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 dwelling rooms. Others input church buildings with love letters hidden of their luggage, simply because their desire for God and their desire for romance refuse to slot into assorted booths. yet what goodness and righteousness can succeed while you are in love with an individual 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 fiscal 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 hetero orthodoxy, whiteness and international capitalism. encouraged by means of the transgressive areas of Latin American spirituality, the place the stories of slum young ones merge with Queer interpretations of grace and holiness, The Queer God seeks to disencumber God from the closet of conventional Christian idea, and to embody God's half within the lives of gays, lesbians and the bad. just a theology that dares to be radical can convey us the presence of God in our occasions. The Queer God creates an idea of holiness that overcomes sexual and colonial prejudices and exhibits how Queer Theology is eventually the hunt for God's personal deliverance. utilizing Liberation Theology and Queer conception, 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 resources for Althaus-Reid - The Queer God
On theological prostheses Yes, my mother tongue has lost me. (Khatibi in Derrida 1998: 36) This libertine body then creates a process of theological mutations or prostheses simply because it has its own built-in hermeneutics, a sexual hermeneutics which provides us with body-maps, with a cartography of wild dreams, of transgressive movements in search of radical breakthroughs in our ways of thinking. Church dogmatics, heavily relying on the organisation of bodies and political and sexual relations, have made of the libertine an alien not only in its reflections on, for instance, God and the Trinity, or the politics of grace and redemption, but in its ecclesiology.
Sade himself is the site of the scandalous and of what can only be whispered, the place of the truth of rumours. Marie-Christine Lala, in her article ‘The Hatred of Poetry in Georges Bataille’s Writing and Thought’, has considered how Bataille focusses his attention on ‘that part maudite – that doomed part – of exchange, whose use value he generalizes through the concept of the impossible…in terms of logic, economics and religion’ (Lala 1995: 105). That part maudite is an Otherness which cannot even be mentioned.
However, the Other bodies have succeeded in adding the vias ruptas of new economic webs, sometimes avoiding exploitation and providing the empire with that quality of infinitely minuscule variations in the native’s economic and affective transactions which led the colonial empires to call the natives unreliable and disconcerting. Primitive forms of what today are 31 Queering hermeneutics called ‘workers’ unions’ can be seen in these disruptive routes of interpretation against pervasive ideologies, producing alliances of the poor and disenfranchised.
Althaus-Reid - The Queer God by Marcella Althaus-Reid