Each chapter of The New Asceticism concentrates on a contentious issue in contemporary theology - the role of women in the churches, homosexuality and the priesthood, celibacy and the future of Christian asceticism - in an original thesis about the nature of desire which may start to heal many contemporary wounds. Professor Coakley is as familiar with the Bible and the Early Fathers as she is with the writings of Freud and Jung, and she draws heavily on Gregory of Nyssa's theology of desire in what she proposes. She points the way through the false modern alternatives of repression and libertinism, agape and eros, recovering a way in which desire can be freed from associations with promiscuity and disorder, and forging a new ascetical vision founded in the disciplines of prayer and attention.

Each chapter of The New Asceticism concentrates on a contentious issue in contemporary theology - the role of women in the churches, homosexuality and the priesthood, celibacy and the future of Christian asceticism - in an original thesis about the nature of desire which may start to heal many contemporary wounds. Professor Coakley is as familiar with the Bible and the Early Fathers as she is with the writings of Freud and Jung, and she draws heavily on Gregory of Nyssa's theology of desire in what she proposes. She points the way through the false modern alternatives of repression and libertinism, agape and eros, recovering a way in which desire can be freed from associations with promiscuity and disorder, and forging a new ascetical vision founded in the disciplines of prayer and attention.

First published in 1999. Routledge is an imprint of Taylor & Francis, an informa company.

Margaret Miles here explores Christianity's understandings of the human body in the past and presents new concepts for the future. An enlightening investigation into how the body has been perceived through the ages, Fullness of Life offers surprising conclusions that historic Christian authors from Ignatius of Antioch to Thomas Aquinas, far from viewing the body in a negative way, have been overwhelmingly affirmative. Providing the basis for a greater appreciation of the human body as the focus of life and salvation, this unique work sheds a new light on what it means to be fully alive and fully human in the Christian tradition.

Asceticism, so it is argued in this volume, is a modern category. The ubiquitous cult of the body, of fitness and diet equally evokes the ongoing success of ascetic practices and beliefs. Nostalgic memories of hardship and discipline in the army, youth movements or boarding schools remain as present as the fashionable irritation with the presumed modern-day laziness. In the very texture of contemporary culture, age-old asceticism proves to be remarkably alive. Old ascetic forms were remoulded to serve modern desires for personal authenticity, an authenticity that disconnected asceticism in the course of the nineteenth century from two traditions that had underpinned it since classical antiquity: the public, republican austerity of antiquity and the private, religious asceticism of Christianity. Exploring various aspects such as the history of the body, of aesthetics, science, and social thought in several European countries (Great Britain, France, Germany, Austria and Belgium), the authors show that modern asceticism remains a deeply ambivalent category. Apart from self-realisation, classical and religious examples continue to haunt the ascetic mind.

Scholars of religion have always been fascinated by asceticism. Some have even regarded this radical way of life-- the withdrawal from the world, combined with practices that seriously affect basic bodily needs, up to extreme forms of self-mortification --as the ultimate form of a true religious quest. This view is rooted in hagiographic descriptions of prominent ascetics and in other literary accounts that praise the ascetic life-style. Scholars have often overlooked, however, that in the history of religions ascetic beliefs and practices have also been strongly criticized, by followers of the same religious tradition as well as by outsiders. The respective sources provide sufficient evidence of such critical strands but surprisingly as yet no attempt has been made to analyze this criticism of asceticism systematically. This book is a first attempt of filling this gap. Ten studies present cases from both Asian and European traditions: classical and medieval Hinduism, early and contemporary Buddhism in South and East Asia, European antiquity, early and medieval Christianity, and 19th/20th century Aryan religion. Focusing on the critics of asceticism, their motives, their arguments, and the targets of their critique, these studies provide a broad range of issues for comparison. They suggest that the critique of asceticism is based on a worldview differing from and competing with the ascetic worldview, often in one and the same historical context. The book demonstrates that examining the critics of asceticism helps understand better the complexity of religious traditions and their cultural contexts. The comparative analysis, moreover, shows that the criticism of asceticism reflects a religious worldview as significant and widespread in the history of religions as asceticism itself is.

God, Sexuality and the Self is a new venture in systematic theology. Sarah Coakley invites the reader to re-conceive the relation of sexual desire and the desire for God and - through the lens of prayer practice - to chart the intrinsic connection of this relation to a theology of the Trinity. The goal is to integrate the demanding ascetical undertaking of prayer with the recovery of lost and neglected materials from the tradition and thus to reanimate doctrinal reflection both imaginatively and spiritually. What emerges is a vision of human longing for the triune God which is both edgy and compelling: Coakley's théologie totale questions standard shibboleths on 'sexuality' and 'gender' and thereby suggests a way beyond current destructive impasses in the churches. The book is clearly and accessibly written and will be of great interest to all scholars and students of theology.