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The St Andrews Encyclopaedia of Theology states: “One of the possible implications of the increased prominence of queer theology is a diversification of the texts, spaces, and practices that theology as a discipline is interested in. [Some argue] that a list of ‘queer scripture’ ought to add new texts such as Stone Butch Blues (Feinberg 1993) alongside the canonical biblical material…[Others] have contended that the healing grace of the Eucharist is as much present in the fetishistic [practices] of BDSM [community] as it is in Calvary.
Queer theologians are building a much broader and more diverse theological archive that has the potential to dramatically widen the scope of theological inquiry.” Marcella Althaus-Reid, a pivotal figure in the field, challenged the “decency” of traditional theology. She argued that the divine should be understood through the “indecent” or marginalized bodies of those living in poverty and those whose sexualities fall outside of mainstream norms. She posits that God is in a constant state of transgression against oppressive structures.
Patrick S. Cheng in his book Radical Love: An Introduction to Queer Theology, outlines how queer theology employs scripture, tradition, reason, and experience to reconstruct the divine. He emphasizes that the divine exists beyond binaries and that queering the theological tradition allows for a more expansive understanding of God as inherently inclusive and relational. Queer theology is a robust academic discipline that interrogates the intersection of gender, sexuality, and the divine.
By utilizing tools from queer theory—such as post-structuralism and intersectionality— scholars argue that traditional, heteronormative conceptions of God often reflect human power structures rather than the nature of the divine itself. The Queer God Squad wonders if Queering theology might be Christian theology’s salvation. It certainly offers hope and empowerment to the LGBTQ+ children of God.
