I denna studie ifrågasätter jag tolkningar av Matteus 19:12, som påstår att versen och dess användning av ordet “eunuck” (εὐνοῦχος) förespråkar celibatet - antingen som en ideal eller alternativ till äktenskapet. Detta gör jag genom en studie av både historiska och bibliska bakgrundsfaktorer - främst identiteter, socio-politiska roller och andra aspekter av eunucker i antiken. Jag börjar med grekisk-romerska synsätt, som bevisar att eunucker oftast betraktades som hyper-sexualiserade och fördömdes för sina avvikande sexuella och könsidentiteter åtminstone av den Grekiska och Romerska eliten. Likadana synsätt har jag funnit i skrifter av den judiska filosofen Filon av Alexandria. Rabbinska källor uppvisar däremot radikalt annorlunda synsätt, som betraktar inte eunucker som celibata, men inte eller som köns-överskridande, allmänt eller sexuellt omoraliska. Diskussion om den Syriska kontexten och problematiken med dess källor visar att det kan vara värt att begrunda även postkoloniala perspektiv i frågan om eunuckernas identiteter, hur de avspeglas i olika källor och vilka avsikter skulle man kunna ha haft i användningen av sådanakaraktärer. Efter denna analys drar jag slutsatsen att tolkningen av Matteus 19:12 som förespråkande celibat är svår att försvara utifrån ett historisk-kritiskt perspektiv. Jag argumenterar också att de andra tolkningarna likväl tenderar att missa eller ignorera potentiellt viktiga aspekter i hur eunucker har betraktats, avbildats och behandlats i dom antika samhällena och Bibeln. Jag föreslår därför att söka nya intersektionella tolkningssätt.

A major motivation for this thesis is the creation of an exchange between the resources of the queer theology of the 2020s and the feminist liturgical movement in the 1990s, specifically regarding the theological consequences of the intersection of theologies of gender/sex with talk to and about God in the context of inclusive liturgical reform work.   This thesis conducts an analysis of the discourse regarding inclusive language in the motivational volume accompanying the never accepted handbook proposal for the Swedish church from year 2000. First by applying a reconfigured version of a method borrowed from analytical philosophy, excavates the views of gender/sex underlying the argumentation regarding inclusive language reform and gender-based discrimination. From these results a systematic reconstruction of the motivational volumes theology of gender/sex carried out. Finaly this reconstructed theology is critically evaluated by subjecting it to both the queer theology of Linn Tonstad and the feminist theology of Anne-Louise Eriksson  regarding the construction and meaning of gender/sex as well as of liturgical language and its oppressive and liberating functions.    This thesis concludes that the theology of gender/sex that follows from the motivational volume’s argumentation, is theologically problematic for the following reasons: The strict gender essentialism and dichotomic understanding om men and women are counterproductive to its emancipatory goal. By situating its argumentation in the patriarchal symbolic imaginary, its efforts to counteract patriarchal dominance becomes entangled in what Tonstad calls “the affective lives of binaries”. This suggests that every theology with an intention of inclusion and the combating of discrimination needs to commit itself to rigorous systematic examination of its theological premises’.       Finaly, not only does the lack of such a theology counteract any emancipatory attempt, it also risks when applied in liturgy to severely limit the God that the liturgy speaks to and of.

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.

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Christ can be understood as a mirror, connecting humanity and God in his image into a hybrid entity, without eliminating the difference. The complex reality is mirrored through Christ transcending the border between subjectivity and objectivity, human and God, ourselves and others. This study is a form of constructive theology that aims to construct a transformative christological conceptual model, which can contribute to theology as a power critical epistemological deconstruction. It does this through the method of critical and comparative text analysis.  The study consists of two main sections, analysis and the discussion. The analysis section seeks to develop a theoretical frame, in which to generate a conversation between critical theorists Theodor Adorno and Gloria Anzaldúa on their view on epistemological oppression and liberation. The result is the development of an analytical concept called dialectics of the borders that exposes epistemological oppression as understood through the critical terms of oppression of objectivism and the suppressed gap. As an answer to the dialectics of border the analysis section develops the phrase dialectics of the gap, as an expression of epistemological liberation, which relies on such concepts as the shape of the gap, epistemological deconstruction, the hybrid entity, and transformative hybridity. The discussion section applies this theoretical frame to various christological concepts in order to create a new useful conceptual model. The constructed conceptual model is called incarnational epistemology and expresses an empowering critical epistemological reconstruction in Christ. The cross is understood as the explicit border between God and humanity, which is expressed by man's colonialization of dialectics. In Christ God transcends these epistemological borders and embodies the gap, as an expression for dialectics of the gap. For example it is demonstrated with the understanding of the body of Christ as the hybridization between subjectivity and objectivity and the sanctification as a reversed incarnation by the collective reconstruction of Christ in the border between subjectivity and objectivity. Hence, humanity as the body of Christ through sanctification can be understood as the mirrored image of Christ incarnating this epistemological reconstruction.