Wednesday, September 02, 2015

New LGBTQ Christian books: Sept 2015

Religion’s role in LGBTQ history and lives are explored in new books “Reforming Sodom” and “Constance Maynard’s Passions.”


Reforming Sodom: Protestants and the Rise of Gay Rights by Heather Rachelle White.

Religion tends to get downplayed in LGBT history. A religion professor challenges the prevailing LGBT secular narrative and recovers the forgotten history of liberal Protestants' role on both sides of the debates on sexual orientation and identity. White teaches in the religion department and gender and queer studies program at the University of Puget Sound in Tacoma, Washington.


Constance Maynard’s Passions: Religion, Sexuality, and an English Educational Pioneer, 1849-1935 by Pauline A. Phillips.

A successful evangelical religious woman leader’s effort to forge “a distinct same-sex sexual self-consciousness” is covered in this biography. She saw her passionate relationships with women as God’s gift and a test her faith. The author is a history/women’s studies professor at the University of Windsor.

Related links:

New LGBTQ Christian books: Aug 2015

New LGBTQ Christian books: July 2015

New LGBTQ Christian books: June 2015

New LGBTQ Christian books: May 2015

New LGBTQ Christian books: March 2015

New LGBTQ Christian books: Feb 2015

Top 25 LGBTQ Christian books of 2014 named (Jesus in Love)

Top 20 Gay Jesus books (from Jesus in Love)

Queer Theology book list (from Patrick Cheng)

Queering the Church book list

Jesus in Love Bookstore (includes LGBT Christian classics)

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

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Wednesday, August 26, 2015

Black Madonna becomes lesbian defender: Erzuli Dantor and Our Lady of Czestochowa

Left: Ezili Dantor Prayer Card from the Vodou Store. Right: The original Black Madonna of Czestochowa

The Black Madonna of Czestochowa, one of the most famous Catholic icons, is the model for a Haitian Vodou goddess who protects lesbians.

Traditional images of Erzulie Dantor, the Vodou defender of lesbians, are based on the Black Madonna of Czestochowa, whose feast day is today (Aug. 26). They even share the same two scars on the dark skin of the right cheek.

Every year more than 100,000 people view the original Black Madonna of Czestochowa icon in Poland at one of the most popular Catholic shrines on the planet. John Paul II, the Polish pope, was devoted to her. Few suspect that the revered icon of the Blessed Virgin Mary has a lesbian connection.

Our Lady of Czestochowa is among dozens of Black Madonna icons remaining from medieval Europe. The reason for their dark skin is unknown, but people speculate that the images may have been created black to match the color of indigenous people or they turned black due to smoke and aging. Some see her dark skin as a metaphor for the earth or a reference to the lover in Song of Songs who declared, “I am black but beautiful.”

Black Madonnas are said to embody the shadow side of the Divine Feminine, the unconscious and unpredictable aspects that are usually buried or kept in darkness. Erzulie Dantor reveals Mary’s hidden bonds with lesbians.

Legend says that the Czestochowa portrait of Mary was painted by Saint Luke the Evangelist while she told him the stories about Jesus that he later wrote in his gospel. The icon traveled from Jerusalem through Turkey and Ukraine, ending up in Poland in 1382. The painting is considered so important that it even has its own feast day: Aug. 26, the date that it was installed at its current home. In the 15th century looters pried two jewels off her cheek, leaving a characteristic pair of marks.

Events in Haiti soon took Our Lady of Czestochowa in a new direction. In the 18th century hundreds of thousands of slaves were brought from Africa to Haiti, where they were forced to do heavy labor and convert to Christianity. Through the process of syncretism, they developed a hybrid form of Christianity mixed with Vodou, an ancestral folk religion from West Africa.

Copies of the Black Madonna of Czestochowa were brought to Haiti by about 5,000 Polish soldiers who fought on both sides of the Haitian Revolution starting in 1802. She was transformed into Erzulie Dantor when Haitians merged her with Vodou.

Erzulie Dantor is a loa or lwa (Vodou spirit) who is recognized as a patron of lesbians. Her name has many alternate spellings such as Ezili Danto. She fiercely loves and defends women and children, especially lesbians, independent businesswomen, unwed mothers, and those who experience domestic violence. She has a reputation for taking revenge on abusive husbands and unfaithful lovers. Scar-faced warrior Erzulie Dantor liberated slaves by helping to start and win the Haitian Revolution. She is fond of knives, rum and unfiltered cigarettes.

“Erzulie Dantor” by Christie Freeman (

Like Our Lady of Czestochowa, she holds a child with a book. But instead of the infant Jesus with the gospels, the baby on her lap is her daughter Anais. The Catholic Church in Haiti identifies these images as neither Erzulie Dantor nor Mary, but “Saint Barbara Africana.” Erzulie Dantor is a single mother who has given birth, but some believe she is bisexual or lesbian herself.

The two scars on her cheek are explained either as tribal scarification or wounds from a fight with Erzulie Freda, her light-skinned and coquettishly feminine sister. Erzulie Freda, the goddess of love and sexuality, is the patron of gay men, especially drag queens and those who are effeminate. She is associated with images of the grieving Mary as Our Lady of Sorrows.

Erzulie Dantor and Erzulie Freda are among many Vodou spirits who appear to be LGBT, androgynous or queer. Many others are described in detail in “Queering Creole Spiritual Traditions: Lesbian, Gay, Bisexual, and Transgender Participation in African-Inspired Traditions in the Americas” by Randy P. Conner and David Hatfield Sparks.

These queer Vodou deities include La Sirene, a pansexual mermaid who rules the seas; La Balen, her mysterious butch lesbian intimate companion who is often depicted as a whale; transgender divinity Mawu-Lisa, patron of artists and craftspeople; androgynous Legba, a Christ figure who mediates between the living and the dead; Ayido Wedo and Danbala, a married pair of queer rainbow serpents who bring prosperity, joy and peace; the sexually complex Gede family that oversees the transition to the afterlife; and many more. Each loa or spirit can possess or engage in spiritual marriage with Vodou practitioners of either gender, leading to many queer possibilities.

Black Madonna figures continue to inspire folk artists and fine artists such as Christie Freeman of Springfield, Illinois, who shares her painting here at the Jesus in Love Blog. One of the best known and most controversial contemporary versions is the 1996 painting “The Holy Virgin Mary” by British artist Chris Ofili. He surrounded a stylized black Madonna with mixed media including elephant dung and images from pornography and blaxploitation movies. While using shock value to critique definitions of sacred and profane, he enraged the religious right.

Throughout history some church officials have attacked images such as Erzulie Dantor as illegitimate and incompatible with Christianity. But many Haitian Christians today see Vodou as a way to enhance their faith. Meanwhile Our Lady of Czestochowa is celebrated for revealing the dark face of God’s own mother.
Related links:

Black Madonnas and other Mysteries of Mary” by Ella Rozett (

Erzulie Dantor (Qualia Encyclopedia of Gay Folklife)

Queer Lady of Guadalupe: Artists re-imagine an icon (Jesus in Love)

Christianity and Vodou (Wikipedia)

Read online: “Queering Creole Spiritual Traditions: Lesbian, Gay, Bisexual, and Transgender Participation in African-Inspired Traditions in the Americas” by Randy P. Conner and David Hatfield Sparks

The Moonlit Path: Reflections on the Dark Feminine” edited by Fred Gustafson (9 of 16 essays are on the Black Madonna with authors such as theologian Matthew Fox)

To read this article in Polish translation, visit the Don’t Shoot the Prophet website:
Czarna Madonna zostaje obrończynią lesbijek: Erzuli Dantor i Matka Boża Częstochowska

This post is part of the LGBT 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 (GLBT) and queer 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

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Monday, August 24, 2015

Bayard Rustin: Gay saint of civil rights and non-violence

Detail from “Bayard Rustin” art quilt by Sabrina Zarco

“Bayard Rustin and Walter Naegle” by Ryan Grant Long

Bayard Rustin
Bayard Rustin was a black gay man and chief organizer of the influential 1963 Civil Rights March on Washington. A follower of the Quaker faith with its pacifist tradition, he brought Gandhi-style non-violent protest techniques to the movement for racial equality and become a close advisor to Martin Luther King. Today is the anniversary of his death on Aug. 24, 1987 at age 75.

Rustin was awarded the Presidential Medal of Freedom, the nation's highest civilian honor, in a White House ceremony in 2013. “For decades, this great leader, often at Dr. King's side, was denied his rightful place in history because he was openly gay. No medal can change that, but today, we honor Bayard Rustin's memory by taking our place in his march towards true equality, no matter who we are or who we love,” President Obama said when he presented the medal for Rustin.

Pushed into the background because he was openly gay in a more homophobic era, Rustin has been called “an invisible hero,” “a lost prophet” and “Brother Outsider.”  He summed up his philosophy when he said, “We need, in every community, a group of angelic troublemakers.”  He is honored here as a gay saint.

Rustin (Mar.17, 1912 - Aug. 24, 1987) rarely served as a public spokesperson for civil rights because he was openly gay at a time when homosexuality was criminalized and stigmatized. His sexuality was criticized by both segregationists and some fellow workers in the peace and civil-rights movements. In the 1970s he began to advocate publicly for lesbian and gay causes.

From 1955-68 Rustin was a leading strategist for the African American civil rights movement. His decades of achievements include helping launch the first Freedom Rides in 1947, when civil disobedience was used to fight racial segregation on buses. He helped organize the Southern Christian Leadership Conference and much more.

Rustin’s sexual orientation became publicly known in 1953, when he was arrested for homosexual activity in Pasadena, California. He pleaded guilty to a charge of consensual “sex perversion” (sodomy) and served 60 days in jail. It was not his first stint in jail. He had been arrested before for his pacifist refusal to participate in World War II and he served on a chain gang for breaking Jim Crow laws requiring racial segregation on public transportation.

Mug shot of Bayard Rustin (Wikimedia Commons) taken for failure to report for his Selective Service physical exam

Rustin saw the connections between racial justice, women’s equality and LGBT rights. He made it vividly clear in a controversial speech to the Philadelphia chapter of Black and White Men Together on March 1, 1986. The speech, titled “The New ‘N*s’ are Gays,” is one of several pieces about LGBT rights in his book Time on Two Crosses: The Collected Writings of Bayard Rustin. Rustin states:

“Today, blacks are no longer the litmus paper or the barometer of social change. Blacks are in every segment of society and there are laws that help to protect them from racial discrimination. The new “n*s” are gays. … It is in this sense that gay people are the new barometer for social change. … The question of social change should be framed with the most vulnerable group in mind: gay people.”

The following year Rustin died of a ruptured pancreas on Aug. 24, 1987. Late August is also significant for him because the March on Washington held on Aug. 28, 1963. Organized by Rustin, the March was where King gave his famous “I Have a Dream” speech. An estimated 250,000 people attended, making it the largest demonstration held in the U.S. capital until that time. The full synthesis of Rustin’s black and gay identities -- the “two crosses” of his book title -- came as the culmination of a life well lived.

A campaign is underway to convince the U.S. Postal Servie to honor Rustin with a postage stamp.

Walter Naegle was Rustin’s life partner from 1977 until his death a decade later. As executor and archivist for the Bayard Rustin estate, Naegle continues to promote Rustin’s legacy by organizing programs and providing materials for books and exhibits on Rustin’s amazing life.

Rustin’s biography is told in the film Brother Outsider: The Life of Bayard Rustin and books such as Lost Prophet: The Life and Times of Bayard Rustin by historian John D’Emilio. The book "I Must Resist: Bayard Rustin’s Life in Letters", edited by Michael Long was a 2013 finalist for a Lambda Literary Award.  A chapter on Bayard Rustin by Patricia Nell Warren is included in the 2015 book “The Right Side of History: 100 Years of LGBTQI Activism.”

Rustin appears against a quilted background reminiscent of a rainbow flag in a tapestry portrait by queer Chicana autistic artist Sabrina Zarco. “The implied rainbow and words in the clouds in this work speak to the many causes for which he worked and his love of all things hand made by marginalized artists,” Zarco said in her artist’s statement. “His necktie with musical notes is a nod to his love of music and time as a musician. He wears the 2013 Presidential Medal of Freedom on his chest.” The original artwork was unveiled at a National Black Justice Coalition event after Naegle accepted Bayard's medal. It is now in the private collection of black LGBT activist Mandy Carter, cofounder of the coalition. The image is available for purchase at the artist’s online store.

In the another image, Rustin and Naegle hold hands as an interracial gay couple on the steps of the Lincoln Memorial. It was created by artist Ryan Grant Long for his “Fairy Tales” series of gay historical figures. For more on Long, see my previous post Artist paints history’s gay couples: Interview with Ryan Grant Long.

“Bayard Rustin - Pride” by Sean J. Randall

A different kind of rainbow portrait created by Portland artist Sean J. Randall. He adds rainbow colors to Rustin’s mug shot to emphasize his gay pride.
Related links:
Bayard Rustin at Qualia Encyclopedia of Gay Folklife

Walter Naegle, Activist Bayard Rustin’s Partner, On Rustin’s Enduring Legacy (Lambda Literary)

For Bayard Rustin’s partner, an effort to preserve legacy (Washington Post)

Bayard Rustin: One of the Tallest Trees in Our Forest by Irene Monroe (Huffington Post)
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.
Jesus in Love Blog on LGBT spirituality and the arts

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Saturday, August 22, 2015

Divine love turns Obama and Putin into gay saints in new art by Jim Lyngvild

“Divine Love” by Jim Lyngvild

Presidents Obama and Putin are shown as gay saints in “Divine Love,” part of a controversial Danish art exhibit that opens Aug. 29.

Danish artist Jim Lyngvild portrays Russian president Vladimir Putin and U.S. president Barack Obama as a gay couple in a variety of settings with “Icons” exhibition, which is getting international attention.

Lyngvild told the Jesus in Love Blog that the “Divine Love” image is based upon “the old saintly motifs,” but not on any particular painting from history. Haloes shine around both men’s heads as Obama cradles Putin in a Pieta-like pose.

In media interviews, the artist said he depicted the opposing leaders in love as a way to reflect his own sexuality and challenge viewers to understand the power of love.

In other Lyngvild images the two presidents express their love for each other by riding a lavender horse together and sharing a caress at an outdoor tea party for two.

Originally scheduled for January 2015, the “Icons” exhibit is set to run from Aug. 29 through Oct. 4 at the Flintholm Gallery in the town of Vester Skerninge in central Denmark.


Related links:
Pictures: Artist creates gay Putin and Obama exhibition (Pink News)

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

Boris and George: Russian saints united in love and death (Jesus in Love)

Special thanks to the Gay and Christian website for the news tip.

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. It also highlights great queer artists from history, with an emphasis on their spiritual lives.

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Thursday, August 20, 2015

Saints Bernard of Clairvaux and Malachy: Honey-tongued abbot and the archbishop he loved

“Christ Embracing St. Bernard of Clairvaux” by Francisco Ribalta

See how I yearn, and longing turn to Thee!
Yield to my love, and draw me unto Thee!
--Bernard of Clairvaux

Bernard of Clairvaux was a medieval French abbot who wrote homoerotic poetry about Jesus had a passionate same-sex friendship with the Irish archbishop Malachy of Armagh. Bernard is best known for founding 70 monasteries around Europe and for his mystical writings. His feast day is Aug. 20 (today).

His first love was Jesus, but he showered Malachy with kisses during his lifetime. After Malachy died in his arms, they exchanged clothes. Malachy was buried in Bernard’s habit. Bernard put on Malachy’s habit to lead the funeral and wore it until his own death five years later. Bernard was buried beside Malachy, again in Malachy’s habit. Malachy (1094-1148) became the first native born Irish saint to be canonized.

Bernard (1090-1153) was advisor to five Popes and a monastic reformer who built the Cistercian order of monks and nuns. He is known as the last of the Church Fathers. The most famous saying attributed to him is: “The road to hell is paved with good intentions.”

He was a man of his time who engaged in rigorous ascetic practices and supported church teachings on celibacy. People today might say that he had a homosexual orientation while abstaining from sexual contact. Medieval mystics created alternative forms of sexuality that defy contemporary categories, but might be encompassed by the term “queer.” They directed their sexuality toward God and experienced God’s love through passionate friendship with another human being.

Monasteries and convents provided a social structure outside marriage, attracting many people that today would be defined as LGBT. Medieval monks and nuns who lived in same-sex communities under a vow of celibacy developed alternative ways of same-sex living and loving.

Bernard’s strict asceticism was balanced by sweetly erotic visions that earned him the title Doctor Mellifluus (“honey-tongued doctor.”) He chose to use the Song of Songs, the most erotic book in the Bible, as a major vehicle for his teaching. He began his “Sermons on the Song of Songs” in 1135 and had completed 86 sermons when he died nearly 20 years later with the series still unfinished.

“Jesus to me is honey in the mouth, music in the ear, a song in the heart,” he wrote in his 15th sermon on the Song of Songs.

His lesser known works include “Life of Saint Malachy of Armagh,” which is his idealized tribute to the man he loved, and “Salve Mundi Salutare” (quoted below), a love poem to Jesus whose original homoeroticism has been suppressed. It became the basis for the popular English hymn “O Sacred Head, Now Wounded.”

He was unfortunately associated with the Second Crusade, but he spoke out against Christian mistreatment of Jews and supported another queer mystic, Hildegard of Bingen, in her efforts to get her visions published.

Bernard was born to a noble family in 1090 on the outskirts of Dijon in Burgundy. According to legend, his mother had a dream during her pregnancy that a white puppy was barking in her womb. This was interpreted to mean that she would give birth to God’s watchdog. The white dog became one of Bernard’s attributes, a symbol used in images of the saint.

“Bernard of Clairvaux” by Rowan Lewgalon

Bernard and a white dog, both with icy blue eyes, appear together in a striking contemporary portrait by Rowan Lewgalon. She is a spiritual artist based in Germany and a cleric in the Old Catholic Apostolic Church.

When Bernard was 19, his mother died and he decided to join a small new community that had just started in the area. They were called the Cistercians, and their aim was to reform monasticism with a return to the more austere rules of St. Benedict. Within three years Bernard was sent to found a monastery nearby in a place whose name has become part of his own: Clairvaux.

About 25 years later Bernard met Malachy (whose Irish name is Maelmhaedhoc O’Morgair). He was primate of all Ireland when he first visited Clairvaux around 1139. Bernard was nearly 50 years old and Malachy was four years younger. They soon became devoted, passionate friends. Malachy even asked the Pope for permission to become a Cistercian, but the Pope refused.

Malachy traveled to see Bernard again in 1142. They were so close that Bernard covered him with kisses in a scene that is described well by Orthodox priest Richard Cleaver in “Know My Name: A Gay Liberation Theology”: “Bernard's account makes deeply romantic reading for a modern gay man. “Oscula rui,” Bernard says of their reunion: “I showered him with kisses.”

Their relationship had lasted almost a decade when Malachy reunited with Bernard for the third and final time. Malachy fell sick when he arrived in Clairvaux in 1148. He died in Bernard’s arms on All Soul’s Day, Nov. 2. Again Cleaver tells the details based on accounts by Geoffrey, Bernard’s secretary and traveling companion:

“Geoffrey of Auxerre tells us what happened later. Bernard put on the habit taken from Malachy's body as it was being prepared for burial at Clairvaux, and we wore it to celebrate the funeral mass. He chose to sing not a requiem mass but the mass of a confessor bishop: a personal canonization and, incidentally, an example of using liturgy to do theology. Bernard himself was later buried next to Malachy, in Malachy’s habit. For Bernard, as for us today, this kind of passionate love for another human being was an indispensable channel for experiencing the God of love.”

After Malachy’s death Bernard lived on for another five years. He forbid sculptures and paintings at the monastery during his lifetime, but by the late 15th century the altarpiece at the Clairvaux Abbey had a painting of Christ’s baptism jointly witnessed by Bernard and Malachy.

Bernard died on Aug. 20, 1153 at age 63. He was buried at the Clairvaux Abbey next to Malachy, wearing Malachy’s habit. He had lived for 40 years in community with other men whose loving relations with each other brought them closer to God.

“Bernard of Clairvaux” by Tobias Haller

“Bernard of Clairvaux” was sketched as an intense man with a rusty beard 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.

A prayer written by Bernard’s secretary Geoffrey shows how the community at Clairvaux understood and celebrated the man-to-man love between Bernard and Malachy. He thanks God for these “two stars of such surpassing brightness” and “twofold treasure.”

As a monk, Bernard naturally directed much of his erotic energy toward Jesus Christ. This attitude is beautifully expressed in his poem “Salve Mundi Salutare” (Savior of the World, I Greet You). He wrote seven sections, each addressed to a different parts of Jesus’ crucified body: his feet, knees, hands, side, chest, face, and finally his heart.

The poem is traditionally attributed to Bernard of Clairvaux, although some modern scholars believe it may have been written by another Cistercian abbot, Arnulf of Leuven. It is also known as the “Oratio rhythmica ad singula membra Christi a cruce pendentis” (Rhythmical Prayer to the Sacred Members of Jesus Hanging on the Cross), or more simply as the Rhythmica oratio.

The original poem, in all its erotic glory, is generally not included in books that collect Bernard’s “essential writings.” It lives on in ancient, hard-to-find editions and heavily edited versions and translations that remove much of the homoeroticism and sometimes even add heterosexual references that are absent from Bernard’s original Latin. The original is also blessedly free from churchy terms like “Lord,” speaking only of the love between “I” and “thou.”

The poem is the basis for important musical works such as the hymn “O Sacred Head, Now Wounded” and the Baroque oratorio “Membra Jesu Nostri” (usually translated as “The Limbs of Our Jesus”) written by Baroque Danish composer Dieterich Buxtehude in 1680, more than 500 years after Bernard died. The cycle of seven cantatas is considered to be the first Lutheran oratorio. The entire oratorio can be heard on video at this link.

The rapture of this poem is expressed in the painting at the top of this post: “Christ Embracing St. Bernard” by Francisco Ribalta. The Spanish Baroque artist apparently painted this masterpiece for the Carthusian monastery of Porta Coeli in Valencia, Spain around 1625.

The website for Spain’s Prado Museum in Madrid, where it is now housed, states: “The scene is based on one of the saint’s mystical visions, drawn from one of the most popular religious books of the Baroque era: Pedro de Ribadeneyra’s ‘Flos Sanctorum’ or ‘Book of the Lives of the Saints,’ published in 1599.”

The whole poem contains 74 verses of five lines each -- way too many to reproduce here. But it is extremely hard to find, so a selection of the more erotic, lesser known verses are reproduced here in the original Latin with an English translation from by Emily Mary Shapcote. Her translation was published in the 1881 book “St. Bonaventure’s Life of our Lord and Saviour Jesus Christ.” The online version of that book contains the entire poem in its appendix.

In a few cases a computer-generated English translation is also included here because it captures the directness and immediacy of the original. Much of the homoeroticism is implicit in the fact that this love poem was written by one man to another -- from Bernard to Jesus with love.

References to this poem and numerous paintings of Bernard with Christ are included in a whole chapter devoted to Bernard 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.


To the Hands
Ad Manus

O Jesus, place Thy sacred Hands on me,
With transport let me kiss them tenderly,
With groans and tears embrace them fervently;
And, O for these deep wounds I worship Thee;
And for the blessed drops that fall on me.

Manus sanctse vos amplector,
Et gemendo condelector,
Grates ago plangis tantis
Clavis duris, guttis sanctis,
Dans lacrymas cum osoulis

To the Side
Ad Latus

Lord, with my mouth I touch and worship Thee,
With all the strength I have I cling to Thee,
With all my love I plunge my heart in Thee,
My very life-blood would I draw from Thee,
Jesus, Jesus I draw me into Thee.

Google translate version:
You happen to my mouth,
And I ardently embrace
SOAK you in my heart,
And a warm heart, tongue,
Me all over you.

Ore meo te contingo,
Et ardenter ad me stringo
In te meum cor intingo,
Et ferventi corde lingo,
Me totum in te traiice.

To the Breast
Ad Pectus

Abyss of wisdom from eternity,
The harmonies of angels worship Thee;
Entrancing sweetness flows, Breast, from Thee
John tasted it as he lay rapt on Thee;
Grant me thus that I may dwell in Thee.

Tu abyssus es sophise,
Angelorum harmonise
Te collaudant, ex te fluxit
Quod Joannes Cubans suxit,
In te fac ut iuliabitem.

To the Heart
Ad Cor

O sinner as I am, I come to Thee;
My very vitals throb and call for Thee;
O Love, sweet love, draw hither unto me!
O Heart of Love, my heart would ravished be,
And sicken with the wound of love for Thee!

Per medullam cordis mei,
Peccatoris atque rei,
Tuus amor transferatur,
Quo cor totum rapiatur,
Languens amoris vuluere.

Dilate and open, Heart of love, for me,
And like a rose of wond'rous fragrance be,
Sweet Heart of love, united unto me;
Anoint and pierce my heart, O Love, with Thee,
How can he suffer, Lord, who loveth Thee?

Google Translate version:
Spread, open,
Wonderfully smelling like a rose,
Join you in my heart,
MARK and anoint it,
Who does what he loves you!

Dilatare, aperire,
Tanquam rosa fragrans mire,
Cordi meo te conjunge,
Unge illud et compunge,
Qui amat te quid patitur!

Mv living heart, O Love, cries out for Thee;
With all its strength, O Love, my soul loves Thee;
O Heart of Love, incline Thou unto me,
That I with burning love may turn to Thee,
And with devoted breast recline on Thee.

Viva cordis voce clamo,
Dulce cor, te namque amo;
Ad cor meum inclinare,
Ut se possit applicare,
Devoto tibi pectore.

Thou Rose of wondrous fragrance, open wide,
And bring my heart into Thy wounded Side,
O sweet Heart, open! Draw Thy loving bride,
All panting with desires intensified,
And satisfy her love unsatisfied.

Rosa cordis aperire,
Cujus odor fragrat mire,
Te dignare dilitare,
Fac cor meum anhelare,
Flam ma desiderii.

[Note that the original Latin has absolutely no references to brides or any gender at all. This is the only verse quoted here that is also included in Buxtehude’s oratorio “Membra Jesu Nostri”.]

O Jesus, draw my heart within Thy Breast,
That it may be by Thee alone possessed.
O Love, in that sweet pain it would find rest,
In that entrancing sorrow would be blest,
And lose itself in joy upon Thy Breast.

Google Translate version:
Put in your pocket
Heart, that you should take a neighbor,
Joyful in pain,
With ugly and beautiful
That hardly contain himself.

Infer tuum intra sinum
Cor, ut tibi sit vicinum,
In dolore gaudioso,
Cum deformi specioso,
Quod vix seipsum capiat.
*Quotation at the top is Shapekote's translation of:
Cordis mei Cor dilectum,
In te meum fer aflectum,
Hoc est quod opto plurimum.

Direct translation:
Heart of my heart, beloved,
You bring in my feelings,
This is what I love most.

To read this post in Spanish / en español, go to Santos Queer:
San Bernardo de Claraval y San Malaquías: "el doctor meloso" y el arzobispo a quien amaba
It includes an original Latin-to-Spanish translation of the poem exclusively for Santos Queer by an important professor in Argentina: Dr. Luis Angel Sanchez, Professor of Latin Language and Culture at the University of Cordoba.
Related links:
Catholic Queer Families: SS Bernard of Clairvaux and Malachy (Queering the Church)

St. Bernard of Clairvaux’s Life of Saint Malachy of Armagh (full text)

Rhythmical Prayer to the Sacred Members of Jesus Hanging Upon the Cross” by Bernard of Clairvaux. Full text in Latin and English. (scroll down to find is as an appendix of “St. Bonaventure's Life of our Lord and Saviour Jesus Christ”)

Life of St. Malachy by Bernard of Clairvaux

Malachy of Armagh: Same-sex soulmate to Bernard of Clairvaux (Jesus in Love)
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.

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Jesus in Love Blog on LGBT spirituality and the arts

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