Professor Stuart was consecrated as a Bishop in the Open Episcopal Church (a small, independent grouping within the United Kingdom). In 2006 she became Archbishop of the Province of Great Britain and Ireland of the Liberal Catholic Church International. Her published works include: * Gay and Lesbian Theologies: Repetitions and Critical Difference * Just Good Friends: Towards a Lesbian and Gay Theology of Relationships * Daring to Speak Love’s Name * Religion is a Queer Thing * Lesbian and Gay Theologies: Repetitions with Critical Difference Prof Gerard Loughlin
Gerard Loughlin BA MA (Wales) PhD (Cambridge) is Professor of Theology and Religion at the University of Durham, England. He is the author of Telling God’s Story: Bible Church and Narrative Theology (Cambridge University Press 1996) and Alien Sex: The Body and Desire in Cinema and Theology (Blackwell 2004). These works show Stuart moving from a liberationist approach to an approach grounded in queer theory. She now argues that gender and sexuality are not matters of ultimate theological concerns and that the Christian duty is to refuse to work theologically with such categories.
His work included: the relationship between God and Israel: Husband to wife. Jesus to the Church, Husband to wife. The Church includes BOTH genders. Therefore man to man in matrimony. He believes that the Church is looking at this in a symbolic way rather than facing up to the fact that it is what God/ Jesus wants. He talks of the love between Jesus and his disciples ‘John of Zebedee left his wife/wife to be to follow Jesus whom he loved! ’ There is a question over WHO got married at the Wedding in Cana- was it his disciples? Two men? John and Jesus are said to be ‘symbolically married’.
He believes that this is significant when discussing gender roles and biology. A ‘natural kind’ of marriage –woman and man- is a ‘fantasy’ and not realistic. The use of ‘queer’ used to be an insult. It should now offer a sense of pride to Gay people. Is queer theology rooted in the bible It is rooted in the bible as it believes the fundamental concepts of Christian theology – e. g. trinity, Jesus and his resurrection etc It is not rooted in the bible as Scripture begins and ends with the picture of marriage as an institution ordained by God – designed for the union of a man and a woman in a life-long, faithful, covenantal relationship.
This view is affirmed by Moses, Christ and Paul, and has been upheld through thousands of years of Judeo Christian history and tradition. Pro-gay revisionists usually do not even attempt to address God’s created intent for human sexuality, but instead twist Scripture and argue against those texts which condemn same-sex behaviour. Link five teachings from the bible that support queer theology * The argument that if God’s presence and gifts of love are manifest in a gay-affirming church and in homosexual relationships, it is evidence that God accepts and blesses homosexual behaviour. The argument that “I’m a born-again believer and I’m gay, therefore homosexuality must be okay” is * The argument that Jesus said nothing about homosexuality in the gospels * Bible translators mistranslated five references to sexual ethics in two different testaments of Scripture. And there is also a possibility that they only mistranslated Scriptures regarding homosexual behaviour. * References to God condemning homosexual behaviour is directed to homosexual prostitutes not to homosexuals as a whole * Love between Jesus and his disciples ‘John of Zebedee left his wife/wife to be to follow Jesus whom he loved! John and Jesus are said to be ‘symbolically married * There is a question over WHO got married at the Wedding in Cana- was it his disciples? Two men? How does queer theology link with liberation theology? Queer Theology is grounded in Liberation Theology that respects the experiences of those who have been systematically alienated and abused by the traditional religious establishment. It is imperative that lesbian and gay Christians embrace the hermeneutics of suspicion and interpret scriptures accordingly. The queer Christian community must live within church structures in light of being a part of the underside of society.
A large part of the mission of Queer Spirituality is to challenge doctrinal and theological imperialism that has infiltrated many churches. Queer Theology has no choice but to help build the Reign of God by seeking to destroy unjust and oppressive ecclesial structures and teachings. Queer Spirituality has no choice but to fight the battle for God’s justice with righteous anger and speak the truth in the mist of adversity and strife. Queer Theology must work for freedom and liberation by waging a spiritual battle against domination, control, power, and abuse of church authority by confronting distorted beliefs about lesbian and gay Christians.
Queer Spirituality is a call to reject churches that hijack human dignity and freedom in the name of religion. Queer Theology can only embrace a spirituality that cultivates honesty, healing, affection, compassion, and justice. Queer Spirituality can only be authentic when seeking to cast out the demons of poverty, injustice, racism, violence, prejudice, exploitation, or homophobia in any form — whether they are within us, our government, or our churches. While formulating a Queer Spirituality, lesbian and gay Christians need to dig deep into, appreciate, and learn from a noble and splendid Hebrew-Christian heritage.
Queer Christians must draw from this heritage the strength to believe that the God of compassion and mercy always conquers and triumphs over the evil of homophobia, hatred, and bigotry. Queer theology basics conclusion – * Queer theologians wanted to construct a theology which came directly from their own context * ‘queering’ involves a re- interpretation and definition of our language and practices from the perspective of homosexual people * Queer theology is closely related to philosophical and socio political movement of queer studies