In Celebration: Rev Jane Spahr, "Lesbyterian"

With the widespread press attention to the gay and lesbian bishops in the Episcopalian church, the ECLA decision last year to recognize openly gay and lesbian clergy in committed and faithful relationships, and this summer's decision (not yet ratified) by the Presbyterian Church of the USA to do the same, it is too easy to overlook the fact that gay and lesbian clergy have been around for a long time - right from the start of ordained ministry. Of the earliest years, I have written before, but I am now finding numerous reports of openly gay or lesbian clergy in modern times, going back a lot further than I had recognised. (The earliest clear example I have found so far is of Rev. Phebe Ann Coffin Hanaford, who was ordained a Quaker minister in 1869.) The problem is not that there were not gay or lesbian clergy, but getting them recognised. Recognition, however, is important, and achieving it has been a major problem, with many courageous men and women making stands, suffering persecution, and securing a series of breakthroughs along the way.

In the Presbyterian Church, one of these pioneers has been Rev Jane Spahr, who was in the news this week for her appearance in a church court for conducting same sex marriages in California in 2008, during the few months when they were fully legal in California law- but not sanctioned by the church's own regulations. I will come back to the weddings, and the trial, later. First, I want to go back a little further.

Some Gods of Homosexual Love

In Christian theology, we are told that we are made "in God's image and likeness." Taking a broader view across all religions, it is more accurate to say that humans make gods & goddesses in our image and likeness - even where they are visualized in non-human form, their reported behaviour is frequently anthropomorphic.

This is especially obvious outside of the monotheistic religions. In these, the necessity for imagining gods & goddesses in relationships and interactions with other gods produces tales of jealousy, rivalry, and amorous adventures that look remarkably human.   Reflecting what each culture sees in itself, the deities also reflect a range of interests, temperaments - and sexual preferences. Many pantheons, especially those from Classical Greece and Rome, China, India, South America and Oceania, feature prominent gods and goddesses who had homosexual relationships or adventures. (Hindu deities are especially notable for the ease with which many of them change gender from time to time).

This much I knew. But the biggest surprise for me yesterday, when I was reading some more about LGBT themes in mythology, was the discovery that in some mythologies, there are gods who are specifically designated not just as practitioners, but even as patrons of male homosexuality.

Chin, Mayan God.

 

From Matt & Andrej Koymasky

Chin, a small child or dwarf god, introduced homoerotic relationships to the Mayan nobles. The nobles obtained youths of the lower classes to be the lovers of the noble's sons. Such unions were considered legal marriages under Mayan law, and any attempt on the honour of the younger partner was punishable as adultery.

Chin was also known as the “death god”, and one of four lesser deities closely associated with the four Mayan creator gods, the Becabs

Celibacy, Homosexuality, Jeffrey John and Cardinal Newman

The Pope’s visit to the UK later this year is turning the spotlight on Cardinal John Henry Newman – Newman’s scheduled beatification is the ostensible primary reason for the visit. There are many aspects of Newman’s life and work that will be worth considering: his story as a leading Anglican convert to Rome will focus attention on the relations between the two churches, on the privileged position of the Anglicans as the “established” church here, and on the legal disadvantages of the Catholic church. There will also be interest in his work as a theologian, which has led some to see him as a “progressive” for his insistence on the primacy of conscience, while paradoxically others hail him as an arch traditionalist. I hope to discuss both of these later. For now though, I want to consider another aspect of his life, his well-known intensely passionate love for a younger priest, Ambrose St John.

This love has led me, like others, to include Newman in my collection of “queer” saints and martyrs. At the Guardian, Jack Valero clearly disagrees. In his discussion of Newman, he complains, “It is symptomatic of modern values that we conclude Cardinal Newman’s intense love for a man meant he was a homosexual.” My response to this, is that it is even more symptomatic of the modern Church that we conclude that anybody identifying as “homosexual”, or as gay, is not celibate. This is an important issue for the place of gay men and lesbians in the Catholic church, and of the treatment we receive.

First, let us consider the bare facts of Newman and his love, which are generally agreed. His love for St John is beyond dispute. "He loved me with an intensity of love, which was unaccountable," Newman wrote after St John’s death. This love was reciprocated, to the extent that it was his explicit wish that he wanted to be buried alongside his lover in a shared grave. This wish was understood and respected by his colleagues of the Birmingham Oratory, and so it was done. However, there is no serious suggestion that the intense love between the two was given sexual expression. They were, after all, both priests. Yet from the same set of agreed facts, one side acclaims him as a “gay” saint, another as obviously not “homosexual”. To make sense of this contradiction, I now want to explore some of the nuances behind the bare facts.

A priest’s desire today to be buried in the same grave as another priest would certainly be extraordinary, possibly even scandalous but in earlier times it was uncommon, but less remarkable. Alan Bray in “The Friend” describes many English churches which have tombs holding male couples, some of them priests. What is significant here, is that this practice of burying couples in shared tombs was far more commonly practiced for married couples – and many of the male couples buried together that Bray described are known to have been “sworn brothers”, made so in a liturgical rite exactly comparable to the rite of “adelphopoesis” that John Boswell describes in “Same-Sex Unions in Premodern Europe”. Boswell and Bray disagree on the significance: Boswell presents evidence that these rites included many elements exactly comparable to the rites for opposite-sex marriage of the day. Bray argues that they should not be seen as a form of marriage, but merely as a sign of deep friendship – some of the men undergoing sworn brotherhood were also married to wives. Most of these predated Newman and St John by many centuries – by the nineteenth century the practice had all but died out, and there is no evidence that the men had ever formalized the relationship in any form of written contract or liturgical rite, Still, the symbolism of the shared grave remains powerful, given its historical context.

Now, consider Newman’s celibacy. Recall that he started life as an Anglican, for whom clerical celibacy was not a requirement. He quite specifically approved of marriage as a general rule, and believed that “country parsons” too should marry. Yet, even at the tender age of 16, he knew that he personally would not, believing that a single life was the “will of God” for him. If this deliberate celibacy in a priest should mean that he cannot be considered “homosexual”, does this mean that he is necessarily to be thought of as “heterosexual”? Surely not. Celibacy in itself is no indicator of sexual orientation. The common words simply are not of any help. Personally, I no longer think in terms of any category of “gay” saints: the modern word does not work outside of the modern period, and so I use the term “queer” instead, to denote anybody whose behaviour or choices stand clearly outside the standard, gendered role models for “heterosexual” men and women. On this basis, I have no hesitation in describing as “queer” a man who early on praised marriage in principle, but eschewed it for himself without any religious obligation to do so, and whose major emotional investment was a passionate (if sexless) relationship with a man, with whom he desired to share eternity.

Now, I return to the implications behind the opening statement in the Guardian: “It is symptomatic of modern values that we conclude Cardinal Newman’s intense love for a man meant he was a homosexual.” The argument here, that celibacy denies “homosexuality”, can be turned on its head: there is an assumption behind it that “homosexual” implies sexual activity. This is a dangerous assumption, which leads to some of the more shameful aspects of pastoral practice in the institutional church. Vatican theory is quite different: the significant modern documents draw a clear distinction between the homosexual person, the “inclination” (or orientation), and actions. It is made clear that the “inclination” is not sinful, and that homosexual persons are to be treated with compassion, dignity and respect. Only homosexual “actions” are considered to be sinful. Yet Vatican teaching argues against protecting the persons from discrimination in housing or employment, even though such discrimination is clearly targeted at people for who they are, not for what they may have done. In defending this position, they claim that the “person” can remain free of discrimination by the simple expedient of keeping his “inclination” secret. “DADT”, in other words, in the Church.

This week, the English courts ruled on the validity of this argument as it applies to gay asylum seekers, looking for refuge here from serious homophobic persecution, even the risk of death, in their home countries. The British Border Agency, fearing that a sympathetic ruling would open the flood-gates to unwanted hordes of opportunistic refugees, had argued that gay Iranians, Sudanese and the like could escape persecution by the simple expedient of remaining closeted. The court sensible disagreed, stating that this was an entirely unreasonable and unjust expectation. It is even more unreasonable and unjust on the part of a Church which reminds us (in “Homosexualitatis Problema”, para 18) of the Scripture injunction to “Speak the truth in love”, and “the truth shall set you free”.

The problem is that the Vatican promise of “dignity, compassion and respect” does not apply to persons who are “homosexual”, but only to those who hide their sexuality. Why? Because if their “condition” is known, they are assumed to be not celibate - even when they give assurances to the contrary, as was the case of the Canadian altar server. This is not just a problem for the Vatican – it applies equally to the Anglican Church, and was the unstated problem that derailed the proposed selection of Jeffrey John as Bishop of Southwark. John declares that he is celibate. However, he is known to be in a Civil Partnership. British law on these partnerships is clear that they are in many respects virtually identical to conventional marriage, but there are a handful of key differences. One of these is that unlike traditional marriage, there is no requirement of sexual consummation for the partnership to be legally valid. In terms of law, it is entirely possible for two men to be in a legal Civil Partnership, and celibate, just as John says he is. His opponents, however, simply refuse to believe this. To them, the simple fact that two homosexually identified men are living together is taken as “proof” that they are not celibate. In the commentary around John’s nomination, it was asked whether there was any “proof” (such as video footage) that their relationship was “chaste”. Why?

Now, let us return once more to Cardinal Newman. He never disclosed physical sexual activity, or its absence with St John, but in the absence of evidence, it is assumed that his close emotional relationship was suitable celibate. In the case of both the (Catholic) Canadian altar server, and the (Anglican) Jeffrey John, we have clear statements of both that their relationships with their partners are celibate, and so (presumably) exactly comparable to that of Newman and St John. Yet the popular assumption around these men is precisely the reverse of that applied to Newman. Whereas he is assumed to be celibate, they are assumed not to be. If modern standards had been applied to Newman, he should have been barred from the priesthood altogether, let alone raised to high office and a path to sainthood.

Books:

Boswell, John : Same-Sex Unions in Premodern Europe

Alan Bray, The Friend

The Queer Lesson of Nehemiah: "Rebuild God's Church!"

Through the fog of millenia, foreign language, and unfamiliar cultural contexts, it is easy for Christians in the twenty first century to miss the specific relevance of some passages in Scripture, especially the books of the “minor prophets” in the Hebrew Scriptures, expecially the queer references. When, with the help of suitable guidance, we do explore these, we may find some powerful material for reflection. I have found precisely that in a piece by Michael S. Piazza, “Nehemiah as a Model for Queer Servant Leadership” (In "Take Back the Word" , ed Robert Goss)The first likely question from those unfamiliar with the background (let alone even the basic story of Nehemiah), is what makes this a “queer” story? The answer depends on appreciating the cultural background, and in turn casts some light on several other passages from the Hebrew Scriptures.

Nehemiah was one of many Hebrews taken to Babylon as a slave, where he was engaged as a “cupbearer” to the Persian king Artaxerxes (the Persians had replaced the original Babylonians as rulers) . The purpose of a cup-bearer was not simply to carry the wine glass – it included the responsibility for tasting and testing all the king’s food and drink, against the possibility of poisoning. As such, it was a position of great responsibility, and personal intimacy – and it was standard practice for slaves in positions of such personal intimacy in the Royal household to be castrated. It is likely, then, that Nehemiah was a eunuch. (According to one historian, cupbearers to the king were always the most attractive men). Living in such close proximity to the king, and sharing in his meals, also meant that he shared in a life of great luxury – almost as much as the king himself.

That’s the background. The point of the story in the Bible, is that some years after the first wave of Hebrew exiles had been allowed to return to Jerusalem, where the temple and the city walls had been destroyed. Without the walls for defence, the city was vulnerable to repeated attacks by its enemies.  Nehemiah became convinced that the Lord was calling him, too, back to Jerusalem, to do something about it.  Now, remember that Nehemiah was a cupbearer, used to luxury,  and not a soldier, a politician, or a religious leader. Nevertheless, he responded to God’s call, and secured permission from the king to return.

When he returned, he was initially ridiculed  for his presumption in undertaking such a preposterous task – he, who had not the skills or experience to undertake such a great project. But he set to regardless, and ultimately succeeded.

Michael Piazza, in his reflection on the story, uses it as a metaphor for the task that we as lesbigaytrans people in the church can face. There is asense in which the wider Christian church, having lost its way in rejecting its own people, and placing (possibly mistaken) biblical literalism above the more fundamental lesson of love,  can be seen as a church which is broken and in need of rebuilding, just as Jerusalem needed to rebuild its temple.

Like the eunuch Nehemiah, we are sexual outsiders, and can easily be dismissed by the church for our lack of approved skills and insider accreditation as pastors – but we too are called by God to help in rebuilding God’s church. With application, prayer and God’s help, we too can prevail – just as Nehemiah did.

Adding to the power of Piazza’s telling, is his own record with the Cathedral of Hope in Dallas, where he is the senior pastor. This was founded in Dallas in 1970 – hardly the most obvious place for a gay friendly church. But in the years since, it has become the world’s largest gay and leasbian megachurch. Nehemiah rebuilt Jerusalem against the odds, and the Cathedral of Hope defied its location and prospered as as church serving an LGBT congregation.

We can and will do so for the wider church.

Related articles

• Queering the Song of Songs (my-queer-spirituality.blogspot.com)

Queer Saints & Martyrs: Synopsis

Prequel: Before Christianity

Studies of the animal kingdom, and of non-Western and pre-industrial societies show clearly that there is no single "natural" form for either human or animal sexuality. Homosexual activity  has been described by science for all divisions of the animal kingdom, in all periods of history, and in all regions of the world. Most religions recognise this. The monotheistic Christian religion teaches that God made us in His own image and likeness - but other religions, when they attempted to picture their many gods and goddesses, created their gods in human image and likeness, and so incorporated into their pantheon many gods who had sex with males - either divine or human.

The Rape of Ganymede

Was Jesus Gay? Mark, and the "Naked Young Man".

Discussion of the question "Was Jesus gay?" usually revolves around the references in the Gospel of John, to "The disciple Jesus loved." These are well known, and have been widely discussed, here at QTC and elsewhere.  My reservations about these references are that they all come from the author of John's Gospel, talking about himself as writer. I would be more easily convinced by the argument if there were corroborating evidence from the other Gospels:  if Matthew, or Luke, or Mark, also made the same references to one specific disciple who was "loved" in a way the others were not, andsimlarly noted how he rested his head on Jesus' breast, or in his lap, and appeared to have inside information on Jesus thoughts and intentions - as John does.

Theodore Jennings, in "The Man Jesus Loved", might just have some such corroborating evidence, from the Gospel of Mark, and from infuriatingly fragmentary evidence from what just might be a lost,  more extended version of that Gospel: something known as the "Secret Gospel" of Mark. In the first part of the book, Jennings offer an extensive examination of the evidence from John's Gospel, and concludes that yes, the evidence is clear: there was indeed an unusually intimate relationship between Jesus and the author of that Gospel (whom he does not believe was in fact John). But then he continues, to look for further evidence from the other Gospels.

In Mark, he first draws our attention to a well-known passage which is seldom remarked on for homoerotic associations - the story of the "rich young man", drawing attention to the words of the text,:

Jesus, looking at him, loved him, and said....

Alone, this these words are not particularly remarkable, except that elsewhere in the Gospels, Jesus is not said to "love" specific individuals outside of the "beloved disciple" of John's Gospel. It becomes more interesting though, when read together with some other lines from Mark .  Jennings first discusses the curious matter of the "neaniskos", or "naked young man", in Jesus company in the Garden of Gethsemane:

And they all forsook him and fled.

And a youth ("neaniskos") accompanied him, clothed in a linen cloth ("sindona") over his nudity ("gumnos").  And they seized him.  And he, leaving his linen cloth, fled nude ("gymnos").

(Mark 14: 50 -52)

Who is this youth? What is he doing there? Why has he stayed behind, "accompanying" Jesus, after all the others have fled (at least until he is seized, and then flees, naked). Why is he so lightly clothed, that his garment can fall away so easily (the "sindoma" was not properly an item of clothing at all, but just a loose linen sheet)? And why use a word, "gymnos"  for nudity, which is strongly  associated with the homoeroticism of the Greek gymnasium - where young men exercised naked, and older men came to admire them?

But the most intriguing passage of all is found not in the standard Gospel of Mark, but in the so-called "Secret Mark", supposedly found by Morton Smith in an eighteenth century copy of a previously unknown letter of Clement of Alexandria, found in 1958.  The authenticity is disputed,  but some scholars accept that it authentic, and is taken from an earlier, longer version of Mark's Gospel than the one we use today.  I'm not going to get into the details of the origin or significance of this fragment  - see Jennings for that - but here is the bit that intrigues:

And they came into Bethany, and a certain woman, whose brother had died, was there.  and, coming, she prostrated herself before Jesus and says to him, "Son of David, have mercy upon me."..But the disciples rebuked her.  And Jesus, being angered, went off with her into the garden where the tomb was, and straightaway a great cry was heard from the tomb.  And going near Jesus rolled away a stone from the door of the tomb. And straightaway, going in where the youth was, he stretched forth his hand nad raised him, seizing his hand.  But the youth, looking upon him, loved him and began to beseech him that he might be with him.  And going out of the tomb they came into the house of the youth, and he was rich.  And and after six days Jesus told him what he wast to do and in the evening the youth comes to him, wearing a linen cloth over his naked body.  And he remained with him that night, for Jesus taught him the mystery of the kingdom of God. And then, arising, he returned to the other side of Jordan.

This passage has two literary connection to the two earlier passages from canonical Mark: the verb used here for he youth "looking at "Jesus is the same ("emblepein") as that  that used to describe Jesus when he "looked at" (and "loved") the rich young man;  and here again, he is described as wearing just a linen cloth over his naked body.  (This is not on being raised from the dead, when such a cloth would have been expected, abut when he came to Jesus six days later.

Now, be honest:  if a young man came to you, "in the evening", wearing "nothing but a linen cloth over his naked body", what do you suppose he was after?  And if he came not to you, but to another man, and then stayed the night, what do you suppose your conclusion would be in the morning?

The fragment known as Secret Mark may not be authentic - but then, it may.  If so, the implications and connections to the other two passages, and to John are at least intriguing.  Is this the same rich young man who turned down the invitation to sell all and follow the Lord?  is he the same young man in a linen cloth who stayed with him after all others had fled? Is he, indeed, the "beloved disciple?"

Epaminondas: Military Hero, Democrat, Cultured Statesman. Gay.

Epaminondas lived before the Christian era, outside the Jewish tradition, and has no claim whatsoever to be treated as a “saints in any literal sense. However, taking the term much more loosely, including those we might consider as role models, he clearly fits the bill. If that doesn’t suit you, think of him as included in the “others” of my title.

Together with his lover Pelopidas, Epaminondas was one of the celebrated “Sacred Band of Thebes”, a military company of 150 pairs of lovers. That’s right, an army band where it was compulsory to be gay – and partnered. We usually think of the Spartans as the most military of the Greek cities, and with good reason. While Athens (and some other cities following them) valued democracy, philosophy and intellectual life generally, young Spartans were educated for one thing only – war. After Sparta had convincingly beaten Athens and her allies in the Peloponnesian War, the victors extinguished democracy in the vanquished cities, and placed their allies in command as local despots.

In the case of Thebes, they met strong resistance from the defenders of democracy, in the form of the band of male lovers. Founded initially by Georgidas, on the principle that men never fight more bravely than when fighting to protect and support their loved ones alongside them, the founding proposition was soon confirmed. In their first engagement with the Spartan enemy, victors in the recent Peloponnesian war, the new company of Theban lovers overcame a Spartan army of two to three times their number, and were able to reinstate democracy in their city.

Epaminondaswas initially somewhat hidden in the shadow of his friend Pelopidas, who succeeded Georgidas as leader just a year after the band was founded. Together, they won many famous victories. Later, overshadowing his friend, he found the more enduring fame, and for many notable qualities beyond his illustrious military career.

After assisting in the re-establishment of democracy in Thebes, he developed a career as an orator and statesman as well as a soldier. Although he was instrumental in defeating Sparta in establishing Thebes as the dominant geek power, he refused to use this power to to subject other cities to Theban domination and pillage, so that he was known as a military liberator, not a conqueror. Many scholars have described him as Greece’s greatest warrior-statesman. Diodorus Siculus wrote that he excelled all the others in valour and military shrewdness – but also in “eloquence of speech, elevation of mind, contempt of lucre, and fairness…”.

The Romans also admired him, although less enthusiastic about his cultural achievements. Cornelius Nepos included him in his Book o Great Commanders, but found it necessary to excuse his reputation as a musician and dancer on the grounds that the Greeks had a fondness for these pursuits. He “praises without reservation Epaminondas’ intellectual and athletic prowess, and finds he meets roman standards of temperance, prudence and seriousness….. and was such a lover of truth that he never lied, even in jest.” .

He died in 362, in a battle which once again defeated the Spartans, but also ended Epaminondas’ own life.

This could be my kind of guy – accomplished, virtuous, a democrat and liberator – and good-looking. Except that he lived about two millennia too soon, he could easily be seen as a great Renaissance man. My only objection? Surely he’s just too good to be true. Yet this is the picture that comes down to us from the ancients.

And to think that men of this calibre are not permitted to serve openly in the US army.

(Source: The material above condenses a passage from “Homosexuality & Civilization” by Louis Crompton, which makes an excellent and stimulating introduction to the history of homosexuality.)

The Story of Our Queer Saints & Martyrs (and others)

Ever since I started here at QTC, I have tried to share with you some information about our gay, lesbian and trans saints and martyrs, which I think is one of the great unknown stories of Church a and LGBT history. Ever since Stonewall, there has been a recognition that so much of the queer past has been hidden from history, with a great deal of work done to uncover this history and bring it into the light of day. In exactly the same way, and more dangerously, our history in the church has also been hidden. The pioneering work of scholars like John Boswell (and before him, Vern Bullough) has done a great deal to open this history up for exposure, but too often it remains buried in academic treatises which are valuable, but possibly inaccessible or intimidating to a general reader.

St John, and Jesus's Gay Wedding at Cana.

I have written before about St John, the "Beloved Disciple". Recently, I came across a reflection on the miracel at the wedding at Cana, which added a new dimension, after I dipped into two books, and found ideas that amplified  each other with powerful effect, especially in the current context of advances for marriage equality and the bishops' opposition. "Take Back the Word" (ed Robert Goss) is a compilation of writings on Scripture designed to take us as queer Christians beyond battles with the "texts of terror", to an approach more in keeping with what it should be, a source of inspiration and value in our lives.  "Queer Theology: Rethinking the Western Body " (ed Gerard Loughlin) is a broader and more ambitious compilation, of writing on a range of dimensions of faith from a queer perspective.

Who was getting married?

In the introduction to his book, Loughlin reflects on the story of the Wedding Feast at Cana, (John 2: 1 - 11) which we usually think of in terms of the transformation of water into wine. Immediately I thought of this as a wonderful alternative image for Goss's "Take Back the Word". It is one thing for us to move beyond a fear of Scripture to a point where it is the "water" of life: but how can we go beyond even that, to the "wine" of celebration?  This, I thought, is what Elizabeth Stuart does in a short piece "Camping Around the Canon", which (as it happens) she ends with some thoughts on weddings. Stuart's point is that we need to be able to approach Scripture with laughter, which is too often absent from religious practice. After a concise exposition of the historical and theological justification for the approach, she offers just one illustration of what she means,  discussing Ephesians, 5:21-33 ("Wives, submit to your husbands"), which is so often used at weddings, and which for women can so easily become a text of terror. Hearing it read at weddings, she says, left her "churning with anger". But an analysis by Gerard Loughlin changed her reaction from tragic to comic, as the "heteropatriarchal" readings are

undermined and washed away in the deeper waters of the Christian symbolic, for insofar as as women are members of the body, they too are called to be Christ to others; so that they too must also act as "groom" and "husband"; to the "bride" and "wife" of the other, whether it is to a man or woman.  For it cannot be said that within the community only men are called to love as Christ does."

-Gerard Loughlin, "Baptismal Fluid", unpublished paper quoted by Stuar

Stuart comments:

Loughlin's reading of the text had transformed it into a queer text. The very incongruity of this reading with the "original" reading is enough to stimulate laughter. I find it funny that this passage should be read so often and do solemnly at weddings, the great ceremony of heteropatriarchy.

-Stuart, Camping Around the Canon, in Goss "Take Back the Word"

I remember a comparable insight and laughter from my own experience. Once on retreat, I found myself reflecting on the familiar image of the Church as the bride of Christ, and realized that as a gay man, I was spared the oddity (for straight men) of imagining myself as "bride", and instead was able to picture myself in my meditation as "groom" of Christ - a meditation that became extremely powerful. Looking  back on it later, I found satisfaction and humour in the realisation that my orientation had given me a unique advantage in my prayer.

This left me with a predisposed receptivity to Loughlin's main ideas concerning the wedding at Cana.  Instead of considering the miracle of transformation, he asks instead, "Who is it that was married?". He answers the question in stages.

First, he points out that the story should be read as a parable, with distinct anticipation of the Last Supper,  Passion and Resurrection. The wedding takes place on "the third day" (anticipating the resurrection) after He has talked with Nathanel (John 1:43 -51), and the transformation of water into wine anticipates the transformation of wine into His blood. In a liturgical setting, the Mass recalls these three days. So, it is a standard idea that symbolically, in the church's recollection of the story, we are all guests at the wedding, where Christ is marrying his Church.   At one level closer to the literal, it is Christ marrying his disciples. Loughlin then goes on to discuss a fascinating more literal idea from the early and medieval church - that it was indeed Christ who was married - to John, the beloved disciple. This idea was articulated in the apocryphal Acts of John, in which it is said that John broke off his betrothals to a woman to "bind himself" to Jesus. This was apparently a common strand in some German medieval thinking, right up until the Reformation, and is visually illustrated in some surviving art.  In a  "Libellus for John the Evangelist", a painting of the wedding feast is said to feature a bearded Christ seated next to a beardless, androgynous John - whom, says Loughlin, he appears about to kiss.  In the "Admont Codex" illustrated manuscript of  St Anselm's "Prayers and Meditations", an illustration in two parts shows John's story. In one, John is seen leaving his female betrothed. In the companion piece, he is lying on the ground with this head on Jesus's breast, while Jesus himself is tenderly caressing his chin.

Is this tradition "true"? We cannot know. Like so much much else in Scripture, it is impossible to get through the mists produced by unfamiliar language, a different literary tradition, and remote historical /cultural context to get close to the literal "truth" behind the text.   No matter. Even without accepting  this idea literally, it is enough for me to know that it was once widely accepted in the mystical tradition, and to incorporate it into my reader response.

It is when Loughlin moves beyond the "meaning" of the text to its multiple ironies that the fun starts. This where, in sympathy with Elizabeth Stuart, I found myself quite literally laughing with Scripture.  For if it is true that the consecration of Eucharistic wine into Christ's bloods is prefigured in the Cana transformation of water into wine, then we can see that in every Mass we are commemorating  Christ's own wedding with His (male) disciples. Every Mass can be seen as a mystical gay wedding.  That Mass is celebrated by a priest who has committed himself to celibacy, and so forswears procreation himself, but is expected to preach against gay marriage or others - because homosexual intercourse, being unable to procreate, is "intrinsically disordered". The priesthood in turn, is run by a a similarly celibate coterie in the Vatican which reproduces itself by recruitment not biological reproduction - and castigates the homosexual community for its own social, not biological reproduction.

The threat posed by gays and lesbians to family and society is often proclaimed by men - named "fathers"- who have vowed never to to beget children. The pope lives in a household of such men - a veritable palace of "eunuchs"for Christ  - that reproduces itself by persuading others not to procreate. Why us the refusal of fecundity - the celibate lifestyle - not also a threat to family and society?

-Loughlin, introduction to "Queer Theology"

Goss, Robert (ed): Take Back the Word: A Queer Reading of the Bible

Loughlin, Gerard (ed): Queer Theology: Rethinking the Western Body (BBPG)