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“Truly I tell you, whenever you did it for one of the least of these siblings of mine, you did it for me.”
This piece is part of a sermon I wrote on how Matthew 25 empowers all those whom the world calls “least” to envision Christ as one of them!
Listen to the sermon or read the transcript on the Blessed Are the Binary Breakers podcast. It's episode 74, "A Queer Sermon on Matthew 25's Queer Christ, the Outcast King."
ID is under the readmore & in the alt text.
Count Zinzendorf portrayed as preaching to all peoples of the earth, enlightened by the side-wound of Christ. Photo not mine.
Apparently for colonial-era Moravians, Christ's side-wound was a locus for devotion and piety, with many seeing it as the womb or vagina out of which the Church was born.
For more, see Aaron Spencer Fogleman's wonderful book Jesus is Female: Moravians and Radical Religion in Early America.
“The marked feminization of Christ’s body in medieval art does not give way to a full morphological transition of Christ’s gender from male to female. Instead, both genders are incorporated into one holy body that signifies fluidly.
Christ’s body is characterized, through a range of biblical stories and liturgical practices, as that which is subject to change. From transfiguration (a change of form from human to divine) to transubstantiation (a change from one substance [bread] into another [body]), Christ’s body is marked by impermanence, malleability, and an openness to representing contrary states in parallel. This can be seen in the hypostatic union of Christ’s divinity and humanity in one individual existence; Christ is both perfectly divine and perfectly human simultaneously.
Conceptualizing Christ’s body as capable of expressing a range of genders, not limited to signifying in binary terms to a binarized audience, offers productive insights into medieval responses to the archetypically perfect Christian body.”
- Sophie Sexton in “Gender-Querying Christ’s Wounds: A Non-Binary Interpretation of Christ’s Body in Late Medieval Imagery”
If you're in the mood for some Holy Saturday liminal listening, allow me to recommend the latest episode of Blessed Are the Binary Breakers — get it wherever you get your podcasts. Transcript available.
Now are the days that God lies dead — the God who, in dying, expressed ultimate solidarity with all who have been unjustly killed across the ages. Let's explore how various queer theologians between 1993 & 2006 — plus some trans poets more recently — have connected Jesus's Passion, death & burial, and resurrection to LGBTQ experiences.
The Queer Christ: Same Sex Desire and Biblical Exegesis
The Queer Christ: Same Sex Desire and Biblical Exegesis
Jesus Queer Family: the household of Martha and Mary
This paper explores the idea of queer theory generally and queer theology specifically as a set of techniques for the radical deconstruction of all normative sexual identities and social categorisations. It is argued that these techniques resonate with the praxis of Jesus who was essentially crucified by the Jewish religious and Roman political…
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It is that quality of difference in making the world holy by embracing elements of difference and understanding the oddity of Jesus as a Messiah against the normal or common sense, that makes Christian holiness a Queer holiness... The Queer God may then show us God's excluded face, which is the face of a non-docile God, a God who is a stranger at the gates of our existent loving and economic order.
Marcella Althaus-Reid, The Queer God (2003)
