The Fat Jesus: Christianity and Body Image

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She does this in a readable way, with reference to popular culture, to Christian history, and to both theory and practice.

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Programmes such as “Slim for Him” and the “Weigh Down Diet”, marketed extensively to (in particular) white, middle-class, Protestant women, explicitly connect bodily and spiritual states, in part by literalising scriptural references to (for example) the “narrow gate” to heaven and the evils of “flesh”. Throughout Christian history, says Professor Isherwood, eating and sex, especially when they pertain to women, have been considered to be activities that require control by men. As is often the way with science one reads about in the popular press, there are a few apparent flaws in the logic of this study’s conclusions. Osheim stresses that the purpose of going without is “so that I can be in greater solidarity with those who always go without.The idea of fully enjoying your body and its senses, eating and drinking being a part of that, and this being a way to show thanks at being alive, in a religious way or non-religious way, is an interesting concept and one I want to take on board. These ideas laid the foundation for western culture's deeply ingrained association of women with their bodies and men with their minds. The first person you encounter who makes you feel unattractive, annoying or stupid should not be the first person you encounter at all. A former evangelical Christian and convert to Catholicism, she adds, “I was drawn to the Catholic Church out of a hunger for the Eucharist and its teaching about bodies, which are immigrant bodies, which are gay bodies. In late 2021 two different copies of a painting depicting the pietà (Mary holding the dead body of Jesus), with Jesus strongly resembling George Floyd, were stolen from the walls of the law school of The Catholic University of America.

The Fat Jesus: Feminist Explorations in Fleshy Christologies

Her work explores the nature of incarnation within a contemporary context and includes such areas as the body, gender, sexuality and eco-theology. Women's bodies especially, which are considered to be prone to oozing and leakage, become the site of severe control. Rather than her corpulence, it's her appetite for forbidden fruit that frames our view of female bodies. Nonetheless, the issues in this book are vital and underrated and Isherwood is ideally placed to raise them. Writing for a general as well as an academic readership, and covering an enormous amount of material in a little space, Isherwood seems to assume prior knowledge of or sympathy with many aspects of her earlier work – for example, her reading of the incarnation as demanding a countercultural “body theology”, and her analysis of the relationship between Christianity and patriarchy.Having an aversion to food and disparaging certain types of bodies—whether one’s own or someone else’s—often result from embracing cultural norms that have nothing to do with Catholicism. Look what’s going on around us at the moment, for crying out loud: nobody currently seems to have the faintest interest in the motes in their own eyes. We are encouraged to over-consume by the marketing and media that surround us and then berated by those same forces for doing so.

Toward a theology of the fat body - U.S. Catholic

Miles, professor emerita at the Graduate Theological Union in Berkeley, California says we notice the female medieval saints’ harsh asceticism because these accounts are ‘titillating’. The Diocese of Gloucester is looking for two creative, flexible and holistic thinkers who care passionately about nurturing leaders who will share the good news of Jesus Christ and make disciples in all our varied contexts. My areas of expertise are liberation theologies, feminist theologies, eco-theologies, Psychology of Religion, Mysticism, Queer theory and theology. La encarnación en el mundo virtual: at-one-mentvs utopía" en Iglesia Viva,290, 2/2022, April-June, Cibersociedad: efectos de la digitalización sobre el cuerpo y los vínculos sociales;Valencia (Spain): Ed. The general reader excited by the subject matter may be put off by the breathless presentation; the student may be frustrated by the relative paucity of references for some of the significant claims.However, she says recovery from illnesses such as anorexia requires not just personal transformation, but cultural transformation that begins by challenging norms and ideas, including religious ideas. Isherwood presents a theological critique of what she perceives as a theological as well as a political and a social problem – the troubled relationship of women with food and their bodies, and society’s problem (it seems) with fat women. The Calvinist belief in predestination led to the widespread perception that material success in this life reflected who was blessed by God and who would be saved. She says that, for all the artistic depictions of Jesus—as a refugee, as a woman—fat Jesus is a bridge too far for people.