The Fat Jesus: Christianity and Body Image

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How Can a Feminist Remain a Christian? The Annual John Boswell Lecture, Graduate Theological Union, Berkeley, April 2013 Gifts Under Gunfire: A Feminist Use of Scripture in Theologians on Scripture, ed Angus Paddison, T&T Clark, 2016

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It does require a level of personal and communal discernment to work through those,” she says, and the process raises questions of “What does that mean for how we go out and accompany others who we meet along the way?” Feminist Theology & the Challenge of Plural Bodies and Plural Languages, European Society of Women in Theological Research, Salamancha, August 2011 Some of Jesus' critics in the Bible accuse him of drinking too much wine (Matthew Chapter 11, verse 19). [10] It was so painful and lonely. It’s really weird to despise your own body; you can’t escape it, you feel like you’re choking. I cried and prayed and wished, daily and nightly. There was only one thing that could have made the experience any worse, and that’s someone telling me I was fat.My disappointment with this book lay in its tendency to generalise issues rather than point to parti­culars, and to use excessively (to my taste) theoretical language. A notable exception to this is Elizabeth Baxter’s essay on self-harm “Cutting Edge: Witnessing rites of passage in a therapeutic community”. Written out of her own experience of offering therapy within a Christian-identified community, it is theo­retically sophisticated yet deeply embodied in real life, and theo­logically creative into the bargain. I found her notion of witness both imaginatively engaging and practically helpful. Christianity: Queer Pasts, Queer Futures? Pat Reif Memorial Lecture, Claremont Graduate University, California, October 2014 The fat woman particularly is supposed to be the embodiment of all that we would rather discard,’ says Professor Isherwood. The presence of a fat, female Jesus is a indeed a revolutionary challenge that invites a softer, more yielding, less rigid way of negotiating society and theology. It’s an image that could open doors to a new, albeit symbolic, world where society values women’s unruly desires and fat bodies. It’s highly likely that the real Jesus, fat or thin, would approve of such a revolution.

The Fat Jesus: Feminist Explorations in Fleshy Christologies

The Good News of the Body: Sexual Theology and Feminism[ed], Sheffield Academic Press, 2000 & New York University Press, 2000 The Sexual Theologian: Essays on Sex, God & Politics, Co-editor Marcella Althaus-Reid [University of Edinburgh], T&T Clark, 2005 Owen. " What Did Jesus Really Look Like? New Study Redraws Holy Image." Live Science. February 27, 2018. Accessed: June 24, 2019. 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. They distance believers from loving others in their suffering and ultimately detach them from what it really means to be one body in Christ.There’s not really the option to be cruel to your body, because the body has forever been elevated to something different from everything else in the world because of the incarnation,” says Catholic author Simcha Fisher. “Christ took on a human body. That’s why you can’t dismiss the notion of being compassionate to the human body.” I’m very suspicious of control as a kind of power to pursue for women,’ says Dr Lelwica. Control works by domination or suppression, and is reminiscent of that hard, upright image of the male God as the ultimate controller, she says. Diets usually work on this model of suppression. Visteme como Madre, llamame Padre: la necesaria invisibilidad de la Mujer dentro de la Iglesia, Iglesia Viva, Spain, 2012

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

Byzantine artists tended to reimagine Christ as a young version of Zeus, to show His place as a cosmic King. [10] Lesbian Theologies In The Oxford Handbook of Theology, Sexuality and Gender, ed Adrian Thatcher, Oxford University Press, 2014 Here I Stand on Volcanoes and Ruptures: Feminist Theology in Dialogue in Philosophies of Religion Australia, Palgrave, 2016 Theological Wandering in the Cosmic Home, World Parliament of Religion, Salt Lake City, October 2015 She is extensively published, has lectured across Europe, India, USA, Australia and Canada. She has a wide range of experience with the media from being interviewed to collaborating with producers and directors to create research-based programmes. In 2009 she was Vice President of the European Society of Women in Theological Research.Christianity, like most religions, has all kinds of rules that govern food and sex: what goes in and out of women's orifices, in other words.Eve’s tale, documented in the Book of Genesis, is well known. Lured by the serpent, she bit into an apple. It’s what she did next that is the key to understanding how shame became associated with women’s bodies: ‘She took of the fruit thereof, and did eat, and gave also unto her husband with her; and he did eat.’ This temptation of Adam led to the downfall of humanity, and this original sin is the original source of our mistrust of bodies, especially female bodies. What does it mean to yourself to start being one with them? And isn’t that a challenge sometimes?” she asks. In how the church presents something like a fat body, she notes the message can be anything but welcoming. “There’s the prophetic spiritual warning not to become that.” Body, Trauma and the Re-Embracing of Life at Asociacion de Teologas Espanolas, University of Madrid, November, 2021.

Urban Dictionary: Fat Jesus

Jesus probably did not have long hair, even during his ministry when he would have had a more "natural" look. Jewish men who had long hair were most likely to have taken a Nazarite vow, which Jesus probably did not. [10] Catholics’ relationship with food and how it can change one’s body ties directly into central tenets of the Catholic faith. The incarnation is God taking on a human body, and in the Eucharist Jesus continues to feed his followers with his very body as they gather around a table and share a meal at every Mass. The multiple symbolic importance of food in Christian history has, Isherwood notes, been underrated and under-researched, and as a result we may not always recognise the extent to which theological themes play themselves out in the ostensibly “secular” worlds of food marketing, the diet industry and discussions of obesity and anorexia.

Willett finds that objections to her being fat stem from people who associate her body type with decadence, gluttony, and a lower moral standard. “That’s the body of somebody who is susceptible to sin! They can’t say no to things,” she says of the stereotypes around this. Better to struggle claustrophobically from the grasp of an overly adoring parent than to fall serially in love with emotionally cruel or distant partners, which is what everyone with underly adoring parents always does. (And if you are currently hissing: “Underly is not a word!” then I don’t care, because my dad told me I was good at words, so I believe that I am, so screw you.) An A-Z of Feminist Theology, Co-editor Dorothea McEwan [Warburg Institute], Sheffield Academic Press: 1996. Bloomsbury Academic Collections, 2015 And even if many people can’t bring themselves to the point of celebratory embrace, Fisher, who has birthed 10 babies and written about her own struggles with weight through the years, offers an alternative: “Gentle sympathy for our bodies is something I’m trying to achieve,” she says. Post-Christian Feminisms, Co-editor Kath McPhillips, [University of Western Australia] Ashgate, 2008