moral relativism where the term “judgmental” is regarded as describing the heinous behaviour of expressing an opposing opinion. What is refreshing about Bishop Henry's views is that he reminds us that we do live in a world where moral choices are made and where some choices involve or should involve general acceptance as to the rectitude. In some areas there are no shades of grey in relation to what is right.
With the possibility of the opening up of the traditional meaning of the word marriage to include same sex couples, many consider that there is now a conflict between globally shared values and values that have been effectively legislated by Canadian politicians or judicially determined by persons with no accountability for the social consequences of such determinations.
One issue of moral relativism that has now risen in the context of the debate over the same sex marriage is that of the potential for Canadian constitutional protection for polygamy.
In another time and place, such an issue being raised would be regarded as comical, and surely the parties cannot be serious. Right now in Canada the parties are so serious that the federal Department of the Status of Women has issued an urgent call for persons interested in receiving funds to research and make recommendations on the issue of polygamy. One does not have to be a nationally or internationally respected scholar to receive such funding, though in these relativistic times it appears that one person's opinion is just as good as another's, particularly if an agent has funded one opinion and not the other.
Muslims in Canada, many of whom are opposed to same sex marriage on religious grounds, are less opposed to legislative recognition of polygamy since polygamy is permitted in Islamic law. Old-order Mormons are similarly supportive, as some may recall from news reports relating to the Mormon dominated town of Bountiful, B.C.
It is in the court of international opinion that Canada may find itself subject to a rather rude awakening. Already the Prime Minister was surprised to find that when trying to discuss trade relationships in India, he was compelled to first explain to the Indian population why Canada supported same sex marriage, a concept that again is contrary to the teachings of many Indian religions, such as Sikhism.
The Netherlands has encountered similar difficulties, being one of only two countries currently recognizing same sex marriages. The Netherlands has recognized same sex marriages since 2001. The other country that has recognized same sex marriage is Belgium. The Swedish government is preparing legislation to legalize same sex marriage, as is Spain, where same sex marriage is expected to be legalized as of 2005.
Like Canada, the Netherlands has many historic ties to other parts of the world, such as Aruba in the Caribbean which, since 1986 has been a separate entity within the Kingdom of Netherlands. After a Dutch lesbian married an Arubian lesbian in the Netherlands, they moved to Aruba and expected their marriage would be recognized there. Instead, their application to register their marriage was denied amidst significant degrees of social pressure that ultimately compelled the couple to return to the Netherlands.
Often forgotten in these relativistic debates is that there are globally held moral views that are broadly shared and that it is the height of arrogance to assume and presume that changes to these long held views would be accepted based on some sort of subservience to the enlightened thought of industrial nations. Imposing a relativistic view of marriage on such countries is certainly little more than the folly and fancy of those whose sense of moral self-absorption leaves them blind to the morality of the rest of the world.
I believe that Bishop Henry continues to have much of importance to say on the issues of marriage and family traditions. Perhaps the real issue prompting so many to comment concerns an interpretation of Canada's Charter of Rights and Freedoms that is far too liberal for the majority of society to comfortably accept.
With Bill C-38 now before Parliament, the Liberals have decided not to have a free vote with the members and the NDP have decided not to have a free vote at all. Without a free vote in Parliament, the only way all Canadians will have the opportunity to have a say in the issue is in a national referendum.
I want to read again from a brochure that I issued in the last election which really confirmed my feelings since I was elected in 1997. I believe a person should put his or her principles and beliefs in writing. The brochure reads:
This election, you have the opportunity to end more than a decade of Liberal scandal, waste and corruption. I've been fighting for a more honest and accountable government since you first elected me as your Member of Parliament in 1997. There is much more to fight for now, including more secure health care, better living conditions for the less fortunate and for the preservation of traditional family values, including the definition of marriage. I pledge to keep up the fight.
At the same time, during that period we demand better for accountable government, better for access to health care, better for crime control and taxation relief, better for low income families and the homeless, and better for traditional family values.