Following Haraway, religion may be understood as situated knowledge, i.e. in such a way that the situatedness cannot be epistemologically ignored or faded out in the epistemological as well as normative questions that arise in, through and from religious practice. From this point, the question arises as to how far experiences of marginalization as a possible point of situatedness in the religious field can be seen as an epistemic, normative or aesthetic advantage, and how far religion can be theorized from these experiences. This will be based on Loick's theory of the 'superiority of the inferior', which combines standpoint theory with radical-democratic and abolitionist approaches. This suggests that being situated within the social matrix of gender, race, class is already epistemically and normatively effective and significant, and that it is therefore necessary to reflect on this theologically. However, this also implies that the question of the mechanisms of exclusion and marginalization that operate within the religious field is posed from here. It is appropriate that the emancipatory contents and potentials that can be articulated within religion and transformed into concrete practices can be explored and reflected on from here. A dialectical entanglement of exclusion and potentiality thus becomes apparent. From Haraway's and Loick's perspective, it can thus be made clear to what extent certain theologies are able to demand solidarity with marginalized perspectives in a special way or to emphasize their transformative potential; or whether they obstruct precisely this potential and prevent emancipation. Following Reichel, this allows us to ask for a "better theology" and its conditions of possibility. In particular, the question of the emancipatory potential of religious knowledge and practices offers an opportunity to network the various perspectives of religious studies. It also opens up the possibility of recognizing the potential for social transformation.