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 baggage, simply because their desire for God and their want for romance refuse to slot into various cubicles. yet what goodness and righteousness can be triumphant while you are in love with somebody whom you're ecclesiastically now not purported 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 quest for a special face of God - the Queer God who demanding situations the oppressive powers of hetero orthodoxy, whiteness and international capitalism. encouraged through the transgressive areas of Latin American spirituality, the place the reports of slum teenagers merge with Queer interpretations of grace and holiness, The Queer God seeks to free up God from the closet of conventional Christian suggestion, and to embody God's half within the lives of gays, lesbians and the terrible. 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 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
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.
This is a reading which should be excessive and yet, made up of pacts often transgressed by multiple variations and combinations. A reading of 35 Queering hermeneutics passion and impatience, producing permutations and unexpected novel combinations, as in the libertine way, with new bodies (of action and experience) added and counted. That will constitute and define the damned part of theology: a space of sexuality, race and class lies. The ones that theology has classified and numbered as the Alien Nation of God do theology in their bedrooms and can teach us a couple of things about God, love and justice.
It is interesting to notice here that I associate the concept of ‘salvation’ in the European context much more clinically than I would do so in my own country, where ‘Salvation’ is close to the concept of escape as in ‘a narrow escape’ (escapada). Effectively, ‘I am saved’ or ‘I have been saved’ (me salvé or estoy salvada) is almost an economic metaphor for poor people suddenly finding a source of income. Escapada, in the slang from Buenos Aires, has also the sexual connotations of hidden love affairs or loving encounters, thus making of salvation, in a popular sense, a truly sexual salvation.
Althaus-Reid - The Queer God by Marcella Althaus-Reid