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Queer Saints and Martyrs

Queer Saints 6: Modern Saints, Modern Heroes – A Great Resurrection?

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The active persecution of sodomites by the Inquisition gradually gave way to secular prosecutions under civil law, with declining ferocity as the Renaissance gave way to the Enlightenment and more modern times (although executions continued until the nineteenth century.) From this time on, theoretical condemnation of “sodomites” co-existed with increasing public recognition of some men who had sex with men, and records relating to queers in the church are less prominent than either earlier or later periods.  In the nineteenth century, Cardinal Newman’s request to be buried alongside Ambrose St John does not appear to have aroused any opposition.

In the twentieth century, the increasing visibility of homosexual men produced the horrifying backlash in Germany in the gay holocaust, with its echos of the medieval bonfires of heretics and sodomites – the modern gay martyrs.

Only after WWII did the Vatican begin to seriously address the question of homosexuality, with increasingly harsh judgements and attempts to silence theologians and pastors who questioned their doctrines and practice. (John McNeill, Sr Jeannine Grammick). Other denominations drove out existing gay or lesbian pastors, and refused ordination, or even church membership, to other openly gay or lesbian church members (Paul Abel Chris Glaser, Troy Perry). However, these victims of church exclusion, who can be seen metaphorically as modern martyrs, martyred by the church for being true to their sexual identity,  refused to be silenced. Like St Sebastian before Emperor Maximilian, they found new ways to minister to the truth of homosexuality and Christianity.

Today, these early pioneers for queer inclusion in church have been joined by countless others, who work constantly at tasks large and small, to witness to the truth of our sexuality and gender identity, and to its compatibility with authentic Christianity. In effect, that includes all of who identify as both Christian, and simultaneously as lesbian, gay trans, or other  – and the women who refuse to accept the narrow confines of the gender roles church authorities attempt to place on us.

In recent years, the sterling work of the early pioneers has borne powerful fruit in the decisions by an increasing number of Christian denominations to ordain openly gay, lesbian or trans pastors, and even to promote them to leadership positions as bishops or moderators. In parallel, there are also now many denominations, and local jurisdictions in others, which are now celebrating same-sex weddings in church. Others which are not willing to go that far, are offering as an alternative, church blessings for couples who have entered civil marriage or civil unions. While the Catholic Church has not yet moved on either of these issues, under Pope Francis there is an undoubtedly more gentle tone, at least in pastoral practice, and much of the previously hostile rhetoric and even doctrine has been quietly shelved.

Some years ago, Fr John McNeill wrote that the Catholic Church was entering a “Kairos moment” (ie, a moment ripe for change)  for LGBT people.  He was referring specifically to Catholics, but  with the benefit of hindsight, we can now see that his words were prescient, for the Christian community as a whole

November 1st is the day the Church has set aside to celebrate All Saints – the recognition that sainthood is not only a matter of formally recognised and canonised saints, but is a calling to which we must all aspire. For LGBT and queer Christians, it is an appropriate day  to remember not the LGBT saints in Christian history, also but our modern heroes, who in facing and overcoming their attempted silencing are martyrs of the modern church.

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Queer Saints and Martyrs

Queer Saints 3: The Medieval Church

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From Rome to the Middle Ages

The early Middle Ages were once known as the “Dark Ages”, a disparaging term, which nevertheless is descriptive of the murky information we have about the saints: some of what is commonly believed about these saints is clearly mythical. Nevertheless, knowledge of the queer associations of saints like Patrick and Brigid of Ireland, George the dragon slayer and “Good King Wenceslas” is simple fun – and literal, historical truth or not, can provide useful material for reflection.

This period is also notable for the widespread use of specific liturgies for blessing same sex unions in Church. Even if these unions are not directly comparable with modern marriage, understanding of this recognition by the church deserves careful consideration, for the guidance it can offer the modern church on dealing with recognition for same sex relationships.

By the time of the High Middle Ages, influenced by increasing urbanisation and greater familiarity with more homoerotic Muslim civilisation, the earlier moderate opposition and grudging toleration of same sex love softened to a more open tolerance, with some remarkable monastic love letters with homoerotic imagery (St Anselm, St Alcuin), a celebration of same sex intimacy in St Aelred of Rielvaulx’s work on Spiritual Friendship, more erotic poetry, and acceptance of open sexual relationships even for prominent bishops (Ralph of Tours, John of Orleans; Roger de Pont L’Évêque) and abbots – especially if they had suitable royal collections. Marbod of Riennes, Baudri of Bourgeuil, a “Spanish Monk“, and other medieval clerics, like Walafrid Strabo (c. 808-849), Notker Balbulus (c. 840-912), Salamo (c. 860-920) were others from this period who left a legacy of homoerotic literature.

Balancing the male monastics, there were also notable religious women, such as the formidable polymath Hildegard of Bingen and the English mystic, Julian of Norwich.  (If not specifically “lesbian” in any modern sense, both were very clearly of a notably queer sensibility). It was also a time of powerful women in the church, as abbesses who sometimes even had authority over their local bishops. (Hildegonde of Neuss, Saint Walpurga).

Julian of Norwich, as depicted in the church of Ss Andrew and Mary, Langham, Norfolk (Wikipedia)

However, the increase in open sexual relationships among some monastic groups also led to a reaction, with some theologians starting to agitate for much harsher penalties against “sodomites”, especially among the clergy (St Peter Damian, Alan of Lille). Initially, these pleas for a harsher, anti-homosexual regime met with limited support – but bore fruit a couple of centuries later, with disastrous effects which were felt right through to the present day – and especially the twentieth century.

 

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The Homoerotic Catholic Church

History, Queer Saints and Martyrs

Queer Saints 2. The Early Christians: Saints and Martyrs for the Church

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The cultural context of the early church was one where Christians were political and even social outcasts, in a society of a bewildering range of attitudes to sexuality, ranging from substantial sexual licence for Roman citizens, to negligible freedom of sexual choice for slaves, to sexual abstemiousness for those influenced by Greek stoicism.

The stories of queer saints that come down to us include those of pairs of martyred Roman soldiers and lovers, martyred Roman women, bishops who wrote skilled erotic poems, and (especially in the Eastern regions) a number of transwomen, cross-dressing monks who were  biologically female, but lived as men in male monasteries. .

Felicity and Perpetua (d. 203), a Roman woman and her devoted slave, who were martyred together, and whose names used to feature amongst the saints listed in the Eucharistic Prayer of the Catholic Mass.

Polyeuct and Nearchos (d. circa 250), two Roman soldiers and lovers, martyred together for their Christian faith.

Sergius and Bacchus (d. 303), like Polyeuct and Nearchos, these were also  two Roman soldiers and lovers, martyred together for their Christian faith – and by far the best known of all the gay saints. 

Juventinus and Maximus? (d. 363)

Paulinus of Nola (d. 431), a Bishop and missionary who is still honoured by the Church for the quality of his devotional verse, but whose output also included frankly homoerotic verse addressed to his friend, Ausonius.

Galla and Benedicta (d. 550), two Roman nuns.

Symeon of Emessa and John (d. 588)

Venantius Fortunatus (d. circa 600/609). Like Paulinus of Nola, a bishop who wrote good quality poetry, including verse in homoerotic language.

Cross-dressing monks

Also from this period, are some saints whose names are familiar and much loved, but for whom the historical evidence is shaky on detail, with some popular beliefs certainly unfounded. Associated with their names, is at least some evidence for same – sex loving relationships.

George the dragon slayer (d. 303)

Patrick: A Gay Role Model? (d. 493 )

Brigid of Ireland (d. 525)

 

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History, Queer Saints and Martyrs

Queer Saints 1: Before “Christianity”

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Christianity did not enter the world independently of other religions, or uninfluenced by them. It began as a Jewish sect, and still shares with Judaism a major part of its scriptures and traditions. The Jews in turn were just one small ethnic group in a diverse Mediterranean world of conflicting cultures and civilizations, subject to repeated conflict and war with their neighbours, and to repeated bouts of conquest and slavery.  Before we can really appreciate the place of queer men and women in “Christian” history, we need to consider their place in a wider context: outside the Jewish world, in the Jewish scriptures, and in the contemporary world of Christ himself, before the expansion of his following became an independent faith with a name of its own – Christianity.

The Rape of Ganymede (Rubens)


Before and Beyond the “People of the Book”

One characteristic feature of the Jews was how resolutely they identified themselves in religious terms, as recognising only a single God, who had chosen them as his people.  In loyalty to this one God, they increasingly sought to distance themselves from the influences of all outside religious, with their elaborate pantheons of multiple gods and goddesses. What were the characteristics of these other religions, in their responses to human sexuality?

Studies of the animal kingdom, and of non-Western and pre-industrial societies show clearly that there is no single “natural” form for either human or animal sexuality. Homosexual activity  has been described by science for all divisions of the animal kingdom, in all periods of history, and in all regions of the world. Most religions recognise this. The monotheistic Christian religion teaches that God made us in His own image and likeness – but other religions, when they attempted to picture their many gods and goddesses, created their gods in human image and likeness, and so incorporated into their pantheon many gods who had sex with males – either divine or human.

See:

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The Jewish Scriptures

The Hebrews’ concept of a single all-powerful God did not incorporate any concept of divine sexuality, but they did include into their Scriptures numerous passages that describe same sex loving relationships, as well as tales of eunuchs as prophets.

and:

at The Wild Reed:

The Song of Songs: The Bible’s Gay Love Poem

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The Christian New Testament

The Christian Gospels offer tantalizing hints at Jesus’ own sexuality, which may have included some male love interest. However, more directly relevant to us are His teaching and example , which clearly show that His message is an inclusive one, that quite explicitly does include sexual minorities of all kinds.

After the Gospels, the most important Christian writings are the letters of Paul, who has a reputation as strongly condemning same sex behaviour – but a more careful consideration of his life as well as his letters, in their own context, can offer a different perspective.

See:

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History, Queer Saints and Martyrs

Queer Saints and Martyrs in Christian (and pre-Christian) History

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Tomorrow  November 1st, we honour the acknowledged Christian saints in our history and Wednesday 2nd we remember “All Souls” – the others who have gone before us. For LGBT Christians, it’s important to remember our own saints and martyrs. Fr James Martin SJ has pointed out that among the vast number of recognised saints, some will certainly have been lesbian, gay or transgender. I wouldn’t use quite that terminology: the word “gay” has a particular connotation applicable to the modern world, not necessarily appropriate with reference to those of many centuries ago, and who may have lived lives of sexual abstinence.

However, some of these saints will certainly have had an innate same-sex affectional orientation. Many others can certainly be described as at least “queer” – in the sense of definitely not fitting a conventional heterosexual template. Also, just as there have been martyrs for the church, those who were persecuted and killed in witness to their faith, there are many thousands of undoubtedly LGBT people  throughout history who have been martyred by the church – persecuted and killed on account of their sexual or gender identity.

For All Saints Day and All Souls Day, I will celebrate the story in more detail. Today however is the last day of LGBT History Month in the USA – and is also Hallowe’en – the eve of All Hallows Day.  For now then, a taster, summarising the story of the queer saints and martyrs in Christian history, and before.

Prologue: Before Christianity

Abduction of Ganymede c 1650 (Eustace Le Sueur)



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Pastoral Ministry, Queer Saints and Martyrs

LGBT Saints: Response to Fr James Martin

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A brief  observation in a Facebook comments thread by Fr James attracted widespread media attention. In a follow up post this week, Fr Martin writes that he is surprised by this attention, and expanded on his argument. For LGBT Catholics, there are several points in this expanded observation that deserve comment.

It’s important to note, as Martin acknowledges, that the terms “gay”, “lesbian” “transgender” and “LGBT” are anachronistic when applied to the saints of history. Even the words “homosexual” and “heterosexual” are relatively modern terms, and would have been incomprehensible to people of earlier periods. “Gay” and its associated terms are of even more recent introduction. Nevertheless, it’s possible to accept that when viewed through a modern prism, a certain proportion of the saints could be described with modern terminology – i.e., part of the LGBT spectrum.

The qualification though, is to recognise that “gay” describes an orientation, not necessarily sexual conduct, just as “transgender” is used to refer to a range of non-cisgender variations, not necessarily to surgical transitioning.

It’s also important to note that the two specific examples he quotes, Mychal Judge and Henry Nouwens, are people from the late twentieth century, who have not been formally canonised. The saints of heaven are emphatically not limited to those who have been recognised by formal processes in Vatican offices. Indeed, the complexity (and cost) of the processes required for formal canonization in effect means that a disproportionate number of those approved will be priests (and a smaller number of religious sisters). It is not a co-incidence that Mychal Judge and Henry Nouwens were both priests.  However, there will be many more unrecognized saints who were not clergy – including some who might reasonably describe as lesbian, gay or trans.

Finally, a quibble. In his insistence that accepting that some of the saints will have been attracted to the same sex, does not imply that they necessarily acted on it, Fr Martin is suggesting that any such sexual activity would disqualify them from sainthood. Many respected theologians would disagree. Just as sainthood is not reserved to the priesthood, it is also not reserved to the Catholic faith. Both the Episcopal and Lutheran denominations have their own declared saints recognised in their liturgical calendars. Both now include amongst their clergy, openly gay or lesbian and partnered priests and bishops. These and other denominations will surely accept that loving, sexual partnerships are no barrier to holiness – or to sainthood.

I’m surprised that a comment I made a few days ago on this FB page was deemed news. (Google it if you doubt me.) In response to another comment, I noted that most likely some of the saints were probably LGBT. Yes, I know that the term “LGBT” wasn’t used until very recently, and that even the concept of homosexuality is a relatively late cultural construct, but if a certain (small) percentage of human beings are gay, then it stands to reason that a certain (small) percentage of the thousands of saints were, because they are, of course, human beings. And holiness makes it home in humanity.

In other words, among the saints there were probably some who were attracted to people of the same sex. That’s not to say that they acted on it, but if you consider, to take one example, all the priests, monks, brothers and sisters who were ordained or entered religious orders, it’s certainly conceivable that some of them, even as they lived celibacy and chastity, experienced attractions to people of the same sex. In fact, the priesthood and religious orders have always been places for people who have felt those inclinations to live chaste and holy lives.

Which ones? Hard to say. Really impossible to say, given how little homosexuality would have been understood, admitted and discussed in the past. To my mind, though, there are some saints who, at least based on their writings, seem to have been what we would today call gay. But again, it’s hard to know for sure.

This shouldn’t be surprising. In fact the Catechism says, in a rather overlooked passage, that LGBT people can, through a variety of means, including through prayer and the sacraments, “approach Christian perfection,” that is, become holy men and women (#2359).

In our own time, we can look to holy persons who were gay. I’ve certainly known many holy LGBT people in my own life. Or, to be more specific, think of someone like Mychal Judge, OFM, the Franciscan fire chaplain and hero of 9/11, who was also a gay man. Or Henri Nouwen, the Dutch spiritual writer, who fell in love quite suddenly, and turbulently, with a man towards the end of his life. Were these men saints? Also hard to say, but I’d argue that they were certainly holy and, therefore, they can show us how one can be an LGBT person and saintly.

As I said, I was surprised that this would surprise people. A few people were even offended. But those who were offended may be surprised to be greeted in heaven by more than a few LGBT saints, who will surely forgive them for being offended by their holiness.

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James Martin SJ: “Some Catholic Saints Were ‘Probably Gay’ 

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At The Advocate, Daniel Reynolds described Fr. James Martin’s response to an antigay Facebook comment as “an open-minded history lesson.”

Fr. James Martin said some Catholic saints were “probably gay.”The Jesuit priest — who was appointed in April by Pope Francis as a consultant to the Vatican’s Secretariat for Communications — gave this history lesson in tolerance on May 5 to an antigay Facebook commenter.

Martin had posted a link to an article about a prayer led by Bishop John Stowe at an LGBT Catholic gathering coordinated by New Ways Ministry. An offended social-media follow responded, “Any cannonized​ Saints would not be impressed.” To which Martin replied, “Some of them were probably gay.

“A certain percentage of humanity is gay, and so were most likely some of the saints,” Martin added. “You may be surprised when you get to heaven to be greeted by LGBT men and women.”

Source: Advocate.com

For LGBT Catholics, it should be no surprise that some saints were “LGBT” in modern, anachronistic terminology. I discussed some of them in a brief address to Quest conference in Chichester, a few years ago, under the heading “Some Very Queer Saints and Martyrs“. I’ve also written much more extensively on the subject at my companion blog, “Queer Saints and Martyrs“. (Kittredge Cherry is another who has written at length, in a gay saints series at QSpirit (previously “Jesus in Love” blog). More important to me, is the source of the observation – the Jesuit priest, Fr James Martin SJ.

Martin is highly respected for his work as journalist covering the Catholic Church – so highly regarded, that as The Advocate notes, he was recently appointed to an advisory position in the Vatican communications department. As a journalist, he has covered the full range of Catholic issues. Among these, he has frequently written sympathetically about LGBT people in the Catholic Church – for example, in November 2009 he posed an important question in the Jesuit magazine America: “What should a gay Catholic do?” In the years since, the question has received ever increasing attention – and with it, sympathy for the very real dilemma in which we find ourselves. Initially, his writing was particularly concerned with “gay” Catholics – gay men, and by extension, lesbians. Trans issues originally were not covered. In this incident however, it is notable that his language has shifted to the more inclusive descriptor, “LGBT”

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History, Queer Saints and Martyrs

Nov 1st: All (Gay) Saints

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Today is the feast of All Saints.  For us as gay men, lesbians in the church, this begs the obvious questions: are there gay saints?  Does it matter?
Some sources say clearly yes, listing numerous examples. Others dispute the idea, saying either that the examples quoted are not officially recognised, or denying that they wer gay because we do not know that they were sexually active.  Before discussing specifically LGBT or queer saints, consider a more general question.
Who are the “Saints”, and why do we recognise them?
All Saints Albrecht Dürer
All Saints : Albrecht Dürer

Richard McBrien gives one response, at NCR on-line:

There are many more saints in heaven than the relatively few who have been officially recognized by the church.
“For every St. Francis of Assisi or St. Rose of Lima there are thousands of unknown and long forgotten mothers and fathers, sisters and brothers, grandmothers and grandfathers, aunts and uncles, cousins, friends, neighbors, co-workers, nurses, teachers, manual laborers, and other individuals in various kinds of occupations who lived holy lives that were consistent with the values of the Gospel of Jesus Christ.
“Although each is in eternal glory, none of their names is attached to a liturgical feast, a parish church, a pious society, or any other ecclesiastical institution. The catch-all feast that we celebrate next week is all the recognition they’re ever going to receive from the church.”
“The church makes saints in order to provide a steady, ever renewable stream of exemplars, or sacraments, of Christ, lest our following of Christ be reduced to some kind of abstract, intellectual exercise.
Two things are important here, especially at this feast of “all” saints: the category of saints is far larger than just those who have been recognised by a formal process; and the reason for giving them honour is to provide role models. It is not inherent to the tradition of honouring the saints that they should be miracle workers, or that we should be praying to them for special favours – although officially attested miracles are part of the canonization process. This formal process did not even exist in the early church:  it was only in the 11th or 12 the century that saint making became the exclusive preserve of the Pope.
It now becomes easier to make sense of the gay, lesbian and transvestite saints in Church history, and their importance for the feast of All Saints.

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History, Queer Saints and Martyrs

St Paulinus of Nola: Bishop, Poet, Saint – and Gay: (June 22nd )

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Although some would dispute the description of Paulinus as ‘gay’, the description seems to me entirely appropriate to his sensibility. Although history records no evidence of physical expression of his same sex attraction, nor is there any evidence against it.  Given the historical context he was living in (4th/5th century Roman empire) , when sex with either gender was commonplace for men at at all levels of society, inside and outside the Christian church, the absence of written records of private activities after 15 centuries is completely unremarkable.  Nor is the fact that he was married particularly significant – for Romans, marriage and sex with men were entirely compatible.
What is known is that he was married, but also passionately in love with a man, Ausonius, to whom he addressed exquisitely tender love poetry.   This is of sufficient quality and gay sensibility to be included in the Penguin book of homosexual verse:

“To Ausonius”

I, through all chances that are given to mortals, And through all fates that be, So long as this close prison shall contain me, Yea, though a world shall sunder me and thee,
Thee shall I hold, in every fibre woven, Not with dumb lips, nor with averted face Shall I behold thee, in my mind embrace thee,Instant and present, thou, in every place.
Yea, when the prison of this flesh is broken, And from the earth I shall have gone my way, Wheresoe’er in the wide universe I stay me, There shall I bear thee, as I do today.
Think not the end, that from my body frees me, Breaks and unshackles from my love to thee; Triumphs the soul above its house in ruin, Deathless, begot of immortality.
Still must she keep her senses and affections, Hold them as dear as life itself to be, Could she choose death, then might she choose forgetting:
Living, remembering, to eternity.

[trans. Helen Waddell, in Penguin Book of Homosexual Verse]

It is surely entirely clear from the above that whatever his physical erotic activities, his sensibility was entirely what we would today call “Gay”.  Paulinus’ feast day was on Monday of this week (June 22nd).  It is fitting that we remember him, and the multitude of other LGBT saints in the long history of the church.

Further reading:

For more  online, see Paul Hansall’s invaluable LGBT Catholic handbook, or the Catholic Encyclopedia. (Note though that the latter’s entry on Paulinus is an excellent case study on how official Church history scrupulously edits out our LGBT history.  In a reasonably lengthy entry, Ausonius and the verses addressed to him are noted – but the essential facts that the relationship was passionate, or that the verses were clearly love poetry, are carefully filtered out.)

In print, see  John Boswell’s “Christianity, Social Tolerance and Homosexuality”, pp133 – 134.

History, Queer Saints and Martyrs

St. George the Dragon Slayer

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I’ve always been somewhat amused by the idea that St George, with no discernible link to this country, known primarily for an obviously mythical reputation as a dragon slayer, should have been adopted as patron saint of England. It’s also rather odd that of the four constituent “countries” in the UK, the English are oddly reserved about flying the flag of St George, at least outside of  sports events.  The Scots, the Welsh and (especially) the Irish will celebrate their national days with enthusiasm, but the English are very ambivalent about George, with claims that he has been hijacked by right wing nationalist racists. However, his feast day comes at a good time of year (springtime), and coincides happily with Shakespeare’s birthday, so I’ve always been happy to drink a quiet toast to George, and to Will Shakespeare, when April 23rd comes around.
Now, though, I have found an excellent reason to take him rather more seriously.

I knew that Paul Halsall, in his calendar of LGBT Saints, lists George, but I had not previously investigated why.  Now that I have done, I find several features that appeal to me personally.
As stated above,  his irrational status as ptaron Saint of England, my adopted home, delights my sense of the absurd. That he should have a claim to a status as a gay icon increases the appeal. To cement the deal, the nature of his claim, to a mystical experience in which he is described as the “bridegroom of Christ” pretty closely resembles the central experience of the most intense retreat of my own life.

I think I should change my middle name to “George”.
Now, consider the dragon.  The value of plainly mythical beasts lies in their potential as symbols.  If we use the dragon image to represent ignorance, homophobia and the institutional hostility from heterosexual theology, can we all march under his banner?
I’d like to think so.

This is how “Pharsea’s World” explains his significance for gay men:

Nothing whatsoever can be established about St. George as a historical figure. Nethertheless, no one reading early texts about George can fail to notice their homoeroticism. George at one stage is about to marry, but is prevented by Christ:
“[George] did not know that Christ was keeping him as a pure virginal bridegroom for himself”.
[E.W. Budge: “The Martyrdom and Miracles of St. George of Cappodocia”: The Coptic Texts,
(London: D. Nutt, 1888) page 282]
In these texts ….George is presented as the bridegroom of Christ. Bridal imagery is quite common in discourse about Christ, but usually male saints are made into “brides of Christ”, but with George homo-gender marital imagery is used.


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