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The traditional understanding of Christian churches and theologians is that Jesus did not marry and remained celibate until his death. That has not prevented speculation about alternative and fringe theories of his sexuality. The Gospels and the New Testament reveal little on the subject.
In first century Judaism, sexual immorality included incest, impure thoughts, homosexual relations, adultery, and bestiality. According to the rabbinic interpretation of Genesis 2:24, [1] [2] "a man shall leave his father and his mother" forbids a man from having relations with his father's wife and his own biological mother; "cleave to his wife" forbids a man from having more than one wife, having relations with another woman; and "they shall become one flesh" forbids a man from having relations with non-human beings (such as animals). [3] Jesus states in the gospels that he came "not to abolish, but to fulfill" Jewish law, and at his various trials, no one could testify that Jesus broke Jewish laws (Matthew 5:17, [4] Matthew 26:59–60). [5]
In the Gospel of Matthew, Jesus is reported to have referred to the behavior of eunuchs to illustrate an approach to sexuality: "For there are some eunuchs, which were so born from their mother's womb: and there are some eunuchs, which were made eunuchs of men: and there be eunuchs, which have made themselves eunuchs for the kingdom of heaven's sake." (Matthew 19:3–12) [6]
The term "eunuch" normally referred to a castrated man. Several theologians and Bible commentators have interpreted this passage as indicating Jesus's support for celibacy. [note 1]
The early Christian writer Origen who was purported to have interpreted Jesus' words literally, was alleged to have castrated himself as an act of devotion. [7] The early Church Father Tertullian wrote that Jesus himself lived as a "eunuch", [note 2] likewise encouraged people to adopt this practice. [8]
Christ is almost always ascribed a male human body during his time on Earth, including a set of male genitalia. The Circumcision is a major event of the early Life of Jesus, originally described in chapter 2 of Luke [9] and taking place shortly after the Presentation at the temple in accordance with the Jewish law followed by Mary and Joseph. The Holy Prepuce, or foreskin, removed from Jesus's body is a major Christian relic and is described by one scholar as representing a focus on the humanity of Jesus. [10]
Beginning in the thirteenth century, European art would break with Christian tradition of hiding Jesus's genitalia using clothing and composition, instead depicting Christ with a visible or even physically erect phallus. [11] This "display of the genitals" was coined in art scholarship as the ostentatio genitalium , mirroring the ostentatio vulnerum, or "display of the wounds", during the Passion. [12]
The non-canonical 3rd-century Gospel of Philip, using Coptic variants of the Greek κοινωνός (koinōnos), describes Jesus' relationship with Mary Magdalene. The gospel uses cognates of koinōnos and Coptic equivalents to refer both to the literal pairing of men and women in marriage and sexual intercourse, but also metaphorically, referring to a spiritual partnership, and the reunification of the Gnostic Christian with the divine realm. [13]
The Gospel of Philip mentions Mary Magdalene as one of three women named Mary "who always walked with the Lord" (Philip 59.6–11). The work also says that the Lord loved her more than all the disciples, and used to kiss her often (Philip 63.34–36). [14] Author John Dickson argues that it was common in early Christianity to kiss a fellow believer by way of greeting (1 Peter 5:14), [15] thus such kissing would have no romantic connotations. [16] Kripal writes that "the historical sources are simply too contradictory and simultaneously too silent" to make absolute declarations regarding Jesus' sexuality. [17]
Bart Ehrman, a scholar of the Greek New Testament and early Christianity, concludes that historical evidence says nothing at all about Jesus' sexuality—"certainly nothing to indicate that Jesus and Mary had a sexual relationship of any kind". Ehrman says that the question people ask him most often is whether Mary Magdalene and Jesus of Nazareth married each other (after the claim was popularized in The Da Vinci Code ):
It is not true that the Dead Sea Scrolls contained Gospels that discussed Mary and Jesus. ... Nor is it true that the marriage of Mary and Jesus is repeatedly discussed in the Gospels that didn't make it into the New Testament. In fact, it is never discussed at all—never even mentioned, not even once. ... It is not true that the Gospel of Philip calls Mary Jesus' spouse. [18]
Early Latter Day Saints Apostle Orson Hyde taught that Jesus was a polygamist who was married to Mary Magdalene, Martha, and Mary of Bethany, and fathered children with them. He also taught that the marriage at Cana was Jesus' own wedding. [19] [20] [21] [22] This idea is not official LDS doctrine, [23] although it has certainly entered into Mormon folklore. [24] [25] [26]
The Gospel of John makes references to the "disciple whom Jesus loved" (John 13:23, [27] John 19:26, [28] John 21:7–20), [29] a phrase which does not occur in the Synoptic Gospels. In the text, this "beloved disciple" is present at the crucifixion of Jesus, with Jesus' mother, Mary.
The "disciple whom Jesus loved" may be a self-reference by the author of the Gospel (John 21:24), traditionally regarded as John the Apostle.
In subsequent centuries the reference was used by those who implied a homosocial or homoerotic reading of the relationship. For example, scholar Louis Crompton says Saint Aelred of Rievaulx, in his work De spiritali amicitia ("Spiritual Friendship"), referred to the relationship of Jesus and John the Apostle as a "marriage" and held it out as an example sanctioning friendships between clerics. [30]
James I of England may have been relying on a pre-existing tradition when he defended his relationship with the George Villiers of Buckingham: "I wish to speak in my own behalf and not to have it thought to be a defect, for Jesus Christ did the same, and therefore I cannot be blamed. Christ had his son John, and I have my George." [31] Frederick the Great wrote to similar effect in his 1748–9 poem Palladium, which includes the lines: "This good Jesus, how do you think He got John to sleep in his bed? Can't you see he was his Ganymede?" [32]
Others who have given voice to this interpretation of the relationship between Jesus and John have been the philosophers Denis Diderot and Jeremy Bentham. [33]
Gene Robinson, a priest, discussed the possible homoerotic inclinations of Jesus in a sermon in 2005. Robinson's claim has been criticized, including by David W. Virtue, who editorialized by calling it an "appalling deconstructionism from the liberal lobby which will spin even the remotest thing to turn it into a hint that Biblical figures are gay". [34]
Bob Goss, theologian, and the author of Jesus Acted Up, A Gay and Lesbian Manifesto and Queering Christ, Beyond Jesus Acted Up, [35] said of the interaction between Jesus and John, it "is a pederastic relationship between an older man and a younger man. A Greek reader would understand." [36] Theologian Ismo Dunderberg argues that the absence of accepted Greek terms for "lover" and "beloved" discounts an erotic reading. [37]
In contrast, the writer and theologian Robert Gagnon has argued that the Greek word translated as "loved" is agape (used, for example, in John 3:16: [38] "for God so loved the world"), rather than the Greek word referring to sexual love, eros . [39] On the other hand, Theodore W. Jennings Jr. notes that "eros does not occur either in the New Testament or in the Septuagint" and that these use agape to refer to "the love of a husband for his wife or even to the illicit loves of inordinate desire", including throughout the Song of Solomon. [40]
The Gospel of Mark describes how in the Garden of Gethsemane, "A young man, wearing nothing but a linen garment, was following Jesus. When they [the Temple guards] seized him, he fled naked, leaving his garment behind." (Mark 14:51–52). [41]
The text of the naked youth is puzzling for some authors; moreover, the text only appears in Mark, which has led some commentators to allege that Mark was describing himself as the youth. [42]
The separate and non-canonical Secret Gospel of Mark—fragments of which were contained in the controversial Mar Saba letter by Clement of Alexandria, which Morton Smith claimed to have discovered in 1958—states that Jesus during one night taught "the mystery of the kingdom of God" alone to a youth wearing only a linen cloth. This has been linked to the views of an ancient group called the Carpocratians. Some modern commentators interpret it as a baptism, others as some form of sexual initiation, and others as an allegory for a non-sexual initiation into a gnostic sect. [43] However, the authorship of Secret Mark is still a matter of debate. [44] Some scholars find it authentic, while others consider it to be Smith's forgery, [44] while still others believe it to be apocryphon. [44]
The Bride of Christ is a metaphor for the Ecclesia, likening the relationship between Christians and Jesus to a betrothal pointing to a future wedding, when Christians are re-united with Jesus. In the Gospel of John (John 3:22–36), [45] John the Baptist speaks in terms of himself as a "best man" with the implication that Christ the bridegroom (see also Matthew 9:15) [46] is coming to meet his bride, although there is nothing specific to identify the bride. Church Fathers such as Cyprian applied the image to the Church. [47]
A number of Christian sects such as the Brethren of the Free Spirit instead took to describing Salvation through Christ as an intimate or erotic union with Jesus, though this interpretation is widely condemned in mainstream theology. Teresa of Avila's description of her most famous vision has been interpreted by secular writers, such as Dan Brown, as "a metaphor for some serious sex"; [48] the view of Teresa having a sexual relationship with Jesus, in her visions, is exemplified by the poster art for Theresa: The Body of Christ , a 2007 film by Ray Loriga. [note 3]
The Children of God Christian group actively promotes the view that a sexual relationship with Jesus would be desirable, encouraging devotees to imagine during sexual activity that it is Jesus who is having sex with them, [49] and equate prophecy with Jesus' ejaculation. [50]
The Irish surrealist painter Colin Middleton depicted Jesus as androgynous in his Christ Androgyne (1943), [51] currently in the Ulster Museum. Middleton added female characteristics to Christ's body, including one naked breast. The work can be interpreted as sexual, or as a general symbol of suffering humanity during World War II. [52]
The 1976 fictional poem The Love That Dares to Speak Its Name by James Kirkup speculated what it would have been like if Jesus had had several sexual encounters with other men – including with Pontius Pilate, and a graphic description of Jesus' sexual encounter with a Roman soldier; Christian opposition to the poem's suggestions resulted in the Whitehouse v Lemon court case, a famous blasphemous libel trial. [53]
The perceived sadomasochism of the crucifixion have been commented upon, and occasionally portrayed explicitly in modern art; for satirical reasons, this was depicted in the controversial Jesus with erection poster, a concept which has also been depicted for serious reasons in sculpture by Terence Koh. [54]
In Christianity, Christology, translated from Greek as 'the study of Christ', is a branch of theology that concerns Jesus. Different denominations have different opinions on questions such as whether Jesus was human, divine, or both, and as a messiah what his role would be in the freeing of the Jewish people from foreign rulers or in the prophesied Kingdom of God, and in the salvation from what would otherwise be the consequences of sin.
Gospel originally meant the Christian message, but in the 2nd century it came to be used also for the books in which the message was reported. In this sense a gospel can be defined as a loose-knit, episodic narrative of the words and deeds of Jesus, culminating in his trial and death and concluding with various reports of his post-resurrection appearances. Modern biblical scholars are cautious of relying on the gospels uncritically, but nevertheless, they provide a good idea of the public career of Jesus, and critical study can attempt to distinguish the original ideas of Jesus from those of the later Christian authors.
Mary Magdalene was a woman who, according to the four canonical gospels, traveled with Jesus as one of his followers and was a witness to his crucifixion and resurrection. She is mentioned by name twelve times in the canonical gospels, more than most of the apostles and more than any other woman in the gospels, other than Jesus's family. Mary's epithet Magdalene may be a toponymic surname, meaning that she came from the town of Magdala, a fishing town on the western shore of the Sea of Galilee in Roman Judea.
John the Apostle, also known as Saint John the Beloved and, in Eastern Orthodox Christianity, Saint John the Theologian, was one of the Twelve Apostles of Jesus according to the New Testament. Generally listed as the youngest apostle, he was the son of Zebedee and Salome. His brother James was another of the Twelve Apostles. The Church Fathers identify him as John the Evangelist, John of Patmos, John the Elder, and the Beloved Disciple, and testify that he outlived the remaining apostles and was the only one to die of natural causes, although modern scholars are divided on the veracity of these claims.
The empty tomb is the Christian tradition that the tomb of Jesus was found empty after his crucifixion. The canonical gospels each describe the visit of women to Jesus' tomb. Although Jesus' body had been laid out in the tomb after crucifixion and death, the tomb is found to be empty, the body gone, and the women are told by angels that he has risen.
The brothers of Jesus or the adelphoi are named in the New Testament as James, Joses, Simon, Jude, and unnamed sisters are mentioned in Mark and Matthew. They may have been: (1) the sons of Mary, the mother of Jesus, and Joseph, (2) sons of Mary the wife of Cleophas and sister of Mary, the mother of Jesus; or (3) sons of Joseph by a former marriage. While option 1 is described as the "most natural inference" from the New Testament, those who uphold the perpetual virginity of Mary reject the idea of biological brethren and maintain that the brothers and sisters were either cousins of Jesus or children of Joseph from a previous marriage. The Lutheran Churches have accepted both option 2 and option 3 as being valid explanations for the doctrine of the perpetual virginity of Mary.
In Christianity, a disciple is a dedicated follower of Jesus. This term is found in the New Testament only in the Gospels and Acts. In the ancient world, a disciple is a follower or adherent of a teacher. Discipleship is not the same as being a student in the modern sense. A disciple in the ancient biblical world actively imitated both the life and teaching of the master. It was a deliberate apprenticeship which made the fully formed disciple a living copy of the master.
In the New Testament, Salome was a follower of Jesus who appears briefly in the canonical gospels and in apocryphal writings. She is named by Mark as present at the crucifixion and as one of the Myrrhbearers, the women who found Jesus's empty tomb. Interpretation has further identified her with other women who are mentioned but not named in the canonical gospels. In particular, she is often identified as the wife of Zebedee, the mother of James and John, two of the Twelve apostles. In medieval tradition Salome was counted as one of the Three Marys who were daughters of Saint Anne, so making her the sister or half-sister of Mary, mother of Jesus.
The Gospel of Philip is a non-canonical Gnostic Gospel dated to around the 3rd century but lost in medieval times until rediscovered by accident, buried with other texts near Nag Hammadi in Egypt, in 1945.
The life of Jesus is primarily outlined in the four canonical gospels, which includes his genealogy and nativity, public ministry, passion, prophecy, resurrection and ascension. Other parts of the New Testament – such as the Pauline epistles which were likely written within 20 to 30 years of each other, and which include references to key episodes in the life of Jesus, such as the Last Supper, and the Acts of the Apostles, which includes more references to the Ascension episode than the canonical gospels also expound upon the life of Jesus. In addition to these biblical texts, there are extra-biblical texts that Christians believe make reference to certain events in the life of Jesus, such as Josephus on Jesus and Tacitus on Christ.
The Gospel of Mary is a non-canonical text discovered in 1896 in a fifth-century papyrus codex written in Sahidic Coptic. This Berlin Codex was purchased in Cairo by German diplomat Carl Reinhardt.
The Eastern Orthodox Church presents a view of sin distinct from views found in Catholicism and in Protestantism, that sin is viewed primarily as a terminal spiritual sickness, rather than a state of guilt, a self-perpetuating illness which distorts the whole human being and energies, corrupts the Image of God inherent in those who bear the human nature, diminishes the divine likeness within them, disorients their understanding of the world as it truly is, and distracts a person from fulfilling his natural potential to become deified in communion with God.
John 20 is the twentieth chapter of the Gospel of John in the New Testament. It relates the story of Jesus' resurrection. It relates how Mary Magdalene went to the tomb of Jesus and found it empty. Jesus appears to her and speaks of his resurrection and dispatches Mary to tell the news to the disciples. Jesus then appears to his disciples. The events related in John 20 are described somewhat differently in Matthew 28, Mark 16, and Luke 24.
The phrase "the disciple whom Jesus loved" or, in John 20:2; "the other disciple whom Jesus loved", is used six times in the Gospel of John, but in no other New Testament accounts of Jesus. John 21:24 states that the Gospel of John is based on the written testimony of this disciple.
There are a number of passages in the Hebrew Bible and the New Testament that have been interpreted as involving same-sex sexual activity and relationships. The passages about homosexual individuals and sexual relations in the Hebrew Bible are found primarily in the Torah. The book of Leviticus chapter 20 is more comprehensive on matters of detestable sexual acts. Some texts included in the New Testament also reference homosexual individuals and sexual relations, such as the Gospel of Matthew, the Gospel of Luke, and Pauline epistles originally directed to the early Christian churches in Asia Minor. Both references in the Hebrew Bible and the New Testament have been interpreted as referring primarily to male homosexual individuals and sexual practices. though the term homosexual was never used as it was not coined until the 19th century.
The Three Marys are women mentioned in the canonical gospels' narratives of the crucifixion and resurrection of Jesus. Mary was the most common name for Jewish women of the period.
In Eastern Orthodox Christian tradition the Myrrhbearers are the individuals mentioned in the New Testament who were directly involved in the burial or who discovered the empty tomb following the resurrection of Jesus. The term traditionally refers to the women who came with myrrh to the tomb of Christ early in the morning to find it empty. Also included are Joseph of Arimathea and Nicodemus, who took the body of Jesus down from the cross, anointed it with myrrh and aloes, wrapped it in clean linen, and placed it in a new tomb. In Western Christianity, the women at the tomb, the Three Marys or other variants are the terms normally used.
Jesus's interactions with women are an important element in the theological debate about Christianity and women. Women are prominent in the story of Jesus. According to the resurrection story, the resurrected Jesus was first seen by women.
Since 1980, scholars have debated the translation and modern relevance of New Testament texts on homosexuality. Three distinct passages have been taken to condemn same-sex intercourse, but each passage remains contested. Whether these passages refer to homosexuality hinges on whether the social context limits the references to a more specific form: they may prohibit male pederasty or prostitution rather than homosexuality per se, while other scholars hold the position that these passages forbid sex between men in general. Another debate concerns the translation of key terms: arsenokoitēs (ἀρσενοκοίτης), malakos (μαλακός), and porneia (πορνεία). Meanwhile, other passages in the New Testament, such as the Ethiopian Eunuch, the Centurion's Servant, and Jesus's teaching on divorce, may or may not refer to homosexuality.
In Christian theology and ecclesiology, the apostles, particularly the Twelve Apostles, were the primary disciples of Jesus according to the New Testament. During the life and ministry of Jesus in the 1st century AD, the apostles were his closest followers and became the primary teachers of the gospel message of Jesus. There is also an Eastern Christian tradition derived from the Gospel of Luke that there were seventy apostles during the time of Jesus' ministry.
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