Lesbian theology

Queer theology is a theological method that has developed out of the philosophical approach of queer theory, built upon scholars such as Michel Foucault, Gayle Rubin, Eve Kosofsky Sedgwick, and Judith Butler. Queer theology begins with an assumption that gender non-conformity and gay and lesbian desire have always been present in human history, including the Bible. It was at one time separated into two separate theologies; gay theology and lesbian theology. Later the two would merge together to become the more inclusive term of queer theology.

The term "queer" can be understood within queer theory as encompassing one of three meanings: as an umbrella term, as transgressive action, and as erasing boundaries. Building upon these three meanings of "queer," queer theology can be understood as:

Queer theology is inclusive to individuals' sexual and gender identity and allows the LGBTQ community to reclaim their space in Christianity. Furthermore, according to Jennifer Purvis, "queer" signifies not only a range of variant genders and non-heterosexual sexualities, but a posture of resistance, questioning attitude, and a set of techniques and approaches. For that reason, queer theology calls on us to think beyond what may be known, disciplined and controlled and asks us to re-embrace our queer cognizance.

The term can be traced back to the 1990s, when J. Michael Clark proposed the term "pro-feminist gay theology" and Robert Goss used the term "queer theology."

In a paper read at the Conference of Modern Churchmen in 1967 titled “Jesus, the Revelation of God,” the Reverend Hugh William Montefiore offers a controversial interpretation of the early life of Jesus. Jesus was not aware of his vocation as Messiah until approximately age thirty, Montefiore argues, and this vocation can therefore not explain the celibacy of Jesus. Apart from the Essenes, celibacy was not a common practice in Jewish life. Montefiore suggests we might need to look for a non-religious reason to explain the celibacy of Jesus:

Men usually remain unmarried for three reasons: either because they cannot afford to marry or there are no girls to marry (neither of these factors need have deterred Jesus); or because it is inexpedient for them to marry in the light of their vocation (we have already ruled this out during the ‘hidden years’ of Jesus’ life); or because they are homosexual in nature, in as much as women hold no special attraction for them. The homosexual explanation is one which we must not ignore.

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