Among all the multitude of queer saints, Joan of Arc is one of the most important. In her notorious martyrdom for heresy (a charge which in historical context included reference to her cross-dressing and defiance of socially approved gender roles), she is a reminder of the great persecution of sexual and gender minorities by the Inquisition, directly or at their instigation. In LGBT Christian history, “martyrs” applies not only to those martyred by the church, but also to those martyred by the church. In her rehabilitation and canonization, she is a reminder that the leaders and theologians of the church, those who were responsible for her prosecution and conviction, can be wrong, can be pronounced to be wrong, and can in time have their judgements overturned.(This is not just a personal view. Pope Benedict has made some very pointed remarks of his own to this effect, while speaking about Joan of Arc). In the same way, it is entirely possible (I believe likely) that the current dogmatic verdict of Vatican orthodoxy which condemns our relationships will also in time be rejected. We may even come to see some of the pioneers of gay theology, who have in effect endured a kind of professional martyrdom for their honesty and courage, rehabilitated and honoured by the Church, just as St Joan has been.
|Joan of Arc: Interrogation by the Bishop of Winchester (Paul Delaroche, 1797 -1856)
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Protus and Hyacinthus were the eunuch slaves who were the companions of St. Eugenia of Alexandria. They served as her two teachers who accompanied her on a somewhat romantic journey, and at the end were martyred with her.
Dukakis, Megas Synaxaristes, translated in various volumes by Holy Apostles Convent, (Buena Vista, Colorado,
various dates ), sub. Eugenia
Szarmach, Paul E., “Aelfric’s Women Saints: Eugenia”, in Helen Damico and Alexandria Hennessey Olsen, eds., New
Readings on Women in Old English Literature, (Bloomington IN: Indiana UP, 1990), 146-157