Francis of Assisi’s queer side revealed

Historical records reveal a queer side to Saint Francis of Assisi, one of the most beloved religious figures of all time. The 13th-century friar is celebrated for loving animals, hugging lepers, and praying for peace, but few know about his love for another man and his gender nonconformity. His feast day is today (Oct. 4).

For a new version of this article, click this link to Qspirit.net:
Francis of Assisi: Queer side revealed for saint who loved creation, peace and the poor


Francis is “a uniquely gender-bending historic figure” according to Franciscan scholar Kevin Elphick He has spent years researching the queer side of Saint Francis, including travel to to the Italian town of Assisi. There he photographed artwork depicting the man he believes may have been the saint’s beloved soulmate: Brother Elias of Cortona.

Brother Elias (center) at the Baptismal font where St. Francis was christened in the Cathedral of San Rufino in Assisi, Italy. (Photo by Kevin Elphick)

When Francis (1181-1226) was a young man, he had an unnamed male companion whom he dearly loved -- and who was written out of history after the first biography. Other Franciscan friars referred to Francis as “Mother” during his lifetime. He encouraged his friars to be mothers to each other when in hermitage together, and used other gender-bending metaphors to describe the spiritual life. He experienced a vision of an all-female Trinity, who in turn saluted him as “Lady Poverty,” a title that he welcomed.

The earliest companion of Francis, a man whom Francis “loved more than any other because he was the same age” and because of “the great familiarity of their mutual affection” remains nameless. Elphick's research suggests that the unnamed soulmate of Saint Francis was Brother Elias of Cortona. Francis called Elias “Mother” and gave him a special blessing. Elias expressed much concern about Francis’ body and his health. Francis and Elias each describe the other in affectionate terms. However, very quickly after Francis died, Elias is written out of history and discredited. Elphick presents the scholarly evidence about their relationship in the detailed article at the Jesus in Love Blog: “Brother Elias: Soulmate to Saint Francis of Assisi?”

Lady Jacoba
also known as
Brother Jacoba
(See full image below)

Francis allowed a widow to enter the male-only cloister, naming her “Brother Jacoba.” (Details about Jacoba are at the end of this article.) His partner in ministry was a woman, Clare of Assisi, and he cut her hair in a man’s tonsured style when she joined his male-only religious order.

Early evidence of these and other ways that Francis crossed gender boundaries are gathered in the ground-breaking unpublished master’s thesis “Gender Liminality in the Franciscan Sources” by Elphick, who is both a Franciscan scholar and a supervisor on a suicide prevention hotline in New York. He wrote the thesis for a master’s degree in Franciscan studies from St. Bonaventure University in New York.

Francis’ love for another man is described in his earliest biography, The First Life of St Francis of Assisi by Thomas of Celano, a follower of Francis who knew him personally. The biography was completed by 1230, just four years after Francis died. Celano says that when Francis was in his 20s, before embracing a life of poverty, he dearly loved a special male friend:

“Now there was a man in the city of Assisi whom Francis loved more than any other, and since they were of the same age and their constant association and ties of affection emboldened Francis to share his secret with him, he would often take this friend off to secluded spots where they could discuss private matters and tell him that he had chanced upon a great and precious treasure. His friend was delighted and, intrigued by what he had heard, he gladly accompanied Francis wherever he asked. There was a cave near Assisi where the two friends often went to talk about this treasure.”

In his thesis, Elphick points out, “Because homosexuality and ‘gay’ identities are modern constructs, it is impossible and inaccurate to attempt to read these modern categories into the personalities of historical figures.” Instead he uses the word “homoaffectional” to describe the relationship of Francis and his beloved companion.

“The relationship is inescapably homoaffectional, describing a shared intimacy between two Medieval men. That this first companion disappears from the later tradition is cause for suspicion and further inquiry.... The tone in Celano’s earliest account captures the flavor and intimacy of this relationship, perhaps too much so for an increasingly homophobic church and society.”

Francis and his beloved friend are seldom depicted by artists, but they are shown together in the rare and hard-to-find image above: “They shelter in a cave” (Se cobijan en una cueva) by Spanish painter José Benlliure y Gil. It is the 8th in his series of 74 images from the life of Saint Francis. The series was published by Franciscans in Valencia, Spain, in 1926 in a book to mark the 700th anniversary of the saint’s death. A commentary in Spanish about the picture is available online.

Elphick finds many more examples of what he calls “gender liminality” in historical documents on Francis. He defines liminality as “crossing the threshold of gender, either symbolically, or by actions within a person’s life that breach the social boundaries of gender.”

Francis was born to a wealthy Italian family in 1181 or 1182. As a young man he renounced his wealth, even stripping off his clothes, and devoted himself to a life of poverty in the service of Christ. He connected with nature, calling all animals “brother” and “sister” and celebrating them in his famous Canticle of the Sun.

“St. Francis ‘Neath the Bitter Tree”
By William Hart McNichols ©

He saw the face of Christ in lepers, the most reviled outcasts of his time, and nursed them with compassion.  William Hart McNichols puts Francis’ ministry into a contemporary context by showing him embracing a gay Jesus with AIDS in “St. Francis ‘Neath the Bitter Tree,” pictured here. Words on the cross proclaim that Christ is an “AIDS leper” as well as a “drug user” and “homosexual,” outcast groups at high risk for getting AIDS. The two men gaze intently at each other with unspeakable love as Francis hugs the wounded Christ. It was commissioned in 1991 by a New Jersey doctor who worked with AIDS patients, and is discussed in the book Art That Dares: Gay Jesus, Woman Christ, and More by Kittredge Cherry.

McNichols created the icon in his own style based on a 1668 painting by Spanish painter Bartolome Esteban Murillo, which was surely inspired by the more passionate 1620 version of fellow Spaniard Francisco Ribalta. In Ribalta’s work (pictured below), Christ responds to St. Francis’ ecstatic kiss by giving the saint his crown of thorns, the symbol of suffering that leads to divine union.

“Saint Francis Embracing Christ” by Francisco Ribalta (Wikimedia Commons)

“St. Francis and the Sultan”
by Brother Robert Lentz, trinitstores.com

A famous peace prayer is attributed to St. Francis. It begins, “God, make me an instrument of your peace.” Late in his life Francis embodied this message through man-to-man Christian-Muslim dialogue in the Mideast, a region where people are still at war.

In 1219 Francis went to Damietta, Egypt, with the European armies during the Fifth Crusade. He hoped to discuss religion peacefully with the Muslims. He tried to prevent Crusaders from attacking Muslims at the Battle of Damietta, but he failed. Francis was captured and taken to the sultan Malek al-Kamil. At first they tried to convert each other, but each man soon recognized that the other already knew and loved God. They remained together, discussing spirituality, for about three weeks between Sept. 1 and Sept. 26. Robert Lentz celebrates their meeting as a model of interfaith dialogue in the icon “St. Francis and the Sultan,” pictured here.

“St Francis of Assisi Receiving the Stigmata”
by Kevin Raye Larson © 1991

In 1224, when Francis was in his 40s, he received the stigmata -- marks like the crucifixion wounds of Christ in his hands, feet and side. California artist Kevin Raye Larson emphasizes the sensuality of the ecstatic moment in “St Francis of Assisi Receiving the Stigmata,” pictured here. The painting has appeared on the cover of the spirituality issue of “Frontiers,” the Los Angeles gay lifestyle magazine.

Along with the stigmata came other health problems. When Francis sensed death approaching, he called for Jacoba de Settesoli, a Roman noblewoman devoted to him and his teachings. Francis stayed in her house when in Rome.  Celano’s 13th-century account in the “Treatise on the Miracles of Blessed Francis” reports that Francis greeted the news of her arrival at the male-only cloister with a decidedly queer statement that breaks gender rules::

“Blessed be God, who has guided the Lady Jacoba, our brother, to us. Open the door and bring her in, for our Brother Jacoba does not have to observe the decree against women.”

The widow called “Brother Jacoba” by Francis kneels near the dying Francis of Assisi in “48. Jacoba of Settesoli is associated with the mourning” (Jacoba de Settesoli se asocia al duelo) by José Benlliure y Gil, 1926 (Wikimedia Commons)

Francis died a few days later on Oct. 3, 1226. Two years after Francis’ death, Pope Gregory IX declared him a saint and commissioned Celano’s biography, the one that includes the love between Francis and his male companion.

Elphick adds an intriguing footnote about how the queer side of Francis has manifested outside official Christianity. Francis is venerated in the Yoruba religion of Africa as Orunmila, the orisha of wisdom, patron of animals and a transgendered deity who engages in same-sex eroticism.

At the end of his thesis, Elphick concludes that breaking gender rules is an extraordinary God-given power or “charism” that Franciscans offer to the church and the world.

“What are the lives of figures like Mother Francis, Brother Jacoba and Mother Juana de la Cruz revealing to us in our own day? I think that the Franciscan charism of gender liminality has much to teach our Church and fellow community of humans in our day. In a church divided over issues of ordination of women, inclusive language, and sexual orientation, I believe that the Franciscan tradition has important figures to hold up and from whom to learn. For issues which we have not even yet begun to explore theologically in authentic ways, issues such as hermaphroditism, transsexuality, genderedness and sexual orientation, I believe the Franciscan voice can be prophetic.”

“Saint Francis in Ecstasy” by Caravaggio (Wikimedia Commons)

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Related links:
"The Message of St. Francis" by Kevin C. A. Elphick (The Empty Closet)

To read this post in Spanish / en español, go to Santos Queer:
San Francisco de Asís: La evidencia histórica revela su lado gay

Animal blessing events are happening all over the world this month for the Feast of St. Francis, the patron saint of animals. Click here for animal blessing prayer by Kittredge Cherry.

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Top image credit: Francis of Assisi and the man he loved in “They Shelter in a Cave” by José ___Benlliure y Gil, 1926 (Wikimedia Commons)

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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.

Innovative icons of St. Francis and many others are available on cards, plaques, T-shirts, mugs, candles, mugs, and more at Trinity Stores

“Two Natures” explores sexuality and spirituality during AIDS crisis

A gay fashion photographer who was raised Southern Baptist moves to New York City for a sexual and spiritual odyssey during the AIDS crisis of the early 1990s in “Two Natures” by Jendi Reiter.

This stylish debut novel from a gifted poet is a rare combination of erotic gay romance and intelligent reflection on Christian faith. Narrator Julian Selkirk seeks glamor and often-fleeting affairs to replace the religion that rejected him. He learns by experience to look beyond shame, surface attractions and short-term desires.

In the five-year period covered chronologically by the novel, he has relationships with three men who embody different archetypes: immature personal trainer Phil Shanahan, cosmopolitan editor Richard Molineux, and earnest activist Peter Edelman.

The dense and varied literary coming-of-age novel ranges from comic scenes that could easily become a hit movie to the explicitly sexual and the touchingly tragic. Reiter brings alive LGBTQ touchstones of the era: the visit from out-of-town and out-of-it parents to their closeted son, the AIDS death and awkward funeral, and so on.

Jendi Reiter is a first-class poet and essayist, and her Reiter’s Block is one of my all-time favorite blogs. While reading "Two Natures," I sometimes wished for more of her incisive interpretations rather than her narrator’s witty voice leaving the reader to draw their own conclusions.

Female characters and experiences such as abortion are also portrayed well in “Two Natures.” Perhaps this is not surprising for an author who recently came out as a “genderqueer femme” on her blog.

Raised by two mothers on the Lower East Side of New York City, Reiter is able to portray New York with the casual realism of a native. Now living in western Massachusetts, she is a member of the Episcopal church and experienced first-hand how LGBTQ issues tore apart church groups, including the writing group where she was working on the earliest drafts of “Two Natures.”

Religious references in her novel are subtle… as are the allusions to AIDS in most of the first half of the 376-page novel. Julian finds no easy answers as he wrestles with his faith.

The title is based upon the two natures of Christ, who is fully human and fully divine in the eyes of believers. Julian observes:

If what the preachers said about Christ's two natures was true, I didn't know how he could stand his life anyhow, being split down the middle between the part of him that remembered heaven and the human part that would have touched me back.

I did find myself wondering sometimes whether gay men actually thought like her narrator Julian. I dared to explore this same challenging territory myself, writing as a lesbian author from the viewpoint of a queer male Christ in my “Jesus in Love” novels.

I can only say that “Two Natures” got rave reviews from gay male reviewers whom I respect. Toby Johnson called it “a pleasure to read” and Amos Lassen declared, “We all know someone like Julian and many of us see ourselves in him… You owe it to yourselves to read this wonderful novel.”



As art historian, I especially enjoyed the way that some of Julian’s spiritual reflections were provoked by art. For instance, Julian’s inner spiritual conflict is portrayed at first through his responses to “Piss Christ,” a controversial photograph by Andres Serrano. A stylist book trailer also gives sophisticated visual form to the story with public domain archival photos.

The novel is also significant as an example of how a new generation tries to make sense of an AIDS crisis that they were too young to experience firsthand. I happened to read “Two Natures” at the same time that I was rereading my own journals for an oral history interview about doing AIDS ministry at Metropolitan Community Church of San Francisco in the late 1980s. Perhaps no novel can capture the agony, ecstasy and desperate intensity of those times.

Julian never found the kind of LGBTQ-affirming church home that we provided at MCC-SF. Sadly that may be true for many young gay men in the early 1990s, and even now. But there’s good news: Reiter is already working on a sequel. Julian will have another chance to find long-term love and a gay-positive spiritual community, with readers invited along for the ride.

Available now to preorder at Amazon

Two Natures
By Jendi Reiter
Paperback: 376 pages
Publisher: Saddle Road Press
Publication date: Sept. 15, 2016
ISBN: 978-0996907422

Epiphany: Three kings or three 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

AIDS spiritual resources: Art connects Christ, saints and HIV on World AIDS Day

For a new version of this article, click this link to Qspirit.net:
AIDS spiritual resources: Art connects Christ, saints and HIV on World AIDS Day

“Surely He Has Borne Our Griefs and Known Our Sorrows” by Tobias Haller

World AIDS Day on Dec. 1 supports everyone affected by HIV. The day is dedicated to prevention and treatment, and honors those who died of AIDS -- more than 25 million people worldwide. Started in 1988, it was the first global health day for any disease.

A variety of artworks connect AIDS with Christ and the saints. A traditional Jesus wears a red ribbon to show AIDS solidarity in “Surely He Has Borne Our Griefs and Known Our Sorrows” by Tobias Haller. He is an iconographer, author, composer, and vicar of Saint James Episcopal Church in the Bronx. He wrote “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.

Patrons of the AIDS Pandemic by Lewis Williams, SFO
www.trinitystores.com

The icon “Patrons of the AIDS Pandemic” by Lewis Williams shows two pairs of medieval male saints who faced disease epidemics together with friendship and faith. Their man-to-man bonds speak to the gay community, where AIDS has a disproportionately large impact. The couples stand on each side of a chestnut tree, a symbol of life after death.

“It is hoped that they offer solace to companions who have survived a loved one’s death, or to friends\family burdened by the death of two companions,” says the text accompanying the icon.

On the left are 13th-century Franciscans who ministered in an Italian leper colony: Blessed Bartolo Buonpedoni and Blessed Vivaldo. Bartolo got leprosy while caring for the sick, so he had to live in segregated housing. His loyal friend Vivaldo moved into the leper house with him, even though he himself had not contracted the disease. They lived together for 20 years until Bartolo’s death. Today there are effective treatments for leprosy, now known as Hansen’s disease. AIDS has taken its place as a dreaded and stigmatized disease.

On the right stand 14th-century Carmelite monks St.Avertanus and Blessed Romeo, traveling companions who died together of the plague. Avertanus felt inspired to go to Rome, so he got permission to take Romeo with him. They faced rain and snow as they made an adventurous pilgrimage over the Alps from France to Italy. No Italian city would let them in, for an epidemic of plague was raging. Avertanus died first, followed a week later by Romeo. For more info, see our previous post Vivaldo and Bartolo: Love stronger than death for AIDS patron saints.

The icon was painted by New Mexico artist Lewis Williams of the Secular Franciscan Order (SFO). He studied with master iconographer Robert Lentz and has made social justice a theme of his icons.

Station 10 from “Stations of the Cross: The Struggle For LGBT Equality”

 by Mary Button, courtesy of Believe Out Loud

AIDS is connected with the suffering of Christ in the painting of Station 10 from “Stations of the Cross: The Struggle For LGBT Equality” by Mary Button. Jesus is stripped of his garments beside images of the AIDS virus. The round structure of the human immunodeficiency virus forms a halo around Jesus’ head. Jesus being stripped is a scene of loss… and the LGBT community lost thousands of people due to AIDS. Button matches scenes from Christ’s journey to Calvary with milestones from the last 100 years of LGBT history in her LGBT Stations series. For an overview of all 15 paintings in the series, see my article “LGBT Stations of the Cross shows struggle for equality.”

Christ with Ants from the

David Wojnarowicz video
“A Fire in My Belly”

Another artist who used Christian imagery to express the suffering and holiness of the AIDS experience was David Wojnarowicz. A vocal critic of the church’s silence during the AIDS crisis, he mixed gay imagery with religious symbols from his Roman Catholic childhood. He was a frequent target of the religious right during the culture wars of 1980s. Controversy continued in 2010 when the Smithsonian removed his video "A Fire in My Belly" from exhibit because religious conservatives objected to his use of a crucifix to symbolize AIDS patients. For more info, see my article "Smithsonian censors gay artist when conservatives attack."

World AIDS Day holds great personal meaning for me. I lost many friends to AIDS when I was ministering in the LGBT community of San Francisco in the late 1980s. Back then there were no effective treatments and many gay men were dying of AIDS.

I wrote about some of my AIDS ministry experiences for Christian Century magazine in a now-classic article titled “We Are the Church Alive, the Church with AIDS.” The 1988 article, co-authored with Jim Mitulski, is reprinted in the book The Church with AIDS: Renewal in the Midst of Crisis, edited by Letty Russell.

I still keep a small brick on my desk that says, “We are the body of Christ and we have AIDS.” It is a treasured gift from a friend who lived through those years with me at Metropolitan Community Church of San Francisco.

New books continue to be published about AIDS and religion. Two 2015 titles are especially important:


“Religion, Flesh, and Blood: The Convergence of HIV/AIDS, Black Sexual Expression, and Therapeutic Religion” by Pamela Leong. Successful AIDS ministry by one black LGBT congregation in Unity Fellowship is the focus of a rich case study by a sociology professor. She describes how they blend African-American Christianity with the therapeutic ethic of American pop culture. The author focuses on the Los Angeles congregation through field work, interviews and analysis of sermons. Unity Fellowship founder Carl Bean is discussed in depth. Leong is assistant professor of sociology at Salem State University in Massachusetts.


“After the Wrath of God: AIDS, Sexuality, and American Religion” by Anthony M. Petro. The religious history of AIDS in America is examined by a Boston University religion professor. He goes way beyond the usual discussion of the Religious Right to cover a wide range of mainline Protestant, evangelical, and Catholic groups as well as AIDS activist organizations. The author reveals how the AIDS crisis prompted American Christians to start discussing homosexuality, fostering a moral discourse whose legacy includes abstinence education and same-sex marriage. This detailed and discerning history was published by the prestigious Oxford University Press. The section on Metropolitan Community Churches includes the ministry of long-time AIDS survivor Stephen Pieters.

A book released in 2014, "Rebels Rebel: AIDS, Art and Activism in New York, 1979-1989" by Tommaso Speretta, looks at some of the many ways that AIDS sparked the creation of radical art demanding social change.

For those who want to learn about -- or remember -- what it was like, I recommend the 2011 documentary We Were Here. With honesty and grace, the film examines the arrival and impact of AIDS on San Francisco. It focuses on give people who were there before and during the AIDS crisis and has lots of film documenting the LGBT experience in the San Francisco over the decades. For me everyone in the movie looked like someone I knew. ALL the faces were familiar! It seemed like I recognized every face, even though they were strangers. Watching the video is both heartbreaking and inspirational.

A spiritual response it provided by the following AIDS prayer by Diann L. Neu, cofounder and codirector of the Women’s Alliance for Theology, Ethics and Ritual (WATER). It was published in Equal Rites: Lesbian and Gay Worship, Ceremonies, and Celebrations:

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One Person: Compassionate Holy One, open our hearts and minds and hands so that we may connect ourselves to the global community of others responding to AIDS as we pray:
We remember all the women, men, and children in this country and around the world who are living with AIDS.

All: Justice demands that we remember and respond.

One: We remember all who care for people living and dying with AIDS in their homes, in hospices, and in support centers.

All: Justice demands that we remember and respond.

One: We remember all who are involved in research and hospital care that they may respect the dignity of each person.

All: Justice demands that we remember and respond.

One: We remember all partners who are left mourning for their beloved ones.

All: Justice demands that we remember and respond.

One: We remember all parents who learn the truth of their children’s lives through their process of facing death….
We remain vigilant,
Until a cure for AIDS is found,
Until those dying with AIDS are comforted,
Until truth sets us free,
Until love drives out injustice.
We shall not give up the fight.
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In memory of: Brian Dose, Rev. Ron Russell-Coons, Scott B, Stephen Clover, Richard O’Dell, Bruce Bunger, Scott Galuteria, Kevin Y, Harold O, Ric Hand, Paul Francis, Rev. Larry Uhrig, Rev. Jim Sandmire, David C, Wayne Mielke, Rev. Dan Mahoney, Bill Knox, Sue H, Tom, Jesse Oden, Jim Veilleux, John from Axios, Robert P, Daven Balcomb, Dave Eckert, Martin Lounsberry, Mark S, David Castagna, Kevin Calegari, Rev. Rick Weatherly, Don K, Michael Mank, David Ward, Rev. Howard Wells, Rev. Howard Warren, Ken Bland, Lanny Dykes, Rob Eichberg, Virgil Hall, Randy Cypherd, Charles Hosley... and all others who lost their lives to HIV and AIDS.

****

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More spiritual resources for World AIDS Day are available at:

World AIDS Day resources (Metropolitan Community Church)

World AIDS Day resources (United Church of Christ)

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Related links:

“We are the Church Alive, the Church with AIDS” by Kittredge Cherry and Jim Mitulski (Christian Century magazine, Jan. 27, 1988:
PDF or html

Christ’s torment and queer suffering: More on Wojnarowicz censorship (Jesus in Love)

Interfaith AIDS Memorial Chapel at Grace Cathedral with Altarpiece by Keith Haring

Timeline: 30 Years of AIDS in Black America (PBS)

Santos Avertanus, Romeo, Bartolo y Vivaldo: Patronos de la pandemia del VIH/SIDA (Santos Queer)

Another beautiful artwork supporting people with AIDS is “Il Martir (The Martyr)” by Armando Lopez (pictured at left). For the story behind the painting, see my previous post, “Art honors AIDS martyrs on World AIDS Day.”

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This post is part of the LGBTQ Calendar series by Kittredge Cherry. The series celebrates religious and spiritual holidays, events in LGBTQ history, holy days, feast days, festivals, anniversaries, liturgical seasons and other occasions of special interest to lesbian, gay, bisexual, transgender and queer people of faith and our allies.

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

Patrons of the AIDS Pandemic and many other icons are available on cards, plaques, T-shirts, mugs, candles, mugs, and more at Trinity Stores

Francis of Assisi’s queer side revealed

Historical records reveal a queer side to Saint Francis of Assisi, one of the most beloved religious figures of all time. The 13th-century friar is celebrated for loving animals, hugging lepers, and praying for peace, but few know about his love for another man and his gender nonconformity. His feast day is today (Oct. 4).

For a new version of this article, click this link to Qspirit.net:
Francis of Assisi: Queer side revealed for saint who loved creation, peace and the poor


Francis is “a uniquely gender-bending historic figure” according to Franciscan scholar Kevin Elphick He has spent years researching the queer side of Saint Francis, including travel to to the Italian town of Assisi. There he photographed artwork depicting the man he believes may have been the saint’s beloved soulmate: Brother Elias of Cortona.

Brother Elias (center) at the Baptismal font where St. Francis was christened in the Cathedral of San Rufino in Assisi, Italy. (Photo by Kevin Elphick)

When Francis (1181-1226) was a young man, he had an unnamed male companion whom he dearly loved -- and who was written out of history after the first biography. Other Franciscan friars referred to Francis as “Mother” during his lifetime. He encouraged his friars to be mothers to each other when in hermitage together, and used other gender-bending metaphors to describe the spiritual life. He experienced a vision of an all-female Trinity, who in turn saluted him as “Lady Poverty,” a title that he welcomed.

The earliest companion of Francis, a man whom Francis “loved more than any other because he was the same age” and because of “the great familiarity of their mutual affection” remains nameless. Elphick's research suggests that the unnamed soulmate of Saint Francis was Brother Elias of Cortona. Francis called Elias “Mother” and gave him a special blessing. Elias expressed much concern about Francis’ body and his health. Francis and Elias each describe the other in affectionate terms. However, very quickly after Francis died, Elias is written out of history and discredited. Elphick presents the scholarly evidence about their relationship in the detailed article at the Jesus in Love Blog: “Brother Elias: Soulmate to Saint Francis of Assisi?”

Lady Jacoba
also known as
Brother Jacoba
(See full image below)

Francis allowed a widow to enter the male-only cloister, naming her “Brother Jacoba.” (Details about Jacoba are at the end of this article.) His partner in ministry was a woman, Clare of Assisi, and he cut her hair in a man’s tonsured style when she joined his male-only religious order.

Early evidence of these and other ways that Francis crossed gender boundaries are gathered in the ground-breaking unpublished master’s thesis “Gender Liminality in the Franciscan Sources” by Elphick, who is both a Franciscan scholar and a supervisor on a suicide prevention hotline in New York. He wrote the thesis for a master’s degree in Franciscan studies from St. Bonaventure University in New York.

Francis’ love for another man is described in his earliest biography, The First Life of St Francis of Assisi by Thomas of Celano, a follower of Francis who knew him personally. The biography was completed by 1230, just four years after Francis died. Celano says that when Francis was in his 20s, before embracing a life of poverty, he dearly loved a special male friend:

“Now there was a man in the city of Assisi whom Francis loved more than any other, and since they were of the same age and their constant association and ties of affection emboldened Francis to share his secret with him, he would often take this friend off to secluded spots where they could discuss private matters and tell him that he had chanced upon a great and precious treasure. His friend was delighted and, intrigued by what he had heard, he gladly accompanied Francis wherever he asked. There was a cave near Assisi where the two friends often went to talk about this treasure.”

In his thesis, Elphick points out, “Because homosexuality and ‘gay’ identities are modern constructs, it is impossible and inaccurate to attempt to read these modern categories into the personalities of historical figures.” Instead he uses the word “homoaffectional” to describe the relationship of Francis and his beloved companion.

“The relationship is inescapably homoaffectional, describing a shared intimacy between two Medieval men. That this first companion disappears from the later tradition is cause for suspicion and further inquiry.... The tone in Celano’s earliest account captures the flavor and intimacy of this relationship, perhaps too much so for an increasingly homophobic church and society.”

Francis and his beloved friend are seldom depicted by artists, but they are shown together in the rare and hard-to-find image above: “They shelter in a cave” (Se cobijan en una cueva) by Spanish painter José Benlliure y Gil. It is the 8th in his series of 74 images from the life of Saint Francis. The series was published by Franciscans in Valencia, Spain, in 1926 in a book to mark the 700th anniversary of the saint’s death. A commentary in Spanish about the picture is available online.

Elphick finds many more examples of what he calls “gender liminality” in historical documents on Francis. He defines liminality as “crossing the threshold of gender, either symbolically, or by actions within a person’s life that breach the social boundaries of gender.”

Francis was born to a wealthy Italian family in 1181 or 1182. As a young man he renounced his wealth, even stripping off his clothes, and devoted himself to a life of poverty in the service of Christ. He connected with nature, calling all animals “brother” and “sister” and celebrating them in his famous Canticle of the Sun.

“St. Francis ‘Neath the Bitter Tree”
By William Hart McNichols ©

He saw the face of Christ in lepers, the most reviled outcasts of his time, and nursed them with compassion.  William Hart McNichols puts Francis’ ministry into a contemporary context by showing him embracing a gay Jesus with AIDS in “St. Francis ‘Neath the Bitter Tree,” pictured here. Words on the cross proclaim that Christ is an “AIDS leper” as well as a “drug user” and “homosexual,” outcast groups at high risk for getting AIDS. The two men gaze intently at each other with unspeakable love as Francis hugs the wounded Christ. It was commissioned in 1991 by a New Jersey doctor who worked with AIDS patients, and is discussed in the book Art That Dares: Gay Jesus, Woman Christ, and More by Kittredge Cherry.

McNichols created the icon in his own style based on a 1668 painting by Spanish painter Bartolome Esteban Murillo, which was surely inspired by the more passionate 1620 version of fellow Spaniard Francisco Ribalta. In Ribalta’s work (pictured below), Christ responds to St. Francis’ ecstatic kiss by giving the saint his crown of thorns, the symbol of suffering that leads to divine union.

“Saint Francis Embracing Christ” by Francisco Ribalta (Wikimedia Commons)

“St. Francis and the Sultan”
by Brother Robert Lentz, trinitstores.com

A famous peace prayer is attributed to St. Francis. It begins, “God, make me an instrument of your peace.” Late in his life Francis embodied this message through man-to-man Christian-Muslim dialogue in the Mideast, a region where people are still at war.

In 1219 Francis went to Damietta, Egypt, with the European armies during the Fifth Crusade. He hoped to discuss religion peacefully with the Muslims. He tried to prevent Crusaders from attacking Muslims at the Battle of Damietta, but he failed. Francis was captured and taken to the sultan Malek al-Kamil. At first they tried to convert each other, but each man soon recognized that the other already knew and loved God. They remained together, discussing spirituality, for about three weeks between Sept. 1 and Sept. 26. Robert Lentz celebrates their meeting as a model of interfaith dialogue in the icon “St. Francis and the Sultan,” pictured here.

“St Francis of Assisi Receiving the Stigmata”
by Kevin Raye Larson © 1991

In 1224, when Francis was in his 40s, he received the stigmata -- marks like the crucifixion wounds of Christ in his hands, feet and side. California artist Kevin Raye Larson emphasizes the sensuality of the ecstatic moment in “St Francis of Assisi Receiving the Stigmata,” pictured here. The painting has appeared on the cover of the spirituality issue of “Frontiers,” the Los Angeles gay lifestyle magazine.

Along with the stigmata came other health problems. When Francis sensed death approaching, he called for Jacoba de Settesoli, a Roman noblewoman devoted to him and his teachings. Francis stayed in her house when in Rome.  Celano’s 13th-century account in the “Treatise on the Miracles of Blessed Francis” reports that Francis greeted the news of her arrival at the male-only cloister with a decidedly queer statement that breaks gender rules::

“Blessed be God, who has guided the Lady Jacoba, our brother, to us. Open the door and bring her in, for our Brother Jacoba does not have to observe the decree against women.”

The widow called “Brother Jacoba” by Francis kneels near the dying Francis of Assisi in “48. Jacoba of Settesoli is associated with the mourning” (Jacoba de Settesoli se asocia al duelo) by José Benlliure y Gil, 1926 (Wikimedia Commons)

Francis died a few days later on Oct. 3, 1226. Two years after Francis’ death, Pope Gregory IX declared him a saint and commissioned Celano’s biography, the one that includes the love between Francis and his male companion.

Elphick adds an intriguing footnote about how the queer side of Francis has manifested outside official Christianity. Francis is venerated in the Yoruba religion of Africa as Orunmila, the orisha of wisdom, patron of animals and a transgendered deity who engages in same-sex eroticism.

At the end of his thesis, Elphick concludes that breaking gender rules is an extraordinary God-given power or “charism” that Franciscans offer to the church and the world.

“What are the lives of figures like Mother Francis, Brother Jacoba and Mother Juana de la Cruz revealing to us in our own day? I think that the Franciscan charism of gender liminality has much to teach our Church and fellow community of humans in our day. In a church divided over issues of ordination of women, inclusive language, and sexual orientation, I believe that the Franciscan tradition has important figures to hold up and from whom to learn. For issues which we have not even yet begun to explore theologically in authentic ways, issues such as hermaphroditism, transsexuality, genderedness and sexual orientation, I believe the Franciscan voice can be prophetic.”

“Saint Francis in Ecstasy” by Caravaggio (Wikimedia Commons)

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Related links:
"The Message of St. Francis" by Kevin C. A. Elphick (The Empty Closet)

To read this post in Spanish / en español, go to Santos Queer:
San Francisco de Asís: La evidencia histórica revela su lado gay

Animal blessing events are happening all over the world this month for the Feast of St. Francis, the patron saint of animals. Click here for animal blessing prayer by Kittredge Cherry.

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Top image credit: Francis of Assisi and the man he loved in “They Shelter in a Cave” by José ___Benlliure y Gil, 1926 (Wikimedia Commons)

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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.

Innovative icons of St. Francis and many others are available on cards, plaques, T-shirts, mugs, candles, mugs, and more at Trinity Stores