God says ‘gay rights’: queering Christian theology in the Good Omens fandom
In this essay I investigate how fandom discourse comments on, adapts, and reinvents existing theology. Using a selection of Good Omens fan works and ‘meta’ online posts as a case study, I argue that they welcome instances of queer theology while moving forward issues pertaining to the LGBTQ+ liberat...
| Auteur principal: | |
|---|---|
| Type de support: | Électronique Article |
| Langue: | Anglais |
| Vérifier la disponibilité: | HBZ Gateway |
| Journals Online & Print: | En cours de chargement...
|
| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Publié: |
Taylor and Francis Group
2021
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| Dans: |
Culture and religion
Année: 2021, Volume: 22, Numéro: 1, Pages: 64-83 |
| Sujets / Chaînes de mots-clés standardisés: | B
Fan-Fiction
/ Good omens (Émission de télévision)
/ LGBT
/ Théologie queer
/ Image de Dieu
/ Amour
/ Sodom und Gomorrha
|
| RelBib Classification: | CB Spiritualité chrétienne CD Christianisme et culture FD Théologie contextuelle HA Bible KAJ Époque contemporaine NBE Anthropologie NCF Éthique sexuelle |
| Sujets non-standardisés: | B
Queer Theology
B Good Omens B LGBTQ+ liberation B Fan Studies B Fan fiction |
| Accès en ligne: |
Volltext (lizenzpflichtig) |
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| 520 | |a In this essay I investigate how fandom discourse comments on, adapts, and reinvents existing theology. Using a selection of Good Omens fan works and ‘meta’ online posts as a case study, I argue that they welcome instances of queer theology while moving forward issues pertaining to the LGBTQ+ liberation movement. In expanding and altering the source material, fan fiction authors retrieve Biblical myths to legitimise the inclusion of queer individuals in Christian theology – the stated intent of the LGBTQ+ liberation movement. Additionally, they often offer a revisited, inclusive depiction of God as the ‘ur-ally’, framing them/her/him as an ‘ineffable’ figure made of encompassing and all-accepting love. Moreover, Good Omens fan fiction situates the binary forces of Heaven and Hell as the antagonists to the much more nuanced and queer-coded protagonists, who embrace humanity and reject notions of hard-set dichotomies. This celebration of queerness as opposed to strict dualisms fits into the purported goals of queer theology, which has no direct interest in finding a place for queer people within the existing Christian tradition, but rather works towards the dismantling of harmful dualities. | ||
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