God, Sexuality, and the Self

Coakley, Sarah

doi:10.1017/cbo9781139048958

Cited by 215 publications

(21 citation statements)

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“…The studio is therefore a place to become familiar with the repetition of God's timing in the stages of making, being with and seeing art, thereby enabling us to approach what Gadamer refers to as a fusion of horizons. 21 The solitude of the studio allows time and space for the artist to retreat and is therefore a remedy for the felt sense of separateness that comes from not knowing how to pray.…”

Section: Discussionmentioning

confidence: 99%

Practice-led theology

Byrne

2017

Theology

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This article explains the development of a practice-led systematic theological enquiry and considers how reflexive studio practice can offer a means of engaging material and embodied knowing in the pursuit of a theological question. It considers the influence of the studio in the art-making process with particular reference to the work of Andy Warhol, Ai Weiwei and Anselm Kiefer. The article explores the agency of the studio in the development of the author’s own practice-led theological enquiry into the nature of healing in the absence of cure. This leads to a discussion about the function of the studio for artists whose contemplative practice resides on the boundaries between art and theology and a conclusion about the role of the studio as a site for theology in the making.

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Section: Discussionmentioning

confidence: 99%

Practice-led theology

Byrne

2017

Theology

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“…The vision it sets before one invites ongoingand sometimes disorientingresponse and change, both personal and political, in relation to God.' 44 Unlike other disciplines, theology, insists Webster, 'requires the cultivation not only of technical skills but also of habits of the soul.' 45 This means that certain practices, or habits, are not incidental to task of theology, but fundamental to it.…”

Section: A Faith-methodology: Distinguishing Between Theology and Phimentioning

confidence: 99%

“…Sarah Coakley points out that 'if one is resolutely not engaged in the practices of prayer, contemplation, and worship, then there are certain sorts of philosophical insight that are unlikely, if not impossible, to become available to one.' 51 Without these practices theological practice is deficient if not impossible. It is of course true that practitioners of other disciplines might, for instance, pray while practising their discipline, but this is not a faith-methodology.…”

Section: A Faith-methodology: Distinguishing Between Theology and Phimentioning

confidence: 99%

How to tell Jerusalem from Athens: How a faith-methodology distinguishes theology from philosophy

King¹

2020

TinS

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Recent developments in both philosophy and theology have blurred the line between the two disciplines: philosophers of religion have sought to use philosophical methodology to answer explicitly theological questions, while at the same time the rise of analytic theology has led to philosophical tools increasingly being used for the thelological task. This paper sets out to demonstrate that the most useful way to distinquish theology from philosophy of religion is to adopt a faith-methodology and goes on to outline what this would look like in practice.

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“…59 Sarah Coakley has made a similar argument, considering divine desire fundamental to the multi-faceted human eros. 60 In foregoing control, respect for the other's autonomy is a crucial ingredient in Christian sexual ethics, although Williams and Coakley do not use this language. Neither would simple autonomy be true to their views of sexuality.…”

Section: A Theological Account Of Relational Autonomymentioning

confidence: 99%

Genetic Enhancements and Relational Autonomy: Christian Ethics and the Child’s Autonomy in Vulnerability

Massmann

2018

Studies in Christian Ethics

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Technical advances in genome editing methods raise the question how autonomy should figure in theological ethical debates about genetic enhancements. Thinking primarily of the parents’ reproductive autonomy, several secular and theological thinkers argue parents should be allowed to ‘enhance’ an embryo genetically. Jürgen Habermas’s critique of enhancements in the name of the child’s autonomy, meanwhile, has been met with a critique of autonomy in theology. This article argues that theological views about God’s relationship to the creature provide strong theological grounds for a new appropriation of autonomy. A liberal maximisation of individual choice is to be viewed critically, but more recent discourses on relational autonomy see certain forms of vulnerability contribute to a communal understanding of autonomy. This view dovetails with Habermas’s argument, according to which enhancements create too strong a temptation towards overly directive parenting—less in modifying an embryo than in the ensuing relationship to the child.

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God, Sexuality, and the Self

Cited by 215 publications

References 0 publications

Practice-led theology

Practice-led theology

How to tell Jerusalem from Athens: How a faith-methodology distinguishes theology from philosophy

Genetic Enhancements and Relational Autonomy: Christian Ethics and the Child’s Autonomy in Vulnerability

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