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The concept of homosexuality did not exist prior to the nineteenth century. In literature, this made lesbians a rarity. With the absence of women writers and even fewer lesbian writers, the question for historians became how to find our queer ancestors. Defining anyone in the Medieval Age as homosexual is anachronistic at but modern lesbians could hardly be the first.
Saints Perpetua and Felicity are commonly regarded among the LGBTQ community and members of the Catholic Church as the Patron Saints of Same-Sex Relationships but in St. Perpetua’s self-penned diary and martyr story, the two women have only one direct interaction and it isn’t sexual. In this research, the “lesbian-like” behavior of Sts. Perpetua and Felicity is examined to prove the plausibility of their lesbianism.
Course: English 415 – Seminar in Literature
Antiquity, saints, Perpetua, Felicitas, homosexuality, lesbian, Christianity
Catholic Studies | Lesbian, Gay, Bisexual, and Transgender Studies
Presented at the Winter 2018 Undergraduate Showcase Grand Forks, ND, December 6, 2018.

Tonsfeldt, Mari, "Perpetua and Felicity: The Unofficial Lesbian Saints" (2018). Essential Studies UNDergraduate Showcase . 17.

https://commons.und.edu/es-showcase/17

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Christian king of Ethiopia, probably a Monophysite, called Calam-Negus by the Abyssinians. He fought the Jewish usurper Dunaan, who had committed atrocities against Christians. Elesbaan was also guilty of dreadful revenges against Dunaan's followers. He resigned, leaving the throne to his son, and ended his life as an eremite.
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Giuliano Carlini (father) Midea Carlini (mother)

^ At that time, a nun could be coerced by the force of secular authorities to stay or return to the convent if she tried to escape. For example, the Council of Trent stated that "The holy council ... commands all bishops that ... they make it special care that in all monasteries subject to them by their own authority and in others by the authority of Apostolic See, the enclosure of nuns be restored wherever it has been violated and that it be preserved where it has not been violated; restraining with ecclesiastical censures and other penalties, every appeal being set aside, the disobedient and gainsayers, even summoning for this purpose, if need be, the aid of the secular arm. The holy council exhorts all Christian princes to furnish this aid, and binds thereto under penalty of excommunication to be incurred ipso facto all civil magistrates. No nun shall after her profession be permitted to go out of the monastery, even for a brief period under any pretext whatever, except for a lawful reason to be approved by the bishop; any indults and privileges whatsoever notwithstanding. Neither shall anyone, of whatever birth or condition, sex or age, be permitted, under penalty of excommunication to be incurred ipso facto to enter the enclosure of a monastery without the written permission of the bishop or the superior" [55] [56]

^ Jump up to: a b c d Brown 1986 , p. 21.

^ Jump up to: a b c d Brown 1986 , p. 132.

^ Klemens Löffler (1912). " St. Sebastian ". In Catholic Encyclopedia . 13. New York: Robert Appleton Company.

^ Brown 1986 , pp. 21, 23, 25.

^ Brown 1986 , pp. 24–26.

^ Brown 1986 , p. 21-22.

^ Brown 1986 , pp. 23–24.

^ Brown 1986 , p. 24.

^ Jump up to: a b Brown 1986 , p. 26.

^ Brown 1986 , p. 27.

^ Brown 1986 , pp. 34–35.

^ Brown 1986 , pp. 38–39.

^ Jump up to: a b c Schutte 1999 , p. 144.

^ Brown 1986 , pp. 30–32.

^ Brown 1986 , pp. 33–35.

^ Brown 1986 , pp. 35–36.

^ Brown 1986 , pp. 39, 179.

^ Jump up to: a b Brown 1986 , p. 40.

^ Archivio di Stato, Pisa, Corp. Relig., ins. 1

^ Brown 1986 , pp. 42–43.

^ Brown 1986 , p. 42.

^ Brown 1986 , pp. 40, 180.

^ Brown 1986 , p. 56.

^ Brown 1986 , pp. 43–44.

^ Brown 1986 , p. 50.

^ Brown 1986 , pp. 45–47.

^ Brown 1986 , p. 48.

^ Brown 1986 , p. 52.

^ Brown 1986 , pp. 53–54.

^ Brown 1986 , pp. 54–55.

^ Brown 1986 , pp. 56–57.

^ Jump up to: a b Brown 1986 , pp. 57–58.

^ Brown 1986 , pp. 58–60.

^ Brown 1986 , pp. 60–62.

^ Brown 1986 , pp. 64–66.

^ Jump up to: a b Brown 1986 , pp. 40–41, 55–56.

^ Brown 1986 , p. 67.

^ Brown 1986 , pp. 67–68.

^ Brown 1986 , p. 68.

^ Brown 1986 , pp. 67, 74–75, 77.

^ Brown 1986 , p. 69.

^ Brown 1986 , pp. 69–71.

^ Brown 1986 , p. 72.

^ Brown 1986 , pp. 72–73.

^ Brown 1986 , pp. 73–75.

^ Brown 1986 , pp. 74–75, 77.

^ Brown 1986 , p. 90.

^ Brown 1986 , pp. 76–77.

^ Brown 1986 , pp. 77–78.

^ Brown 1986 , p. 80.

^ Jump up to: a b Brown 1986 , p. 78.

^ Brown 1986 , pp. 90–91.

^ Brown 1986 , p. 92.

^ Brown 1986 , pp. 96, 99.

^ Canons and Decrees of the Council of Trent, Session 25, ch. 5.

^ Brown 1986 , pp. 40–41, 180–181.

^ Brown 1986 , p. 99.

^ Brown 1986 , pp. 100–101.

^ Brown 1986 , p. 102.

^ EB (1878) .

^ Brown 1986 , pp. 102–103.

^ Brown 1986 , pp. 104–105.

^ Brown 1986 , pp. 106–108.

^ Brown 1986 , pp. 107–108.

^ Brown 1986 , pp. 109–110.

^ Brown 1986 , p. 112.

^ Jump up to: a b Brown 1986 , p. 111.

^ Brown 1986 , pp. 111–112.

^ Brown 1986 , pp. 112–113.

^ Brown 1986 , p. 113.

^ Brown 1986 , pp. 117–118.

^ Brown 1986 , p. 119.

^ Brown 1986 , p. 126.

^ Jump up to: a b Brown 1986 , p. 118.

^ Brown 1986 , pp. 128–129.

^ Brown 1986 , p. 131.

^ Archivio di Stato, Pisa, Corp. Relig., 924, ins. 1

^ Brown 1986 , pp. 132–133.

^ St. Teresa, "Constitution", in Complete Works , vol. 3. pp. 236-37

^ Brown 1986 , p. 136.

^ Brown 1986 , p. 137.

^ Brown 1986 , pp. 135–136.

^ Matter, E. Ann. 1989-1990. "Discourses of Desire: Sexuality and Christian Women's Visionary Narratives." Journal of Homosexuality 18, no. 3-4: 119-131.

^ Jurgensen, Gauthier (26 April 2017). "Virginie Efira in Blessed Virgin for the next Paul Verhoeven" . Allocine . Retrieved 14 November 2018 .

^ Mitchell, Robert (26 April 2017). "Paul Verhoeven to Direct 'Blessed Virgin,' Based on True Story of Lesbian Nun" . Variety . Retrieved 14 November 2018 .

Benedetta Carlini (20 January 1590 [1] – 7 August 1661) [2] was a Catholic mystic and lesbian nun who lived in counter-reformation Italy. As abbess of the Convent of the Mother of God, at Pescia, she had a relationship with one of her nuns, Sister Bartolomea. These came to the attention of the counter-reformation papacy , determined to subordinate potentially troublesome mystics if they showed any signs of independent or heretical spirituality . Although they paid three to four visits to the nunnery, it was not until they interrogated Sister Bartolomea that they found that Benedetta and Bartolemea had engaged in sexual relations. Bartolomea gave testimony that Benedetta engaged in frottage with her while possessed by the spirit of a male demon known as Splenditello. Benedetta was stripped of her rank and imprisoned.

Benedetta Carlini was born on 20 January 1590 ( St. Sebastian night), [3] in the remote mountain village of Vellano [ it ] , located in the Apennines , 45 miles (72 km) northwest of Florence . Her father was Giuliano, a rich and devout man who owned his house and several other properties in Vellano and a small farm nearby. Her mother was Midea Carlini (born Midea d'Antonio Pieri), a sister of the parish priest. [4] Benedetta was an only child in her middle-class Italian family; Giuliano provided in his will that after his own and his wife's death, his house should be turned into an oratory dedicated to the Mother of God . [5]

Midea's labour was very difficult, painful and dangerous both for her and her daughter, both of whom survived. [6] Giuliano had decided to name the girl Benedetta —meaning "blessed"—and dedicate her to God's service. Soon after her birth, her family retired to her father's farm in the mountains, where she was nursed by her mother and not a wet nurse. [7]

Benedetta's father educated her himself, an unusual choice in Renaissance Italian society, in which most girls took lessons from their mothers and were not very literate. [8] Her education and upbringing were religious. At the age of five, she knew the litany of the saints and other prayers by heart. Under her father's tutelage, Benedetta would take the rosary and recite the litany several times a day. At the age of six, Benedetta learned to read and knew some Latin . [9]

Her mother instructed Benedetta to recite five Pater Nosters and eight Ave Marias every day, seemingly directing Benedetta toward female guides—the Virgin Mary , a statue of whom had been acquired especially for Benedetta, and St. Catherine of Siena , whose mystical marriage with Christ was celebrated as a feast day at their home. [9]

One day a black dog tried to drag Benedetta away, but her screams frightened it; by the time her mother came, the dog had disappeared. Benedetta and her parents interpreted this incident as the work of a devil disguised as an animal.

In spring 1599, Giuliano decided to fulfill the vow made at the birth of his daughter and bring Benedetta to a group of religious women in Pescia . [10]

In 1599, Benedetta joined a group of unmarried women who wanted to lead an ascetic life; the group did not live in a regularly enclosed convent , and were not recognised religious sisters. The group lived in a retreat in a private house, where women led a communal life engaged in prayer, spiritual exercises and the production of raw silk . This community had been formed nine years earlier (in 1590) by Piera Pagni, the widow of a prominent Pesciatine. [11] One of her kinsmen, Antonio Pagni, founded an independent religious congregation for men in 1588. He had obtained a degree in canon law at the University of Pisa ; he was joined by Father Paolo Ricordati and several other priests and laymen. Because of their reputation for saintliness, local people soon began to call them Theatine fathers. However, they called themselves Fathers of the Holy Annunciation, and they were not members of the Theatine Order of Clerics Regular founded in 1524 by St. Cajetan Thiene . Fathers of the Holy Annunciation agreed to back a female community founded by Piera Pagni and provide spiritual direction to the women in it. Paolo Ricordati was their father confessor. Thus, local people began to call Piera Pagni, and her subordinates "Theatines", although the Theatine Order of Clerics Regular was a male religious order. [12] [13]

In 1599, there were three official monasteries in Pescia: San Michele (founded in the 12th century), Santa Chiara (founded in the 1490s) and the recently formed Santa Maria Nuova. However, due to the rapid growth of Pescia, the Valdinievole province and the religious revival, there was not enough space for all who wished to become nuns or monks. Many girls were refused entrance to these institutions and had no place to go. [14] Convents required novices to pay an expensive subscription. " Brides of Christ ", like brides of laymen, were accepted only with dowries. Dowries of wellborn Prescia brides amounted to 1500 scudi , and a place in a prestigious female convent like Santa Chiara cost around 400 scudi, when a skilled worker earned not more than 55 or 60 scudi a year. A semi-monastic community founded by Piera Pagni required only about 160 scudi, which Benedetta's parents were able to pay.

In the last half of the 16th century, many religious communities like this appeared, offering an alternative to many women who could not or did not want to join already established convents. [15] Some of the most devout and successful female religious orders, the Ursulines among others, started from such modest origins. Women with strong religious vocations often preferred such groups to well-established convents. These convents were often considered to be corrupt because many nuns had not joined them by choice; they had been sent there by relatives or had been driven there by a hopeless situation. The life of discarded daughters of aristocratic families in the convents was, in many ways, also indistinguishable from the life of the upper classes on the outside. [16]

A community that Benedetta joined had adopted the Rule of Saint Augustine . Originally a letter that Augustine of Hippo addressed to a group of nuns led by his sister, who were experiencing difficulties in the governance of their convent, the Rule does not regulate in detail all aspects of monastic life. It provides a set of spiritual counsels within which more specific rules could be accommodated by individual communities. It touched on such topics as the need to lead a communal life with no private property, the observance of prayers, the mortification of the flesh through fasts, the need for modest dress, and so on. This was accepted by many female convents and quasi-monastic communities. [17] For the members of these groups, the Fathers of the Holy Annunciation created a hierarchy of authority. "They have among themselves a female superior under whom they govern themselves, a teacher of the novices, and other customary offices as if they were full-fledged nuns". [18] [19]

As soon as her father left her in a community house, nine-year-old Benedetta kneeled in front of the statue of the Madonna and said, "My most sweet Mother, I have left my carnal mother for you, I beg you to take me as your daughter." Not long after this, Benedetta prayed there again, and the statue fell over. As a young novice, she was frightened, but thought this was a miracle, showing that the Mother of God wanted to kiss her. Whereas before Benedetta had accepted miracles as being in the nature of things, now she was astounded and awed by this action of the Virgin, which testified to the mighty power of God. [20]

Benedetta's first years in this Catholic retreat were unremarkable. Twenty years later, other community members remembered that she was always very obedient and exemplary in all her actions, took communion twice a week and never did anything worthy of rebuke. If anything supernatural was happening to her during that time, only Benedetta herself knew about it. [21]

In 1610, the community of Benedetta acquired a farm in the commune of Fucecchio for 1750 scudi and became quite economically successful and self-sufficient. The group's annual revenues came to 300 scudi, of which half came from the silk work done by its members and the rest from their dowries and from this farm and others. Thus, the following year, they received permission from Rome to organize a general chapter and accept new girls. [22] After that, the community started constructing a new convent building, which was completed in October 1613. In April 1618, the nuns asked the secular authorities for permission to enlarge the convent enough to accommodate up to 30 sisters; though they had just 18 sisters, they were confident of the future growth of their numbers. The project they proposed would cost 4,000 scudi, part of which was for dismantling a section of the city wall to make way for the building. [18] Despite the difficulties
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