Could Jesus from the Bible have been gay? The young man in the linen cloth
Could Jesus have been LGBT? We examine the biblical arguments: the beloved disciple, the Secret Gospel of Mark and the historical context.
English · Original discussion in Spanish · Published
Could Jesus have been LGBT? The biblical arguments reopening the debate
The disciple whom Jesus loved, the resurrection of a young man who begs to stay with him, and a secret gospel discovered in 1958. These are the pillars on which a strand of so-called queer theology argues that the central figure of Christianity may not have been heterosenshetero. Far from being a mere academic exercise, the topic has spilled over into political and religious discussion forums with all the virulence one would expect.
The beloved disciple: intimacy or friendship?
The Gospel of John repeatedly mentions an anonymous disciple whom Jesus loved in a special way. In John 13:23, this disciple is described as reclining against Jesus during the Last Supper. Advocates of an LGBT reading point out that the physical and emotional closeness described goes beyond that of the other apostles, suggesting an intimate relationship. However, critics note that in first-century Jewish culture, the term "beloved" did not necessarily imply an erotic relationship, and that the original language (Koine Greek) does not use modern categories of sensual orientation.
The Secret Gospel of Mark and the young man in the linen cloth
One of the most controversial arguments comes from a fragment known as the Secret Gospel of Mark. In 1958, Professor Morton Smith claimed to have found a letter from Clement of Alexandria quoting a lost passage from the Gospel of Mark. In it, after raising a young man (sometimes identified as Lazarus), it is narrated that "the young man, looking at him, loved him, and begged to be allowed to stay with him; and after six days Jesus told him what he should do; and at night the young man came to him wearing only a linen cloth over his naked body." For some, this text suggests a gai relationship. The authenticity of the fragment has been hotly disputed; many scholars consider it a forgery or a late interpolation.
Historical context: Galilee is not Rome
One of the main counterarguments is anachronism. Jesus was a Galilean Jew, an Aramaic speaker, who moved in a deeply religious and conservative environment. Roman society, with its orgies and accepted gai practices, was not his world. To claim that Jesus fit into a modern LGBT mould ignores the cultural differences and the mindset of the era. Moreover, the canonical gospels and later letters never mention a partner or marriage of Jesus, which for many is proof that no such relationship existed.
The question remains open: is a queer interpretation of Jesus possible without forcing the texts? The truth is that, as with any poorly documented historical figure, everyone projects their own beliefs onto him. And in this, queer theology is no different from orthodox theology: both read the Bible through their own lenses.
This article is based on analyses and discussions from various sources. The opinions expressed do not necessarily represent the position of this outlet.
Related debates in the forum
The disciple whom Jesus loved, the resurrection of a young man who begs to stay with him, and a secret gospel discovered in 1958. These are the pillars on which a strand of so-called queer theology argues that the central figure of Christianity may not have been heterosenshetero. Far from being a mere academic exercise, the topic has spilled over into political and religious discussion forums with all the virulence one would expect.
The beloved disciple: intimacy or friendship?
The Gospel of John repeatedly mentions an anonymous disciple whom Jesus loved in a special way. In John 13:23, this disciple is described as reclining against Jesus during the Last Supper. Advocates of an LGBT reading point out that the physical and emotional closeness described goes beyond that of the other apostles, suggesting an intimate relationship. However, critics note that in first-century Jewish culture, the term "beloved" did not necessarily imply an erotic relationship, and that the original language (Koine Greek) does not use modern categories of sensual orientation.
The Secret Gospel of Mark and the young man in the linen cloth
One of the most controversial arguments comes from a fragment known as the Secret Gospel of Mark. In 1958, Professor Morton Smith claimed to have found a letter from Clement of Alexandria quoting a lost passage from the Gospel of Mark. In it, after raising a young man (sometimes identified as Lazarus), it is narrated that "the young man, looking at him, loved him, and begged to be allowed to stay with him; and after six days Jesus told him what he should do; and at night the young man came to him wearing only a linen cloth over his naked body." For some, this text suggests a gai relationship. The authenticity of the fragment has been hotly disputed; many scholars consider it a forgery or a late interpolation.
Historical context: Galilee is not Rome
One of the main counterarguments is anachronism. Jesus was a Galilean Jew, an Aramaic speaker, who moved in a deeply religious and conservative environment. Roman society, with its orgies and accepted gai practices, was not his world. To claim that Jesus fit into a modern LGBT mould ignores the cultural differences and the mindset of the era. Moreover, the canonical gospels and later letters never mention a partner or marriage of Jesus, which for many is proof that no such relationship existed.
The question remains open: is a queer interpretation of Jesus possible without forcing the texts? The truth is that, as with any poorly documented historical figure, everyone projects their own beliefs onto him. And in this, queer theology is no different from orthodox theology: both read the Bible through their own lenses.
This article is based on analyses and discussions from various sources. The opinions expressed do not necessarily represent the position of this outlet.
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