In Go Tell It On the Mountain, James Baldwin mingles Scriptural references and queer-coding to portray John wrestling with his emergent sexuality. While John’s transformation is the focal point of the novel, Baldwin accomplishes a more complex portrait of how the characters relate to sexuality and religion.
John grows up in an environment in which the body and nakedness are seen as sinful. He is ashamed of his baby photo in the living room that shows him naked (26), and he associates sex with sin and shame (10). However, Baldwin portrays many of the characters, not just John, struggling with shame about their sexuality. The church environment shames Elisha and Ella Mae for “walking disorderly” (14). Gabriel has troubled relationships with Deborah, Esther, and Elizabeth and has deep hatred and fear of his sexuality. John’s anxiety about his homosexuality being sinful is especially potent because he is raised in an environment that constantly reinforces that “sin was in the flesh” (15). When sexuality and desire are seen as sinful, disordered, and shameful, it prevents the characters from having healthy or holy relationships with themselves and one another.
Although the Bible is commonly used to hurt queer people and/or reinforce the association of the body and desire with shame, Baldwin’s choice to permeate the novel with Scriptural references serves a different purpose. Baldwin’s use of the Bible underscores the centrality of love in Christianity—not sin or shame. By foregrounding love in a novel about a suffocatingly Christian environment, Baldwin invites new uses of Scripture that break the cycle of shame about (homo)sexuality. Just beside the photo in the parlor that embarrasses John, for example, is John 3:16— “For God so loved the world…” (26). For Baldwin, use of the Bible is meant to foreground love above all.
Language evocative of the Song of Songs intertwines John’s homosexuality with the Bible’s most beautiful love poetry. When John is on the threshing floor, he looks around for Elisha and Roy and realizes that love alone can save him from death, for “[l]ove is as strong as death, as deep as the grave” (193-194; Songs 8:6-7). It’s this realization about love that helps him through his transformation. At the end of the novel, when John and Elisha exchange a “holy kiss,” its mark on John’s face is “like a seal ineffaceable forever” (215). Their gesture of holy love again evokes the Bible’s love poetry: “Set me as a seal upon thine heart, as a seal upon thine arm: for love is strong as death” (Songs 8:6). Baldwin inseparably entangles the novel’s queer-coding with its religious influences.
Baldwin’s use of Scripture in this novel hints that gay and Christian identities—indeed, sexuality and sanctity—do not have to be polar opposites, as John is just beginning to understand. It’s love, not shame, that will bring the characters closer to God.
2 thoughts on “The sin is shame”
That quote which likens the holy kiss to “a seal ineffaceable forever” actually made me think of my high school religion class Junior year, funnily enough. We learned about the indelible mark of the Creator with which all humans are born, so for me, that kiss almost seemed like a confirmation of John’s humanity. John’s internalized homophobia causes him to dehumanize himself for so long; for Elisha, who embodies religious piety, to kiss John signifies the plausibility of the coexistence of faith and sexuality in a way which allows John to forgive himself for his sexual identity and to accept his sexuality as a facet of, rather than an obstacle to, his humanity.
Grace, I don’t have much (read: anything) to add to this post. You have identified the beautiful relationship between sexuality and sanctity in a way that strikes me as quite profound. Thank you for sharing your analysis of Baldwin in this regard! I think it is especially important to read authors like Baldwin who are able to deconstruct the artificial cultural norms that deem some consensual human love “natural” and other consensual human love “unnatural. “
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