Contrary
 to myth, Christianity's concept of marriage has not been set in stone 
since the days of Christ, but has constantly evolved as a concept and 
ritual.
Prof. John Boswell, the late Chairman of Yale University’s 
history department, discovered that in addition to heterosexual marriage
 ceremonies in ancient Christian church liturgical documents, there were
 also ceremonies called the "Office of Same-Sex Union" (10th and 11th 
century), and the "Order for Uniting Two Men" (11th and 12th century).
These
 church rites had all the symbols of a heterosexual marriage: the whole 
community gathered in a church, a blessing of the couple before the 
altar was conducted with their right hands joined, holy vows were 
exchanged, a priest officiated in the taking of the Eucharist and a 
wedding feast for the guests was celebrated afterwards.
These elements 
all appear in contemporary illustrations of the holy union of the 
Byzantine Warrior-Emperor, Basil the First (867-886 CE) and his 
companion John.

A
 Kiev art museum contains a curious icon from St. Catherine's Monastery 
on Mt. Sinai in Israel.
It shows two robed Christian saints. Between 
them is a traditional Roman ‘pronubus’ (a best man), overseeing a 
wedding.
The pronubus is Christ.
The married couple are both men.
Is
 the icon suggesting that a gay "wedding" is being sanctified by Christ 
himself?
The idea seems shocking.
But the full answer comes from other 
early Christian sources about the two men featured in the icon, St. 
Sergius and St. Bacchus, two Roman soldiers who were Christian martyrs.
These two officers in the Roman army incurred the anger of Emperor 
Maximian when they were exposed as ‘secret Christians’ by refusing to 
enter a pagan temple.
Both were sent to Syria circa 303 CE where Bacchus
 is thought to have died while being flogged.
Sergius survived torture 
but was later beheaded.
Beheaded? Wow! Everything old is new again. 
Legend says that Bacchus appeared to the dying 
Sergius as an angel, telling him to be brave because they would soon be 
reunited in heaven.
While the pairing of saints, particularly in 
the early Christian church, was not unusual, the association of these 
two men was regarded as particularly intimate.
Severus, the Patriarch of
 Antioch (AD 512--518) explained that, "we should not separate in 
speech they [Sergius and Bacchus] who were joined in life." 
This is not a
 case of simple "adelphopoiia."
In the definitive 10th century account 
of their lives, St. Sergius is openly celebrated as the "sweet companion
 and lover" of St. Bacchus.
Sergius and Bacchus's close relationship has
 led many modern scholars to believe they were lovers.
But the most 
compelling evidence for this view is that the oldest text of their 
martyrology, written in New Testament Greek describes them as "erastai,”
 or "lovers." 
In other words, they were a male homosexual couple.
Their 
orientation and relationship was not only acknowledged, but it was fully
 accepted and celebrated by the early Christian church, which was far 
more tolerant than it is today.
Tell me about it.
Contrary to myth, Christianity's 
concept of marriage has not been set in stone since the days of Christ, 
but has constantly evolved as a concept and ritual.
Prof. John 
Boswell, the late Chairman of Yale University’s history department, 
discovered that in addition to heterosexual marriage ceremonies in 
ancient Christian church liturgical documents, there were also 
ceremonies called the "Office of Same-Sex Union" (10th and 11th 
century), and the "Order for Uniting Two Men" (11th and 12th century).
These
 church rites had all the symbols of a heterosexual marriage: the whole 
community gathered in a church, a blessing of the couple before the 
altar was conducted with their right hands joined, holy vows were 
exchanged, a priest officiated in the taking of the Eucharist and a 
wedding feast for the guests was celebrated afterwards.
These elements 
all appear in contemporary illustrations of the holy union of the 
Byzantine Warrior-Emperor, Basil the First (867-886 CE) and his 
companion John.
Such same gender Christian sanctified unions also 
took place in Ireland in the late 12thand/ early 13th century, as the 
chronicler Gerald of Wales (‘Geraldus Cambrensis’) recorded.
Same-sex
 unions in pre-modern Europe list in great detail some same gender 
ceremonies found in ancient church liturgical documents.
One Greek 13th 
century rite, "Order for Solemn Same-Sex Union", invoked St. Serge and 
St. Bacchus, and called on God to "vouchsafe unto these, Thy servants [N
 and N], the grace to love one another and to abide without hate and not
 be the 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 the 
Same Sex Union," uniting two men or two women, had the couple lay their 
right hands on the Gospel while having a crucifix placed in their left 
hands.
After kissing 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.
Records of Christian same sex 
unions have been discovered in such diverse archives as those in the 
Vatican, in St. Petersburg, in Paris, in Istanbul and in the Sinai, 
covering a thousand-years from the 8th to the 18th century.
The 
Dominican missionary and Prior, Jacques Goar (1601-1653), includes such 
ceremonies in a printed collection of Greek Orthodox prayer books, 
“Euchologion Sive Rituale Graecorum Complectens Ritus Et Ordines Divinae
 Liturgiae” (Paris, 1667).
While homosexuality was technically 
illegal from late Roman times, homophobic writings didn’t appear in 
Western Europe until the late 14th century. Even then, 
church-consecrated same sex unions continued to take place.
At St.
 John Lateran in Rome (traditionally the Pope's parish church) in 1578, 
as many as thirteen same-gender couples were joined during a high Mass 
and with the cooperation of the Vatican 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.
Prof. 
Boswell's academic study is so well researched and documented that it 
poses fundamental questions for both modern church leaders and 
heterosexual Christians about their own modern attitudes towards 
homosexuality.
For the Church to ignore the evidence in its own 
archives would be cowardly and deceptive.
The evidence convincingly 
shows that what the modern church claims has always been its unchanging 
attitude towards homosexuality is, in fact, nothing of the sort.
It
 proves that for the last two millennia, in parish churches and 
cathedrals throughout Christendom, from Ireland to Istanbul and even in 
the heart of Rome itself, homosexual relationships were accepted as 
valid expressions of a God-given love and commitment to another person,
 a love that could be celebrated, honored and blessed, through the 
Eucharist in the name of, and in the presence of, Jesus Christ.