By Frederick S. Roden
Same-Sex hope in Victorian spiritual Culture examines the position of Christian heritage in nineteenth century definitions of gay identification. Frederick S. Roden charts the emergence of the fashionable gay on the subject of spiritual, now not solely sociological discourses. Positing Catholicism as complementary to classical Greece, he demanding situations the separatism of sexuality and faith in severe perform. relocating from Newman and Rossetti, to Hopkins, Wilde, and Michael box among others, this booklet claims a brand new literary heritage, bringing jointly homosexual reports and theology in Victorian literature.
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Extra info for Same-Sex Desire in Victorian Religious Culture
Example text
This opinion echoes the themes of Newman’s poetry on male pairings. Obedience is crucial, for it later serves as a regulatory mechanism in the cloister. Dalgairns concludes: This was the lesson which Aelred learned; he recognized that he had made human affection paramount even to the love of God, and the thought struck him at once that he must fly. He turned pale and trembled at it. Oh! how comes it that it is always the most loving who are called upon to sacrifice their love? why are the tenderest hearts chosen to be torn?
M & D, 325–6) God overflows – over-comes, as it were – in the blood from the Sacred Heart that inseparably mingles the lover and Beloved received in the communion cup. From that point, to share the beat of His heart is to exist in perfect union with Christ. Newman writes to God, ‘I may rest upon Thine arm; I may go to sleep in Thy bosom’ (M & D, 334). To do so places the lover of Christ in close proximity to His Sacred Heart while also implying emotional intimacy with Jesus the man. 25). Affectionate depictions of Jesus and John appear throughout Victorian literature, in writers as diverse as Charlotte Yonge, Christina Rossetti, and James Culross.
Friendship in nineteenth-century communities – as in twelfth-century Cistercian ones – allowed men a measure of freedom to explore relationships with other men in an environment designated ‘safe’. Dalgairns observes that Aelred and Simon were eventually permitted to converse, noting that ‘It is curious that the Cistercians do not seem to have been so jealous of particular friendships in their communities as were other orders’ (131). This peculiarity is explained by notions of communal harmony. ‘It was a first principle in monastic life that each individual should devote himself body and mind to the service of his brethren.
