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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 desire for romance refuse to slot into diverse booths. yet what goodness and righteousness can be triumphant when you are in love with anyone whom you're ecclesiastically no longer 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 financial 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 international capitalism. encouraged through the transgressive areas of Latin American spirituality, the place the studies of slum kids merge with Queer interpretations of grace and holiness, The Queer God seeks to disencumber 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 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 finally 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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Khatibi in Derrida 1998: 36) This libertine body then creates a process of theological mutations or prostheses simply because it has its own built-in hermeneutics, a sexual hermeneutics which provides us with body-maps, with a cartography of wild dreams, of transgressive movements in search of radical breakthroughs in our ways of thinking. Church dogmatics, heavily relying on the organisation of bodies and political and sexual relations, have made of the libertine an alien not only in its reflections on, for instance, God and the Trinity, or the politics of grace and redemption, but in its ecclesiology.

When does a Carnaval start to behave like an intimate reunion? In Latin America, politically and theologically speaking, the churches, like dictatorial regimes, tend to give the name ‘libertine’ to their fears. They fear the freedom manifested in the praxis of bodies gathering together in rebellious ways, outside the signposts of their opaque and limited discourses. They fear the bodies determined to proceed by interrelating and combining themselves in the small hours, but also the recreation and discovery of new ways of relating to each other as in an act of sabotage, which destabilises the relationship between God and humanity by questioning human relationships and, by default, God’s relationships too.

Queer Theology is a broader category whose permanent intent is instability and as libertine in a Sadean scene, its aim is not to reflect any normative project while allowing a creative process made of the interactions of different orders to happen. Programmed scenes There is an absolute absence of romanticism in the libertine narrative. There is no spontaneity, no chivalry or amorous scenes of love’s supplication. No gentleman gathers flowers for his lady. No lady stands by her man (or her woman).

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