The Roman tradition of forming a legal union with another male by declaring a “brother” persisted during the early Medieval years. Also, though there was no official marriage within religious communities, long lasting relationships or bonds were made. Also, there are many poems from that century that suggest the existence of lesbian relationships. Even in areas where homosexual relationships were not recognized, through the end of the twelfth century there was a strong tradition in Christian beliefs that viewed and judged homosexuality and heterosexuality by the same standards.
Throughout the 13th century, in fact, teachers gradually incorporated what they could of the innovators’ thought into the traditional teaching of the Church. In increasing measure, according to Goerges Duby, the new school offered man happiness. Two major works crowned this long effort, Thomas Aquinas’ Summa theological and the second part of the Roman de la Rose. Jean de Meun tendered a passionate invitation to his readers to obey Nature unreservedly. As for St. Thomas, he denounced ‘all who fail to remember that they are men’ and all who , like the heretics, refused to believe in the natural union of body and soul. He also recalled that the inner life does not develop in isolation from things, and that humanity inscribes its laws into the order of Nature.
The principal corollaries of this dual teaching were that henceforth:
- Theologians and canonists drew a cleare distinction between spiritual sins and carnal sings. The spiritual were judged more severly that then carnal, since they lodged in the mind, not in concupiscence, and they were a graver offence to God;
- The defenders of orthodoxy admitted that it is difficult indeed to resist powerful natural impulses. The ‘naturalists’ forbade all resistance. Both groups agreed,, however, in condemning unconditionally unnatural acts, which were denounced with increasing urgency in treatises and sermons. This tendency resulted in a lessened emphasis on sins qualified as natural;
- The re evaluation of nature, and hence of the flesh, led to a relative devaluation of chastity: the ‘naturalists’ considered chastity as hypocrisy; St Thomas judged it a shard responsibility, for ‘each accomplishes his mission for the safeguard of all’, Hence, even though Thomas placed chaste on a higher plane of virtue, he reduced the distance that had been established between the abstinent and the rest of mankind.
This ‘readjustment’ was of course tied, in the theologians’ minds, to the triumph of sacramental marriage. Where Jean de Meun states that man’s ‘natural labour’ and his appetite for pleasure were justified by the fruit of the union, even outside all marriage bonds, St. Thomas and his disciples insisted that it was within the framework of marriage, and hence within the limits of a sexuality under the control of the faithful, ritualized by the laws, and sacralized by its intentions, that the act of the flesh was rehabilitated.
Kicked Out of Heaven Vol. III $54.00
The Untold History of The White Races Cir. 700 – 1700 a.d.
585 pages 720 pictures
Kicked Out of Heaven Vol. III is divided into 2 parts. The First part of this volume goes over The Catholic Church’s history during the Dark Ages & Medieval Times. These are a some of the things that are discussed: The Castrati (Castrated Boy Choir), Holy Blood & Organs, Jesus’s Holy Prepuce (Foreskin), The Penance & Anathema, The Fish Bishop, Saints that Levitate, The Incorruptible Saints, The Nun Manias, All Religious Holidays explained, The Heretics: The Luciferians, The Spanish Inquisition. The Second half of this book is a focus on the art of the times. These are the subjects reviewed: Monsters & Gargoyles, Castles & Knight Armory, More on Medicine & Magic, More on Werewolves, Demons & Hell, Over 100 Different Black Madonnas & Moorish Saints, The Catacomb Bone Churches, The Bejewelled Saints, Aliens, Astrology & Alchemy………………….