God sexuality and the self pdf
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God, Sexuality, and the Self
Human sexuality is the way people experience and express themselves sexually. Social aspects deal with the effects of human society on one's sexuality, while spirituality concerns an individual's spiritual connection with others. Sexuality also affects and is affected by cultural, political, legal, philosophical, moral , ethical , and religious aspects of life. Interest in sexual activity typically increases when an individual reaches puberty. Hypothesized social causes are supported by only weak evidence, distorted by numerous confounding factors. Evolutionary perspectives on human coupling, reproduction and reproduction strategies , and social learning theory provide further views of sexuality. Some cultures have been described as sexually repressive.
Where the Christian account of divine trinity is traced back to the Johannine correlation of God and the Logos, the third Person may be no more than a necessary postscript. In this remarkable first volume of her Systematic Theology, Sarah Coakley proposes an alternative, Pauline trinitarianism in which the Holy Spirit is fundamental rather than marginal - the Spirit who 'helps us in our weakness' by redirecting human desire towards God. From this starting point, the argument opens out to incorporate patristic traditions of ascetic spirituality and contemplation, the trinity as represented in the visual arts, and fieldwork in a modern charismatic church. The book is an extraordinary achievement, lucid and nuanced yet passionate and provocative in its plea for a reintegrated theology. She 'risks' writing for a general Christian audience, and her readable, even entertaining book shows that it was worth the risk. Leithart, First Things ' Capturing the energy of God, sexuality, and the self in such a clever, comprehensive and challenging way, is truly impressive.
Sarah Coakley. Sayers, Gaudy Night , chapter two. Widely recognized for forging connections between sexuality and spirituality, bridging patristic theology with contemporary conundrums, and relating feminist critique to systematic theology, Sarah Coakley continues to multiply her gifts. Her recent God, Sexuality, and the Self hereafter GSS weaves together several strands prominent throughout her corpus to ask these questions: What would it mean to recognize desire—not knowledge, not mental assent, not even the repetition of certain practices—as the most salient element of spirituality? What would it look like for theology today to find itself precisely by losing itself in the overmastering desires that enflame and entangle the self with God? What is this approach, why is it necessary, and how does it relate to other methods? In my view, GSS can best be understood when it is read against this backdrop.