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 anyone 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 financial 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 means of the transgressive areas of Latin American spirituality, the place the stories of slum kids merge with Queer interpretations of grace and holiness, The Queer God seeks to disencumber God from the closet of conventional Christian concept, and to include God's half within the lives of gays, lesbians and the negative. 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 quest for God's personal deliverance. utilizing Liberation Theology and Queer concept, 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
Let us start to argue here in a more traditional style of thinking kenosis from Feminist Theology. Let us consider that somehow in Jesus God loses Godself, and perhaps some elements of patriarchy go into a process of abasement giving space to a different, out-of-this (patriarchal)-order new God/man (Radford Ruether 1983: 137–8). However, such kenosis could theoretically still pay at least some of the bills left in theology by the colonial orders, by producing an effectual relocation of assumed landmarks.
In Madame Edwarda (Bataille 1995) Bataille presents the woman prostitute as God, but the theophany only comes into effect as a specific effect of looking, and more specifically, of looking at her pubis. In the story its protagonist, Pierre Angelique is presented as a tormented man, struggling with his own anguish. Pierre Angelique speaks about suffering a deconstruction process in which his self is involved. So he says ‘a foul dizzying anguish got its nails into me’ (Bataille 1995: 148). This is a translation from the French ‘l’angoisse…me décomposa’ (Bataille 1971: 19) – anguish deconstructs me.
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.
Althaus-Reid - The Queer God by Marcella Althaus-Reid