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The Fat Jesus: Christianity and Body Image

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Dancing Feet in Fetish Boots: Essays in Honour of Marcella Althaus-Reid, Co-Editor Mark Jordan [Harvard], SCM Press, 2010 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. Post-Christian Feminisms, Co-editor Kath McPhillips, [University of Western Australia] Ashgate, 2008

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Christianity: Queer Pasts, Queer Futures, Revista Horizonte, Journal of the Pontifical Catholic University, Brazil, 2015 Owen. " What Did Jesus Really Look Like? New Study Redraws Holy Image." Live Science. February 27, 2018. Accessed: June 24, 2019.

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 fat body, Isherwood suggests, is read as the insufficiently controlled body, the “sinful” body, the body that is too material to be spiritual, the body that fails every test. Against this perception of the fat body she offers the image of the Fat Jesus – the Jesus in whose body boundaries are broken down, and fears of one’s own body and others’ bodies are overcome. I thought about nothing else at all. Nothing. And you must understand, my teenage years were improbably interesting. I gambled illegally. I published a book. I went on a chatshow with Jason Donovan. Didn’t give a toss about any of it. I just wanted, desperately and yearningly wanted, to have a bony face and slender limbs and the confidence to wear a swimsuit in front of people.

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Here I Stand on Volcanoes and Ruptures: Feminist Theology in Dialogue in Philosophies of Religion Australia, Palgrave, 2016 Eve’s desire for the fruit ‘was a kind of gluttony’, says feminist theologian Professor Lisa Isherwood of the University of Winchester in the UK, because ‘she’d been told she could have everything else, but not that’. Eve’s unwillingness to accept boundaries can be seen as a fundamental problem in Christian theology. Perhaps more importantly, it’s the seductive effect of her appetite on Adam that’s considered unsettling.It's little wonder then that Christian morality is heavily invested in the tight regulation of bodies, especially female bodies, which are round, moulding, soft, changing, interactive and antithetical to the phallic-symbolic. Fat is so often associated with immorality; a thin body is a disciplined body, and by implication, a disciplined mind. Some people think that “home truths” are part of love, and that pointing out weight gain is a sort of kindly, helpful intervention. It isn’t. People who are fat know they’re fat. They aren’t sitting there waiting for your divine pronouncement. You can only hurt them. Feminist Theology & the Challenge of Plural Bodies and Plural Languages, European Society of Women in Theological Research, Salamancha, August 2011 Scholars note that there were two solar eclipses around the time of Jesus' death: one in 29 AD, and one in 33 AD. The Christian Gospels state that the skies darkened after the crucifixion, which suggests that his death coincided with one of these eclipses. [6] An A-Z of Feminist Theology, Co-editor Dorothea McEwan [Warburg Institute], Sheffield Academic Press: 1996. Bloomsbury Academic Collections, 2015

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Liberating Christ: Exploring the Christologies of Contemporary Liberation Movements, Pilgrim Press, 1999 Christianity: Queer Pasts, Queer Futures? Pat Reif Memorial Lecture, Claremont Graduate University, California, October 2014 BBC World Service. Documentary from research in Northern Ireland ‘Sisters of the Troubles’, March 2019. Shortlisted for BBC Religious Broadcasting Award & the Sandford St Martin Award. Jesus worked as a carpenter from ages 12 to 30, which means for 18 years, Jesus was akin to a day laborer. [4] Wrestling with God: The Yearbook of ESWTR, Co-Editors Jenny Daggers, Elaine Bellchambers, Christina Gasser, Peeters, 2010We are kidding ourselves if we ever think it’s “helpful” to tell somebody what we think is wrong with them. Deep down, our motivation is not so benign; it’s actually about our own desire to vent irritation at someone else’s weakness. It’s a nasty trait. 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. Theological Wandering in the Cosmic Home, World Parliament of Religion, Salt Lake City, October 2015 El Cielo es un lugar mujeres gordos riendo' in Current Challenges to feminist Theological Ethics. Do Justice for Women, eds Gabriela di Renzo, Paula Carman & Eloisa Ortiz de Elguea, EDUCC Cordoba, Every person, no matter their size, struggles with their body,” Lane-McGee says. “It’s universal. It is super Catholic to embrace that.”

Fat Jesus: Feminist Explorations in Boundaries and The Fat Jesus: Feminist Explorations in Boundaries and

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. Incarnation and the Rupture of Everything in All Time? The Bible and Critical Religion, New Zealand, 2017

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Gerard. The Crucifixion of Jesus: History, Myth, Faith. Minneapolis, MN: Augsburg Fortress Publishers, 1995. Worship is an act of prayer and of physical response. . . . Christianity is all about being uncomfortable.” How Can a Feminist Remain a Christian? The Annual John Boswell Lecture, Graduate Theological Union, Berkeley, April 2013 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. Forging Voices: Exploring gender, race & theology through conversations with pioneering feminist & womanist scholars in religion. [One of the 11 women included.] Director Kate Common- U Tube 2018/2020

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