Download e-book for iPad: Powers and Submissions: Spirituality, Philosophy and Gender by Sarah Coakley

By Sarah Coakley

During this e-book Sarah Coakley confronts a significant paradox of theological feminism - what she phrases 'the paradox of strength and vulnerability'. Confronts a vital paradox of theological feminism – what Coakley phrases 'paradox of energy and vulnerability'. Explores this factor in the course of the viewpoint of non secular perform, philosophical enquiry and doctrinal research. attracts jointly a necessary selection of Sarah Coakley's paintings during this box. deals an unique point of view into modern feminist theology.

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Reidel, 1983), pp. 225±44 and 245±81, respectively. ' in G. ), The Philosophy in Christianity (Cambridge, Cambridge University Press, 1989), pp. 53±70; and (in somewhat revised form) Swinburne, Christian God. 28 The Contemplative Matrix independent of one another'; David Brown, rather differently, of a `dialogue between . . 51 However, this basic analogue is a revealing one for a number of reasons. For a start, the very invocation here of the unconscious (or `subconscious': they are not clearly distinguished), let alone the appeal to Freud, with his messages of deep sexual motivations,52 is a sign that the more normative `Enlightenment man' of analytic philosophy of religion is wading out of his depth.

Norris, `Christological Models in Cyril of Alexandria', Studia Patristica 13 (1975), pp. 255±68. K E N OÅ S I S and Subversion 13 the so-called `abasements' involved in the taking of flesh. 18 But he achieved his theological goals by seeing the kenoÅsis of incarnation not as loss, but rather as an addition of human flesh and blood to the abiding and unchanging characteristics of divinity. As he writes: `The Only begotten Word . . came down for the sake of our salvation and abased Himself into emptying [kenoÅsis] and was incarnate .

P. 239: `I want to suggest that this paradigm [the paradigm of self-giving to another], which men may have found useful, is inappropriate for women. ' This is of course precisely the point I am questioning. 29 An extract from G. Thomasius, Christi Person und Werk, II (2nd edn, 1857), translated in C. ), God and Incarnation in Mid-Nineteenth Century German Theology: G. Thomasius, I. A. Dorner, A. E. Biedermann (New York, Oxford University Press, 1965), p. 89 (my emphasis). K E N OÅ S I S and Subversion 19 This, then, was a real novum: the idea of a self-limitation of the divine realm; but the attempt to express it without incoherence, within a broadly `Alexandrian' reading of Chalcedon, was to prove at least as difficult (and I believe ultimately more difficult) than the earlier efforts to explicate the `kenotic' act of incarnation.

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