Dan Brown, in his best seller, The Da Vinci Code, established the idea that Jesus the Christ was in love with and maybe wedded Mary Magdalene, from which much new religious myth has evolved.
But the “fact” is that Jesus was homosexual or bi-sexual, if you will.
That the Godhead [God] was homosexually inclined was hypothesized in The BiblicalParadigm for Homosexuality [1979, The Wilde Society].
One excerpt from the Paradigm book, among many culled from the Hebrew Bible, to support the homosexual thesis:
“When Israel was a boy, then I loved him.” [Hosea 11]
The insistence by God (Yahweh) in the Old Testament for pristine genitalia, via circumcision, is rampant, and underscores the mythology of the Phallic God, which derives from the Biblical passages or, more likely, antedates them.
That Jesus was inclined to homosexuality was suggested by Morton Smith in his book The Secret Gospel (of Mark) [The Dawn Horse Press, Clearlake, California, 1982].
Smith allegedly found an unexpurgated Gospel of Mark, in which Jesus imparted secret sexual rites to a youth, as indicated in the unexpurgated Gospel, beginning at the account of the Raising of Lazarus:
“And going near, Jesus rolled away the stone from the door of the tomb. And straightway, going in where the youth was, he [Jesus] stretched forth his hand and raised him, seizing his hand. But the youth, looking upon him, loved him and began to beseech him that he might be with him. And going out of he tomb they came into the house of the youth, for his was rich.
And after six days Jesus told him what to do and in the evening the youth comes to him, Wearing a linen cloth over [his] naked [body]. And he remained with him that night, for Jesus taught him the mystery of the kingdom of God” [Page 16 ff.]
And a portion of the original (secret) Gospel shows up in the canonical Gospel of Mark:
“And they all abandoned him and fled. But a certain young man wearing a fine linen garment over his naked body began to follow him nearby; and they tried to seize him But he left his linen garment and got away naked.” [Mark 14:50 ff.]
The writer of The Gospel of John (whom this writer believes was actually John the disciple, as recounted in the canonical gospels) referred to himself as “the disciple whom Jesus loved” (Greek: ο μαθητης ον ηγαπα ο Ιησους, o mathētēs on ēgapa o Iēsous). [John 20:2]
And in the Gospel of Judas [circa 180 A.D.], that manuscript relates, Jesus favours Judas above other disciples by saying, "Step away from the others and I shall tell you the mysteries of the kingdom," [Wikipedia].
The mysteries of the kingdom?
Circumstantially, it seems that Jesus the Christ has a significant sexual subtext that the Canon overlooks or eliminated by expurgation and selection of writings.
Jesus’ protracted and ubiquitous calls for “love” can be seen as sexual in nature and not spiritual as the Church has developed in its theology.
That Judas may have betrayed Jesus out of a feeling of jealous pique is not to be discounted either.
The overwhelming patina of Jesus ministry is one of the constant love refrain, as applied to Peter and the disciples generally:
“Simon, son of John, do you love me more than these?” [John 21:15]
“Simon, son of John, do you have affection for me?” [John 21:17]
Or, as in Luke 6:32, “And if you love those loving you, of what credit is it to you?”
And this from John 15:17, “These things I command you, that you love one another.”
Jesus, like his Father [Yahweh], was a sexual creature, and the sublimated sexuality is obvious, in the canonical texts and overt in the Gnostic texts, which we shall deal with, ongoing, here.
