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The New Asceticism
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.
150 pages, Paperback
Published November 5, 2015
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537 people want to read
About the author
Sarah Coakley
34 books71 followersSarah Coakley is a theologian, philosopher of religion and a priest of the Church of England. She is Norris-Hulse Professor of Divinity at the University of Cambridge.
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Displaying 1 - 27 of 27 reviews
October 19, 2022
I have consistently enjoyed reading Coakley's work and was waiting for this book for what felt like years -- granted, it was on my Amazon wishlist well over a year, waiting for it to finally be published. The New Asceticism was an extremely enjoyable and illuminating read, though the final chapter left me wishing for more definite conclusions.
Throughout the book Coakley addresses two gender-related issues facing the church from her program of ascetic, contemplative prayer. On the one hand, she addresses the ordination of women to the priesthood (Coakley is in fact an ordained priest in the Church of England). On the other hand she addresses the church's view of homosexuality.
A guiding contention of the book is that the church's reflection on these issues has neglected one of the most important matters connecting to both: the nature of desire and its relation to the desire of God. Continuing her ongoing reading of Gregory of Nyssa, Coakley argues that divine desire is the main stream into which all other desires must be disciplined as tributaries. This moves us beyond the impasse (and theologically shallow) options of sexual liberation versus repression. Not all desires must be repressed, for they may need only to be disciplined so that they find their fulfillment not in one's self-gratification (alone) but primarily in fueling desire for God. Likewise, mutatis mutandis for liberation, which is not an unqualified good.
Her careful work interacting with Freud and Nyssan, feminists and traditionalists provides much needed correctives and conceptual clarification. She narrows in on where the theological analysis should take place and suggests directions this might lead. Finally, in the concluding chapter of the book, Coakley interrogates contributing voices in the Anglican Church over homosexuality, showing how the debate(s) continue to bear little fruit because each party presumes a liberatory or repressive stance.
Her only response is to suggest that the church's discernment focus instead on the theological nature of desire. Here is where I agree and am appreciative of her work, but wish she would have gone further to signal where she finally believes that route would lead. Based on hints throughout the book, it seems she sees room for homosexual unions in the church. I think this insight might be stronger if the connection between her understanding of desire and her (possibly) positive view of homosexual desire was made more explicit.
I highly recommend this book. It is dense at points but overall very readable.
Throughout the book Coakley addresses two gender-related issues facing the church from her program of ascetic, contemplative prayer. On the one hand, she addresses the ordination of women to the priesthood (Coakley is in fact an ordained priest in the Church of England). On the other hand she addresses the church's view of homosexuality.
A guiding contention of the book is that the church's reflection on these issues has neglected one of the most important matters connecting to both: the nature of desire and its relation to the desire of God. Continuing her ongoing reading of Gregory of Nyssa, Coakley argues that divine desire is the main stream into which all other desires must be disciplined as tributaries. This moves us beyond the impasse (and theologically shallow) options of sexual liberation versus repression. Not all desires must be repressed, for they may need only to be disciplined so that they find their fulfillment not in one's self-gratification (alone) but primarily in fueling desire for God. Likewise, mutatis mutandis for liberation, which is not an unqualified good.
Her careful work interacting with Freud and Nyssan, feminists and traditionalists provides much needed correctives and conceptual clarification. She narrows in on where the theological analysis should take place and suggests directions this might lead. Finally, in the concluding chapter of the book, Coakley interrogates contributing voices in the Anglican Church over homosexuality, showing how the debate(s) continue to bear little fruit because each party presumes a liberatory or repressive stance.
Her only response is to suggest that the church's discernment focus instead on the theological nature of desire. Here is where I agree and am appreciative of her work, but wish she would have gone further to signal where she finally believes that route would lead. Based on hints throughout the book, it seems she sees room for homosexual unions in the church. I think this insight might be stronger if the connection between her understanding of desire and her (possibly) positive view of homosexual desire was made more explicit.
I highly recommend this book. It is dense at points but overall very readable.
May 14, 2019
Coakley shows herself in this book to be an uncompromising peacemaker. Her writing is impressively nuanced, approachable, and integrative. Above all, it is marked by love for God and for others. I want to be like her when I grow up.
October 25, 2022
Sarah Coakley is a must-read theologian, though I admit this is only the second book of hers I have read. Here she discusses one of her major themes - desire. This discussion is in the context of homosexuality and women’s ordination. As she writes, she strives to avoid two extremes - an anything-goes kind of libertinism and a super-strict asceticism. She argues all our desires as humans are connected, so to speak of sexual desire is no different than to speak of our desire for God. In this she invites us to learn from Gregory of Nyssa, which once again makes me wish the path of church history had followed Gregory rather than Augustine (but that’s another story).
Ultimately, a new asceticism invites us to embrace our desire for other humans while also bringing those desires under control. In other words, rather than challenging same-sex attracted persons to be celibate, they like anyone else are invited to commitment in relationship. Conversely, rather than embracing a libertinism with no boundaries, we are all invited to be discipled into boundaries in relationship.
The only negative is that I wish she had changed some of the language to address the church as a whole, Christians in general, rather than focusing on Anglicans. It makes sense as that is her community, yet what she says here has value for Christians across the spectrum.
Ultimately, a new asceticism invites us to embrace our desire for other humans while also bringing those desires under control. In other words, rather than challenging same-sex attracted persons to be celibate, they like anyone else are invited to commitment in relationship. Conversely, rather than embracing a libertinism with no boundaries, we are all invited to be discipled into boundaries in relationship.
The only negative is that I wish she had changed some of the language to address the church as a whole, Christians in general, rather than focusing on Anglicans. It makes sense as that is her community, yet what she says here has value for Christians across the spectrum.
July 5, 2022
These essays are pretty interesting. Certainly worth taking some time to ponder over. Coakley is very thoughtful as she considers the meaning of an ascetic life and for the most part is admirably even-handed, although I sometimes had the impression that she was being a little bit cagey about the conclusions and implications of her explorations. The final essay, “Beyond Libertinism and Repression” was especially good. I’m looking forward to reading her book, God, Sexuality, and the Self: An Essay ‘on the Trinity’ which perhaps I should have read first.
December 31, 2020
Brilliant.
February 7, 2022
Now what do you say of a book like this?
The introduction and opening chapter were very helpful in defining asceticism, but the remaining chapters are the most painful “theologising“ to justify her feminism and inclusivism.
Coakley has a remarkable ability to unearth an ancient source - somewhat helpfully - and then to bend it to her use in a way that would cause the original source or author to rise up in horror!
Hence 2 stars.
The introduction and opening chapter were very helpful in defining asceticism, but the remaining chapters are the most painful “theologising“ to justify her feminism and inclusivism.
Coakley has a remarkable ability to unearth an ancient source - somewhat helpfully - and then to bend it to her use in a way that would cause the original source or author to rise up in horror!
Hence 2 stars.
June 19, 2018
This is really good theological writing. Of great interest to me was the theme that united all of the essays together: the relationship of eros and desire for God and the need for the transformation and narrowing of desire through ascetical practice:
"Gregory of Nyssa, the fourth-century Greek theologian…, had the (to us) strange insight that desire relates crucially to what might be called the “glue” of society. The erotic desire that initially draws partners together sexually has aIso to last long enough, and to be so refined in God, as to render back to society what originally gave those partners the possibility of mutual joy: that means (beyond the immediate project of child-rearing and family) service to the poor and the outcast, attention to the frail and the orphans, a consideration of the fruit of the earth and its limitations, a vision of the whole in which all play their part, both sacrificially and joyously. It may seem odd now to say that that is where eros should tend; for we have so much individualized and physicalized desire that we assume that sexual enactment somehow exhausts it (and so to run out completely in old age, as bodily strength withers)."
She navigates the polarities of the debates on sexuality by revealing deeper theological questions of both sides. I appreciated the clarity of her writing, and her ability to succinctly present the thought of of Clement, Augustine, Evagrius, Benedict and others as it intersects with her concerns. As a priest myself, I resonated deeply with her reflections on ritual performance and what she learned from celebrating the Eucharist.
"Gregory of Nyssa, the fourth-century Greek theologian…, had the (to us) strange insight that desire relates crucially to what might be called the “glue” of society. The erotic desire that initially draws partners together sexually has aIso to last long enough, and to be so refined in God, as to render back to society what originally gave those partners the possibility of mutual joy: that means (beyond the immediate project of child-rearing and family) service to the poor and the outcast, attention to the frail and the orphans, a consideration of the fruit of the earth and its limitations, a vision of the whole in which all play their part, both sacrificially and joyously. It may seem odd now to say that that is where eros should tend; for we have so much individualized and physicalized desire that we assume that sexual enactment somehow exhausts it (and so to run out completely in old age, as bodily strength withers)."
She navigates the polarities of the debates on sexuality by revealing deeper theological questions of both sides. I appreciated the clarity of her writing, and her ability to succinctly present the thought of of Clement, Augustine, Evagrius, Benedict and others as it intersects with her concerns. As a priest myself, I resonated deeply with her reflections on ritual performance and what she learned from celebrating the Eucharist.
June 6, 2019
I will begin with what I appreciated about this book: Coakley makes the insightful point that contemporary debates about gender and sexuality lack any larger discussion of the meaning and theology of desire itself. Are all desires intrinsically good, and thus must be given expression? Are there "bad" desires - and if so, how would we know? Her book then attempts to give a theological account of desire as pointing to the ultimate desire for communion with God, a pursuit which only a form of ascetic practices can achieve, and which gives an ordering vision for sexual desires.
Her analysis is cogent, her methodology and conclusions flawed. With respect, she writes as an Anglican theologian, not as a Biblical (capitalization intended) theologian. Her method depends on creative retrieval of various fathers, the monastic tradition, and modern philosophers - but never engages in exegesis of Scripture, and only occasionally references Scripture. For those of us who begin with the presupposition that Scripture alone is God's infallible self-revelation (fully aware that such a stance may be labeled with the pejorative "biblicist" epithet), such a method will inevitably lead to only more confusion.
Her analysis is cogent, her methodology and conclusions flawed. With respect, she writes as an Anglican theologian, not as a Biblical (capitalization intended) theologian. Her method depends on creative retrieval of various fathers, the monastic tradition, and modern philosophers - but never engages in exegesis of Scripture, and only occasionally references Scripture. For those of us who begin with the presupposition that Scripture alone is God's infallible self-revelation (fully aware that such a stance may be labeled with the pejorative "biblicist" epithet), such a method will inevitably lead to only more confusion.
November 19, 2019
This is not exactly "the Theology of my Opinions", but a book that looks across history at other theologians for some of the leads for the big answers. Easily, the bibliography here is a list for future reading. Topics addressed are: the need for a sexual theology, the sexuality or gender of clergy, and others. The writing is brilliant and the book is short, so don't be daunted, although in the clergy gender chapter my understanding became a bit muddled.
The Theology here is a sort of pragmatic liberalism, and even in one chapter, the author addresses the given topic from her detractors' conservative side.
Also, the "need for a sexual theology" arises, as the author states, from the growing church sex scandals involving leadership. The point is not to legislate away scandal or excuse, but to properly equip celibate leadership for a lifetime commitment.
I note that I found the book through my own private study of monasticism, and some of the bibliography here is going into my future readings; however, I surprised to find that gender and sexuality were more pervasive topics in the book. This is not a complaint, but an observation to the person who is looking for something exclusively about asceticism.
The Theology here is a sort of pragmatic liberalism, and even in one chapter, the author addresses the given topic from her detractors' conservative side.
Also, the "need for a sexual theology" arises, as the author states, from the growing church sex scandals involving leadership. The point is not to legislate away scandal or excuse, but to properly equip celibate leadership for a lifetime commitment.
I note that I found the book through my own private study of monasticism, and some of the bibliography here is going into my future readings; however, I surprised to find that gender and sexuality were more pervasive topics in the book. This is not a complaint, but an observation to the person who is looking for something exclusively about asceticism.
February 18, 2022
Many mixed feelings about this book. Probably the thing that bothered me most was the trademark academic jargon throughout the whole thing. I’ve read essays in academia way more jargony and tough than this but, still, a lot of the writing felt intentionally inaccessible.
That aside, Coakley makes some interesting points connecting sexual desire to desire for God. But in broader ways, especially when discussing historical debates on the issues she brings up, I feel like she talks herself in circles and doesn’t always come to strong conclusions.
She also uses a lot of orthodox rhetoric in her theology that so painfully reminded me why I’m so over the institution of the church in a lot of ways. But that’s just a matter of personal opinion and preference.
That aside, Coakley makes some interesting points connecting sexual desire to desire for God. But in broader ways, especially when discussing historical debates on the issues she brings up, I feel like she talks herself in circles and doesn’t always come to strong conclusions.
She also uses a lot of orthodox rhetoric in her theology that so painfully reminded me why I’m so over the institution of the church in a lot of ways. But that’s just a matter of personal opinion and preference.
October 6, 2017
Coakley is much more orthodox than most feminist "Christian" theologians, and this is an interesting foray into the highly contentious world of the church, gender, and sexuality. It is pretty short and she doesn't really show her cards on the issues, often decrying the conflict between liberals and conservatives or "Biblicists" and "libertines". It's worth a read but I can't say that I really understood the coherence of her proposals (for example, she supports celibacy and the "sublimation" of desire as a part of the ascetic, practice laden quest for God, but is pretty open in that she supports same sex unions).
June 9, 2018
Coakley has made an interesting inquiry into the debates around sexuality that I think correctly diagnose why so much of the debate has prove unfruitful by the exclusion of the category of asceticism. However I found much of it to be quite speculative, especially about the woman priesthood in which she draws heavily on her experience- so much so that I was left wondering what 'practices' she would prescribe in order to reinstate asceticism into Christian life. It seemed that without prescriptions it was an incomplete work that nevertheless I do believe opened up the proper field of inquiry
March 25, 2020
Reviewed this book for a class and enjoyed the process. However, with it being a collection of essays written by the same author, I feel as if the overarching thesis gets lost at times.
I also think she missed a good opportunity to discuss the theological significance of the kinds of sex that people had. Is BDSM inherently sinful? What if there are more than two participants?
Overall it was a well-written book that succeeded in its overarching thesis of bringing God into the discussion. I may well return to it :)
I also think she missed a good opportunity to discuss the theological significance of the kinds of sex that people had. Is BDSM inherently sinful? What if there are more than two participants?
Overall it was a well-written book that succeeded in its overarching thesis of bringing God into the discussion. I may well return to it :)
September 21, 2020
Overall a good work on the role of ascetism and how Christianity—especially 'traditional' voices within it—are often divorced from Tradition. The final essay (on the middle ground between libertinism and repression, between liberalism and conservatism, and the political influence of each) felt a little lackluster, but I think it was intended to be a diving board into thinking for oneself. I'd give it a 4.5 for that, but it's closer to a 5 than a 4.
This entire review has been hidden because of spoilers.
July 10, 2023
A truly excellent work. Coakley’s attention to desire and the entangled web of related desires that characterize existence is compelling and seems especially suited to the issues prevalent in contemporary western Christianity and culture. Her defense of a rigorous asceticism teleologically oriented towards the deification of mankind and thus the transformation of mankind’s desires must be taken seriously by todays theology and piety.
May 26, 2023
I find the writing style extremely dense. It is not doing the arguments justice. I think the book would resonate with a lot more people if it were written in a more straightforward style. I also agree with other reviews that some of the historical references are incorrectly cited and bent in directions to favour the author's arguments.
June 4, 2025
Definitely thought-provoking at times, but not as earth-shattering and satisfying as I expected it to be. For a book whose thesis revolves around the renewal of asceticism, I was shocked that she didn’t even really acknowledge communities of LGBT Christians who arrive at the conclusion that celibacy is the most theologically appropriate direction for their lives.
March 12, 2018
Coakley is a great writer and she proposes helpful ways forward in thinking about desire, celibacy, gender, and sexuality. While I disagreed with some of her points, this is overall a fine collection of essays.
December 13, 2022
This is a collection of essays that proceed her more thorough systematics on sexuality and gender. While well written I came away niether convinced by nor opposed to her position but simply wanting more to work with. I'm Hoping God, Sexuality and the Self: An Essay on the Trinity will provide that.
February 27, 2023
Det här var en svår bok för mig. Min hjärna kämpade tappert för att förstå de engelska och teologiska termerna och resonemangen. Men av det jag förstod vad det intressant, vist, ögonöppnande och djupt. Uppskattade speciellt texterna kring liturgens roll i förhållande till kön.
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May 21, 2025Comes with a willingness to engage with Freud and others that many wouldn't like, but I think this book provides a very interesting place from which to start investigating what Christian desire *means*, using modern and patristic sources.
May 28, 2017
Coakley is an excellent scholar and theologian. She makes a strong case for an ancient yet new-to-me theology of marriage
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April 29, 2021I like where this is going.
September 5, 2021
Incredible work! I am utterly thrilled and stimulated by Coakley's work. She has an unusual ability to weave masterful theology and to see behind the issue.
July 5, 2018
Sarah Coakley's theology of sexuality, gender, and desire could be summed up as having cake and eating it too.
Or, to quote Coakley herself from this book:
"It is a matter of a subtly kenotic dispossession, a rendering of oneself prayerfully diaphanous to the fluidity of the proto-erotic dimensions of [the cake] that one is [having and eating, too]."
But seriously, a third way is only truly a third way if it is, in fact, a third way. I am not sure if Coakley is as thirdwayish as she thinks she is. Still, I deeply appreciate her, even with all of her intentional vagueness and her habit of prolegomenizing everything. Her voice is one that we need to hear.
Or, to quote Coakley herself from this book:
"It is a matter of a subtly kenotic dispossession, a rendering of oneself prayerfully diaphanous to the fluidity of the proto-erotic dimensions of [the cake] that one is [having and eating, too]."
But seriously, a third way is only truly a third way if it is, in fact, a third way. I am not sure if Coakley is as thirdwayish as she thinks she is. Still, I deeply appreciate her, even with all of her intentional vagueness and her habit of prolegomenizing everything. Her voice is one that we need to hear.
February 11, 2021
In Coakley’s characteristic style, this book compiles various essays that sit at the cutting edge of her work on desire, concentration, trinity, and sexuality. Her desire for a conversation that is formed by deep practice as well as theory is apparent throughout. This brief volume makes an excellent companion to her Systematics but can also be fruitful when read on its own.
February 6, 2016
This is a remarkable set of ways enriching, encouraging, provocative against both conservative and liberal, age day, entangling the issues of gender and sexuality with no easy answers. I highly recommend them but it is a hard read.
Displaying 1 - 27 of 27 reviews