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Some thoughts on “Queering God” and traditional religion

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A seldom spectacle arose in Ben West parking lot on the afternoon of Jan. 29 to the delight of some and chagrin of many others – a conservative Christian group protesting on our campus. The demonstration seemed to be a mixture of prayer, protest and bagpipes. The latter, I must admit, did not help their cause. I do, however, want to consider the question of whence their indignation comes.

 

Neither I nor the protesters have very much knowledge of “Queering God,” or “Queering the Bible,” besides the title, so I am in poor position to critique the course. Nonetheless, these two words, “Queering God” seem to point to a program of Queer Theology, which many people of traditional faith might find blasphemous by applying to God a term that implies sexual activity that the Bible treats rather disfavorably. But why should some conservative Christians from who-knows-where take issue with a course taught in a small liberal arts college? I could ask why any of us would take issue with a misrepresentation of our own views. I, for example, considerable myself an ardent proponent of the Romanesque style. I completely understand if the cathedral at Bamberg may not enthuse others so thoroughly as it does myself, but to interpret my preference of barrel to rib vaults as an implicit endorsement of fascism would be ridiculous and offensive. Traditional Christians might find a “queering” of their deity equally outlandish, and even make them feel powerless when this interpretation comes from a place of prestige. To traditional Christians any reworking of the faith is, moreover, not only a misrepresentation but an attack on what is held most near and dear, namely their sense of the sacred. All the more so with a course that seems to propose a sexualization of God.

 

This is not the first provocatively titled religion course to be offered in our college. Take “Is God a White Supremacist?” for instance. I do not doubt that these courses present some valuable theological perspectives, but what are we telling students of traditional faith when a course so brazenly undertakes to handle, according to the fads of recent discourse, what some believers reserve for the deepest reverence? I doubt that a course called “Gender depictions of the Divine” would provoke so much ire and indignation as “Queering God.” Consider an intelligent prospective student brought up in and practicing Christianity in the American South, but hoping to expand her horizons and challenge herself at Swarthmore. What if the most she heard about Swarthmore recently was an article about a “Queering God” or “Is God a White Supremacist?” course that her family has recently discussed with contempt. Even if she may be open to consider new opinions about her lifelong faith, the self-presentation of this course does not help to diversify our college with experiences such as hers.

 

To offer a course in queer theology may be utterly inoffensive to the majority of the campus population, but there are also believers whose pious sensibility these courses offend to its very core. Ought we not take care for them as well? The answer is not to suppress the speech of secular (Quakers, forgive me) college professors. On the contrary, it is the academic endeavor to critically evaluate the import of the perspectives presented in every course. Nonetheless, a clickbait course title, which can be taken by believers as irreverent, may do more to perpetuate a sense among them that “this course intends to attack my faith,” than “this course is presenting new and interesting theories that might challenge, but can respectfully engage with my faith.”

 

When I briefly observed the protesters, they were praying the rosary. I, for one, believe that I am in no position to refuse the prayers of anyone. Nay, my spiritual economy will always enjoy a gratuitous deposit. And, however much I regret how these Christians voiced their dissent from the Swarthmore curriculum, prayer is a rather mild manner of resistance. On that note, God bless the protesters for having so great a sense of religious propriety so as to come out and demonstrate. And God bless the academic investigations pursued at Swarthmore.

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