Key points of a subversive theology

 

Paolo Cugini

In an era marked by profound social, cultural, and economic changes, theology is called to question its role and its capacity to have an impact on reality. It is within this context that the so-called “subversive theology” emerges and develops—a current of thought that does not merely interpret the world but seeks to transform it, positioning itself as a critical voice in the face of injustice, inequality, and oppressive structures. But what are the firm points of a subversive theology? What principles animate it and make it relevant today?

The first pillar of subversive theology is the tireless pursuit of justice. This theology takes the cry of the oppressed as its fundamental criterion, placing at its centre the experience of those who are excluded, marginalised, or exploited. This is not simply about abstract justice, but about concrete justice that translates into active commitment to the liberation of the poor and the marginalised, in line with the biblical prophetic tradition and the practice of Jesus of Nazareth. Subversive theology recognises in the poor and the weak the very face of God. The preferential option for the poor is not just an ethical choice, but a key to interpreting divine revelation. In this sense, any theological discourse that fails to consider the sufferings and hopes of oppressed peoples risks being empty and self-referential.

Subversive theology is characterised by a radical critique of the power structures that create and perpetuate injustice. It denounces the complicity between religion and political or economic power, and calls faith communities to take a stance against all forms of idolatry—of power, money, and success. In this regard, the evangelical warning remains timely: “You cannot serve both God and wealth.”

This theology is nourished by dialogue with other disciplines, other cultures, and other religions. The subversive approach rejects all forms of dogmatism and is open to engagement, aware that truth is not the exclusive property of anyone but is built through relationship, listening, and sharing. In this way, subversive theology is also self-critical, ready to recognise its own limitations and to be challenged by otherness, thus opening itself up to all forms of cross-contamination.

Subversive theology does not content itself with theoretical reflection but translates into practice. “Faith without works is dead,” reads the Letter of James. For this reason, every theological elaboration must be accompanied by concrete choices aimed at changing reality, from small daily gestures to major social and political struggles. It is a theology that “takes to the streets”, that gets its hands dirty, that puts itself at the service of those who fight for dignity and freedom.

The term “subversive” carries a significant semantic weight, evoking the idea of breaking with and questioning established structures. However, from a theological perspective, subversion is not destructive but generative: it is a matter of provoking questions, creating spaces for dialogue, and giving voice to those who have historically remained on the margins. This approach is deeply inspired by the gospel message, which subverts the logic of power to put the little ones, the poor, and the excluded at the centre. The relationship between subversive theology and the Magisterium of the Church is not simply one of opposition. At times, what seems to threaten the established order can, in fact, enable positive transformation. Subversive theology challenges the Magisterium on crucial issues such as justice, inclusion, and dignity, inviting the Church to review its positions and open itself to new perspectives.

At the heart of subversive theology is the desire for a “welcoming” Church, capable of embracing all forms of diversity: cultural, social, and gender. This embrace is not a concession but an authentic response to the Gospel, which calls for space to be made in the ecclesial assembly for everyone. In this sense, subversive theology stands as an ally of a Church that seeks to be a mother. In recent history, various movements and figures have embodied this creative tension: from liberation theology in Latin America, which gave voice to the poor against social injustices, to feminist and queer theologies, which have challenged the Church to rethink its language, its rites, and its structures. These experiences reflect a Church on the move, called to walk together (synodality), as hoped for by Pope Francis.