by David Pearson

Before I begin, I feel the need to explain myself. I am a cisgendered, heterosexual man with an affinity for studying religious communities, particularly Mormonism from a feminist and non-heteronormative perspective. Through my research, both academically and spiritually, I have come across the idea of queer theology. I believe that queer theology is the answer to most of the concerns that feminists and LGBTQIA+ activists have with Mormonism, especially when we reinterpret religious texts to create a queer theology.

“Defining” Queer Theology

Queer theology branches away from the heterosexist and sexist roots existing in many religious communities, including Mormonism. It creates subversive narratives that redefine cultural paradigms. Queer theologians “challenge the existing link between theology and sexual domestication” (Althaus-Reid and Isherwood, 2007, p. 305). Questioning this link requires one to not only question heteronormativity but also its opposite. Theology is a subjective effort. By recognizing the diversity in theological thinking, queer theology provides “a style and a questioning that is able to destabilize theological practice” (p. 306). In this way, queer theology is not a noun, nor is it definable. It is an act. It represents a struggle against both the dominant and the deviant. It sits in the mud and the muck of religion, the place where, in my experience truth usually lies.

Central to this destabilization is Judith Butler’s (1993) theory of performativity. Simply put, this theory states that each person performs roles and acts given to them by their environment. When one abstains from the roles given to them, they adapt a queer or deviant lifestyle.

Religion provides an avenue to explore performative acts because of its ritualistic nature. Some old religious practices are inherently sexist because of the meaning of the performance. In other words, the masks that theology creates patriarchal order. The mere “acceptance of the predominantly male power models” (Butler, 1993, p. 530) does little to change the patriarchal structure of religion. In order to change the sexist and heterosexist order, theology needs to change the performative acts. Queer theology means radically changing patriarchal theology to the point that it may not resemble itself.

Queering the Proclamation

I have often said that people give The Proclamation more credit that it deserves. They insert their opinion into the document, giving it more power than it would otherwise contain. Both local leaders and the general leadership of the Church repeatedly cite this document in defense of heteronormative marriage and the prohibiting of LGBTQIA+ rights. While the document is not official cannon of the Church, almost all levels of membership use it as such (See here, especially Section 4).

Most of the document is completely heteronormative, however, there is one line that stands out as a potential for benefit to a queer theology. “Gender is an essential characteristic of individual premortal, mortal, and eternal identity and purpose.” While interpreted by Mormon culture as justification for transphobia because they claim that there are only two genders that are defined and inescapable. The document, however, leaves room for implicit interpretation based on other doctrines.

While it claims that gender is essential, it does not define gender or state how many genders there are. This allows for transgender, alternative genders and gender queer as options for eternal identity. By claiming that gender is eternal, without defining what that gender is, implies the nature of eternal partnership does not necessitate heteronormativity, further reinforcing the notion of Heavenly Parents of all types of relationships.

Judith Butler (1993) shapes the discussion on gender as a performance established by the dominant culture. This concept is directly applicable to the idea that there are multiple concepts and pathways for gender identity. If all people are different and unique based on the situations, as The Proclamation implies, then gender identity is infinitely changeable.

In short, if having a penis does not make a person a man, any more than having ears makes someone able to hear then an eternal perspective requires room for all gender identities. It can be further explained, then, that the specific gender roles discussed in The Family: A Proclamation to the World are not inherent to any specific groups or genders, but rather to those that identify with those who chose to accept them.

Queering Zion

If by looking at a document that is almost universally accepted as the defense of heteronormativity in Mormonism from a queer theology can shape its contents into an inspiring, inclusive document then how else would Mormonism change with this expansive shift? How would wards and stakes be different? How would instruction change?

Imagine a General Conference where Apostles and Prophets spoke on acceptance and the journey to discover our purpose and roles in life, rather than their political opinions. I believe we could break down walls between cultures, reaching a culture where our hearts are one in diversity.

This is what Zion is for me.

This is Heaven.

References

Althaus-Reid, M., & Isherwood, L. (2007). Thinking Theology And Queer Theory. Feminist Theology, 302-314.

Butler, J. (1993). Bodies that matter: On the discursive limits of “sex” New York: Routledge.

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About the Author

David Pearson will receive his M.A. in Communication from Northern Arizona University in about a week. His research includes feminist theory, queer theology and how language changes representation. He and his spouse live in American Fork where they are expecting their first child later this year. Interests include binge watching Netflix, talking about movies and perfecting the chocolate chip cookie.