St Aelred, whose feast we celebrate today, is recognised in all sources as an important English saint, who lived in the north of England in the 12 C. As a young man, he joined the Cistercian abbey of Rievaulx, later returning there as Abbott. He is remembered especially for his writings on friendship, some of which have led gay writers such as John Boswell to claim him as ‘homosexual’. For instances, Integrity USA, an Anglican LGBT organisation, have designated him as their patron. From the website of Integrity, this Collect for the feast of Aelred:
The Roman soldiers, lovers and martyrs Sergius and Bacchus are well known examples of early queer saints. Polyeuct and Nearchos are not as familiar- but should be. John Boswell (“Same Sex Unions in Pre-Modern Europe“) names the two as one of the three primary pairs of same sex lovers in the early church, their martyrdom coming about half a century after Felicity and Perpetua, and about another half century before Sergius & Bacchus .
Like the later pair, Polyeuct and Nearchos were friends in the Roman army in Armenia. Nearchos was a Christian, Polyeuct was not. Polyeuct was married, to a woman whose father was a Roman official. When the father-in-law undertook as part of his duties to enforce a general persecution of the local Christians, he realized that this would endanger Polyeuct, whose close friendship with Nearchos could tempt him to side with the Christians. The concern was fully justified: although Polyeuct was not himself a Christian, he refused to prove his loyalty to Rome by sacrificing to pagan gods. In terms of the regulations being enforced, this meant that he would sacrifice his chances of promotion, but (as a non-Christian) not his life. Christians who refused to sacrifice faced beheading. When Nearchos learned of this, he was distraught, not at the prospect of death in itself, but because in dying, he would enter Paradise without the company of his beloved Polyeuct. When Polyeuct learned the reasons for his friends anguish, he decided to become a Christian himself, so that he too could be killed, and enter eternity together with Nearchos.
In an explosive book, “the man jesus loved, the reputable biblical scholar Theodore Jennings mounts an extended argument that Jesus himself was actually gay and that the beloved disciple of John’s Gospel was Jesus’ lover. To support this provocative conclusion, Jennings examines not only the texts that relate to the beloved disciple but also the story of the centurion’s servant boy and the texts that show Jesus’ rather negative attitude toward the traditional family: not mother and brothers, but those who do the will of God, are family to Jesus. Jennings suggests that Jesus relatives and disciples knew he was gay, and that, despite the efforts of the early Church to downplay this “dangerous memory” about Jesus, a lot of clues remains in the Gospels. Piecing the clues together, Jennings suggests not only that Jesus was very open to homosexuality, but that he himself was probably in an intimate, and probably sexual, relationship with the beloved disciple.–Daniel Helminiak, Sex and the Sacred
Vida Dutton Scudder is a rare example of a modern lesbian who is a recognized Christian saint (recognized by the US Episcopal Church, not the Roman Catholics). Her work and message are particularly relevant to the twentieth century, as we grapple with an economic crisis triggered in effect by corporate and consumer greed.
Born in 1861, over a long life Scudder was an educator, writer, and welfare activist in the social gospel movement. Much of her thinking has particular relevance to us today, as we grapple with a financial and economic crisis precipitated in effect by a corporate and consumer culture marked by unrestrained greed. Throughout her life Scudder’s primary relationships and support network were women. From 1919 until her death, Scudder was in a relationship with Florence Converse, with whom she lived.
After earning a BA degree from Smith College in 1894, in 1895 she became one of the first two American women admitted to graduate study at Oxford university. After returning to Boston, Scudder Continue reading Vida Dutton Scudder, American Lesbian Saint for Our Times
Studies of the animal kingdom, and of non-Western and pre-industrial societies show clearly that there is no single “natural” form for either human or animal sexuality. Homosexual activity has been described by science for all divisions of the animal kingdom, in all periods of history, and in all regions of the world. Most religions recognise this. The monotheistic Christian religion teaches that God made us in His own image and likeness – but other religions, when they attempted to picture their many gods and goddesses, created their gods in human image and likeness, and so incorporated into their pantheon many gods who had sex with males – either divine or human.
The Hebrews’ concept of a single all-powerful God did not incorporate any concept of divine sexuality, but they did include into their Scriptures numerous passages that describe same sex loving relationships as well as the books of the prophets who were eunuchs.
The Christian Gospels offer tantalizing hints at Jesus’ own sexuality which may have included some male love interest. However, more directly relevant to us are His teaching and example , which clearly show that His message is an inclusive one, that quite explicitly does include sexual minorities of all kinds.
After the Gospels, the most important Christian writings are the letters of Paul, who has a reputation as strongly condemning same sex behaviour – but a more careful consideration of his life as well as his letters, in their own context, can offer a different perspective.
The cultural context of the early was one where they were political and even social outcasts, in a society of a bewildering range of attitudes to sexuality, ranging from substantial sexual licence for Roman citizens, to negligible freedom of sexual choice for slaves, to sexual abstemiousness for those influenced by Greek stoicism. The stories of queer saints that come down to us include those of martyred Roman soldiers, martyred Roman women, bishops who wrote skilled erotic poems, and (especially in the Eastern regions), cross-dressing monks.
In addition to the examples of individuals who were honoured as saints, there are also important examples from Church practice. Evidence from archaeology and written records shows clearly that from the late Roman period onwards, the Church made liturgical provision for the recognition of same sex couples. From Macedonia, there is extensive evidence of Christian same sex couples who were buried in shared graves. More telling evidence for church recognition of same sex couples comes from the existence of formal liturgical rites for blessing their unions. In the Eastern Church, these rites (known as “adelphopoeisis”) date from the late Roman period. In the Western Church, where the evidence begins a little later, they were known as making of “sworn brothers”.
The early Middle Ages were once known as the “Dark Ages”, a disparaging term, which nevertheless is descriptive of the murky information we have about the saints: some of what is commonly believed about these saints is clearly mythical. Nevertheless, knowledge of the queer associations of saints like Patrick and Brigid of Ireland, George the dragon slayer and “Good King Wenceslas” is simple fun – and literal, historical truth or not, can provide useful material for reflection.
This period is also notable for the widespread use of specific liturgies for blessing same sex unions in Church. Even if these unions are not directly comparable with modern marriage, understanding of this recognition by the church deserves careful consideration, for the guidance it can offer the modern church on dealing with recognition for same sex relationships.
By the time of the High Middle Ages, influenced by increasing urbanization and greater familiarity with more homoerotic Muslim civilization, the earlier moderate opposition and grudging toleration of same sex love softened to a more open tolerance, with some remarkable monastic love letters with homoerotic imagery, more erotic poetry, and acceptance of open sexual relationships even for prominent bishops and abbots – especially if they had suitable royal collections.
It was also a time of powerful women in the church, as abbesses who sometimes even had authority over their local bishops.
However, the increase in open sexual relationships among some monastic groups also led to a reaction, with some theologians starting to agitate for much harsher penalties against “sodomites”, especially among the clergy. Initially, these pleas for a harsher, anti-homosexual regime met with limited support – but bore fruit a couple of centuries later, with disastrous effects which were felt right through to the present day – and especially the twentieth century.
Symbolically, the great change can be seen as the martyrdom of Joan of Arc – martyred not for the Church, but by the Church, for reasons that combined charges of heresy with her cross-dressing. A combination of charges of heresy and “sodomy” were also the pretext for the persecution and trials of the Knights Templar – masking the naked greed of the secular and clerical powers which profited thereby. The same confusion of “sodomy” and heresy led to an expansion of the persecution from the Templars to wider group, and also the expansion of the methods and geographic extent, culminating in the executions of thousands of alleged “sodomites” across many regions of Europe. This persecution was initially encouraged or conducted by the Inquisition, later by secular authorities alone – but conducted according to what the church had taught them was a religious justification. Even today, the belief that religion justifies homophobic violence is often given as a motivation by the perpetrators – and the fires that burned the sodomites of the fifteenth century had a tragic echo in the gay holocaust of the second world war.
Yet even at the height of the persecution, there was the paradox of a succession of popes, who either had well-documented relationships with boys or men, or commissioned frankly homoerotic art from renowned Renaissance artists, which continues to decorate Vatican architecture. This period exemplifies the continuing hypocrisy of an outwardly homophobic, internally.
The active persecution of sodomites by the Inquisition gradually gave way to secular prosecutions under civil law, with declining ferocity as the Renaissance gave way to the Enlightenment and more modern times (although executions continued until the nineteenth century). From this time on, theoretical condemnation of “sodomites” co-existed with increasing public recognition of some men who had sex with men, and records relating to queers in the church are less prominent than either earlier or later periods. In the nineteenth century, Cardinal Newman’s request to be buried alongside Ambrose St John does not appear to have aroused any opposition.
In the twentieth century, the increasing visibility of homosexual men produced the horrifying backlash in Germany in the gay holocaust, with its echos of the medieval bonfires of heretics and sodomites – the modern gay martyrs.
Only after WWII did the Vatican begin to seriously address the question of homosexuality, with increasingly harsh judgements and attempts to silence theologians and pastors who questioned their doctrines and practice. Other denominations drove out existing gay or lesbian pastors, and refused ordination, or even church membership, to other openly gay or lesbian church members. However, these victims of church exclusion, who can be seen metaphorically as modern martyrs, martyred by the church for being true to their sexual identity, refused to be silenced. Like St Sebastian before Emperor Maximilian, they found new ways to minister to the truth of homosexuality and Christianity.
Today, these early pioneers for queer inclusion in church have been joined by countless others, who work constantly at tasks large and small, to witness to the truth of our sexuality and gender identity, and to its compatibility with authentic Christianity. In effect, that includes all of who identify as both Christian, and simultaneously as lesbian, gay trans, or other – and the women who refuse to accept the narrow confines of the gender roles church authorities attempt to place on us.
November 1st is the day the Church has set aside to celebrate All Saints – the recognition that sainthood is not only a matter of formally recognized and canonized saints, but is a calling to which we must all aspire. For queers in Church, it is especially a day for us to remember our modern heroes, who in facing and overcoming their attempted silencing are martyrs of the modern church – and that we, too, are called to martyrdom, in its literal sense: to bear witness, in our lives, to our truth.
- Blessed Are the Queer in Faith: Introduction and Summary (queeringthechurch.com)
- “Blessed Are the Queer in Faith”: Quest Presentation, 2012 (queeringthechurch.com)
The Lovers’ Story
Why do you grieve and mourn, brother? If I have been taken away from you in body, I am still with you in the bond of union, chanting and reciting, “I will run the way of thy commandments, when thou shall enlarge my heart”.
Sergius and Bacchus & Gay Marriage
There are also surviving texts of ancient and medieval hymns to the couple. Boswell quotes one from the sixth century, which has the opening verse ,
Of Serge and Bacchus,
filled with grace,
let us sing, O ye faithful!
Glory to Him who worketh
through his saints
amazing and wonderful deeds!
The full hymn is too long to quote here in full, but one verse in particular emphasises the importance of their mutual devotion:
It was not desire for this world
that captivated Serge for Christ,
nor the empty life of worldly affairs
[that captivated] Bacchus;
rather, made one
in the bond of love
they called out valiantly to the tyrant,
“See in two bodies
one soul and and heart,
one will and virtue.
Take those that yearn to please God.
Glory to Him who worketh
through his saints
amazing and wonderful deeds!
Hymn of SS. Sergius and Bacchus– spuriously attributed to Walahfrid Strabo (c. 808 – 849 CE)
I. O ye heavens, draw up the marriage contract as our voices resound with odes
And let us make manifest the gracious rewards of the Lord.
We who are below shall celebrate the saints with an illustrious hymn
From our very hearts.
II. Holy martyrs shining by virtue of your merits, Sergius and Bacchus,
As partners you wear God’s crown, you have transcended
Together the enclosure of the flesh; and now you are
Above the stars.
“O ye heavens, draw up the marriage contract” seems pretty explicit, to me.
Glory to Him who worketh
through his saints
amazing and wonderful deeds!
Boswell, John: Same-Sex Unions in Premodern Europe
O’Sullivan, Andrew: Same-Sex Marriage: Pro and Con: A Reader
- Sergius and Bacchus – and Me (Queering the church)
- Gay Lovers in Church History (Queering the church)
- Gay Saints: Do They Exist? Do They Matter? (Queering the church)
- The Story of Our Queer Saints & Martyrs (and others) (Queering the church)
- Honoring (and Learning from) the Passion of Saints Sergius and Bacchus (The Wild Reed)
- Gay Saints and Lovers: Sergius & Bacchus (Jesus in Love)
- Sts Sergius & Bacchus (GLBT Catholics)
- Happy St Bacchus Day (The Church of Vines)
- This Day in Ancient History: nonas octobres (Rogue Classicism)
- Saint Sergius & Bacchus, Martyrs (The Scriptorium)
This is my favorite post of the year!! Imagine trying to get the help of a Pope to prevent a lesbian split up LOL.
What an inspiration, and her music is incredible too. We need to build a lesbian chapel in her honor somewhere, and fill it with paintings!
A truly great woman, indeed.
This are some extracts from Kitt’s post:
St. Hildegard of Bingen was a brilliant medieval German mystic, poet, artist, composer, healer and scientist who wrote with passion about the Virgin Mary. Some say she was a lesbian because of her strong emotional attachment to women, especially her personal assistant Richardis von Stade. Her feast day is today (Sept. 17).
She had visions throughout her life, starting at age 3 when she says that she first saw “the Shade of the Living Light.” She hesitated to tell others about her visions, sharing them only with her teacher Jutta.
When she was 42, Hildegard had a vision in which God instructed her to record her spiritual experiences. Still hesitant, she became physically ill before she was persuaded to begin her first visionary work, the Scivias (Know the Ways of God).
In 1151, Hildegard completed the Scivias and trouble arose between her and her beloved Richardis. An archbishop, the brother of Richardis, arranged for his sister to become abbess of a distant convent. Hildegard urged Richardis to stay, and even asked the Pope to stop the move. But Richardis left anyway, over Hildegard’s objections.
Richardis died suddenly in October 1151, when she was only about 28 years old. On her deathbed, she tearfully expressed her longing for Hildegard and her intention to return.
Hildegard’s grief apparently fueled further artistic creation. Many believe that Richardis was the inspiration for Ordo Virtutum(“Play of Virtues”}, a musical morality play about a soul who is tempted away by the devil and then repents. According toWikipedia, “It is the earliest morality play by more than a century, and the only Medieval musical drama to survive with an attribution for both the text and the music.”
In an era when few women wrote, Hildegard went on to create two more major visionary works, a collection of songs, and several scientific treatises. She was especially interested in women’s health. Her medical writings even include what may be the first description of a female orgasm.
Impressed? Now go across and read Kitt’s full, thoroughly researched post atJesus in Love Blog, in her series on LGBT saints. (Hildegard’s feast day was yesterday, September 17th.)
- “Not-a lesbian”, “Not a Saint”, Benedetta Carlini,Visionary Nun (1590 – 1661 ) (queering-the-church.blogspot.com)
- A Great and Influential Catholic Woman and an Authority (catholicanalysis.blogspot.com)
Boswell, John, Same-Sex Unions in Premodern Europe
O.Neill, Denis, Passionate Holiness: Marginalized Christian Devotions for Distinctive People
This is from the Orthodox website, “God is Wonderful in His Saints”
She was a maiden of high rank, the daughter of a magistrate named Anthimus in the city of Rome. Filled with love for Christ, she prevailed on her parents to allow her to travel on pilgrimage to the Holy Land. In Jerusalem she dismissed most of her attendants, gave her jewels, fine clothes and money to the poor, and went on to Egypt accompanied only by two trusted servants. Near Alexandria she slipped away from them and fled to a forest, where she lived in ascesis for many years. She then made her way to Sketis, the famous desert monastic colony, and presented herself as a eunuch named Dorotheos. In this guise she was accepted as a monk.
Anthimus, having lost his elder daughter, was visited with another grief: his younger daughter was afflicted by a demon. He sent this daughter to Sketis, asking the holy fathers there to aid her by their prayers. They put her under the care of “Dorotheos”, who after days of constant prayer effected the complete cure of her (unknowing) sister. When the girl got back home it was discovered that she was pregnant, and Anthimus angrily ordered that the monk who had cared for her be sent to him. He was astonished to find that “Dorotheos” was his own daughter Apollinaria, whom he had abandoned hope of seeing again. After some days the holy woman returned to Sketis, still keeping her identity secret from her fellow-monks. Only at her death was her true story discovered.
The Handbook lists some scholarly references in support, while a look at some orthodox websites corroborates the story and confirms her feast on 5th January. The Advent Catholic Encyclopedia. however, dismisses the tale as ‘hagiographic fiction.’
Let us acknowledge the courage of those who have done it, and pray for those who are preparing to do so.
Talbot, Alice-Mary: “Holy Women of Byzantium: Ten Saints’ Lives in English Translation“
Anson, J., “”, Viator 5 (1974), 1-32
Bennasser, Khalifa Abubakr, Gender and Sanctity in Early Byzantine Monasticism: A Study of the Phenomenon of Female Ascetics in Male Monastic Habit with a Translation of the Life of St. Matrona, [Rutgers Ph.D Dissertation 1984; UMI 8424085]