Posted in category "Arts & Letters"
Silent screen actor Ramon Novarro (1899-1968) was one of early Hollywood’s leading actors. He got his big break in the 1923 movie Scaramouche, and went on to play the title role in 1925′s Ben Hur and later appear with Greta Gardo in Mata Hari. 
Novarro was gay. Even under pressure from MGM studio head, Louis B. Mayer, Novarro refused to contract a “lavendar marriage”–something most homosexual stars did to keep their contracts and stay out of gossip columns.
He was also a devout Roman Catholic all his life, and at one time considered becoming a priest.
Ramon Novarro was murdered by two brothers, Tom and Paul Ferguson, whom he paid to come to his Laurel Canyon home for sex. Tom was 17 and Paul was 22. Novarro had slept with Paul a number of times before. On this night he brought along his brother to help him rob Novarro. The two young men believed that a large sum of money was hidden in Novarro’s house.
Paul had sex with Novarro, and then the brothers beat and tortured him looking for the money. After they left the house, he suffocated in his own blood.
To avoid Novarro’s slipping into unconsciousness, the brothers dragged him into the bathroom, slapping him awake with cold water. Novarro staggered into the bedroom. Collapsing on his knees, he sobbed: “Hail Mary full of grace.”
Tom’s defense attorney, Richard Walton, placed the blame for the murder on Novarro. “Back in the days of Valentino, this man who set female hearts aflutter, was nothing but a queer. There’s no way of calculating how many felonies this man committed over the years, for all his piety.”
Paul Ferguson blamed his Catholic background: “When he kissed me, I reacted like a Catholic, what they call homosexual panic. Some old guy in the desert says, ‘Kill homosexuals.’ It’s inbred…I was too drunk to be civilized. Whatever my most primitive moral standings were, I reacted. It had nothing to do with Novarro, nothing to do with his being homosexual. It all had to do with how I saw myself. And the fact that my brother was there. And that he could see me in that homosexual act. It all had to do with my Catholic upbringing, with my five thousand years of Moses. And that’s the only reason why this whole thing happened. Because that’s what society teaches you…I think after I hit Mr. Novarro…I turned around and sat down on the sofa. I got up and went to find (Novarro) in the bedroom. ‘This guy’s dead’…We didn’t go there to rob him.”
Novarro was interred in Calvary Cemetery in Los Angeles. His killers were released from prison after a few years.
Author John Rechy describes the murder in his blog, Speaking Out. The events he describes are drawn from the book, Beyond Paradise: The Life of Ramon Novarro. 
A 3′ tablet with 87 lines of Hebrew that scholars believe dates from the decades just before the birth of Jesus has ramifications for Christianity–mostly positive–but with plenty of room left for debate. 
It speaks of a messiah who will rise from the dead after three days. Jesus’ predictions of a suffering messiah, one who would bring salvation to the people of Israel, were not new. They were circulating years before his ministry, and can be found in the Book of Isaiah.
Ada Yardeni, who analyzed the stone together with Binyamin Elitzur, is an expert on Hebrew script, especially of the era of King Herod, who died in 4 B.C. The two of them published a long analysis of the stone tablet, dubbed “Gabriel’s Revelation,” more than a year ago in Cathedra, a Hebrew-language quarterly devoted to the history and the archaeology of Israel. Yardeni and Elitzur said that based on the shape of the script and the language, the text dated from the late first century B.C.
Israel Knohl, a professor of Bible Studies at Hebrew University in Jerusalem, posited in a book published in 2000 the idea of a suffering messiah before Jesus, using a variety of rabbinic and early apocalypic literature as well as the Dead Sea Scrolls.
In Knohl’s interpretation, the specific messianic figure embodied on the stone was a man named Simon who was slain by a commander in the Herodian army, according to first-century historian Josephus. The slaying of Simon, or any suffering messiah, is seen as a necessary step toward national salvation.
Knohl focuses on line 80, which begins clearly with the words “L’shloshet yamin,” meaning “in three days.” The next word of the line was deemed illegible by Ms. Yardeni and Mr. Elitzur, but Mr. Knohl, who is an expert on the language of the Bible and Talmud, says the word is “hayeh,” or “live” in the imperative.
It was less important, Mr. Knohl said, whether a man named Simon was the messiah of the stone than the fact it strongly suggested that a savior who died and rose after three days was an established concept at the time of Jesus.
“His mission is that he has to be put to death by the Romans to suffer so his blood will be the sign for redemption to come,” Mr. Knohl said. “This is the sign of the son of Joseph. This is the conscious view of Jesus himself. This gives the Last Supper an absolutely different meaning. To shed blood is not for the sins of the people but to bring redemption to Israel.”
Is Catholic art getting too excremental?
In recent years we’ve been treated to “Senation,” a Virgin Mary pelted with elephant dung; and ”Piss Christ”- a crucifix immersed in the artist’s urine.
Now it’s “Zuerst dei Fuesse” (Feet First). A green frog is nailed to a cross holding a beer mug in one outstretched hand and an egg in the other. The frog wears a green loincloth and is pinned to the cross in the manner of Jesus Christ. Its green tongue hangs out of its mouth. 
The 4′ wood sculpture was made by the late German artist Martin Kippenberger.
Franz Pahl, an official from the Trentino-Alto Adige region in northern Italy, said the pope had written to him to complain about the frog, which was installed in May at Museion, the modern art museum in Bolzano.
In a letter dated August 7, 2008, Pope Benedict said that the sculpture “injured the religious feeling of many people who see the Cross the symbol of the love of God and of our salvation, which deserves recognition and religious devotion.”
The board of the Museion museum decided by a majority vote that the frog was a work of art and would stay in place for the remainder of the exhibit.
Museum officials said the artist, who died in 1997, considered the sculpture to be a self-portrait illustrating human angst. “Fred the Frog” was Kippenberger’s alter-ego.
An art critic exclaimed: “In this work Kippenberger represents a society that appears perfect but is actually hypocritical…the frog on the cross represents men reduced to animals, that drink to the point of demeaning themselves, that cannot free themselves from the cross of alcohol lived as a plague. And Kippenberger condemns a society that, one the one hand claims to be Christian and on the other, right under and before Christ that it reckons to venerate, can only express its worst side.”
“A crucifixion is always an invitation to reflect on suffering,” said another critic. “In any event of contemporary art you will find more or less strong works on religion. It is part of people’s life, it is normal for it to become an ingredient of art. Society is getting used to being hypersensitive about certain themes but nobody can feel offended by a work of art.”
Well, Pope Benedict, who is German himself, obviously doesn’t agree.
“As a director, my goal is to be completely open. Just look at how I portray sex in my films. They’re considered shocking and obscene because I like to carefully examine human sexuality. It has to be realistic.”
Paul Verhoeven’s biography of Jesus, Jesus of Nazareth: A Realistic Portrait, will be published next month by J. M. Meulenhoff, an Amsterdam publishing house. It will be translated into English in 2009. 
Verhoeven, 69, is best known as the director of a number of blockbuster films, including Basic Instinct, Robo Cop, and Total Recall.
Over the years, Vehoeven, who is Catholic and holds a doctorate in mathematics and physics from the University of Leiden, was a regular attendee of the Jesus Seminar, which was co-founded by the late religious scholar Robert W. Funk. The Jesus Seminar is a group of scholars and authors that seeks to establish historical facts about Jesus, and examines miracles and statements attributed to him.
Verhoeven’s new book makes the suggestion that Jesus may have been the son of Mary and a Roman soldier who raped her during a Jewish uprising against Roman rule in 4 B.C. The book also makes the claim that Judas Iscariot was not responsible for Jesus’ betrayal.
William Porter, a professor of religious studies at the University of Dayton, in Ohio, said the Jesus Seminar was known for making provacative claims, but “they are real scholars–you have to deal with them.”
However, he said Verhoeven’s ideas sounded “pretty out there.”
John Dominic Crossan, a Jesus Seminar founder, agreed. He said that while Verhoeven was a member in good standing, there was little evidence for the view Jesus was illegitimate.
Crossan said the claim was first reported in a polemic written in the 2nd century against the Book of Matthew, intended for a Jewish audience.
“It’s an obvious first retort to claims that Mary was a virgin,” Crossan said. “If you wanted to do a hatchet job on Jesus’ reputation, this would be the way.”
Cartoons are wonderful venues for religious satire. One of the best is Slap Upside the Head by “Mark,” a 28-year-old Canadian.
Mark’s August 20th post was about a story reported by LifeSite, conservative website that oozes sex in the same type of sensational reporting as the average supermarket tabloid.
One of their recent stories had all the elements guaranteed to whip their readers up into a frenzy: sexual perversion and demonic possession!
The article quoted an English Roman Catholic priest who is also a self-styled exorcist. He completed a 4 month course of training offered at the Vatican (details were a little fuzzy).
“Promiscuity, as well as homosexuality and pornography, says 73 year old Fr. Jeremy Davis, is a form of sexual perversion and can lead to demonic possession. Offering what may be an explanation for the explosion of homosexuality in recent years, Fr. Davis said, ‘Among the causes of homosexuality is a contagious demonic factor.’”
“Fr. Davis’ comments come in conjunction with the publication of his new book, Exorcism: Understanding Exorcism in Scripture and Practice published earlier this year by the Catholic Truth Society (CTS).”
“He also said that Satan is responsible for having blinded most secular humanists to the ‘dehumanising effects of contraception and abortion and IVF, of homosexual ‘marriages’, of human cloning and the vivisection of human embryos in scientific research.”
“Fr. Davis also warns in his book against so-called New Age and occult practices, as well as trendy exercise and ‘spiritual healing’ regimens derived from eastern religions.”
“‘The thin end of the wedge (soft drugs, yoga for relaxation, horoscopes just for fun and so on) is more dangerous than the thick end because it is more deceptive–an evil spirit tries to make his entry as unobtrusively as possible.’”
A long lost radio interview with John Lennon, in which he calls himself “one of Christ’s biggest fans” was broadcast by the BBC on July 13, 2008.
The 1969 interview, with Ken Seymour from the Canadian Broadcasting Corporation, was taped during a bed-in for peace in Montreal.
Lennon’s remarks about Christianity drew international headlines in a March 4, 1966 interview in the London Evening Standard when he said: “Christianity will go. It will vanish and shrink. I do not know what will go first, rock ‘n’ roll or Christianity. We’re more popular than Jesus now.”
Asked to clarify his remarks, Lennon said: “It’s just an expression meaning the Beatles seem to me to have more influence over youth than Christ.”
“Now I wasn’t saying that was a good idea, because I’m one of Christ’s biggest fans,” he went on. “And if I can turn the focus of the Beatles on to Christ’s message, then that’s what we’re here to do.” 
He said: “If the Beatles get on the side of Christ, which they always were, and let people know that, then maybe the churches won’t be full, but there’ll be a lot of Christians dancing in the dance halls.”
Two years after the “we’re bigger than Christ” interview, Lennon released a song, “Imagine,” that drew the ire of churchgoers. The song contains the lyrics, “Imagine there’s no heaven; it’s easy if you try…Nothing to kill or die for, and no religion too.”
Now, the recovered 1969 may shed some light on Lennon’s thoughts behind the famous song.
“I haven’t got any sort of dream of a physical heaven where there’s lots of chocolate and pretty women in nightgowns, playing harps,” he said. “I believe you can make heaven within your own mind. The kingdom of God is within you, Christ said, and I believe that.”
Why wasn’t this interview released back in the ’60s or ’70s? It would have been a huge support to grassroots Christianity.
Batman and Robin hide in plain sight much like another famous couple-Xena, Warrior Princess and her young companion, Gabrielle. The gay subtext is flagrant in some stories, barely hinted at in others. Sometimes, the characters have a fleeting involvement with members of the opposite sex – a date to keep up appearances.
Is Batman gay? I found this gem by Tyrion Lannister on The Bilerico Project.
“The accusation that Batman was a homo, strange as it might sound to our own ears, was taken quite seriously by government and public alike. It wasn’t leveled by a marginal nut or crank, but by a world-renowned psychiatrist, Dr. Frederic Wertham.”
“In 1954, Wertham published a scathing indictment of comic books, The Seduction of the Innocent, which argued that comic books were an invidious influence on American youth, responsible for warped gender attitudes and all manner of delinquency.”
“Batman and Robin, Wertham charged, inhabited ‘a wish dream of two homosexuals living together.’ They lived in ‘sumptuous quarters,’ unencumbered by wives and girlfriends, with only an aged butler for company. They care for each other’s injuries, frequently shared quarters, and lounged together in dressing gowns. Worse still, both exhibited damning psychological characteristics: proclivities for costumes, dressing up, and fantasy play; secretive behavior and double-lives; little interest in women; and most damning of all, neurotic compulsions resulting in their violent vigilantism. Indeed, Wertham argued, depictions of Batman and Robin were frequently homoerotic, visually emphasizing Batman’s rippling physique and Robin’s splayed, bare thighs.” 
“‘Only someone ignorant of the fundamentals of psychiatry and psychopathology of sex can fail to realize the subtle atmosphere of homoeroticism which pervades the adventures,’ wrote Wertham. ‘The Batman type of story may stimulate children to homosexual fantasies.’” 
When the album, Chant: Music for Paradise was released in Europe in May, it shot to #7 in the British pop charts, outselling releases from Amy Winehouse and Madonna. 
Maybe Pope Benedict is on to something, trying to rekindle interest in Catholicism by reestablishing some of the old traditions and cultural touchstones. If the popularity of Gregorian chant cuts across all ideological lines, and brings old and young together in a secular society, perhaps the Pope would do well to remember one thing: restore the beauty without the baggage. The beauty brings people in; the authoritarianism turns people off.
Gregorian chant has made pop celebrities of the monks of Heiligenkreuz, Austria. While not all of the monks are thrilled at the idea of sacred music being repackaged for a secular society, most seem to believe the music has the great potential to stir feelings of faith in a society that has drifted far from religion.
In 1994 the Benedictines of Santo Domingo de Solis in Spain prompted the last big revival of Gregorian chant with an album, Chant, that became a phenomenon. Within a year of its release, it had sold over 5 million copies, many of them to young people between 16-25.
For now, the monks of Heiligenkreuz seem sanguine they can balance their celebrity with monastic life. “If the problem becomes too big,” the abbott said, “I’ll take a plane down to Santo Domingo de Silos and ask the abbott there for advice.”
This Thursday the Suffolk Times completed a four-issue series about gays and lesbians on the North Fork. When Lori and I got to the house last night, I saw that Anne MacKay of Orient was interviewed about the growth of the North Fork Community.
“It was a wonderful place, not as expensive as the South Fork, and lesbians began coming out and buying property in the 1960s,” MacKay said. As a fourth-generation summer person, “I’m not really a local,” she added wryly.
A retired theater professor, MacKay moved into her home in Brown’s Hills in 1959, and summered there until she retired “in about 1990″ when she moved to Orient full-time.
In the article MacKay described the beginning of the North Fork women’s community. Early on, the women would have gatherings in one another’s homes. “At first, we’d all just fit into a living room,” but over the years the group expanded. The North Fork Women for Women Fund now has a mailing list of about 500 names.
Lori and I met Anne MacKay at a NFWFWF event earlier this year. Engaging and energetic, she carried the perspective–but not the weight–of her 80 years. Her eyes are lively and intelligent. She is still a charmer.
Shortly after the event I made a point to go get copies of her books of poetry, Salt Water Days and Sailing the Edge. The Orient General Store carries them, in an old fashion wood and glass case. Women, nature, water, myth, and memory run and blend together in the poems, which is just perfect for me. 
Fr. Henri Nouwen (1932-1996) was the author of The Wounded Healer and dozens of other books. He is famous for his religious meditations and his guides to spiritual development. 
BBC producer Michael Ford met Nouwen while interviewing him for a TV program. He later took at leave of absence to write the book, The Wounded Prophet – A Portrait of Henri J.M. Nouwen.
Ford said it is impossible to “understand the complexity and anguish of the man” without considering his homosexual orientation, something he was aware of from the time he was a boy, but started to come to grips with only in the final years of his life.
He wrestled with his homosexual leanings, which he regarded as a disability, a cross to bear. While he taught at Harvard in the 1980s, he was hard on gay students, telling them homosexuality was an evil state of being.
In time, Nouwen became friends with some gay people, and was under pressure to go public. Other friends, however, counseled him to keep his secret, saying he would lose all credibility as a famous and widely admired Catholic if people knew he was gay.
Nouwen never publicly came out during his lifetime. He did acknowledge he was gay in private conversations and in his diaries.
Nouwen was deeply troubled by the possibility that people would reject him if they knew about his sexual orientation. “This took an enormous emotional, spiritual and physical toll on his life and may have contributed to his early death,” Ford said.
His homosexual feelings may also have contributed to a midlife nervous breakdown. When his close friend Nathan Ball pulled back from their platonic relationship, Nouwen went into a tailspin and had to seek treatment for an emotional breakdown.
Ford believes this brokenness within Nouwen was the key to his ability to reach out to those in need, those who are suffering and wounded. Ford writes, “He discovered that it was from the wounded places in himself that he could reach the wounded places in others.”
Henri saw the 1987 film, Maurice, based on E. M. Forster’s novel of classism and homophobia in England. After the movie, Henri collapsed. His companion’s description of what happened is recounted by Ford:
“…he had to stop on the highway because he was sobbing uncontrollably. He was so caught up with the story and the dilema the two main characters were living, because it was his. All I could do was hold him and let him cry. He was really in pieces.” 
“Today the small rejections of my life are too much for me,” Nouwen writes. “A sarcastic smile, a flippant remark, a brisk denial, a bitter silence, a failure to be noticed, a coldness from a colleague, an indifference from someone I love, a nagging tiredness, the lack of a soulmate, a loneliness I can’t explain. I feel empty, alone, afraid, restless, unsure of myself, and I look around for invitations, letters, phone calls, gifts, for someone to catch my eye in sympathy, for some warm gesture that can heal my emptiness..And right now I don’t particularly want God, faith, church or even a big and gracious heart. I want simply to be held, embraced, loved by someone special, made to feel unique, kissed by a soulmate. I’m empty, a half-person. I need someone to make me whole.”
