Transgender Icons: Queer Christian Images of Marinos the Monk

"The One Who Saves the Soul
Is Like the One Who Created It"

The Vita of Marinos the Monk

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Assignment Overview

In this exercise, the seminar will produce a series of icons of St. Marinos the Monk based a variety of attributes that characterize saints: Imago Dei, Imitatio Christi, Christus Medicus, Baptism, and Sainthood. These traits all have corresponding qualities in the lives of transgender people in general: authenticity, living your best lives, service to the community, transition, and remembrance. By focusing on these traits, this assignment eschews debates at to whether St. Marinos the Monk is a man (he lived as a man), transgender (he lived a transitioned life from his youth to his death), should be called transgender because he did not use the word (he wouldn't use any of our words, given that he did not speak English), or if he can be holy and transgender at the same time (he is a trans saint). I have addressed these considerations have been made in other posts and forthcoming peer-reviewed articles. Thus they may be reviewed in a lecture. This assignment challenges students to engage not in skepticism but in celebration. How might a trans life be honored as sainted?

By focusing on these positive traits, this exercise turns students away from the testing and skeptical tone that dominates cisgender society and the grim and negative tone that tends to surround queer allies when discussing transgender lives. The Vita of St. Marinos the Monk testify to the positivity and virtues of a trans life as much as they recounting anti-trans prejudices. A few of these negative prejudices include the tendency among hagiographers, icon makers, translators and scholars to deadname as well as misgender Marinos the Monk. He was known as a male, a monk, during life and this should be respected. He called himself Marinos and this should be respected. Additionally, the inability of local early Christian communities to recognize and name trans identities testifies to the ingrained ignorance and dominance of cisgender mindsets. Had society been more aware and accepting, Marinos might have been able to come out during his life instead of after his death. All these negative circumstances may be considered but at the center of the story is Marinos the Monk, a figure of positive traits that overcame these conditions to live a sainted trans life.

The task of assignment is to create an image with a name, a description -- write, St. Marinos the Monk, Patron Saint of [Fill in the Blank] -- and then provide a summary based on close reading the text alongside additional research. These icons will be made in small groups and then shared with the rest of the class.

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Sample Groups

Group 1: St. Marinos the Monk
 and the Imago Dei

Consider the argument between Marinos and his father. Although it seems as though he is calling on his father to save his soul by letting him also join the monastery, take a moment to ponder how Marinos himself might be living out his Imago Dei: saving his soul by transitioning into the image of a monk God made him to be. By affirming his gender (monk), how might Marinos be like the one who created him to be a monk?

"Father, do you wish to save your own soul and see mine destroyed? Do you not know what the Lord says That the good shepherd giveth his life for his sheep?" And again she said <to him>, "The one who saves the soul is like the one who created it?"

Terms to research: Imago Dei, living authentically, suicide rate for transgender youths.

Group 2: St. Marinos the Monk
and Baptism

Consider the argument between Marinos and his father. How does Marinos's father misunderstand his trans son's gender? How does living authentically as a monk answer Marinos's father's concerns? How is transitioning and taking monk's vows like baptism?

"Child what am I to do with you? You are a female, and I desire to enter a monastery. How then can you remain with me? For it is through the members of your sex that the devil wages war on the servants of God."

To which his daughter responded, "Not so, my lord, for I shall not enter <the monastery> as you say, but I shall first cut off the hair of my head, and clothe myself like a man, and then enter the mastery with you."

Terms to research: baptism, becoming a monk, monk's habits, coming out to your parents as transgender, gender versus sexuality, asexuality, abstinence and chastity.

Group 3: St. Marinos the Monk
and Imitatio Christi

Consider the ways in which Marinos is living his best life after he is able to transition. How does living an authentic life make one more successful as your work, relationships, and even prayer? How does the comment about Marinos being an eunuch relate to early Christian and medieval understandings of transgender?

"Day by day, the child advanced in all the virtues, in obedience, in humility, and in much asceticism. After she lived thus for a few years in the monastery, <some of the monks> considered her to be a eunuch, for she was beardless and of delicate voice. Others considered that <this condition> was instead the result of her great asceticism, for she partook of food only every second day."



Terms to research: authentic lives, best lives, eunuchs, gender euphoria.

Group 4: St. Marinos the Monk
and Christus Medicus

Consider Marinos's ability to heal with his touch. How does the Monk's authentic life serve to heal others beyond having miraculous powers? How might his authenticity, trans identity, perseverance and sainthood (being set apart) serve to heal who encounter him?

"Eventually it came to pass that her father died, by <Mary, remaining in the monastery>,<continued> to progress in asceticism and in obedience so that she received from God the gift of healing those who were troubled by demons. For if she placed her hand upon the sick, they were immediately healed."

Terms to research: Imitatio Christi, gender dysphoria, gender euphoria, Christus Medicus.

Group 5: Marinos the Monk
and Sainthood

Consider the reaction of Marinos's community after discovering he was trans after death. How does the Superior's reactions mirror those of friends and family after an oppressed transgender person dies? How does death feed into advocacy? Is there a critique to give communities that are better at mourning the dead than helping the living?

"Drawing near and seeing <for himself>, the <superior> cast himself down at her feet, and with many tears cried out, "Forgive me, for I have sinned against you. I shall lie dead here at your holy feet until such time as I hear forgiveness for all the wrongs that I have done you."

..."The superior thereupon send <word> to the innkeeper to come and see him. When he arrived, the superior said to him, "Marinos is dead."... "You must repent, brother, for you have sinned before God. You also incited me by your words, and for your sake I also sinned."

Terms to research: ally, advocate, transgender day of remembrance, deadnames, suicide rate for transgender people, homicide rate for transgender people.

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Starter Questions

1) What core concept did your group examine? How did you translate the theological term into current English? What are other words you consider?

2) How does your passage demonstrate the principles of the concept? In what ways does it address transgender life? In what ways does it address gender Christian life?

3) How did your group visualize the concept and passage? What associations and images are you using to translate the trans Christian sainthood?

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The Council on Queer Christianity: LGBTQI Marriage and the Bible

"Where you go I will go, and where you lodge I will lodge. Your people shall be my people and your God my God."

Ruth 1:16

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The Bishops of the Queer Christian Church are writing brand new policies regarding the issues of marriage. To debate the issue, they have called you as experts to hold the First Council on Queer Christianity Because this is the 21st century, the council will be held online (not in the physical classroom), where participants will interrogate texts, respond to questions, debate proposals, and deliver decisions back to the Bishops. Beyond offering decisions for Queer Christian Church, the experts in the Cleveland Council will be demonstrating their acumen in close reading texts, considering contexts, dialectically arguing with one another, and collaboratively coming to a decision.

The First Council on Queer Christianity will begin at class-time (3:20 PM) on Monday, at which time the opening remarks will be made by each and all of the representative experts. Each post should be around four paragraphs with a paragraph devoted to a one particular line from each of the three required texts: Colossians 3, Ephesians 5, and Galatians 3. Posts must be made to Canvas by the START of class-time (3:20 PM). Next, the Council will enter the debating portion of the Council. Each of you have 24 hours (until 3:20 PM on TUESDAY) to submit AT LEAST two responses to two different experts’ opening remarks. Remember to try the “yes, and…” or “yes, however…” structure of arguing. Remember that dialectic argumentation is all about meeting THESIS with ANTITHESIS in order to arrive at an improved SYNTHESIS. Consider many sides.

Finally, in class-time (48 hours after the start of council) we will reconvene in the seminar room to bring the debate to give closing remarks and make recommendations.

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Questions to the Council

Required Readings:

Colossians 3, Ephesians 5, and Galatians 3.
Reference each at least once but focus on particular lines.

Questions:

WHO (with what qualities) should be married?

• Consider the qualities of gender in the potential partners
• Consider the qualities of sexuality in the potential partners
• Consider the ethical or spiritual qualities of the potential partners

WHAT roles (if any) should exist in marriage?

• Consider challenges posed by Feminism
• Consider challenges posed by Gay, Lesbian, Bi/Pan/Asexual partnerships
• Consider challenges potentially posed by Trans, Intersex, Non-Binary people

WHY should (or shouldn’t) marriage exist?

• Consider the role of property, law, social divides, and/or familial authority
• Consider the role of love, sexuality, and childbearing
• Consider the potential “spiritual” (broadly defined) purposes or dangers

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Additional Pedagogical Resources

Additional Queer and Transgender Studies

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The Reverend and Doctor Are Getting Married: All are Welcome! Save the Date 18 February 2018

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Save the Date

The Marriage Ceremony 

of the Reverend Rachel J. Bahr

and Dr. Gabrielle M.W. Bychowski

will occur on 

18 February 2018

at First Congregation Church

in Southington, CT

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Love is not something that occurs in isolation but grows out of the light and life in the community. You are a critical part of our life story. That is why we are excited to invite you to our wedding ceremony on 18 February 2018 (easy to remember: it's 2/18 of 2-18) at the First Congregational Church of Southington, CT. The marriage ceremony will be an interfaith service that reflects the spiritual roots of our family, combining the influences of Roman Catholicism and the United Church of Christ. The service will also acknowledge that our families and communities extend beyond the church, including people from many traditions as well as those who find meaning outside of religion. Please feel welcome to attend as we bless our marriage and our diverse communities.

The ceremony is open to everyone. An open reception will follow immediately afterwards in Memorial Hall for members of the church community.

Guests from out of town will receive invitations for a reception later in the evening, although all are welcome to come prior and meet our wonderful church family!

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More information can be found

on our wedding website:

www.theRevAndDr.com

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Colossians 3:12-17: On the Wedding of Megan & Matt

"There is no them 
there is just us"
Dr. Bob Utley

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A Friend on the Road

Sitting back at St. Vincent's de Paul Church in Chicago, I took in the music around me as in the opening hymn of the service I received the line, "Love is the trust of a friend on the road" (Love is the Touch, Alison Robertson and Lori True). Looking back down the aisle, I watched as one of my best friends walked down a road that led to an altar where her groom stood, ready to continue the way beside her. On this mid October day, as the weather was ripe for travel, I celebrated the wedding of true sister in spirit as the beautiful couple knit together a community around the message of love, simplicity, and interdependency. It was a day that marked as sacramental the truth that existence implicates us in the lives of one another and offers signs to admit our dependency on the caritas of others and our responsibility to those who turn to us for care.

The message of collective strength was evident in the details of the Mass, evidencing the experience of a couple trained in ministry and bride who counts St Thomas Aquinas among her ex-boyfriends. While Megan and Matt now make their home in Minnesota, the couple had traveled back to a Chicago parish named in honor of a Saint dedicated to the Poor and Marginalized. It was an intimate service with small intentional touches that turned attention away from the dresses and flowers so that the pearls of the community, its people, would receive the emphasis. Friends and family sat together from different times and places in the life of the couple, not familiar with every person who sat beside them, yet able within the course of the pithy ceremony and reception to have a moment to touch upon the lives of each person present. This was not an audience for a grand spectacle, but a close collection of fellow-travelers called to walk together on the road ahead.

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Colossians 3:12-17

After the scripture had been read, Father Christopher Robinson, C.M.,  went about unpacking the texts the couple had selected and articulating (when his voice was not choked up speaking of his friend and former colleague) a prayer for love and unity. Indeed, among the passages chosen for the service there were some surprises and spoke to the personal and relational needs of this newly knitted family. In particular, the second reading, Colossians 3:12-17, stood out as a curious but fitting replacement for Corinthians 13:4 ("Love is patient, love is kind..."). In this letter, written in the first century A.D. from prison, St Paul addresses a group of parishes in Asia Minor, "clothe yourselves with compassion, kindness, humility, gentleness and patience. Bear with each other and forgive one another if any of you has a grievance against someone. Forgive as the Lord forgave you" (Colossians 3:12-13). Fr. Chris noted how in this scripture, as in the others, a high theological Love and Unity are replaced by an image of caritas and community that have a distinctly human edge to them. This is a congregation struggling to hold together and trust one another on a long and difficult road. 

"There is no 'them" to blame in this text, a commentator on this passage explains, "there is just 'us'" ("A Call to Forgiveness and Unity" by Bob Utley). The modern sense of individual pride and responsibility is not present in this community, although it experiences its own divisions. What it knows is hardship, pain, and fear that causes people to become hardened to one another. It is an understandable reaction. The emotional and social person puts on armor to deal with the "tough love" of a world that seems to threaten them from without. The unity here is not the surrender of the self to this exterior but the surrender of a sense of interiority and exteriority. Don't cloth yourself in armor, but compassion (the word in English from the roots meaning "together" + "energy"). This does not deny the hardship, pain, and fear, but rather shares it and makes it a concern not of the weary person but the strength of the collective. The later lines of the letter, addressing the community to love as Christ is loved reflects the sense of togetherness that Dr. Utley terms, "The beloved has a beloved. The singular has a plural."  The love and unity of Colossians is not the one in the many or the many in the one, but the one with the many and the many with the one.

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Love is Tough

"Love is the trust of a friend on the road," said the opening hymn, and that is not a statement of sentiment but an expression of a mode of ethical relation. It is a responsibility that is at once a joy. This is not the "tough love" of the world but the vulnerability to admit that "love is tough." It is the harder decision not to be hard but admit our contingency and dependency. We need one another and without one another we will not make it far down the road. Put another way, our life is in our collective hands and our power is in each other. Love is tough (i.e. difficult) and love is tough (i.e. strong). In this sense, the simplicity in the adornment of the wedding was a call to be socially naked and present. The service was beautiful because what it brought together was allowed to shine and not buried under flowers, lights, and laser-shows. The community was called to look at itself in bare terms and say, "this is who I am, trust me. I will walk with you on this road, my strength is your strength."

The wedding of Megan and Matt was a chance to come together to celebrate the couple and the community that love sustains. After the ceremony was a reception where I got to talk with the couple as they took an opportunity to get off their feet for a moment. During this time, in between quick mouthfuls of yummy cupcake and pizza, they affirmed what they hoped people took away from the day. Matt said that he wanted to share their definition of love with their friends and family - not tough love but love which is tough. Megan said that she wanted to celebrate vulnerability - not clothed in dresses and gestures that draw distinctions between people but in the clothing of compassion, kindness, humility, gentleness and patience. Certainly, in addition to a full belly, new friends, and a complimentary glass to commemorate the day, we all left traveling on the road carrying the weight of each other, a feat made possible by the collective strength of one another.

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Congratulations Megan and Matt!

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