In the "My Turn" column in the July 19 Cd'A Press, W. Thomas Faucher purports to contrast the Sacrament of Matrimony with natural marriage. But Fr. Faucher did not accurately describe the properties essential to either state, and through this omission, left the reader with the erroneous impression that a non-sacramental marriage could involve a different arrangement of sexes from the state entered into when two baptized persons marry, and the even more erroneous impression that the Catholic Church might actually endorse such a union.

Surely Father Faucher will recall his sacramental theology, which defines any true marriage as, "a legitimate agreement between a man and a woman who are juridically capable, conferring to each other a reciprocal and perpetual right both to acts that are of themselves suited to the begetting of children and to a society of common life" (Rev. A. Tanquerey, Synopsis Theologiae Dogmaticae, Tomus III, 119). A sacramental marriage is simply that same agreement, elevated to a grace-conferring sacrament by God when the man and the woman contracting marriage are baptized.

Pope Pius XI stated, "Let it be repeated as an immutable and inviolable fundamental doctrine that marriage was not instituted by man but by God, and therefore these laws cannot be subject to any human decrees or to any contrary agreement of the spouses themselves. This is the doctrine of Holy Scripture; this is the constant tradition of the Universal Church; this is the solemn definition of the Sacred Council of Trent" (On Christian Marriage).

This is Catholic Church's definition of what any marriage is, in the current Code of Canon Law: "Marriage is a permanent partnership between a man and a woman, ordered to the procreation of children" (Code of Canon Law, Canon 1096).

This definition, rooted in nature itself, does not allow for same-sex arrangements to be considered a marriage. However, the Bible has commented on such arrangements. Specifically, I suggest that Father Faucher study Romans 1:26-27, 32 to see how God regards - and will deal with - those who consent to such arrangements.

Father Faucher also says that the Church's Sacrament of Matrimony "includes the concept of purpose, which is not present in marriage." Yet there are men and women working daily in the Diocese of Boise's Office of Canonical Affairs who investigate putative marriages to determine the presence of the very essential element of purpose (intention) necessary to constitute any valid marriage, sacramental or otherwise.

Did the State create the institution of marriage in 1776? Isn't it "above the State's pay grade" (as it is above each individual priest's pay grade) to change the definition of an institution which it did not create? Nature itself tells us that any valid marriage requires (1) a man and a woman, (2) openness to the purpose of marriage (procreation), (3) an intended commitment for life, and (4) exclusion of all other potential partners. Otherwise, it is not a marriage. Any other arrangement may exhibit some of the elements of marriage, but is actually some other arrangement ultimately injurious to man, not ordained by God, and therefore against His law. Such arrangements the Church can never sanction.

Fr. Dennis Gordon is pastor at St. Joan of Arc Catholic Church in Coeur d'Alene.