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Affirming theology is not queer theology. 🧵
Many people assume that these terms are synonymous, but they differ in fundamental ways—and affirming Christians have good reasons to be critical of queer theology.
My most recent talk: . reformationproject.org/affirming-theo…
Affirming theology is not queer theology. 🧵
Many people assume that these terms are synonymous, but they differ in fundamental ways—and affirming Christians have good reasons to be critical of queer theology.
My most recent talk: . reformationproject.org/affirming-theo…
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Linguistic ambiguity is at the root of much popular confusion about queer theology. Many people today, especially among younger generations, identify as queer in the sense of "non-heterosexual." But that isn't how the field of queer theology uses the term.
Linguistic ambiguity is at the root of much popular confusion about queer theology. Many people today, especially among younger generations, identify as queer in the sense of "non-heterosexual." But that isn't how the field of queer theology uses the term.
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Instead, queer theology primarily uses "queer" in the same way as the field of queer theory—not as an umbrella term for "non-heterosexual," but as a synonym for "non-normal" or "anti-normative."
Instead, queer theology primarily uses "queer" in the same way as the field of queer theory—not as an umbrella term for "non-heterosexual," but as a synonym for "non-normal" or "anti-normative."
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As queer theorist David Halperin has written, "Queer is by definition whatever is at odds with the normal, the legitimate, the dominant. There is nothing in particular to which it necessarily refers. It is an identity without an essence."
As queer theorist David Halperin has written, "Queer is by definition whatever is at odds with the normal, the legitimate, the dominant. There is nothing in particular to which it necessarily refers. It is an identity without an essence."
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So, too, Annamarie Jagose wrote in her book "Queer Theory" that "queer maintains a relation of resistance to whatever constitutes the normal," and Judith Butler has argued that "normalizing the queer would be, after all, its sad finish."
So, too, Annamarie Jagose wrote in her book "Queer Theory" that "queer maintains a relation of resistance to whatever constitutes the normal," and Judith Butler has argued that "normalizing the queer would be, after all, its sad finish."
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To be clear: Most people who identify as queer do not use the term in this way. There are exceptions, but most do want to be accepted and treated as normal by their families, friends, and communities. For them, queer doesn’t mean being opposed to all norms.
To be clear: Most people who identify as queer do not use the term in this way. There are exceptions, but most do want to be accepted and treated as normal by their families, friends, and communities. For them, queer doesn’t mean being opposed to all norms.
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But understanding queer theory's definition of "queer" as "anti-normative" is critical to understanding what queer theology is—and what my objections to it are.
But understanding queer theory's definition of "queer" as "anti-normative" is critical to understanding what queer theology is—and what my objections to it are.
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That's because queer theology is explicitly rooted in queer theory. In queer theologian Patrick Cheng's words, it is "the place where Christian theology and queer theory meet."
That's because queer theology is explicitly rooted in queer theory. In queer theologian Patrick Cheng's words, it is "the place where Christian theology and queer theory meet."
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In his book "Radical Love," Cheng explained that "queer theology is self-consciously transgressive in terms of methodology…[It] can be understood as a way of doing theology that is rooted in queer theory."
In his book "Radical Love," Cheng explained that "queer theology is self-consciously transgressive in terms of methodology…[It] can be understood as a way of doing theology that is rooted in queer theory."
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Leading queer theologians (and by that, I mean practitioners of the field of queer theology, not merely theologians who identify as queer) explicitly distinguish their work from affirming theology.
Leading queer theologians (and by that, I mean practitioners of the field of queer theology, not merely theologians who identify as queer) explicitly distinguish their work from affirming theology.
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As Linn Marie Tonstad emphasized in her book "Queer Theology," "queer theology is not about apologetics for the inclusion of sexual and gender minorities in Christianity."
As Linn Marie Tonstad emphasized in her book "Queer Theology," "queer theology is not about apologetics for the inclusion of sexual and gender minorities in Christianity."
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In Tonstad's view, affirming theology is far too tame. It merely seeks acceptance of same-sex relationships and transgender people, but Christians, she wrote, "should stop arguing over issues of sexual morality altogether."
In Tonstad's view, affirming theology is far too tame. It merely seeks acceptance of same-sex relationships and transgender people, but Christians, she wrote, "should stop arguing over issues of sexual morality altogether."
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Cheng argued similarly, writing that queer theology is about embracing "all that is transgressive or opposed to societal norms." "To 'queer' something," he said, "is to engage with a methodology that challenges and disrupts the status quo."
Cheng argued similarly, writing that queer theology is about embracing "all that is transgressive or opposed to societal norms." "To 'queer' something," he said, "is to engage with a methodology that challenges and disrupts the status quo."
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The focus of "queering" theology, then, isn't about being inclusive or affirming of gay, bisexual, and transgender people. Nor is it a natural next step to deepen one's support after becoming affirming.
The focus of "queering" theology, then, isn't about being inclusive or affirming of gay, bisexual, and transgender people. Nor is it a natural next step to deepen one's support after becoming affirming.
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Instead, queer theology—like queer theory—is about resisting and subverting norms across the board. As Cheng noted, queer theology functions like a "court jester," and it often aims to "shock" and offend. A few examples to illustrate:
Instead, queer theology—like queer theory—is about resisting and subverting norms across the board. As Cheng noted, queer theology functions like a "court jester," and it often aims to "shock" and offend. A few examples to illustrate:
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Marcella Althaus-Reid is widely considered the most influential queer theologian. In her 2003 book "The Queer God," she argued that the Trinity should be "understood as an orgy" and that "the Queer theologian can be seen as putting her hands under the skirt of God."
Marcella Althaus-Reid is widely considered the most influential queer theologian. In her 2003 book "The Queer God," she argued that the Trinity should be "understood as an orgy" and that "the Queer theologian can be seen as putting her hands under the skirt of God."
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Althaus-Reid embraced what she called a "libertine hermeneutic" based on the Marquis de Sade (see "sadism"), and she explicitly contrasted affirming theology with queer theology. As she put it: "Queer Theology is a broader category whose permanent intent is instability."
Althaus-Reid embraced what she called a "libertine hermeneutic" based on the Marquis de Sade (see "sadism"), and she explicitly contrasted affirming theology with queer theology. As she put it: "Queer Theology is a broader category whose permanent intent is instability."
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To be clear, Althaus-Reid is a mainstream figure in queer theology, and she is not alone. As Cheng explained, queer theologian Roland Boer "argues that YHWH engages in a sadomasochistic relationship with humans… Boer superimposes the leather culture of BDSM on God."
To be clear, Althaus-Reid is a mainstream figure in queer theology, and she is not alone. As Cheng explained, queer theologian Roland Boer "argues that YHWH engages in a sadomasochistic relationship with humans… Boer superimposes the leather culture of BDSM on God."
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Likewise (also in Cheng's words), queer theologian Theodore Jennings "has suggested that YHWH, the God of the Hebrew Bible, can be understood as being the 'top' in a homoerotic relationship with David, the king of Israel."
Likewise (also in Cheng's words), queer theologian Theodore Jennings "has suggested that YHWH, the God of the Hebrew Bible, can be understood as being the 'top' in a homoerotic relationship with David, the king of Israel."
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Most affirming Christians would rightly recoil at these claims and wonder what any of this has to do with what they may have assumed—based on its name—queer theology was about: the voices of gay, bisexual, and transgender Christians.
Most affirming Christians would rightly recoil at these claims and wonder what any of this has to do with what they may have assumed—based on its name—queer theology was about: the voices of gay, bisexual, and transgender Christians.
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The answer: not very much. While many (but not all) queer theologians are gay or bisexual, their approach reflects the views of only a small minority of LGBTQ Christians—and it is often directly at odds with the beliefs and values of those they ostensibly represent.
The answer: not very much. While many (but not all) queer theologians are gay or bisexual, their approach reflects the views of only a small minority of LGBTQ Christians—and it is often directly at odds with the beliefs and values of those they ostensibly represent.
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In fact, as queer theologian Laurel Schneider has conceded, the "radical" nature of queer theory means that queer theology "may spell disaster for gays and lesbians who just want to be included at church."
In fact, as queer theologian Laurel Schneider has conceded, the "radical" nature of queer theory means that queer theology "may spell disaster for gays and lesbians who just want to be included at church."
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Schneider thinks that cost is worth it for what she sees as the greater good of "queering," or resisting, norms across the board. I do not—nor do I think resistance to all norms is a wise or good principle in the first place.
Schneider thinks that cost is worth it for what she sees as the greater good of "queering," or resisting, norms across the board. I do not—nor do I think resistance to all norms is a wise or good principle in the first place.
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The affirming argument I have long made is not based on rejecting all norms or on embracing the principles of queer theory. It is instead based on an effort to carefully and faithfully interpret Scripture while upholding biblical authority and orthodox Christian theology.
The affirming argument I have long made is not based on rejecting all norms or on embracing the principles of queer theory. It is instead based on an effort to carefully and faithfully interpret Scripture while upholding biblical authority and orthodox Christian theology.
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I will continue to make the case for affirming theology. Queer theology, however, is fundamentally different, and affirming Christians would be well-served by understanding and articulating the distinction.
You can watch my talk at the link here. reformationproject.org/affirming-theo…
I will continue to make the case for affirming theology. Queer theology, however, is fundamentally different, and affirming Christians would be well-served by understanding and articulating the distinction.
You can watch my talk at the link here. reformationproject.org/affirming-theo…
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