Feminist thought and reflections on sexuality and gender hardly ever make touch with modern continental philosophy of faith. the place all of them come jointly, artistic and transformative pondering happens. In Feminism, Sexuality, and the go back of faith, across the world famous students take on complex questions provoked by means of the usually stormy intersection of those robust forces. The essays during this e-book holiday down boundaries as they expand the richness of every philosophical culture. They speak about subject matters equivalent to queer sexuality and faith, feminism and the present, feminism and spiritual reform, and faith and variety. The members are Hélène Cixous, Sarah Coakley, Kelly Brown Douglas, Mark D. Jordan, Catherine Keller, Saba Mahmood, and Gianni Vattimo.

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Extra info for Feminism, Sexuality, and the Return of Religion (Indiana Series in the Philosophy of Religion)

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God ordains our sufferings that we may love what we most desire . . ”38 The difference in tone between that earliest Genesis interpretation and this one from John of the Cross is striking and instructive. For John of the Cross, the seeming threat of divine punishment is dissolved in love; moreover, he can pronounce this message of hope to a woman directee precisely through his insistence that any suffering herewith is merely for her ultimate flourishing through the redirection and purification of desire in God.

Our perception of the exile of Christianity depends upon a confusion about disestablishment but also about sex. If anything was supposed to prove our freedom from dead churches and their ridiculous theologies, it was our orgasmic enlightenment, our sexual revolution. Triumph over Christendom has been a tenet in sexual politics—and, not least, in strategies of American queer activism from the late 1960s on. ” Yet we Americans now see—if we ever could ignore—that sexual “liberation” did not silence the discourses of a oncedominant Christianity or quell its political outbreaks.

451 (see n. 23): “By the merit of Isaac who offered himself upon the altar, the Holy One (blessed be He) will in the future resurrect the dead, as it is written: ‘[For he looks down from His holy height; the Lord beholds the earth from heaven] to hear the groans of the prisoner, [to release those condemned to death]’ [Ps. ” 35. See R. W. L. Moberly, “The Earliest Commentary on the Akedah,” Vetus Testamentum 38 (1988): 302–23, which analyzes this interpolation as a first attempt to make Abraham’s obedience foundational to Israel and somewhat parallel to Moses’s significance.

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