In the Church, bodily asceticism has always been the supreme road to
theological knowledge. It is not possible for man to come to know the truth of life, the truth of God and the truth of his own existence purely through intellectual categories...

In the Church, bodily asceticism has always been the supreme road to
theological knowledge. It is not possible for man to come to know the truth of life, the truth of Godand the truth of his own existence purely through intellectual categories...

Today, in this atmosphere, the very word and idea of asceticism is probably incomprehensible to a very large number of Christian people. Anyone talking about fasting and chastity and voluntary restriction of our individual desires is sure to meet with condescension or mockery. This does not, of course, prevent people from having their “metaphysical convictions” and believing in a “supreme being” or in the “sweet Jesus” who had a wonderful ethical teaching. The question is, however, what is the use of “metaphysical convictions” when they do not go any way towards providing a real answer — as opposed to one that is idealistic and abstract — to the problem of death, the scandal of the dissolution of the body in the earth. This real answer is to be found only in the knowledge granted by asceticism, in the effort to resist death in our own bodies, and by the dynamic triumph over the deadening of man. And not just in any kind of asceticism, but in that which consists in conformity to the example of Christ, who willingly accepted death so as to destroy death — “trampling down death by death.”

Every voluntary mortification of the egocentricity which is “contrary to nature” is a dynamic destruction of death and a triumph for the life of the person.

We know God by cultivating a relationship, not by understanding a concept.

The relation constitutes the very subjectivity of of our existence. We participate in existence consciously and rationally, with subjective self-knowledge and identity, because the erotic drive of our nature is transformed into a personal relation when there arises in the space of the Other the first signifier of desire: the maternal presence. The subject is born with love's first leap of joy.

The word 'God' defines a personal relation, not an objective concept. Like the name of the beloved in every love. It does not imply separation and distance. Hearing the beloved name is an immediate awareness, a dimensionless proximity of presence. It is our life wholly transformed into relation.

In humans (and humans alone), sexuality is embodied in desire--in the primordial desire for life-as-relation. That the sex drive serves the vital desire for relation--that on the level of the primordial process, the desire for life-in-itself clothes itself in the sex drive--belongs to the particularity of being human.