Tag Archives: NT

St Paul, Apostle to the Gentiles

There is much that is paradoxical in the figure of Paul. In his dual persona as Saul / Paul, he is renowned as both a one-time feared persecutor of Christians, and as the greatest of all the early missionaries, who spread the word far beyond it s original geographic compounds, and author of by far the most influential Christian texts outside the Gospels themselves. In the same way, as the author of the most infamous New Testament clobber texts, he is widely regarded as strongly condemning homoerotic relationships – and yet  Paul Halsall lists him in his Calendar of LGBT Saints:

There is considerable debate over those anti-gay “proof -texts”, but whatever the conclusions, there is much, as Anglican Bishop of Newark John Spong has pointed out, which leads one to suspect Paul might have been “queer” in some way. The fact he was never married, unusual for a Jew of his time, his companionship with a series of younger men, especially St. Timothy, his mention of an unnamed “thorn in the flesh”. and, possibly, his disdain for some types of exploitative homosexual relationship in his period, all raise questions, questions which cannot be answered it must be admitted, about his sexuality.
What are we to make of this?

First, let us dismiss the idea that Paul’s writing is anti-gay: it isn’t, and further, much of his message is precisely the opposite, arguing for full inclusion of all. For a counter to the standard view of Paul as anti-gay, anti-sex, see Reidulf Molvaer, Sex & St. Paul the Realist

St. Paul was, in many ways, an ascetic and happy to be so, but he refused to make asceticism a general model or ideal for Christians – most people cannot live by such principles, especially in the area of sex. In the seventh chapter of his first letter to Corinth, he rejects any appeal for his support of sexual abstinence as ethically superior to active sexual relations. He sets limits, but does not limit legitimate sexual relations to marriage. In his day, it was commonly believed that homosexual practice, more easily than heterosexual relations, could bring people into harmony with the unchangeable nature of God. This Paul strongly rejects in the first chapter of his letter to Rome. Otherwise he does not write about “natural” homosexuality. In fact, it is a logical inference from the principles he sets forth in his letter to Corinth that loving, lasting homosexual relations are ethically as valid as heterosexual relations. Dr. Molvaer maintains that insight into contemporary ideologies can be a help to understanding what the New Testament says about these matters. Today, as in the early Church, extraneous influences in these areas can easily distort genuine Christian moral concerns as they are stated by Christ and St. Paul.

Then, consider his person. Astonishingly little is known for certain of Paul the man, but Bishop Spong is not the only one to have suggested that Paul may have had some close same-sex relationships  of his own. Gay Catholic blogger Jeremiah Bartram (Gospel for Gays), who recently spent time on a pilgrimage “in the footsteps of St Paul” has reflected deeply on the life and writign of Paul, and concluded that on balance, the suggestion is sound (“Gay Paul“).

In the absence of hard evidence, personally I am happy to leave this discussion to others with greater scholarship and expertise behind them. My interest in the queer saints is in the lessons they hold for us today, and here I think there is one clear message, which lies in the best known story of al about Paul, his conversion on the road to Damascus. This has entered language as a “Damascene Conversion”, and therein lies hope. For if Saul, the renowned persecutor of Christians, could undergo such a complete change of heart and become instead active as the most famous proselytizer,  so too is there hope for the religion -based persecutors of sexual minorities today. Not only is there hope, but there is already abundant evidence from the very many Christians in the modern world who have experienced just such Damascene conversions, going from direct, outright condemnation of same sex relationships, to actively advocating full inclusion in church.   These changes of heart, usually coming after intensive study of Scripture and extensive discussions with gay and lesbian church members, have already been responsible for changes of policy in several denominations, and a more welcoming atmosphere in many local congregations. This process will continue.

For those Catholics who like to pray to the saints, you can freely include St Paul in you prayers. This is not because he was queer (although he may have been), but because his own conversion experience provides a useful model for all those modern day conversions that we need among the bigots who use religion as a cloak for prejudice and discrimination.

Three Queers from the East: Thoughts for the Epiphany

Earlier in the week, I wrote that some Bible stories are so familiar, we do not stop to consider their significance. I could also add, that some others are so familiar, we do not stop to ask if they are accurate. A case in point is that of today’s feast of the Epiphany, which we routinely celebrate as the visit of the three kings of the East to the infant Jesus – but the Gospel text does not specify that there were three, nor that they were kings.

After Jesus was born in Bethlehem in Judea, during the time of King Herod, Magi from the east came to Jerusalem and asked, “Where is the one who has been born king of the Jews? We saw his star when it rose and have come to worship him.”
 

It is the term “magi” that has been traditionally adapted to “wise men”, or corrupted in popular imagination to “kings”. Astrologer-magicians, in the Zoroastrian religion, would be a more accurate translation. (Note the obvious linguistic connection between “magus” and “magic”). Kittredge quotes Nancy Wilson and Virginia Mollenkott, to suggest that the Magi were probably either eunuchs, or trans.

St John the Evangelist, the “Beloved Disciple”: December 27th

In the catalogue of “gay saints”, or pairs of supposedly “gay lovers” in Scripture, the coupling of John the Evangelist (the “beloved disciple”)  and Jesus himself is surely the most controversial. Many people, including some of my friends from the LGBT Soho Masses, find the whole idea that this may have been a “gay”, sexually active relationship, highly offensive. Others argue the opposite case.
In an explosive book, “the man jesus loved,  the reputable biblical scholar Theodore Jennings mounts an extended argument that Jesus himself was actually gay and that the beloved disciple of John’s Gospel was Jesus’ lover.  To support this provocative conclusion, Jennings examines not only the texts that relate to the beloved disciple but also the story of the centurion’s servant boy and the texts that show Jesus’ rather negative attitude toward the traditional family: not mother and brothers, but those who do the will of God, are family to Jesus.  Jennings suggests that Jesus relatives and disciples knew he was gay, and that, despite the efforts of the early Church to downplay this “dangerous memory” about Jesus, a lot of clues remains in the Gospels.  Piecing the clues together, Jennings suggests not only that Jesus was very open to homosexuality, but that he himself was probably in an intimate, and probably sexual, relationship with the beloved disciple.
Daniel Helminiak, Sex and the Sacred

Read more »

Let Us Remember, for Dec 17th

The Three Young Men in the Burning Fiery Furnace

Lazarus of Bethany: Jesus’ beloved disciple?

We are probably all familiar with the story of Lazarus, brother of Martha and Mary – but probably forget that all three were particularly close friends of Jesus. Some even believe that Lazarus of Bethany was the “beloved disciple” of Jesus — and maybe even his gay lover.

Van Gogh, Raising Lazarus

– more at Jesus in Love

The Conversion of St Paul

Today, the Church celebrates the feast of the conversion of St Paul. Just in that title, there is encouragement for LGBT Christians: just as Saul of Tarsus, scourge of the early Christians found God and became instead a great champion of their cause, it is possible that the institutional churches, which are so widely seen by the queer community as their persecutors, could likewise meet God and undergo a similar change of heart, to become our champions – turning to what Jenni at Queering the Church described a few days ago as a “preferential option for the queer“. This is not as far-fetched as it may seem: there has already been a most extraordinary transformation of religious responses to homoerotic relationships over the last half century, and an increasing number of influential churchmen and women are becoming enthusiastic straight allies, champions of our cause.

I am working towards an extended post on this theme (which will be the basis of an address I will be giving to the Quest annual conference in September), so will not go over the evidence here. Meanwhile, in honour of Paul, I reproduce below a post I wrote in 2010.

*********

There is much that is paradoxical in the figure of Paul. In his dual persona as Saul / Paul, he is renowned as both a one-time feared persecutor of Christians, and as the greatest of all the early missionaries, who spread the word far beyond it s original geographic compounds, and author of by far the most influential Christian texts outside the Gospels themselves. In the same way, as the author of the most infamous New Testament clobber texts, he is widely regarded as strongly condemning homoerotic relationships – and yet  Paul Halsall lists him in his Calendar of LGBT Saints:

There is considerable debate over those anti-gay “proof -texts”, but whatever the conclusions, there is much, as Anglican Bishop of Newark John Spong has pointed out, which leads one to suspect Paul might have been “queer” in some way. The fact he was never married, unusual for a Jew of his time, his companionship with a series of younger men, especially St. Timothy, his mention of an unnamed “thorn in the flesh”. and, possibly, his disdain for some types of exploitative homosexual relationship in his period, all raise questions, questions which cannot be answered it must be admitted, about his sexuality.

What are we to make of this?

Conversion of St Paul
(Andrea Meldolla, more often known in English as Andrea Schiavone or Lo Schiavone c. 1510/1515)

First, let us dismiss the idea that Paul’s writing is anti-gay: it isn’t, and further, much of his message is precisely the opposite, arguing for full inclusion of all. For a counter to the standard view of Paul as anti-gay, anti-sex, see Reidulf Molvaer, Sex & St. Paul the Realist

St. Paul was, in many ways, an ascetic and happy to be so, but he refused to make asceticism a general model or ideal for Christians – most people cannot live by such principles, especially in the area of sex. In the seventh chapter of his first letter to Corinth, he rejects any appeal for his support of sexual abstinence as ethically superior to active sexual relations. He sets limits, but does not limit legitimate sexual relations to marriage. In his day, it was commonly believed that homosexual practice, more easily than heterosexual relations, could bring people into harmony with the unchangeable nature of God. This Paul strongly rejects in the first chapter of his letter to Rome. Otherwise he does not write about “natural” homosexuality. In fact, it is a logical inference from the principles he sets forth in his letter to Corinth that loving, lasting homosexual relations are ethically as valid as heterosexual relations. Dr. Molvaer maintains that insight into contemporary ideologies can be a help to understanding what the New Testament says about these matters. Today, as in the early Church, extraneous influences in these areas can easily distort genuine Christian moral concerns as they are stated by Christ and St. Paul.

Then, consider his person. Astonishingly little is known for certain of Paul the man, but Bishop Spong is not the only one to have suggested that Paul may have had same close same -sex relationships  of his own. Gay Catholic blogger Jeremiah Bartram, who recently spent time on a pilgrimage “in the footsteps of St Paul” has reflected deeply on the life and writign of Paul, and concluded that on balance, the suggestion is sound.

In the absence of hard evidence, personally I am happy to leave this discussion to others with greater scholarship and expertise behind them. My interest in the queer saints is in the lessons they hold for us today, and here I think there is one clear message, which lies in the best known story of al about Paul, his conversion on the road to Damascus. This has entered language as a “Damascene Conversion”, and therein lies hope. For if Saul, the renowned persecutor of Christians, could undergo such a complete change of heart and become instead active as the most famous proselytizer,  so too is there hope for the religion -based persecutors of sexual minorities today. Not only is there hope, but there is already abundant evidence from the very many Christians in the modern world who have experienced just such Damascene conversions, going from direct, outright condemnation of same sex relationships, to actively advocating full inclusion in church.   These changes of heart, usually coming after intensive study of Scripture and extensive discussions with gay and lesbian church members, have already been responsible for changes of policy in several denominations, and a more welcoming atmosphere in many local congregations. This process will continue.

For those Catholics who like to pray to the saints, you can freely include St Paul in you prayers. This is not because he was queer (although he may have been), but because his own conversion experience provides a useful model for all those modern day conversions that we need among the bigots who use religion as a cloak for prejudice and discrimination.