By Marcella Althaus-Reid
Indecent Theology brings liberation theology brand new by means of introducing the novel serious ways of gender, postcolonial, and queer thought. Grounded in genuine examples from Latin the US, Marcella Althaus-Reid's hugely provocative, yet immaculately researched ebook reworks 3 unique parts of theology - sexual, political and systematic. It exposes the connections among theology, sexuality and politics, while starting up a dramatic sexual rereading of systematic theology.Groundbreaking, fascinating and scholarly, Indecent Theology broadens the controversy on sexuality and theology as by no means sooner than.
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Extra info for Indecent Theology : Theological perversions in sex, gender and politics
Specifically, the sexual regulation of women’s life has been the element which gave coherence to theology, considering how pervasive and sustained has been that reflection through the centuries. Therefore, Latin American women have been going to bed with God the Father and the Son or with Mary at the same time, without questioning that sexual act of theology which is simultaneously economical. It regulates numbers, fixes positions and pre-empties intimacy and meaning. To undo that will require something more than cultural materialism; something that will require us to take our pants off at the moment of doing theology.
It made Latin Americans elaborate on the issue of the theological subject of Liberation Theology, finding in it the category of ‘the poor’ as distinct from the North 30 Indecent proposals Atlantic subject. It made the North Atlantic theological discourse come clean with what was behind their elusive ‘men’ subjects and the cultural, racial and economical assumptions (not to say sexual) behind ‘mankind’. Although a category may be seen only as a component and a conceptual moment in the dynamic tension of the construction of a theology, the poor was a hasty concept.
If the theologian is committed to doing theology with the people, then the theologian must recognise that sometimes people do theology without underwear. It is a pity that Gebara and Bingemer have ignored the rich sources which come from the 1960s in Marxist anthropology and feminist materialist anthropology, which could have helped in the clarification of their so-called realistic anthropology, starting with real lives and historias (histories/stories) of Latin American women. Classical work from anthropologists such as Michelle Zimbalist Rosaldo and Karen Sacks are particularly relevant for a Third World materialist (or realist) Feminist Theology.