Queer theology

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.

But this is an encounter to be found at the crossroads of desire, when one dares to leave the ideological order of the heterosexual pervasive normative.

[14] One theme in the theology of her The Queer God (Routledge, 2003) is the holiness of the gay club, as she explores the intersection and essential non-contradiction of a strong, vibrant faith life and sexual desire.

[15][16] An example of finding otherness and desire in Biblical texts is her reading of Jeremiah 2:23–25 from the Hebrew, presented in her previous work Indecent Theology: ... a young camel deviating from her path: a wild she-ass accustomed to the wilderness, sniffing the wind in her lust.

If Jesus were homosexual in nature (and this is the true explanation of his celibate state) then this would be further evidence of God's self-identification with those who are unacceptable to the upholders of 'The Establishment' and social conventions.

[19]John J. McNeill was an openly gay Jesuit priest and a vocal proponent of queer theology.

McNeill argues that it is not enough to demand acceptance but to strive for a Church that provides a community that allows for the spiritual and moral enrichment of gay, lesbian and bisexual Christians.

It is only by means of such a dialogue that the process can begin of separating the true implications of Christian faith and morality for the homosexual from the misunderstandings and prejudices of the past.