Tuesday, July 29, 2014

Martha and Mary of Bethany: Sisters or lesbian couple?

Mary and Martha by Bernardino Luini (Wikimedia Commons)

Mary and Martha of Bethany were two of Jesus’ closest friends. The Bible calls them “sisters” who lived together, but reading the Bible with queer eyes raises another possibility. Maybe Mary and Martha were a lesbian couple. Their feast day is today (July 29).

Mary and Martha formed a nontraditional family at a time when there was huge pressure for heterosexual marriage.

As Nancy Wilson, moderator of Metropolitan Community Churches, wrote in the brochure “Our Story Too: Reading the Bible with ‘New’ Eyes”:

“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?”

Mary and Martha are best known for the conflict they had when they hosted Jesus and his disciples. Mary sat at Jesus’ feet to listen, but Martha wanted her to help her serve. Jesus’ famous answer: “Martha, Martha, you are worried and upset about many things, but only one thing is needed. Mary has chosen what is better, and it will not be taken away from her.” (Luke 10:41-42).

In another major Bible story, Jesus talks with Mary and Martha in turn before raising their brother Lazarus from the dead. During the conversation, Martha speaks what is considered the first profession of faith in Jesus: “I believe that you are the Christ, the Son of God, who was to come into the world” (John 11:27).

Like with most Biblical figures, the truth about Mary and Martha is a mystery. The gospels references are brief and sometimes contradictory. As a result, Mary of Bethany is identified as Mary Magdalene in the Roman Catholic church, while in Protestant and Eastern Orthodox traditions they are considered separate persons.

The Orthodox Church also includes Mary and Martha among the “myrrh bearing women” who were faithfully present at his crucifixion and brought myrrh to his tomb, where they became the first to witness his resurrection. Christian feminists also honor the couple and say that they probably were leaders of a “house church.”

Artists provide some beautiful paintings of the “sisters,” including the one above by Italian Renaissance artist Bernardino Luini (1480 -1532). Magic realist painter Eileen Kennedy has done a new painting of them as contemporary women. Kennedy’s “In the House of Martha and Mary” is on view at the Episcopal Cafe Art Blog. Martha stands angrily with vacuum cleaner in hand as her sister listens to Jesus.
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This post is part of the GLBT 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.

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Icons of Martha and Mary of Bethany and many others are available on cards, plaques, T-shirts, mugs, candles, mugs, and more at TrinityStores.com



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Friday, July 25, 2014

Advocate.com features "Art That Dares: Gay Jesus, Woman Christ, and More"

Advocate.com posted a big article and slide show based on my book ‘Art That Dares’ today (July 25).

The article says:

“Kittredge Cherry's eye-opening book, ‘Art That Dares: Gay Jesus, Woman Christ, and More’ can be breathtaking, depending on how attached you are to your Christian orthodoxy. But an important function of art in society is to open our minds and help us see how rigid we can be in our perceptions.
‘Art That Dares’ was published in 2007, but the content still has the jolt of the revolutionary to it and bares reexamination. While respectful of the originals, the art by a diverse group of 11 contemporary artists recasts the stories of Christian teachings.”

I like the way that Advocate.com displays 16 images in a large-format slide show. It features art by Douglas Blanchard, Alex Donis, Becki Jayne Harrelson, William Hart McNichols, Janet McKenzie, Elisabeth Ohlson Wallin, Gary Speziale and Sandra Yagi.

Many of these images were censored or destroyed. I gathered them into a book to ensure that they would be available for people to see them.

Queer Christian images are needed now because conservatives are using religious rhetoric to justify discrimination against LGBT people. Jesus loved everyone, including sexual outcasts. The Jesus of scripture broke gender rules and gender roles, befriending prostitutes, lepers and other outsiders. In Christ, God became one with all humanity.

I worked hard behind the scenes this week getting permission from the artists. I’m grateful to Christopher Harrity of Advocate.com for writing the article and putting the slide show together -- and for giving me a reason to revisiting these powerful images.

See it at this link:
http://www.advocate.com/arts-entertainment/art/2014/07/25/art-gay-jesus-and-woman-christ

(Top image: “Jesus and Lord Rama” by Alex Donis from Advocate.com)


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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Thursday, July 24, 2014

Boris and George: Russian saints united in love and death

Saints Boris and George the Hungarian
By Brother Robert Lentz, OFM. www.trinitystores.com

Boris, a popular medieval saint in Russia and Ukraine, loved his servant George the Hungarian so much that he gave him a magnificent gold necklace. The feast day of Saint Boris is July 24 -- the same day that same-sex marriage became legal in New York in 2011.

Saint Boris is honored in both Russia and Ukraine. As military conflict grows between the two nations, may remembering Boris and George help bring peace.

The love between Boris, one of the oldest and most popular saints in Russia, and George the Hungarian ended in tragedy in 1015 in medieval Russia. Boris and his younger brother Gleb are well known saints in Russia. They are often pictured together and many churches are named after them. Meanwhile the beloved George the Hungarian was never canonized and has mostly been ignored -- until recently.

Boris was a prince and gifted military commander who was popular with the Russian people. He was married, but he had enormous love for his servant George the Hungarian.

Slavic professor Simon Karlinsky has highlighted their gay love story in his analysis of the medieval classic, “The Legend of Boris and Gleb” compiled from 1040 to 1118. Karlinsky writes:
Boris had a magnificent gold necklace made for George because he “was loved by Boris beyond reckoning.” When the four assailants stabbed Boris with their swords, George flung himself on the body of his prince, exclaiming: “I will not be left behind, my precious lord! Ere the beauty of thy body begins to wilt, let it be granted that my life may end.” The assailants tore Boris out of George’s embrace, stabbed George and flung him out of the tent, bleeding and dying. After Boris died, first having forgiven his assassins, his retinue was massacred… Not only was the author of this story clearly sympathetic to the mutual love of Boris and George but he also seemed to realize that “the gratuitous murder of George resulted from his open admission of the nature of this love.”

Karlinsky’s text above is quoted from “Passionate Holiness: Marginalized Christian Devotions for Distinctive People” and “Gay Roots: Twenty Years of Gay Sunshine.”

The man behind the murders was Boris’ half-brother Sviatopolk, who wanted to consolidate his power. He also had their brother Gleb killed at the same time.

In 1071 Boris and his brother Gleb became the first saints canonized by the Russian Orthodox Church. They were named “Passion Bearers” because, while they were not killed for their faith, they faced death in a Christlike manner, forgiving their murderers. Their father, St. Vladimir of Kiev, was the first Christian prince in Russia and their mother Anne was also Christian. Boris and Gleb are buried at the Church of St. Basil near Kiev in Ukraine.

The icon above was painted in 2000 by Brother Robert Lentz, a Franciscan friar and world-class iconographer known for his innovative icons. It is one of 10 Lentz icons that sparked a major controversy in 2005. Critics accused Lentz of glorifying sin and creating propaganda for a progressive sociopolitical agenda, and he temporarily gave away the copyright for the controversial images to his distributor, Trinity Stores.

Here George is restored to his rightful place beside Boris, properly honoring this extraordinary couple and the way they loved each other.

Surely Boris and George are smiling down now on all the newlyweds in New York, where same-sex marriage became legal on their feast day.

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Related links:
Spiritual art supports Russia’s LGBT rights struggle (Jesus in Love)

Russian’s Anti-Gay Crackdown (New York Times)

To read this post in Spanish / en español, go to Santos Queer:
Borís y Jorge: unidos en el amor y en la muerte
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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.

Icons of Boris and George and many others are available on cards, plaques, T-shirts, mugs, candles, mugs, and more at TrinityStores.com




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Tuesday, July 22, 2014

David Wojnarowicz: Controversial artist mixed gay and Christian imagery

David Wojnarowicz in a detail from “Painting David” by Douglas Blanchard

David Wojnarowicz is a gay artist, writer and activist whose use of Christian imagery still causes controversy more than two decades after his death. He died of AIDS at age 37 on July 22, 1992 -- 22 years ago today.

Wojnarowicz rose from a homeless gay teenage hustler in New York’s Times Square to become a celebrated (and reviled) artist who was featured at the prestigious Whitney Biennial exhibit. A vocal critic of the church’s silence during the AIDS crisis, Wojnarowicz mixed gay imagery with religious symbols from his Roman Catholic childhood to express the intensity and value of gay experience. He was a frequent target of the religious right during the culture wars of 1980s.

Nowadays Wojnarowicz is best known for the 2010 national uproar that was sparked by his video “Fire in the Belly.” It uses a crucifix covered with ants to symbolize the suffering and holiness of AIDS patients. The Smithsonian Institution removed it from exhibition in 2010 after pressure from religious and political conservatives. Protests and charges of censorship followed.

Today interest in Wojnarowicz is surging among LGBTQ scholars and artists. In 2012 he was the subject of two papers at the American Academy of Religion, where he was called an “outsider theologian.” New York artist Douglas Blanchard is in the midst of painting his second series based on Wojnarowicz’ tumultuous life. The 2013 Lambda Literary Award for Gay Memoir/Biography went to the book “Fire in the Belly: The Life and Times of David Wojnarowicz” by Cynthia Carr, who describes him as “so ugly he was beautiful.” His comic-book autobiography, “Seven Miles a Second” was reissued in February 2013. His diaries were issued in e-book format in 2014 under the title “In the Shadow of the American Dream.”

“By examining Wojnarowicz’s work through theological eyes, we can identify him as an overlooked source of theological reflection that is defiantly and proudly gay,” says the description for “David Wojnarowicz: Outsider Theologian,” a paper presented by Justin Tanis at the 2012 meeting of the American Academy of Religion. He teaches at Pacific School of Religion in Berkeley, California.

Tanis discussed spiritual themes in Wojnarowicz pieces such as “Untitled (Genet).” The collage angered the religious right by showing gay French writer Jean Genet as a patron saint for male prostitutes, with Christ as a heroin addict in the background. The image (plus a wide selection of his other artwork) can be seen at visualaids.org.

An hour-long video is available online with Tanis discussing “See the Holy: Spirituality in the Art of David Wojnarowicz” at the Graduate Theological Union in Berkeley in 2012.


See the Holy: Spirituality in the Art of David Wojnarowicz from CLGS on Vimeo.

Artist Doug Blanchard completed his first series on Wojnarowicz more than a decade ago. The paintings in his 2001 “Shadows” series portray Wojnarowicz as an AIDS martyr and Christ figure -- a modern-day man of sorrows traveling a metaphorical gay road to Calvary. “I organized them using the Hebrew Alphabet like the reading from Lamentations in the Tenebrae service for Holy Week,” Blanchard says in “The Passion of David Wojnarowicz,” a summary of the series at his blog, Counterlight’s Peculiars.

“Gimmel” from the "Shadows" series by Douglas Blanchard is inspired by a famous Wojnarowicz quote: “When I put my hands on your body, on your flesh, I feel the history of that body, not just the beginning of its forming in that distant lake, but all the way beyond its ending.”

Blanchard went on to paint Jesus as a contemporary gay man in “The Passion of Christ: A Gay Vision.” Now he has he turned his attention back to Wojnarowicz. “I'm doing a new series now that I hope will not diminish his role in AIDS activism, but fills out the picture of his life with more about his being an artist, writer, and adventurer,” Blanchard says.

Much of the raw material for the series comes from Wojnarowicz’ own journals, published in such books as “The Waterfront Journals” and “Close to the Knives: A Memoir of Disintegration.” Blanchard agreed to share some of his Wojnarowicz art here at the Jesus in Love Blog.

The newest painting in the series is “The Lazzaretto,” which Blanchard finished in June 2014.

Wojnarowicz is one of the patients in the background of the AIDS ward shown in “The Lazzaretto” by Douglas Blanchard. A lazzaretto is a quarantine hospital in a port city.

The young Wojnarowicz is shown as a child hiding from his abusive father in “David’s Dad” by Douglas Blanchard.

Wojnarowicz travels in the Western desert, a landscape that reminded him of his favorite Krazy Kat cartoons, in “Krazy Kat Landscape” by Douglas Blanchard.

“Zayin” by Douglas Blanchard evokes the suffering of Wojnarowicz, who died of AIDS in 1992. “If I die it is because a handful of people in power, in organized religions and political institutions, believe that I am expendable,” he wrote.

For more of Blanchard’s current Wojnarowicz series, see his posts What I’m working on, Projects, More Work In My Studio and The Lazzaretto, a New Painting from the David Wojnarowicz Series at the Counterlight’s Peculiars blog.

Wojnarowicz, who created a queer fusion of saintly and sexy iconography in his own art, has now passed into the realm of where LGBT martyrs and saints dwell. A quote from his book “Close to the Knives” helps put his death into perspective:

“Transition is always a relief. Destination means death to me. If I could figure out a way to remain forever in transition, in the disconnected and unfamiliar, I could remain in a state of perpetual freedom.”
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Related links:
David Wojnarowicz: Smithsonian censors gay artist when conservatives attack (Jesus in Love)

Estate of David Wojnarowicz (PPOW Gallery)

David Wojnarowicz papers (New York University)

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This post is part of the Artists series by Kittredge Cherry at the Jesus in Love Blog. The series profiles artists who use lesbian, gay, bisexual, transgender (LGBT) and queer spiritual and religious imagery.

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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Monday, July 21, 2014

Symeon of Emesa and John: Holy fool and hermit who loved each other

“Symeon and John” by Jim Ru

Sixth-century Syrian monks Symeon and John were joined in a same-sex union and lived together as desert-dwelling hermits for 29 years. After a tearful split-up, Symeon went on to become known as the Holy Fool of Emesa, the patron saint of all holy fools (and puppeteers.) Their feast day is today (July 21).

These Byzantine saints are important for LGBT people because of their loving same-sex bond and Symeon’s role as holy fool. In the tradition of “fools for Christ,” believers deliberately challenge social norms for spiritual purposes. LGBT Christians, who face insults from both sides for being queer AND Christian, may be able to relate to the motivations and experiences of the holy fools.

Symeon the Holy Fool (or Simeon Salus) of Emesa (c. 522 - c.588) and John of Edessa were close friends starting in childhood, although Symeon was six years older. Both came from wealthy families. When Symeon was 30, they made a pilgrimage to Jerusalem. On the journey home they were both filled with an irresistible desire to leave their families and join a monastery together.

They took vows in the monastery of Abba Gerasimus in Syria. The two men were tonsured by the abbot who blessed them together in an early monastic version of the adelphopoiia ceremony -- the “brother-making” ritual that historian John Boswell calls a “same-sex union.” They were referred to as the “pure bridegrooms (nymphoi) of Christ.”

Soon the two men went together to live as hermits in the desert near the Dead Sea, where they could practice spiritual exercises in solitude. There is no suggestion that their relationship was sexual, but they shared a life together in the wilderness with all the emotional intensity of a same-sex couple for 29 years.

At that point Symeon decided to leave his longtime companion and move to the city of Emesa in modern Lebanon.  He wanted to do charity work while mocking social norms as a “fool for Christ.” John begged him not to go. John’s passionate plea is recorded in “Symeon the Holy Fool” by Derek Krueger:

“Please, for the Lord’s sake, do not leave wretched me. For I have not yet reached this level, so that I can mock the world. Rather for the sake of Him who joined us, do not wish to be parted from your brother. You know that, after God, I have no one except you, my brother, but I renounced all and was bound to you, and now you wish to leave me in the desert, as in an open sea. Remember that day when we drew lots and went down to lord Nikon, that we agreed not to be separated from one another. Remember that fearful hour when we were clothed in the holy habit, and we two were as one soul, so that all were astonished at our love. Don't forget the words of the great monk….Please don’t lest I die and God demands an account of my soul from you.”

Even this heartfelt appeal did not change Symeon’s mind. Instead he invited John into a long, intimate prayer session as described by Krueger:

“After they had prayed for many hours and had kissed each other on the breast and drenched them with their tears, John let go of Symeon and traveled together with him a long distance, for his soul would not let him be separated from him, but whenever Abba Symeon said to him ‘Turn back, brother,’ he heard the word as if a knife separated him from his body, and again he asked if he could accompany him a little further. Therefore, when Abba Symeon forced him, he turned back to his cell drenching the earth with tears.”

Symeon went on to do help the poor, heal the sick and do other good works in Emesa. In order to avoid public praise, he shocked people by deliberately acting crazy, making himself a “holy fool.”

Not long before his death, Symeon had a vision in which he saw his beloved John wearing a crown with the inscription, “For endurance in the desert.” 

Symeon and John were honored together as saints on July 21 in many ancient calendars. In the 16th century Caesar Baronius separated them and moved Symeon to July 1, but some traditions still celebrate them both on July 21.

Artist Jim Ru was inspired to paint the Symeon and John as a couple, with John’s fervent words to his beloved, “Please don’t leave lest I die and God demands an account of my soul from you.” The painting was displayed in his show “Transcendent Faith: Gay, Lesbian and Transgendered Saints” in Bisbee, Arizona in the 1990s.
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More resources:
Symeon the Holy Fool: Leontius’s Life and the Late Antique City” by Derek Krueger (Berkeley and Los Angeles: University of California Press, 1996).

Simeon the Holy Fool (Wikipedia)

To read this post in Spanish / en español, go to Santos Queer:
Simeón de Emesa y Juan: un “santo loco” y un ermitaño que amaban el uno al otro
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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.





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