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    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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    The Sex Lives of Saint‪s‬

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    The Sex Lives of Saints | Virginia Burrus

    Virginia Burrus argues that the early accounts of the lives of saints are not anti-erotic but rather convey a sublimely transgressive "counter-eroticism" that resists the marital, procreative ethic of sexuality found in other strands of Christian tradition. 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. An engrossing, thought-provoking, and thoroughly enjoyable read.
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    Journal of Early Christian Studies

    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.
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    Access options available:. As the author herself notes, the startling title of this book is "lightly ironic" but not oxymoronic 1 ; when understood in conjunction with the subtitle, it alerts the reader to one of the book's major premises, namely, that narrow definitions of "sex" cannot account for the "exuberant eroticism" 1 that pervades ancient Christian asceticism, particularly in hagiographical writing. Rather than construing "sex" as genitally organized activity and thus interpreting ancient lives of saints as anti-erotic, Burrus argues that sanctity and eros form a pair. By showing how hagiography positions the saint as a subject of desire and as a desiring subject, Burrus challenges the stark distinctions that are often drawn between theology and sexuality, as well as between the holy and the erotic and also between male and female.
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