Denna uppsats undersöker hur den kristologi som kommer till uttryck i Elisabeth Ohlson Wallins fotoutställning Ecce Homo kan förstås i relation till det kristologiska projekt som artikulerats av Marcella Althaus-Reid. Undersökningen sker i två steg där Althaus-Reids kristologi först rekonstrueras utifrån de texter i hennes författarskap som tydligt behandlar ämnet, varefter en serie bildanalyser görs av fem fotografier ur Ecce Homo. Studien visar att både Althaus-Reids texter och Ecce Homo innehåller inte en utan flera olika kristologier. De kristologier som uttrycks i Ecce Homo visar sig på många sätt överensstämma med Althaus- Reids kristologiska strävanden, samtidigt som Ohlson Wallins och Althaus-Reids projekt skiljer sig åt på väsentliga punkter, framförallt vad gäller bredd och metodologiska/tematiska ingångar. Medan Althaus-Reids kristologi förstås som intersektionell och alltså som berörande flera olika maktordningar visar sig Ecce Homo framförallt tematisera icke- heterosexuell erfarenhet i relation till Kristus.

Marcella Althaus-Reid was a theologian who dared to imagine differently, a thinker whose inventive style brought striking originality to her writings on sexuality and gender, people and God. Her work is remembered most noticeably in theological academia for her conceptual phrase, ‘Indecent Theology’. In this thesis about questions of God, the innovative elements of Marcella’s literary corpus are developed in new ways by placing her academic theories alongside a practical research study undertaken in the alternative milieu of Church of Scotland congregations in Edinburgh. This primary material, which has been analysed through interview and focus group transcripts, together with questionnaire responses, brings revealing insights to frame the emerging tensions between churchgoers and Marcella across the dimensions of its four chapters. In each, the following themes are developed: the ambiguities surrounding questions of asking who God might be; the considerations involved in recognising God’s relationship with the Bible; the exploration of the extent to which sexuality and gender may influence God concepts; and the recognition of the role people play in evaluating their understandings of God in Christianity. Arranged in a rhythmical structure throughout, every chapter is first prefaced by a media-based report which contextualises relevant themes in a contemporary idiom, and is later concluded by a deconstructive postscript that, in fragmentary ways, invokes some critical concepts in the work of Jacques Derrida germane to the particular questions of God pursued in each.

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.

Den här uppsatsen diskuterar John Howard Yoders teologiskt motiverade sexuella våld, med hjälp av queerteologen Marcella Althaus-Reid och den feministiska teologen Mary Daly, och även andra teologiska perspektiv. Särskilt fokus läggs på hur en teologi för syndarens upprättelse och försoning riskerar att osynliggöra skadade och sårbara personer, hur en idealiserad bild av församlingen riskerar att skada den personliga omdömesförmågan, och hur ett profetiskt motiverat gränsöverskridande riskerar att legitimera våld. / This thesis aims to discuss the theologically motivated sexual violence of John Howard Yoder, in the light of the writings of queer theologian Marcella Althaus-Reid and also feminist theologian Mary Daly, and others. Attention is put on how the hurt persons might be left out of a theology for redemption of the sinner, how an idealized view of the congregation risk hurting the personal capacity for judgement, and on how a prophetic calling to cross boundaries might end up protecting transgressive violence.