Tag Archives: gay bishops

St Venantius Fortunatus, Italian Bishop and Homoerotic Poet

c.530-c.603
Venantius Fortunatus was a poet, born c. 530 in Treviso, near Ravenna in Italy. He spent his time as court poet to the Merovingians. After visiting the tomb of St. Martin of Tours at St. Hilary at Poitiers, he decided to enter a monastery. He continued to write poetry, some of which have a permanent place in Catholic hymnody, for instance the Easter season hymns “Vexilla Regis” and the “Pange Lingua” (Sing, O my tongue, of the battle). Three or four years before he died he was made bishop of Poitiers. Although never canonized, he was venerated as a saint in the medieval church, and his feast day is still recognized on 14th December each year.
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CoE plan to bless gay couples' civil partnerships?

The Church of England is considering allowing gay couples to have their civil partnerships blessed  in church.

Insiders have told The Mail on Sunday that a top-level panel of bishops set up to review the Church’s policy on homosexuality is actively discussing the issue.

If the reform is approved, vicars would be permitted to conduct a  formal blessing service in church for a same-sex couple who have earlier ‘tied the knot’ at a register office.

Claire Balding Civil Partnership
Union: Television presenter Clare Balding (right) and Alice Arnold at their civil ceremony in 2006

Union: Television presenter Clare Balding (right) and Alice Arnold at their civil ceremony in 2006

But any move to relax the ban on such blessings would provoke the biggest split yet in the Church, which is already reeling from rows over women and gay bishops.

One option the panel is expected  to consider is a compromise under which gay couples seeking a blessing could be asked to declare they intend to remain celibate, in line with official Church teaching.

But this could create a backlash among gay couples, who would regard it as demeaning to be quizzed about their private lives.

A source close to the working party said that a ‘wide-ranging discussion’ was under way covering a ‘whole range of options’ and recommendations will be made to the House of Bishops later this year.

– more at  Mail Online.

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English Bishop Backs Gay Marriage: Queer Ferment in the Anglican Church.

For years, the major focus of controversy in the Church of England has been over the appointment of women bishops. That debate has now been all but settled (even the opponents agree that change is inevitable). Issues around full LGBT inclusion in church will now move to centre stage.

One sign of this is a bishop who has spoken out publicly in favour of gay marriage:

The new Bishop of Salisbury, The Rt Revd Nick Holtam, has spoken out in support of gay marriage.

Bishop Holtam made the comments in an interview with the Times today ahead of the meeting of the General Synod next week, where civil partnerships in churches and equal marriage are to be discussed.

He said: “We are living in a different society. If there’s a gay couple in The Archers, if there’s that form of public recognition in popular soaps, we are dealing with something which has got common currency. All of us have friends, families, relatives, neighbours who are, or who know someone, in same-sex partnerships.”

He said he was “no longer convinced” marriage should be between a man and a woman.

He continued: “I think same-sex couples that I know who have formed a partnership have in many respects a relationship which is similar to a marriage and which I now think of as marriage.

Bishop of Salisbury Backs Gay Marriage – Pink News

Lesbian priests marry, Boston cathedral, 1/1/2010

He is not alone. The Times interview, in which he was speaking about full marriage, followed an earlier report that over 100 Anglican clergy from the diocese of London have signed a petition asking that the synod next week agree to allow local discretion on conducting civil partnership ceremonies on church. The background is that parliament last year changed the civil partnership legislation, which previously prohibited these from being conducted on religious premises, to permit such premises where church authorities give explicit approval. Up to now, the public stance of the Church of England has been that permission will not be granted. Next week’s synod will show that there is significant opposition to that stance.

A letter signed by 120 clergy is calling for the Church of England to reverse its ban on civil partnership ceremonies being held in churches.

The signatories, from the diocese of London, want discretion to uphold loving homosexual relationships.

It is the first sign of significant resistance within the Church to its refusal to permit civil partnership ceremonies in Anglican churches.

The law has allowed them in English and Welsh places of worship since December.

In their letter to the London diocese representatives on the General Synod, the signatories stopped short of calling for same-sex marriage.

However, they said they should be given the same discretion in deciding whether to hold civil partnerships in church as they currently have in deciding whether to remarry divorced people.

One of the signatories said they were dismayed at having to deny “the Church’s fullest ministry” to increasing numbers of gay couples with loving relationships, said BBC religious affairs correspondent Robert Pigott.

The public dissent over gay marriage / civil partnerships is part of a much wider ferment in the Church around matters of sexuality, including that of openly gay clergy, and the very fundamental matter of homoerotic relationships themselves.

Recent reports that Jeffrey Johns is considering legal action against the church over its twice passing him over for promotion to a bishopric, solely on grounds of his orientation, has highlighted glaring hypocrisy in the church. Technically, the regulations that the church may ordain priests who are openly gay or lesbian, provided that they are celibate. It is widely recognized that this is a mere fig – leaf: what goes one in one’s bedroom is private. What is really required is not that priests should be celibate, just that they should declare that they are. In other words, lie. (There is also a blatant double standard here.  Unmarried heterosexual candidates are not asked to declare that they are celibate, or facing the degree of intrusive question on past behaviour that lesbian and gay candidates are subjected to).

Once ordained, further gay priests have further barriers placed in the way of promotion, as the case of Dr Johns has shown. Although partnered, he has declared that the relationship is celibate, and so complies with the regulations for gay priests. Denying him further promotion puts him in exactly the same position that female priests have been in, up to now. Ordination to the priesthood and promotion  to the rank of dean is permitted, but no further. This is blatant discrimination, which diocesan votes on women bishops last year showed is no longer acceptable. The church also has to take account of secular legislation, and growing public pressure for honesty.

 Hardly anybody believes that the many unmarried Anglican priests,  or even the existing bishops, really are celibate. The Pink News report on Bishop Holtam’s support for gay marriage makes a further important point. Writing about John’s cancelled promotion to Bishop of Southwark, it notes

 The 58-year-old, was forced to give up his appointment as Bishop of Reading in 2003 due to his relationship with another priest and was blocked from the post Bishop of Southwark in 2010, a position Bishop Holtam was also considered for. It is now held by The Rt Revd Christopher Chessun.

A memo leaked by Colin Slee, the late Dean of Southwark Cathedral made the claim that there were already several gay bishops who had “been less than candid about their domestic arrangements and who, in a conspiracy of silence, have been appointed to senior positions”.

It added: “This situation cannot endure. Exposure of the reality would be nuclear.”

The extraordinary thing is that this memo was
not an appeal for openness and honesty in the appointment of gay bishops, or an attempt to bar them completely, but an attempt to ensure that they simply remain more or less closeted, and removed from the public eye.   Pressures for greater honesty and consistency will grow. Already, there are ongoing discussions and investigations by church commissions, passing under the radar for now. Once the issue of women bishops has been resolved, public and synodal debates over LGBT clergy will begin in earnest.

In the background and informing these discussions, and those on marriage and civil partnerships, will be another set of formal investigations.     The church has recently appointed Two Groups to Advise on Sexuality .  Previously, a 1979 report  Homosexual Relationships: A con­tribu­tion to discussion, was published, but was considered by some to be too liberal. Subsequently, a working group set up in 1986 prepared a fresh report (the “Osborne Report“), which drew on the direct testimony of gay and lesbian Anglicans themselves.

The Osborne report was an advisory document for bishops, and it reminded them that they had an important part to play both in affirming “the catholicity and in­clusiveness of the Church”, and “in helping the Church live with un­resolved issues”.

 Crucially, and ironically — in the light of events that would unfold a decade-and-a-half later — the group reminded the Bishops that “The way to resolve the conflict and tensions between groups is not by the exclusion of one or more minority groups. We have been very conscious of the poor experience of the Church encountered by many homosexual people. . . The Bishops, as the chief pastors of the Church, have a particular responsibility to set a tone of welcome and acceptance in these matters.”

However, when the controversial report was leaked and met with fierce resistance in conservative quarters, the bishops responded with a much more cautious booklet, “Issues in Human Sexuality”, which was intended only as a discussion document, but came to be seen as the Church of England’s definitive statement on homosexuality. Its distinction between laity and clergy was considered of particular sig­nificance.

The new groups will update the Osborne report, and should lead to a fresh statement by the bishops. I would not presume to anticipate the commission’s findings, but its fair to expect that a quarter of a century after the Osborne commission, with the outpouring of queer affirmative biblical scholarship and theology that has followed it, and the increasing visibility and acceptance of openly queer clergy and bishop in many denominations and different geographic regions, the findings will be even substantially supportive than those of the Osborne Report.

The new commission will also have to consider one factor which simply did not exist in 1986.  The politicians have promised that by 2015 at the latest, and probably by 2013 in Scotland, full gender neutral equality will apply to civil marriage. Church commissioners will have to consider the implications for religious marriages, including the partnership positions of their own priests. (When equality came to New York last June, some Episcopal bishops wrote to their priests requiring that those in same-sex partnerships should marry).

We cannot be sure of timing, but of three things I am certain:

  • Continuing study and discussion of sexuality in the Church of England will lead to an acknowledgement, at the very least, that there is room for disagreement on the validity of homoerotic relationships.
  • The church will face up to the dishonesty of the current practice of DADT, and the discrimination faced by its LGBT clergy. The current barriers will go, just as they have done in several other denominations, and other provinces of the Anglican communion.
  • Civil partnerships in church, and later full weddings, will come (initially perhaps in selected dioceses only),  just as they already take place in some Episcopal dioceses.

 The ferment in the Anglican Church is part of a much broader process at work in all Christian denominations in all regions of the world, as well as non-Christian faiths (even touching Islam). In the middle of the twentieth century, we were totally invisible in church. The sixty years since have already seen extraordinary change, and much more is to come.  Thinking specifically of the Catholic Church, John McNeill has written repeatedly of the work of the Holy Spirit, creating a Kairos moment for LGBT Catholics (and other Christians).  There’s a verse for it, in Scripture:

Behold, says the Lord. I am doing a new thing. Can you not see it? (Is 4:19)

This transformation over sixty years of Christian responses to homoeroticism is a subject that I will be discussing in an address to the Quest annual conference in September this year, under the title “Blessed are the Queer in Faith, for they shall inherit the Church“.  I shall be returning to the theme here, repeatedly, over the next few months.

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Cardinal Borghese, Homoerotic Art Lover

The name “Borghese” will be familiar to many art lovers and tourists in Italy from the name “Villa Borghese”, the palace which was designed by the architect Flaminio Ponzo from sketches by Cardinal Borghese himself, and which housed his impressive art collection.
The mere existence of this collection and its magnificence poses important questions about the institutional Catholic Church. What does this vast wealth that this collection represented, have to do with pastoral care, outreach to the poor, or preaching the Gospels? The questions become even murkier in the light of its manner of acquisition:

   In 1607, the Pope gave the Cardinal 107 paintings which had been confiscated from the studio of the painter Cavalier D’Arpino. In the following year, Raphael’s Deposition was removed by force from the Baglioni Chapel in the church of San Francesco in Perugia and transported to Rome to be given to the Cardinal Scipione through a papal motu proprio.

At this site, however, I am not interested in exploring the iniquities of the historical church. Instead, what interests me here is the nature of the artists and the works in the collection. Several commentaries of the collection note its substantial number of clearly homoerotic works, and he bestowed direct patronage on several well -known homosexual artists – Caravaggio the best-known among them.
He was also implicated in numerous scandals around his homosexual interests, including a close friendship with one Stefano Pignatelli, who acquired such a strong influence over Borghese that the Pope banished him entirely. Borghese thereupon fell into a long and serious illness, from which he only recovered once his dear friend was eventually allowed to return.
Pope Paul V then made the best of a bad job with Pignatelli, and made him a cardinal.
Although the implications are clear, and contemporary allegations plentiful, there appears to be little hard evidence for a specifically sexual relationship between Borghese and Pignatelli. If there was such a relationship  though, Pignatelli will not have been the first to owe his cardinal’s red hat to sexual favours granted.

This is how it is described in Aldrich & Wetherspoon, “Who’s Who in Gay and Lesbian History from Antiquity to WWII”

He was adopted by his uncle who, when became pope with the name Paul V, made him Cardinal at age 29. His uncle’s favour allowed Borgese to accumulate an immense fortune, which he used to acquire which he used to acquire the vast land-holdings where he built Villa Borghese, now one of the most important Museums in Rome.

Scipione was oriented towards his own sex, and this led to full-blown scandals. In 1605, soon after being made a cardinal, Borghese wanted to bring to Rome Stefano Pignattelli, his intimate “friend”.

Paul V compelled Stefano to move out of Shipone’s house, but the cardinal doubled his love for his friend and succumbed to a severe melancholy which resuletd in a long and serious illness. Only when Stefano was allowed to return to Rome to look after Scipione, did the cardinal recover.

Shipione’s uncle the pope, thereupon decided that in order to keep a check on Pignattelli he must co-opt, rather than combat, him. He had Stefano ordained, the beginning of a carreer which led to his becoming a cardinal in 1621. But Stefano died in 1623. Scipione died ten years later.

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Gay Bishops: John of Tours (promiscuous, gay) and Ralph of Tours

In  1098!

With all the current fuss about the decision of the US Episcopal Church to consecrate openly gay bishops, and the Catholic Church’s declared hostility to gay priests and to gay marriage or even civil unions, we forget that in the older history of the church, it is not gay priests and bishops that are new, or gay marriage, but the opposition to them.  Many medieval and classical scholars have produced abundant evidence of clearly homosexual clergy, bishops, and even saints, and of church recognition of same sex unions.

gay bishops

Gay Bishops in Church History

One story is particularly striking.  At the close of the 11th Century, Archbishop Ralph of Tours persuaded the King of France to install as Bishop of Orleans a certain John  – who was widely known as Ralph’s gay lover, as he had previously been of Ralph’s brother and predecessor as Bishop of Orleans, of the king himself, and of several other prominent men.   This was strongly opposed by prominent churchmen, on the grounds that John was too young and would be too easily influenced by Ralph.  (Note, please, that the opposition was not based on the grounds of sexuality, or even of promiscuity.)  Ivo of Chartres tried to get Pope Urban II to intervene.  Now, Urban had strong personal reasons, based in ecclesiastical and national politics, to oppose Ralph.  Yet he declined to do so. In spite of well-founded opposition, John was consecrated Bishop of Orleans on March 1, 1098, when he joined two of his own lovers, and numerous  others, in the ranks of openly homosexual Catholic Bishops.

An earlier example was St Paulinus of Nola, whose feast day was celebrated earlier this month.  Paulinus was noted as both bishop and poet: his poetic “epistles” to his friend Faustinus are noted in the on-line Catholic Encyclopedia.  What the CE does not remind us, is that Pulinus ans Faustinus were lovers, and the “epistles” were frankly homoerotic verse, which may be read today in the Penguin Book of Homosexual Verse.  Church history for its first twelve centuries at least is littered with further stories of male and female clergy, some canonized or popularly recognised as saints, with clear homosexual orientations.  Some of these, as clergy, probably lived celibate lives.  Many clearly did not.

In England, there was Bishop Longchamps, the bishop that Richard the Lionheart made Regent. The well-knonwn line on him was that the barons would trust their daughters with him, but not their sons.

Gay Saints in Church History

Church history for its first twelve centuries at least is littered with further stories of male and female clergy, some canonized or popularly recognised as saints, with clear homosexual orientations. Some of these, as clergy, probably lived celibate lives. Many clearly did not. Among many examples from Church history, some of the better known are:

Aelred of Rievaulx (probably celibate, but wrote intensely ardent love letters to male friends);

St Patrick (believed to have worked as a prostitute in his youth, and may have taken a male lover in later life);

SS Sergius & Bacchus( Roman soldiers, lovers & martyrs)

St John of the Cross (Well known mystic, whose metaphorical poetry of his love for Christ uses frankly homoerotic imagery)

Cardinal John Henry Newman (soon to be beatified, was so devoted to his beloved friend Aubrey St John, that he insisted on being buried with him in the same grave.)

Same Sex Unions in Church History

The earliest church, in Rome and in the Slavic countries, recognised some forms of same sex union in liturgical rites of  “adelphopoein” .  It is not entirely clear precisely what was the precise meaning of these rites.  They were clearly not directly comparable to modern marriage – but nor were the forms of heterosexual unions at the time.  Some claim that they were no more than a formalised friendship under the name of  “brotherhood” – but many Roman lovers called themselves “brothers”.  Some of the couples united under this rite were certainly homosexual lovers, but it is possible not all were.  What is certain, is that the Church under the Roman Empire, for many years recognised and blessed liturgically some form of union for same sex couples.  As late as the sixteenth century, there is a clear written report of a Portuguese male couple having been married in a church in Rome.

This recognition also extended to death.  From  the earliest church until at least the nineteenth century, there are examples of same sex couples, both male and female, being buried in shared graves, in a manner exactly comparable to the common practice of married couples sharing a grave – and often with the parallel made clear in the inscriptions.

The modern Church likes to claim that in condemning same sex relationships, and resisting gay marriage and gay clergy, it is maintaining a long church tradition.  It is not.  To persist in this claim, in the light of increasing evidence from modern scholars, is simply to promote a highly selective  and hence dishonest reading of history.

See also on “Queering the Church“:

From the “Lesbian and Gay Catholic Handbook

 

 

 

 

 

 

 

Also available on-line:

Burials in Greek Macedonia (Valerie Abrahamsen)
Books:

  • Donald Boisvert:  Sanctity and Male Desire – a Gay Reading of Saints
  • John Boswell:  Christianity, Social Tolerance and Homosexuality
  • Jon Boswell: Same Sex Unions in Pre-Mopdern Europe
  • Matthew Kuefler (ed): The Boswell Thesis
  • Bernadette Brooten:
    Love Between Women  -Early Christian Responses to Female Homoeroticism
  • Alan Bray:  The Friend
  • Andrew Harvey: The Essential Gay Mystics