Can divine mystery itself be seen as inherently queer—fluid, paradoxical, and resistant to categorization? This is an important question that has been explored by many scholars and philosophers throughout history. At its core, it asks whether the divine mysteries, which are often understood as transcendent and unknowable, can also be seen as genderless, sexually fluid, and subversive of traditional categories of identity and experience.
Some have argued that divine mystery is characterized by ambiguity, paradox, and contradiction, all of which are qualities associated with queerness. In this essay, I will explore the various ways in which the concept of divine mystery has been linked to queerness, both historically and today.
Throughout human history, there have been numerous attempts to describe and understand the nature of divinity. These efforts have taken many forms, from religious texts to philosophical treatises to poetic meditations. Many of these attempts have focused on trying to grasp the infinite and ineffable nature of the divine, which is often described as being beyond language or comprehension. As such, the divine mysteries have long been associated with concepts like enigma, irrationality, and paradox. Some have even suggested that the divine is a kind of "non-being" or "nothingness," which challenges our most basic assumptions about reality.
It is not surprising that many scholars have drawn connections between divine mystery and queerness. Both are characterized by their resistance to easy categorization and their refusal to conform to established norms. This was perhaps most famously articulated by the 16th century philosopher Giordano Bruno, who wrote that "the infinite world contains within itself everything—including the opposite." For Bruno, God is inherently transcendent and unknowable, but also present in every aspect of existence, including the seemingly contradictory or paradoxical elements that challenge our understanding.
In more recent years, this connection between divine mystery and queerness has been explored in depth by a number of thinkers, particularly in the field of queer theory. In her book Queer Theology, Sarah Coakley argues that the divine mystery is inherently genderless and sexually fluid, subverting traditional categories of identity and experience. She writes: "The divine mystery is not only male, female, or androgynous; it is all of these at once and none of them at once. It is a fluid, self-subverting, transformative force that resists any attempt to pin it down or reduce it to one category."
This idea has been echoed by others, such as theologian James Alison, who suggests that the divine mystery is fundamentally resistant to categorization and classification. He writes: "Divinity is always already beyond us, never to be contained within any of our categories. We cannot say what divinity 'is,' but can only point towards its presence."
Of course, there are many different interpretations of how best to understand divine mystery, and not everyone agrees with the queer reading offered by Coakley and Alison. Some have argued that the divine mysteries are simply too complex and multifaceted to be reduced to such simple terms. Others have suggested that the concept of divine mystery itself is inherently heteronormative, emphasizing binary distinctions like light/dark or order/chaos.
The link between divine mystery and queerness remains an intriguing and thought-provoking topic for further exploration.
Divine mystery can certainly be seen as inherently queer—fluid, paradoxical, and resistant to categorization. This connection has long been recognized by philosophers and scholars, and continues to inspire new insights into the nature of God, gender, and sexuality today. As we continue to explore the depths of the divine mysteries, let us keep in mind the ways in which they challenge our assumptions and reveal new possibilities for understanding ourselves and the world around us.