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 want for God and their want for romance refuse to slot into diversified booths. yet what goodness and righteousness can be successful while you are in love with an individual whom you're ecclesiastically now not imagined 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 special face of God - the Queer God who demanding situations the oppressive powers of straight orthodoxy, whiteness and international capitalism. encouraged through the transgressive areas of Latin American spirituality, the place the stories of slum youngsters merge with Queer interpretations of grace and holiness, The Queer God seeks to free up God from the closet of conventional Christian proposal, and to embody God's half within the lives of gays, lesbians and the negative. just a theology that dares to be radical can exhibit us the presence of God in our instances. The Queer God creates an idea of holiness that overcomes sexual and colonial prejudices and exhibits how Queer Theology is finally the quest for God's personal deliverance. utilizing Liberation Theology and Queer idea, 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
Let us suppose that the Christian message of salvation is related to the presence of God that we discern in the codes of human relationships. Therefore a salvation discourse would require a transcoding exercise of intimacy and the liturgical exchanges of desire happening amongst people. These are economic and political liturgies but also sexual liturgies. Sexual salvation could be defined then as an act of mapping God in sexual relationships, a kind of recognition of the dislocation of the sexual subject in Christian theology which has also produced our estrangement from God – it has defamiliarised us with God.
Whether believing in the historicity behind the Bible or not, horrific stories of gang rape, torture and murder have been part of our Sunday school teaching and bear more responsibility for sexual crimes in their many dimensions than Anais Nin’s Delta of Venus. Many years ago theologians such as Drora Settel and Phyllis Trible amongst others reflected on the pornography and violence towards women (and the poor Canaanite populations in general) in the Bible. Did these things written in the Bible really happen?
This may not be called a theology from the margins any more, but a theology from recognisable, legitimised (if not approved) and visible centres which have been rendered invisible. We need to reflect in the area of different sexual ways of knowing which could be considered foundational (even if always provisory, as in a process of theological praxis) for a new way of reflecting on God and on us. In a way, what we need is to recover the memory of the scandal in theology, and with a vengeance. This is the scandal of what T-Theology has carefully avoided: God amongst the Queer, and the Queer God present in Godself; God, as found in the complexity of the unruly sexualities and relationships of people; God, as present in the via rupta of previously unrecognised paths of praxis, that is, paths carved with machetes in jungles, as the paths of experience 33 Queering hermeneutics (and of people at the margins) usually are.
Althaus-Reid - The Queer God by Marcella Althaus-Reid