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

Mary, left, took over the Aug. 15 holiday from the goddess Diana, right

A mid-August holiday was once the festival of the lesbian goddess Diana (Artemis), but it has been adapted into a feast day for the Virgin Mary.

For a new version of this article, click this link to Qspirit.net:
Mary, Diana and Artemis: Feast of Assumption has lesbian goddess roots


Midsummer feasts have celebrated the divine feminine on Aug. 15 since before the time of Christ. Now devoted to Mary, the holiday known as the Feast of the Assumption (or Dormition) carries the torch of lesbian spiritual power to a new generation on the same date.

Saint Mary, mother of Jesus, is honored by churches on Aug. 15 in a major feast day marking her death and entrance into heaven. Catholic and Orthodox churches call it the Feast of the Assumption or Dormition because they believe that Mary was “assumed” into heaven, body and soul.

The connections between Diana and Mary raise many questions. The concept of virginity has been used to control women, but sometimes it is a code word for lesbian. What shade of meaning is implied by the “virginity” of these two heavenly queens? Did the church patriarchs substitute wild lesbian Artemis with mild straight Mary -- or is Mary more versatile and dynamic than many thought?

The Virgin Mary’s holiday was adapted -- some would say appropriated -- from an ancient Roman festival for Diana, the virgin goddess of the moon and the hunt. Diana, or Artemis in Greek, is sometimes called a lesbian goddess because of her love for woman and her vow never to marry a man. The ancient Roman Festival of Torches (Nemoralia) was held from Aug. 13-15 as Diana’s chief festival.

According to mythology, Diana preferred the company of women and surrounded herself with female companions. They took an oath of virginity and lived as a group in the woods, where they hunted and danced together. Homoerotic art and speculations often focus on Diana’s relationship with the princess Callisto. The god Jupiter (Zeus) lusted after Callisto, so he disguised himself as Diana and seduced Callisto in a woman-to-woman embrace. The lesbian love scene is painted by artists such as Francois Boucher in “Jupiter and Callisto” (below).

“Jupiter (disguised as Diana) and Callisto” by Francois Boucher (Wikimedia Commons)

There are many more stories about Diana and the women, nymphs and goddesses whom she loved. The goddess Britomaris was another favorite of Diana. When the lustful king Minos pursued Britomaris, she escaped by leaping into the sea. Diana rescued her and, some say, fell in love with her. Diana also showed love for various princesses.  She gave the princess Cyrene a pair of magical dogs and granted the princess Daphne the gift of shooting straight. The princess Atalanta almost died of exposure as a baby girl after her father abandoned her because he wanted a son. Diana saved her and, with the help of a she-bear, Atalanta grew up to become one of Diana’s beloved companions. And this is just the beginning.

Diana’s main holiday was the Festival of Torches or Nemoralia. Hundreds of women and girls carried torches and candles in a night-time procession through the woods. They wore wreaths of flowers -- and even put flowers on the hunting dogs who walked with them. The group hiked a few miles from Rome to a sacred site, the circle-shaped Lake Nemi. The dark waters reflected the moon and the torchlight of the pilgrims. There they left offerings of apples, garlic, statues and prayers handwritten on ribbons. Click here for a vivid description of the festival. Ovid, a Roman poet who lived before Christ, described the magic of the festival:

Often does a woman whose prayers Diana answered,
With a wreath of flowers crowning her head,
Walk from Rome carrying a burning torch...

Click here for a beautiful painting of “Diana Asleep in the Woods” by surrealist Giorgio de Chirico. Diana sleeps beside an offering of fruit, her bow and arrow, and her large black-and-white spotted dog.

Artemis of Ephesus

Aspects of Diana and Artemis were taken over by the church more than 1,300 years ago. The Festival of Torches became the Feast of the Assumption. The Temple of Artemis at Ephesus in Turkey was one of the seven wonders of the ancient world, with an awe-inspiring statue of the “many-breasted” Artemis. The temple was destroyed and replaced by the Church of Mary. The Virgin Mary even assumed some titles once given to Artemis, including Queen of Heaven.

Books such as Alone of All Her Sex: The Myth and the Cult of the Virgin Mary by cultural historian Marina Warner show how the figure of Mary was shaped by goddess legends and other historical circumstances, resulting in an inferior status for women. In the novel “Mary and the Goddess of Ephesus: The Continued Life of the Mother of Jesus,” former seminarian Melanie Bacon explores the little-known tradition that after Jesus died, his mother spent most of her adult life in a community dedicated to worshiping Artemis.

Feminists praise Diana/Artemis as an archetype of female power, a triple goddess who represents all phases of womanhood. She is the maiden, wild and free, with no need for a man. She is the “many-breasted” mother who nurtures all life. She is the crone, the mature hunter who provides swift death with her arrows in harmony with the cycles of nature.

LGBTQ people and allies may be inspired by the queer origins of this midsummer holiday. May the Queen of Heaven, by whatever name, continue to bless those who remember her.
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Related links:
Are there any lesbian goddesseses?

Black Madonna becomes lesbian defender: Erzuli Dantor and Our Lady of Czestochowa (Jesus in Love)

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


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Related books:
“Mother of God Similar to Fire” with icons by William Hart McNichols and reflections by Mirabai Starr presents a wide of variety of liberating icons of Mary, including a black Madonna. McNichols is a New Mexico artist and Catholic priest who has been rebuked by church leaders for making icons of LGBTQ-affirming martyrs and saints not approved by the church.

“Goddess and God in the World: Conversations in Embodied Theology” by Carol P. Christ and Judith Plaskow. Two pioneering leaders in the study of women and religion discuss the nature of God / Goddess.

“Alone of All Her Sex: The Myth and the Cult of the Virgin Mary” by cultural historian Marina Warner shows how the figure of Mary was shaped by goddess legends and other historical circumstances, resulting in an inferior status for women.

“Holiness and the Feminine Spirit: The Art of Janet McKenzie,” edited by Susan Perry, includes many black Madonnas in an art book to nourish devotion to Mary with reflections by diverse women.

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Image credits:

“Diana of Versailles,” Roman artwork, Imperial Era (1st-2nd centuries CE). Found in Italy. (Wikimedia Commons)

“Assumption of Mary” by Guido Remi, 1642 (Wikimedia Commons)

“Artemis of Ephesus,” 1st century CE Roman copy of the “many breasted” Artemis stattue of the Temple of Ephesus (Wikimedia Commons)
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Icons of the Assumption of Mary and many others are available on cards, plaques, T-shirts, mugs, candles, mugs, and more at TrinityStores.com




This post is part of the LGBTQ Saints series by Kittredge Cherry. Traditional and alternative saints, people in the Bible, LGBTQ martyrs, authors, theologians, religious leaders, artists, deities and other figures of special interest to lesbian, gay, bisexual and transgender and queer (LGBTQ) people and our allies are covered.

Copyright © Kittredge Cherry. All rights reserved.
Qspirit.net presents the Jesus in Love Blog on LGBTQ spirituality.

Radclyffe Hall: Queer Christian themes mark banned book "Well of Loneliness"

A queer Christ figure is the main character in the world’s best known lesbian novel, “The Well of Loneliness” by Radclyffe Hall. She was born on  this date (Aug. 12) in 1880.

The book was banned for obscenity in England in 1928, not just because it portrayed lesbian love, but also for using religious arguments to support “inverts” -- a 1920s term for LGBTQ people. Hall, a devoutly Catholic British lesbian, was herself pictured being nailed to the cross in a satirical cartoon from the era.

Radclyffe Hall

Hall (1880-1943) is widely recognized as a pioneering lesbian (or perhaps transgender) author. But her Christian side is often downplayed because of the conflict between Christianity and homosexuality -- what was then called “congenital sexual inversion.” Hall lived with those contradictions and tried to reconcile them in her books. Today the Jesus in Love Blog focuses on the role of Christianity in Hall’s life and work.

“The Well of Loneliness” ends with a desperate prayer that has been echoed by countless LGBTQ people and still rings true now. The prayer is uttered by the novel’s protagonist, Stephen Gordon. She was born on Christmas Eve and named after the first Christian martyr. As a girl she had a dream “that in some queer way she was Jesus.” Like Hall, Stephen grows up to become a masculine woman who wears men’s clothes, has romantic relationships with women, and identifies as an “invert.”

At the climax of the novel Stephen has a vision of being thronged by millions of inverts from throughout time: living, dead and unborn. They beg her to speak with God for them, and then they possess her. She speaks for queer people from the past, present and future as she gives passionate voice to their collective prayer:

“God,” she gasped, “We believe; we have told You we believe…We have not denied You, then rise up and defend us. Acknowledge us, oh God, before the whole world. Give us also the right to our existence!”

Such themes led to obscenity trials for “The Well of Loneliness,” even though the novel is not sexually explicit. It gets no more risqué than saying, “She kissed her full on the lips, as a lover.” In Britain it was condemned and all copies were ordered destroyed. It was only published in America after a court battle.

British judge Chartres Biron was especially outraged that Hall defended LGBTQI people by affirming that they are part of God’s creation. In his decision Biron wrote::

“I confess that the way in which the Deity is introduced into this book seems to me singularly inappropriate and disgusting. There is a plea for existence at the end. That of course means a plea for existence in which the invert is to be recognized and tolerated, and not treated with condemnation, as they are at present, by all decent people. This being the tenor of the book, I have no hesitation whatever in saying that it is an obscene libel, that it would tend to corrupt those into whose hands it should fall, and that the publication of this book is an offence against public decency, and obscene libel, and I shall order it to be destroyed.”

Both sides of the controversy were satirized in “The Sink of Solitude,” a series of cartoons including “Saint Stephen” by Beresford Egan. One drawing shows Hall nailed to a cross wearing her trademark sombrero. A near-nude Sappho leaps in front of the martyred author and Cupid perches on the crossbeam. The crucifixion is witnessed by the evangelical Home Secretary William Joynson-Hicks, who helped enforce the censorship order.

Hall was upset to see herself portrayed in a way that she considered blasphemous. The drawing strengthened her resolve to write a modern version of Christ’s life as her next novel. Titled “The Master of the House,” it concerns Christophe, a compassionate carpenter born in Provence, France to a carpenter called Jouse and his wife Marie. He ends up being crucified during the First World War.

Writing the book was so spiritually intense that Hall developed stigmata on the palms of her hands during the two-year creative process. She believed it was her best book, but it got bad reviews and sales slumped. In America the book was seized not by police, but by creditors because her publisher went bankrupt.

Almost all references to “The Master of the House” describe it as a deeply religious book without further explanation. Actually it is an adaptation of Christ’s story for modern times. One of the only detailed summaries comes from the Delphi Classics edition of “The Complete Works of Radclyffe Hall.” It states:

“This 1932 novel concerns Christophe Benedict, a carpenter who lives in Provence. Almost saint-like, he is deeply spiritual, compassionate and experiences visions of a previous life as the Carpenter of Nazareth. He is attracted to girls, but refrains from having a relationship, held back by some unknown power -- his closest friend is his male cousin Jan, (but this is not a novel about homosexuality). When the 1914-1918 war begins, he enlists and is posted to Palestine. A close encounter with the enemy leads to a dramatic turn of events.”

Hall’s religious devotion dates back to 1912, when she was in her early 30s. She converted to the Roman Catholic Church under the influence of her first long-term lover, Mabel “Ladye” Batten. Her baptismal name was Antonia and she chose Anthony as her patron saint. Together they worshiped at London’s fashionable Church of the Immaculate Heart of Mary, known as the Brompton Oratory.

Hall and Batten made a pilgrimage to Rome, where a financial donation led Pope Pius X to bless them in a semi-private audience at the Vatican in 1913. “They went to confession and mass in St. Peter’s and bought triptychs, gilt angels and an alabaster Madonna,” biographer Diane Souhami reports in “The Trials of Radclyffe Hall.”

Batten, who died in 1916, was a Catholic convert too, as was Hall’s next lover, Una Troubridge (1887-1963). All three of them were part of a trend. A surprising number of upper-class English lesbians and intellectuals converted to Catholicism in the late 19th and early 20th centuries in a trend related to the Oxford Movement. Conversion was a way of rebelling against English society while maintaining connection with tradition. Hall was also interested in Spiritualism.

An independently wealthy heiress, Hall gave generously to the church. In the 1930s she and Troubridge made their home in Rye, a village in East Sussex where many writers lived. The Catholic Church of Saint Anthony of Padua was constructing a new building when they moved to Rye, and biographer Souhami reports that Hall “poured money into this church” to bring it to completion and furnish it.

“She paid for its roof, pews, paintings of the Stations of the Cross and a rood screen of Christ the King. A tribute to Ladye was engraved on a brass plaque set into the floor:
Of your charity
Pray for the soul of Mabel Veronica Batten
In memory of whom this rood was given.

She paid off all the outstanding debts of the church… Masses, benedictions, processions and venerations stemmed from her beneficence.

One source says that she and Troubridge left their money to the church after their deaths. Hall died of colon cancer at age 63 on October 7, 1943. She is buried with Ladye in London’s Highgate Cemetery.

At the time of her death, “The Well of Loneliness” had been translated into 14 languages and was selling more than 100,000 copies per year. It has never gone out of print. For decades it was the only lesbian book generally available, and therefore it made an enormous impact on generations of queer people. It remains on many lists of the top LGBT books.

Hall is the subject of several book-length biographies, including not only “The Trials of Radclyffe Hall” by Diana Souhami, but also “Our Three Selves: The Life of Radclyffe Hall” by Michael Baker, “Radclyffe Hall: A Woman Called John” by Sally Cline, and “Radclyffe Hall: A Life in the Writing” by Richard Dellamora.

“The Well of Loneliness” has sparked controversy not only from conservatives, but also among the LGBTQ community. The novel is often criticized for expressing shame and self-hatred, defining all lesbians as masculine, and presenting a stereotyped butch-femme lifestyle. Hall has long been classified as a lesbian, but now there is debate over whether she was a transgender man. Secular LGBT readers tend to dismiss the religious aspects as embarrassing and irrelevant relics of a bygone era.

One scholar who affirms the role of religion in Hall’s work is Ed Madden, English professor at the University of South Carolina. His article “The Well of Loneliness, or the Gospel According to Radclyffe Hall” is included in the 2003 book "Reclaiming the Sacred: The Bible in Gay and Lesbian Culture,” edited by Raymond-Jean Frontain. It was originally published in the Journal of Homosexuality, where the abstract summarizes it this way::

“Radclyffe Hall's 1928 novel, 'The Well of Loneliness,' is repeatedly described as a "bible" of lesbian literature. The novel itself repeatedly alludes to biblical stories, especially the story of Christ. Yet there has been little sustained analysis of the biblical language of the novel. Most feminist and lesbian critics have dismissed the biblical allusions and language as unfortunate and politically regressive; religious critics have ignored the novel. This essay reexamines the biblical nature of the novel, especially its portrayal of the lesbian Stephen Gordon as a Christ figure. The study further claims a creative and interventionary power in Hall's use of biblical narratives and tropes, a power traceable in public reception to the novel and in courtroom reactions to the use of spiritual language in a text about lesbianism. By writing the life of a lesbian as a kind of gospel of inversion, Hall turns a language of condemnation into a language of validation, making her use of biblical language a kind of Foucauldian "reverse discourse." The novel's power lies in its portrayal of a lesbian messiah, and in its joining of sexological and religious discourses.”

Another scholar who writes in depth about the queer Christian aspect of Hall’s work is Isabella Cooper. She was a Ph.D. candidate in the English department at the University of Maryland in College Park when she wrote “The Passion of Stephen Gordon: The Messianic Lesbian Artist in Radclyffe Hall’s 'The Well of Loneliness.'” The article appeared in the Transverse Journal in 2011. In the article she states:

“The Well’s readers have frequently noticed the deliberate parallels Hall draws between Stephen and Christ; they have also noticed Hall’s identification with both. Some readers have mocked the novel for precisely this reason. Hall’s strategy of creating an alter-ego/ protagonist and identifying her with Christ reflects her understanding of her role as a Christian lesbian artist. She attempts in this novel to perform a powerful work of redemption for those whose desires society and the Church label sinful. In order to combat the stigma of sinfulness, Hall fashions (and speaks through) a protagonist whose Christ-like suffering and self-sacrifice challenge her readers, and whose ability (by the novel’s end) to reconcile her commitments to her faith, her art, and her sexual identity enable her to take on a messianic role.”

Hall would probably be the first to insist that she was no saint, but she is included in the LGBT Saints series here at the Jesus in Love Blog because was a pioneer in the effort to reconcile Christianity and homosexuality. Thank you, Radclyffe, for voicing a prayer from queer people of all times: “Acknowledge us, oh God, before the whole world. Give us also the right to our existence!”

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Related links:
“Radclyffe Hall, E. Lynn Harris, and Franz Kafka: Christianity, Queerness, and the Politics of Normalcy” by Margaret Soenser Breen (International Journal of Sexuality and Gender Studies)

“Joan of Arc and Radclyffe Hall: Inspiration and Influence” by Steven Macnamara

Full text of "The Well of Loneliness" free online (Gutenberg.net)

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Top image credit:
Lesbian author Radclyffe Hall is a crucified Christ figure in a 1928 cartoon by Beresford Egan

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This post is part of the LGBTQ Saints series by Kittredge Cherry. Traditional and alternative saints, people in the Bible, LGBTQ martyrs, authors, theologians, religious leaders, artists, deities and other figures of special interest to lesbian, gay, bisexual and transgender and queer (LGBTQ) people and our allies are covered.

Copyright © Kittredge Cherry. All rights reserved.
Qspirit.net presents the Jesus in Love Blog on LGBTQ spirituality.

Blessed John Henry Newman and Ambrose St. John: Gay saint and his "earthly light" share romantic friendship

John Henry Newman, a renowned scholar-priest and Britain’s most famous 19th-century convert to Catholicism, was beatified in 2010 amid rampant speculation that he was gay. Newman’s feast day is today (Aug. 11) in the Anglican church and Oct. 9 in the Catholic church.

Newman and another priest, Ambrose St. John, lived together for 32 years and share the same grave. Some say they shared a “romantic friendship” or “communitarian life.” It seems likely that both men had a homosexual orientation while abstaining from sex. Newman described St. John as “my earthly light.” The men were inseparable.

For a new version of this article, click this link to Qspirit.net:
Blessed John Henry Newman and Ambrose St. John: Gay saint and his "earthly light" share romantic friendship

“Blessed Cardinal
John Henry Newman:
Lead Kindly Light”
by William Hart McNichols ©

Newman (Feb. 21, 1801 - Aug. 11, 1890) is considered by many to be the greatest Catholic thinker from the English-speaking world. He was born in London and ordained as an Anglican priest. He became a leader in the Oxford Movement, which aimed to return the Church of England to many Catholic traditions. On Oct. 9, 1845 he converted to Catholicism. He had to give up his post as an Oxford professor due to his conversion, but eventually he rose to the rank of cardinal.

Ambrose Saint John (1815 -1875) apparently met Newman in 1841. They lived together for 32 years, starting in 1843. St. John was about 14 years younger than Newman. He compared their meeting to a Biblical same-sex couple, Ruth and Naomi.  In Newman’s own words, St. John “came to me as Ruth came to Naomi” during the difficult years right before he left the Anglican church.

After converting together to Catholicism, they studied together in Rome, where they were ordained priests at the same time. When St. John was confirmed in the Catholic faith, he asked if he could take a vow of obedience to Newman, but the request was refused. Newman recalled their early years in this way:

“From the first he loved me with an intensity of love, which was unaccountable. At Rome 28 years ago he was always so working for and relieving me of all trouble, that being young and Saxon-looking, the Romans called him my Angel Guardian.”

Portrait of John Henry Newman, right, and Ambrose Saint John by Maria Giberne, 1847

A portrait of Newman and St. John together in Rome was painted by Maria Giberne, an amateur artist and a lifelong friend of the Newman family who followed him into the Catholic church. She painted the couple sitting together with their books in one of their rooms at the Propaganda College in Rome on June 9, 1847. Standing between them is Our Lady of the Miraculous Medal, who appears to be blessing and watching over the priests who loved each other.

St. John, a scholar and linguist in his own right, helped Newman with his scholarship and shared other aspects of daily life as if they were a couple in a same-sex marriage. John Cornwell, author of Newman's Unquiet Grave: The Reluctant Saint, told National Public Radio that St. John’s support for Newman included “even doing things like packing his bags before he went away, making sure he was taking his medicine, making sure he kept dental appointments, that sort of thing. So it was almost like a wife, but without the marital bed.”

They lived together until St. John died on May 24, 1875. He was only about 60 years old. According to a memorial letter written by Newman himself, St. John died of a stroke that “arose from his overwork in translating Fessler, which he did for me to back up my letter to the Duke of Norfolk.” Newman needed a translation of the German theologian Joseph Fessler's important book in the wake of the First Vatican Council.

In the memorial letter Newman goes on to describe their dramatic last moments together, including how St. John clung to him closely on the bed and clasped his hand tightly. Newman, unaware that his beloved companion was dying, asked others to unlock his fingers before saying the goodbye that turned out to be their last.

Newman was heartbroken by the loss of his beloved partner. “I have always thought no bereavement was equal to that of a husband’s or wife’s, but I feel it difficult to believe that anyone’s sorrow can be greater than mine,” Newman wrote.

He insisted three different times that he be buried in the same grave with St. John: “I wish, with all my heart, to be buried in Father Ambrose St. John’s grave -- and I give this as my last, my imperative will,” he wrote, later adding: “This I confirm and insist on.”

John Henry Newman, left, and Ambrose St. John

Newman died of pneumonia on Aug. 11, 1890 at age 89. According to his express wishes, he was buried with St. John. The shroud over his coffin bore his personal coat of arms with the Latin motto, “Cor ad cor loquitur” (Heart speaks to heart), which he adopted when he became cardinal. Their joint memorial stone is inscribed with a Latin motto chosen by Newman: “Ex umbris et imaginibus in veritatem.”(Out of the shadows and reflections into the truth.”) They share a small grave site in the central English town of Rednal.

John Henry Newman’s coat of arms with the motto “heart speaks to heart” (Wikimedia Commons)

During the beatification process, the Vatican tried to violate Newman’s desire to be buried with his beloved companion. Vatican officials hoped to excavate and move his remains to a specially built sarcophagus in Birmingham in preparation for his beatification. Controversy arose as some LGBT activists saw the decision to disturb the shared grave as an attempt to separate them and cover up the queer side of Newman’s life. However when the grave was opened in 2008, the remains had completely decomposed, leaving nothing that could be separated.

“John Henry Newman”
by Brother Robert Lentz, OFM. ©
www.trinitystores.com

Newman’s legacy is wide-ranging. Because Newman was an excellent scholar, Catholic centers on U.S. college campuses are named after him. Newman tells his own story in his acclaimed spiritual autobiography, Apologia pro Vita Sua . He is known for writing the poem “The Dream of Gerontius” and the popular hymn “Lead, Kindly Light.”

His theology of friendship and his emphasis on conscience are both significant for LGBT people and allies. Although the Catholic church tends to frown on special friendships among priests, nuns or monks, Newman taught, “The love of our private friends is the only preparatory exercise for the love of all men.” He preached, “The best preparation for loving the world at large, and loving it duly and wisely, is to cultivate our intimate friendship and affection towards those who are immediately about us.”

Terence Weldon at Queering the Church explains how Newman’s teaching on conscience laid the groundwork for LGBT Christians today. “As a theologian, Cardinal Newman played an important role in developing the modern formulation of the primacy of conscience, which is of fundamental importance to LGBT Catholics who reject in good conscience the standard teaching on sexuality – or the high proportion of heterosexual couples who reject ‘Humanae Vitae,’” Weldon writes.

This post is illustrated with icons of Newman by Robert Lentz and William McNichols. Both artists faced controversy for their alternative and LGBT-affirming images.

Newman is honored by Catholics on Oct. 9, the anniversary of his 1845 conversion from Anglicanism to Catholicism. Naturally Anglicans chose a different date for Newman’s feast day -- the anniversary of his death on Aug. 11.

With beatification, Blessed Newman is now only one step away from official sainthood. He is already a saint in the hearts of many, including the LGBT people who are inspired by his life and love.

His name is invoked in an official Catholic prayer:

O God, who bestowed on the Priest Blessed John Henry Newman
the grace to follow your kindly light and find peace in your Church;
graciously grant that, through his intercession and example,
we may be led out of shadows and images
into the fulness of your truth.

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Author’s note: I decided to write this comprehensive piece about the love between Newman and St. John when I discovered that it had not been done yet on the Internet from a LGBT-positive viewpoint. I was one of many bloggers on both sides who wrote about whether Newman was gay at the time of his beatification, citing a few facts. I thought I would just do a quick update to focus on his achievements and his relationship with St. John.

But as I got into the research, I was surprised both by how compelling their love story is, and how hard it was to find an overview of their relationship on the Internet. Details of their deep love for each other are available on the Web, but mostly on websites that aim to prove they were not homosexual. It’s odd how they end up supporting the very point that they are trying to discredit. So I put it all together from a queer point of view.

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Related links:
Was Cardinal John Henry Newman Gay? (NPR)

Was a would-be saint gay? (Time.com)

Cardinal John Henry Newman and Father Ambrose St John (Idle Speculations Blog) (with extensive quotes from Newman’s writing about St. John)

Reflections on the Life and Legacy of John Henry Newman (Wild Reed)

Author interview: "Queer Martyrdom from John Henry Newman to Derek Jarman" by Dominic Janes (Jesus in Love)

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To read this post in Spanish / en español, go to Santos Queer:
Beato John Henry Newman y Ambrose St. John: Un santo gay y su "luz terrenal" comparten una amistad romántica

To read this post in Italian, go to:
Il beato John Henry Newman e Ambrose St. John, la sua “luce sulla terra” (gionata.org)

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Top photo credit:
A rare photo of John Henry Newman and Ambrose Saint John together

This post is part of the LGBTQ Saints series by Kittredge Cherry. Traditional and alternative saints, people in the Bible, LGBTQ martyrs, authors, theologians, religious leaders, artists, deities and other figures of special interest to lesbian, gay, bisexual and transgender and queer (LGBTQ) people and our allies are covered.

Copyright © Kittredge Cherry. All rights reserved.
Qspirit.net presents the Jesus in Love Blog on LGBTQ spirituality.

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