Jesus in Love Blog

Thursday, October 10, 2013

Vida Dutton Scudder: Lesbian saint, reformer and teacher

Vida Dutton Scudder, c. 1890 (Wikipedia)

Vida Dutton Scudder is an American social reformer, professor, prominent lesbian author -- and an officially recognized saint in the Episcopal Church. Her feast day is Oct. 10.

For a new version of this article, click this link to Qspirit.net:
Vida Dutton Scudder: Lesbian saint, reformer and teacher

Her ideas on economic inequality are especially relevant amid the financial crises of our times. Born in India to missionary parents in 1861, Scudder studied at Oxford and became a professor at Wellesley College, where she taught English literature for 41 years. All her primary relationships were with women. For 35 years from 1919 until her death in 1954, Scudder lived with author Florence Converse in a lesbian relationship.

Scudder’s spirituality went hand in hand with her social conscience and love of learning. She was active in the Social Gospel movement, co-founding a Boston settlement house to reduce poverty, promoting Christian socialism and backing trade unions. Scudder wrote 16 books, including her autobiography “On Journey,” plus numerous articles on religious, political, and literary subjects.

Converse (1871-1967), a New Orelans native and Wellesley graduate, served on the editorial staff of the Atlantic Monthly and The Churchman magazine. She wrote many novels with titles such as “The Story of Wellesley” and “The Holy Night.”

The couple's lesbian life is documented in the books “Odd Girls and Twilight Lovers, A History of Lesbian Life in Twentieth-Century America” by Lillian Faderman and “Passionate Commitments: The Lives of Anna Rochester and Grace Hutchins” by Julia M. Allen. Their long-term relationship lasted until Scudder died at age 91 on Oct. 9, 1954.

The two women are buried near each other at Newton Cemetery and Crematory in Newton, Massachusetts. The Internet makes it possible to visit to the graves of Scudder and Converse online.

The Episcopal Church added Scudder to its book of saints several years ago. She expressed her belief in the power of prayer when she wrote, “If prayer is the deep secret creative force that Jesus tells us it is, we should be very busy with it.” Here is the official prayer that the Episcopal Church offers in memory of this lesbian saint:

Most gracious God, you sent your beloved Son to preach peace to those who are far off and to those who are near: Raise up in your church witnesses who, after the example of your servant Vida Dutton Scudder, stand firm in proclaiming the power of the Gospel of Jesus Christ, who lives and reigns with you and the Holy Spirit, one God, now and for ever. Amen.

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Related links:

Vida Dutton Scudder, American Lesbian Saint for Our Times (Queering the Church)

Vida Dutton Scudder, Educator and Witness for Peace (Standing Commission on Liturgy and Music of the Episcopal Church)

Vida Dutton Scudder (Wikipedia)

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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.

Monday, October 07, 2013

Saints Sergius and Bacchus: Paired male saints, Roman soldiers, Christian martyrs

Saints Sergius and Bacchus were third-century Roman soldiers, Christian martyrs and men who loved each other. Their story is told here in words and pictures for their feast day today (Oct. 7).

The close bond between Sergius and Bacchus 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.

For a new version of this article, click this link to Qspirit.net:
Sergius and Bacchus: Paired male saints loved each other in ancient Roman army

From ancient times until today these “gay saints” have inspired some of the most beautiful art depicting the holiness of same-sex couples, sometimes in a homoerotic way. One of the newest is the icon at the top of this post. It was painted by a member of the Cristianas y Cristianos de Madrid LGTB+H (CRISMHOM), an LGBT Christian community in Madrid, Spain. The artist is serving as a missionary in Mozambique. He portrays Christ inside a rainbow medallion uniting Sergius and Bacchus as they join hands and gaze into each other's eyes. Sacred flames burn in their hearts.

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 around 303 in present-day Syria after they refused to attend sacrifices to Zeus, thus revealing their secret Christianity.

Saints Sergius and Bacchus. 7th Century icon from St. Catherine's Monastery on Mt. Sinai in Israel. Now in an art museum in Kiev, Ukraine. (Wikimedia Commons)

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 worshiping 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 have been 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.

Yale history professor John Boswell names Sergius and Bacchus as one of the three primary pairs of same-sex lovers in the early church in his book “Same Sex Unions in Pre-Modern Europe”. (The others are Polyeuct and Nearchus and Felicity and Perpetua.)

The Roman Catholic Church stripped Sergius and Bacchus from its liturgical calendar in 1969 -- the same year that New York’s Stonewall riots launched the modern gay liberation movement. Supposedly they were “de-canonized” due to lack of historical evidence, but some see it as an anti-gay action since they clearly had churches dedicated to them long before medieval times. Sergius and Bacchus continue to be popular saints with Christian Arabs and now among LGBT Christians and their allies.

“Sergius and Bacchus” by Alessio Ciani

In a striking 2013 painting, Alessio Ciani of Italy shows young Sergius and Bacchus embracing in their red-and-white military uniforms. He has done a wide variety of LGBT illustrations and gay homoerotic art. His work has been exhibited in Milan and Perugia.

“Sts. Sergius and Bacchus” by Plamen Petrov, St. Martha Church, Morton Grove, IL

Another new image of third-century gay saints Sergius and Bacchus is a stained glass window donated in 2011 to an Illinois church by its LGBT parishioners. The new Sergius and Bacchus window (above) was dedicated in September 2011 at St. Martha’s Church in Morton Grove, Illinois, as a gift from its LGBT members. Rev. Dennis O’Neill, pastor, believes it is the first window dedicated to Sergius and Bacchus in any church in the United States. O’Neill is the author of Passionate Holiness: Marginalized Christian Devotions for Distinctive People. The book includes a chapter retelling the love story of Sergius and Bacchus with historical detail.

The Sergius and Bacchus window is part of a project in which members of St. Martha’s diverse congregation were selecting and paying for a set of 20 windows of saints from their various homelands. LGBT members contributed the “friendship window” depicting Sergius and Bacchus. It is a companion to the “marriage window” which shows St. Elizabeth of Hungary and her husband, Blessed Ludwig of Thuringia.

Artist Plamen Petrov worked with Daprato Rigali Studios to design and create the stained glass windows. He was born in Sevlievo, Bulgaria in 1966 and currently lives in Chicago. He graduated from University St. Cyril and St Methodius University of Veliko Tarnovo, Bulgaria’s Faculty of Fine Art in 1995, with an M.F.A. in graphic art - printmaking and pedagogy of figurative arts. For more than a dozen years he specialized mostly in stained glass, but his creativity takes many forms, since he also works in mosaics, murals, oil, acrylic, photography and graphic design. His artwork may be seen across Chicago and Illinois, and in many countries all over the world.

“Baccus and Sergius” by Brandon Buehring

Massachusetts artist Brandon Buehring included Sergius and Bacchus in his “Legendary Love: A Queer History Project.” He uses pencil sketches and essays “to remind queer people and our allies of our sacred birthright as healers, educators, truth-tellers, spiritual leaders, warriors and artists.” The project features 20 sketches of queer historical and mythological figures from many cultures around the world. He has a M.Ed. degree in counseling with an LGBT emphasis from North Carolina State University in Raleigh. He works in higher education administration as well as being a freelance illustrator based in Northampton, Massachusetts.

The painting below is by California gay artist Rick Herold. “I over the years as a painter have been interested in the idea of the spirit and the flesh as one -- began by Tantric art influences and then using my Catholic background,” he told the Jesus in Love Blog. He paints with enamel on the reverse side of clear plexiglas.

“Saints Sergius and Bacchus” by Rick Herold (details below)

Herold has a bachelor of arts degree in art and theology from the Benedictine Monastic University of St. John in Minnesota and a master of fine arts degree from Otis Institute of Art in Los Angeles. His religious artwork included a Stations of the Cross commissioned by Bob Hope for a church in Ohio before a conflict over modern art with the Los Angeles cardinal led to disillusionment with the church. Herold came out as gay and turned to painting male nudes and homoerotica, which can be seen at RickHerold's website. (Warning: his home page has male nudity.)

“St. Bacchus and St. Sergius: Patrons of Same-Sex Couples by Maria Cristina

A banner saying “patrons of same sex couples” hangs above Bacchus and Sergius in a colorful icon by Maria Cristina, an artist based in Las Cruces, New Mexico.

“Saints Sergius and Bacchus” by Ray Avito

On the day that California artist Ray Avito first heard the story of Sergius and Bacchus, he sketched a delightfully unpretentious portrait of the pair (pictured above). He said it was based on “the suspicion that they may have been more than just comrades in arms.”

“Marriage of Saint Sergius and Saint Bacchus” (2013) by Tony de Carlo

“Saint Sergius and Saint Bacchus” by Tony de Carlo

Sergius and Bacchus are among the many saints painted by Georgia artist Tony de Carlo. Raised Catholic, he started painting saints to counteract the church’s demonization of LGBT people. For more info, see my article Tony De Carlo: Artist affirms gay love with saints, Adam and Steve, and marriage equality paintings.

“Saints Sergius and Bacchus” by Ryan Grant Long

Historical men who loved men, including Sergius and Bacchus, are painted by American artist Ryan Grant Long in his “Fairy Tales” series. Sergius and Bacchus are usually portrayed as static icons, side by side staring straight at the viewer. But Long catches them gazing into each other’s eyes during a private moment in their prison cell. For more info, see my article Artist paints history’s gay couples: Interview with Ryan Grant Long.

“Bacchus” and “Sergius” from the series “Five Saints” (2008) by Anthony Gayton. © Anthony Gayton / www.anthonygayton.com

Noted British photographer Anthony Gayton does stylized homoerotic photos based on the history of gay culture. He shows Sergius and Bacchus stripped and bound as prisoners in two separate photos. The images are intended to be shown together, but by design they can also be separated.

Appropriate Bible quotes are on banners above them. For Bacchus: “But I will not take my love from him, nor will I ever betray my faithfulness.” (Psalm 89:33). For Sergius: “All thy commandments are faithful, they persecute me wrongly; help thou me.” (Psalm 119: 86)

His Sergius and Bacchus photos belong to the series “Five Saints.” In addition to exploring saints, Gayton’s work uses historical themes inspired by such diverse sources as mythology, Renaissance and Baroque painting and early photography. Gayton's work is published in his book Sinners and Saints.

Saints Sergius and Bacchus

By Brother Robert Lentz OFM, trinitystores.com

The Living Circle, an interfaith LGBT spirituality center founded by Dennis O’Neill, commissioned the above icon of the loving same-sex pair. It 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 in 2005. 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 temporarily gave away the copyright for the 10 controversial images to his distributor, Trinity Stores. 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.

A 20th-century icon of Saints Sergius and Bacchus appears in the courtyard of the Monastery of Mar Sarkis and Bakhos in Maaloula, Syria. (Wikimedia Commons)

Their same-sex love story is set amid dramatic events of the Roman Empire events in the 2014 novel “The Passion of Sergius and Bacchus” by David Reddish. The explosive gay romance of the soldier-saints unfolds during the Roman Empire in the 2014 novel “The Passion of Sergius and Bacchus” by David Reddish. Sergius and Bacchus meet, fall in love, have a commitment ceremony, and face deadly threats in a novel based on historical and archeological discoveries. It dramatizes the final gasp of paganism, the politics of newborn Christianity, and the re-discovered rites of same-sex unions performed by the early church. From the forests of Gaul to the streets of Constantinople, from the secret Christian hideaways of the deaconess Macrina to the palace of the emperor, the novel provides adventure and romance while examining questions of sexuality, faith, sacrifice, patriotism and the nature of God. It was a finalist for the Lambda Literary Award in the gay romance category.

A screenwriter as well as a novelist, Reddish has won awards for his political activism as well as pop culture acclaim for his fashion design work. He graduated with a degree in film from the University of Central Florida and resides in Los Angeles.

Icons of Sergius and Bacchus as “patrons of homosexuality” have been created by the artist known as Shoushan. They are available as cufflinks, pendants, lockets and bracelets through her My Altar shop.

One of the many traditional hymns to Saints Sergius and Bacchus includes this verse:

How good, or how pleasent is the brotherly knowledge of Your Martyrs, O God.

For they did not know natural brothers in the flesh,

but for the faith were considered brothers who struggled until death.

Through their prayers, O God, have mercy on us.

___

Thursday, October 03, 2013

New info on 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

Brother Elias: Soulmate to Saint Francis of Assisi?

[Love between St. Francis of Assisi and Brother Elias of Cortona is highlighted in this article. For more info, see "New info on Francis of Assisi’s queer side revealed."]

By Kevin Elphick

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…” is quickly written out of all but the earliest biographies and becomes fully lost and cleansed from later biographies. There is reason for suspicion about his removal from the story of Francis as the officially sanctioned image of St. Francis “the Saint” grew more widely circulated in the Medieval Church.

One possible candidate for Francis' first, unnamed companion is Brother Elias. The noted Franciscan historian, John Moorman, puts forward this supposition in his book, A History of the Franciscan Order (Chicago: Franciscan Herald Press, 1988. p. 96). In Celano's First Life of Francis, Br. Elias is not overtly named until Chapter 25, with no introduction or description, as if he is a character in the narrative already previously introduced. And yet, in spite of seemingly appearing only by Chapter 25, Elias is one of "three other historical figures [which] find an honored place within the pages" of Celano's work (St. Clare and Pope Gregory are the other two; Francis of Assisi - The Saint: Early Documents, NY: New City Press, 1999; p. 173). If the important figure of Br. Elias has already appeared in Chapter 3, it is more cohesive to the narrative when he reappears in Chapter 25 wherein the text [re]introduces him [again ?] with Francis "on another occasion and brother Elias was with him..."

The intimacy of Francis' relationship with Elias is described as "the one he [Francis] chose for the role of mother to himself." (Second Book, Chapter 4)

After Peter Catanii, Elias is one of the earliest Minister Generals of the Order. Before his death, Francis singles out Elias and intones a unique blessing over him. Upon his deathbed, Francis requests that the chapter from the Gospel of John be read to him (in which the Beloved Disciple is first introduced), and "This was the very gospel his minister [Elias] had planned to read. (Celano, Chapter 8) Celano sets up this scene by reminding readers that Elias was the one whom Francis "loved with great affection." The Latin here, "diligebat," is the same verb for love used in the Latin Vulgate for Jesus' love of the Beloved Disciple (Jn. 13:23)

At his death, Elias writes a letter to the Franciscan community, to share the distressing news of Francis' passing. Yet in this letter Elias describes it as "a loss for all, yet it is a trial singularly my own." He writes: "I sigh... My groans gush forth... what I dreaded has happened to me..." That this death is personalized for Elias is explicit. Elias remembers Francis as one who "carried us in his arms like lambs..."

Elias continues with praise of Francis' body itself. His letter betrays a clear intimacy he knew with Francis' body: "...our brother... bearing in his body... His hands and feet...front and back revealing the scars... His side...often emitted blood...No part of his body was without great suffering...His limbs… marvelously soft and pliable...turned this way and that..." Clearly Elias is writing from a personal and physical intimacy with Francis.

Interestingly, it is St. Bonaventure, the fifth successor to Elias as Minister General of the Order, who writes Elias out of Francis' official biographies. Bonaventure orders all earlier biographies of Francis to be destroyed. He then authors two "official" biographies of Francis and removes all mention of Francis' earliest, first companion. While he includes two episodes of Elias' role in Francis' life, Bonaventure does not name him, whereas other early friars are explicitly named. In describing Francis' blessing which he extended prior to his death, Bonaventure removes Elias as the recipient, and instead describes the blessing as being given generally to the friars "sitting around him." Subsequent biographies eventually adopt a trajectory openly hostile to the depiction of Elias.

However, notably, St. Clare, another intimate companion of Francis and contemporary of Francis, gives an affirmation of Elias in the strongest possible language. She writes to Blessed Agnes: "In all of this, follow the counsel of our venerable Father, our Brother Elias, the Minister General... Prize it beyond the advice of the others and cherish it as dearer to you than any gift."

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Postscript: Readers who want to explore long-standing critiques of Brother Elias can read Jon Sweeney's 2016 book, “ The Enthusiast: How the Best Friend of Francis of Assisi Almost Destroyed What He Started.”

However, given both St. Francis & St. Clare's strong advocation of Brother Elias, (a point which Sweeney readily concedes), we would be left with the unsatisfactory conclusion that they were poor judges of character, a trait incompatible with founding multiple, new religious communities. In his book, Sweeney is left concluding that "a close childhood familiarity between Francis and Elias would go a long way toward explaining the strange intimacies and complications in their relationship later as men." (p. 28)

Sweeney appears to lack imagination when trying to explain Francis and Elias' "intimacies" with each other, seemingly forgetting that Francis was able to publicly disavow his childhood, birth family and its attachments. Childhood nostalgia did not seem to be a motivating force for him. Readers would do well to read Giulia Barone's article, "Brother Elias Revisited" (Greyfriars Review, Vol. 13; 1999) to obtain a more balanced portrait of Elias, set in an historical context and explaining later factions need to rewrite Elias' story and character according to their own political agendas.

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Kevin Elphick is a Franciscan scholar and a supervisor on a suicide prevention hotline in New York. He wrote a thesis on “Gender Liminality in the Franciscan Sources” for a master’s degree in Franciscan studies from St. Bonaventure University in New York.

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This post is part of the GLBT Saints series by Kittredge Cherry at the Jesus in Love Blog. Saints, martyrs, mystics, prophets, witnesses, heroes, holy people, humanitarians, deities and religious figures of special interest to lesbian, gay, bisexual and transgender (LGBT) and queer people and our allies are covered on appropriate dates throughout the year.

Top image credit: Portrait of Brother Elias at the Baptismal font where St. Francis was christened in the Cathedral of San Rufino in Assisi. (Photo by Kevin Elphick)

Tuesday, October 01, 2013

Queer Creation in art: Who says God didn’t create Adam and Steve?

"Adam and Steve in Hawaii" by Tony de Carlo, 2013

(This post was written for the Queer Theology Synchroblog 2013.)

Who says God didn’t create Adam and Steve? Artist Tony De Carlo affirms the goodness of same-sex love by painting the original gay couple.

He reimagines the Biblical creation story from a queer viewpoint. It’s visual theology in response to those who oppose LGBT rights with the foolish argument that “God made Adam and Eve, not Adam and Steve.”

De Carlo has done more than 20 paintings of Adam and Steve as the original gay couple. I am posting some of them today for the annual Queer Theology Synchroblog. The theme this year is “Queer Creation.” A synchroblog is when a group of people all write about the same topic on the same day and post it to their personal blogs. We are creating our own queer versions of the creation myth.

De Carlo is a native of Los Angeles, now living in Savannah, Georgia. Raised Catholic, he started painting religious subjects to counteract the church’s demonization of LGBT people. His paintings confront the hypocrisy of the church, which has a long history of homoerotic images but condemns homosexuality. His work is exhibited regularly in museums and galleries throughout the United States.

Watch the relationship between Adam and Steve unfold -- usually with the snake and forbidden fruit from the creation story in Genesis.

“Adam Y Steve” by Tony De Carlo

“Adam And Steve In Eden” by Tony De Carlo

"Adam and Yves" by Tony de Carlo

“Adam and Steve, Ants and Bees” by Tony de Carlo, 2013

"Domestic Life of Adam and Steve" by Tony de Carlo

"Adam and Steve and Child" by Tony de Carlo, 2013

"Adam and Steve on the Farm" by Tony de Carlo

“Adam and Steve and the Banana Tree” by Tony De Carlo

“Adam and Steve in 14 Countries” by Tony De Carlo shows them on an island made of flags from the countries that recognized marriage equality when he painted it earlier this year.

For more on Tony De Carlo and his art, see my previous post:
Gay saints, Adam & Steve, and marriage equality art affirms LGBT love: Tony De Carlo Interview.

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Check out the other entries
in the Queer Theology Synchroblog

Queering Our Reading of the Bible by Chris Henrichsen

Queer Creation in art: Who says God didn’t create Adam and Steve? by Kittrdge Cherry

Of The Creation of Identity (Also the Creation of Religion) by Colin & Terri

God, the Garden, & Gays: Homosexuality in Genesis by Brian G. Murphy, for Queer Theology

Created Queerly–Living My Truth by Casey O’Leary

Creating Theology by Fr. Shannon Kearns

Initiation by Blessed Harlot

B’reishit: The Divine Act of Self-Creation by Emily Aviva Kapor

Queer Creation: Queering the Image of God by Alan Hooker

Queer Creation by Ric Stott

Eunuch-Inclusive Esther–Queer Theology 101 by Peterson Toscano

Valley of Dry Bones by Jane Brazelle

Queer Creation: Queer Angel by Tony Street

The Great Welcoming by Anna Spencer

Queer Creation by Billy Flood

The Mystery of an Outlandishly Queer Creation by Susan Cottrell

We’ve Been Here All Along by Brian Gerald Murphy

God Hirself: A Theology by T. Thorn Coyle

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Related links:
TonyDeCarlo.com

Tony De Carlo on Facebook

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This post is part of the Artists series by Kittredge Cherry at the Jesus in Love Blog. The series profiles artists who use lesbian, gay, bisexual, transgender (LGBT) and queer spiritual and religious imagery.

Copyright © Kittredge Cherry. All rights reserved.
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Jesus in Love supports lesbian, gay, bi, trans and queer (LGBTQ) spirituality, with an emphasis on art and literature. It promotes artistic and religious freedom and teaches love for all people, regardless of sexual orientation or gender identity. It is based on these beliefs: God loves all people, including sexual minorities. The creative process is sacred. The queer visions, especially the gay Jesus and LGBT saints, will free people to experience the divine in new ways and lead to a more just world. Jesus in Love was founded by lesbian Christian author Kittredge Cherry as her personal project. It is her gift to the world. Many thanks to everyone who supports her vision.

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