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 luggage, simply because their want for God and their desire for romance refuse to slot into diversified booths. yet what goodness and righteousness can be successful when you are in love with a person 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 hunt for a special face of God - the Queer God who demanding situations the oppressive powers of hetero orthodoxy, whiteness and international capitalism. encouraged by means of the transgressive areas of Latin American spirituality, the place the studies of slum young children 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 poor.Only 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 quest for God to new depths of social and sexual exclusion.

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The point to consider now is how we can ever know theology from different centres, such as the centre of a Queer nation. 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.

What we should like to organise here theologically is the libertine body as presented in Sadean literature as a hermeneutical circle. Following Marcel Hénaff’s study on Sade (Hénaff 1999) we discover which are the hermeneutical keys of interpretation that combine to construct the Sadean libertine body and can be important for a queering of theology. Sadean hermeneutics The following are hermeneutical points of reference that come from the Sadean construction of the libertine body. Bodies transgressing limits, that is the assumptions of heterosexuality The resistance to normal relationships, and to the normalisation of sexuality, requires in Sade the necessity to move out of the limits of heterosexuality.

In that case, we could claim that any theologian may be accountable for arousing theological needs, guilt structures and flows of desire from the persistent and condemnatory theological look at the intimate lives of other people which is what Christianity has been. This may also be part of a form of doing a surrogate theology to which Western theology is, sadly, accustomed. However, the voyeur’s gaze can carry the intention to dislocate power. Suppose we want to consider here the voyeur’s gaze in the framework of erotic photography and the power implications of the look.

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