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The Erotic Eucharist
Journal of Religious Ethics Pub Date : 2016-08-05 , DOI: 10.1111/jore.12151
Katie M. Grimes

Pope Benedict XVI's encyclical Deus Caritas Est continues the magisterium's twentieth-century shift from an act-oriented, procreative approach to sexual ethics to what I will term a heterosexually personalistic one. Situating a heterosexual anthropology within a heterosexual cosmology, Benedict argues that just as God loves humanity with heterosexual eros, so must human beings love each other heterosexually. Although Benedict depends upon the explanatory power of heterosexuality, he perhaps unwittingly ends up depicting God's love not as iconically heterosexual, but as queer. In casting God's love as queer, I do not, even analogously, impute to God a type of homosexuality as Benedict does a heterosexuality. Instead, by drawing attention to the discursive specificity and historical instability of both homosexuality and heterosexuality, I use “queer” to recognize God's love as beyond categorization and as strange; it cannot be corralled into or contained by the historically specific notions of heterosexual and homosexual. But this essay does not merely deconstruct Benedict's heterosexually personalistic cosmology. It uncovers in Benedict's Eucharistic transfiguration of marital love a new and promising way of situating discussions about the ethics of sex.

中文翻译:

色情圣体圣事

教皇本笃十六世的通谕 Deus Caritas Est 延续了 20 世纪教会从以行为为导向、以生殖为导向的性伦理方法向我称之为异性恋个性化方法的转变。本尼迪克特将异性恋人类学置于异性恋宇宙学中,认为正如上帝用异性恋爱爱人类一样,人类也必须异性恋彼此相爱。尽管本尼迪克特依赖异性恋的解释力,但他可能在不知不觉中最终将上帝的爱描绘成异性恋,而是酷儿。在将上帝的爱视为酷儿时,我并没有像本尼迪克特将异性恋归为一类,甚至类似地,将同性恋归咎于上帝。反而,通过关注同性恋和异性恋在话语上的特殊性和历史的不稳定性,我用“酷儿”来认识到上帝的爱是无法归类的,是奇怪的;它不能被纳入或包含在异性恋和同性恋的历史特定概念中。但这篇文章不仅解构了本尼迪克特的异性恋个人主义宇宙论。它在本尼迪克特的《婚姻之爱的圣体变形》中揭示了一种新的、有前途的方式来讨论性伦理。
更新日期:2016-08-05
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