New York Chapter Plain ASCII Online Edition N E W S L E T T E R Vol. 11, No. AXIOS USA Inc. September 1994 Eastern & Orthodox Christian Gay Men and Women +++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ In this issue: Transvestite Saints Axios Elections +++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ TRANSVESTITE SAINTS or The Robe of Righteousness is Unisex By Pasisozis A woman shall not wear anything that pertains to a man, nor shall a man put on a woman's garment, for all who do so are an abomination to the Lord your God. (Deuteronomy 22:5). What God has cleansed you must not call common. (Acts 10:15). Therefore do not worry, saying, ..."What shall we wear?" for after all these things the Gentiles seek... But seek first the kingdom of God and His righteousness... (Matthew 6:31-32). In most human societies, from the primitive to the advanced, gender distinctions in dress and grooming have been the rule, perhaps the most strictly enforced societal norm. Under the Old Law, this was elevated to a divine commandment. One traditionalist Orthodox bishop in this country requires all males at maturity to wear at least a moustache, and forbids all females to wear trousers or shorts. Old Rite Orthodox Christians, and especially the Priestless Old Believers, will even deny a funeral to an unbearded man. In American society generally, the drag queen (especially when gender bending by wearing a beard) is the sight which sends a homophobe's blood-pressure skyrocketing. Even the Scotch kilt or Greek foustanella with its yards and yards of petticoat -- traditional dress for men from these countries -- can confuse and embarass less sophisticated Americans. The pant suit became acceptable wear for women in the early seventies, but how many drag kings may have passed by unnoticed? Cross-dressing was forbidden in the Bible principally because this was a feature of the Canaanite fertility cult that Yahwism, the worship of the God of Israel, replaced. St. Paul's appeal to nature to continue distinct gender signals (cf 1 Cor. 11:14) was doubtless an echo of this tradition, but also a descant to the Saviour's command to be clear and unambiguous and honest in every area of our lives (Matt. 5:37, 2 Cor. 1:17-20). Nevertheless, we are not under the law, but under grace (Rom. 6:14). "For the law entered that the offense might abound. But where sin abounded, grace abounded much more, so that as sin reigned in death, even so grace might reign through righteousness to eternal life through Jesus Christ our Lord." (Rom. 5:20-21) This abundance of grace is revealed, curiously enough, in the lives of several holy ascetics of the Church, who flouted the conventions of their day -- to say nothing of the literal words of scripture --, donned men's attire, lived as men, were accepted and known to their companions as men, and only after dying (usually accompanied with the signs of holiness) were they discovered to be women. O tou paradoxou thavmatos! O wondrous paradox! Disobeying the Bible, consciously living a deliberate lie concerning their identity and sex, they nonetheless are commemmorated as saints! Crossdressers (distinguished from the purely theatrical phenomenon of the drag queen) are probably the least remarkable of all the gay inhabitants of the Kingdom of Queer -- especially if they can pull it off. Transvestism as a psychosexual quirk, especially in men, is similar fetishism. The panties, silks, or whatever are worn precisely because doing so is a source of sensual pleasure to the wearer. Not so in the case of these unusual holy women. Seeking only the salvation and sanctification of their souls, they devoted themselves entirely to Christ, "who is greater than our hearts, and knows all things." As we hear these tales, and others like them, we should not curiously wonder why they preferred to be identified with the opposite sex, nor why they went to such extremes to mortify their flesh. Rather, let us accept that it was for love of the Lord Jesus Christ, marvel at the virtues they practiced and acquired, and ask forgiveness for our own weakness in not trying harder in our own lives. St. Theodora In the eighth century, Theodora, an Alexandrian housewife, was tempted and fell into adultery. Guilt and shame over this one indiscretion kept her from forgiving herself, or seeking God's forgiveness. She left her husband, who grieved at her disappearance, dressed as a man, and presented herself at a men's monastery eighteen miles from Alexandria, where she was tonsured and clothed in the habit of monks. So does her icon portray her, wearing not the full cape and tight coif of nuns, but the tunic and cowl of monks. The asceticism of Fr. Theodore (as she was known) was the amazement of all; her virtues and charismatic gifts the envy of the devil, who pursuaded a young wanton to accuse Fr. Theodore of getting her with child. After the child's birth, he was carried to the monastery and given to Fr. Theodore. Immediately they were both expelled from the monastery. Rather than protesting his innocence, which could have been all too easily proved, the saint chose to imitate the Saviour, who before His accusers stood dumb as well. Fr. Theodore built a small cell near the monastery's walls and took on the labors of child care, as well as continuing his ascetic and devotional practices. After seven years had passed, the abbot of the monastery was granted a wondrous vision. A multitude of angels and prophets and saints came from heaven to Fr. Theodore's cell and lifted up a litter on which a glorious woman reclined. A voice said, "Behold what good things I have prepared for my bride, Fr. Theodore, who bore slander without murmur and brought up another's child amid hardships, rather than reveal his true identity as a woman. Now she is deemed worthy of glory and splendor." (The frequent change in gender is from the original life!) The brethren hastened to his, or rather, her cell, and found that the blessed Abba Theodora had reposed. Her husband was present at her burial, and remained at the monastery. The child eventually became the abbot. St. Pelagia In the third century, Pelagia, a harlot of Antioch, happened to be in church, was moved to repentance, and was baptized. (Pelagos in Greek means "sea," and she described herself as a "sea of wickedness." From the many jewels she wore, she had received the nickname Margaro -- Pearlie in English. How appropriate that this beautiful pearl of repentance was drawn from the sea of rebirth, and plucked from the sea of the world.) On the eighth day, she disappeared. Some time thereafter, the fame of a holy ascetic, Pelagios the Eunuch, reached Antioch. Deacon James was sent to visit him in his cell on the Mount of Olives. Shortly after this visit, Pelagios reposed, and when he was prepared for burial, it was discovered that Fr. Pelagios was a woman. In fact, she was the former harlot Pelagia. (Part 2 to follow!) AXIOS ELECTIONS Nominations are now open for anyone wishing to run for Chief Officer (i.e., President) of AXIOS. The winner of the election will then appoint a vice-president and treasurer to assist him/her. Candidates must live in the New York area and be able to attend monthly meetings. Nominations may be presented at our next monthly meeting (September 9) or be sent by mail (with a bio and personal statement from each candidate, to be included with the ballots) to the P.O. Box no later than September 30. Ballots will then be sent to all fully paid-up members for elections in October. If you wish to participate in this election, here's your last chance to send us $18.00 in yearly dues! We welcome correspondence and commentary from our members and friends. Only through your input and motivation can AXIOS grow and serve its purpose. We remind you that AXIOS meetings are at 8:00 p.m. on the second Friday of each month, at the Gay & Lesbian Community Center, 208 W. 13th Street in Manhattan.