Brazil didn’t lose 7-1 because it is a nation on the verge of hysterical collapse. Despite the impression given by the TV pictures, Brazil was never going to grind to a halt, or come weeping into the streets. The players were horribly keyed up within their sealed environment. The media were obsessed with the players being horribly keyed up. But Brazil itself? People were drinking and laughing and chatting away in the bars of São Paulo on Tuesday night. It is a patronising myth that Brazilians are dementedly obsessed with football, just as it is a ludicrous simplification to suggest the original Maracanazo created “a scar” on the “national consciousness” (there is, let’s be honest, no such thing as “a national consciousness”). People cry in the stadium when they lose, then go home and stop crying just like anywhere else, and without samba dancing on the way, or weeping about Neymar, or worshipping Pelé. Update: Brazil still not collapsing.
the Trinity and sexuality
This book is written in the fundamental conviction that no cogent answer to the contemporary Christian question of the trinitarian God can be given without charting the necessary and intrinsic entanglement of human sexuality and spirituality in such a quest: the questions of right contemplation of God, right speech about God, and right ordering of desire all hang together. They emerge in primary interaction with Scripture, become intensified and contested in early Christian tradition, and are purified in the crucible of prayer. Thus the problem of the Trinity cannot be solved without addressing the very questions that seem least to do with it, questions which press on the contemporary Christian churches with such devastating and often destructive force: questions of sexual justice, questions of the meaning and stability of gender roles, questions of the final theological significance of sexual desire…Some of the most significant figures in the historical development of the doctrine of the Trinity (Origen, Gregory of Nyssa, Augustine, especially) feature large in this volume because of the fascinatingly different ways in which they relate their perceptions of intense desire for God, their often problematic feelings about sexual desire at the human level, and their newly creative understandings of God as Trinity.
- Sarah Coakley, God, Sexuality, and the Self: An Essay ‘On the Trinity’
poverty and desire
Thus the demand for ‘poverty’ or simplicity in the lifestyle of the Christian is inseparable from the vocation to peace-making. The beatitudes are all about ‘making a whole’ of our world of relationships, in relation to an order of balanced mutuality and growth in and with one another. So campaigning for peace is, in the long run, inseparable from resistance to what I have called ‘passive consumerism’, to the cheapening and trivializing of desire. And it is in this context, incidentally, that I believe Christian criticisms of pornography should be understood: the question we should ask about alleged pornography is not about its ‘explicitness’ but about its collusion with neurotic, self-protective and violent fantasy, the various forms of rejection of the world and of the other. Its problem is not eroticism, but that it is not erotic enough — not concerned with desire in its central human significance.
— Rowan Williams, The Truce of God
This book is written in the fundamental conviction that no cogent answer to the contemporary Christian question of the trinitarian God can be given without charting the necessary and intrinsic entanglement of human sexuality and spirituality in such a quest: the questions of right contemplation of God, right speech about God, and right ordering of desire all hang together. They emerge in primary interaction with Scripture, become intensified and contested in early Christian tradition, and are purified in the crucible of prayer. Thus the problem of the Trinity cannot be solved without addressing the very questions that seem least to do with it, questions which press on the contemporary Christian churches with such devastating and often destructive force: questions of sexual justice, questions of the meaning and stability of gender roles, questions of the final theological significance of sexual desire…Some of the most significant figures in the historical development of the doctrine of the Trinity (Origen, Gregory of Nyssa, Augustine, especially) feature large in this volume because of the fascinatingly different ways in which they relate their perceptions of intense desire for God, their often problematic feelings about sexual desire at the human level, and their newly creative understandings of God as Trinity.
Thus the demand for ‘poverty’ or simplicity in the lifestyle of the Christian is inseparable from the vocation to peace-making. The beatitudes are all about 'making a whole’ of our world of relationships, in relation to an order of balanced mutuality and growth in and with one another. So campaigning for peace is, in the long run, inseparable from resistance to what I have called 'passive consumerism’, to the cheapening and trivializing of desire. And it is in this context, incidentally, that I believe Christian criticisms of pornography should be understood: the question we should ask about alleged pornography is not about its 'explicitness’ but about its collusion with neurotic, self-protective and violent fantasy, the various forms of rejection of the world and of the other. Its problem is not eroticism, but that it is not erotic enough — not concerned with desire in its central human significance.
The ‘return’ to the lost, the excluded, the failed or destroyed, is not an option for the saint, but the very heart of saintliness. And we might think not only of Jesus’s parable of the shepherd, but of the great theological myth of the Descent into Hell, in which God’s presence in the world in Jesus is seen as his journey into the furthest deserts of despair and alienation. It is the supreme image of his freedom, to go where he is denied and forgotten; he shows his inexhaustible mercy for all by identifying even with the lost.
the Milky Way envisioned
Thomas Wright, An original theory of the universe, 1750. London. Via Linda Hall Library
1 cross section of the model of the Milky Way galaxy. 2 Multiple solar systems with comets. 3 The symbolic eye of Deity in all star systems: A finite View of Infinity. 4 The first depiction of multiple galaxies in a book
Strange Devices
[gallery] design-is-fine:
Thomas Wright, An original theory of the universe, 1750. London. Via Linda Hall Library1 cross section of the model of the Milky Way galaxy. 2 Multiple solar systems with comets. 3 The symbolic eye of Deity in all star systems: A finite View of Infinity. 4 The first depiction of multiple galaxies in a book
