joshua heath a junior research fellow

The Hysteria Over the Trans Jesus Sermon Gets it All Wrong

In its eagerness to find a woke nail to hammer, the cultural right didn't just get the details of the sermon wrong, but showed an ignorance of history and theology.

Candida Moss

Photo Illustration by Erin O'Flynn/The Daily Beast/Getty and The Metropolitan Museum of Art, New York

Last week, the media was abuzz with the scandal that a University of Cambridge dean had claimed that Jesus may have been transgender. The news was first reported in Telegraph, with other outlets like New York Post , NBC Montana and Fox News quickly piling on. A piece in the Daily Mail claimed that worshippers “left in tears” about “row over Christ’s wound having a ‘vaginal appearance.’” The ruckus, which seems to have obscured many details of the sermon and turned an art history talk into grand heresy, seems to avoid one critical point: there is a long Christian tradition of reinterpreting the body of Jesus so that it speaks to a more inclusive community.

The event that precipitated the blowback was a lecture-style guest sermon, delivered by Cambridge University Junior Research Fellow Joshua Heath in the chapel at Trinity College. Heath is advised by Rowan Williams, a former Archbishop of Canterbury and leading theologian. The subject of that talk was a book on the crucifixion called christs . This 1993 work joins a series of series of engravings by the French artist Henri Maccheroni with texts from the poets Jean Claude-Renard and Raphael Monticelli.

The Daily Beast obtained a transcript of the sermon to get a better sense of what happened. Maccheroni, as those more familiar with the art scene than I will already know, is an artist with a developed interest in the vulva. It’s thus not wholly surprising that it finds its way into his artistic depictions of the crucifixion. In his analysis, Heath directed the audience to consider the yonic appearance of the wound in Christ’s side and to ruminate on the suggestive possibilities that the wound’s appearance as vulva has for thinking about Jesus’ identity.

Maccheroni is not the first artist to probe the feminine potential of the wound in Christ’s side. The fourteenth century Prayer Book of Bonne of Luxembourg now housed in the Metropolitan Museum includes an image of the wound of Christ flipped ninety degrees. The resulting image is suggestive. Given that the prayer book was made for a bohemian princess, it’s likely that the significance wasn’t lost on the original owner either.

The reason for this is that the erotic potential of the wound in Christ’s side bubbles to the surface throughout medieval women’s mystical literature. The Life of Catherine of Siena describes a vision in which Christ has the saint “drink from [his] side” with the result that she becomes “enraptured with such delight that [her body is]…inundated with its overflowing goodness.” No, you’re not imagining it. The nineteenth century psychologist Henry Maudsley wrote in The Pathology of Mind that Catherine and St. Teresa of Ávila experience “vicarious sexual orgasm.” Maudsley is a bit reductive, to say the least, but he exemplifies a scholarly tradition that reads the scene in more complicated gendered and sexualized ways. Prominent medievalists and scholars of medieval history, religion, and gender like Amy Hollywood (Harvard) and Caroline Walker Bynum (Princeton), have explored the sexualized and feminized aspects of the wound of Jesus in medieval culture.

Medievalists on twitter have chimed in with other examples. Poet Jay Hulme pointed out that in the 1300s Julian of Norwich wrote that “Jesus Christ…is our true mother” and helpfully included a number of other vulvic images of the wound in Jesus’s side. The point is this: These are well-worn images and interpretations. If you don’t like Heath’s sermon, well then medieval artwork and mysticism might not be for you.

This isn’t just some Roman Catholic mystical tradition either (full disclosure: I am Roman Catholic myself). Eighteenth- and nineteenth- century Moravian theology exhibited a deep interest in the idea of the wound as womb that births the church. As the Rev. Dr. Craig Atwood, the Charles D. Couch Chair of Moravian Theology at Moravian Theological Seminary put it in a lecture on the Litany of the Wounds in 2011: “The wounds of Jesus … are described as a warm and soft bed in which to lie. The worshiper says, ‘I like lying calm, gentle, and quiet and warm. What shall I do? I crawl to you.’ The believer longs to return to the womb, to crawl inside the “deep wounds of Jesus” and lie there safe and protected.”

To the parishioner who told the Daily Mail that the lecture was “heresy” we have to ask, “heresy for whom?” Certainly not medieval mystic saints or nineteenth century Moravian theologians.

Heath notes both Catherine of Siena and the Prayer Book of Luxembourg in his talk, but I could not find the place where he calls Jesus of Nazareth a trans person or says that Jesus had a trans body. I couldn’t find it because it’s not there. Instead, Heath offered an exposition of an artistic tradition that, as Trinity College Dean Dr. Michael Banner accurately put it, is “legitimate.” We might even add that it is well respected and relatively mainstream.

Heath’s focus was on the incarnation and in the manner in which, to use his words, “Christ is representative of all humanity, his saving work embraces all people, insofar as his body is sexualized in both masculine and feminine terms.” Heath declined to offer comment or participate in this piece but his intention, to this reader, seems to have been to offer an image of Christ’s body that speaks to everyone. Some on social media have thought that Heath was espousing a reductionist view of gender in which feminine subjectivity is understood to be just the absence of a penis or a lack. Having read the talk, this doesn’t seem to have been the case. Heath uses the wound-vulva association to upend misogynistic understandings of gender. Following the work of other established scholars, he sees the feminine wound not as a deficiency but rather as a richly generative space.

In truth, using the body of Jesus to do inclusive theological work is a two-thousand-year-old project. The whole premise of the incarnation is one of shapeshifting (Jesus takes on the “form” of an enslaved person in Phil. 2:6-7 and he alters his “form” at the Transfiguration). In the second century apocryphal acts of the apostles his age ( Acts of Peter 20–21), size ( Acts of Peter 20), beauty ( Acts of Peter 20), and skin texture ( Acts of John 89) all change. In one story he can walk without footprints. He can even appear in different forms to different people at the same time. Thus, in the Acts of John he is, to John, a handsome and cheerful-looking young man, and to James he is a child. John later sees him as “bald-headed but with a thick flowing beard” while James beholds “a young man whose beard was just beginning.” This is a polymorphous Jesus. If people want to get upset about augmenting the body of Jesus for later political or ideological purposes, then perhaps they could start with the ubiquitous whitewashing this southwest asian man receives in European artistic tradition?

Given all of this we have to wonder: Why the outcry against a brilliant scholar who opened his sermon with a prayer ? It would seem that the handwringing comes from Heath’s transparency about the relationship between the intellectual content of his talk and broader fears about “wokeness.” Heath did not claim that Jesus was trans, but he was explicit that he wants to offer a broader range of theological responses for trans people other than rejection and marginalization. This is as close as Heath comes to making a claim about Jesus: “If the body of Christ is, as these works suggest, the body of all bodies, then his body is also the trans body, and their word is his word.” Even for the most socially conservative, surely this must be correct. No matter how strongly opposed to trans-rights you might be, human beings are still human beings.

On social media ad hominem attacks called Heath a “heretic” a “depraved libertine” and implied that both he and Banner (“perverse sickos”) should be burned at the stake for something they didn’t say . I have some questions about casting the first stone and care for one’s neighbor.

The real question is how this message, from an early career (and, thus, vulnerable) scholar, was transformed into a news item in which a Dean of a Cambridge College was said to have made claims he never made? The answer seems clear. The story sells to those embroiled in the anti-woke culture wars—Cambridge! Dean! A former Archbishop of Canterbury! –as evidence that the “ultra-woke” have infiltrated the establishment. But this line of thought has been with us for centuries; the sense of panic in these responses is just fearmongering. The sensational reporting harms both those scholars targeted by the media and the trans people against whom this story was implicitly weaponized. Reasonable people can disagree, but the broader cultural project of sharing knowledge is injured by those who willfully misconstrue arguments. If something was misrepresented here, it was not the body of Jesus.

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The Particularity of Scandal

• November 30, 2022

News Analysis

By Douglas LeBlanc

Joshua Heath, a junior research fellow at Cambridge University, earned himself lasting notoriety November 20 when he speculated that Jesus had a transgender body, at least after a Roman soldier pierced his side during the crucifixion.

Heath floated this theory during an Evensong sermon in Trinity College Chapel, prompting at least one worshipper to speak of heresy while leaving in protest.

The Rev. Dr. Michael Banner, dean of the chapel, announced — as though he were a character in the broadly satirical Heavens Above! (1963) — that Heath’s speculation as “was legitimate, whether or not you or I or anyone else disagrees with the interpretation, says something else about that artistic tradition, or resists its application to contemporary questions around transsexualism.”

Heath based his sermon on his interpretation of several artworks, including two paintings: Jean Malouel’s Pietà (1400), and Henri Maccheroni’s Christs (1990). He further argued that in the Prayer Book of Bonne of Luxembourg (14th century), Christ’s side wound “takes on a decidedly vaginal appearance.”

“In Christ’s simultaneously masculine and feminine body in these works, if the body of Christ as these works suggest is the body of all bodies, then his body is also the trans body,” Heath said, according to a report in The Telegraph .

“Heath also drew on non-erotic depictions of Christ’s penis in historical art, which ‘urge a welcoming rather than hostile response towards the raised voices of trans people,’” The Telegraph added.

Pietà reflects the traditional wound in Christ’s side, at a considerable distance from the vagina. That Christ’s blood flows from there to the groin is not a 15th-century artist somehow anticipating 21st-century notions of embodiment. Christs is so abstract that only the title suggests any connection to the figure described in the New Testament.

Telegraph columnist Suzanne Moore , even while maintaining that the Church of England has more serious matters to resolve, was unpersuaded by Heath’s skills in interpreting art.

“The vagina is not a wound,” she wrote. “What a peculiar way to think.”

British media attempted to drag Archbishop Rowan Williams into the frame because he was Heath’s doctoral adviser while serving as master of Magdalene College. What was Heath’s focus in that doctoral thesis? “Language and Metaphysics in the Thought of Sergii Bulgakov.”

Heath’s sermon has managed to turn the scandal of particularity (a reference to Jesus becoming God incarnate as a Jewish man 2,000 years ago) into the particularity of scandal.

This is not the first time Jesus’ body has been borrowed to make a point. Consider art that depicts Jesus’ body covered with HIV-related scars . Consider Adventist painter Harry Anderson’s kitschy image of a giant Jesus awaiting admission at the United Nations, or Mormon painter Jon McNaughton’s Last Supper of a Blessed Nation . Consider popular images of the Holy Family, traveling because of a compulsory census, as representing besieged immigrants .

Yes, Jesus comes to us in the distressing disguise of the poor, as Mother Teresa often observed. Yes, holy work of compassion and mercy should occur among people with HIV and besieged immigrants. Yes, we should refrain from treating other people with hostility.

But Christians should tremble before reducing Jesus’ image into an icon for any political or social cause. There is already ample theological reason to relieve suffering. It starts with the clear biblical declaration that all human beings are created in God’s image and thus have an inherent dignity. It continues with the Old Testament prophets and Jesus stressing God’s concern for the poor and oppressed.

If a person treats Jesus’ body as a rhetorical cudgel in making such connections, that tells us more about the person’s habits of thought than it does about the Redeemer’s identity.

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Judas, today’s apostle

Joshua heath finds contemporary resonances in two early 20th-century russian works.

Christ before Pilate, relief at Le Calvaire de Pontchâteau, Brittany, France

IN THE first half of the 20th century, two Russian writers — a novelist and a theologian — composed extraordinary reimaginings of the last days of Jesus. Mikhail Bulgakov’s novel The Master and Margarita , written during the rule of Joseph Stalin, contains a re-telling of the trial of Jesus (called “Ieshua” in the novel) and his conversation with Pontius Pilate. Sergei Bulgakov’s Judas Iscariot: Apostle and traitor imagines its way into Judas’s decision to betray Jesus, ultimately finding the cause in his longing for a messiah who would inaugurate a new political order.

These Easter works are each a profound statement of the difference between the power of Christ and the power of Caesar. But they are also unflinching explorations of the ways in which this distinctiveness is lost on those who claim to be disciples of the crucified Lord. They dramatise the way in which even the closest “followers” of Jesus are seduced by worldly power into perverting the truth of his words.

Both Bulgakovs thus speak a word from the Russian tradition which exposes and undermines Patriarch Kirill’s abhorrent endorsement of the invasion of Ukraine as a religious crusade. Yet they also warn us that such a confusion of Christ and Caesar is a perennial temptation, with which every Christian community must contend.

IN The Master and Margarita , the encounter between Pilate and Ieshua is the confrontation of two very different kinds of word. Pilate stands over Ieshua as his judge . His job is to ascertain exactly what Ieshua said, and to enforce the consequences of Ieshua’s words about the transience of Caesar’s power.

His words are supported by, and issue in, violence. His words are final: they bring about the death of Ieshua, and thus the elimination of a message that threatened the security of the empire.

Yet Pilate’s words also bring about his own isolation. In sentencing Ieshua to death, Pilate deprives himself of an interlocutor — someone who truly knows Pilate, and so offers the possibility of healing. Mikhail Bulgakov presents this in his dazzling re-telling of Pilate’s question “What is truth?” Ieshua answers: “The truth is, first of all, that your head aches, so badly, in fact, that you’re having fainthearted thoughts about death. . . The trouble is that you are too isolated and have lost all faith in people. . . Your life is impoverished, Hegemon.”

Ieshua’s humility is linked to a different kind of power, a different kind of word: dialogue. And, whereas the imperious words of Pilate bring death for others and endless isolation for himself, Ieshua’s words reject such closure for himself and his interlocutors. Ieshua’s offer of dialogue is thus an intimation of eternity. Yet it is an offer that Pilate, a servant of Caesar, cannot accept.

But Pilate is not the only one who fails to receive Ieshua’s words. “There’s someone who follows, follows me around everywhere,” Ieshua complains, “always writing on a goatskin parchment. . . Absolutely nothing that was written there did I ever say.” It was this disciple who took Ieshua’s prophecy “that the temple of the old faith will fall” as an incitement to destroy the Temple in Jerusalem. So Ieshua’s disciple, Levi Matvei, likewise can understand Ieshua’s words only as the promise of yet another wordly power, albeit a greater one.

FOR Sergei Bulgakov, the same kind of misunderstanding characterises Judas, and forms the root of his betrayal. If Judas was truly an apostle , one of the Twelve, then, Bulgakov argues, to cast Judas as a vulgar character, motivated by petty greed, is in fact to insult Jesus himself: “We cannot ascribe such an error. . . to the one who searches the heart.” No: Judas loved and served Jesus, and was loved by him in return.

But Judas was increasingly disturbed by Jesus’s proclamations concerning his own death. Having witnessed miracles of healing and preaching to immense crowds, Judas was more and more convinced that Jesus was the one who would liberate the Jewish people and rule as their king. Why, then, was he suddenly announcing his impeding execution, the failure of his mission? Why was he backing down?

So, Judas plans to force his master’s hand. Through his betrayal, Judas engineers a confrontation between the secular authorities and Jesus, in the hope that Jesus will have no choice but to reveal his power, “to become himself”.

Indeed, Judas sees this as his mission, entrusted to him alone and sanctioned by Jesus. For Bulgakov, the devil “enters” Judas in this moment of self-deception, when Judas’s dreams of a new, “better”, political order become the horizon for understanding Jesus’s promises.

THIS is a daring — and difficult — imaginative exercise. It refuses any easy estrangement of Judas. Instead, it ascribes to him a process of thinking and decision-making, a set of hopes and anxieties about the wellbeing of his community, that are easily relatable.

Sergei Bulgakov thus makes Judas’s betrayal of Jesus something we can more readily imagine ourselves doing. And coming to see ourselves in this way is a fundamental part of the discipline of Lent and Holy Week.

But it is an especially vital task now, as we see the invasion of Ukraine receive the endorsement of the Russian religious authorities. Our two Bulgakovs warn us not to think of the collusion between Church and Caesar as a peculiar sickness of the Russian Church. It is our duty to see the ways in which it is already unfolding in our midst also. Joshua Heath is a Junior Research Fellow in Russian Studies at Trinity College, Cambridge.

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No, Jesus was not trans

A Cambridge academic reckons the son of God had a ‘transgender body’.

Gareth Roberts

Joshua Heath is a junior research fellow at the country’s leading bullshit factory, formerly known as Cambridge University. And one of the fellows he has been researching is Jesus, formerly the country’s divinity of choice and the son of God. Last Sunday during evensong, Heath delivered a sermon at Trinity College chapel , into which he slipped some of his research findings – that artistic depictions of the side wound delivered to Jesus by a Roman soldier look a bit like a vagina. He also suggested that paintings showing Jesus’s penis ‘urge a welcoming rather than hostile response towards the raised voices of trans people’.

Heath sermonised that in a picture from the 14th-century Prayer Book of Bonne of Luxembourg the side wound, which got a panel all to itself, took on ‘a decidedly vaginal appearance’. Now I’ve had a look at this image, and I have to say that though I’m far from being an expert in either Renaissance brushwork or female anatomy, I think young Joshua must’ve seen some pretty bloody odd vaginas in his time. You might equally claim on this ‘evidence’ that Jesus represents the Eye of Sauron or a slice of watermelon.

The very idea that a vagina is a bleeding wound or a cut – somehow incomplete, an injury to a male body – is horribly, in fact definitionally , sexist. In that sense at least, the idea fits in with the modern gender movement.

Joshua ended his set with a blinder: ‘In Christ’s simultaneously masculine and feminine body in these works, if the body of Christ as these works suggest the body of all bodies, then his body is also the trans body.’

Throughout the sermon there was apparently plenty of rustling of sweetie wrappers, embarrassed side-eyes and coughing from the congregation. But this final payoff engendered cries of ‘Heresy!’. It’s somewhat reassuring to know that people still do that. Inspiring, too – ‘Heresy!’ has a fine declamatory ring to it, where I would’ve just muttered ‘oh, piss off’.

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Heath’s spicy trans take was backed up by Dr Michael Banner , the dean of Trinity College, who a little light googling tells me is also currently ‘a member of the Ministry of Defence’s Advisory Committee on Less Lethal Weapons’. Nice work if you can get it. One pictures him sipping a cup of tea and saying, ‘Now, how about a smaller bomb?’ or ‘Is that a less lethal weapon in your pocket or are you just pleased to see me?’. He is also a contributor to Radio 4’s Thought for the Day , the BBC’s long-established project to make Christianity sound utterly trivial and ridiculous. So he has form.

The wider issue here of course is our old friend, the supposedly non-existent culture war. And Heath’s routine speaks to a key element of it – the theatre of status.

The script goes something like this. You say or do something blatantly stupid and annoying. The Telegraph picks it up. You annoy the Daily Mail – and gosh, that’s difficult, well done there, very brave, quite the achievement. A display and a reaction, bish bosh, job done. The content is immaterial. The point is to goad your opponents, to display your own power and their own powerlessness. Remind them who’s the Daddy.

Christianity and trad Christians are easy game. Bearding them in their own den is predicated entirely on it being a very safe bet that they won’t reply in kind.

Picking on those who cannot or will not fight back – ironically the very definition of bullying, supposedly a cardinal sin of the new creed that includes ‘trans’ – must make people like Heath feel dead hard. Of course if the sermon had suggested something along the same lines about Islam or its prophet, Heath would now be in hiding, living under a new identity and being ignored by Labour MPs.

In the wake of this brouhaha, in walked fellow good tribesman Dr Matthew Sweet with a Heath-supportive tweet . Sweet admirably exposed the barmy Naomi Wolf live on radio , and has justifiable gripes about some of Mark Steyn’s guests on GB News. But Sweet is one of those whose nonsense detector somehow fails to go off when it is not expedient (see also the Guardian ’s former pet debunker of bad science, Ben Goldacre, who is also remarkably reticent to say anything when it comes to sub-GCSE level human biology). The idea that men can become women is as absurd as, if not more than, Naomi Wolf’s chemtrails and sloppy research. But it is the new orthodoxy, so that’s okay then. In fact, it’s just great.

The fall of the woke tyrants

Absurd ideological statements are really just tribe signals. Saying that centuries-old depictions of Jesus somehow relate to the surgeries performed in modern times to produce ‘the trans body’ is obvious nonsense. As is saying that men can become women. But it is supposed to be. It is code for ‘I am a member of the powerful tribe, and the other tribes must fear me’.

It is interesting that so much of this stuff is coming from Oxford and Cambridge. It is engaging in debate in the same way that smashing up a restaurant and saying ‘and what are you gonna do about it?’ is. Because this is Bullingdon 2.0 – posh berks smash stuff up (figuratively like Joshua Heath, or literally like Just Stop Oil) and they get away with it, all to remind the little people that they can’t.

The message under the message is loud and clear. Bow to your new masters! Same as your old masters.

Gareth Roberts is a screenwriter and novelist, best known for his work on Doctor Who .

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Trinity College is governed by the  Master  and 190 or so Fellows in a very wide range of University studies, who are responsible for maintaining it as a place of education, learning and research. The Fellowship includes Junior Research Fellows at the outset of their academic careers, and Senior Research Fellows distinguished for their research. In addition the College has a number of Honorary Fellows , who are generally members of the College who have attained high distinction in academic or public life. The  College also has fourteen Fellow Benefactors who receive the title in celebration of their great generosity to Trinity.

Dame Sally Claire Davies, GCB DBE FRS FMedSci (appointed 2019)

Vice-Master

Prof. Louise Merrett (2003)

Fellows, etc., in Arts and Humanities

Anglo-Saxon, Norse and Celtic Prof. Simon Douglas Keynes, FBA (1976)

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Architecture Dr Tao Sule-DuFour (2023)

Asian and Middle Eastern Studies Prof. Mikael Adolphson (2016) Dr Susan Framji Daruvala (1998) Dr Mark Robert Morris (1992) Prof. John Nicholas Postgate, FBA (1982) Dr Linda Qian (2022)

Classics Prof. Philip Russell Hardie, FBA (2006) Prof. Richard Lawrence Hunter, FBA (2001) Dr Lea Niccolai (2022) Dr Robert Alexander Rohland (2020) Prof. Michael Squire, FBA (2022) Prof. Peter Wilson (2022) Prof. Tim Whitmarsh, FBA (2023)

Economics Prof. Debopam Bhattacharya (2015) Prof. Tiago Vanderlei De Vasconcelos Cavalcanti (2013) Dr John Rupert James Gatti (1998) Tutor Prof. Oliver Bruce Linton, FBA (2011) Dr Brian Redman Mitchell (1967) Prof. Mohammad Hashem Pesaran, FBA (1979) Dr Stephen Ellwood Satchell (1986) Prof. Amartya Kumar Sen, CH, FBA (1957) Former Master, 1998–2004 Prof. Christopher Rauh (2020)

English Dr Rebecca Field (2023) Dr Anna-Maria Hartmann (2018) Prof. Michael D. Hurley (2021) Dr Geoffrey Kirsch (2023) Prof. Angela Leighton, FBA (2006) Dr Allison Neal (2019) Former Fellow Prof. Adrian Douglas Bruce Poole (1975) Tutor Dr Daniel Sperrin (2021) Dr Jitka Stollova (2018) Former Fellow Dr Anne Cecilia Toner (2001) Tutor

History Dr Giulia Bellato (2022) Dr Richard Alexander Calis (2020) Prof. Joya Chatterji, FBA (2007) Prof. Andrew John Boyd Hilton, FBA (1974) Dr Christopher James Jeppesen (2023) Prof. John Michael Lonsdale (1964) Dr Adjoa Osei. Postdoctoral Researcher in the History of Race Dr Jessica Patterson (2023) Prof. Peter Andrew Vincent Sarris (2000) Dr Anil Seal (1961) Prof. Samita Sen (2018) Dr Richard William Serjeantson (1996). Dr Meeraal Shafaat-Bokharee (2023) Dr Damian Valdez. Temporary Lecturer Prof. Mary Teresa Josephine Webber, FBA (1997) Dr Roseanna Webster (2022)

History and Philosophy of Science Prof. Sachiko Kusukawa (1997) Dr Jeremy Schneider (2023)

History of Art Prof. Alyce Mahon (2000)

Human, Social and Political Sciences Politics and International Relations: Dr Glen Rangwala (2004) Director of Admissions Social Anthropology: Dr Heonik Kwon, FBA (2011) Dr Naomi Richman (2021) Prof. Joel Lee Robbins (2013) Prof. Nicholas Jeremy Thomas, FBA (2006) Dr Leanne Williams Green (2020)

Land Economy Prof. Andreas Kontoleon, External Director of Studies

Law Prof. Philip James Allott, FBA (1973) Prof. Catherine Sarah Barnard, FBA (1996). Senior Tutor Prof. Kevin John Gray, FBA (1993) Dr Rory Gregson (2021) Prof. Louise Merrett (2003) Vice-Master Dr Joe Sampson (2022) Dr Benjamin James Spagnolo (2016) Mr John Summers (2024)

Linguistics Prof Napoleon Katsos (2022) Dr Oliver Flynn Mayeux (2020)

Management Studies Prof. Gishan Dissanaike, External Director of Studies

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Music Dr Sean Paul Curran (2014) Music and English Mr Steven Grahl (2024) Director of Music Dr Paul Wingfield (1990). Secretary of the Council

Philosophy Prof. Simon Walter Blackburn, FBA (2001) Dr Julia Borcherding (2020) Dr Jeremy Nicholas Butterfield, FBA (2006) Mr Nicholas Charles Denyer (1983) Dr Kamil Majcherek (2022) Prof. John Alexander Marenbon, FBA (1978) Dr Benjamin Marschall (2021) Prof. Huw Price, FBA (2011)

Theology and Religious Studies Rev. Dr Michael Charles Banner (2006) Dean of Chapel, Fellow for Alumni Relations and Development

Fitzwilliam Museum Mr Luke Syson (2019) Director of the Fitzwilliam Museum

Fellows, etc., in Sciences

Astrophysics Prof. Didier Patrick Queloz, FRS (2013) Prof. Martin John Rees, Baron Rees of Ludlow, OM, FRS, Hon. FBA (2012) Former Master, 2004–2012

Chemical Engineering Prof. Dame Lynn Faith Gladden, DBE, FREng, FRS (1999) Prof. Andrew Sederman (2016)

Computer Science Dr Sean Barry Holden (2002) Professor Neel Krishnaswami (2019) Dr Arthur Charles Norman (1980) Prof. Frank Stajano (2015)

Engineering Prof. Adam Meyer Boies (2012) Tutor Prof. Stuart Kenneth Haigh (2008) Tutor Prof. Hugh Edmund Murray Hunt (1990) Prof. Matthew Juniper (2006) Prof. Per Ola Kristensson (2016) Prof. Joan Lasenby (2001) Prof. Piero Migliorato (1989) Dr Christopher Thomas Morley (1968)

Mathematics Prof. Béla Bollobás, FRS (1970) Dr Matthew John Colbrook (2020) Dr Aleksander Quang Doan (2019) Former Fellow Dr Alexandros Eskenazis (2019) Former Fellow Prof. Thomas Anthony Fisher (2002) Prof. Gary William Gibbons, FRS (2002) Prof. Sir William Timothy Gowers, FRS (1995) Dr Ewain Gwynne (2018) Former Fellow Prof. Edward John Hinch, FRS (1971) Dr Oliver Janzer (2021) Dr Douglas Peter Kennedy (1974) Prof. Eric Jean Marie Lauga (2013) Tutor Prof. Imre Bennett Leader (2000) Admissions Tutor (Maths & Sciences) Prof. John Ronald Lister (1997) Prof. Jason Peter Miller (2015) Prof. Henry Keith Moffatt, FRS (1980) Prof. Hugh Osborn, FRS (1971) Prof. Gabriel Paternain (2001) Prof. Malcolm John Perry (1986) Prof. Harvey Stephen Reall (2007) Prof. Nicholas Ian Shepherd Barron, FRS (1990) Prof. David Benjamin Skinner (2013) Dr Hunter Spink (2020) Dr Michael Rummine Tehranchi (2005) Ms Rita Teixeira Da Costa (2021) Prof. Jack Thorne, FRS (2021) Prof. Ulrike Tillmann, FRS (2021) Prof. David Tong (2009) Dr Aled Walker (2018) Former Fellow Ms Katarzyna Warburton (2022) Prof. Pelham Mark Hedley Wilson (1981) Prof. Henry John Rutley Wilton (2014)

Medical Sciences Dr Catherine Aiken (2016) Dr Richard Alexander Ingmar Bethlehem (2023) Prof. Robin Wayne Carrell, FRS (1987) Prof. Andrew Charles Crawford, FRS (1974) Mr Peter Ellis, College Lector Prof. Douglas Thomas Fearon, FRS (2001) Prof. Rebecca Clare Fitzgerald (2002) Advisor to Women Students Prof. Gregory Hannon (2016) Dr Richard David Hayward (2017) Prof. Colin Hughes (1997) Prof. Roger John Keynes (1993) Dr Henry Lee-Six (2021) Prof. Patrick Henry Maxwell, FRCP (2012) Prof. Ewa Paluch (2018) Dr Matthew Hunt, External Director of Studies

Natural Sciences (biological) Prof. Sir David Charles Baulcombe, FRS (2009) Prof. Paul Martin Brakefield, FRS (2011) Prof. Jason William Chin (2007) Dr Erik Arthur Clark (2017) Former Fellow Dr Ramanujan Hegde, FRS (2023) Prof. Christopher Robin Lowe, OBE (1984) Dr Andrew David McLachlan, FRS (1958) Dr Venki Ramakrishnan (2008) Dr Milka Sarris (2016) Prof. John Sutherland (2019) Dr Peter Nigel Tripp Unwin, FRS (1987) Dr Alan Geoffrey Weeds (1975) Sir Gregory Paul Winter, CBE, FRS (1992) Former Master, 2012–2019 Prof. Marta Zlatic (2019) Dr Murray Stewart, Fixed-Term Lecturer

Natural Sciences (chemistry) Prof. Ali Alavi, FRS (2000) Prof. Sir Shankar Balasubramanian, FRS (1994) Prof. Stephen Richard Elliott (1977) Dr Kara Fong (2022) Dr Neil Kenneth Hamer (1964) Prof. Steven Victor Ley, CBE, FRS (1993) Dr Aleks Reinhardt (2019) Prof. David Robert Spring (2007) Tutor for Advanced Students Dr Daniel Beauregard, Joint Appointment

Natural Sciences (earth sciences) Dr Malcolm Stewart William Hodgskiss (2020) Prof. Marian Barbara Holness, FRS (2000) Dr Auriol Stephen Prenter Rae (2019) Former Fellow Dr Craig Walton (2023)

Natural Sciences (materials) Prof. Judith L. Driscoll FREng (2005) Prof. Caterina Ducati (2015) Tutor Prof. Alan Hardwick Windle, FRS (1978)

Natural Sciences (mathematics) Dr Ryan Alweiss (2023) Mr Marcelo Campos (2023) Prof. Julian Charles Roland Hunt, Baron Hunt of Chesterton, CB, FRS (1966) Prof. Jerome Neufeld (2021) Prof. John Martin Rallison (1976) Prof. John Frederick Rudge (2011). Dean of College Prof. Michael Grae Worster (1993)

Natural Sciences (physics) Dr Arjun Ashoka (2023) Prof. Michael Cates, FRS (2016) Prof. Claudio Castelnovo (2014) Dr Bingqing Cheng (2019) Former Fellow Prof. Valerie Gibson, OBE (1994) Dr Friedrich Malte Grosche (2007) Prof. Zoran Hadzibabic (2007) Prof. Brian David Josephson, FRS (1969) Prof. David Ephraim Khmelnitskii (1991) Dr Jesse Liu (2019) Former Fellow Prof. Gilbert George Lonzarich, FRS (1977) Dr Maximillian McGinley (2020) Dr Wladislaw Michailow (2021) Prof. Sir Michael Pepper, FREng, FRS (1982) Dr Andrea Pizzi (2022)

Psychological and Behavioural Sciences Prof. Sir Simon Baron-Cohen, FBA (1995)

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Mr Rory Landman (2006) Former Senior Bursar Dr Rod Pullen (2006) Former Junior Bursar Dr Jeremy Richard Frederick Fairbrother (1992) Former Senior Bursar Mr Alexander Paul Simm, CBE (1993) Former Junior Bursar

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Ms Mona Arshi, Fellow Commoner in the Creative Arts Dr Padraig Regan, Fellow Commoner in the Creative Arts Dr Adjoa Osei, Fellow Commoner in the History of Race

A date in brackets designates the year of election to a fellowship.

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Rowan Williams: A Cambridge Celebration Video Stream

Posted 10/09/2023 by NURPRT Forum

Starting tomorrow, Monday 11 September, at 9:00 AM GMT +1 (4 AM ET, 1 AM PT) the conference  Rowan Williams: A Cambridge Celebration will be streamed live on Youtube at the following link. The conference details and header image are taken from the conference’s website , and the former are provided below. 

Rowan Williams is Honorary Professor of Contemporary Christian Thought in the University of Cambridge. From 2002 to 2012 he served as the 104th Archbishop of Canterbury. From 2013 to 2020 he was the 35th Master of Magdalene College, University of Cambridge. He was made a life peer in 2013, becoming Lord Williams of Oystermouth. He also serves on the Advisory Board of the Northwestern University Research Initiative for the Study of Russian Philosophy and Religious Thought.

Rowan Williams: A Cambridge Celebration

This conference will bring together  scholars, many of whom have studied under Lord Rowan Williams or have worked closely with or alongside him, to honour his contributions as a writer, scholar, and churchman to contemporary thought. Papers will take inspiration from his work to explore the  manifold ways he has inspired generations of students, and to pursue further the new directions his work has opened up on theology, philosophy, spirituality, art, literature, poetry, politics, culture, society, ecumenism, and last but not least, comparative literature and culture.

Rowan Williams has had a long and close association with the University of Cambridge and the Faculty of  Divinity. As an undergraduate, he read theology at Christ’s College. After his doctoral work on Vladimir Lossky at Oxford, he returned to Cambridge initially for ordination at Westcott House, followed by his appointment as University Lecturer in Divinity and later Dean of Clare College.  This conference  will therefore be a fitting tribute to mark the retirement of  Lord Williams as Master of Magdalene College and Professor in Contemporary Christian Thought at the University .

‘ Registration  is now closed.

Livestream:  both days of the conference will be livestreamed on YouTube. To follow the livestream, please follow  this link .

Concert on Monday 11 th  September : in addition to the conference programme (see below), we are delighted that mezzo-soprano Lea Luka Sikau, and classical pianist and Gates Scholar Isaac Sebenius will present a musical intervention in response to the conference, in Trinity College Chapel on 11 September 2023 at 18:00. This short concert for voice and piano will engage with and transpose the themes of the conference programme into music, and further celebrate the depth and range of Rowan Williams’ scholarship. The full programme for the concert can be viewed  here .

There is no charge for attending the concert, but a retiring collection will be taken for the musicians.’

Organisers:

• Joshua Heath , Junior Research Fellow, Trinity College, Cambridge University, UK
• Pui-Him Ip , Tutorial Programme Director, The Faraday Institute for Science and Religion & Affiliated Lecturer in Divinity, Cambridge University, UK
• Isidoros Katsos   FRHistS , Associate Professor of Theological Epistemology and Ancient Philosophy, Athens University, Greece & Research Fellow, Campion Hall, Oxford University, UK
• Lewis Ayres , Professor of Historical Theology, Durham University, UK & Visiting Professorial Fellow, Institute for Religion and Criical Inquiry, Australian Catholic University, Australia
• Ragnar Misje Bergem , Associate Professor in Systematic Theology, MF Norweigian School of Theology, Norway
• Sarah Coakley FBA , Norris-Hulse Professor of Divinity Emerita, Cambridge University, UK & Professorial Fellow in Religion and Theology,
• Ruth Coates , Associate Professor in Russian Religious Thought, Bristol University, UK
• Mark Edwards , Professor of Early Christian Studies, Oxford University, UK
• Caryl Emerson , A. Watson Armour III University Professor Emeritus of Slavic Languages and Literatures, Princeton University, USA
• Simon Gaine , Pinckaers Chair in Theological Anthropology and Ethics, Angelicum Thomistic Institute, Italy
• David Fergusson FBA,  Regius Professor of Divinity, Cambridge University, UK
• Lucy Gardner , Tutor in Doctrine, St Stephen’s House, Oxford, UK
• David Bentley Hart , Research Associate, University of Notre Dame, USA
• Douglas Hedley , Professor of the Philosophy of Religion, Cambridge University, UK
• Isidoros C. Katsos   FRHistS , Associate Professor of Theological Epistemology and Ancient Philosophy, Faculty of Theology, Athens University, Greece & Research Fellow, Campion Hall, Oxford University, UK
• Martin Laird O.S.A. , Professor of Early Christian Studies, Villanova University, USA
• Andrew Louth   FBA  Professor Emeritus of Patristics and Byzantine Studies, Durham University, UK
• Morwenna Ludlow , Professor of Early Christian Thought, Exeter University, UK
• John Milbank , Emeritus Professor of Theology, Nottingham University, UK
• Oliver O’Donovan   FBA  Professor Emeritus of Christian Ethics and Practical Theology, Edinburgh University, UK
• Aristotle Papanikolaou , Archbishop Demetrios Chair in Orthodox Theology and Culture and
Co-Director of the Orthodox Christian Studies Center, Fordham University, USA
• Catherine Pickstock , Norris-Hulse Professor of Divinity, Cambridge University, U.K.
• Ben Quash , Professor of Christianity and the Arts, King’s College London, UK
• Catherine Rowett , Professor of Ancient Philosophy, University of East Anglia, UK
• Andrew Shanks , Canon Emeritus of Manchester Cathedral, UK
• Graham Ward , Regius Professor of Divinity, Oxford University, UK

Rowan Williams: A Cambridge Celebration – Conference Schedule

Old Divinity School, St John’s College

Monday 11 September 2023 (All times GMT+1)

08:30-09:00 – Registration

09:00-09:10 – Welcome

09:10-09:30 – Opening Address,  David Fergusson (Cambridge)

09:30-10:30 – Panel 1: Philosophical Theology.

Chair: Janet Soskice (Cambridge)

David Bentley Hart (Notre Dame) –  Living Spirit and Living Word: Reflections on Consciousness and Language

Pui Him Ip (Cambridge & Copenhagen) –  Speakable and unspeakable in nature: the view from Copenhagen reconsidered

Catherine Pickstock (Cambridge) –  Flotsam and spindrift: the arrival of words

10:30-11:00 – Panel 1 Discussion

11:00-11:30 – Coffee Break

11:30-12:30 – Panel 2: Doctrinal Theology – Past, Present and Future.

Chair: David Fergusson (Cambridge)

Lewis Ayres (Durham) –  The Mysteries That Remain: Lessons in Trinitarian Theology from Gregory Nazianzen

John Milbank (Nottingham) –  The identity of Christ and identity as such

Graham Ward (Oxford) –  The diremption of meaning

12:30-13:00 – Panel 2 Discussion

13:00-14:00 – Lunch

14:00-15:00 – Panel 3: Contemplative Theology – Silence and Prayer.

Chair: James Hawkey (Westminster Abbey)

Sarah Coakley (Cambridge) –  Inner-trinitarian relations as ‘deflections of desire’? The Trinity, prayer, and the problem of speculation on the divine ontology.

Simon Gaine (Angelicum) –  Will there be silence in heaven?

Martin Laird (Villanova) –  The Jesus Prayer and the practice of theology in St. Diadochos of Photiki

15:00-15:30 – Panel 3 Discussion

15:30-16:00 – Tea Break

16:00-17:00 – Panel 4: Political and Moral Theology.

Chair: Andrew Bowyer (Oxford)

Ragnar Misje Bergem (MF Norwegian School of Theology, Religion and Society) –  The authority of Christ

Oliver O’Donovan (Edinburgh) –  Divine and human action

Andrew Shanks (Manchester Cathedral) –  On the state-institutionalisation of the public conscience

17:00-17:30 – Panel 4 Discussion

18:00-19:00 –  A Concert in Response ,  Trinity College Chapel.

Lea Luka Sikau (mezzo-soprano)

Isaac Sebenius (piano)

Tuesday 12 September 2023 (All times GMT+1)

09:00-10:00 – Panel 5: Eastern Orthodox Theology.

Chair: Dragos Herescu (The Institute for Orthodox Christian Studies, Cambridge)

Isidoros Katsos (Athens) –  Could there be an Eastern Orthodox philosophy of religion and what might it look like?

Andrew Louth (Durham) –  Rowan Williams’ engagement with Orthodox theology: Vladimir Lossky and Olivier Clément

Aristotle Papanikolaou (Fordham) –  Avoiding the avalanche while  Looking East in Winter

10:00-10:30 – Panel 5: Discussion

10:30-11:00 – Coffee Break

11:00-12:00 – Panel 6: Theology, Arts and Imagination.

Chair: Giles Waller (Cambridge)

Lucy Gardner (Oxford) –  Seeing the Word: Balthasar and theological imagination

Douglas Hedley (Cambridge) –  Theology and play

Ben Quash (King’s College London) –  Sapiential imagination: the arts and the expansion of grace

12:00-12:30 – Panel 6 Discussion

12:30-13:30 – Lunch

13:30-14:30 – Panel 7: The Russian Imagination.

Chair: Fr Stephen Platt (Fellowship of Saint Alban and Saint Sergius)

Ruth Coates (Bristol) –  The transnational Russian (religious) imagination

Caryl Emerson (Princeton) –  Being Dostoevsky (how Rowan Williams opens up Bakhtin)

Joshua Heath (Cambridge) –  The Russian tragic imagination

14:30-15:00 – Panel 7 Discussion

15:00-15:30 – Tea Break

15:30-16:30 – Panel 8: Ancient Greek Philosophy, Early Christianity and Contemporary Theology.

Chair: David Ford (Cambridge)

Mark Edwards (Oxford) –  The Fathers, computers and us

Morwenna Ludlow (Exeter) –  ‘What is it to be called a theologian?’

Catherine Rowett (East Anglia) –  Corporeal communication and embodied meaning: a creation story

16:30-17:00 – Panel 8 Discussion

17:00-17:10 – Short Break

17:10-17:40 – Closing Address,  Rowan Williams (Cambridge)

17:40-17:45 – Final remarks

This conference is generously cosponsored by the following organisations: The Faculty of Divinity, Trinity College Cambridge, The Fellowship of St Alban and St Sergius, The Anglican and Eastern Churches Association, St John’s College Cambridge and Magdalene College Cambridge.

Categories: Conferences , General

Tags: Conference , Rowan Williams

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Cambridge dean defends sermon that claimed Jesus had 'trans body'

by ZACHARY ROGERS | The National Desk

WASHINGTON (TND) — A Sunday sermon by a junior research fellow at the University of Cambridge is drawing backlash for reportedly claiming Jesus Christ has historically been depicted with a "trans body."

Dr. Michael Banner, a dean at Trinity College, has come to the defense of junior fellow Joshua Heath, according to The Telegraph. Trinity College is a constituent college of the University of Cambridge.

Heath reportedly argued during his sermon that historical artistic depictions of Jesus Christ back up his claim.

In Christ's simultaneously masculine and feminine body in these works, if the body of Christ as these works suggest the body of all bodies, then his body is also the trans body," Heath said during his sermon, according to The Telegraph.

Health reportedly provided examples of artwork he felt evidenced his claim, and showcased those pieces to the congregation. Health noted that, in one painting, the spear wound on Jesus's side in the depiction of his crucifixion "takes on a decidedly vaginal appearance."

The junior fellow also reportedly pointed out that, in another painting depicting the crucifixion of Christ, the blood from Jesus's side wound flows to his groin. Heath's claims left the congregation in "shock" and "tears," according to The Economic Times. Some congregants shouted out during the sermon, calling "heresy" at Health's argument.

The worshippers were openly disgusted by the statements, and some broke into tears when the controversial remarks were made," The Economic Times reported.

Following the service, several members of the congregation were reportedly so upset that they sent letters to the dean.

I left the service in tears," one churchgoer wrote to the dean, according to The Telegraph. "You offered to speak with me afterwards, but I was too distressed. I am contemptuous of the idea that by cutting a hole in a man, through which he can be penetrated, he can become a woman."

Banner reportedly responded to the outrage by saying he felt Heath's sermon and arguments were "legitimate."

For myself, I think that speculation was legitimate, whether or not you or I or anyone else disagrees with the interpretation, says something else about that artistic tradition or resists its application to contemporary questions around transsexualism," Banner said, according to The Telegraph.

[I] would not issue an invitation to someone who I thought would deliberately seek to shock or offend a congregation or who could be expected to speak against the Christian faith," Banner reportedly added.

A spokesperson for Trinity College reportedly attempted to provide clarity by releasing a statement about the sermon.

The College would like to make clear the following," a spokesperson said according to DailyMail.com. "Neither the dean of Trinity College nor the researcher giving the sermon suggested Jesus was transgender."

The sermon’s exploration of the nature of religious art, in the spirit of thought-provoking academic inquiry, was in keeping with open debate and dialogue at the University of Cambridge," the spokesperson reportedly added.

A sermon preached by a junior research fellow at Trinity College in Cambridge over a week ago has brought cries of heresy against the fellow, Joshua Heath. Heath preached during his Evensong  sermon  that historical, non-erotic depictions of Christ’s penis “urge a welcoming rather than hostile response toward the raised voices of trans people.” He added, “In Christ’s simultaneously masculine and feminine body in these [art] works, if the body of Christ as these works suggest the body of all bodies, then his body is also the trans body.” He backed his claim by showing three medieval paintings, including the 13th-century Pieta by Jean Malouel and a picture of the Crucifixion from the 14th-century Prayer Book of Bonne of Luxembourg. 

In pointing to the image in the Prayer Book, Heath stated that the spear wound in Jesus’s side, which is described in John 19:34, “takes on a decidedly vaginal appearance.” He also pointed out how the blood in the image of the Pieta flows toward Jesus’s groin. According to the Daily Telegraph , the sermon was not well-received in the Anglican service, which included children, and a number of congregants yelled out “heresy” during the sermon. One anonymous congregant wrote a letter to the college dean, Dr. Michael Banner, saying, “I left the service in tears… I am contemptuous of the idea that by cutting a hole in a man, through which he can be penetrated, he can become a woman. I am especially contemptuous of such imagery when it is applied to our Lord, from the pulpit, at Evensong. I am contemptuous of the notion that we should be invited to contemplate the martyrdom of a ‘trans-Christ,’ a new heresy for our age.”

Banner, however, defended the sermon, writing that the sermon “suggested that we might think about these images of Christ’s male/female body as providing us with ways of thinking about issues around transgender questions today.” He went on to write, “For myself, I think that speculation was legitimate, whether or not you or I or anyone else disagrees with the interpretation, says something else about that artistic tradition or resists its application to contemporary questions around transsexualism.” He concluded that he would not have invited someone to speak who would, “speak against the Christian faith.”

The sermon has received criticism across the pond as well, with Franklin Graham sharing Fox News’s  reporting on the incident on  Facebook  and calling the sermon “repulsive” and shameful.” “The Bible warns us about false teachers,” he wrote. “This speaker and the dean at the University of Cambridge who defended him are false teachers, preaching heresy. People don’t need messages from the pulpit that are trying to interpret art like this speaker was—people need the truth of the Word of God that has the power of God to change hearts and lives for eternity!” He ended his post by quoting  2 Peter 2:1 , which speaks against false teachers. 

This is, of course, not the first incident of Jesus being co-opted to fit a particular agenda. In his 2019 article, “ Co-opting Jesus for unholy purposes ,” Robert Knight wrote, “Jesus’ name has been invoked on behalf of nearly every cause, including some particularly diabolical ventures.” He went on to describe how Che Guevera, who  admitted  he had many individuals killed by firing squad without fully knowing their guilt, was likened to Christ in a talk by Professor Emeritus of Art History David Kunzle. Called “Chesucristo: The Fusion in Image and Word of Che Guevara and Jesus Christ,” Kunzle asserted Che was an “a quasi-divine cosmic force.” Knight concluded his article by quoting Matthew 7:23 towards those who use the Word of God for their own agendas: “I never knew you; depart from Me, you who practice lawlessness!”

NORTHWESTERN UNIVERSITY RESEARCH INITIATIVE IN RUSSIAN PHILOSOPHY, LITERATURE, AND RELIGIOUS THOUGHT

• Research Scholars

Joshua Heath

University of cambridge.

• [email protected]

Joshua Pulin Elvy Heath holds a Junior Research Fellowship at Trinity College, Cambridge.

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27th Nov 2022

Worshippers ‘left in tears’ as Cambridge dean claims Jesus was trans

Steve Hopkins

‘I am contemptuous of the idea that by cutting a hole in a man, through which he can be penetrated, he can become a woman’

A University of Cambridge dean has suggested Jesus could have been transgender, after a row broke out over a sermon in which a research student claimed Christ had a “trans body”.

According to the Daily Telegraph , Dr Michael Banner, the dean of Trinity College backed the view as “legitimate”.

In what has been reported as a “truly shocking” address last Sunday at Trinity College chapel, Joshua Heath, a junior research fellow, displayed Renaissance and Medieval paintings of the crucifixion that depicted a side wound that the guest preacher likened to a vagina.

Worshippers later told the Telegraph the address left them “in tears” and that one person shouted “heresy” at the Dean when they left.

The newspaper said the sermon displayed three paintings, including Jean Malouel’s 1400 work Pietà, with Heath pointing out Jesus’s side wound and blood flowing to the groin. The order of service also showed French artist Henri Maccheroni’s 1990 work “Christs”.

Heath also reportedly told worshipers that in the Prayer Book of Bonne of Luxembourg, from the 14th century, this side wound was isolated and “takes on a decidedly vaginal appearance”.

The student, whose work is supervised by the former Archbishop of Canterbury Rowan Williams, also drew on non-erotic depictions of Christ’s penis in historical art, which “urge a welcoming rather than hostile response towards the raised voices of trans people”.

“In Christ’s simultaneously masculine and feminine body in these works, if the body of Christ as these works suggest the body of all bodies, then his body is also the trans body,” the sermon concluded, according to The Telegraph.

A compliant letter was later sent to Dr Banner, the newspaper reported, where one congregation member told him they “left the service in tears” and were “too distressed” to discuss the matter at the time.

“I am contemptuous of the idea that by cutting a hole in a man, through which he can be penetrated, he can become a woman,” the letter read.

“I am especially contemptuous of such imagery when it is applied to our Lord, from the pulpit, at Evensong.”

The worshipper said the audience and choir at the service, where children were also present, were “visibly uncomfortable” at the “truly shocking” sermon.

The Telegraph said it had seen Banner’s response to the complaint in which he defended the sermon, writing that it had “suggested that we might think about these images of Christ’s male/female body as providing us with ways of thinking about issues around transgender questions today”.

A Trinity College spokesman told the publisher: “The sermon explored the nature of religious art, in the spirit of thought-provoking academic inquiry, and in keeping with open debate and dialogue at the University of Cambridge.”

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Cambridge dean defends sermon about Jesus' 'trans body,' 'vaginal' side wound blasted as 'heresy'

Sermon likening wound in jesus' side to a vagina left congregants 'uncomfortable' and 'in tears'.

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A dean at the University of Cambridge in the U.K. came to the defense of a junior research fellow whose sermon last Sunday about Jesus Christ having a "trans body" reportedly left outraged congregants "in tears."

Dr. Michael Banner, the dean of Trinity College, said Joshua Heath raised "legitimate" speculation in his Evensong sermon during which the researcher claimed from the pulpit of Trinity College chapel that non-erotic portrayals of Jesus' penis in historical paintings "urge a welcoming rather than hostile response towards the raised voices of trans people," according to the Daily Telegraph .

"In Christ's simultaneously masculine and feminine body in these works, if the body of Christ as these works suggest the body of all bodies, then his body is also the trans body," Heath said.

Heath, whose doctorate in theology was supervised by former Archbishop of Canterbury Rowan Williams, also claimed that in one of the medieval paintings he displayed to the congregation, the spear wound in Jesus' side "takes on a decidedly vaginal appearance." In another, he pointed out how the blood from his side flows to his groin.

CONSERVATIVE ANGLICANS WARN CHURCH OF ENGLAND IS CRATERING IN ATTEMPT TO STAY RELEVANT: ‘THE CHURCH IS DYING’

Heath claimed that in the 14th century Prayer Book of Bonne of Luxembourg, pictured here, the depiction of Jesus' side wound "takes on a decidedly vaginal appearance." (Public Domain)

Heath's homily during the traditional Anglican service left many in attendance, including children, "visibly uncomfortable," according to an anonymous congregant who fired off a complaint letter to Banner. Shouts of "Heresy!" reportedly rang out in the church as incensed worshipers left in disgust.

"I left the service in tears," the churchgoer wrote to the dean. "You offered to speak with me afterwards, but I was too distressed. I am contemptuous of the idea that by cutting a hole in a man, through which he can be penetrated, he can become a woman."

UK SCHOOL CHAPLAIN SUES AFTER BEING FIRED, REPORTED AS TERRORIST FOR SERMON QUESTIONING LGBTQ ACTIVISTS

Heath pointed out that in the 13th century Pietà by Jean Malouel, the blood from Jesus' side flows to his groin. (Public Domain)

"I am especially contemptuous of such imagery when it is applied to our Lord, from the pulpit, at Evensong. I am contemptuous of the notion that we should be invited to contemplate the martyrdom of a ‘trans Christ,’ a new heresy for our age," the congregant continued, adding that Heath's "truly shocking" sermon "made me feel unwelcome in the Church" and that his partner felt "violated."

COURT OVERTURNS SENTENCE OF FEMINIST WHO SIMULATED ABORTING JESUS ON CATHOLIC ALTAR WHILE TOPLESS, URINATING

In Banner's response to the letter, which was seen by the Daily Telegraph, the dean defended Heath, claiming his sermon "suggested that we might think about these images of Christ’s male/female body as providing us with ways of thinking about issues around transgender questions today."

Heath's doctorate in theology was supervised by Rowan Williams, the former archbishop of Canterbury, above. (AFP via Getty Images)

"For myself, I think that speculation was legitimate, whether or not you or I or anyone else disagrees with the interpretation, says something else about that artistic tradition or resists its application to contemporary questions around transsexualism," Banner said.

The dean added that he "would not issue an invitation to someone who I thought would deliberately seek to shock or offend a congregation or who could be expected to speak against the Christian faith."

CAMBRIDGE UNIVERSITY DRAWS CRITICISM FOR ‘WOKE’ GENDER-NEUTRAL GERMAN CURRICULUM

The dean of Trinity College, Cambridge, whose Great Court is pictured, recently defended a sermon likening the side wound of Jesus to a vagina as "legitimate" speculation.  (burcintuncer via Getty Images)

"The College would like to make clear the following," a spokesperson for Trinity College said, according to the Daily Mail. "Neither the dean of Trinity College nor the researcher giving the sermon suggested Jesus was transgender."

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"The sermon addressed the image of Christ depicted in art and various interpretations of those artistic portrayals," the spokesperson continued. "The sermon’s exploration of the nature of religious art, in the spirit of thought-provoking academic inquiry, was in keeping with open debate and dialogue at the University of Cambridge."

Jon Brown is a writer for Fox News Digital. Story tips can be sent to [email protected].

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Was Jesus Trans?

• Dr. James Emery White Mecklenburg Community Church
• Published Dec 01, 2022

Just when you think a particular agenda can’t be pushed any further – or in more ridiculously strained ways – you can still be surprised.

The latest is the claim that Jesus could have been transgender. Dr. Michael Banner, the dean of Trinity College, Cambridge, said that such a view was “legitimate” after a sermon by a student claimed that Christ had a “trans body.”

The sermon was given by Joshua Heath, a junior research fellow, during a Sunday evensong service at Trinity College chapel. In the course of his message, Heath displayed Renaissance and Medieval paintings of the crucifixion that depicted a side wound that he likened to a vagina.

I promise you I’m not making this up.

Beyond displaying a painting by Jean Malouel (the 1400 work Pietá), Heath also told worshippers that in the Prayer Book of Bonne of Luxembourg (from the 14th century), the side wound was isolated and “takes on a decidedly vaginal appearance.”

According to a report in the Telegraph , Heath also drew on non-erotic depictions of Christ’s penis in historical art, which “urge a welcoming rather than hostile response toward the raised voices of trans people.”

Going further, he argued that “In Christ’s simultaneously masculine and feminine body in these works, if the body of Christ as these works suggest the body of all bodies, then his body is also the trans body.”

It’s hard to know where to begin. Perhaps we don’t have to. Those in attendance were more than willing to respond in our stead. Worshipers were left in tears, others shouted “Heresy!” One congregation member, who wished to remain anonymous, wrote Dr. Banner a complaint letter:

“I am especially contemptuous of such imagery when it is applied to our Lord, from the pulpit, at Evensong. I am contemptuous of the notion that we should be invited to contemplate the martyrdom of a ‘trans Christ,’ a new heresy for our age.”

Yes, it is a new heresy for our age. An age that will seemingly stop at nothing to legitimate decisions and beliefs and behaviors.

Even if it takes the outrageous proposition, and ridiculous stretch, of a trans Jesus.

James Emery White

Ewan Somerville, “Jesus Could Have Been Transgender, Claims Cambridge Dean,” The Telegraph , November 26, 2022, read online .

About the Author

James Emery White is the founding and senior pastor of Mecklenburg Community Church in Charlotte, NC, and a former professor of theology and culture at Gordon-Conwell Theological Seminary, where he also served as their fourth president. His latest book After “I Believe” is now  available on Amazon or your favorite bookseller . To enjoy a free subscription to the Church & Culture blog, visit churchandculture.org , where you can view past blogs in our archive, read the latest church and culture news from around the world, and listen to the Church & Culture Podcast. Follow Dr. White on Twitter , Facebook and Instagram at @JamesEmeryWhite.

The views expressed in this commentary do not necessarily reflect those of CrosswalkHeadlines .

James Emery White is the founding and senior pastor of Mecklenburg Community Church in Charlotte, NC, and a former professor of theology and culture at Gordon-Conwell Theological Seminary, where he also served as their fourth president. His latest book, Hybrid Church: Rethinking the Church for a Post-Christian Digital Age , is now available on Amazon or from your favorite bookseller. To enjoy a free subscription to the Church & Culture blog, visit churchandculture.org where you can view past blogs in our archive, read the latest church and culture news from around the world, and listen to the Church & Culture Podcast. Follow Dr. White on X , Facebook and Instagram at @JamesEmeryWhite.

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Joshua Heath

• AHRC DTP Student Profiles
• PhD Theology, Trinity College, Cambridge, 2018-Present
• MA Divinity, University of Chicago Divinity School, 2016-2018
• BA Modern and Medieval Languages (French and Russian), Trinity College, Cambridge, 2011-2016

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