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Sexuality of Jesus
The Disciple Whom Jesus Loved[edit]
Main article: disciple whom Jesus loved
The Gospel of John makes references to the disciple whom Jesus loved (John 13:23, 19:26, 21:7–20), 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. Rollan McCleary, author of Signs for a Messiah, thinks this identification would make the phrase highly significant.[10]
Jesus and John at the Last Supper, by Valentin de Boulogne
In subsequent centuries the reference was used by those who supported a homoerotic reading of the relationship. For example, Aelred of Rievaulx, in his work Spiritual Friendship, referred to the relationship of Jesus and John as a "marriage" and held it out as an example sanctioning friendships between clerics.[11]
James I of England may have been relying on a pre-existing tradition when he defended his relationship with the young Duke 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."[12]
Others who have given voice to this interpretation of the relationship between Jesus and John have been the philosophers Denis Diderot and Jeremy Bentham.[13] However, many other researchers reject the theory.
Gene Robinson discussed the possible homoerotic inclinations of Jesus in a sermon in 2005. Robinson's claim has been widely criticized, most notably by David W. Virtue, who called 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".[14]
Bob Goss the author of Jesus Acted Up, A Gay and Lesbian Manifesto and Queering Christ, Beyond Jesus Acted Up,[15] 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."[16]
In contrast, the writer Robert Gagnon has argued that the Greek word translated as "loved" is agape (used, for example, in John 3:16; "for God so loved the world"), rather than the Greek word referring to sexual love, eros.[17]
The Naked Youth[edit]
The Gospel of Mark (14:51–53), 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."
The text of the naked youth is puzzling for conventional interpreters because it associates an unnamed and suggestively erotic youth very closely with Jesus. Moreover, the text only appears in Mark which has led to the tradition that Mark wrote himself into the text.[18]
The separate and non-canonical "Secret Gospel of Mark"—fragments of which were contained in the controversial Mar Saba letter by Clement of Alexandria—states that Jesus taught the secrets of the Kingdom of God alone to a partially clothed youth during one night. 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 religion.[19]
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