The CDF famous (or infamous) letter “On the Pastoral Care of Homosexual Persons” makes the claim “Thus, the Church’s teaching today is in organic continuity with the Scriptural perspective and with her own constant Tradition” , and later states “Scripture bids us speak the truth in love”. This is the image that the established church so likes to proote – of an authoritative, unchanging tradition “speaking the truth” for all time. The image favoured by the church, howeer, is a false one.
In the context of current arguments about the papacy and its authority, it is worth recalling just how false is this proposition: for the tradition has not been “unchanging”, nor has it always spoken “truth”. Indeed, the only constant over 2000 years of church history has been that of constant change.
Josephus at “Salus Animarum” has been posting on reflections prompted by reading of Alan Bray‘s “The Friend”, and sharing thoughts on church history. This is a useful point then to remind readers of just how much church practice concerning same sex relationships has changed over two millenia. The present intransigent attitude of the church against “gay marriage”, or even against civil partnerships, obscures the fact that in other times and places the church has sanctioned some form of same sex relationships, and even provided them with liturgical recognition.
John Boswell was the first scholar to establish in his research that the early church included a liturgical rite of “adelphopoeisis”, or “making of brothers”. This he identified as having some of the characteristics pertaining to the marriage forms of his day. In his two books, he also drew attention to the number of prominent churchmen and women in earlier times who are known to have had intimate same sex relationships in their own lives. Bernadette Brooten has extended this research into same sex relationships in early Christianity with a particular focus on women, while Alan Bray approached the topic from a different angle: in “The Friend”, he examined a number of instances of English and other churches where tombstones and church records tell of same sex couples buried in single graves, in exactly the same way that married couples sometimes were. Like Boswell, he too finds evidence in the early church of a rite of “adelphopoeisis”. Like Bray, in tun, Valerie Abrahamsen has examined evidence of same sex burials – from Macedonia in the 6th Century.
Scholars, of course, differ amongst themselves about the precise significance of these findings – in particular, whether these relationships can be thought of as resembling marriage rites, or even if there is likely to have been any erotic implications to them at all. I do not wish to go into these nuances – it is enough for my purpose simply to show that liturgical practice concerning same sex relationships has changed. Today they are vigourously opposed in any form, but in earlier times, from the early church in Rome and Byzantium, to much more recent periods in Western Europe, the Church has provided liturgical recognition for some form of same sex relationships at their formation, and at their dissolution at death.
Many other examples of changes in church teaching and practice could easily be produced – priestly celibacy was not required for the first millenium of history, marriage was not recognised as a sacrament, the church before modern times endorsed slavery and the inferior position of women (in its practice, it still does – but I am not going to venture down that path at present).
But most important, is to recognise that the papacy and the institution of papal power have themselves been subject to constant change. It is worth remembering that the origins of the current fuss lie exactly in the repudiation by the SSPX of the Second Vatican Council – a council notable, among other things, for its attempt to recast the balance of power within the Church, with a much enhanced role for the laity. Even the doctrine of papal infallibility, so widely known but so widely misunderstood, is of relatively recent origin.
Even the institution itself does not extend back to the earliest days of the church. Before there was a pope, the Bishop of Rome was just one among many, then one of 5 patriarchs of equal stature. After the rise of Islam placed the patriarchs of Antioch, Jerusalem and Alexandra under Muslim domination, just two patriarchs, of Rome and Constantinople, remained. In time, the Bishop of Rome acquired special status and power in the Western church, while that of Constantinople did so in the Eastern Orthodox Church.
I have come across a fascinating series of articles by Tom Lee in the Australian internet forum “Catolica”, which has been tracing in weekly instalments, the story of the first 500 years of the Christian church and “the invention” of the papacy. I have found the early chapters riveting reading, for the insightful picture they paint of the historical setting for the Gospels, and the beginnings of the spread of the Chritianity. I look forward to reading the rest.
As we continue to watch, fascinated, the extraordinary machinations in Vatican City over SSPX, or despair at ongoing stupidities on sexuality, we can perhaps take comfort from the changing past. The one thing we know for sure is that the papacy and its teachings, as we now know them will certainly change. What we don’t yet know, is how – or when.