Using boredom theory, affect theory and feminist and queer theology, in this paper I explore how inclusive imaginations of the figure of Jesus can, paradoxically, hinder the project of justice in theology and faith communities. "Inclusive Jesus", a term I borrow from Markus Bockmuehl (2011), has been a compelling answer to more traditional understandings that legitimate the exclusion of women and LGBTIQ+ people from equal participation in faith communities and making interventions in theological discourse. However, Inclusive Jesus has also been criticized, for instance by feminist and queer theologians (e.g. Linn Marie Tonstad), who point to the fact that his inclusivity is sometimes constructed over against the figure of an 'exclusive other', often a Jewish other. In this paper, I use boredom theory in an attempt to bring this critique a step further. I argue that Inclusive Jesus can lead to a form of fatigue: a sense of being tired or worn out, caused by the often implicit but harmful mechanisms that are put in place to uphold inclusivity. Boredom theory can be a helpful approach to investigate these mechanisms. From a critical boredom perspective we can ask: how does boringness come into being? How, when, and by whom is boredom allowed to surface? From this perspective, I argue that Inclusive Jesus is hard work. Maintaining inclusivity requires, for instance, a selection of relevant passages from the Bible that coincide with present-day conceptions of inclusivity, and "forgets" passages that do not fit the image. Moreover, inclusive Jesus is flattened by the desire to construct him as flawless. Inclusive Jesus is often presented as the 'real' Jesus that has been present in church history al along, yet not tapped into. This obscures previous, less inclusive images, while making it impossible to investigate how they linger in the present. This exploration will lead up to the main argument that boredom can be a subversive and transformative power.