From the book: The Case for Same-Sex Marriage: From Sexual Liberty to Civilized Commitment by William N. Eskridge, Jr.

(The Case for Same-Sex Marriage begins with an historical overview of same-sex unions, which shows that only in the modern West have gays and lesbians been denied full acceptance. Eskridge believes that until same-sex marriages receive the civil and legal benefits of heterosexual marriages America is erecting unnecessary barriers to social cohesion. Without full access to the institutions of civic life, gays and lesbians cannot be full participants in the American experience. As Eskridge points out the legitimacy of same-sex marriage would have profound implications for gay behavior, by reinforcing stability and commitment. In the end, Eskridge believes that the acceptance of same-sex marriage would help to civilize both gays and straights.)

In the early Middle Ages the Church developed institutions, memorialized in liturgies included in its formal collections, that combined the Church's spiritual commitment to companionate relationships with its members' desire to bond with people of the same sex. The existence of Roman Catholic and Greek Orthodox rituals of "brother-making" or "enfraternization" has been known in the academic literature for decades and was brought to my attention by the Reverend Alexei Michalenko.' Ceremonies creating these brotherhoods were performed for same-sex couples (often male missionary pairs) from the fifth century onward. According to Church archives, these early liturgies were typically structured as follows:

• The couple stand in front of the lectern, on which are placed the Gospel and a cross. The older of the brothers stands to the right.
• The ceremony starts off with prayers and litanies celebrating earlier examples of same-sex couples or friends in the early Church. Sergius and Bacchus were the most frequency invoked precedent.
• The couple is girded with a single belt, signifying their union as one, and they place their hands on the Gospel and receive lit candles.
• The priest reads from one of Paul's episodes (1 Cor 12:27 £) and the Gospel (John 17:1016), which are followed by more prayers.
• The assembled are led in the Lord's Prayer, followed by Holy Communion, the Eucharist, for the couple. The priest leads the couple, who are holding hands, around the lectern while the assembled sing a hymn.
• The couple exchange a kiss, and the service concludes with the singing of Psalm 132:1 ("Behold how good and sweet it is for brothers to live as one").

Significantly, this early brotherhood liturgy was acted out in formal terms very similar to the liturgy later developed by the Church for the purpose of performing different-sex marriages.

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