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Religion Is a Queer Thing: A Guide to the Christian Faith for Lesbian, Gay, Bisexual and Transgendered Persons
Since the mid-1980s, lesbian, gay, bisexual and transgendered Christians have found confidence in their ability to define their own experience and think theologically about it. "Queer" theology has emerged as a distinctive theological tradition.
- GenresReligionQueerNonfiction
160 pages, Paperback
First published May 1, 1998
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May 16, 2024
A COLLECTION OF ESSAYS COVERING A VARIETY OF THEOLOGICAL TOPICS
Elizabeth Stuart taught theology at the University of Winchester beginning in 1998; in 2008 she was appointed Pro-Vice-Chancellor (Academic), and then First Deputy Vice-Chancellor in January 2013.
She wrote in the Introduction to this 1997 book, “The purpose of this book is twofold. First, it seeks to offer an introduction to the first wave of queer theology to those outside of the largely academic context in which it has been developing. Secondly, it seeks to involve lesbian, gay, bisexual and transgendered Christians in the process of developing queer theology. Only if queer theology reflects the reality and spiritual of those who live the reality of queer lives in the mess and muddle of the world will queer theology escape the danger of being a self-serving ideology masquerading as theology and become a theology which has the potential to transform not just queer people but al men and women. We hope that by studying the views of queer theologians and doing the exercises queer Christians will find their own theological voice, which they will use to create a more authentic queer theology. If this means rejecting most of what has been done so far, so be it. There are some aspects of Christian theology which lesbian, gay, bisexual and transgendered Christians have yet to address in any depth and here we have drawn upon other theologies, particularly feminist theology.” (Pg. 4)
She observes, “Queer Christians are often heard to say that it is harder to come out as a Christian in queer circles than it is to come out as a queer in church circles… And so queer Christians find themselves caught as it were between the devil and the rainbow, aliens in both lands. Queer Christians are not the only ones caught in the embattled position: Christian feminists, Christian ecologists and others are among those constantly forced to try and justify their religious commitment.” (Pg. 13)
She suggests, “Being a queer is not an easy thing to be but neither is being a queer doctor or factory worker, parent, Jew, Hindu, or atheist. Some may find it easier than others because of their particular circumstances. Those of us who are queer Christians … are sustained by a conviction that our reasons for hanging in are rooted in a liberating tradition which pre-dates all the other transient political theories and philosophies which the ‘secular’ queer movement appeals to, and is based on a divine vision and promise which ultimately cannot be defeated.” (Pg. 18-19)
She explains, “we began tentatively to explore the idea that we were different and do theology out of that difference. Through that exploration we learnt about the heterosexism that seeps through the Christian tradition… Queer theologians embarked on the process of unpicking and reweaving which has characterized feminist theology and all the new theologies that have ‘come out’ in the last thirty years. This book is a product of that process and is designed to draw as many queer Christians as possible into the ongoing process of queer theology.” (Pg. 26)
She states, “If queer Christians are right to believe that desire must be made central to our thinking about God then that means that the body is also centralized as the site of revelation. The body is not a source of sin and a place of divine absence but a site of real presence. Our bodies can be places of hospitality to God. And we learn from Jesus what that means. He makes his body available as a source of healing and nourishment.” (Pg. 54)
Malcolm Edwards suggests, “Queer theology cannot be conceived as a set of answers. There is no queer understanding of God. Queer theology is a set of questions, and any understanding of God which might be acceptable to lesbians, gay men and transgendered persons must be tested in this fie. Gay theologians must as how God can allow AIDS; they must ask what God calls the church to do about homophobia. For queer people, a comfortable God of bourgeois religion can never be acceptable. But what we believe in instead will vary depending upon whether we are liberal, post-liberal or even post-Christian.” (Pg. 74)
Stuart observes, “we have been prevented from seeing a Jesus whose own life and teaching runs
Against the grain of modern heterosexuality, a Jesus like us. And so there is a need for queer Christians, along with other from whom Jesus has been stolen, to do Christology for ourselves.” (Pg. 79)
This book will be of keen interest to anyone studying Queer Theology.
Elizabeth Stuart taught theology at the University of Winchester beginning in 1998; in 2008 she was appointed Pro-Vice-Chancellor (Academic), and then First Deputy Vice-Chancellor in January 2013.
She wrote in the Introduction to this 1997 book, “The purpose of this book is twofold. First, it seeks to offer an introduction to the first wave of queer theology to those outside of the largely academic context in which it has been developing. Secondly, it seeks to involve lesbian, gay, bisexual and transgendered Christians in the process of developing queer theology. Only if queer theology reflects the reality and spiritual of those who live the reality of queer lives in the mess and muddle of the world will queer theology escape the danger of being a self-serving ideology masquerading as theology and become a theology which has the potential to transform not just queer people but al men and women. We hope that by studying the views of queer theologians and doing the exercises queer Christians will find their own theological voice, which they will use to create a more authentic queer theology. If this means rejecting most of what has been done so far, so be it. There are some aspects of Christian theology which lesbian, gay, bisexual and transgendered Christians have yet to address in any depth and here we have drawn upon other theologies, particularly feminist theology.” (Pg. 4)
She observes, “Queer Christians are often heard to say that it is harder to come out as a Christian in queer circles than it is to come out as a queer in church circles… And so queer Christians find themselves caught as it were between the devil and the rainbow, aliens in both lands. Queer Christians are not the only ones caught in the embattled position: Christian feminists, Christian ecologists and others are among those constantly forced to try and justify their religious commitment.” (Pg. 13)
She suggests, “Being a queer is not an easy thing to be but neither is being a queer doctor or factory worker, parent, Jew, Hindu, or atheist. Some may find it easier than others because of their particular circumstances. Those of us who are queer Christians … are sustained by a conviction that our reasons for hanging in are rooted in a liberating tradition which pre-dates all the other transient political theories and philosophies which the ‘secular’ queer movement appeals to, and is based on a divine vision and promise which ultimately cannot be defeated.” (Pg. 18-19)
She explains, “we began tentatively to explore the idea that we were different and do theology out of that difference. Through that exploration we learnt about the heterosexism that seeps through the Christian tradition… Queer theologians embarked on the process of unpicking and reweaving which has characterized feminist theology and all the new theologies that have ‘come out’ in the last thirty years. This book is a product of that process and is designed to draw as many queer Christians as possible into the ongoing process of queer theology.” (Pg. 26)
She states, “If queer Christians are right to believe that desire must be made central to our thinking about God then that means that the body is also centralized as the site of revelation. The body is not a source of sin and a place of divine absence but a site of real presence. Our bodies can be places of hospitality to God. And we learn from Jesus what that means. He makes his body available as a source of healing and nourishment.” (Pg. 54)
Malcolm Edwards suggests, “Queer theology cannot be conceived as a set of answers. There is no queer understanding of God. Queer theology is a set of questions, and any understanding of God which might be acceptable to lesbians, gay men and transgendered persons must be tested in this fie. Gay theologians must as how God can allow AIDS; they must ask what God calls the church to do about homophobia. For queer people, a comfortable God of bourgeois religion can never be acceptable. But what we believe in instead will vary depending upon whether we are liberal, post-liberal or even post-Christian.” (Pg. 74)
Stuart observes, “we have been prevented from seeing a Jesus whose own life and teaching runs
Against the grain of modern heterosexuality, a Jesus like us. And so there is a need for queer Christians, along with other from whom Jesus has been stolen, to do Christology for ourselves.” (Pg. 79)
This book will be of keen interest to anyone studying Queer Theology.
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