Christianity's Egalitarian Origins Versus Patriarchal Reversions

The historian's true vocation, as Diarmaid MacCulloch argues, is not to solidify existing narratives but to "unsettle settled facts." This conversation with Tyler Cowen reveals how deeply ingrained assumptions about religion, sexuality, and societal structures often obscure the complex, evolving realities that have shaped human history. The non-obvious implication is that many seemingly stable doctrines and practices are, in fact, relatively recent or contingent developments, and understanding this fluidity is crucial for maintaining societal sanity. This analysis is essential for anyone seeking to grasp the constructed nature of historical narratives and gain an advantage in understanding long-term societal shifts, particularly those in academia, religious studies, and cultural commentary.

The Unsettling Truths: Christianity's Evolving Stance on Sex and Equality

The history of Christianity, as Diarmaid MacCulloch elucidates, is not a static monument but a dynamic, often contradictory, unfolding. What appear to be foundational tenets are frequently the product of specific historical pressures and interpretations, particularly concerning sexuality and gender roles. The initial egalitarian impulse within Christianity, starkly contrasted with its Jewish and Greco-Roman predecessors, appears to have been a radical, albeit often suppressed, innovation.

MacCulloch highlights baptism as a key liturgical innovation, signifying an intellectual embrace of equality between sexes, a stark departure from male-centric traditions like circumcision in Judaism. This early egalitarianism, however, faced a constant struggle against the prevailing societal norms of male subordination. The history of Christianity, in MacCulloch's view, has often been a "stealthy march away from that idea." This tension is evident in Paul's writings, which, while containing conventional patriarchal statements, also offer a revolutionary concept of mutual physical belonging within marriage.

"Yet what you'd expect any ancient culture, but then it reverses it and it says, likewise, the man's body is not his own, but he's owned by his wife. Now that is really extraordinary and it is new."

-- Diarmaid MacCulloch

This radical notion of equality within marriage was largely sidelined for centuries, with marriage primarily viewed as a contract between families, not individuals. The medieval period, particularly the 12th century, marks a significant turning point. Driven by evolving ideas about the Eucharist and the perceived need for priestly purity, clerical celibacy became mandatory in the West. This shift had profound downstream consequences, logically creating a "copulating laity" and reinforcing the idea that marriage must be open to procreation. This directly challenged earlier traditions, such as that of Saint Etheldreda, who famously refused marital intimacy, a choice that would have been incomprehensible after the 12th-century shift.

The conversation also delves into Christianity's complex and often hostile stance on homosexuality. MacCulloch traces this to both Jewish emphasis on procreation and an austere strain of Greek philosophy. While Paul's writings contain passages interpreted as condemnatory, their precise meaning and application to modern understandings of homosexuality are debated, particularly given the ancient context of unequal, non-lifelong relationships. This contrasts with a more nuanced acceptance found in traditional Islamic interpretations. MacCulloch also critiques Michel Foucault's historical analysis of sexuality, arguing that Foucault, like some other scholars, oversimplified the historical relationship between Christianity and same-sex relations, often projecting modern concepts onto ancient texts and societal structures.

The Reformation's Unforeseen Social Architect

The Protestant Reformation, often simplified as a victory for the printing press and biblical accessibility, carried far more profound social implications, particularly regarding marriage and the family. MacCulloch emphasizes that the core theological shift--"justification by faith alone"--fundamentally altered the power dynamics within religion.

"Now that's the important thing. That one of the things which Martin Luther did very quickly as he began unfurling his own instincts about the need for change in the church was to make sure that the clergy once more would marry. They would become like laymen in that they had an equal right to have marriage and families. And that made them the same as the rest of the world."

-- Diarmaid MacCulloch

This seemingly simple act--allowing clergy to marry--dismantled the monastic ideal as the pinnacle of Christian life. The "clerical family," with the minister as a husband and father, replaced the celibate monk as the model for all Christians. This reversal had immense consequences: the destruction of monasteries and a fundamental reorientation of societal views on marriage and sexuality. The Reformation, in this light, was not just a theological revolution but a social one, re-architecting the fundamental unit of society around the married family.

The Enduring Power of Place and Practice

While theological debates often dominate discussions of religion, MacCulloch points to the enduring significance of practice and place, particularly in the context of medieval church structures and contemporary religious adherence. The intricate network of parishes and cathedrals across Europe represented an extraordinarily integrated system of pastoral care, a testament to a deeply embedded religious infrastructure.

The survival of Catholicism in England, contrasted with its near disappearance in Nordic countries, is attributed to a more divided nobility and a less thoroughgoing suppression by the state. Similarly, Ireland's persistent Catholicism, despite English Protestant rule, highlights how deeply ingrained religious identity can be, even against dominant political forces.

MacCulloch also challenges the notion that a decline in formal belief, particularly in England, signifies the end of Christianity's relevance. He argues that many contemporary expressions of Christianity, much like Judaism, are rooted in orthopraxy--what people do--rather than strict orthodoxy. The Danish example, where high rates of baptism persist despite low church attendance, illustrates a form of "belonging without believing," a cultural adherence that sustains religious practice. This suggests that the sustainability of Christianity may lie less in adherence to specific doctrines, like the belief in hell, and more in its integration into cultural identity and ritual.

"We in England used to have church going as a form of social contract. You went to the Church of England, particularly if you were respectable. Or if you wanted to make a statement, you went to non-conformist Protestant churches. Or if you wanted to make a statement about your culture and maybe ethnic backgrounds, you went to the Roman Catholic Church. That is no longer the case."

-- Diarmaid MacCulloch

Ultimately, MacCulloch posits that the historian's vital role is to "unsettle settled facts," a process he believes is crucial for human sanity. By revealing the contingent and constructed nature of historical narratives, historians provide a vital counterbalance to lies and foster a more rational understanding of society and its future.

Key Action Items:

• Immediate Actions (Next 1-3 Months):

  • Re-examine foundational religious texts and historical accounts through the lens of evolving societal norms, not as static truths.
  • Identify instances where seemingly immutable doctrines or practices were shaped by specific historical pressures (e.g., the 12th-century shift in clerical celibacy).
  • Critically assess the historical claims of figures like Foucault, understanding their potential biases and limitations.
  • Seek out diverse interpretations of religious history, particularly those from marginalized voices or non-dominant traditions.

• Short-to-Medium Term Investments (Next 6-12 Months):

  • Investigate the downstream consequences of major religious or social shifts (e.g., the Reformation's impact on family structures).
  • Explore the concept of orthopraxy versus orthodoxy in understanding contemporary religious adherence, particularly in non-Western contexts or secularized societies.
  • Analyze how institutional structures (like medieval parishes or modern cathedrals) have historically fostered or maintained religious engagement.

• Long-Term Investments (12-18+ Months):

  • Develop a framework for "unsettling settled facts" in your own field of study or professional practice, recognizing the constructed nature of knowledge.
  • Understand how cultural identity and practice can sustain religious traditions even in the absence of widespread orthodox belief.
  • Examine instances where immediate discomfort or counter-intuitive choices (like clerical celibacy or the Reformation's rejection of monasticism) led to lasting societal or religious transformations.