Out Christ / Rethinking Sin and Grace for LGBT People

“Sermon on the Mount” (from Ecce Homo) by Elisabeth Ohlson Wallin

“Rethinking Sin and Grace for LGBT People Today,” a liberating five-week series by Rev. Dr. Patrick S. Cheng, continues today with “the Out Christ.”

[Update: A new book based on this series, “From Sin to Amazing Grace: Discovering the Queer Christ” by Patrick Cheng, was published in spring 2012.]

Every week Cheng will present one of five models that arise out of the experiences of LGBT people:

1) Erotic Christ (sin as exploitation; grace as mutuality)
2) Out Christ (sin as the closet; grace as coming out)
3) Liberator Christ (sin as apathy; grace as activism)
4) Transgressive Christ (sin as conformity; grace as deviance)
5) Hybrid Christ (sin as singularity; grace as hybridity)

Cheng, theology professor at Episcopal Divinity School in Cambridge, MA, adapted the series for the Jesus in Love Blog based on his essay in the new book “Sexuality and the Sacred: Sources for Theological Reflection (Second Edition),” edited by Marvin M. Ellison and Kelly Brown Douglas.

Rethinking Sin and Grace for LGBT People Today[1]

Model Two: The Out Christ

By Patrick S. Cheng, Copyright © 2010

            The second christological model of sin and grace for LGBT people is the Out Christ.  The Out Christ arises out of the reality that God reveals Godself most fully in the person of Jesus Christ.  In other words, God “comes out of the closet” in the person of Jesus Christ; it is only through the incarnation, ministry, crucifixion, and resurrection of Jesus Christ that we understand the true nature of God (for example, God’s solidarity with the marginalized and oppressed).  Indeed, the notion of the Out Christ as the revelation of God is supported by Jesus Christ’s description in the Fourth Gospel as the logos or Word of God.

            Chris Glaser, the gay theologian and Metropolitan Community Church minister, has written about the Out Christ in his book Coming Out as Sacrament.  In that book, Glaser describes Jesus Christ as nothing less than God’s very own coming out to humanity:  “The story of the New Testament is that God comes out of the closet of heaven and out of the religious system of time to reveal Godself in the person of Jesus the Christ.”[2]

            For Glaser, God reveals God’s solidarity with the marginalized and oppressed of the world in Jesus Christ.  For example, God comes out as an infant who is born in “a strange town and in a land and culture dominated by a foreign power, the Roman Empire.”  God also comes out in solidarity with the oppressed through the ministry of Jesus, who “defends women and eunuchs and those of mixed race (Samaritans) and responds to other races (the Roman centurion, the Syrophoenician woman).”  In the crucifixion, God comes out by extending “an inclusive paradise to a crucified criminal.”  And finally, in the resurrection, God comes out as one who “lives despite human violence, a true survivor of human abuse and victimization.”[3]

Sin as the Closet

            If the Out Christ is understood as the One through whom God most fully reveals Godself to humanity, then sin – as what opposes the Out Christ – can be understood as the closet, or the refusal to reveal oneself fully to one’s families, friends, co-workers,  and other loved ones.  Not only does the closet prevent a person from truly connecting with others, but it has a corrosive effect on the self-esteem and well-being to the extent that she is constantly forced to keep her life a secret to others.

            Many LGBT people have written about experiencing the sin of the closet.  For many LGBT people of color, coming out to families and friends can be a particularly difficult process as a result of condemnation from theologically-conservative churches, cultural expectations of traditional gender roles, and the anxieties of bringing shame to their families and ethnic communities.  Furthermore, LGBT people of color often experience an additional closet – the ethnic closet – in trying to hide or downplay their minority status within the predominantly white LGBT community.

Grace as Coming Out

            By contrast, grace in the context of the Out Christ can be understood as the courage to come out of the closet, or sharing one’s sexual orientation and/or gender identity with others.  For LGBT people, the process of coming out can be understood as grace, or a unmerited gift, on the part of God.  There is no one correct pattern or single path to coming out.  Some people come out very early in life; others wait until much later.  For some people it is a slow and private process.  For others, it is a fast and public announcement.

            Regardless of how one ultimately comes out, the act of coming out reflects the very nature of a God who is also constantly coming out and revealing Godself to us in the Out Christ.  Coming out is a gift that is accompanied by other gifts such as self-love, the love for others, and the overcoming of shame and internalized homophobia.  The grace of coming out is not something that can be “willed” or “earned”; it can only happen as an act of grace from God.

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[1] Copyright © 2010 by Patrick S. Cheng.  All rights reserved.  The Rev. Dr. Patrick S. Cheng is the Assistant Professor of Historical and Systematic Theology at the Episcopal Divinity School in Cambridge, Massachusetts.  This essay is adapted from his article, “Rethinking Sin and Grace for LGBT People Today,” in the second edition of Sexuality and the Sacred: Sources for Theological Reflection, edited by Marvin M. Ellison and Kelly Brown Douglas.  For more information about Patrick, please see his website at http://www.patrickcheng.net. 
[2] Chris Glaser, Coming Out As Sacrament (Louisville, KY: Westminster John Knox Press, 1998), 85.

[3] Glaser, Coming Out As Sacrament, 82-84.

Come back next week for Part 3: the Liberator Christ by Patrick S. Cheng.

Click here to see the whole series so far.

Editor’s note from Kittredge Cherry: The photo for this post, “Sermon on the Mount,” was taken in a famous cruising park in Stockholm with LGBT people from local leather clubs as models. “It was fantastic to walk with ‘Jesus’ to the photo spot. People were looking and a little shocked,” recalls photographer Elisabeth Ohlson Wallin in my book “Art That Dares.”

Kuan Yin: Androgynous spirit of compassion

Olga’s Kuan Yin

By William Hart McNichols ©

Buddhists celebrate the birth of Kuan Yin, androgynous spirit of compassion, on the day before Easter this year -- a holy synchronicity.


For a new version of this article, click this link to Qspirit.net:
Kuan Yin: A queer Buddhist Christ figure

I didn’t know about this “coincidence” when I invited gay author and comparative religions scholar Toby Johnson to write the following piece to post on Kuan Yin’s feast day as part of the GLBT saints series here.

Upon reflection, it seems appropriate that Kuan Yin was born the day before Christ rose to new life. After all, Jesus is the Christian embodiment of compassion. I am pleased to present Kuan Yin on Holy Saturday, as churches hold Easter vigils. As Johnson says, Kuan Yin is wonderful for LGBT people and our allies because he/she unites male and female.

Kuan Yin by Toby Johnson

Today, the 19th day of the second lunar month, Mahayana Buddhists celebrate the birthday of Kuan Yin, Goddess of Compassion. Kuan Yin, the Chinese form of the name, is also known by his/her original Indian name Avalokiteshvara.

The myth tells that the lovely, androgynous saint, Avalokiteshvara, was on the verge of entering into nirvana. Just as his meditation was deepening, he was distracted by a groan, rising up all about him. He came out of his trance and asked: What is this? The birds and trees and grass and all sentient beings replied to him: O Avalokiteshvara, our lives are times of suffering and pain; we live in a delusion from which we cannot seem to escape. You are so beautiful and so kind. Your presence here among us has given us joy and a reason for living. We all love you so, and we are saddened by the prospect of your leaving us. And so we groan.

The young saint was filled with compassion and chose to remain in the cycle of birth and death so that the others would not have to suffer. He saw that it was better that one should suffer than all. Avalokiteshvara, whose name means "The Lord Looking Down in Pity," agreed to take upon himself the suffering of the world. And he willed that the merit for this selfless act should go out from him to all beings, so that all should be saved. I will not enter nirvana, he vowed, until all beings have entered nirvana.

The name also means “The Lord Who is Seen Within,” for at that moment all sentient beings did enter nirvana. And Avalokiteshvara remained behind to live their incarnations for them. Thus each and every one of us is Avalokiteshvara fulfilling his vow. We are not separate individuals, we are really that One Being. Hence, compassion for others isn’t just about being nice; it’s about recognizing the reality that that other person really is you. The neighbor Jesus says to love as yourself is yourself.

It is said there are Three Wonders of the Bodhisattva. The first is that he is androgynous, simultaneously both male and female, transcending the polarity of gender. That’s why he is so sweet and lovable: he/she blends the best of masculinity and the best of femininity.

The second wonder is that he sees there is no difference between nirvana and the life of suffering and rebirth in time, no difference between eternity and temporality, no difference between heaven and earth. Thus he could renounce his own nirvana and embrace all human experience. This life is nirvana; this is heaven on earth.

And the third wonder is that the first two wonders are the same!

That’s why this is such a nice myth for gay people. It says we’re really all One, all reflections of one another, that the distinction between male and female is illusory and needs to be transcended and that transcending gender is part and parcel with experiencing heaven now.
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Toby Johnson is a former Catholic monk turned gay author and GLBT activist. A student of Joseph Campbell, Johnson has written 10 books, including the classic Gay Spirituality, Two Spirits, and Secret Matter. He is production manager of Lethe Press and former editor of White Crane Journal. Click here for more of his writing about Kuan Yin / Avalokiteshvara.

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P.S. on 5/25/10.  Click here to see the excellent article "Kuan Yin: Mirror of the Queer Asian Christ" by Patrick Cheng, assistant professor of theology at the Episcopal Divinity School in Cambridge, MA.
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William Hart McNichols is a renowned iconographer and Roman Catholic priest based in New Mexico. His icons have been commissioned by churches, celebrities and national publications.
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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.

Epiphany: 3 kings or 3 queens?

“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.

For a new version of this article, click this link to Qspirit.net:
Queer Epiphany: Three kings or three queens?


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.”

(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

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

“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

All Saints Day invokes GLBT saints

From “Invocation for All Saints Day” by James Lancaster, published in Equal Rites: Lesbian and Gay Worship, Ceremonies, and Celebrations:

Our gay and gracious God, where shall we find your gay and lesbian saints? Have they all been lost to us? Bring us Saint Perpetua and Saint Felicitas, martyred women whose love and faith sustained generations of Christian hope. Bring us Saint Sergio and Saint Bacchus, whose fidelity and endurance inspired centuries of gay lovers. Bring us Saint Anselm, Saint Aelrod, Saint Paulinus, and the nuns of Tegernsee, who revealed lesbian and gay love and courage to the church and the world so long ago. Praise God for these valiant souls!

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Jim Lancaster was one of three openly gay seminarians who gained national publicity in 1988 for challenging the Evangelical Lutheran Church in America’s policy against ordination of gay men and lesbians.

Meet the saints he names (and more!) in the new GLBT Saints series here at the Jesus in Love Blog.

An Erotic Encounter With the Divine

“Let Me In: Young Gay Kiss” by James Wielson, Wikimedia Commons

By Eric L. Hays-Strom

I never thought about the relationship between sexuality and spirituality until several years ago. If the two words came up in conjunction with each other at all, my first thought, indeed my only thought, was that they were totally unrelated.

That all began to change in January 2000 when three of us set off on a road trip to southern California. Scott and I and our dearest friend, Karla, were on our way to a meeting in Palm Springs. While there, we took the opportunity to visit the headquarters of our denomination, the Universal Fellowship of Metropolitan Community Churches.

While perusing the resources available there, we discovered a tape series about spirituality and sexuality, “The Erotic Contemplative” by Michael Bernard Kelly. I was immediately intrigued. On our two-ay drive home from Los Angeles to Omaha, we started listening to the tapes and discussing the questions that came in a guide with the tapes. It was probably amongst the most intimate conversations of sex, sexuality and spirituality I have ever had. At one point I recall going into extreme detail in answer to a question from Karla, “Just what is it two gay men do when they have sex?” Oral sex was obvious to her, but what else if anything? And so I told her!

The tapes, and that discussion, were for me the beginning of a quest to incorporate my sexuality and my spirituality. Though in truth, I now know they’ve always been intertwined. My quest became to understand that relationship. I’m still a long way from finishing that quest.

The quest opened me to new experiences of the sacred, both in regards to spirituality and exploration of my sexuality and sexual expression. My first realization was that within the bounds of love, nothing sexual could be taboo as long as both parties consent to the experience, and no other parties are hurt. If I want to explore something untried, if Scott is okay with it, we do it. Some things we decide just are not for us. Others are. This freedom of sexual experience is only to be found within the confines of our relationship. We remain faithful to each other. Though, we have from time to time discussed the option of including another in our lovemaking.

Through the years our lovemaking has risen to an entirely new level when we intentionally invite God to be present to and with us. That is, when we prayerfully invite God’s Divine Presence to bless our lovemaking and to join with us in our lovemaking.

In my blog (http://scottneric.com/ontheroad) I have written about several experiences in my life in which I have known God’s presence, either as God or in the person of Jesus or of the Holy Spirit. So, in my own heart, and in my own soul, I know what the ecstatic experience of the Divine is like.

However, there is one experience I have not written about elsewhere. It involves the intersection of the ecstatic with the erotic, an experience of Divine Presence unlike any other I’ve encountered.

Soon after I began silently inviting the Divine Presence to be with us during lovemaking, I noticed that both Scott and I became more aware of each other’s bodies and more focused on finding those areas that the other enjoyed having stimulated. One day, Scott and I took a lazy spring afternoon off from housework to, as we euphemistically phrase it, Play. With a capital P.

After some time in intimate exploration, I invited Scott to enter me. There are several possible positions for this form of lovemaking, but one or two are especially conducive to a more loving intimacy. Scott chose one of these. Scott wrapped me in his arms and I surrendered to the intimacy of the moment. I prayed, thanking God for God’s Presence, and for having brought Scott into my life.

As I prayed, an awareness of God’s Divine Presence flooded over me. I knew Jesus to be with us, joining with us in our lovemaking. Every one of my senses was heightened. I felt exquisitely the caress of hands, smelled a scent that was heady beyond belief. I heard the beating of Scott’s heart, my heart... another heart. And though my eyes were closed, it seemed that a soft diffuse light glowed just in front of me.

At the very moment that climax arrived, all else washed away except for an overpowering feeling of love unlike anything I have ever experienced. I felt wrapped in arms from both sides, my breath stopped for what seemed an eternity. Both Scott and I commented afterwards that our lovemaking had never before lasted such a long time.

Ever since that day, I’ve longed for more of those experiences. While I have felt God’s Divine Presence on numerous occasions during Scott’s and my lovemaking, none have ever equaled that one very special event in which time stood still.
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Eric L. Hays-Strom has led a colorful life that includes living in Kenya as an exchange student and serving in the U.S. Army. He earned a Masters Degree in Catholic Life and Worship from St. Meinrad School of Theology in southern Indiana. He and his husband, Scott, live in Iowa.

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P.S. A lively discussion of this post is also underway at:
http://queeringthechurch.wordpress.com/2009/10/25/finding-god-in-gay-lovemaking

Michael Bernard Kelly is also the author of Seduced by Grace: Contemporary spirituality, Gay experience and Christian faith.

Gay saints and lovers: Sergius and Bacchus

Saints Sergius and Bacchus
By Brother Robert Lentz, OFM.Copyright 1994
Courtesy of www.trinitystores.com (800.699.4482)
Collection of the Living Circle, Chicago, IL

Saints Sergius and Bacchus were Roman soldiers, Christian martyrs and gay men who loved each other. They were killed around 303 in present-day Syria. Their feast day is observed on Oct. 7. The couple was openly gay, but secretly Christian -- the opposite of today’s closeted Christians.

The close bond between the two men has been emphasized since the earliest accounts, and recent scholarship has revealed their homosexuality. The oldest record of their martyrdom describes them as erastai (Greek for “lovers”). Scholars believe that they may have been united in the rite of adelphopoiesis (brother-making), a kind of early Christian same-sex marriage.

A classic example of paired saints, Sergius and Bacchus were high-ranking young officers. Sergius was primicerius (commander) and Bacchus was secundarius (subaltern officer). They were tortured to death after they refused to attend sacrifices to Zeus, thus revealing their secret Christianity.

The men were arrested and paraded through the streets in women’s clothing in an unsuccessful effort to humiliate them. Early accounts say that they responded by chanting that they were dressed as brides of Christ. They told their captors that women’s dress never stopped women from worshipping Christ, so it wouldn’t stop them, either. Then Sergius and Bacchus were separated and beaten so severely that Bacchus died.

According to the early manuscripts, Bacchus appeared to Sergius that night with a face as radiant as an angel’s, dressed once again as a soldier. He urged Sergius not to give up because they would be reunited in heaven as lovers. His statement is unique in the history of martyrs. Usually the promised reward is union with God, not with a lover. Over the next days Sergius was tortured and eventually beheaded.

Sergius’ tomb became a famous shrine, and for nearly 1,000 years the couple was revered as the official patrons of the Byzantine army. Many early churches were named after Sergius, sometimes with Bacchus. They are recognized as martyrs by the Catholic, Eastern Orthodox and Oriental Orthodox churches. The pair was venerated through the Mediterranean, the Middle East, Latin America and among the Slavs. Sergius and Bacchus continue to be popular saints with Christian Arabs and now among GLBT Christians and their allies.

The icon above was painted by Brother Robert Lentz, a Franciscan friar and world-class iconographer known for his innovative icons. “Saints Sergius and Bacchus” is one of 10 Lentz icons that sparked a major controversy a few years ago.

Critics accused Lentz of glorifying sin and creating propaganda for a progressive sociopolitical agenda. They caused such a stir that in order to keep the peace between his Franciscan province and the Archbishop of Santa Fe, New Mexico, Lentz gave away the copyright for the 10 controversial images to his distributor, Trinity Stores. Lentz had his name removed from those images on the Trinity website, but later reclaimed authorship. All 10 are now displayed there as a collection titled “Images That Challenge.” The group includes gay-positive, women-affirming and pagan-oriented icons. Lentz’ own moving spiritual journey and some of his icons are included in the book Art That Dares: Gay Jesus, Woman Christ, and More by Kittredge Cherry.

To learn more about Sergius and Bacchus, check out “Same-Sex Unions in Premodern Europe” by John Boswell and “Passionate Holiness” by Dennis O’Neill.

P.S. Be sure to read the comments for more details about the historical accuracy of Sergius and Bacchus as “gay lovers.”
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This post is part of the new 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.