I post a lot of nude photography of men. I have always preferred images that look less professional or posed and I keep away from selfies, except in the pics of guys with cameras that I post on Tuesdays. Occasionally, I receive criticism for posting male nudes while at the same time talking about my faith each Sunday. I think the male body should be celebrated, and some of my readers come to see the photos I will post. If that means they also read my devotionals on Sundays, then it spreads the message I try to convey. That being said, I thought I’d start a weekly series on the male nude in art throughout the history. I doubt I will go in chronological order, but more of an introduction today focusing on the photography of male nudes.
Photography has been a crucial medium in LGBTQ+ art, providing a powerful way to explore identity, desire, and resistance. Male nude photography, in particular, has played a significant role in shaping the visual language of queer art, challenging societal norms, and creating spaces for LGBTQ+ expression. From the early coded works of the 19th century to the bold imagery of contemporary artists, male nude photography has been a key site of queer visibility and activism.
Art has been part of the appreciation of the male body throughout history. The male nude has been a central subject in the history of art, serving as a symbol of idealized beauty, power, and the human condition. In ancient Greece and Rome, male nude sculptures celebrated physical perfection and heroism, embodying philosophical ideals of harmony and virtue. During the Renaissance, artists like Michelangelo and Leonardo da Vinci revived classical traditions, using the male form to explore anatomy, movement, and divine inspiration. While religious and mythological themes often justified depictions of male nudity, these works also reflected shifting cultural attitudes toward masculinity, physicality, and artistic mastery.
In later centuries, the male nude became more controversial, especially in Western art, where shifting moral standards led to greater censorship. While female nudes remained common, male nudity was often restricted to academic studies or hidden in private collections. In the 19th and 20th centuries, artists like Édouard Manet, Egon Schiele, and later, queer photographers such as George Platt Lynes and Robert Mapplethorpe, used the male nude to challenge societal norms, explore eroticism, and assert LGBTQ+ visibility. Today, the male nude continues to be a powerful subject, reflecting changing perspectives on gender, identity, and artistic freedom.
Only be careful, and watch yourselves closely so that you do not forget the things your eyes have seen or let them fade from your heart as long as you live. Teach them to your children and to their children after them.
— Deuteronomy 4:9
Throughout Scripture, we are reminded of the importance of honoring those who came before us—our ancestors, mentors, and spiritual forebears. Their struggles, sacrifices, and faithfulness shape who we are today. For the LGBTQ+ community, this truth carries deep meaning. We stand on the shoulders of those who fought for dignity, justice, and inclusion—those who lived their truth despite discrimination, those who marched for equality, and those who created spaces of love and belonging. We honor them not just in memory, but in action—by continuing the work they started and ensuring that future generations inherit a world of greater love and acceptance.
Many LGBTQ+ individuals have suffered and died due to systemic injustice, oppression, and neglect. The AIDS crisis took the lives of countless people while governments and religious institutions turned their backs. Sodomy laws criminalized love and sent people to prison simply for being who they were. Many were cast out of their families and churches, denied healthcare, and left to die in isolation. In Matthew 5:4, Jesus tells us, “Blessed are those who mourn, for they will be comforted.” We must remember them—not as victims, but as beloved children of God, as warriors of love, as sacred souls who deserved so much more than what the world gave them. Their lives mattered, and their memory calls us to action.
The LGBTQ+ rights we have today exist because of those who risked everything to fight for them. The activists who protested government inaction during the AIDS crisis, the individuals who defied sodomy laws, the countless people who lived openly in times of deep persecution—all of them paved the way for the progress we see today. Psalm 145:4 says, “One generation commends your works to another; they tell of your mighty acts.” Honoring them means carrying their torch forward. It means fighting against modern forms of discrimination, advocating for better healthcare, and ensuring that queer and trans youth grow up in a world where they are loved, safe, and valued.
This week, the National Park Service made significant changes to the Stonewall National Monument’s website, removing references to transgender and queer individuals. The updated site now mentions only “LGB” communities, omitting the “T” and “Q” from the LGBTQ+ acronym. This action aligns with an executive order from our disgraceful current president, which mandates a strict binary definition of sex as male or female. The Stonewall National Monument commemorates the 1969 Stonewall Uprising, a pivotal event in LGBTQ+ history, significantly led by transgender women of color. The recent alterations have sparked widespread criticism, stating that erasing transgender history dishonors the community’s contributions to the LGBTQ+ rights movement and ignores the essential role transgender activists played in the fight for LGBTQ+ rights.
Psalm 112:6 states, “The righteous will be remembered forever.” True honor is not just remembering—it’s living in a way that reflects the love, justice, and truth of those who paved the way. For LGBTQ+ Christians, this means embracing who God created us to be, showing love to others, and working to make our faith communities more inclusive. It also means demanding justice. The AIDS crisis taught us that silence equals death. Sodomy laws taught us that unjust policies must be challenged. Our faith teaches us that love must be louder than hate, and justice must be pursued with unshakable faith.
We need to give thanks for those who have come before us—the LGBTQ+ pioneers, the activists, and the everyday heroes who fought for justice and dignity. We must remember those who were taken too soon by AIDS, by state violence, by unjust laws, and by a world that refused to see their worth. We should honor their legacy by living boldly, loving fully, and advocating for those who still face discrimination. Deuteronomy 4:7–9 says, “Only be careful, and watch yourselves closely so that you do not forget the things your eyes have seen or let them fade from your heart as long as you live. Teach them to your children and to their children after them.” Let us not forget.
Jokes about porn dialogue and acting ability are not in short supply, but every once in a while, there are some golden lines, even if the lines delivery is terrible. Gay porn dialogue has gotten better in recently and some even have a “plot.” Yeah, I know, it’s hard to believe l, right? Through the years, there have been a few porn movies with a definite plot. Top Secret (2000) starring Corey Summers in two roles had a pretty decent plot, but if there is a plot in most porn movies, it’s barely there. Ok, I’m getting off track.
Vintage gay porn dialogue can be intentionally quite humorous at times. Of course, most of the time it is not intentional. I recently watched My Best Buddy (1988), which was most definitely short on plot. Basically, it is about two “best buddies” traveling separately across the country to spend the summer with one of the guy’s brother. The final scene is with Chris Williams (pictured above) and the aforementioned brother (I don’t know this actor’s name) they are going to stay with. So here’s the setup for the movie’s final scene:
Chris arrives first and the brother is not home. He’s let in by the apartment manager, who, of course, propositions him, but Chris says he just wants to take a shower to get the travel grime off him and take a nap. Cut to Chris getting undressed down to his white briefs and flopping down on the bed.
As he’s dozing off, the brother comes home, and Chris pretends to be asleep. The brother remarks that his brother’s friend “sure has grown up.” Then, creepily, begins to run his hand over the butt of the sleeping friend before pulling down the guy’s briefs and beginning to rim him. During all of this, Chris is awake but feigning sleep.
Chris finally decides to wake up, and utters one of my favorite lines I’ve ever heard in porn, “I don’t know who you are, but you have about two hours to stop doing that.” I’m pretty sure you can figure out yourself what happens next. The movie ends with Chris and the brother naked post coitus in bed discussing plans for dinner when the other brother arrives. The two guys jump under the covers as the brother walks into the room and looks shocked that his brother and best buddy are naked in bed together. Then, fade to black.
The only thing about vintage gay porn that you have to suspend belief about is that so many of these guy’s died during the AIDS epidemic. Sadly, Chris Williams was one of those young men and died in 1992.
I wish I could stay home this morning, but I have a few things I need to be at the museum to do. If I had my work computer here, I’d call in sick. I left at lunch yesterday because I had a migraine. This morning, it’s not much better, in fact it’s not better at all. I may only go in for a partial day. I need my work computer to do much of what I need to do today. I have a school group coming today, but my boss could handle that. However, I need my computer for the rest of what’s on my agenda. I have some emails to answer; I need to prepare for my classes next week; and I need my computer to be able to work from home tomorrow. I could do all that at home on my personal laptop, but it only has Microsoft Word, not the rest of the Office Suite. I could access it through the online Microsoft 365, but I hate using Office through my browser. It always feels clumsy to me. Anyway, I’ll go in today for whatever length I need to, then, I’ll work from home tomorrow.
Here’s your Isabella pic of the week:
I’d rather be doing this today: laying on my couch with Isabella on my hip. I wish she’d lay in my lap or down my chest and stomach, which she’ll do on rare occasions, but her preference is my hip with me laying on my side. Sometimes, this is how I fall asleep at night, with her on my hip.
And suddenly there was with the angel a multitude of the heavenly host praising God and saying: “Glory to God in the highest, And on earth peace, goodwill toward men!”
—Luke 2:13-14
Many of you are probably not familiar with this news story, but a anti-LGBTQ+ group called Clean Up Alabama (CUA) has been fighting to get Prattville Pride, Prattville, Alabama’s LGBTQ+ organization, removed form the annual Prattville Christmas Parade. I used to work in Prattville back when I was in college, and I have always hated the place. CUA stated, “The Christmas parade is a celebration of Christmas, the birth of Jesus Christ the Messiah. It is NOT a time to celebrate someone’s sexual preferences.” They obviously think the celebration of Christmas is a time to celebrate, not the message of Jesus Christ, but a message of hatefulness towards their fellow man (and women and non-binary, etc.). Let’s, for a moment, overlook the fact that Christmas was chosen to be on December 25 because it coincided with the Roman pagan holiday of Saturnalia and teh Winter Solstice, not the actual birth of Christ, and instead look at what should be the meaning of the holiday and the actions and symbols used to celebrate the season.
In Alabama, and my sister is one of them, they hate to say Happy Holidays instead of Merry Christmas or to use Xmas, because it highlights their Christian insecurities and takes the “CHRIST out of Christmas.” I wish they could all take my Art History class because they would find out that the X in Xmas is an old Christian tradition because it is part of the Chi Rho symbol. Early Christian art is filled with symbology to represent the meaning of the Christian faith.
Chi (X) and Rho (P) are the beginnings of the Greek word ΧΡΙΣΤΟΣ (Romanized: CHRISTOS). Before Emperor Constantine made Christianity legal in the Roman Empire, Christians were forced to hide their faith; however, they identified themselves with certain symbols: the cross and crucifix (the most commonly used symbols today), several different combinations of Greek letters (ichthys, Alpha and Omega, Chi Rho, IH monogram, IX monogram), the Good Shepherd, a dove, a peacock, or an anchor. Let us look at why these symbols were so important and meaningful to early Christians.
The ichthys (ἰχθύς in Greek, meaning “fish”) is a symbol consisting of two intersecting arcs that resemble the profile of a fish. The ichthys was used by early Christians as a secret symbol during times of persecution under the Roman Empire. It allowed them to identify themselves to one another discreetly. The Greek word ichthys also served as an acronym for the phrase: Ἰησοῦς Χριστὸς Θεοῦ Υἱὸς Σωτήρ (“Jesus Christ, Son of God, Savior”). Therefore, the ichthys represents Jesus Christ and the Christian faith. The fish itself is also significant because of its frequent appearance in the Gospels. The ichthys symbol is also a reference to the Holy Eucharist, with which the miracle of the multiplication of the loaves and fishes had such intimate connection both in point of time and significance. (Matthew 15:32–39 and Mark 8:1–9) It is also significant because Jesus called Peter and Andrew, both fishermen, to be His disciples. Mark 1: 16–18 says, “And as He walked by the Sea of Galilee, He saw Simon and Andrew his brother casting a net into the sea; for they were fishermen. Then Jesus said to them, ‘Follow Me, and I will make you become fishers of men.’ They immediately left their nets and followed Him.”
The Alpha and Omega since the earliest Christianity of the first and the last letters of the Greek alphabet, alpha (α or Α) and omega (ω or Ω), derives from the statement said by Jesus in Revelation 22:13, “I am the Alpha and the Omega, the Beginning and the End, the First and the Last.” The first two letters of the name of Jesus in Greek (ΙΗΣΟΥΣ), iota (Ι) and eta (Η), sometime superimposed one on the other was also a well known and very early way to represent Christ. Another early form of the monogram of Christ, found in early Christian ossuaries in Palaestina, was formed by superimposing the first (capital) letters of the Greek words for Jesus and Christ, i.e. iota Ι and chi Χ, so that this monogram means “Jesus (ΙΗΣΟΥΣ)Christ ΧΡΙΣΤΟΣ.”
The image of the Good Shepherd, often with a sheep on his shoulders, is the most common of the symbolic representations of Christ found in the Catacombs of Rome, and it is related to the Parable of the Lost Sheep (Matthew 18:12–14 and Luke 15:3–7). The dove as a Christian symbol is of very frequent occurrence in ancient ecclesiastical art. According to Matthew 3:16, “When He had been baptized, Jesus came up immediately from the water; and behold, the heavens were opened to Him, and He saw the Spirit of God descending like a dove and alighting upon Him.” For this reason, the dove became a symbol of the Holy Spirit, and in general it occurs often in connection with early representations of baptism. Ancient Greeks believed that the flesh of peafowl did not decay after death, and so the peacock became a symbol of immortality. Early Christianity adopted this symbolism, and thus many early Christian paintings and mosaics show the peacock. Christians also adopted the anchor as a symbol of hope in future existence because the anchor was regarded in ancient times as a symbol of safety. For Christians, Christ is the unfailing hope of all who believe in him: Saint Peter, Saint Paul, and several of the early Church Fathers speak in this sense. The Hebrews 6:19 says, “This hope we have as an anchor of the soul, both sure and steadfast, and which enters the Presence behind the veil” connects the idea of hope with the symbol of the anchor.
Most Christians do not have a very good understanding of what the symbols they sometimes use mean, nor do they understand the significance of the early Christian symbols and the sacrifices that early Christians made to spread the Word of God. Too many Christians are spouting hate and wrapping it in theology, but they forget that we are all one in Christ. Galatians 3:28 says, “There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus.”
An Update on Prattville Pride and the Prattville Christmas Parade:
A few hours before the city of Prattville’s annual Christmas parade was to start, a Trump-appointed federal judge ordered the city to allow an LGBTQ+ pride group’s float to be included. Prattville Pride called the order “a powerful affirmation of the importance of visibility, representation, and inclusion for all members of our community,” in a Facebook post.
In his order, U.S. District Judge R. Austin Huffaker of the Middle District of Alabama wrote: “While there are areas of unprotected speech, such as incitement of violence, the City makes no argument and provides no evidence that Prattville Pride has engaged in any speech or behavior that would remotely fall into an unprotected speech category. It is undisputed that Prattville Pride has complied with the City’s regulations.”
“The City removed Prattville Pride from the parade based on its belief that certain members of the public who oppose Prattville Pride, and what it stands for, would react in a disruptive way. But discrimination based on a message’s content “cannot be tolerated under the First Amendment,” the order continued.
Today’s is December 4th, National Cookie Day. Growing up, I remember my mother baking cookies throughout the month of December for different holiday parties and get togethers. When I was in elementary school and we still had a Christmas party, everyone would bring some kind of treat. Our fellow students would only allow me and my sister to bring one thing: Mama’s cookies. They were basic cookie recipe from the Betty Crocker Cookbook with icing on them. I never thought there was much special about them, but everyone else seemed to love them. I much preferred my mother’s pecan cookies or her snowball cookies, which were my favorite. (See recipe below.)
We can thank the Dutch for more than windmills and tulips. The English word “cookie” derives from the Dutch word koekie, meaning “little cake.” Hard cookie-like wafers have existed for as long as baking has been documented. Not surprisingly, they traveled well, too. However, they were usually not sweet enough to be considered cookies by modern-day standards. The origin of the cookie appears to begin in Persia in the 7th century, soon after the use of sugar became common in the region. They then spread to Europe through the Muslim conquest of Spain. Cookies were common at all levels of society throughout Europe by the 14th century, from the royal cuisine to the street vendors.
Cookies arrived in America in the 17th century. Macaroons and gingerbread cookies were among the popular early American cookies. In most English-speaking countries outside of North America, the most common word for cookie is “biscuit.” In some regions, both terms, cookies, and biscuits are used.
To celebrate National Cookie Day, pick up some cookies at your local bakery and share some of your cookies with your family and friends! A great way to get started is by making a list of your favorite cookies to bake and enjoy. Then organize your baking tools and start your assembly line.
Snowball Cookies
Prep Time: 30 Min
Cook Time: 15 min
Servings: 60
Ingredients • 1 cup unsalted butter, softened • ½ cup powdered sugar • 1 teaspoon vanilla extract • 2 ¼ cups all-purpose flour • 1 cup very finely chopped pecans • ¼ teaspoon salt • ⅓ cup powdered sugar, or more as needed
Preparation Steps 1. Gather all ingredients. Preheat the oven to 350 degrees F (175 degrees C). 2. Beat butter, 1/2 cup powdered sugar, and vanilla with an electric mixer in a large bowl until smooth. 3. Gradually mix in flour, pecans, and salt until completely incorporated. 4. Roll dough into walnut-sized balls and place 2 inches apart onto ungreased baking sheets. 5. Bake in the preheated oven until bottoms are light golden brown but tops are still pale, 12 to 15 minutes. (Try not to let cookies get too brown: it’s better to undercook them than to overcook them.) 6. Remove cookies from the oven and let sit on the baking sheets briefly before removing to wire racks. 7. Place 1/3 cup powdered sugar in a shallow bowl; roll hot cookies in sugar to coat, then return to the wire racks to cool. 8. Once cooled, roll cookies in the powdered sugar once more.
Note Snowball cookies are incredibly easy to make for rich and buttery, melt-in-your-mouth festive treats rolled in powdered sugar to resemble snowballs.
Nutrition Calories: 63 kcal Fat: 4 g Saturated Fat: 2 g Unsaturated Fat: 0 g Cholesterol: 8 mg Sodium: 9 mg Carbohydrates: 6 g Fiber: 0 g Protein: 1 g
I have been doing fairly well with my migraines lately. The combination of Qulipta, a once-daily CGRP medicine (most CGRPs are monthly injections), and quarterly Botox injections seems to be a working pretty well. I’m a month away from my next set of injections, but I’d gone nearly a month without a major migraine before I had one begin on Monday. It was a rainy Monday, and my migraine began with the rain. Thankfully, I was not at work since I’d already taken the day off to go to Burlington for my audiology appointment. However, I ended up calling in sick to work yesterday because I woke up continuing to have a migraine that seemed to be getting worse the longer I was awake. My migraine isn’t completely gone, but I have some things I need to take care of at work that do not need to wait any longer. If my migraine doesn’t improve as the day goes on, I may have to leave early, but I am going to give it a try.
This will be a shortened week at work because I will be going in today and tomorrow, then I’m scheduled to work from home on Friday. Next week will also be a shortened week because of Thanksgiving. We’ll actually close at midday on Wednesday and have the rest of the week off.
O Wind, hast thou a sigh Robbed from her lips divine Upon this sunbright day— A token or a sign?
Oh, take me, Wind, into Thy confidence, and tell Me, whispering soft and low, The secrets of the dell.
Oh, teach me what it is The meadow flowers say As to and fro they nod Thro’ all the golden day.
Oh, hear, Wind of the South, And whispering softer yet, Unfold the story of The lone pine tree’s regret.
Oh, waft me echoes sweet That haunt the meadow glen— The scent of new-mown hay, And songs of harvest men;
The coolness of the sea And forest dark and deep— The soft reed notes of Pan, And bleat of straying sheep.
Oh, make me, Wind, to know The language of the bee— The burden of the wild Bird’s rapturous melody;
The password of the leaves Upon the cottonwood; And let me join them in Their mystic brotherhood.
About the Poem
Alexander Posey’s poem “To Wahilla Enhotulle” reflects themes of longing, love, and a deep connection to the natural world, which are often characteristic of his work as a Creek (Muscogee) poet. Posey, a Native American writer and journalist, often used his poetry to explore themes of identity, cultural heritage, and the spiritual connection of the natural landscape. The poem expresses a heartfelt yearning for Wahilla Enhotulle, who might represent a specific person or an idealized figure of love. The poet’s tone is deeply personal, blending admiration with a sense of melancholy, as if the connection to this figure is distant or unfulfilled.
Nature plays a significant role in the poem’s imagery, serving as a metaphor for the poet’s emotions and his cultural identity. Posey often drew upon the natural elements of the Creek homeland to anchor his reflections, and here nature may symbolize the enduring beauty and purity of Wahilla Enhotulle or their bond. While the poem’s primary focus is personal, it may also carry cultural undertones. As a Creek writer, Posey’s work often honors his heritage, and the name Wahilla Enhotulle itself evokes Creek linguistic roots, grounding the poem in his culture. There’s a wistful quality in the poem, as if the poet is reflecting on something fleeting—whether it be love, memory, or life itself. This theme resonates with the universal experience of cherishing moments that cannot last.
“To Wahilla Enhotulle” can be read as an ode to a beloved person or a representation of an ideal that feels just out of reach. The intertwining of personal affection with a reverence for nature reflects Posey’s deep spiritual connection to the world around him, rooted in his identity as both a poet and a Creek individual. The poem invites readers to contemplate love, beauty, and the way they endure, even amid change or loss.
Most often when we think of the removal of Native Americans from the Southeastern United States, the Cherokee Indians and the Trail of Tears is often the most dramatically remembered, but the Chickasaw, Choctaw, and Creek Indians also faced the hardships brought about by President Andrew Jackson’s administration passing the Indian Removal Act in 1830. The forced displacement of the Creek (Muscogee) people from their ancestral lands in the southeastern United States (modern-day Alabama, Georgia, and Florida) to designated Indian Territory in present-day Oklahoma adds a deeper meaning for “To Wahilla Enhotulle.” The removal process, often called the Trail of Tears, was marked by immense suffering, resistance, and loss. During the removal, thousands of Creek people were marched westward under harsh conditions, suffering from disease, starvation, and exposure. It is estimated that around 3,500 Creek people died during the journey.
The Creek removal was part of a broader pattern of dispossession and cultural disruption faced by Native American tribes. Despite the trauma of removal, the Creek Nation has endured, maintaining a vibrant culture and community in Oklahoma today. Despite the hardships, they established a new government and cultural institutions, preserving their traditions and identity. The history of removal remains a powerful reminder of the resilience of Indigenous peoples in the face of systemic oppression.
On a personal note, my great grandmother was a Creek Indian from Alabama. A small group of the Creek descendants stayed behind and settled largely in Escambia County, Alabama, where the federally recognized Poarch Band of Creek Indians has a reservation.
About the Poet
Alexander Posey (1873–1908) was a Creek (Muscogee) poet, journalist, humorist, and political figure, celebrated for his contributions to Native American literature and his advocacy for his people. Born near Eufaula in Indian Territory (modern-day Oklahoma), he was of mixed Creek and European descent. Posey was fluent in both Creek and English, which deeply influenced his literary voice.
He attended Bacone Indian University, where he honed his writing skills and developed a love for literature. Posey became a prominent journalist and the first Native American to own and edit a newspaper, the Eufaula Indian Journal. Through this platform, he addressed issues facing Native communities, including land allotment policies and the erosion of tribal sovereignty.
Posey is best known for his poetry, which blends themes of nature, love, and Creek heritage with a modern sensibility. His poems often reflect a deep connection to the natural world, as well as a sense of longing and melancholy. He also gained fame for his humorous “Fus Fixico” letters, satirical essays written in the voice of a fictional Creek elder, critiquing government policies and cultural assimilation.
Tragically, Posey died at the age of 35 in 1908, drowning in the North Canadian River. Despite his short life, his work continues to resonate as a significant contribution to American and Native American literature.
Veterans Day is a U.S. holiday observed annually on November 11 to honor and thank all military veterans for their service to the country. Originally called Armistice Day, it marked the end of World War I at 11 am on November 11, 1918. In 1954, it was renamed Veterans Day to recognize veterans of all wars and branches of service. In some countries, it was renamed Remembrance Day. Unlike Memorial Day, which honors those who died in military service, Veterans Day celebrates all who have served, both living and deceased. It’s a day to reflect on the sacrifices made by veterans to protect the freedoms and values of the United States. Today, we extend a special recognition to LGBTQ+ veterans who have made extraordinary sacrifices to protect our freedoms, often facing unique challenges and barriers along the way.
The military has historically been a challenging environment for LGBTQ+ service members, with policies like “Don’t Ask, Don’t Tell” (DADT) reminding us of a time when service members risked their careers—and even their freedom—by simply being open about their identities. The repeal of DADT in 2011 marked a significant step toward equality, but LGBTQ+ veterans have a longer history of service and sacrifice that deserves our recognition and respect.
LGBTQ+ veterans have served in every conflict in American history, often in silence, yet with a dedication to the mission and their comrades. Despite facing systemic discrimination, they have shown the same courage and commitment as their peers, contributing to our safety and national security. Their service is a testament to their resilience and a reminder of the strength that diversity brings to our armed forces.
Many LGBTQ+ veterans carry the additional burden of dealing with the consequences of historical discrimination. For some, this has meant fighting for proper benefits, receiving honorable discharges, or simply finding acknowledgment of their service. Thankfully, as awareness and support grow, resources are being created to help LGBTQ+ veterans access the care and recognition they deserve. These efforts are crucial as we work toward a future where all veterans are honored for their service, regardless of who they are.
Today, we honor LGBTQ+ veterans for their bravery, resilience, and sacrifice. They remind us that the pursuit of freedom and equality often requires courage not only on the battlefield but in everyday life. Let us continue to support and uplift LGBTQ+ veterans, ensuring they receive the honor, care, and respect they have always deserved.
Thank you to all LGBTQ+ veterans. Your service has made a difference, and your stories continue to inspire us all.
The relationship between Jonathan and David, as described in the Bible (primarily in 1 Samuel 18-20 and 2 Samuel 1), is one of deep emotional connection, loyalty, and love. While the Bible does not explicitly describe their relationship as romantic or sexual, some readers and scholars have speculated that their bond could be interpreted as a same-sex love story. Let’s explore the key aspects of their relationship and why some see it as a potential gay love story.
The Bible clearly portrays Jonathan and David as having a profound and intense bond. In 1 Samuel 18:1, it says that Jonathan loved David as his own soul, “Now when he had finished speaking to Saul, the soul of Jonathan was knit to the soul of David, and Jonathan loved him as his own soul.” In 2 Samuel 1:26, after Jonathan’s death, David expresses his grief in a lament, saying, “I am distressed for you, my brother Jonathan; you have been very pleasant to me; your love to me was wonderful, surpassing the love of women.”
This description of love has led some readers to see a romantic or even homoerotic subtext, especially because David compares Jonathan’s love to the love he experienced with women, calling it “wonderful.” In ancient cultures, deep friendships between men were often expressed in highly affectionate and poetic terms, which may not imply a romantic relationship in the way we might interpret it today; however, in other ancient cultures there is not clear distinction between friendship and romantic love against men. In 7th century AD, Christians had a practice known as adelphopoiesis, a ceremony practiced in Eastern Christian tradition to unite together two people of the same sex ostensibly as siblings, but the practice closely resembled a marriage. The most notable of these couples was the Christian martyrs Saint Sergius and Saint Bacchus.
First Samuel 18:3 says, “Then Jonathan and David made a covenant, because he loved him as his own soul.” Here, Jonathan and David make a covenant, a formal agreement between two individuals that symbolized deep loyalty, commitment, and trust. The covenant they made suggests a profound and mutual bond, sealed with love and loyalty. Some scholars argue that this covenant could reflect a form of lifelong commitment that is similar to a romantic or marital bond. However, others view it more in the context of political and social alliances common in ancient Israel. Like adelphopoiesis in the early Christian tradition, historians debate the true nature of these types of covenants. Regardless of whether they were romantic or not, they would not have been openly recognized as romantic couplings.
Another part of their story that some interpret as romantic is found in 1 Samuel 20:41, which says, “As soon as the lad had gone, David arose from a place toward the south, fell on his face to the ground, and bowed down three times. And they kissed one another; and they wept together, but David more so.” When Jonathan and David part ways, they kissed and wept together, though David wept the most. In many cultures, particularly in the ancient Near East, kissing between men was a common gesture of friendship, respect, and loyalty even to this day. However, modern readers may see this as a more intimate, potentially romantic moment. We have to be careful of interpreting history through modern eyes.
Modern interpretations vary widely when it comes to Jonathan and David’s relationship. Some LGBTQ+ Jews and Christian, along with their allies, interpret their bond as a biblical example of same-sex love, providing a model of deep affection and emotional commitment between two men. This interpretation is often embraced by those seeking to find representations of LGBTQ+ relationships in scripture. On the other hand, many traditional interpretations understand Jonathan and David’s relationship as one of intense friendship, characterized by loyalty, shared faith, and mutual support during political upheaval. In this view, their love is seen as non-sexual but still profound, reflecting the deep bonds that could exist between friends in the ancient world. Even if it was non-sexual, the intimacy does not mean they were not romantically attached.
The story of Jonathan and David is rich in emotional language and affection, which can lead to different interpretations depending on one’s perspective. There is no explicit evidence in the biblical text that their relationship was sexual or romantic, but their deep love and commitment to each other leave room for readers, especially in modern times, to see possibilities for a romantic interpretation. Whether viewed as an intense friendship or as a potential same-sex love story, Jonathan and David’s relationship exemplifies loyalty, love, and devotion that transcends societal expectations. Regardless of whether it is seen through a lens of friendship or romantic love, their story is a source of reflection on love and connection.
Joe
The Closet Professor 