St Aelred, whose feast we celebrate today, is recognised in all sources as an important English saint, who lived in the north of England in the 12 C. As a young man, he joined the Cistercian abbey of Rievaulx, later returning there as Abbott. He is remembered especially for his writings on friendship, some of which have led gay writers such as John Boswell to claim him as ‘homosexual’. For instances, Integrity USA, an Anglican LGBT organisation, have designated him as their patron. From the website of Integrity, this Collect for the feast of Aelred:
Pour into our hearts, 0 God, the Holy Spirit’s gift of love, that we, clasping each the other’s hand, may share the joy of friendship, human and divine, and with your servant Aelred draw many into your community of love; through Jesus Christ the Righteous, who lives and reigns with you in the unity of the Holy Spirit, one God, now and for ever. Amen.
The regard given to St Aelred by gay writers is based on his book, “On Spiritual Friendship”, in which he is clear in extolling the value of same-sex love. He does so on the basis of personal experience, and describes the impact that several of these friendships have had on him, and the desolation he has felt when a lover has died.
“It is no small consolation in this life to have someone to whom you can be united in the intimate embrace of the most sacred love; in whom your spirit can rest; to whom you can pour out your soul; in whose delightful company, as in a sweet consoling song, you can take comfort in the midst of sadness; in whose most welcome, friendly bosom you can find peace in so many worldly setbacks; to whose loving heart you can open, as freely as you would to yourself, your innermost thoughts; through whose spiritual kisses – as by some medicine – you are cured of the sickness of care and worry; who weeps with you in sorrow, rejoices with you in joy, and wonders with you in doubt; whom you draw by the fetters of love into that inner room of your soul, so that though the body is absent, the spirit is there, and you can confer all alone, the two of you, in the sleep of peace away from the noise of the world, in the embrace of love, in the kiss of unity, with the Holy Spirit flowing over you; to whom you so join and unite yourself that you mix soul with soul, and two become one.”
It is important to keep clearly in mind that although there is clear reference to the “embrace of love”, and to “kisses”, Aelred is writing about spiritual friendship, and that he stresses the spiritual riches it brings, “with the Holy Spirit flowing over you.”
It is for this reason that opponents of homoerotic love deny that Aelred in any way presents a model of gay love as we understand it today. Instead, they point to his equally clear writing about chastity, and his lifelong struggle to remain chaste.
Personally, I see the battle to confirm or deny Aelred’s spiritual friendships as resembling or contradicting modern gay love as completely pointless. Of course they were different to modern relationships – just as all other medieval relationships were different to modern counterparts. Marriage then was different in many important respects to what we have today, ordinary friendships were different – as Alan Bray argues convincingly in The Friend. Aelred was also living and writing in a specifically monastic setting, about people who had taken a vow of celibacy. Discussion of whether those monks’ intimate friendships included physical intimacy is entirely irrelevant.
Aelred and his writing do nevertheless have profound importance for modern gay men and lesbian partnerships, and raises uncomfortable questions about the Catholic church’s rule on compuslory celibacy for priests. Saints Augustine and Aquinas both described the sacramental value of two people giving themselves to each other in (heterosexual) marriage. Aelred does likewise for same -sex emotional and spiritual intimacy in monastic same-sex relationships. In the same way, modern gay or lesbian couples can and should recognize and nurture the spiritual, sacramental value their relationships, whether celibate (as in the monastic ideal), or otherwise (as i heterosexual marriage).
In the centuries following Aelred, his celebration of love between monks was completely undermined and replaced in monastic life and in seminary training for the priesthood by a tragic and destructive prohibition on any form of particular friendships, fostered by a growing recognition in the late medieval period of widespread homosexual practices in the monasteries. (St Peter Damian, who was one of the earliest to argue vociferously for strong penalties against homosexual acts, directed his anger primarily at priests and monks). The problem is that if priests are allowed neither physical nor emotional intimacy with another, where are they to obtain the strength and succour to sustain them in their lives?
Praising the value of clerical celibacy in his extended interview for “Light of the World”, Pope Benedicts says that it “becomes possible” when priests live in community. What then, of those priests who do not, or those other gay Catholics who wish to live in conformity with orthodox teaching but are in practice expected to live alone?
St Aelred got it right. There clearly is deep spiritual value in intimate same-sex relationships, whether in monastic celibacy, or in marriage.
There are other reasons too, for us to take Aelred seriously as a patron of gay or lesbian committed relationships. His writing draws explicit attention to the nature of Christ’s own particular friendship, with the beloved disciple – describing it as a “heavenly marriage”:
“Jesus himself, is in everything like us. Patient and compassionate with others in every matter. He transfigured this sort of love through the expression of his own love; for he allowed only one – not all – to recline on his breast as a sign of his special love; and the closer they were, the more copiously did the secrets of their heavenly marriage impart the sweet smell of their spiritual chrism to their love.”
Just to rub in Aelred’s direct connection to same sex unions or marriage, take a look at the Mass readings for his feast day: Psalm 36:5-10 ;Ruth 1:15-18; Philippians 2:1-4 ;Mark 12:28-34a.
These all deal with love, but note especially the words from Ruth, words which are often used as readings for weddings – but which are spoken by one woman to another.
5 So she said, ‘See, your sister-in-law has gone back to her people and to her gods; return after your sister-in-law.’
16But Ruth said,
‘Do not press me to leave you or to turn back from following you! Where you go, I will go; where you lodge, I will lodge; your people shall be my people, and your God my God.
17 Where you die, I will die— there will I be buried. May the Lord do thus and so to me, and more as well, if even death parts me from you!’
18When Naomi saw that she was determined to go with her, she said no more to her.
So now you know. Celebrate the feast of St Aelred today – and with it, the sacramental value of same sex unions.
Aelred of Rievaulx: Spiritual Friendship
Boswell, John: Christianity, Social Tolerance, and Homosexuality: Gay People in Western Europe from the Beginning of the Christian Era to the Fourteenth Century
Boswell, John: Same-Sex Unions in Premodern Europe
Bray, Alan: The Friend
- “The Last Judgement”, and the Homoerotic Spirituality of Michaelangelo. (Queering the Church)
- The Homoerotic Catholic Church (Queering the Church)
- The Medieval Flowering of Homoerotic Christianity (Queer Saints and Martyrs)
- Anselm of Canterbury: Gay Archbishop, Gay Protector (Queer Saints and Martyrs)
- Alcuin of Tours, Abbot (Queer Saints and Martyrs)
- Ruth and Naomi (Queer Saints and Martyrs)
- John the Evangelist, The “Beloved Disciple” (Queer Saints and Martyrs)
- St John, and Jesus’s Gay Wedding at Cana. (Queer Saints and Martyrs)
- Saint Aelred, Abbot of Rievaulx (Pharsea’s World)