By Marcella Althaus-Reid
There are those that visit homosexual bars and salsa golf equipment with rosaries of their wallet, and who make camp chapels in their residing rooms. Others input church buildings with love letters hidden of their luggage, simply because their desire for God and their want for romance refuse to slot into varied cubicles. yet what goodness and righteousness can be triumphant when you are in love with a person whom you're ecclesiastically no longer alleged to love? the place is God in a salsa bar? The Queer God introduces a brand new theology from the margins of sexual deviance and monetary exclusion. Its chapters on Bisexual Theology, Sadean holiness, homosexual worship in Brazil and Queer sainthood mark the hunt for a unique face of God - the Queer God who demanding situations the oppressive powers of straight orthodoxy, whiteness and worldwide capitalism. encouraged by way of the transgressive areas of Latin American spirituality, the place the reviews of slum little ones merge with Queer interpretations of grace and holiness, The Queer God seeks to disencumber God from the closet of conventional Christian notion, and to include God's half within the lives of gays, lesbians and the terrible. just a theology that dares to be radical can exhibit us the presence of God in our occasions. The Queer God creates an idea of holiness that overcomes sexual and colonial prejudices and indicates how Queer Theology is eventually the hunt for God's personal deliverance. utilizing Liberation Theology and Queer idea, it exposes the sexual roots that underlie all theology, and takes the hunt for God to new depths of social and sexual exclusion.
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Extra info for Althaus-Reid - The Queer God
This may also be part of a form of doing a surrogate theology to which Western theology is, sadly, accustomed. However, the voyeur’s gaze can carry the intention to dislocate power. Suppose we want to consider here the voyeur’s gaze in the framework of erotic photography and the power implications of the look. If we locate our understanding of power in the context of influencing people’s spiritual decisions and social understanding of relationships, we may ask first of all, who legitimises theological power?
It is the church’s ecclesiological hermeneutics which constructs the lives of moderators and bishops. Church committee decisions and organisation are contained in a closed circuit of signifiers in which the main signifier is a sexual name, the name of the Father (Sedgwick 1994: 72). However, the powerful theological praxis of transformation usually comes from the direction of aliens working through these systems. It is only from the body of aliens in the history of theology (for instance, women, natives, people outside the heterosexual order or racial hegemony) that hermeneutical avenues bring us new promises to old theological practices.
Finally, the dissolution of the scene usually gives way to another scene, subject to the laws considered before, that is, counteracting excessive limits with minor variations, and delaying the sense of urgency. ‘Combinative reduction’ is the name of this hermeneutical circle of interpretation. It bears a resemblance to the resurrection narrative, as if that narrative could have set out to create a model of interpretation itself. The scenes of the gathering of the friends of Jesus, his betrayal, the path to crucifixion and finally to death can be read from the multiple combination of bodies present in them: kisses (as in Judas), people escaping nude, civilians and soldiers pushing each other, threatening each other’s bodies, culminating finally in a dissolution scene.
Althaus-Reid - The Queer God by Marcella Althaus-Reid