The history of Christianity is full of examples of how love has been used as a political tool to control, dominate, and oppress marginalized communities. From the crusades to colonialism, from religious wars to civil rights movements, religion has often been used as an excuse for violence and discrimination against those who do not conform to heteronormative ideals of sexuality and gender roles.
This does not mean that all forms of love are inherently political or that all manifestations of faith should be viewed as oppressive. Instead, when love is made into a form of theological praxis, it becomes something more than just an individual experience but rather a collective practice that can challenge power structures and create new forms of justice.
In order to understand how love can become political, we must first define what we mean by "theology." Theology refers to the study of God or the divine, which includes beliefs about the nature of God, creation, humanity's relationship to God, and ethical implications of these beliefs. For Christians, theology also involves an understanding of how faith intersects with social justice issues such as poverty, racism, gender inequality, and environmental sustainability. When love is understood through the lens of theology, it becomes less about individual romantic relationships and more about creating meaningful connections between people in the context of larger social and economic systems. This means that love becomes a radical act, one that challenges established power dynamics and pushes back against injustice.
One example of this type of love can be found in the work of Martin Luther King Jr., who argued that true love was not merely about personal attraction but rather about building strong bonds between individuals and communities based on mutual respect, trust, and compassion. He believed that "love is ultimately self-giving" and that genuine love required courageous action for justice and equality (King 1984). In other words, love cannot be contained within the boundaries of private relationships; instead, it must extend beyond them to transform society at large. Similarly, feminist theologian Elisabeth Schüssler Fiorenza argues that love should not be viewed simply as a feeling but rather as a political practice rooted in solidarity and collective action (Fiorenza 2003). By reimagining love as something communal and embodied, she suggests that we can move away from exploitative and hierarchical structures towards ones that are more just and equitable.
Another way that love has been used politically is through queer theology, which seeks to challenge heteronormative assumptions about sexuality and gender roles within Christianity. Queer theologians argue that traditional interpretations of scripture have often been used to justify discrimination against LGBTQ+ people, and they seek to create new narratives around faith and sexuality that are inclusive and affirming.
Many queer Christians believe that marriage should not be limited to cisgender, heterosexual couples but should also include same-sex unions and nontraditional partnerships. This view challenges the idea that heterosexuality is the only acceptable form of sexual expression and opens up space for a wider range of expressions of intimacy and connection.
Of course, not all forms of love or theological praxis are inherently progressive or radical. Some conservative Christian groups use the concept of love to perpetuate oppressive systems, such as the idea that women should submit to male authority or that same-sex relationships are sinful.
When love is understood as a collective act of resistance and transformation, it becomes a powerful tool for creating social change and building just communities. As activist Audre Lorde put it: "Caring for myself is not self-indulgence, it is self-preservation, and that is an act of political warfare" (Lorde 2017). By caring for ourselves and each other in ways that challenge power structures, we can create spaces where everyone has access to dignity, respect, and mutual care.
Love is always political because it involves relationships between individuals and larger systems of power. When we understand love through the lens of theology, it becomes less about personal feelings and more about collective action for justice and equality. Queer theology seeks to redefine what love means within Christianity by challenging traditional assumptions about gender and sexuality.
Love must be rooted in self-care and community care if it is to truly transform society at large. As James Baldwin wrote, "love does not begin and end the way we seem to think it does. Love begins with understanding that one another is a miracle" (Baldwin 2014). Let us move towards this kind of radical love, which is committed to dismantling oppression and building a more equitable world.
How does love, when made political, become the ultimate form of theological praxis?
Love is often considered one of the most powerful forces in human society. When it is combined with politics, however, love becomes a potent tool for social change and activism. This idea was explored by German philosopher Dietrich Bonhoeffer who argued that love should be viewed as an active form of theology rather than simply a religious concept.