Radical Love. Patrick S. Cheng
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theology described above. Specifically, it examines the issue of same-sex marriages and whether such marriages should be treated as a sacrament (that is, a formal rite of the church) in the same way as opposite-sex marriages.49 This, of course, is an issue that is creating much division in the mainline Christian churches, particularly as more civil jurisdictions in the United States (for example, Connecticut, Iowa, Massachusetts, New Hampshire, and Vermont) permit same-sex couples to marry under civil law.
With respect to the first source—scripture—a queer theologian might turn to narratives in the Bible about intimate same-sex relationships, including Jonathan and David (who made a “covenant” together),50 Ruth and Naomi (whose vow to follow each other is traditionally used in opposite-sex marriage ceremonies),51 and even Jesus and the Beloved Disciple. Nancy Wilson has written about these same-sex relationships,52 as has Robert Williams, who hypothesized that Jesus was gay and that the Beloved Disciple was not only his lover but also another name for Lazarus. 53
With respect to the second source—tradition—a queer theologian might draw from John Boswell’s work on same-sex rites of blessing throughout the history of the church. Boswell hypothesized that these rites were based upon ancient Roman “brotherhood” rites and arose out of an early Christian fascination with same-sex saint couples, including “military pairs like Serg[ius] and Bacchus” who may have been in romantic relationships.54 Similarly, such a theologian could draw upon the research of Alan Bray, a University of London historian, which focused on an Anglican tradition—dating back to at least the fourteenth century—of burying two same-sex friends, complete with marital imagery, in the same tomb.55
With respect to the third source—reason—a queer theologian might turn to queer theory and poststructuralist thought to challenge the notion that, as a result of “nature,” marriage must be restricted to one man and one woman. As noted above, there are hundreds of animal species that engage in same-sex acts and gender-variant behaviors. Also, as in the case of sexuality and gender identity, the definitional boundaries with respect to marriage are socially constructed and do change over time.56 For example, polygamy was recognized in biblical times, and the antimiscegenation laws that prohibited interracial marriage were not declared unconstitutional by the U.S. Supreme Court until 1967.
Finally, with respect to the fourth source—experience—a queer theologian might turn to experiences of LGBT people in long-term relationships and examine how such relationships are in fact a visible manifestation of the invisible grace of God in the lives of such individuals. For example, Richard Hardy, a professor of spirituality and a gay man, has written about the lives of gay male couples who are touched by HIV/AIDS, and how the men in these relationships are “saints” who “live and love passionately, each in their own way, place, and time.”57
As this example shows, “doing” queer theology is not simply a matter of advocacy or determining the “right” answer. Rather, it is an engagement with the four theological sources of scripture, tradition, reason, and experience, and reflecting deeply upon how LGBT people “talk about God.”
Study Questions
1 How do you react to the definition of queer theology as “queer talk about God”?
2 How have you used the word “queer” in the past? How does it make you feel to use “queer” in the context of theology?
3 Describe each of the three definitions of “queer” as (a) an umbrella or collective term; (b) transgressive action; and (c) erasing boundaries. What are the three corresponding ways of understanding “queer theology”?
4 How does queer theory erase boundaries, particularly in the context of traditional categories of sexuality and gender identity? How does Christian theology also erase boundaries?
5 Which of the four sources of queer theology—scripture, tradition, reason, and experience—appeals to you the most? The least?
6 Which of the various theological sources mentioned in support of same-sex marriage do you find the most persuasive?
For Further Study
Queer Theory
Buchanan, Oxford Dictionary of Critical Theory, 393–94 (“queer studies,” “queer theory”).
Edgar and Sedgwick, Cultural Theory, 277–78 (“queer theory”).
Hall, Queer Theories.
Jagose, Queer Theory.
Macey, Dictionary of Critical Theory, 321–22 (“queer”).
Stryker, Transgender History.
Sullivan, Critical Introduction to Queer Theory.
Turner, Genealogy of Queer Theory.
Wilchins, Queer Theory, Gender Theory.
Defining Queer Theology
Goss, Queering Christ, 223–58.
Heyward, “We’re Here, We’re Queer.”
Loughlin, “Introduction.”
Shore-Goss, “Gay and Lesbian Theologies.”
Siker, “Queer Theology.”
Spencer, “Lesbian and Gay Theologies.”
Stuart, Gay and Lesbian Theologies.
Stuart, Religion Is a Queer Thing.
Four Sources of Queer Theology
Scripture
Drinkwater et al., Torah Queeries.
Glaser, The Word Is Out.
Goss, Queering Christ, 185–220 (“Homosexuality, the Bible, and the Practice of Safe Texts”; “Overthrowing Heterotextuality—A Biblical Stonewall”).
Goss and West, Take Back the Word.
Guest, When Deborah Met Jael.
Guest et al., Queer Bible Commentary.
Hanks, Subversive Gospel.
Helminiak, What the Bible Really Says About Homosexuality.
Stone, Queer Commentary and the Hebrew Bible.
Tanis, Trans-Gendered, 55–84 (“Gender Variance and the Scriptures”).
Tradition
Boswell, Christianity, Social Tolerance, and Homosexuality.
Boswell, Same-Sex Unions in Premodern Europe.
Brooten, Love Between Women.
Brown, Immodest Acts.
Burrus, Sex Lives of Saints.
Jordan, Invention of Sodomy in Christian Theology.
Reason
Armour and St. Ville, Bodily Citations.
Bagemihl, Biological Exuberance.
Bernauer and Carrette, Michel Foucault and Theology.
Carrette, Foucault and Religion
Foucault, Religion and Culture.
Moore, Question of Truth.
Experience