Christianity's Gay Cultural Heritage

I have sometimes argued that while there is plenty of historical evidence of polygamy and polygyny, there is no history of gay marriage, and that rather than making it socially recognized when half of society is not ready to recognize it, we should instead abolish any connection or recognition of marriage by government. Individuals should be free to have whatever religious ceremonies they want, and enter into any contractual obligations with others within certain broad guidelines (e.g. no slavery) without any interest, involvement, or interference by the secular government. There should not be a one-size-fits-all marriage contractual conditions specified by each state or by the national government.

Well, it turns out I was wrong about the historical evidence of gay marriage. How did that happen? I must have missed school on the day we did gay studies. The Irish Times published an article on it so long ago, 1998, that I will briefly quote it in its entirety here:

When marriage between gays was by rite
Tuesday, August 11, 1998

RITE AND REASON: A Kiev art museum contains a curious icon from St Catherine's monastery on Mount Sinai. It shows two robed Christian saints. Between them is a traditional Roman pronubus (best man) overseeing what in a standard Roman icon would be the wedding of a husband and wife. In the icon, Christ is the pronubus. Only one thing is unusual. The "husband and wife" are in fact two men.
Is the icon suggesting that a homosexual "marriage" is one sanctified by Christ? The very idea initially seems shocking. The full answer comes from other sources about the two men featured, St Serge and St Bacchus, two Roman soldiers who became Christian martyrs.

While the pairing of saints, particularly in the early Church, was not unusual, the association of these two men was regarded as particularly close. Severus of Antioch in the sixth century explained that "we should not separate in speech [Serge and Bacchus] who were joined in life". More bluntly, in the definitive 10th century Greek account of their lives, St Serge is openly described as the "sweet companion and lover" of St Bacchus.

In other words, it confirms what the earlier icon implies, that they were a homosexual couple. Unusually their orientation and relationship was openly accepted by early Christian writers. Furthermore, in an image that to some modern Christian eyes might border on blasphemy, the icon has Christ himself as their pronubus, their best man overseeing their "marriage".

The very idea of a Christian homosexual marriage seems incredible. Yet after a 12-year search of Catholic and Orthodox church archives Yale history professor John Boswell has discovered that a type of Christian homosexual "marriage" did exist as late as the 18th century.

Contrary to myth, Christianity's concept of marriage has not been set in stone since the days of Christ, but has evolved both as a concept and as a ritual. Prof Boswell discovered that in addition to heterosexual marriage ceremonies in ancient church liturgical documents (and clearly separate from other types of non-marital blessings such as blessings of adopted children or land) were ceremonies called, among other titles, the "Office of Same Sex Union" (10th and 11th century Greek) or the "Order for Uniting Two Men" (11th and 12th century).

These ceremonies had all the contemporary symbols of a marriage: a community gathered in church, a blessing of the couple before the altar, their right hands joined as at heterosexual marriages, the participation of a priest, the taking of the Eucharist, a wedding banquet aftet afterwards. All of which are shown in contemporary drawings of the same sex union of Byzantine Emperor Basil I (867-886) and his companion John. Such homosexual unions also took place in Ireland in the late 12th/early 13th century, as the chronicler Gerald of Wales (Geraldus Cambrensis) has recorded.

Boswell's book, The Marriage of Likeness: Same Sex Unions in Pre- Modern Europe, lists in detail some same sex union ceremonies found in ancient church liturgical documents. One Greek 13th century "Order for Solemnisation of Same Sex Union" having invoked St Serge and St Bacchus, called on God to "vouchsafe unto these thy servants [N and N] grace to love one another and to abide unhated and not a cause of scandal all the days of their lives, with the help of the Holy Mother of God and all thy saints." The ceremony concludes: "And they shall kiss the Holy Gospel and each other, and it shall be concluded."

Another 14th century Serbian Slavonic "Office of Same Sex Union", uniting two men or two women, had the couple having their right hands laid on the Gospel while having a cross placed in their left hands. Having kissed the Gospel, the couple were then required to kiss each other, after which the priest, having raised up the Eucharist, would give them both communion.

Boswell found records of same-sex unions in such diverse archives as those in the Vatican, in St Petersburg, in Paris, Istanbul, and in Sinai, covering ering a period from the 8th to the 18th centuries. Nor is he the first to make such a discovery. The Dominican Jacques Goar (1601-1653) includes such ceremonies in a printed collection of Greek prayer books.

While homosexuality was technically illegal from late Roman times, it was only from about the 14th century that anti-homosexual feelings swept western Europe. Yet same sex union ceremonies continued to take place.

At St John Lateran in Rome (traditionally the Pope's parish Church) in 1578 as many as 13 couples were "married" at Mass with the apparent co-operation of the local clergy, "taking Communion together, using the same nuptial Scripture, after which they slept and ate together", according to a contemporary report.

Another woman-to-woman union is recorded in Dalmatia in the 18th century. Many questionable historical claims about the church have been made by some recent writers in this newspaper.

Boswell's academic study however is so well researched and sourced as to pose fundamental questions for both modern church leaders and heterosexual Christians about their attitude towards homosexuality.

FOR the Church to ignore the evidence in its own archives would be a cowardly cop-out. That evidence shows convincingly that what the modern church claims has been its constant unchanging attitude towards homosexuality is in fact nothing of the sort.

It proves that for much of the last two millennia, illennia, in parish churches and cathedrals throughout Christendom from Ireland to Istanbul and in the heart of Rome itself, homosexual relationships were accepted as valid expressions of a God-given ability to love and commit to another person, a love that could be celebrated, honoured and blessed both in the name of, and through the Eucharist in the presence of Jesus Christ.

Jim Duffy is a writer and historian. The Marriage of Likeness: Same Sex Unions in Pre-Modern Europe by John Boswell is published by Harper Collins.

That's mind-blowing. I don't know if that changes my view on making it legal nationwide. There may be some other issues involved, and I haven't really researched it. For example, I think there may be even just as many gay sham marriages and mail-order brides as there were heterosexual ones.

Here is the book the article references, on Amazon. Oops, it's the UK Amazon, but appropriately so, perhaps. Indeed, the UK Amazon has a Special Relationship with the US one.

Is there anything more gay than Christianity? SpongeBob!?
In a (sorta) related story, James Dobson, founder of Focus on the Family, claimed in 2005 that SpongeBob SquarePants, Barney, and Jimmy Neutron, among many others, appear in a "pro-homosexual video," that its makers planned to mail to thousands of elementary schools. Little did Mr Dobson, or I know, that Mr. S.B. SquarePants was presumably promoting recognition and respect for a long-recognized Christian rite of the European civilizations.