

There have been several postings online in the past few days of various articles claiming that the Christian Church at some period in history formerly sanctioned same-sex weddings and treated them just like marriages between a single man and a single woman, based mainly on the work of the late John Boswell. Someone even posted one of those articles in the comments section of my previous post. The one making the most rounds is called When Same-Sex Marriage Was a Christian Rite. These articles are served up as “gotchas” to unsuspecting Christians who were under the impression that Christian history is pretty unanimous about what Christian marriage is about. (Spoiler: Their impression is correct.)

Mind you, someone may reject the Church’s historic teaching on marriage. But there really are no legs to stand on when it comes to the claim that the Church used to teach that marriage could also be between two men or two women (or any other combination). (And note here that I mean the historic Church, which is Orthodoxy. But this would also include almost all churches that are more than about 100 years old.)

Anyway, there are numerous articles which thoroughly debunk Boswell’s work. His fellow historians didn’t take it seriously, and neither should you. The only people who do (and I really am not making this up) are those who either don’t know better or quite desperately want him to be right. Boswell himself was gay and the founder of the Lesbian and Gay Studies Center at Yale. He died of AIDS-related complications in 1994 at the age of 47. He was also a convert to Roman Catholicism from the Episcopal Church (despite his much greater similarity with the latter on sexual morality).

Anyway, the point of this post is not to invite debate (because for me, the matter really is settled, and there are a quadra-gazillion other places to debate these questions; as such, I am not turning on comments for this post), but rather to point out some of the several places online where one can read refutations of Boswell’s work, far better than anything I could put together. The slams, as they say, are dunked.

In the Case of John Boswell by Fr. Richard John Neuhaus (a Catholic convert from Lutheranism) examines the scholarly reception of Boswell’s work.

by Fr. Richard John Neuhaus (a Catholic convert from Lutheranism) examines the scholarly reception of Boswell’s work. Gay Marriage: Reimaging Church History by Robin Darling Young is a detailed examination especially of the numerous specious translations in Boswell’s work (upon which his conclusions very much hang). Interesting in this piece is especially the reminiscence that its author experienced a same-sex union in an ancient church and was surprised to be told later by Boswell’s book that what she had experienced was actually a marriage. This is the first piece I ever read on this subject, and it packs a powerful punch.

by Robin Darling Young is a detailed examination especially of the numerous specious translations in Boswell’s work (upon which his conclusions very much hang). Interesting in this piece is especially the reminiscence that its author experienced a same-sex union in an ancient church and was surprised to be told later by Boswell’s book that what she had experienced was actually a marriage. This is the first piece I ever read on this subject, and it packs a powerful punch. Failed Attempt to Rewrite History by Fr. Patrick Viscuso is an examination specifically of the canonical and liturgical claims that Boswell makes and how they fail to square with the actual contexts of the rites being examined. Viscuso is a priest of the Greek Orthodox Church and a canonist specializing especially in marriage questions. He is also cited(!) in Boswell’s work.

by Fr. Patrick Viscuso is an examination specifically of the canonical and liturgical claims that Boswell makes and how they fail to square with the actual contexts of the rites being examined. Viscuso is a priest of the Greek Orthodox Church and a canonist specializing especially in marriage questions. He is also cited(!) in Boswell’s work. Rewriting History to Serve the Gay Agenda by Marian Therese Horvat is a general review of Boswell’s Same-Sex Unions in Premodern Europe , especially focusing on what the author calls Boswell’s “advocacy scholarship.”

by Marian Therese Horvat is a general review of Boswell’s , especially focusing on what the author calls Boswell’s “advocacy scholarship.” A Groom of One’s Own? by Brent D. Shaw shows how anachronistic and tendentious Boswell’s readings of documents are. Shaw is himself in favor of the “liberationist movements of our time,” but he concludes that “tinkering with the moral balance of the past is a disservice to the study of history and to the reform of society.”

by Brent D. Shaw shows how anachronistic and tendentious Boswell’s readings of documents are. Shaw is himself in favor of the “liberationist movements of our time,” but he concludes that “tinkering with the moral balance of the past is a disservice to the study of history and to the reform of society.” Procrustean Marriage Beds by Robert Louis Wilken can best be summed up by its last two sentences: “Same-Sex Unions in Premodern Europe creates a world that never existed, misrepresents Christian practice, and distorts the past. This is a book on a mission, scholarship at the service of social reform, historical learning yoked to a cause, a tract in the cultural wars, and it is in that spirit that it should be read.” Wilken is one of the most respected patrologists of our time.

by Robert Louis Wilken can best be summed up by its last two sentences: “Same-Sex Unions in Premodern Europe creates a world that never existed, misrepresents Christian practice, and distorts the past. This is a book on a mission, scholarship at the service of social reform, historical learning yoked to a cause, a tract in the cultural wars, and it is in that spirit that it should be read.” Wilken is one of the most respected patrologists of our time. Do you take this man… by David Wright shows how Boswell’s Same Sex Unions is essentially a rehashing of his earlier work that fails to take into accounts the criticisms the earlier one drew.

by David Wright shows how Boswell’s is essentially a rehashing of his earlier work that fails to take into accounts the criticisms the earlier one drew. Remarks to the Catholic Press by Fr. Robert Taft is not really a review but just some blunt offhand remarks by one of the most respected Jesuit liturgiologists of all time. (Warning: Do not read this out loud to children!)

Archimandrite Ephrem Lash, the famed liturgical translator from the UK also did a review of Boswell’s work for the journal Sourozh for its February 1995 issue, but it doesn’t appear to be online. There are bits of it quoted in the Wikipedia article on Adelphopoiesis (“brother-making”), the rite Boswell claims was a same-sex marriage.

I would be remiss if I didn’t note that I found some of these links at the excellent Mystagogy weblog’s recent post on this subject.

If readers find other pieces offering up similar debunkings, feel free to send me the links, and I’ll add them here.

Again, just to be clear: I don’t hate homosexuals or people whose politics would have homosexual marriage enshrined and enforced as a civil right by the state. I also don’t hate people who reject Orthodox Christian teaching. The point of this post is to point you to some information debunking the claim that the Church has not always taught that same-sex attraction is a temptation like any other temptation (note I didn’t say “worse than all other temptations”) that has to be struggled against and repented of when indulged. I also do not believe that acting on that temptation is a worse sin than any of my own sins.

Oh, and this bit is pretty good when it comes to laying out a clear sense of what it means to be a Christian who believes in traditional Christian morality and isn’t going around hating people who don’t or who fail to live up to what they do believe in.