By Sarah Coakley
God, Sexuality and the Self is a brand new enterprise in systematic theology. Sarah Coakley invitations the reader to re-conceive the relation of sexual wish and the will for God and - throughout the lens of prayer perform - to chart the intrinsic connection of this relation to a theology of the Trinity. The objective is to combine the hard ascetical venture of prayer with the restoration of misplaced and ignored fabrics from the culture and therefore to reanimate doctrinal mirrored image either imaginatively and spiritually. What emerges is a imaginative and prescient of human eager for the triune God that is either edgy and compelling: Coakley's théologie totale questions common shibboleths on 'sexuality' and 'gender' and thereby indicates a manner past present damaging impasses within the church buildings. The ebook is obviously and accessibly written and should be of significant curiosity to all students and scholars of theology.
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Extra info for God, Sexuality, and the Self: An Essay 'On the Trinity'
What is being progressively purged, in this undertaking, is the fallen and ﬂawed capacity for idolatry, the tragic misdirecting of desire. One is learning, over a lifetime – and not without painful difﬁculty – to think, act, desire, and see aright. But such seeing has a peculiar property, as must now be considered. theology and seeing god: idolatry and the imagination Let me return once more to my account of the ordering of the individual chapters of this book. I have been arguing here, albeit brieﬂy, that theology involves not merely the metaphysical task of adumbrating a vision of God, the world, and humanity, but simultaneously the epistemological task of cleansing, reordering, and redirecting the apparatuses of one’s own thinking, desiring, and seeing.
2. Since so much hangs on the appeal to contemplation in this book, it is vital that the reader understand what is at stake in this practice, and how different it is from any sort of exercise in narcissistic self-cultivation. 20 Prelude: the arguments of this book very capacity to see. What is being progressively purged, in this undertaking, is the fallen and ﬂawed capacity for idolatry, the tragic misdirecting of desire. One is learning, over a lifetime – and not without painful difﬁculty – to think, act, desire, and see aright.
In this way, more of my proposed Recasting ‘systematic theology’ 35 method of théologie totale2 will thereby be disclosed: I shall show more closely how the activity of contemplation relates to the systematic task, and what changes it makes to it. I shall chart, too, how the ascetic undertaking, most paradoxically, makes the issue of desire the more acute, and gender rendered labile to it from the perspective of a theology in via. In short, I shall aim to bind questions of theological method, contemplative practice, and desire into a new tether.