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    Dupertuis , Trinity University Follow. A third chapter focuses on several treatments of Martin of Tours in the writings of Sulpicius Severus, emphasizing homoerotic and sadomasochistic themes. The suggestive, intertextual readings are simultaneously informal—including sometimes jarring parenthetical intrusions and brief autobiographical reflections—and reflect careful engagement with a range of discourses— including theories of sex and gender, postcolonial and feminist theories, and the works of M. Foucault, G.
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    The Sex Lives of Saints

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    Project MUSE - The Sex Lives of Saints: An Erotics of Ancient Hagiography (review)

    By Virginia Burrus. Has a repressive morality been the primary contribution of Christianity to the history of sexuality? The ascetic concerns that pervade ancient Christian texts would seem to support such a common assumption. Focusing on hagiographical literature, Virginia Burrus pursues a fresh path of interpretation, arguing that the early accounts of the lives of saints are not antierotic but rather convey a sublimely transgressive "countereroticism" that resists the marital, procreative ethic of sexuality found in other strands of Christian tradition. Without reducing the erotics of ancient hagiography to a single formula, The Sex Lives of Saints frames the broad historical, theological, and theoretical issues at stake in such a revisionist interpretation of ascetic eroticism, with particular reference to the work of Michel Foucault and Georges Bataille, David Halperin and Geoffrey Harpham, Leo Bersani and Jean Baudrillard. Burrus subsequently proceeds through close, performative readings of the earliest Lives of Saints, mostly dating to the late fourth and early fifth centuries—Jerome's Lives of Paul, Malchus, Hilarion, and Paula; Gregory of Nyssa's Life of Macrina; Augustine's portrait of Monica; Sulpicius Severus's Life of Martin; and the slightly later Lives of so-called harlot saints.
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    The Sex Lives of Saints: An Erotics of Ancient Hagiography

    From page one she challenges approaches to hagiography that dismiss ascetic desire as the sublimation of sexuality and a pathological hatred of the body. Rather than read ancient saints' lives as anti-erotic, or, worse, an -erotic, Burrus reveals a flourishing ars erotica. After The Sex Lives of Saints hagiography will never be the same. An engrossing, thought-provoking, and thoroughly enjoyable read.
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    Has a repressive morality been the primary contribution of Christianity to the history of sexuality? The ascetic concerns that pervade ancient Christian texts would seem to support such a common assumption. Focusing on hagiographical literature, Virginia Burrus pursues a fresh path of interpretation, arguing that the early accounts of the lives of saints are not antierotic but rather convey a sublimely transgressive "countereroticism" that resists the marital, procreative ethic of sexuality found in other strands of Christian tradition. Without reducing the erotics of ancient hagiography to a single formula, The Sex Lives of Saints frames the broad historical, theological, and theoretical issues at stake in such a revisionist interpretation of ascetic eroticism, with particular reference to the work of Michel Foucault and Georges Bataille, David Halperin and Geoffrey Harpham, Leo Bersani and Jean Baudrillard.
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