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 want for God and their desire for romance refuse to slot into assorted cubicles. yet what goodness and righteousness can be successful while you are in love with an individual whom you're ecclesiastically no longer presupposed 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 distinct face of God - the Queer God who demanding situations the oppressive powers of hetero orthodoxy, whiteness and worldwide capitalism. encouraged by means 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 free up God from the closet of conventional Christian concept, and to embody God's half within the lives of gays, lesbians and the negative. just a theology that dares to be radical can express us the presence of God in our instances. The Queer God creates an idea of holiness that overcomes sexual and colonial prejudices and indicates how Queer Theology is finally the quest for God's personal deliverance. utilizing Liberation Theology and Queer thought, 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
Salvation has lost agency when it becomes dependent on the masculinist look, thus helping to reify patriarchal structures based on heterosexual thought. But there are different and more spiritual ways to look at salvation. Theology (and theologians) may be hiding in the shadow of their hetero-orthodoxy, but there are ambivalences or subversive aspects to be rescued and encouraged even in heterosexual systematic theologies. This point of subversiveness can be found also as a denouncing prophetism, if we consider the voyeuristic gaze and decide to do theology in a sort of ‘I saw you’ attitude.
However, in the libertine epistemology, we need to ask ourselves who is pacting what, that is, whose is the political power constructing non-consensual covenants and what sort of mechanisms are found to tell us of an attempt at consensuality. Is Genesis a scene of homosexuality lost in the paradise scenes between Adam and his He-God, and Eve and her She-Serpent? Has YHWH God worked through consensus when fixing the scenes of female submission and men’s pains in history? We cannot consider the narratives of the Christian covenant as consensual, but we could find the points of its submission and mastery.
Our search is for theological interchanges of intimacy, sexual identities and politics in the dark alleys behind our churches; the search for God in dark alleys. However, how far can we go? Is a libertine based hermeneutics too outrageous or illegal to consider? And since when has God been a host of law and legality, instead of justice? New hermeneutical circles need to be imagined, and new hermeneutical sources (excluded parts maudites) provide a way to find God in dark alleys. The sources for what we may call a libertine epistemology in theology come from other canons.