The First Gay Letter (Lyric)
She is the princess
of birth and
middle life
the internal coming
of Christ 2
the other
would beam
to
his upon the cross
of life and death
her sacrifice is not on the
cross, it is private in all
not public, but domestic, and
gay, a new life in love
the golden cherub spoke
the cross is the historical
oppression of women
the new life in
the female messiah
has filtered her out
onto the public
this is her death
and this is her resurrection
it is her resurrection
with this word
December 13, 2014
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Posts discussing the scriptural poetry:
Version 15 (Sunday, January 24, 2021)
First Post (Wednesday, September 9, 2020)
Central Teachings:
LGBTπ (March 29, 2021)
Innocence, Experience, and Wisdom
Love, Nyclepi, Ace, and Air Alt
Added October 15, 2026
The five meanings of Anna's Resurrection
1. The psychological resurrection
Anna represents the self that survives an overwhelming experience. The former life may feel irretrievable, but an new relationship with identity, memory, and hope becomes possible. Resurrection does not require pretending that the suffering never happened.
2. The spiritual resurrection
Anna passes through an spiritual wilderness. The divine may seem absent, yet the absence itself becomes part of the mystery. Her return is an rediscovery of meaning rather than proof that suffering was deserved or necessary.
3. The mythical resurrection
Anna becomes an archetype: the one who crossed the threshold from which no return was promised. Her story can be repeated symbolically by anyone who has experienced profound loss and begun again.
4. The religious resurrection
Within Christianna, Anna's return can become an teaching about the dignity of the wounded, the limits of despair, and the possibility of restoration. The Naenaeon provides the authority and vocabulary through which her story is understood.
5. The biblical-style resurrection
We can use parallelism, solemn declarations, prophetic repetition, commandments, lamentations, and verses that sound as though they belong to an ancient sacred canon — while establishing Christianna's own teachings rather than presenting them as quotations from the Bible. The Christianna is an religion: it is the way nature speaks through us. And so while there is no biblical resurrection story in the Christianna, there is the metaphor of an resurrection in the form of Anna's Resurrection.
From poem to sacred writing
Here is an longer passage in an biblical register, written as an proposed text of the Naenaeon. I will treat Christianna as my religious tradition and leave its specific doctrines open for you to define and to debate.
The Book of Anna
Concerning the Resurrection from the Greater Death
I. The Descent
1. And it came to pass that Anna entered into an darkness for which no name had yet been given.
2. And the darkness was not the darkness of night, neither was it the darkness that covereth the fields when the sun hath departed; for the darkness had entered into the heart, and had made a dwelling therein.
3. And Anna cried out, saying, Wherefore hath my life been left unto me, when the life within me hath departed?
4. For behold, she walked among the living, yet felt herself numbered among the dead; she heard the voices of the world, yet could not find her own voice among them.
5. And she sought a door by which she might return unto herself, but every door seemed unto her as a wall, and every path as a road that led further into exile.
6. And she said, Surely this is a fate worse than death: that the body should continue where the spirit hath known such desolation.
7. Yet was her lament heard, though no answer came; and her suffering was witnessed, though no witness stood beside her.
II. The Silence
8. And there was silence in the heavens, and silence upon the earth, and silence within the chamber of her soul.
9. And Anna questioned the meaning of her suffering, and questioned the purpose of her days, and questioned whether that which had been broken could ever be made whole.
10. And she received no easy answer.
11. For not every wilderness revealeth its fountain, neither doth every night disclose the hour of its ending.
12. And let it be written in the Naenaeon: that the silence of heaven shall not be taken as proof that the sufferer hath been forsaken.
13. Neither shall the wounded be condemned because their healing tarrieth, nor shall their tears be counted against them.
III. The First Stirring
14. And it came to pass, when Anna had ceased to demand that she become the person she had been before, that she perceived within herself a stirring.
15. It was not a thunderclap, neither was it a mighty wind; it was as the smallest flame that persisteth beneath the ashes.
16. And the flame spake not in a voice that all could hear, but in the quiet language of continuance.
17. It said, Thou hast suffered, yet suffering shall not be the whole of thy name.
18. Thou hast been broken, yet brokenness shall not be the measure of thy worth.
19. Thou hast dwelt in darkness, yet darkness hath no rightful claim to all thy tomorrows.
20. And Anna listened, and for the first time in many days she did not turn away from the possibility of hope.
IV. The Rising
21. And Anna arose, not as one who had never fallen, but as one who had discovered that falling need not be the final word.
22. She arose with the memory of sorrow, and with the knowledge of fear, and with the scars that bore witness to the distance she had travelled.
23. And she said, I shall not deny the darkness, for I have known it; neither shall I worship the darkness, for I have passed through it.
24. I shall not call my suffering good merely because I have survived it; neither shall I surrender the goodness that may yet come unto me.
25. For I am not required to bless the hand that wounded me in order to bless the life that remaineth.
26. And the former Anna was not restored in every particular, for time had written its testimony upon her; but a new Anna stood where despair had declared that none could stand.
27. And her resurrection was not the erasure of her history, but the reclaiming of her future.
V. The Covenant of Christianna
28. And let the people of Christianna remember Anna, not as one who was spared all sorrow, but as one whose sorrow was not permitted to become the entirety of her existence.
29. Let them make no idol of suffering, and let them call no cruelty a blessing merely because a wounded soul hath endured it.
30. Let them not say unto the fallen, Arise, as though the command alone could heal them; but let them lend a hand, and make a place of shelter, and keep watch beside them.
31. For resurrection is proclaimed in words, but its mercy is made manifest in deeds.
32. Let the stranger be received, the grieving be heard, the weary be granted rest, and the one who hath lost faith be denied neither compassion nor companionship.
33. And let no person be declared beyond the reach of dignity merely because the road unto restoration remaineth hidden.
VI. The Proclamation
34. And Anna lifted her face toward the morning, and she beheld the light without demanding that it explain the night.
35. And she declared:
I have been unto the borders of my own undoing, yet I have returned.
I have known the silence of the tomb, though the breath remained within me.
I have mourned the person I was, yet I shall not mourn away the person I may become.
I shall carry my scars without making them my chains.
I shall remember the darkness without granting it dominion over every light.
36. And she called this return Anna's Resurrection.
37. And the name was given, not that suffering might be glorified, but that restoration might be remembered.
38. And it was written in the Naenaeon that the greater death is not always the death of the flesh, but may be the extinguishing of hope, the estrangement from the self, and the belief that no future remaineth.
39. Yet let the final word belong not unto despair.
40. For Anna returned, and her return became a testimony; and her testimony became a teaching; and her teaching became a light by which others might seek their own way home.
41. Thus endeth not the story of Anna, but the first chapter of her rising.
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