Cover

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Half Title, Title Page, Copyright, Dedication

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pp. 2-7

Contents

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pp. vii-vii

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Acknowledgments

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pp. ix-xii

Even as I acknowledge my responsibility for the shape, form, and content of this book, I am profoundly aware that it has been birthed out of an extended community whose body is big and bodacious and powerful. To the women and genderqueer people who took the time to share their wisdom and insights, ...

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Introduction: Called to Be Lovers in the Name of God

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pp. xiii-xxii

When I was a child visiting my Grandmother Voelkel, I was often sent off to sleep before the adults. I always stayed in the bedroom next to the living room, sleeping on a bed made up on the floor. As I lay there, I could hear the murmurs of the ongoing conversation. ...

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Part I. Via Positiva—The Positive Way

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pp. 1-2

The Via Positiva is marked by the good and positive nature, state, and focus of God’s gift of creation—particularly of sexuality and embodiment. It describes God’s carnal knowledge of creation and creation’s returning the favor. It is characterized by the Incarnation and incarnations that bless and are blessed. ...

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1. God in Creation: Carnal Knowledge

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pp. 3-18

In one significant part of the Christian theological tradition, special emphasis is placed on the fact that God created the world ex nihilo (out of nothing). An important assumption inherent in this assertion is that God is completely and radically “other.” ...

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2. Incarnation and Incarnations

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pp. 19-28

At its core, the Christian claim that God took on human flesh as a mode of revelation and blessing has radical implications for humanity. Many feminist, queer, and liberation theologians root their work in this core Christian understanding of incarnation. God’s incarnation and the relationship of God’s body to human bodies ...

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Part II. Via Negativa—The Negative Way

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pp. 29-30

The Via Negativa is characterized by that which colonizes. It is the part of the theological matrix that looks at the forces of sin, crucifixion, and their supporting theological hegemonies. The Via Negativa focuses on devastation, targeted violence, degradation, and that which creates conditions of despair and how we confront these in critical, ...

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3. Colonization and Sin

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pp. 31-42

In part 1, I expanded on embodiment and sexuality as gift and blessing. However, in much the same way that Christian theology asserts that an understanding of resurrection is impossible without an understanding of crucifixion, any theological construction that takes women’s and genderqueer people’s embodiment and sexuality seriously ...

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4. Sin and Suffering

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pp. 43-52

In the liberation theology tradition, the conversation about sin has been the avenue to name and engage this context of colonization, which separates, dehumanizes, and destroys people and the creation. For liberation theologians, sin is most powerfully observed and known through systems of colonization and oppression— ...

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Part III. Via Creativa—The Creative Way

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pp. 53-54

The Via Creativa is the part of the theological matrix in which creativity, procreativity, resistance, and resurrection live. It is marked by joy, resurrection, dance, music, and the artistic impulse to liberate and transform. The Via Creativa is not afraid of the Via Negativa; ...

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5. Alternatives to Despair

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pp. 55-64

In response to the devastation of colonization and its accompanying theological hegemonies, there exists a power that resists. In that resistance resides creativity, laughter, joy, and passion. These are some of the most powerful tools of decolonization and liberation. ...

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6. Embodied Practices of Hope

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pp. 65-76

One of the ways in which the Via Creativa operates is the multiplying effect of creativity. Several of the survey respondents noted that creativity, laughter, joy, and passion have an expansive quality to them. That is to say, the energy and passion of love for another person is connected to love of their life circumstances ...

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Part IV. Via Transformativa—The Transformative Way

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pp. 77-78

The Via Transformativa is the part of the matrix where the hope and promise of God’s future break into our reality. It is rooted in and seeks to create a vision of what God’s realm, on earth and in heaven, might look, feel, and taste like. ...

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7. The Already and Not Yet

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pp. 79-96

Any constructive theological project that takes seriously women’s and genderqueer people’s bodies and sexualities is deeply eschatological. That is to say, the vision of how and what the world ought to be and how and what God’s future holds forms the basis and inspiration for much of liberated, feminist, queered embodiment. ...

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8. Eschatological Strategies: “Movement-Building” Wisdom as a Test Case

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pp. 97-120

Where eschatological projects are concerned, it is important that those who dream dreams and see visions are realistically rooted in an analysis of power and strategic action. Happily, movement-building theory can offer us a framework that will enable us to be self-conscious and intentional about how power works so that we can partner with God to transform the world in more savvy and wise ways. ...

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9. This Historical Moment—Recognizing the Signs of the Times

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pp. 121-132

Movement-building wisdom urges us to work in all four Faces of Power, to do so in deeply relational ways, and to recognize that time and timing are critically important to the success of the work. In order to ensure that we work as strategically as possible as lovers in the name of God, we need to take chapter 8’s information ...

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Conclusion

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pp. 133-136

In 2012, my family and I spent a lot of time working against a ballot initiative in our home state, Minnesota, that would have amended the state constitution to define marriage as being only between one man and one woman. Our daughter, who was five at the time, listened to our conversations, read many lawn signs, ...

Glossary of Terms

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pp. 137-144

Bibliography

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pp. 145-152

Index

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pp. 153-155

Back Cover

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