”Institutionaliserade former av relationer med Gud är helt enkelt inte flexibla nog” : Queerteologiska perspektiv på utanförskap och aktivism

Sammanfattning: The aim of this study is to explore whether activism can counteract and prevent exclusion in Christian tradition and practice. The analysis is helped by queer theologian Marcella Althaus-Reid as a primary theoretical standpoint. The study is based on Petra Carlsson's exploration of the queer nuns and activists: The Sisters of Perpetual Indulgence, and the movement will be elucidated and interpreted through queer theology as expressed by Althaus-Reid. The method used is a textual analysis, where the study will compare Althaus-Reid’s queer theology and Carlsson’s radical material theology; with the aim to present, analyse and discuss activism.  First, Althaus-Reid’s queer theology is systematized thematically based on the studies analysis points: the body, symbols and activism. Secondly, the Sisters of Perpetual Indulgence are presented and depicted through Carlsson’s interpretation of the movement. After this the queer nuns are compared to Althaus-Reid's queer theology, followed by a comparison of Althaus-Reid’s and Carlsson’s theologies. Lastly, with the help of Erik Gyll, the study discusses the situation for LGBT people in religious environments, such as church, and possible consequences of queer activism- and theology in Christian communities.  Althaus-Reid emphasises the need to do theology from different bodies/parts, especially those that have been excluded. She wants to liberate theological concepts from a heteronormative framework, which she believes limits people’s understanding of and access to God. Multiplicity is also prominent with Carlsson. She advocates for a performative viewpoint, that through adding expressions and expanding the imagery, it is also possible to create and change reality. The analysis indicates a need for theology which can embrace real life and experiences. The research shows that for those who create and engage in alternative expressions or activism, such participation enables access to symbols and spaces from which they were previously excluded. Therefore, it is also reasonable to conclude that it is a relevant and fruitful approach as long as people are still excluded from Christian communities, and the church is not a safe place for everyone.