Queer Interpretations of Jesus’s Side Wound - Coggle Diagram
Queer Interpretations of Jesus’s Side Wound
Anglo- Side wound eventually became a representation of Christ's femininity/ femaleness
Some even compare the side wound to the vagina- therefore creating a homoerotic relationship between the reader and savior
The feminization of the wound lead to beliefs of the possible womanhood of Christ
Lochrie- copulation of mystical soul with Christ occurs at the site of his wound, which is transformed into the female vulva (wound is joined to wound). The lovers soul is wounded with love which allows him to join in the suffering of Christ.
homoerotic relationship with the wound is not just exclusive to woman- James also seems himself and Christ as women
Margaret Mary- sees herself as the lover, slave, and ambassador of Christ
has erotic visions of Christ specifically where he asks her to plaace her lips on his side wound to show admiration and pleasure him
Moravians- has numerous erotic hymns soleley dedicated to Christ's side wound
These mystics show that religion though religion can be a vehicle for sexual repression, it can lead to sexual creativity and expression- even though that sexuality is towards the divine
According to Lochrie, queering medieval mystics has two risks: finding sex where it is not and lodging sex at the center of the mystical experience and sexuality at the core of the mystic's identity (180)
Women's spritituality in the late Middle Ages is considered erotic, nuptial, and maternal with an increased attention to Christ's humanity (181).This is seen in readings like the Song of Songs.
"Love Noir:" the violence and disturbing darkness of mystical love and sex in women's texts.
It is advised to not try to seperate mystical sex from what we know as regular sex and sexuality.
Christ has played many roled to mystics such as the lover, mother, husband, and child. (It is interesting that husband and mother are included but not father and wife)
According to Bynum, Unlike the male body of Christ, the feminized body is portrayed as non-sexual and only maternal. This body feeds the suffering soul, gives birth through his side wound, offers his breasts to suck (187).
"women could fuse with Christ's body becasue they were in some sense body, yet women never forgot the maleness of Christ." Therefore, Bynum still rejects the feminization of Christ and renderes him purely masculine
Christ's physical body must always fit a heteronormative context no matter what role it is assuming. If the devotee is male, he desires a feminiszed body but does not indentify with it. The female devotee, however, indetifies with a feminized body but has erotic transports that still allude to a male Christ
In many illustrations, Christ's wound is depicted as a vagina for penetration and connection. It also serves as aclear indication of the suffering and sacrifice that Christ did for us.
The side wound appears in the Song of Songs where the lover is invited rto penetrate the side wound and is offered consolation- therefore making Christ the feminized lover in the Song of Songs.