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 desire for God and their want for romance refuse to slot into various cubicles. yet what goodness and righteousness can succeed while you're in love with a person whom you're ecclesiastically no longer 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 monetary exclusion. Its chapters on Bisexual Theology, Sadean holiness, homosexual worship in Brazil and Queer sainthood mark the quest for a unique face of God - the Queer God who demanding situations the oppressive powers of hetero orthodoxy, whiteness and worldwide capitalism. encouraged by way of the transgressive areas of Latin American spirituality, the place the reviews of slum youngsters merge with Queer interpretations of grace and holiness, The Queer God seeks to disencumber God from the closet of conventional Christian suggestion, and to include God's half within the lives of gays, lesbians and the terrible. 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 indicates how Queer Theology is eventually the hunt for God's personal deliverance. utilizing Liberation Theology and Queer idea, 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 info for Althaus-Reid - The Queer God
In the memory of Argentinian people the real processes of internal communication (like the guerrilla paths of liberation criss-crossing the country) always relied on paths cut out of the sides of mountains, or tracks cut through jungles, constructing new routes outside the logic of capital profit. Colonial T-Theology employs the high road to the city and the centre of the empire. But for post-colonial theologies there are paths which turn off towards Others. 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.
In that way Pizarnik confessed her location in her transgressive writings, as a young lesbian Jewish poet, suffering from schizophrenia under one of the most sinister and bloody political regimes Latin America has ever seen. Contexual Sadean theology It is interesting to follow the configurations and entanglement of local theological models such as the Trinitarian model. At a surface level, it may never occur to us that the Trinitarian model confesses an economic location which can converse with Sade’s work.
Sade did theology in the private space of the intimate reunions which mirrored (even if in a convex way) his experience of the public realm. The ‘scene’ is the locale site but the location is a web of knowledge which converges and reinforces or authorises the locale. We need, however, to do a contextual analysis of locations. Consider for instance that most of the libertine literature of the eighteenth century was organised around a feudal worldview made up of masters and slaves and relationships of pleasure in extreme servitude which, strange and even repulsive as it may look to us, was at the time a social and economic reality blessed by church and princes alike.
Althaus-Reid - The Queer God by Marcella Althaus-Reid