The rite of the churching of women after childbirth fascinates me, in part, because of its multiple theological meanings and the way those meanings have evolved over time.
The Scriptural underpinnings for churching are found in the prescriptions of the Mosaic law for purification after childbirth (Leviticus 12) as well as in Jesus’s presentation at the Temple (Luke 2), where his mother Mary fulfilled those prescriptions. The history of churching, as we’ve noted, is somewhat murky, but we know of some early Christian prayers around childbirth. However, by the time churching seems to have been practiced in a formalized way, roughly in the medieval era, a number of different emphases for the ritual had emerged.
Childbirth (and/or the act leading to conception) has been considered by some in church history to cause impurity, so a major component of churching is, or was, “purification” of the new mother. To many modern readers, this sounds plainly misogynistic—and to be sure, many male clergy had icky views on women. However, it’s interesting to note that pre-modern people may have seen a link between sin and sickness or physical infirmity, in a less personal/legal way than we might guess. As Paula Rieder writes in her work on medieval French churching, “The spiritual purification of a new mother could … be considered a source of physical healing.”1 I wonder, to what extent did the language of “purification” aim for the woman’s physical restoration, rather than her condemnation?
David Cressy writes of churching in Reformation-era England, “The service announced the woman's deliverance and preservation from ‘the great danger of child-birth’”2, indicating an additional interpretation of thanksgiving. The element of thanksgiving for the woman’s safe delivery was present before the Reformation, but it seems to have gained more emphasis in the Church of England rite as a reaction to perceived “superstitious” or legalistic observance of the Law. There was extensive debate on the language of “purification” during this time period, and the “thanksgiving” element sometimes took a more prominent place even in the title of the rite.
The prayers for churching also contain an element of blessing for the new mother. Perhaps we could see this as another means of her physical and spiritual healing following childbirth. (Rieder writes that the rite for churching has been categorized in a variety of ways in liturgical manuals, which highlights its ambiguity: more than a mere blessing, but not a sacrament.)
Additionally—and this particular interpretation may be specific to medieval France where views on marriage seem to have been evolving at the time—Rieder notes that in 1493, the Bishop of Meaux wrote of churching “as a means of honoring marriage and recognizing a legitimate birth.” In this context, churching may have served to highlight examples of community ideals for marriage and family.
One final interpretation of churching, perhaps more practical than theological, is the reintroduction of the new mother to the community. This interpretation is less specifically religious than the rest of the meanings of churching, except insofar as it reflects God’s creation of our bodies and our communal desire to mark rites of passage.
In future posts, I’m planning to explore further women’s experiences with these interpretations of churching, as well as the relationship between belief and practice in this ritual.
Paula Rieder, On the Purification of Women: Churching in Northern France, 1100-1500
David Cressy, “Purification, Thanksgiving and the Churching of Women in Post-Reformation England”
Fascinating - thanks for sharing your research with us!
I've been reading a book on raising boys & what they need developmentally, and towards the end it is talking about the lack of formal rites of passage for boys becoming men (physically, relationally, and spiritually). There is a "man hunger" that results if this need isn't filled by the men in their life during crucial times (and they often find other means of such "rites" elsewhere, to make sense of and validate themselves as a man.) The authors pointed to girls' monthly menstruation as a more cut and dry event to help mark girls' entrance into womanhood, and having some different needs from boys in this way.
Anyways, this write-up made me think of that chapter. Rites of passage, in their various forms, do so much good for marking such huge points in our lives. Reading your summary of the purification, thanksgiving, blessing, healing, and reintroduction of mothers made me realize how somewhat disappointing it was to have that life-altering change happen in me when I first became a mother, and there were no formal ways of acknowledging and honoring it by the spiritual community. Baby showers and casual congratulations are amazing but don't quite fulfill that need.
Looking forward to learning more from your future posts. :)