In Situated Knowledge, Haraway (1988) introduced the God Trick as a metaphor for supposedly objective claims to knowledge that obscure their contextual embeddedness and limitations, thereby asserting a "view from nowhere." When religious interpretative practices are understood as context-bound knowledge systems, Christian theology faces the challenge of situating itself as a contextualized religious interpretative practice while maintaining its universal subject - the discourse on God as the God of all people and perspectives. This paper explores a constructive dialogue between such an internal religious perspective and religion as situated knowledge as an interdisciplinary, interreligious, and intercontextual paradigm in religious studies. It engages with classical and contemporary contributions to Theological critique of religion (Barth 1938, 1958; Bernhardt 2014; Reichel 2023; Breitfeld/Langen 2024) as inner-religious resources for distinguishing between the universal yet elusive foundation of Christian religion and its historically contextualized socio-political forms. Furthermore, it argues that situated knowledge and theological critique of religion can be understood as complementary epistemologies of religion, each approaching the relationship between inescapable perspectivity and a shared world from different axioms. While situated knowledge assumes the inescapability of perspective and affirms the necessity of expanding one's field of vision through solidarity and engagement with diverse perspectives to achieve a more comprehensive account of the world, theological critique of religion operates from the universal perspective of the Gospel and understands all situated perspectives as resonance spaces of God's engagement with humanity and, from this standpoint, resists any epistemological reduction of God to a hegemonized particular perspective.