The adelphopoiesis, fraternitas Iurato or ordo ad fratres faciendum is a ceremony practiced by several Christian churches during the Middle Ages and early modern period in Europe to unite people of the same sex (usually men).
The term adelfopoiesis (literally 'make brothers') comes from the Greek ἀδελφός (adelphos): 'brother' and ποιώῶ (poio): 'I do'.
modern first heard that you have the rite of adelphopoiesis (in Slavic pobratimstwo) is 1914, when Pavel Florenski cites the key elements of the liturgy of the ritual:
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the brothers, who are placed in the church before the lectern, on which stands the cross and the scriptures, the larger of the two is placed to the right, while the youngest is placed to the left; - performed prayers and litanies asking that the two are united in love and are reminded examples of friendship in the history of the Church
- the two are tied with a belt, his hands placed on the Gospels and a candle burning is given to each;
- verses of First Corinthians 12:27 to 13:8 (Paul of Tarsus on love) and Gospel of John 17:18-26 (Jesus of Nazareth on the unit) are read;
- read more prayers and litanies as indicated in paragraph 2;
- reads the Lord's Prayer;
future sanctified brethren receive gifts of a common cup; - them while driving around the lectern and shake hands troparion sing the following: 'Lord, look down from heaven and see';
- exchanged kisses and
- these sing: "Oh, how good, how pleasant for brethren to dwell together!" (Psalm 133:1 .)
One of the prayers that are recited during the ceremony, is as follows (in English translation):
Almighty God, que fuiste antes que el tiempo y serás por todos los tiempos, que se rebajó a visitar a los hombres a través del seno de la Madre de Dios y Virgen María, envía a tu santo ángel a estos tus servidores [nombre] y [nombre], que se amen el uno al otro, así como tus santos apóstoles Pedro y Pablo se amaban y Andrés y Jacobo, Juan y Tomás, Jacobo, Felipe, Mateo, Simón, Tadeo, Matías y los santos mártires Sergio y Baco, así como Cosme y Damián, no por amor carnal, sino por la fe y el amor del Espíritu Santo, que todos los días de su vida permanezcan en el amor. Por Jesucristo, nuestro señor. Amén
En la Iglesia Católica, los priests rarely engaged in such service until well into the modern age, as it was not introduced until the Council of Trent. Also, the actual implementation was much later in some countries. This and some other facts speak against the adelphopoiesis rite, in Latin Ordo ad fratres faciendum, had a large presence in the West. However it is practiced, in part, still in the Old Catholic Church.
If it was not in the context of a mass and to a priest, the "brothers" anyway sworn upon the altar and announced to the community in the door of the church. But the oath, was the common burial which gave a religious aspect the "artificial kinship." Extension of this practice are seen English and Irish cemeteries, where you can find numerous graves with the names of two men. Registration is often a sign of affection they had: "Love them together in life. Cause the earth to one in death. "
One of the earliest sources that describes the rite in the Latin West is anti-Irish propaganda written Hibernate Topographica Giraldus Cambrensis (c. 1146-1223). It is a satirical exaggeration is attributed to the Irish perversion of the Christian rite with pagan elements:
Among the many deceptions of hostile disposition, one is particularly instructive. Under the pretense of religion and peace, meet the man I want to fellowship in a sacred place. First make a spiritual alliance [compaternitatis foedera]. Then, carry each other three times around the church and before the altar, in the presence of the relics of saints, many promises are made. Finally, they are joined inextricably with the celebration of Mass and prayers of priests, as if it were a wedding.
But at the very end, to settle over their friendship and to finish things, everyone drinks the blood of another: this is copied from the pagan rite, which use the blood to seal an oath. How often, at the time of the wedding, these false men of violence and blood shed so malicious, hostile, that one or the other without any blood left! How often follows the bloody separation esposorios this unexpected time, or forward it to an unprecedented cut.
Two hundred years after the controversial Geraldus on the rites of Irish brothers, is the following in an official chronicle of the years of civil war on the first meeting of Edward II and Piers Gaveston:
When the king's son saw him, he felt so much love that made a partnership with him and decided resolutely to all mortals to weave an inextricable link in love with it.
Such descriptions had a model in the Bible, particularly in David and his "brother" Jonathan
David Just finished talking with Saul, Jonathan became fond of him and loved him as himself. Saul was left with him that day and did not let him return to the home of his father. And Jonathan made a covenant with David because he loved him as himself.
First Book of Samuel, Chapter 18
worldly literature also raised the love between two brothers of blood to the romantic ideal. This is demonstrated many works which, in part, contained folktales, as the story of Horn and his sworn brother Ayolo, Adam Bell, the romance Floris and Blancheflour, Guy of Warwick or the ballad of Bewick and Graham.
Another example is the version of Amys and Amylion by a priest in Latin before the fourteenth century. Amys and Amylion, being a mixture of religious and secular literature, is a popular series that has been found in various cultures from India to the Atlantic. In the Christianized version are two blood brothers who fought for Charlemagne and that after his death were buried separately. But in the course of the night the bodies were moved to the other and the next morning they found lying next to each other. Similar to the funerary inscription mentioned above, the story says "Just as God had united them in life through the harmony and love, and did not want were separated in death."
Due to the relative uniformity with which the formula was used, one can assume that this is a reference to the Gospel according to Matthew, where Jesus Christ founded the indivisibility of marriage with the words: "What therefore God has joined together no man put asunder "(Gospel of Matthew, chapter 19).
The rite of twinning adelphopoiesis has gained in importance among historians dealing with the history of homosexuality in recent years, as it has changed the image people had of the Middle Ages and the beginning of the modern age. John Boswell took the institution as proof that Christianity has not always been homophobic in his book Same-sex unions in premodern Europe ('same-sex unions in premodern Europe'), also published as The marriage of likeness ('The marriage of likeness' .) Boswell gives the text and translation of a number of versions of this ceremony in the Greek and the translation for a number of versions in Slavonic. Yet Boswell presumes a modern meaning of homosexuality in the Middle Ages had no meaningless: the consideration of the homosexual as a type of person. The
no less well-known historian Alan Bray adelphopoiesis studied in more detail, based on English sources. In his posthumous work The friend tries to rebuild the institution from the point of view and medieval society. Kinship 'artificial', from which the twinning appears to be a variant, had a central role in the horizontal bracing of the family in premodern households. Not only defended with weapons at each other, which in feudal society was an aspect that can not be overestimated, but entire families joined twinning, therefore, these friendships were often encouraged by parents. Thus, if one of the brothers married and had children later, the brothers served in the security element, if one of the brothers died, the other was obliged to support the family of his blood brother who had the means available. Similar was the institution of compaternitas (sponsor), for which the responsibility for children during their youth, which often lived in several homes, to some extent be collectivized.
should be noted that the institution was not conceived as an alternative to marriage. The partnership should not be seen as an institution exclusively romantic, but should under the aspects of safety and security concerns, despite the literary and liturgical context that highlight the love and fidelity.
Christian theologians are often interested in the question of whether such unions were "castes", particularly as a result of the work of Boswell, who often interpreted as an attack on their doctrines.
The question can not be answered across the board with existing sources. Alan Bray says as follows:
annoying A second difficulty is the demonstration of the view that guilds Boswell of blood involved (or may involve) the sexual relationship between men and women. The chronicle of the monastery Cistercian Meaux (in Yorkshire), a work of enormous erudition of the fourteenth century, says Edward II of England "in viti sodomitical nimium delectábat" (in the vice sodomitical especially delighted) and Gaveston modern biographer concludes, understandably that there is no doubt that Edward's relationship and Gravestone was sexual in nature. This naturally was not supported by canon law, but it is unlikely that Edward and Gravestone were unique in this regard. There is also a similar sexual ambivalence regarding other forms of ritual kinship, evoking Giraldus exposure. Ecclesiastical courts rejected sex before marriage Church and sex did not support the spiritual kin of the compaternitas, the commatres and compatres, but the condemnation of sex after marriage was neglected, and the special pleasure of sex and compatres commatres was a good source jokes throughout the Middle Ages.
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