Extract from the Proceedings of the Synod of Farquahar, 3072

Having read *Christopher's recent post at Bending the Rule, the Archivist of the Monastery immersed himself in the Library and pulled this file. Here is the relevant excerpt. Oh, enjoy the theological science fiction, folks, come on. I figure this might be more enjoyable than me saying anything...

(Translatus anglice Ex Actis Synodis Omnium Mundorum Sub Tenura CCLXIII ad Farquaharem)

...Some among the presbyters, deacons, and laity of Diocese of Nova California under the English jurisdiction came before the Holy Synod and petitioned for relief under ancient canons regarding the conflict of the customs of the Fathers. Specifically, they asked, "It is not permitted by the canons of our provinces nor the civil law to perform the Rite of Adelphopoesis that is lawful for you according to the most ancient canons. But we would not contemn the authority of the Fathers, though divided, nor contemn the mystery of the rite. Moreover, we would not contemn the dignity of those called to the unity among two spiritual brothers or sisters. Therefore, we implore and supplicate thee, Thou All-Holiness and Ye Holy Synod, to grant us all relief, to wit, how shall the rite be performed when it is canonically and civilly invalid in a jurisdiction? His All-Holiness accepted the supplication and stated he would consult with Synod and answer the supplication on the morrow.

[...]

Finally, His All-Holiness, the Patriarch of All Space, asked the Holy Synod for the authority to sit in the chair of his office, though physically translated, so that he might give a reply to the supplication from the Diocese of Nova California under the English jurisdiction and that it might have further authority according to the ancient canons. The Holy Synod gave their assent in the usual form. His All-Holiness sat in his chair and said,

"We thank the delegation from Nova California for their courage in this matter, since it is canonically forbidden for them to supplicate this See. The question is very difficult, but we are guided by ancient authorities. On one hand, we have the view of Vicarius Salarius in the era of the Translation of our See, who cites ancient tradition of the English jurisdiction that the church may give benediction to any covenant under the civil law similar to matrimony. On the other hand, we read in the same era that the Bishop of Massachusetts forbade the rite, though the civil law permitted the covenant, for the sake of economy.

"Yet it is clear that the rite was performed in the Undivided and even the Half-Divided Church, though neither civil nor canon law gave it any explicit status. In some places, the rite was inferred to be canonically and civilly forbidden as it is presently in the English jurisdiction. But we read that where it was canonically lawful, it was performed in the presence of a priest, who gave benediction as in the case of matrimony."

"Thus, we must reason and answer from first principles. Adelphopoesis is like matrimony and the consecratory vows in that the role of the Church in administration is unusual. Normally, the sacramental officiant in Holy Orders administers the sacrament in the name and person of Christ, acknowledging the work of God that is done through his voice and the contact of his hands. Moreover, all sacraments must be seen as simultaneously instantaneous and perpetual, since they are acts in small periods of time pointing to the perpetual intercession of Christ for us before the mercy seat. But in Holy Communion and Holy Baptism, we usually emphasize instantaneity. The sacramentality is related to the conditions of the instant. No one can marginalize Holy Baptism or Holy Eucharist validly received. There is some controversy among the Fathers whether this extends to other sacraments. But that is not important. What is important is that the ministers of matrimony, adelphopoesis, and monastic vows (normally called fratrimony in this jurisdiction and hereafter) are the ones yoked.
In the first case, we have the authority of the Angelic Doctor. In the third case, we have the authority of Hippolytus Romanus, who states that 'no one lays hands on a consecrated [person], he or she is consecrated by the vow.' "

"But what of the second case? Spinator argues that matrimony and fratrimony are both primal actions. The terminology of primal action is a bit obscure, but it refers to verities of the natural law confirmed by the Divine Word. Spinator cites the example of the rite in the Ash Wednesday Liturgy in which ashes are imposed and it is said, 'Remember you are dust and to dust you shall return.' He claims that this is a primal action, since it is true according to the natural law that our flesh comes from the elements and will return to them at death. And since it is primal, he claims it is prior to the priestly office. Thus, he says that the Church only has the power to declare a primal action in the name of God, and though declaration generally is done by priests, it may be done by anyone else, being not a direct result of the Incarnate work of Christ. But he says that the consensus of the Church is that primal actions be recognized among two or three. Thus, he opines that primal and unitive actions be performed by two and witnessed by a third and preferably a fourth. For as it is written, 'That is why a man leaves his father and mother and attaches himself to his wife, and the two become one.' For since father and mother witness the departure, he reasons there are two witnesses.

"It is then asked whence cometh the benediction? He argues that the union is primal but the sacrament is not, since the union is prior to the Incarnation but the mystery is only possible after the Incarnation. The declaration recognizes the union and the benediction recognizes its potential sacramentality. Thus, he says of the sacrament that is begun in the instant of benediction but it is completed in Scholastic formula of fidelity and offspring in imitation of the mystery."

"But Spinator says of fratrimony that it, too, is primal. First, he argues that it is of the natural law, for the Angelic Doctor cites Ulpian on the validity of matrimony under the natural law, and Spinator claims fratrimony 'descends' from the relations between the lower creatures just as matrimony does and thus adheres to the principle of Ulpian, if not his words. Then Spinator asserts fratrimony is a primal action by analogy according to the Holy Scriptures. For it is said of Saul that he kept David from the house of Jesse in favor of his own, for he "saw that Jonathan had given his heart to David and had grown to love David as himself' and further that they "made a solemn compact" and gave gifts. He states this is sufficient grounds to call primal action by analogy, since in both matrimony and fratrimony, there is a change of house and unitive act and covenant. And if fratrimony is according to the natural law, if it is analogous, it must be primal. He mentions that the opinion of many are against this, but he maintains this true, citing tradition concerning fratrimony that does not concern us here."

"It is asked again whence cometh the benediction. And Spinator answers that it is like matrimony except that the mystery differs. He states that the mystery of fratrimony lies in the union of believers under Christ as Head, which is not possible according to the flesh alone (for it is impossible biologically for us all to be intimately related) but only is possible through water and the Holy Spirit and through bread and wine made Body and Blood. For indeed the Holy Scriptures say that the Lord on the night before he died prayed, 'May they be one; as you, Father, are in me, and I in you, so also may they be us, that the world may believe that you sent me." And yet no one is sure what is the source of the union among the Trinity, though there are many opinions, but fratrimony likewise points to this mystery so greatly beyond our knowing. But we assert, as the ancient canons assert, that, "We proclaim in the fear of God, our awful Judge, that fratrimony should not be held to contradict matrimony, nor the sex of the officiant be held to contradict any sacrament, for the unity between Christ and the Church only perfects the unity of the Body, the joy of the Trinity all in all is most perfect in the Church Triumphant, and that in Christ, there is neither Jew nor Greek, neither slave nor free, neither male nor female.'

"But this is but bare answer to your supplication. So we proclaim to you that you are in the desert. Remember that our ancestors were slaves in Egypt and they were brought to freedom through the waters of the Red Sea, while Pharaoh and his army died in the waters. Remember that you all were enslaved to sin and were brought to freedom through the waters of Baptism, while your old nature died in those waters. But also recall that your ancestors tested the Lord at Meribah and reviled God in the Wilderness of Zin, dissenting among themselves and angering their Liberator. So it is with our individual natures, but so it is also with the Church. Therefore, we say to you, you are in the wilderness. You cannot expect the approbation of Church or State for fratrimony. In our view, Moses has brought commandments and found the Church adoring a Golden Calf. And throughout history, the action has been repeated again and again. The Church has offered many things to Azazel and to Moloch, sending it outside the camp to a place of uncleanness away from the Sanctuary.

"But we proclaim to you that Jesus Christ, Our Great High Priest, was sent outside the camp and offered to Azazel by the powers and principalities of the worlds to which we once were enthralled. And though he lay outside the camp, he made transferred the Temple to the temple of His body and lifted up, he drew all to Himself before the horns of the altar not made by human hands, that is in Heaven. He transformed Himself from the offering to Azazel to the offering to God Most High. Therefore, those sent outside the camp should not despair but trust in Christ. And thus we answer your supplication in this way,

"If fratrimony be canonically invalid in any place, those who seek that state should ask friends who share their Baptism to accompany them to a place outside the city, a place of stones and desolation, like Golgotha or Meribah, away from trees or springs, so that their rites not be confused with those of the Canaanites. The liturgy should be the traditional fratrimonial liturgy of authority in this jurisdiction or in the Undivided Church. At the proper moment, the witnesses shall declare the union of the two yoked according to the spirit in the name of the Holy and Undivided Trinity according to the usual formula. As for the benediction, it should happen in this way: The yoked persons shall say the words of blessing together, substituting 'us' for 'you' or 'them.' For in the wilderness, they act in the person of Christ. It cannot be otherwise. But it is suitable that some person known to the couple, who has put himself or herself to the test in contemplation, say to this, 'May the Lord grant all your requests' and make the sign of the Holy and Lifegiving Cross."

Until next time, the Holy Brothers pray that the stones the builders rejected become living stones of a holy temple by the power and merits of the chief cornerstone, Jesus Christ. Amen