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 baggage, simply because their desire for God and their want for romance refuse to slot into various booths. yet what goodness and righteousness can be triumphant when you are in love with an individual whom you're ecclesiastically now not speculated 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 special 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 stories of slum childrens merge with Queer interpretations of grace and holiness, The Queer God seeks to disencumber 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 occasions. 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 conception, it exposes the sexual roots that underlie all theology, and takes the quest for God to new depths of social and sexual exclusion.
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Additional info for Althaus-Reid - The Queer God
Interestingly, we are confronted here with the circle of inner contradictions present in covenantal theology, or the Christian reflection on original pacts. As in Sade, covenantal theology may be lacking in love due to the need to fix grace and the love of God in preconceived positions. 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.
The symbolic violence we are talking about here is linguistic violence. In order to produce a praxis of peace, such violence needs to be opposed not just by reflecting theologically on the themes of the Other, but also on the use of the grammar of the Other. That includes the use of paradigms, allegories, modes, accentuation and conjugations of the subculture from where relevant themes emerge. Such is for 40 Queering hermeneutics instance, the enterprise of Queer theologies, which include socio-semiotics with theological reflections, using the grammar of Queerness.
Did Bataille really meet God in God’s second coming, in the dark alley where God was the madam of a brothel? These are stories; weird stories, but stories. There is an anecdote related to this to be found in Sybil Holiday’s Consensual Sadomasochism (Henkin and Holiday: 1996). Holiday, who works in sex education, recalls how she had recommended a friend of hers to read Samoi’s Coming to Power. ’ (Henkin and Holiday 1996: 49). Of course, in S/M vocabulary, cats are not cats. There is no need to phone the Royal Society for the Prevention of Cruelty to Animals since ‘cats’ are metaphors for playful whips (or the cat-o’-nine-tails).