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Give now: December offering for Jesus in Love

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You are invited to donate to the December / Christmas / Year-End offering that supports my work at Jesus in Love for LGBT spirituality and the arts.

Give now by clicking the “GoFundMe” button below or visiting my donate page.

Most of the funds for the annual budget come from donations in December.

Your contributions bring hope, stand up for artistic and religious freedom, and free people to experience the divine in new ways.

“Some of our best resources, that push the edges and make us re-evaluate, do not have a regular source of funding. This one is well worth your donation,” says contributor Nancy Radclyffe.

Jesus in Love is my gift to the world. What do you feel called to give in return?

Since I launched JesusInLove.org in 2005, it has grown to include the popular Jesus in Love Blog and e-newsletter and the Spanish-language Santos Queer .

Traffic at the Jesus in Love Blog continued to grow this year, reaching 172,000 pageviews in the last 12 months. More people also signed up for the Jesus in Love Newsletter, where the mailing list grew by 14 percent to 1,138 subscribers.

Numbers alone can't express the impact of Jesus in Love on people's lives. Listen to the voices of readers:

“Provocative, inspiring, uplifting!”
-- Jason Wood

“A very well written, well researched and always wonder-filled blog.”
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--Alison Amyx, editor

I am passionately committed to Jesus in Love because it grew out of my own personal journey as a lesbian Christian.

Your gifts help pay for Jesus in Love's expenses all year long, including Internet access, website design and hosting, computer maintenance, bank fees, office supplies and overhead.

Many thanks to EVERYONE who has given their time, talent and resources this year!

Jesus in Love is not a non-profit organization, so your gifts to Kittredge Cherry for Jesus in Love are not tax deductible.

Queer Nativity scenes show love makes a family

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I create my own queer Nativity scenes for the Christmas season. One has two Marys at the manger with the baby Jesus, and the other features two Josephs with the Christ child.

I put Mary with Mary and Joseph with Joseph—just like putting two brides or two grooms on top of a wedding cake!

Obviously this is not about historical accuracy, but I believe my queer Nativity scenes are true to the spirit of the Christmas story in the Bible: God’s child conceived in an extraordinary way and born into disreputable circumstances. I also filmed a video about my gay and lesbian manger scenes and even made them available as Christmas cards.

Go ahead and imagine that Jesus has two mommies. According to the Bible story, Joseph was an adoptive father anyway. The Virgin Mary had Jesus without sex with a man, much like lesbian mothers who use artificial insemination.

Love makes a family—including the Holy Family.


I first got the idea for queering the crèche when I heard that a gay and lesbian Nativity scene was planned for the 2008 “Pink Christmas” festival in Amsterdam. Live actors were supposed to play a pair of Marys and a pair of Josephs. I had my own lesbian Christian spiritual awakening while waiting for the event.

I remembered going to a huge exhibit of Nativity scenes back when I was a young lesbian in seminary. They had hundreds of statues of Mary, Joseph and baby portrayed as every conceivable racial and ethnic identity. Not once did I consider that my own community was missing—there was no same-sex version with Mary and another woman. Nor was there a gay version with Joseph and another man.

Looking back some 20 years later, it finally occurred to me that LGBT families should be represented in the mix. I had a personal breakthrough as I realized that my mind was still trapped in heterosexual assumptions about the cast of characters at Jesus’ birth.

I imagined that the Amsterdam LGBT community would enact Nativity scenes of loving lesbian and gay families like those that I have known.

Scenes of a lesbian Madonna and her female partner with the baby Jesus have been created by artists such as Elisabeth Ohlson Wallin of Sweden and Becki Jayne Harrelson of Atlanta. But this was the first time that I’ve seen a gay Joseph and his male partner with the Christ child.

The Pink Christmas event turned out to be a disappointment to me. It featured a drag queen and a leather daddy who seemed like a parody of themselves, with no loving “family” connection to each other whatsoever. You can read my thoughts about the event in my previous post “Can you imagine? A gay Nativity scene.”

Fortunately, the Amsterdam event planted the idea in my mind for making the manger scene my own as a lesbian Christian. I bought two Nativity sets and let the Holy Spirit guide me.


I feel more connected to God every time I look at the loving lesbian and gay manger scenes in our living room. My partner and I even toyed with the idea of getting two sets of Nativity lawn decorations and turning our yard into a big old queer Christmas display. Maybe next year!

I also invite others to make their own queer Nativity scenes.

Rearranging the Holy Family is not as simple as it seems. Be sure to buy a set with freestanding figures. In many cases Mary, Joseph and Jesus are wedded together in one inseparable, three-headed blob. What does that say about our attachment to idealized, sanctified heterosexuality?

When you find freestanding figures, just get two standard Nativity sets, then mix and match. Please send me a photo of your creations to share the joy. I’d love to see dark-skinned and inter-racial queer couples too.

Everyone should be able to see themselves in the Christmas story, including the growing number of LGBT parents and their children.

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Related links:

Conservative bloggers attacked my lesbian and gay Nativity scenes

Blasphemy debate on queer Nativity at Believe Out Loud on Facebook (more than 135 comments!)

Queer Nativity project

Hate crime targets gay and lesbian Nativity scene at Claremont church

Gay Nativity scene in Columbia sparks outrage

Queer Nativity contest (7 artists)

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All images are from the “Love Makes a Holy Family” series by Kittredge Cherry


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This post is part of the LGBT Holidays series by Kittredge Cherry at the Jesus in Love Blog. The series celebrates religious and spiritual holidays, holy days, feast days, festivals, anniversaries, liturgical seasons and other occasions of special interest to lesbian, gay, bisexual, transgender and queer people of faith and our allies.

Copyright © Kittredge Cherry. All rights reserved.
http://www.jesusinlove.blogspot.com/
Jesus in Love Blog on LGBT spirituality and the arts

Queer cheer for Christmas: Make the Yuletide gay

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“Make the Yuletide gay,” urges a popular Christmas song. In that spirit, click the headlines below to find queer cheer from Christmas highlights at the Jesus in Love Blog.



Gay baby Jesus comes out on Christmas billboard

A gay baby Jesus with a rainbow halo lit up a billboard for a church in New Zealand.



Kwanzaa: Queer black Jesus icon honors African American holiday

An icon of a queer black Jesus by David Hayward is presented for Kwanzaa, a weeklong celebration of African American culture starting Dec. 26.



Some children see Him queer or gay

A rainbow version of the Christmas carol “Some Children See Him” has a new straight/queer stanza added to the standard multiracial lyrics.



Christmas chant for Christ the bridegroom: Cum ortus

An ancient Christmas chant raises queer questions by comparing sunrise on Christmas morning to mystical marriage with Christ the Bridegroom.




A minimalist merry Christmas

Chist is born in a way that liberates people from limitations of gender, race and sexual orientation in the minimalist “Color Nativity” by British artist Sebastian Bergne.



A very lesbian Christmas…

A lesbian couple cares for the baby Jesus in a heartwarming personal story from one woman’s Christmas journey.



Gay baby Jesus comes out on Christmas billboard

A gay baby Jesus with a rainbow halo lit up a billboard for a church in New Zealand.



Gay Nativity scene in Columbia sparks outrage

A gay Nativity display in Columbia was condemned by the atholic Church as “sacrilege” while thousands criticized it on social media.



3 kings or 3 queens?

Reimagining the three kings as queer or female gives fresh meaning to story of the Magi. Biblical scholarship suggests that the Magi were eunuchs -- people who today would be called gay or transgender.



Gay and lesbian nativity scenes show love makes a family

What if the child of God was born to a lesbian or gay couple? Because, after all, LOVE makes a family.



Conservatives attack lesbian and gay Nativity scenes

Nasty accusations of blasphemy were hurled when conservative bloggers discovered my gay and lesbian Nativity scenes. “Love..is NOT the criteria for making a ‘Family,’” said one critic.



Good (gay?) King Wenceslas 

There’s good reason to believe that Good King Wenceslas was gay. Yes, the king in the Christmas carol. Many details in the carol are pious fiction, but historical research documents the love between the king and his page Podiven.



Queer Nativity project

Seven people from three countries sent images for the Queer Nativity project at the Jesus in Love Blog. They present Christ's birth in an amazing variety of liberating, loving new ways.



Christina Rossetti: Queer writer of Christmas carols and lesbian poetry

Christina Rossetti was a 19th-century English poet and “queer virgin” whose work includes the Christmas carol “In the Bleak Midwinter.”



Hate crime targets gay and lesbian
Nativity scene at California church


Vandals knocked over the same-sex couples in a manger scene at a church in Claremont, California. Police investigated the attack as a hate crime.



Lesbian couple portrays Madonna (Photo by Elisabeth Ohlson Wallin)

The Madonna and her female lover are portrayed by a real lesbian couple, seven months’ pregnant through artificial insemination in “Annunciation” by Elisabeth Ohlson Wallin.




Lesbian Madonna, lover and son affirm Christmas (Painting by Becki Jayne Harrelson)

Two lesbian mothers cuddle the Christ child in “Madonna, Lover and Son” by Becki Jayne Harrelson.




Transwoman Jesus tells Christmas story

Jesus’ angelic birth highlights the holiness of EVERY birth in a scene from the controversial new play “Jesus, Queen of Heaven” by transsexual Jo Clfford.




Conservatives blast inclusive Christmas card

Conservatives attack an Episcopal bishop’s gender-bending Christmas card because it shows a multi-racial trio of female Magi visiting the baby Jesus and his mother (“Epiphany” by Janet McKenzie).





Inclusive Christmas tree: Anti-gay DVDs become ornaments

DVDs against same-sex marriage are being recycled now as decorations for the inclusive Christmas tree of Minnesota artist Lucinda Naylor.



Can you imagine? A gay Nativity scene

Video and commentary on Amsterdam’s 2008 gay Nativity scene with live actors.




Animals symbolize peace at Christmas, so the Jesus in Love Blog gladly dedicates a special post to animals.
Alternative Christmas art shown

Nine artists mix Christmas imagery with a progressive vision of GLBT rights, racial and gender justice, and a world without war, poverty or pollution

Nursing Madonna honors body, spirit and women

A nursing Madonna affirms the goodness of the human body, although some are shocked by her bare breasts.



2014 Christmas offering

Merry Christmas from Kittredge Cherry, publisher of the Jesus in Love Blog! Celebrate the season with a donationt to support my work at Jesus in Love for LGBT spirituality and the arts.



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Top image credit: “Rainbow Star” by Andrew Craig Williams, a queer artist in Wales.
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This post is part of the LGBT Holidays series by Kittredge Cherry at the Jesus in Love Blog. The series celebrates religious and spiritual holidays, holy days, feast days, festivals, anniversaries, liturgical seasons and other occasions of special interest to lesbian, gay, bisexual, transgender and queer people of faith and our allies.

Copyright © Kittredge Cherry. All rights reserved.
http://www.jesusinlove.blogspot.com/
Jesus in Love Blog on LGBT spirituality and the arts


Gay Christ appears in Brazilian photo

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Gay Jesus with Júnio de Carvalho of Brazil

A sign saying “gay” hangs on the forehead of a crucified Christ figure in a photo from the Brazilian performance group Transeuntes.

“The photo was part of an experience for a new play at a theater about God. My search is about God and sexuality,” Júnio de Carvalho told the Jesus in Love Blog. He is the Brazilian actor and dancer who appears in the photo.

His body is covered with anti-gay slurs and other sex-related labels in Portuguese.  The contemporary cross reflects the conflict between erotic pleasure and Christian guilt over homosexuality.

“The photo was taken in a bathroom, because for me it is an intimate space,” Carvalho explained.

The group Transeuntes was created in 2012 out of the need for artists to understand and enact performances on the streets. Their name in Portuguese means “Passersby.”

Transeuntes is a partnership between teachers Ines Linke and Marcelo Rocco and theater students at the Federal University of São João del Rei. The project includes theoretical studies and practical trials seeking to engage pedestrian spectators in the creative process on themes of current interest.


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Related links:

Transeuntes on Facebook

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This post is part of the Queer Christ series by Kittredge Cherry at the Jesus in Love Blog. The series gathers together visions of the queer Christ as presented by artists, writers, theologians and others.

Copyright © Kittredge Cherry. All rights reserved.
http://www.jesusinlove.blogspot.com/
Jesus in Love Blog on LGBT spirituality and the arts

Patron saints for straight allies of LGBT people: Adele Starr of PFLAG and others

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Adele Starr (photo by Brian van der Brug, Los Angeles Times)

After her son came out in 1974, Adele Starr helped launch the group that became Parents, Families, and Friends of Lesbians and Gays. She overcame her negative perceptions about homosexuality to become an unflagging champion for LGBT rights and PFLAG’s first national president. Starr died on this date (Dec. 10) in 2010 at age 90.

She is included in the LGBT Saints series at the Jesus in Love Blog for her courage and dedication in speaking up for her gay son and for all LGBT people.

Starr was a mother of five living in Los Angeles, California, when her son Philip Starr came out to his parents in 1974. At that time many people still considered homosexuality to be a mental illness, and parents were often blamed for causing it. She was upset, so her son urged her to attend a support group that later evolved into PFLAG.

Two years later she started the Los Angeles chapter of PFLAG, loosely based on a group in New York. She hosted the first meeting in her home with 35 parents. The group grew quickly and soon moved to the Methodist church in Westwood where it still meets almost 40 years later.

Starr spoke at the 1979 March on Washington for Lesbian and Gay Rights. Two years later she was elected as the first national PFLAG president, serving in the early years of the AIDS crisis until 1986.

Starr explained her motivations with powerful eloquence at PFLAG’s 10th anniversary conference: “We did it out of love and anger and a sense of injustice, and because we had to tell the world the truth about our children.”

PFLAG is now a Washington-based national non-profit organization with 200,000 members and supporters and more than 350 affiliates in the United States and abroad. It provides support, education and advocacy for LGBT people, their families, friends and allies.

“Saint Augustine and Saint Monica”
by Ary Scheffer (Wikimedia Commons)
Among the traditional saints, Saint Monica is a possibile role model for “patron saints of straight allies” because her son, Saint Augustine of Hippo, was in love with another man. But she was not exactly an ally for queer rights. Monica encouraged her son’s conversion to Christianity, which led him to condemn homosexuality in writings that are still influential today. Some Catholic websites even list Monica as the “patron saint of disappointing children.”

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Related links:

Adele Starr dies at 90; unflagging gay-rights activist (Los Angeles Times)

PFLAG Mourns the Death of First-Ever PFLAG National President Adele Starr (PFLAG.org)

In memory of PFLAG founder Jeanne Manford (Jesus in Love)

Tribute to Mrs. Edith Allen (Mom) Perry, mother of MCC founder Rev. Troy Perry and thousands of people in Metropolitan Community Churches (revtroyperry.org)

Straight Parents, Gay Children: Keeping Families Together by Robert A. Bernstein

The Other Side of the Closet: The Coming-Out Crisis for Straight Spouses and Families, Revised and Expanded Edition by Amity Pierce Buxton.

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This post is part of the GLBT Saints series by Kittredge Cherry at the Jesus in Love Blog. Saints, martyrs, mystics, prophets, witnesses, heroes, holy people, deities and religious figures of special interest to lesbian, gay, bisexual and transgender (LGBT) and queer people and our allies are covered on appropriate dates throughout the year.

Copyright © Kittredge Cherry. All rights reserved.
http://www.jesusinlove.blogspot.com/
Jesus in Love Blog on LGBT spirituality and the arts

Queer Lady of Guadalupe: Artists re-imagine an icon

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“Coyolxauhqui Returns as Our Lady disguised as La Virgen de Guadalupe to defend the rights of Las Chicanas” by Alma Lopez

“Chulo De Guadalupe” by Tony de Carlo

Our Lady of Guadalupe brings a message of holy empowerment that speaks to LGBT people -- and angers Christian conservatives. Queer art based on Guadalupe is shown here for her feast day today (Dec. 12). She is an Aztec version of the Virgin Mary that appeared to Aztec peasant Juan Diego outside Mexico City on Dec. 12, 1531.

In Juan Diego’s vision, the dark-skinned Virgin of Guadalupe spoke to Juan Diego in Nahuatl, the Aztec language, addressing him as if he were a prince. It was astonishing because Mexico had been conquered 10 years earlier by Spaniards who claimed to have the one true faith. Following her instructions, he gathered roses in his cloak. An icon of her, looking just as Juan Diego described, was imprinted on the cloak as a miraculous sign. Our Lady of Guadalupe became a popular symbol of dignity and hope for the native people of Mexico, and by extension to indigenous or oppressed people everywhere.

The hill where Juan Diego had his vision used to be the site of an ancient temple to the Aztec mother goddess Tonantzin. Her temple was destroyed by the Spanish conquistadors. Our Lady of Guadalupe (in Spanish Nuestra Señora de Guadalupe or Virgen de Guadalupe) asked for a church to be built in her honor right there, among the conquered people. That shrine is now the most popular Catholic pilgrimage destination, receiving more than 6 million visitors per year.

Even standard icons of Guadalupe are subversive because they show the Virgin as a dark-skinned Mexican, challenging the Euro-centric images of her as a blue-eyed white lady. The foremothers of the Mexican Guadalupe include the Black Madonnas, especially the medieval Spanish Our Lady of Guadalupe in Extremdaura, Spain.

Those who took the liberating vision a step further to create queer Guadalupe art include Tony De Carlo, Alex Donis, Ralfka Gonzalez, Alma Lopez, and Jim Ru.

“Our Lady” by Alma Lopez


"Our Lady of Controversy" cover
Erotically alive, feminist and lesbian versions of Our Lady of Guadalupe are a common theme in the art of Alma Lopez, a Chicana artist and activist born in Mexico and raised in California. A huge controversy erupted over her “Our Lady,” a digital print showing the Virgin of Guadalupe in a bikini made of roses, exalted by a bare-breasted butterfly. Lopez says she intended it as a tribute to Our Lady, “inspired by the experiences of many Chicanas and their complex relationship to La Virgen de Guadalupe.”

Encuentro (Encounter)
by Alma Lopez
Death threats, censorship efforts, and violent protests brought national and international attention to Lopez’ “Our Lady” over the years as artistic freedom clashed with freedom of religion. In one of the most recent conflicts, thousands of negative messages compromised the email system of an Irish university that dared to exhibit it in 2011. (For details, see my previous post Our Lady and Queer Saints art attacked as blasphemy - Show support now!).

“Lupe and Sirena in Love”
by Alma Lopez
In 2001 Catholic authorities tried to have Lopez’ “Our Lady” removed from an exhibition at the Museum of International Folk Art in Santa Fe. The debate is covered in the 2011 book “Our Lady of Controversy: Alma Lopez’s ‘Irreverent Apparition.’” from University of Texas Press. The anthology is edited by Alma Lopez and Alicia Gaspar de Alba. The two women were married in 2008, during the first brief period when same-sex marriage was legal in California.

“Our Lady” is erotic, but there is more overt lesbian content in some of the other images of Our Lady of Guadalupe that Lopez made. Her website, almalopez.net, includes images of a romance between Guadalupe and a mermaid in artwork such as “Lupe and Sirena in Love.”

The Aztec moon goddess Coyolxauhqui has been interpreted as a lesbian deity by Chicanas such as writer-activist Cherrie Moraga. Lopez paints Coyolxauhqui, machete in hand, as Guadalupe in the image at the top of this post: “Coyolxauhqui Returns as Our Lady disguised as La Virgen de Guadalupe to defend the rights of Las Chicanas.”

“Mary Magdalene and Virgen de Guadalupe” (from “My Cathedral”) by Alex Donis

Alex Donis painted the Virgin of Guadalupe kissing Mary Magdalene as part of “My Cathedral,” a series that showed people of opposite viewpoints kissing in same-sex pairs. Donis was familiar with contradictions from his own “tri-cultural” identity: pop, queer, and Latino. Born to Guatemalan parents, he grew up in East Los Angeles.

His “My Cathedral” exhibit caused a frenzy when it opened in San Francisco in 1997. Heated arguments erupted in the gallery, followed by threatening phone calls and letters. Vandals smashed two of the artworks: Jesus kissing the Hindu god Rama, and guerilla leader Che Guevara kissing labor organizer Cesar Chavez. Most people overlooked his painting of Guadalupe kissing Mary Magdalene, but it remains a potent, beautiful expression of the union of sexuality and spirituality. It is included in the book “Art That Dares: Gay Jesus, Woman Christ, and More by Kittredge Cherry..”

Guadalupe as Chenrezig by Ralfka Gonzalez

Outsider artist Ralfka Gonzalez adds an androgynous Buddhist interpretation by painting Guadalupe as the embodiment of compassion known as Chenrezig, Avalokiteshvara or Kwan Yin. Tradition says the compassionate bodhisattva is both male and female. In the Gonzalez image, he/she is wrapped in Juan Diego's cloak.

Pictured here is the first of many “Buddha Lupe” images painted by Gonzalez. He is a self-taught Chicano artist and gay Latino activist who divides his time between Oaxaca, Mexico and San Francisco. He often paints Mexican and/or gay themes in a colorful folk-art style.

Artist Tony de Carlo affirms the holiness of gay love with bright, festive paintings of queer saints, Adam and Steve, same-sex marriage and much more. His genderbending “Chulo De Guadalupe” appears near the top of this post. In Mexican slang “chulo” refers to someone who is cute and, in some cases, sexy.

De Carlo, who died in 2014, was a native of Los Angeles. His work is exhibited regularly in museums and galleries throughout the United States.For more on Tony De Carlo and his art, see my previous post: Gay saints, Adam and Steve, and marriage equality art affirm LGBT love: Tony De Carlo Interview.

"Virginia Guadalupe" by Jim Ru

Jim Ru painted a bearded drag queen version of the Virgin of Guadalupe. Titled “Virginia Guadalupe,” the painting was displayed in his show “Transcendent Faith: Gay, Lesbian and Transgendered Saints” in Bisbee Arizona in the 1990s. He discusses it in a 2015 video.



These bold paintings certainly give new meaning to the title bestowed upon Guadalupe by Pope Pius XII: “Queen of Mexico.” If the Virgin Mary could appear to an Aztec as an Aztec, then why not show up to a queer as a queer?

Guadalupe tends to dominate discussions of Latina/o depictions of Mary, but other icons of the Virgin tend to be more important outside Mexico, such Our Lady of Lujan in Argentina. And artists are making queer versions of these other Virgins too. For example, Giuseppe Campuzano (1969-2013) of Peru cross-dressed as Our Lady of Sorrows in art portraits that appear in his book “Museo Travesti del Peru (The Peruvian Transgender Museum).”
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Related links:
Virgen de Guadalupe Contemporary Art (Feminist Texican)

Decolonizing Sexuality and Spirituality in Chicana Feminist and Queer Art by Laura E. Perez (Tikkun)

A Visit to Alma Lopez’ Studio: Finding lesbian saints, mermaids, revolutionaries and goddesses (Jesus in Love)

Giuseppe Campuzano and the Museo Travesti del Perú (Hemisperic Institute)

To read this post en español, go to Santos Queer:
La Virgen de Guadalupe Queer: Artistas reinventan un icono

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Various icons of Our Lady of Guadalupe and many others are available on cards, plaques, T-shirts, mugs, candles, mugs, and more at Trinity Stores



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This post is part of the GLBT Saints series and LGBT Holidays series at the Jesus in Love Blog. Saints, martyrs, heroes and holy people of special interest to gay, lesbian, bisexual and transgender (GLBT) people and our allies are covered on appropriate dates throughout the year in the Saints series. The Holidays series celebrates religious and spiritual holidays, holy days, feast days, festivals, anniversaries, liturgical seasons and other occasions of special interest to LGBT and queer people of faith and our allies.

Copyright © Kittredge Cherry. All rights reserved.
http://www.jesusinlove.blogspot.com/
Jesus in Love Blog on LGBT spirituality and the arts

John of the Cross: Dark Night of a Gay Soul

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"St. John of the Cross" by Brother Robert Lentz, OFM, trinitystores.com

“The Dark Night of the Soul,” a spiritual classic with homoerotic overtones, was written by 16th-century Spanish mystic Saint John of the Cross, also known as San Juan de la Cruz. His feast day is today (Dec. 14).

Like some other mystics, John of the Cross (1542-1591) used the metaphor of erotic love to describe his relationship with Christ. Since Jesus was born male, his poetry inevitably celebrates same-sex love. Hear how passionately John speaks about Christ in these verses translated by A.Z. Foreman:

O night that can unite
A lover and loved one,
A lover and loved one moved in unison.


And on my flowering breast
Which I had kept for him and him alone
He slept as I caressed
And loved him for my own.

(The whole poem is reprinted in the original Spanish and in English at the end of this post). John, a Carmelite friar who worked with Theresa of Avila, wrote these beautiful verses while imprisoned in a latrine for trying to reform the church.

“The Dark Night of the Soul” is open to various interpretations, but is usually considered to be a metaphor of the soul’s journey to union with God.

John of the Cross also used same-sex imagery to describe divine love in “The Spiritual Canticle.” He wrote, “The love Jonathan bore for David was so intimate that it knitted his soul to David's. If the love of one man for another was that strong, what will be the tie caused through the soul's love for God, the Bridegroom?”, the Bridegroom?

Detail from “Intimacy with Christ 3” by Richard Stott (for full image click here)

Gay writers explore the queer dimensions of the poem at the following links:

Richard Stott, a Methodist minister and art therapist in England, created three large paintings based on “The Dark Night of the Soul.” The triptych is called “Intimacy with Christ.”

Toby Johnson, ex-monk, gay spirituality author and activist, connects the Dark Night of the Soul with gay consciousness at TobyJohnson.com.

Terence Weldon explains why John of the Cross is important for LGBT people of faith at the Queer Spirituality Blog.

In the icon at the top of this post, Brother Robert Lentz shows John with the living flames that he described in this poetry. The inscription by his head puts his name in Arabic to honor the Arabic heritage that John received from his mother.

“Juan de la Cruz” by Tobias Haller

“Juan de la Cruz” was sketched with light pastels on dark paper by Tobias Haller, an iconographer, author, composer, and vicar of Saint James Episcopal Church in the Bronx. He is the author of “Reasonable and Holy: Engaging Same-Sexuality.” Haller enjoys expanding the diversity of icons available by creating icons of LGBTQ people and other progressive holy figures as well as traditional saints. He and his spouse were united in a church wedding more than 30 years ago and a civil ceremony after same-sex marriage became legal in New York.

Icon of John of the Cross at the Church of the Carmelite Friars in Segovia, Spain (Photo by Kevin Elphick)

John of the Cross is surrounded by scenes from the Song of Songs, the book of the Bible that celebrates erotic love, in an unusual icon at the Church of the Carmelite Friars (Iglesia de los Padres Carmelitas) in Segovia, Spain.  The saint's remains are enshrined there.

“A typical icon will have a central image of the saint (like this one) and the smaller images framing it will be of events from the saint's life. In this icon however, the framing images are of the Maiden from the Song of Songs and her Beloved! Effectively, the icon communicates to the viewer that John is the Maiden of the Canticle and invites the viewer to join him in this role,” says Kevin Elphick, a Franciscan scholar who studies the ways that saints cross gender boundaries. He photographed the original icon in its church home while retracing the footsteps of John of the Cross on a trip to Spain in 2015.

Individual images of the scenes from Song of Songs can be seen at parroquia-ns-europa.com.

The Dark Night of the Soul
By John of the Cross

From: THE COLLECTED WORKS OF ST. JOHN OF THE CROSS, translated by Kieran Kavanaugh, OCD, and Otilio Rodriguez, OCD, revised edition (1991). Copyright 1991 ICS Publications.

1. One dark night,
fired with love's urgent longings
- ah, the sheer grace! -
I went out unseen,
my house being now all stilled.

2. In darkness, and secure,
by the secret ladder, disguised,
- ah, the sheer grace! -
in darkness and concealment,
my house being now all stilled.

3. On that glad night,
in secret, for no one saw me,
nor did I look at anything,
with no other light or guide
than the one that burned in my heart.

4. This guided me
more surely than the light of noon
to where he was awaiting me
- him I knew so well -
there in a place where no one appeared.

5. O guiding night!
O night more lovely than the dawn!
O night that has united
the Lover with his beloved,
transforming the beloved in her Lover.

6. Upon my flowering breast
which I kept wholly for him alone,
there he lay sleeping,
and I caressing him
there in a breeze from the fanning cedars.

7. When the breeze blew from the turret,
as I parted his hair,
it wounded my neck
with its gentle hand,
suspending all my senses.

8. I abandoned and forgot myself,
laying my face on my Beloved;
all things ceased; I went out from myself,
leaving my cares
forgotten among the lilies.


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Original Spanish
En una noche oscura
por San Juan de la Cruz

1. En una noche oscura,
con ansias, en amores inflamada,
¡oh dichosa ventura!,
salí sin ser notada,
estando ya mi casa sosegada;

2. a escuras y segura
por la secreta escala, disfrazada,
¡oh dichosa ventura!,
a escuras y encelada,
estando ya mi casa sosegada;

3. en la noche dichosa,
en secreto, que naide me veía
ni yo miraba cisa,
sin otra luz y guía
sino la que en el corazón ardía.

4. Aquesta me guiaba
más cierto que la luz del mediodía
adonde me esperaba
quien yo bien me sabía
en parte donde naide parecía.

5. ¡Oh noche que guiaste!
¡oh noche amable más que la alborada!;
¡oh noche que juntaste,
Amado con amada,
amada en el Amado transformada!

6. En mi pecho florido,
que entero para él solo se guardaba,
allí quedó dormido,
y yo le regalaba,
y el ventalle de cedros aire daba.

7. El aire del almena,
cuando yo sus cabellos esparcía,
con su mano serena
en mi cuello hería,
y todos mis sentidos suspendía.

8. Quedéme y olvidéme,
el rostro recliné sobre el Amado;
cesó todo y dejéme,
dejando mi cuidado
entre las azucenas olvidado.

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This post is part of the GLBT Saints series by Kittredge Cherry at the Jesus in Love Blog. Saints, martyrs, mystics, prophets, witnesses, heroes, holy people, deities and religious figures of special interest to lesbian, gay, bisexual and transgender (LGBT) and queer people and our allies are covered on appropriate dates throughout the year.

A Spanish version is available at:
San Juan de la Cruz: Noche Oscura del Alma Gay (Santos Queer)

Copyright © Kittredge Cherry. All rights reserved.
http://www.jesusinlove.blogspot.com/
Jesus in Love Blog on LGBT spirituality and the arts
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Icons of John of the Cross and many others are available on cards, plaques, T-shirts, mugs, candles, mugs, and more at Trinity Stores





Lazarus: Jesus’ beloved disciple?

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Lazarus in a detail from “Crucifixion” by Christopher Olwage

Some believe that Lazarus of Bethany was the “beloved disciple” of Jesus -- and maybe even his gay lover. His feast day is today (Dec. 17).

Scholars theorize that Lazarus was also the unnamed “one whom Jesus loved,” also known as “the beloved disciple,” referenced at least five times in the Gospel of John. The term implies that Jesus was in love with him, and perhaps they shared the kind of intimacy that today would be called “gay.” Bible experts suggest that Lazarus was the unnamed naked man who ran away when Jesus was arrested in Mark 14:51-52. He may also have been the nameless “rich young ruler” who asks Jesus how to find eternal life in all three synoptic gospels.

“Raising of Lazarus,” 1905 (Wikimedia Commons)

Lazarus was raised from the dead by Jesus in a dramatic miracle told in John: 11. The Bible identifies him as a man living in the village of Bethany with his sisters Mary and Martha. Lazarus falls ill, and the sisters send a message to Jesus that “the one you love is sick.”

By the time Jesus arrives, Lazarus has been dead in his tomb for four days. Jesus weeps at the tomb, then calls, “Lazarus, come out!” To the amazement of all, Lazarus is restored to life. Lazarus coming out of the tomb has been seen as a symbol for LGBT people coming out of the closet by many LGBT people of faith.

"Crucifixion"
by Christopher Olwage

Lazarus also appears in a gay-affirming crucifixion painted in 2015 by New Zealand artist Christopher Olwage. The artist shows a group of men reacting in various ways to Jesus on the cross. All are figures that Bible scholars believe may have had male-male sexual relationships. Lazarus bows his head in sorrowful prayer beneath a rainbow hood. John kneels and throws his head back as he gazes up at Jesus. The Centurion and the servant “who was dear to him” stare out at the viewer from both edges of the frame. For more about Olwage’s art, see the previous post Gay Jesus painting shown in New Zealand: Christopher Olwage paints LGBT Christian scenes.

Detail from “Stripped of Linen, Stripped of Lord” by Eric Martin, 2012

Gay artist Eric Martin devoted himself to learning about and depicting the nameless nude who ran away when Jesus was arrested in “Stripped of Linen, Stripped of Lord” and other paintings. For more info, see my previous post “Seeking the ‘naked young man’ of Mark’s gospel.”

The Man Jesus Loved: Homoerotic Narratives from the New Testament by Theodore Jennings is a comprehensive book that explores the possibility of Lazarus as Jesus’ lover -- and all the other major queer theories about the beloved disciple.

More queer ideas about Lazarus come from the controversial Secret Gospel of Mark, a recently discovered gospel that goes into homoerotic detail about Jesus’ relations with the “naked youth” who is often identified as Lazarus. The lost gospel was discovered in 1958 by Morton Smith, professor of ancient history at Columbia University, and described his his book The Secret Gospel: The Discovery and Interpretation of the Secret Gospel According to Mark. Recently Secret Mark has been discredited as a possible hoax in books such as The Gospel Hoax: Morton Smith's Invention of Secret Mark by Stephen C. Carlson.

Maybe Lazarus’ unusual family also included lesbians. Rev. Nancy Wilson, moderator of Metropolitan Community Churches, raises this possibility in her brochure “Our Story Too:Reading the Bible with New Eyes,” which says:

“Jesus loved Lazarus, Mary and Martha. What drew Jesus to this very non-traditional family group of a bachelor brother living with two spinster sisters? Two barren women and a eunuch are Jesus’ adult family of choice. Are we to assume they were all celibate heterosexuals? What if Mary and Martha were not sisters but called each other ‘sister’ as did most lesbian couples throughout recorded history?”

Wilson explores this concept more fully in her book "Outing the Bible: Queer Folks, God, Jesus, and the Christian Scriptures."

In my “Jesus in Love” novels, the beloved disciple is John, while Lazarus is a young gay friend. To honor Lazarus on his feast day, I will close with the scene from my novel “Jesus in Love: At the Cross” where Jesus describes raising Lazarus from the dead:


I had counted on getting instructions from the Holy Spirit as soon as I reached the tomb, but no word came. The finality of the tomb scared me. When people healed in my presence, it was their own faith that made them whole—but that wasn’t happening now. Lazarus had crossed the line and no matter how much faith he had, his soul seemed severed from his corpse.

I crouched on the earth in sorrow and supplication. The crowd around me began to murmur. “Look how much he loved him!”

Then came the inevitable naysayers. “Nah—if he really loved him, he would have kept him from dying.”

The tears that I had been holding back overflowed. I blocked out the sounds and sights around me and felt the grief that seemed to be tearing a hole in my divine heart. The impact of my tears on the earth set up a tiny vibration. I tuned into it and recognized the husky whisper of the Holy Spirit. I was surprised that I couldn’t distinguish Her words, but then I realized that She wasn’t talking to me.

Lazarus’ soul was listening intently. I was able to decipher part of the Holy Spirit’s message to him: “Arise, my darling, my beauty, and come away.”

I sighed as I let my friend go. “Okay, take him wherever You will,” I prayed.

Suddenly part of Lazarus’ soul reconnected with the physical world, like a boat dropping anchor. I knew what it meant.

I dashed to the tomb and tried to roll the stone away, but it was too heavy for me. “Let him out!” I shouted, pounding on the stone. I directed my fury against death itself, which took my beloved cousin, but wasn’t going to get away with Lazarus, too.

Martha came up behind me, speaking gently. “Rabbi, there’s already a stench. He died four days ago.”

“Love is as strong as death,” I replied, gritting my teeth as I strained hard against the stone. “Stronger!”

Then John stepped up and positioned himself to push along with me. He placed his long, gnarled fingers next to my younger ones on the stony surface. I turned to look in his eyes. We were reconciled in a single glance. Moving as one, we heaved the stone aside and unsealed the tomb.

The cave gaped open, revealing a darkness as opaque as soot. There was indeed a stink—and a rustling sound, too.

“Lazarus, come out!” I called.

Everyone gasped as a slim figure wrapped in grave clothes hobbled out of the tomb. Strips of linen cloth prevented him from moving his arms and legs much, and his face was covered by a linen scarf. It puffed in and out slightly with each breath. The wind blew the stench away, leaving the air fresh.

I touched Lazarus’ shoulder gently. “It’s me, Jesus,” I said as I began to unfasten his headscarf.

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Related links:


"Lazarus Come Out" painting and essay by Richard Stott (I Ask For Wonder) (warning: nudity)

The Raising of Lazarus and the Gay Experience of Coming Out (Wild Reed)

Unbinding (Bible in Drag)


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This post is part of the GLBT Saints series by Kittredge Cherry at the Jesus in Love Blog. Saints, martyrs, mystics, prophets, witnesses, heroes, holy people, humanitarians, deities and religious figures of special interest to lesbian, gay, bisexual and transgender (LGBT) and queer people and our allies are covered on appropriate dates throughout the year.

Copyright © Kittredge Cherry. All rights reserved.
http://www.jesusinlove.blogspot.com/
Jesus in Love Blog on LGBT spirituality and the arts


Ruth and Naomi: Biblical women who loved each other

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“Ruth’s Wise Choice,” 1907 Bible card by the Providence Lithograph Company (Wikimedia Commons)

Love between women is honored in the lives of Biblical figures Ruth and Naomi. Some churches observe their feast day today (Dec. 20).

Ruth’s famous vows to Naomi are often used in weddings -- heterosexual as well as same-sex marriages. Few people realize that these beautiful promises were originally spoken by one woman to another:

“Don’t urge me to leave you or to turn back from you. Where you go I will go, and where you stay I will stay. Your people will be my people and your God my God.”
(Ruth 1:16)

The old-fashioned King James translation, still beloved by many, begins, “Whither thou goest, I will go…”

In the Bible Ruth was born to a pagan family and married the Jewish man Boaz. In Judaism she is honored as a convert. Ruth is an ancestor of Jesus Christ, listed in his genealogy in the gospel of Matthew. It reports mostly a male lineage, and Ruth is one of only four women who are included.

Naomi was the mother-in-law of Ruth and Orpah. After their husbands died, Naomi urged both of them to remarry. But Ruth refused, declaring her love in words that have extra meaning for LGBT people because they were spoken between women.

Were Ruth and Naomi lesbians? The same Hebrew word (dabaq) is used to describe Adam’s feelings for Eve and Ruth’s feelings for Naomi. In Genesis 2:24 it says, “Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh.” The way that Adam “cleaved” to Eve is the way that Ruth “clung” to Naomi. Countless couples have validated this interpretation by using their vows as a model for how spouses should love each other.

The openly lesbian interpretation dates back at least to 1937, when the novel “Pity for Women” by Helen Anderson was published. The two main characters, Ann and Judith, recite Ruth's famous vow to show their commitment as a lesbian couple.

Contemporary Christian singer-songwriter Marsha Stevens of Florida used their vow as the basis for the song she wrote for her legal wedding to Cindy Pino: “Wherever You Go.” She sings about how Cindy grew up feeling alone as “a guest at every wedding, an extra place at meals,” with nobody recognizing her lesbian relationships as family. But the mood shifts after a chorus with Ruth’s vow to Naomi :

Now we stand on sacred ground, our families near,
Law allows these holy vows, your home is here.

“Wherever You Go” is available for listening and download at BALM (Born Again Lesbian Music) Ministries: http://balmministries.net/track/323379/wherever-you-go

Enjoy a selection of Bible illustrations that celebrate the love between these two women of spirit. If you look closely, it sometimes seems that they are about to kiss.

Ruth and Naomi from ChristianImageSource.com



The previous two images are details from larger scenes that show Orpah leaving while Ruth stays with Naomi.

Ruth clings to Naomi (ChristianImageSource.com)

“Naomi and Her Daughters-in-Law” from Doré's English Bible, 1866 (Wikimedia Commons)

“Ruth and Naomi” by Brandon Buehring

Artist Brandon Buehring included Ruth and Naomi in his “Legendary Love: A Queer History Project.” He uses pencil sketches and essays “to remind queer people and our allies of our sacred birthright as healers, educators, truth-tellers, spiritual leaders, warriors and artists.” The project features 20 sketches of queer historical and mythological figures from many cultures around the world. He has a M.Ed. degree in counseling with an LGBT emphasis from North Carolina State University in Raleigh. He works in higher education administration as well as being a freelance illustrator based in Northampton, Massachusetts.

Ruth and Naomi’s love has been illustrated by many artists, including the great English Romantic painter William Blake.

“Naomi entreating Ruth and Orpah to return to the land of Moab” by William Blake, 1795 (Wikimedia Commons)

The hardships experienced by Ruth and Naomi are often overshadowed by their famous vow of love and their association with the giving of the Torah to the Jewish people. Ruth is revered as a Jewish convert and an ancestor of Jesus. But Ruth and her Israelite mother-in-law were so poor that Ruth had to survive by picking up leftover grains of barley in the fields after harvest. Gay Israeli artist Adi Nes brings home the reality of their poverty by showing the pair scavenging onions from a contemporary street littered with trash after an open-air market. They are posed like the peasants in Millet’s “The Gleaners,” a painting well known for showing the dignity of society’s poorest members.

“Untitled (Ruth and Naomi)” by Adi Nes

The careworn faces of Ruth and her beloved Naomi become visible in a second portrait by Nes. He shows that their love for each other is all they have as they sit together among discarded crates. For more about Adi Nes, see my previous post "Adi Nes: Gay Israeli artist humanizes Bible stories."

“Untitled (Ruth and Naomi)” by Adi Nes

The painting below, “Whither Thou Goest” by Trudie Barreras, was commissioned in 2004 by Rev. Paul Graetz, pastor of City of Light / First Metropolitan Community Church of Atlanta, for a sermon series that he was doing on the Book of Ruth.

“Whither Thou Goest” by Trudie Barreras, 2004
Acrylic, 18” x 14.” Collection of City of Light / First Metropolitan Community Church of Atlanta, GA.

A billboard featuring Ruth and Naomi is part of the Would Jesus Discriminate project sponsored by Metropolitan Community Churches. It states boldly, “Ruth loved Naomi as Adam loved Eve. Genesis 2:24. Ruth 1:14.” The website WouldJesusDiscriminte.org gives a detailed explanation.


Ruth and Naomi billboard from from WouldJesusDiscriminte.com and WouldJesusDiscriminte.org

For more info on the billboards, see the previous post, “Billboards show gay-friendly Jesus.”


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For more on Ruth and Naomi, visit the following links:

Queering the Church: Ruth and Naomi

Pharsea’s World: Homosexuality and Tradition: Ruth and Naomi

Stroppy Rabbit Blog: Naomi and Ruth in art

Conjubilant with Song Blog: “Song of Ruth” hymn by Fanny Crosby, 1875

Rut y Noemí: El amor entre mujeres en la Biblia (Santos Queer)

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Special thanks to CJ Barker for the news tip.
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This post is part of the GLBT Saints series by Kittredge Cherry at the Jesus in Love Blog. Saints, martyrs, mystics, prophets, witnesses, heroes, holy people, humanitarians, deities and religious figures of special interest to lesbian, gay, bisexual and transgender (LGBT) and queer people and our allies are covered on appropriate dates throughout the year.

Copyright © Kittredge Cherry. All rights reserved.
http://www.jesusinlove.blogspot.com/
Jesus in Love Blog on LGBT spirituality and the arts

Christmas offering for Jesus in Love

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Merry Christmas! Please contribute to the Christmas offering that supports my work at Jesus in Love for LGBT spirituality and the arts.

Give now by clicking the “GoFundMe” button below or visiting my donate page.



Jesus in Love is my gift to the world. What do you feel called to give in return?

Your donations bring hope, stand up for artistic and religious freedom, and free people to experience the divine in new ways.

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Numbers alone can't express the impact of Jesus in Love on people's lives. Listen to the voices of readers:

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I am passionately committed to Jesus in Love because it grew out of my own personal journey as a lesbian Christian.

Your gifts help pay for Jesus in Love's expenses all year long, including Internet access, website design and hosting, computer maintenance, bank fees, office supplies and overhead.

Many thanks to the 18 people who already gave to the December offering this month -- and to EVERYONE who has given their time, talent and resources this year! Merry Christmas!

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Merry Christmas from Kittredge Cherry and Jesus in Love

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Merry
Christmas
from 
Kittredge Cherry
and
Jesus in Love

I bring you good tidings of great joy,
which shall be to all people. For unto you
is born this day in the city of David
a Savior, which is Christ.

-- Luke 2:10-11

“Rainbow Baby Jesus” celebrates the birth of a child sent by God for the good of all, including the “rainbow tribe” of LGBTQ people.

When Jesus was born, God became flesh. It was a total, shocking identification with all people, including the whole rainbow spectrum of gender identities. Merry Christmas!

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Image credit: “Rainbow Baby Jesus” by Andrew Craig Williams

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This post is part of the Queer Christ series by Kittredge Cherry at the Jesus in Love Blog. The series gathers together visions of the queer Christ as presented by artists, writers, theologians and others.

Queer Kwanzaa: Queer black Jesus icon presented for African American holiday

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“Neither” by David Hayward

A rare icon of a queer black Jesus is presented here for Kwanzaa, a weeklong celebration of African American culture starting Dec. 26. Many families and congregations have adopted Kwanzaa into their spiritual life.

It’s almost impossible to find a Christ figure that expresses both LGBTQ identity AND non-white racial / ethnic identity. “Neither” by David Hayward is one of these uncommon treasures.

“Neither” shows a dark-skinned Jesus who is male on one side and female on the other in the style of the Hindu deity Ardhanarishvara. He/she has a rainbow halo and holds a transgender symbol.

The title “Neither” comes from the Bible: “There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus.” (Galatians 3:28). Thus it embodies Kwanzaa principles of unity and faith.

People celebrate Kwanzaa by giving gifts, lighting a set of seven candles in the African colors of red, green, and black, and sharing an African feast on New Year’s Eve. Each of the seven days honors a principle from African heritage: unity (umoja), self-determination (kujichagulia), collective responsibility (ujima), cooperative economics (ujamaa), purpose (nia), creativity (kuumba), and faith (imani). Kwanzaa was created in 1965-66 by Maulana Karenga, chairman of black studies at California State University, in Long Beach based on harvest festivals in Africa.

“Neither” was painted by Canadian artist David Hayward, also known as Naked Pastor. He has a master's degree in theology and 30 years of pastoral experience. His books include “The Art of Coming Out: Cartoons for the LGBTQ Community” and “Questions are the Answer.” Prints of “Neither” are available from Naked Pastor’s online shop.

Happy Kwanzaa from Kittredge Cherry and Jesus in Love!

A few recent books on LGBTQ African American Christian subjects are highlighted here as an extra Kwanzaa gift:

2015

“Religion, Flesh, and Blood: The Convergence of HIV/AIDS, Black Sexual Expression, and Therapeutic Religion by Pamela Leong.

Our Lives Matter: A Womanist Queer Theology” by Pamela R. Lightsey.

LGBT: In The Name of God: The Black Church's Response to the LGBT Community” by Christopher James Priest with a foreword by Benjamin L. Reynolds.

2014

A Queering of Black Theology: James Baldwin's Blues Project and Gospel Prose” by E.L. Kornegay.

In the Life and in the Spirit: Homoerotic Spirituality in African American Literature” by Marlon Rachquel Moore.

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Related links:
Kwanzaa 2014 (Metropolitan Community Churches)

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This post is part of the LGBT Calendar series by Kittredge Cherry at the Jesus in Love Blog. The series celebrates religious and spiritual holidays, holy days, feast days, festivals, anniversaries, liturgical seasons and other occasions of special interest to lesbian, gay, bisexual, transgender and queer people of faith and our allies.
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Copyright © Kittredge Cherry. All rights reserved.
http://www.jesusinlove.blogspot.com/
Jesus in Love Blog on LGBT spirituality and the arts

John the Evangelist: Beloved Disciple of Jesus

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“Jesus and the Beloved Disciple” by Laurie Gudim

“John the Apostle resting on the bosom of Christ,” Swabia/Lake Constance, early 14th century. Photo by Andreas Praefcke. (Wikimedia Commons)

John the Evangelist is commonly considered to be Jesus’ “Beloved Disciple” -- and possibly his lover. His feast day is today (Dec. 27).

The love between Jesus and John has been celebrated by artists since medieval times. And the idea that they were homosexual lovers has been causing controversy at least since the 16th century.

John was an apostle of Jesus and is the presumed author of the Gospel of John, the Book of Revelation and the Epistles of John. The Bible describes their warm relationship on multiple occasions. John left his life as a fisherman to follow Jesus, who nicknamed him “Son of Thunder.” John participated in many of the main events in Christ’s ministry. He was one of the three who witnessed the raising of Jairus' daughter, the transfiguration and Jesus' agony in Gethsemane.

The unnamed “disciple whom Jesus loved” is referenced five times in the gospel of John (John 13:23, 19:26, 20:22, 21:7, 20). Church tradition identifies him as John himself. He reclined next to Jesus at the Last Supper, resting his head on Jesus’ chest. He was the only male disciple present at the crucifixion. From the cross, Jesus entrusted the Beloved Disciple and his mother Mary into each other’s care. There is even a medieval European tradition that John and Jesus were the bridal couple at the Cana wedding feast.

The idea that Jesus and his Beloved Disciple had a sexual relationship dates back at least to the early 16th century, when English playwright Christopher Marlowe was tried for blasphemy on the charge of claiming that “St. John the Evangelist was bedfellow to Christ and leaned always in his bosom, that he used him as the sinners of Sodoma.” In 1550 Francesco Calcagno, a citizen of Venice, was investigated by the Inquisition for making the heretical claim that “St. John was Christ’s catamite,” which means a boy or young man in a pederastic sexual relationship with an older man.

Many modern scholars have expressed belief that Jesus and his Beloved Disciple shared a an erotic physical relationship. They include Hugh Montefiore, Robert Williams, Sjef van Tilborg, John McNeill, Rollan McCleary, Robert E. Goss and James Neill. A thorough analysis is included in “The Man Jesus Loved: Homoerotic Narratives from the New Testament” by Theodore Jennings, Biblical theology professor at Chicago Theological Seminary. He finds the evidence “inconclusive” as to whether the beloved disciple was John, but it leaves no doubt that Jesus had a male lover.

“A close reading of the texts in which the beloved disciple appears supports the hypothesis that the relationship between him and Jesus may be understood as that of lovers. As it happens, both Jesus and the beloved are male, meaning that their relationship may be said to be, in modern terms, a ‘homosexual’ relationship,” Jennings writes (p. 34).

An entire chapter is dedicated to John as the bride of Christ in the 2013 book “Saintly Brides and Bridegrooms: The Mystic Marriage in Renaissance Art” by Carolyn D. Muir, art professor at the University of Hong Kong.

After Jesus died, John went on to build a close, loving relationship with his younger disciple and scribe, Prochorus, bishop of Nicomedia. Tradition says that John was the only one of Christ's original 12 apostles to live to old age, and the only one not killed for his faith. He died in Ephesus around 100 AD.

“The Calling of St. John,” a 12th-century miniature, shows Jesus coaxing John away from his bride, and John resting his head Jesus’ chest. The Latin text means, "Get up, leave the breast of your bride, and rest on the breast of the Lord Jesus." *

One of the earliest images of John and Jesus together is a little-known 12th-century miniature, “The Calling of St. John.” It depicts two scenes: Christ calling the disciple John to leave his bride and follow him, and John resting his head on the breast. Jesus cups the chin of his beloved, an artistic convention used to indicate romantic intimacy.

John in a detail from “Crucifixion” by Christopher Olwage

"Crucifixion"
by Christopher Olwage
Over the centuries many artworks have illustrated the deep love between Jesus and his Beloved Disciple. One of the newest is a gay-affirming crucifixion painted in 2015 by New Zealand artist Christopher Olwage. John kneels and throws his head back as he gazes up at Jesus on the cross. This "Crucifixion" shows a group of men reacting in various ways to the execution of their beloved Jesus. All are figures that Bible scholars believe may have had male-male sexual relationships. Next to John is Lazarus, who bows his head in sorrowful prayer beneath a rainbow hood. The Centurion and the servant “who was dear to him” stare out at the viewer from both edges of the frame. For more about Olwage’s art, see the previous post Gay Jesus painting shown in New Zealand: Christopher Olwage paints LGBT Christian scenes.

Another recent work is the 2012 icon “Jesus and the Beloved Disciple” by Laurie Gudim near the top of this post. Based in Colorado, Gudim is an artist, Jungian psychotherapist and progressive Episcopalian. Her work uses a motif dating back at least to the 13th century.

The long artistic tradition depicts John as the Beloved Disciple resting his head on the breast of Jesus. It can be seen in an early 13th-century stained-glass window at the Cathedral of St. Etienne at Bourges and in “Christus Johannes Gruppe” (Christ John Group) by the unknown Master of Oberschwaben. This sculpture spent many centuries in an Augustinian convent in Inzigkofen, a town in the region of Sigmaringen in southwestern Germany.  A museum in Berlin acquired in it the early 20th century, and it is now housed in the Bode Museum of the Prussian Cultural Heritage Foundation.

“Christus Johannes Gruppe” (Christ John Group) by the unknown Master of Oberschwaben, oak sculpture, 1320.

The loving embrace between John and Christ was a popular subject during the early 1300s in Swabia, the region of Germany on the Swiss border near Bodenese (Lake Constance). Prolific artists created many versions. Today one of them is housed in the Cleveland Museum of Art in Ohio.

Another fine early sculpture in this style is "St. John Resting on Jesus' Chest," circa 1320, which can be seen online at the Museum Mayer van den Bergh in Antwerp and the Web Gallery of Art. It was sculpted by Master Heinrich of Constance for the the Dominican convent of St. Catherine's valley in Switzerland. These were devotional images intended to help viewers deepen their connection to Christ.

In Germany the image is so important and iconic that it has even been made into a postage stamp. The subject is known as "Christus Johannes Gruppe" (Christ John Group) or Johannesminne (John Love), with minne being a Middle High German word for erotic-emotional love. Many of these images were actually created for women, not men, to contemplate. Most if not all of the Johannesminne statues were created for Dominican convents and nunneries. Wikimedia Commons displays a set of 10 statues of “John Love” (Johannesminne) in Germany at this link.

1967 German Stamp with "Christ-John Group" (Wikimedia Commons)

“Johannesminne of Heiligkreuztal” by Tobias Haller

“Johannesminne” was sketched by Tobias Haller, an iconographer, author, composer, and vicar of Saint James Episcopal Church in the Bronx. His sketch is based on the Johannesminne sculpture in the convent at Heiligkreuztal in Altheim, Germany. Haller is the author of “Reasonable and Holy: Engaging Same-Sexuality.” Haller enjoys expanding the diversity of icons available by creating icons of LGBTQ people and other progressive holy figures as well as traditional saints. He and his spouse were united in a church wedding more than 30 years ago and a civil ceremony after same-sex marriage became legal in New York.

John's intimacy with Jesus at the Last Supper continued to fascinate artists as the centuries passed. Examples from the 1500s include an Albrecht Durer print and a sculpture at the Italian basilica known as Sacro Monte di Varallo (Sacred Mountain of Varallo).

Detail from “The Last Supper” by from the Small Passion by Albrecht Durer, 1511

Detail from “The Last Supper” by an unknown master, ca. 1500-05 at Sacro Monte di Varallo in Piedmont, Italty (Photo by Stefano Bistolfi, Wikimedia Commons)

In the 1600s French painter Valentin de Boulogne presented a more humanistic view of Jesus and John. His painting uses dark shadows to heighten the emotional impact.

“St. John and Jesus at the Last Supper” by Valentin de Boulogne (1591–1632) (Wikimedia Commons)

In the 1800s the intimate bond between the two men is emphasized in “One of his disciples, whom Jesus loved” by the French painter Ary Scheffer (1795-1858).

“One of his disciples, whom Jesus loved” by Ary Scheffer

A variety of contemporary artists have done new interpretations of John and Jesus together. They include “Christ the Bridegroom” by Robert Lentz, a Franciscan friar known for his innovative icons. Author-priest Henri Nouwen, famous but struggling with a secret gay identity, commissioned it in 1983. He asked for an icon that symbolized the act of offering his own sexuality and affection to Christ. Research and reflection led Lentz to paint Christ being embraced by his beloved disciple John, based on an icon from medieval Crete.

Christ the Bridegroom, Br. Robert Lentz, OFM, © 1985.

“Henri used it to come to grips with his own homosexuality,” Lentz said in an interview for my book “Art That Dares,” which includes this icon and the story behind it. “I was told he carried it with him everywhere and it was one of the most precious things in his life.” Nouwen’s goal was celibacy and he did not come out publicly as gay before his death in 1996. The icon takes the Biblical theme of Christ as bridegroom and joins it to the medieval motif of Christ with John. The resulting image expresses their intimate friendship with exquisite subtlety.

Atlanta artist Becki Jayne Harrelson painted another especially loving version of Jesus and the Beloved at the center of her “Last Supper.” Unlike the classic icons of Jesus and the Beloved Disciple, her painting shows the two men gazing at each other and holding hands. She is a contemporary lesbian artist who uses LGBT people as models in her religious art. Raised in a fundamentalist Christian family, she uses art to express her passion for justice. Her story is also told in “Art That Dares.”

Detail from Study for The Last Supper
by Becki Jayne Harrelson

Another icon celebrating the love between Jesus and the beloved disciple was painted by Jim Ru (below). It was displayed in his show “Transcendent Faith: Gay, Lesbian and Transgendered Saints” in Bisbee Arizona in the 1990s.

“Jesus and the Beloved Disciple” by Jim Ru

In recent years some artists have adapted the classic iconography to other racial and ethnic groups. For example, John Giuliani's “Jesus and the Beloved Disciple” shows the figures in the native dress of the Aymara Indians, descendants of the Incas who still live in the Andean regions of Chile, Peru and Bolivia. Giuliani is an Italian-American artist and Catholic priest who is known for making Christian icons with Native American symbols. He studied icon painting under a master in the Russian Orthodox style, but chose to expand the concept of holiness to include Native Americans, the original inhabitants of the Americas.

“Jesus and the Beloved Disciple” by John Giuliani, 1996

One more picture of Jesus and his beloved must be mentioned, even though permission was not granted to display it here on the Jesus in Love Blog (yet). It is well worthwhile to click the title to see this stunningly beautiful photo of Jesus and his Beloved Disciple as black Africans:


Fani-Kayode (1955-1989) was a Nigerian photographer who explored themes of sexual and cultural difference, homoerotic desire, spirituality and the black male body, often in collaboration with his late partner Alex Hirst. Their last joint work was "Every Moment Counts" from 1989. In it a beloved disciple leans against black Christ figure who wears pearls over his dreadlocks as he gazes toward heaven. “The hero points the way forward for the lost boys of the world - the young street-dreads, the nightclub-chickens, the junkies and the doomed,” Hirst explains on their website.

A poem that addresses the homoerotic love between Jesus and John as is “The Third Dance of Christmas: A Fiddle Dance for St. John’s Day” by a poet who wants to be known only as Joe. It begins:

Sweet John was a dancer
on the shore of old Capernaum
a lovely boy not fit for fishing
or carpentry, or marrying.
They tell he left his empty boat
for the sake of the bold young fellow
who looked at him that April morn
and said, my love, come follow.

The whole poem is posted at this link.

I also wrote about John as the beloved disciple in my novels “Jesus in Love” and “At the Cross.” In honor of John’s feast day, I post this scene from “Jesus in Love: A Novel.” Jesus, the narrator, remembers the day he met John:

I became distracted by the not unwelcome presence of somebody standing close behind me, closer than necessary in the loosely packed crowd. I sensed that it was John, and spun around to see him planted there like a tall cedar tree. He leaned against me, eyes flashing. “I can’t wait for the Messiah to come. I’ve seen him in visions.”

“Really? Tell me what you remember.” It was exciting to find someone who was aware of God’s efforts to communicate.

“The Messiah is like a gentle lamb who sits on a throne with a rainbow around it. And yet his eyes flame with fire, and a sharp sword comes out of his mouth to strike down evildoers.”

“The truth is large,” I said.

“Are you saying my vision isn’t true?” he challenged.

“No, I’m not saying that. I expect that you will see more.”

When John smiled, his faced crinkled into a fascinating landscape of wrinkles. His eyes felt black and mysterious like the midnight sky as they roamed over me. “Do you want a prayer partner tonight?” he asked.

If anyone else had asked, I would have said no, but I looked again at John’s handsome, bejeweled soul and his long, sinewy body.

“Sure,” I agreed impulsively.

Only then did I notice that the Baptist had finished preaching. John steered me toward the caves where the Baptist and his inner circle of disciples lived. Lower-ranking disciples were ready with water vessels and towels to assist everyone with ritual purification before we ate a spartan meal of locusts and wild honey. One of them approached me.

“Wash up, and we’ll get together after supper,” John said as we parted.


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Related links:


St John the Evangelist and Prochorus” (Queer Saints and Martyrs)



Jesus’ Gay Wedding at Cana (Queering the Church)


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Special thanks to Ann Fontaine for the introduction to Laurie Gudim and to Kevin Elphick for various suggestions.

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This post is part of the LGBT Saints series at the Jesus in Love Blog. Saints and holy people of special interest to gay, lesbian, bisexual and transgender (GLBT) people and our allies are covered on appropriate dates throughout the year.

Copyright © Kittredge Cherry. All rights reserved.
Jesus in Love Blog on LGBT spirituality and the arts

_________
Icons of Christ the Bridegroom, John the Evangelist and many others are available on cards, plaques, T-shirts, mugs, candles, mugs, and more at Trinity Stores



David and Jonathan: Love between men in the Bible

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David and Jonathan window (detail) fromSt. Mark's Portobello, Edinburgh, Scotland, 1882

Love between men is celebrated in the Bible with the story of David and Jonathan. They lived about 3,000 years ago, but they still inspire LGBT people of faith -- and many others. David’s feast day is today (Dec. 29).

The two men met when David was a ruddy young shepherd.  Jonathan, a courageous warrior, had returned victorious from battle.  Jonathan was the eldest son of Saul, Israel’s first king. David was taken to see King Saul right after beheading the Philistine giant Goliath. Scholars estimate that David was about 18 and Jonathan was at least 10 years older.

Jonathan fell in love at first sight of the handsome young hero. As the Bible says, “The soul of Jonathan was knit to the soul of David.” Their story gets more chapters in the Bible than any other human love story.

David, the second king of Israel, was an acclaimed warrior, musician and poet. He is credited with composing many of the psalms in the Bible. The gospel genealogies list David as an ancestor of Jesus.

The modern idea of sexual orientation didn’t exist in Biblical times, but the powerful love story of Jonathan and David in 1 and 2 Samuel suggests that same-sex couples are affirmed and blessed by God.

Sixteeenth-century Spanish mystic John of the Cross is one of the many writers who used their same-sex love as a model for divine love. “The love Jonathan bore for David was so intimate that it knitted his soul to David's. If the love of one man for another was that strong, what will be the tie caused through the soul's love for God, the Bridegroom?” John of hte Cross asked in “The Spiritual Canticle.”

Artists throughout the ages have tried to capture the drama and passion of their story, beginning with the moment that David and Jonathan met.  A beautiful romantic version of their first meeting appears on their stained-glass window at St. Mark's Portobello, a Scottish Episcopal church in Edinburgh. The inscription states, “The soul of Jonathan was knit with the soul of David” (1 Samuel 18:1).

David and Jonathan window fromSt. Mark's Portobello, Edinburgh, Scotland, 1882

Created in 1882, the window has a dedication at the bottom: “In loving memory of George Frederick Paterson of Castle Huntly who died at Portobello, 30th Sept. 1890, aged 33.” All that is known about Paterson is that he was in the army and unmarried. The window was paid for by "a friend."

“Jonathan Greeting David, after David killed Goliath” by Gottfried Bernhard Goez, 1708-1774 (Wikimedia Commons)

Soon after David and Jonathan met, the two men expressed their commitment by making a covenant with each other. The dramatic moment is described in 1 Samuel 18:3-4: “Then Jonathan made a covenant with David, because he loved him as his own soul. Jonathan stripped himself of the robe that he was wearing, and gave it to David, and his armor, and even his sword and his bow and his belt.”

California artist Ryan Grant Long emphasizes the homoeroticism of the gesture as Jonathan strips off his robe and wraps it around David with a kiss on the neck in the image at the top of this post. For more about Long, see my previous post Artist paints history's gay couples.

“David and Jonathan” by Ryan Grant Long

Artist Brandon Buehring imagined both men stripped bare in a private encounter between Jonathan and David in his “Legendary Love: A Queer History Project.” He uses pencil sketches and essays “to remind queer people and our allies of our sacred birthright as healers, educators, truth-tellers, spiritual leaders, warriors and artists.” The project features 20 sketches of queer historical and mythological figures from many cultures around the world. He has a M.Ed. degree in counseling with an LGBT emphasis from North Carolina State University in Raleigh. He works in higher education administration as well as being a freelance illustrator based in Northampton, Massachusetts.

“Jonathan and David” by Brandon Buehring

A more traditional view is presented by 16th-century Italian painter Cima da Conegliano. In both images David is still carrying the head of Goliath as he bonds with his new friend Jonathan, hinting at the union of violence and eroticism.

“David and Jonathan” by Italian painter Cima da Conegliano, 1505-1510 (Wikimedia Commons)
“Jonathan Made
a Covenant with David”
by Trudie Barreras
Collection of
City of Light /
First Metropolitan
Community Church
of Atlanta

In contrast New Mexico artist Trudie Barreras shows the new friends both putting aside their armor to make a covenant with each other (left).

The Bible chronicles the ups and downs of David and Jonathan’s relationship over the next 15 years, including tears and kisses. King Saul is jealous of David's popularity and keeps trying to kill him, while his son Jonathan rescues his friend in various ways. An 18th-century German “friendship medal” (below) captures another highlight as Jonathan pledges to David, “I will do the desires of your heart” (“Ich will die thun was dein Herz begehrt”) from 1 Samuel 20:4.

German friendship medal of Jonathan and David by Philipp Heinrich Müller, c.1710 (Wikimedia Commons)

Other artists focus on a dramatic moment that came later when Jonathan met David at a pile (or "ezel") of stone to warn him that Saul intended to kill him. An 1860 woodcut by German artist Julius Schnorr von Carolsfeld illustrates that tearful farewell scene from 1 Samuel 20: 41-42:

"Then they kissed each other and wept together—but David wept the most. Jonathan said to David, “Go in peace, for we have sworn friendship with each other in the name of the Lord, saying, ‘The Lord is witness between you and me, and between your descendants and my descendants forever.’”

“David and Jonathan” woodcut for "Die Bibel in Bildern", 1860, by Julius Schnorr von Carolsfeld (Wikimedia Commons)

Detail from "David and Jonathan
at the Stone Ezel"
by Edward Hicks
Another version of the farewell scene was painted by American folk artist and Quaker minister Edward Hicks in 1847.  In both paintings a boy can be seen carrying away their weapons.  In the lower right Hicks places a scene of the Good Samaritan rescuing a downtrodden man.  Interestingly, the Jonathan and David window at St. Mark's Portobello is also paired with a window showing the Good Samaritan.

"David and Jonathan at the Stone Ezel" by Edward Hicks, 1947

David and Jonathan became so close that it looked like someday they would rule Israel together. But that day never came because Jonathan was killed in battle. David mourned deeply for him with a famous lament.

There are many translations of 2 Samuel 1:26, each one expressing how the love between Jonathan and David was “greater than,” “more wonderful than,” “deeper than” or otherwise “surpassing the love of women.”

I grieve for you, Jonathan my brother;
you were very dear to me.
Your love for me was wonderful,
more wonderful than that of women.

The love between the two men is honored in a golden icon by Brother Robert Lentz. Unlike most images of Jonathan and David, the Lentz icon shows Christ above blessing their relationship. It is one of 10 Lentz icons that sparked a controversy in 2005 when conservative Roman Catholic leaders accused Lentz of glorifying sin.

Jonathan and David by Br. Robert Lentz, OFM
www.trinitystores.com

Contemporary gay Israeli artist Adi Nes gives shocking clarity to David and Jonathan by using images of homoeroticism and homelessness to subvert stereotypes about people in the Bible. The triumph of David over Goliath is often used to symbolize Israel’s military victories over its enemies, but Nes chooses to depict David as a vulnerable youth with a crutch, leaning on another young man for love and support. Dirty and unkempt, they embrace beneath an industrial overpass covered by graffiti. They look battered, perhaps from a gay bashing. The tender moment suggests the scenes when “the soul of Jonathan was knit to the soul of David” or when “they kissed each other and wept together.” (For more about Adi Nes, see my previous post “Gay Israeli artist Adi Nes humanizes Bible stories. “

“Untitled (David and Jonathan)” by Adi Nes

Gay-positive Bible scholars have written extensively about the relationship between David and Jonathan. The classic book on the subject is “Jonathan Loved David: Homosexuality in Biblical Times” by Thomas Horner.

Jonathan and David embrace.
Manuscript illustration, circa 1300
La Somme le roy
The love between the two men is also celebrated in literature, including the poem “The Meeting of David and Jonathan” by 19th-century English poet John Addington Symonds. He is known as an early advocate of male love (homosexuality) and wrote many poems inspired by his own homosexual affairs. In “The Meeting of David and Jonathan” he writes:

There by an ancient holm-oak huge and tough,
Clasping the firm rock with gnarled roots and rough,
He stayed their steps; and in his arms of strength
Took David, and for sore love found at length
Solace in speech, and pressure, and the breath
Wherewith the mouth of yearning winnoweth
Hearts overcharged for utterance. In that kiss
Soul unto soul was knit and bliss to bliss.

The full poem appears in “Many Moods: A Volume of Verse” by Symonds.

It’s impossible to know whether David and Jonathan expressed their love sexually. Some consider David to be bisexual, since the Hebrew scriptures also recount how he committed adultery with Bathsheba and later made her one of his eight wives. There is no doubt that many people today do honor David and Jonathan as gay saints.

Their story is used by contemporary LGBT Christians to counteract conservatives who claim that the Bible condemns homosexuality. The “David loved Jonathan” billboard below is part of the Would Jesus Discriminate project sponsored by Metropolitan Community Churches. It states boldly, “David loved Jonathan more than women. II Samuel 1:26.” For more info on the billboards, see our previous post, “Billboards show gay-friendly Jesus.”

David loved Jonathan billboard from GLBT Christian billboards from WouldJesusDiscriminte.com and WouldJesusDiscriminte.org

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Related links:

David and Jonathan: Why did God focus on their intimate partnership? (GayChristian101)

Homosexuality and Tradition: David and Jonathan (Pharsea’s World)

David the Prophet and Jonathan, His Lover (Queer Saints and Martyrs - And Others)

David y Jonatán: El amor entre hombres en la Biblia (Santos Queer)

Bible story of David and Jonathan’s first meeting: 1 Samuel 18

Bible story of Jonathan’s death: 2 Samuel 1

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Special thanks to Ruth Innes for the photo and info on the stained-glass window at St. Mark's Portobello.

Special thanks to Mitch Gould, curator of LeavesOfGrass.org, for introducing me to David and Jonathan at the Stone Ezel by Edward Hicks.  It is part of their project on LGBT Quaker history.

Special thanks to Kevin Elphick for pointing out the quote from John of the Cross.

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This post is part of the LGBT Saints series at the Jesus in Love Blog. Saints and holy people of special interest to gay, lesbian, bisexual and transgender (GLBT) people and our allies are covered on appropriate dates throughout the year.

Copyright © Kittredge Cherry. All rights reserved.
http://www.jesusinlove.blogspot.com/
Jesus in Love Blog on LGBT spirituality and the arts
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Icons of Jonathan and David and many others are available on cards, plaques, T-shirts, mugs, candles, mugs, and more at Trinity Stores




Welcome the New Year with rainbow candles! Bridge of Light honors LGBT culture

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"Rainbow Reflections" by Kittredge Cherry

Welcome the new year by lighting rainbow candles for Bridge of Light, a new winter holiday honoring LGBT culture.


Rainbow Arch candle holder
People celebrate Bridge of Light by lighting six candles, one for each color of the rainbow flag, on New Year’s Eve -- or from Dec. 26 to Jan. 1, one candle per day.

Each candle stands for a spiritual principle and its expression in the lives and history of LGBT and queer people. Feel free to improvise other methods, such as using colored paper to fold origami cranes.

The candles are intended to provide a starting point for individual and group meditations on these principles:

1. Red - The Root of Spirit (Community)
2. Orange - The Fire of Spirit (Eros, sexuality, passion)
3. Yellow - The Core of Spirit (Self-esteem, courage)
4. Green - The Heart of Spirit (Love)
5. Blue - The Voice of Spirit (Justice, self-expression)
6. Purple - The Eye of Spirit (Wisdom)
7. All Candles - The Crown of Spirit (Spirituality)

Together these colors form a rainbow, a time-honored symbol of a bridge between two worlds: heaven and earth, East and West, male and female, queer and non-queer.

The principles are beautifully expressed in a new benediction prayer written for Bridge of Light by Yewtree (Yvonne Aburrow) of the Dance of the Elements Blog:

Let us embody the values of the rainbow flag of lesbian, gay, bisexual and transgender people.
Red is the root of spirit, found in beloved community,
Orange is for Eros, the fire of spirit, the experience of erotic connection,
Yellow is for self-esteem, the strong core of spirit,
Green is for love, the heart of spirit, the verdant growth of the soul,
Blue is for self-expression, the voice of spirit, calling out for justice,
Purple is the eye of spirit, which sees inwardly with the eye of wisdom.
And all the colours together form the crown of spirit, the experience of spirituality.

Joe Perez, author of “Soulfully Gay,” founded Bridge of Light in 2004. It has obvious parallels to Kwanzaa, the African-American cultural holiday started by Ron Karenga in 1966.

“Bridge of Light is an interfaith and omni-denominational cultural and spiritual tradition,” Perez says. “The annual winter ritual...has helped to draw attention to the positive contributions made by members of the LGBT community in the areas of spiritual growth, inner transformation, and religious leadership.” One of his articles on the subject is The Seven (Revised) Principles of Bridge of Light. (GaySpirituality.com)

The following summary of the seven principles of Bridge of Light includes historical time periods, foods and more about the chakras, the energy centers of the human body. I synthesized and developed this info based on the resource links at the end of this post. For Jesus in Love readers I highlighted Christian history with links to LGBT Saints. The seven principles are also matched with the seven models of the queer Christ from gay theologian Patrick S. Cheng’s new book “From Sin to Amazing Grace: Discovering the Queer Christ.. A variety of systems have developed to associate each chakra with a power animal. A few are suggested here, but feel free to follow your intuition.

1. Red - The Root of Spirit (Community)

Red evokes life, energy and blood. Shadow side: violence/death.

Affirmation: I am.

Time period: Before Christ / Before the Common Era
Celebrate same-sex love in goddess worship, paganism and other pre-patriarchal spiritualities, in ancient myths and cultures, and in the Hebrew Scriptures/Old Testament.

Living and Self-Loving Christ (sin as shame, grace as pride)

Mary, Diana and Artemis: Feast of Assumption has lesbian goddess roots

David and Jonathan

Ruth and Naomi

Foods: Root vegetables (carrots, beets, potatoes, etc.), protein-rich foods, sweet and spicy tastes.

Animals: Elephant, snake, mole, underground creatures.


2. Orange - The Fire of Spirit (Eros)

Orange evokes fire, passion, sexuality and relationships. Shadow side: lust/addiction.

Affirmation : I feel.

Time period: 1st - 4th centuries
Celebrate same-sex love in the life of Christ, among early Christians, in the late Roman Empire and other cultures.

Erotic Christ (sin as exploitation; grace as mutuality)

Historical Jesus and the Beloved Disciple

Mary and Martha

Sergius and Bacchus

Perpetua and Felicity

Foods: Foods growing from ground-level to 2 feet (melons, strawberries, squash, etc.), sweet and salty tastes.

Animals: Crocodile, dolphin, underwater creatures.


3. Yellow - The Core of Spirit (Self-Esteem)

Yellow evokes courage, confidence and personal power. Shadow side: fear/anger.

Affirmation: I do.

Time period: Middle Ages, 4th - 15th centuries
Celebrate same-sex love in medieval times. Queer medieval Christians include pairs of lovers in monasteries and convents, writers of homoerotic verse, and cross-dressing women. Medieval mystics describe erotic-ecstatic union with God.

Out Christ (sin as the closet; grace as coming out)

Brigid and Darlughdach (c.451-525)
Symeon of Emessa and John (c. 522-c. 588)
Hildegard of Bingen (1098-1179)
Aelred of Rievaulx (c.1110-1167)
Francis of Assisi (1181-1226)
Rumi (1207 - 1273)
Julian of Norwich (1342-c. 1417)

Foods: Foods growing 2-6 feet above the ground (grains, sunflower seeds etc.), bitter and minty tastes.

Animals: Ram, bear, birds, flying creatures.


4. Green - The Heart of Spirit (Love)

Green evokes growth, nature, balance and compassion. Shadow side: jealousy/greed, hatred.

Affirmation: I love.

Time period: Renaissance, 15th-17th centuries (c. 1400-1699)
Celebrate same-sex love in the era that included the Age of Discovery, the Protestant Reformation and the invention of the printing press.

Transgressive Christ (sin as conformity; grace as deviance)

Joan of Arc (c.1412-1431)
John of the Cross (1542-1591)
Juana de la Cruz (1648-1695)
Gay Popes, Papal Sodomites (Queering the Church Blog)

Foods: Green leafy vegetables (broccoli, spinach, green tea, etc.), sour and savory tastes.

Animals: Antelope, wolf, mammals.


5. Blue - The Voice of Spirit (Justice and Self-Expression)

Blue evokes peace, communication and independence. Shadow side: depression/arrogance.

Affirmation: I speak

Time period: Modern, 1700 to 1950
Celebrate same-sex love in modern times, including gender role evolution in Romanticism, Transcendentalism, secular philosophy, and the movements for women’s suffrage and abolition.

Liberator Christ (sin as apathy; grace as activism)

Bernardo de Hoyos (1711-1735): Mystical same-sex marriage with Jesus
Jemima Wilkinson / Publick Universal Friend (1752-1819) Queer American preacher
John Henry Newman (1801-1890) and Ambrose St. John
Christina Rossetti (1830-1894) Poet who wrote Christmas carols
We’wha of Zuni (1849-1896)

Foods: Food that grows 6 feet or more above ground (apples, oranges, avocadoes, etc.), sour and salty tastes.

Animal: White elephant, personal power animal, humanity.


6. Purple - The Eye of Spirit (Wisdom)

Purple evokes vision, intuition and understanding. Shadow side: passivity/nightmares.

Affirmation: I perceive

Time period: 1950 to present
Celebrate same-sex love and gender role defiance in recent LGBT, queer, feminist and black liberation movements, including the struggle for LGBT religious rights. LGBT-affirming churches and religious institutions are founded. Pluralistic expressions of sexuality and gender multiply, but some are martyred in anti-gay hate crimes.

Interconnected Christ (sin as isolation, grace as interdependence)

Saints of Stonewall
Harvey Milk
Bayard Rustin
Mychal Judge: Gay saint of 9/11
Matthew Shepherd
Pauli Murray

Foods: Dark purple foods (blueberries, purple grapes, red wine, etc.), subtle tastes (poppyseed, lavender, etc.).

Animal: None. Ancestors and spirit guides.


7. All Colors / White - The Crown of Spirit (Spirituality)

When all the colors of the rainbow mix, they create white light, evoking universal consciousness.

Affirmation: I understand.

Time period: Now and the future
Celebrate same-sex love now and in the future! Be a witness of love in all its expressions. Sainthood is a state to which all are called.

Hybrid and All-Encompassing Christ (sin as singularity; grace as hybridity)

Animal: Egg, eagle, Rainbow Serpent.

Foods: Fasting. Instead of eating, inhale incense and smudging herbs such as sage. Or… Celebrate with a slice of rainbow cake!


“Rainbow Cake with Jelly Beans” (Flickr.com)

Bridge of Light continues to evolve. Aburrow suggested adding sacred foods, such as “rainbow-tinted marble cake maybe, or one food of each colour?”

I like the idea of doing a daily candle for each color, but every year Dec. 26-31 is such a busy week for me! I wonder if Bridge of Light could also be celebrated at the summer solstice in connection with LGBTQ Pride?

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Links to other resources for Bridge of Light:

Rainbow Christ Prayer: LGBT flag reveals the queer Christ (Kittredge Cherry and Patrick Cheng)

"Seven Shrines of the Body" by artist Richard Stott

Animal Chakra Symbols

Rainbow Bridge of Jose Argüelles

The Story of the "Queer Saints and Martyrs" by Terence Weldon

Author Carolyn Myss connects the seven chakras with the seven sacraments of the church in her book “Anatomy of the Spirit: The Seven Stages of Power and Healing.”

CD set of meditations based on the chakras, “Activating Your Chakras Through the Light Rays.” It’s definitely “new age,” but it’s the best of its kind.

S(t)even Years: A 7-year art project based on the chakras by Steven Reigns

“The Myth, Magic, and Science of the Rainbow” by by Cedar Stevens
http://naturalmagickshop.com/articles/The-Myth-Magic-and-Science-of-the-Rainbow.html

Happy Bridge of Light, everybody!  Like the rainbow, may we embody all the colors of the world! Be renewed and refreshed as the New Year begins! May 2014 bring everyone peace, health and prosperity!

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Image credits:

Chakra images by Anodea Judith of SacredCenters.com

Rainbow 7th chakta image: Thousand-petaled lotus flower (Sahasrara) carrying a sacred flame (Namam) from Wikimedia Commons

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This post is part of the LGBT Calendar series by Kittredge Cherry at the Jesus in Love Blog. The series celebrates religious and spiritual holidays, holy days, feast days, festivals, anniversaries, liturgical seasons and other occasions of special interest to LGBT and queer people of faith and our allies.

Copyright © Kittredge Cherry. All rights reserved.
http://www.jesusinlove.blogspot.com/
Jesus in Love Blog on LGBT spirituality and the arts


Last chance: Give now to year-end offering for Jesus in Love

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I need $565 by midnight on Dec. 31 for expenses supporting my work at Jesus in Love for LGBT spirituality and the arts.

Give now by clicking the “GoFundMe” button below or visiting my donate page.


I rely on December donations to pay for regular monthly costs such as Internet access all year long.

Many thanks to the 26 people who already gave to the Christmas and December offerings!

Your contributions bring hope, stand up for artistic and religious freedom, and free people to experience the divine in new ways.

Since I launched JesusInLove.org in 2005, it has grown to include the popular Jesus in Love Blog and e-newsletter and the Spanish-language Santos Queer. Traffic at the Jesus in Love Blog continued to grow this year, reaching 172,000 pageviews in the last 12 months. More people also signed up for the Jesus in Love Newsletter, where the mailing list grew by 14 percent to 1,138 subscribers.

Numbers alone can't express the impact of Jesus in Love on people's lives. Listen to the voices of readers:

“Your boldness for the Queer Christ inspires me and gives me joy. Keep up the good work!”
— Brian Hutchison

”So proud of the work you do, Kitt, and the lives you lift.”
— Rev Kyle Lovett

“It’s very, very important to reach LGBTQ’s with the love of God, and I don’t know anyone who does that better than you.”
— Josh Thomas, author

I am passionately committed to Jesus in Love because it grew out of my own personal journey as a lesbian Christian.

Your gifts help pay for Jesus in Love's expenses all year long, including Internet access, website design and hosting, computer maintenance, bank fees, office supplies and overhead.

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I'm grateful to EVERYONE who gave their time, talent and resources in 2015. Happy New Year!

Gay wedding of Jesus and John at Cana explored in new LGBT art show

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Detail from “The Wedding of Jesus and John 'the Beloved Disciple' at Cana” by Christopher Olwage

A wedding between Jesus and his beloved disciple is one of the LGBT Christian themes explored in new paintings and performance art by gay New Zealand artist Christopher Olwage.

The artist's stated goal was not to challenge Christian faith, but to get people to think about it more deeply by considering questions such as these: “What if Christ were gay? What if the Virgin Mary was not a virgin? What if Christ had a long-time lover in John the Apostle or even Lazarus whom he raised from the dead? How different would the world be? How different would you be?”

On opening night Olwage did a dance titled “The Passion of Saint Francis” as part of the exhibit, which was hosted by Auckland’s Lot 23 Gallery in August 2015. Other paintings included a self-portrait as Saint Sebastian, who is often known as the patron saint of gay men.

“Self Portrait as Saint Sebastian” by Christopher Olwage

Olwage is an LGBTQ activist and gender-bending ballet dancer who reigned as Mr. Gay World in 2013. His “Ecce Homo” show included monumental homoerotic paintings of Jesus and his male companions and a self-portrait as Sebastian, who is often called the patron saint of gay men.

In one of the most unusual and accessible paintings, he gives a sacred gay interpretation to the wedding feast at Cana. Jesus performed his first miracle at Cana by turning water into wine. The Bible tells the story in John 2:1-11 without ever naming who was getting married.

“The Wedding of Jesus and John 'the Beloved Disciple' at Cana” by Christopher Olwage

Olwage give flesh to a long-standing but little-known tradition that Jesus and his beloved disciple John were the bridal couple at the Cana wedding feast. The idea is expressed in the second-century apocryphal Acts of John, where Jesus intervenes three times to prevent John from marrying a woman. Eventually John “binds himself” to Jesus “who didst make my joining unto thee perfect and unbroken.” The idea that John and Jesus married at Cana continued in medieval Europe and is re-affirmed in contemporary times by British theologian Gerard Loughlin in his introduction to the book “Queer Theology: Rethinking the Western Body.”

In Olwage’s painting, John caresses and kisses a hunky Jesus as their halos merge in the midst of an all-male gathering of servants and wedding guests. Among them stand the six stone jars holding the water that Christ transforms into the best wine. The handsome men look spiritually aware and ready to celebrate the miracle of love with their bodies and souls.

A group of men surround Jesus in Olwage’s “Crucifixion,” which appeared in the Auckland show and was featured previously on the Jesus in Love Blog. All are figures that Bible scholars believe may have had male-male sexual relationships: John, Lazarus and the Centurion and his servant.

Christopher Olwage dances in “The Passion of St. Francis”

Olwage incorporated his "Ecce Homo" painting into his dramatic vision of the Passion of Saint Francis of Assisi during his opening-night dance He put the action into words for the Jesus in Love Blog:

“I wanted to depict St Francis' mindscape as he journeyed to Mount La Verna, how he was overcome with immense Joy and Suffering at the sight of the six-winged Seraphim and how the stigmata appeared amidst the vision.

In the entrance to the performance I wore a Franciscan habit, and carried a small wooden box with a scourge in it. I'm not sure if St Francis scourged himself but I wanted to set the scene of total bodily repudiation in search of the ultimate love in Christ, a love so consuming that it bordered on the erotic. Whilst the flagellating occurs, blood began to appear on my back as the welts begin to take form (this was fake blood of course) and I became quite frighteningly elated.

From within this moment and from my mouth I began to pull a rainbow flag... a sign of love, a sign of suffering. My love for Christ was as for a lover. In the throes of my agony and ecstasy, I began to derobe myself, freeing myself of my earthly bonds and baring my flesh, and then the bandages began to seep with blood as the blood from my stigmata began to flow. My final pose saw me reaching to the Picture of Christ as if it were myeverything, recognizing my lover, contemplating our union... the lights faded and I exited stage right.”

Poster for “Ecce Homo” event by Christopher Olwage
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Related links:
Water into Wine: Jesus's Gay Wedding at Cana (Queer Spirituality Blog)


Success: Thank you, donors! Happy New Year!

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We did it! The goal for the Jesus in Love annual budget was met shortly before midnight on New Year’s Eve!

Thanks to 44 donors who gave in December and on New Year’s Day to support my work for LGBT spirituality and the arts at Jesus in Love. Happy New Year!

Their gifts help bring joy, justice and a positive spiritual message to LGBT people and our allies. We actually exceeded the goal. My cup runneth over!

Listen to comments from donors to the December, Christmas and Year-End offerings:

“I'm just delighted to hear and see the name and image of Jesus used in a radically welcoming and loving way.”
-- Curtis Cannon

“Jesus in Love brings me hope every month. Keep this fire burning for our LGBTQI community!”
-- Christopher Portelli

“Keep on sharing the Good News that Jesus belongs to and loves all of us.”
-- Lawrence Steinmetz

“What a gem your blog is! I find something to really engage my attention every time I read it. Thanks for the effort and time you put into it!”
-- Jim Arachne

You can still give at my GoFundMe page to help get the New Year off to a strong start.

I’m also being flooded with new subscribers, followers, Facebook friends, comments, emails, news tips, art to share and books to review, so watch out!

I appreciate everyone who shares their time, talent and resources to support LGBT spirituality and the arts through the Jesus in Love Blog and Newsletter. Happy New Year!

Epiphany: Three kings or three queens?

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“Epiphany” by Janet McKenzie, copyright 2003.
www.janetmckenzie.com
Collection of Barbara Marian, Harvard, IL

Reimagining the three kings as queer or female gives fresh meaning to Epiphany, a holiday celebrating the visit of the Magi to the infant Jesus. It is observed on Jan. 6.

The word “epiphany” also refers to a sudden, intuitive perception. By looking at the Bible and church history from a LGBT viewpoint, people can experience new insights -- their own personal “epiphanies” of understanding. New interpretations of the wise ones known as the Magi include:
  • Queer Magi. LGBT church leaders suggest that the Magi were eunuchs -- people who today would be called gay, queer or transgender.
  • Female Magi appear in a controversial painting by Janet McKenzie. Epiphany is also known as Women’s Christmas.
  • Queer gifts are presented to the Christ child in an icon by William Hart McNichols.
Queer Magi

Although they are often called the “three kings,” the Magi stand in contrast to worldly King Herod who sought world domination by massacring the “holy innocents” who might grow up to take his throne. The wise Magi who followed the star to find the newborn Jesus were wizards who provide a higher wisdom and astrologists with expertise in cosmic balance.

The Magi played the shamanic role often filled by eunuchs, an ancient term for LGBT people, says Nancy Wilson in her book Outing the Bible: Queer Folks, God, Jesus, and the Christian Scriptures.” She writes:

“They were Zoroastrian priests, astrologers, magicians, ancient shamans from the courts of ancient Persia. They were the equivalent of Merlin of Britain. They were sorcerers, high-ranking officials, but not kings—definitely not kings. But quite possibly, they were queens. We’ve always pictured them with elaborate, exotic, unusual clothing—quite festive, highly decorated and accessorized! …Also, the wise eunuchs, shamans, holy men were the only ones who had the forethought to go shopping before they visited the baby Jesus!

They also have shamanistic dreams. They deceive evil King Herod and actually play the precise role that many other prominent eunuchs play in the Bible: they rescue the prophet, this time the Messiah of God, and foil the evil royal plot against God’s anointed.”

The concept of the queer Magi is amplified by Virginia Ramey Mollenkott, author of Omnigender. “My guess is that they were people who today would be termed transwomen,” she writes in the brochure “Gender Identity and Our Faith Communities.”

Eunuchs and cross-dressers were surprisingly common in the Mediterranean world of the Bible and later. By happy coincidence, a cross-dressing saint happens to have a feast day on Jan. 5, the day before Epiphany. Apollinaria of Egypt, put on men’s clothing and presented herself as a eunuch named Dorotheos in order to live as a monk.

Three stylish Magi wear fabulous outfits on a 1972 German Christmas stamp (Wikimedia Commons)

Female Magi
Female Magi have been envisioned by artists in a gender-bending move that sometimes causes controversy. Epiphany itself is celebrated as “Women’s Christmas” (Nollaig na mBan) in Ireland, where men assume the household duties for the day so women can celebrate together at the end of the holiday season.

A multi-racial trio of female Magi visits the baby Jesus and his mother in “Epiphany” by Vermont artist Janet McKenzie. Instead of the traditional three kings or three wise men, the artist re-interprets the Magi as wise women from around the world.

Jan Richardson, an artist and Methodist minister in Florida, also portrays the Magi as women of different races in “Wise Women Also Came,” an image that appears on the cover of her book “Sacred Journeys: A Woman's Book of Daily Prayer.”

The unconventional portrayal of the Magi makes good theological sense. Barbara Marian, who commissioned the McKenzie painting, explains: “The story of the Magi in the Gospel of Matthew allowed the Jewish followers of Jesus to imagine the unthinkable -- God’s grace extending to the outsiders, the gentiles. Who are the outsiders in our world? Can we imagine the favor of God extending beyond the human boundaries of race, class, nationality, ethnicity, religious devotion, and gender?”

Marian commissioned “Epiphany” for the Nativity Project, which revisits and revitalizes the Gospel with new images of women. “It’s easy to get so caught up in regal images of Matthew’s night visitors that we miss the core message -- Christ for all people,” Marian says.

Conservative Christians protested against the inclusive “Epiphany” in 2007 when it appeared on the Christmas cards of the Most Reverend Katharine Jefferts Schori, presiding bishop of the Episcopal Church.

The Standing Committee of the Episcopal Diocese of Ft. Worth, Texas, sent a notice to clergy and 2007 convention delegates condemning Jefferts Schori for her choice of art. “Happy Multicultural Feminist Celebration Day,” sneered the headline of a traditional Anglican blog where nearly 100 comments were posted condemning the image as “stupid,” “faux-nouveau hipster theology” and worse. For more info, see my previous post Conservatives blast inclusive Christmas card.

McKenzie denies the accusations that she is trying to be divisive and rewrite scripture. “Of course this is as far from my thinking as possible,” she says. “I feel called to create sacred and secular art that includes and celebrates those systematically ignored, relegated and minimized, and for the most part that is women and people of color.”

The artist continues to be amazed that her loving images provoke so much anger. “Even this gentle image of a loving Holy Mother and Child, with no agenda except to include and honor us as the nurturing feminine beings we are, surrounded in community with other women, is still misunderstood -- even at this late date,” she says.

McKenzie has weathered even bigger storms before. Her androgynous African American “Jesus of the People” painting caused international controversy when Sister Wendy of PBS chose it to represent Christ in the new millennium.

Critics focus on the content of McKenzie’s art, but her outstanding artistic style is one reason that her work attracts attention. The Vermont artist uses drawing and line with oils to build images that glow. Her painting technique and pastel colors are reminiscent of American Impressionist Mary Cassatt, who is famous for painting intimate scenes of mothers and their children.

The controversy over McKenzie’s work is a reminder of the power of art, and the continuing need for progressive spiritual images. Opposition seems to fuel her passion to paint. “We all need to find ourselves included within the sacred journey of life, and afterlife,” McKenzie says. “I have been surprised to find archaic and out-dated hate still in place, still alive and well and fueled by fear, in response to some of my art. I have made the decision to respond to such hate not in the way it comes to me, but by creating ever more inclusive art that confronts prejudice and hate. The only path open to any of us is the one of love.”

McKenzie’s art is featured in my book “Art That Dares: Gay Jesus, Woman Christ, and More” and her book “Holiness and the Feminine Spirit.”

A

(Special thanks to Barbara Marian for permission to quote from her article “Recasting the Magi.”)


“The Epiphany: Wisemen Bring Gifts to the Child”
By William Hart McNichols © 1984, fatherbill.org

Queer gifts

Father William Hart McNichols paints another kind of queer Epiphany. McNichols is a New Mexico artist and Roman Catholic priest whose gay-positive icons have caused controversy. He worked at an AIDS hospice in New York City from 1983-90, when many in the gay community were dying of the disease. During that period he painted “The Epiphany: Wisemen Bring Gifts to the Child.”

St. Francis and St. Aloysius are the wise men visiting the baby Jesus in this icon.  Instead of the usual gold, frankincense and myrrh, the “gifts” they bring to the Christ child are people with AIDS, perhaps gay men. The baby Jesus reaches eagerly to receive these gifts. The child and his mother appear in a form popular in Mexico and other Latino cultures as Our Lady of Guadalupe and El Santo Niño de Atocha. The halo around them echoes the colors of the rainbow flag of the LGBT community. McNichols offers a prayer with this icon:

Dearest Mary, Our Lady of Guadalupe,
Mother of the poor and the oppressed,
we watch full of reverence
and joy as St. Francis and
St. Aloysius bring the gifts of
these two people afflicted with AIDS
to the Holy Child in your arms,
who is so eager to receive them.
Teach us to find and embrace
your Son Jesus in all peoples,
but most especially those who
are in greatest need and
who suffer most.
Amen

In closing, the question arises: What gifts are queer people bringing today to Christ, the church and the world?
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Related links:

LGBTQ Nativity 4: Queer Magi visit Mary, Josephine and Jesus

Nursing Madonna honors body, spirit and women

Magi: Followers of the Light (Jesus Loves Gays Blog)

“Wise Women Also Came” and Women’s Christmas by Jan Richardson

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This post is part of the LGBT Calendar series by Kittredge Cherry at the Jesus in Love Blog. The series celebrates religious and spiritual holidays, holy days, feast days, festivals, anniversaries, liturgical seasons and other occasions of special interest to LGBT and queer people of faith and our allies.

Copyright © Kittredge Cherry. All rights reserved.
http://www.jesusinlove.blogspot.com/
Jesus in Love Blog on LGBT spirituality and the arts





Jeanne Manford: PFLAG founder who loved her gay son

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Jeanne Manford in 1993 with a photo of her gay son Morty

Jeanne Manford loved her gay son so much that she founded Parents, Families, and Friends of Lesbians and Gays (PFLAG). She died on this date (Jan. 8, 2013) at age 92.

Her son, the late Morty Manford, was beaten during a gay rights protest in April 1972.  She responded by writing a letter to the New York Post stating, “I have a homosexual son, and I love him.” A couple months later she and her son marched in New York's Christopher Street Liberation Day Parade. These actions and the support she received led to the founding of PFLAG in 1973.

PFLAG has grown to 350 chapters with 200,000 members, and Jeanne Manford is an inspiration to many. President Obama talked about her in his 2009 speech to the Human Rights Campaign National Dinner in 2009.

Thank you, Jeanne, for your courage and your love! You are counted among the LGBT saints for the huge positive impact that you had on queer people and straight allies everywhere.

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Related links:

Jeanne Manford, 92, Who Stood Up for Her Gay Son, Inspiring Others, Dies (New York Times)

PFLAG Founder Jeanne Manford Dies at 92 (Advocate)

PFLAG.org

Patron saints for straight allies of LGBT people: Adele Starr of PFLAG and others (Jesus in Love)

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This post is part of the GLBT Saints series by Kittredge Cherry at the Jesus in Love Blog. Saints, martyrs, mystics, heroes, holy people, deities and religious figures of special interest to lesbian, gay, bisexual and transgender (LGBT) and queer people and our allies are covered on appropriate dates throughout the year.

Copyright © Kittredge Cherry. All rights reserved.
http://www.jesusinlove.blogspot.com/
Jesus in Love Blog on LGBT spirituality and the arts

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