This essay presents some historical sources for tracing and understanding Corita Kent’s departure from Catholic religious life and the institutional Catholic church. This effort to make sense of Corita’s spiritual trajectory sheds light on wider trends in Post-Vatican II U.S. Catholic life.
Despite her rejection of Catholicism as irredeemably patriarchal, this essay explores Mary Daly’s complicated relationship with her theological past. Daly offers a vision for “boundary living” — where institutional disaffiliation creates a space for creatively reclaiming and reconstructing the tradition.
Because of its deployments within white supremacist and heteronormative projects, the natural law has not been seen as a partner in liberative ethical projects. Considerations with respect to José Muñoz’s concepts of disidentification and brownness, however, allow for a rapprochement between queer-of-color epistemologies and a Thomistic epistemology of the natural law.
A different type of project beckons the queer, brown Christian: Invention, coupled with mourning for what is irrecoverably absent, becomes a necessary spiritual practice for all those who cannot find their own ancestors in the canons of church history
What would it look like to consider identity-based oppressions—queer marriage blessings and women’s ordination—as interrelated symptoms of a need for structural, ecclesial changes?
In its embrace of solitude, contemplative prayer opens up a space of tension around the social and embodied qualities of desire.