By Beth Felker Jones
It's a crucial guiding principle of Christian theology that we are going to be resurrected in bodies on the final day. yet we've got been conditioned, writes Beth Felker Jones, to consider salvation as being approximately whatever however the physique. we predict that what God desires for us has to do with our innovations, our hearts, or our inside relationships. In well known piety and educational theology alike, powerful spiritualizing developments effect our conception of the physique. traditionally, a few theologians have denigrated the physique as a drawback to sanctification. This idea is deeply complex for feminist ethics, which facilities on embodiment. Jones's goal is to plot a theology of the physique that's suitable with feminist politics. Human creatures has to be understood as psychosomatic unities, she says, on analogy with the union of Christ's human and divine natures. She bargains shut readings of Augustine and Calvin to discover a greater means of conversing approximately physique and soul that's consonant with the doctrine of physically resurrection. She addresses numerous very important questions: What does human psychosomatic team spirit suggest for the theological conceptualization of embodied distinction, specifically gendered distinction? How does embodied desire rework our current physically practices? How does God's momentous "yes" to the physique, within the Incarnation, either pass judgement on and break the corrupt methods now we have concept, produced, built, or even damaged our bodies in our tradition, in particular our bodies marked by means of race and gender?
Jones's e-book articulates a theology of human embodiment in gentle of resurrection doctrine and feminist political matters. via analyzing Augustine and Calvin, she issues to assets for figuring out the physique in a fashion that coheres with the doctrine of the resurrection of the flesh. Jones proposes a grammar within which human psychosomatic solidarity turns into the conceptual foundation for sanctification. utilizing gender for example, she interrogates the adaptation resurrection doctrine makes for holiness. simply because dying has been conquer in Christ's resurrected physique, human embodiment can endure witness to the Triune God. The physically resurrection is smart of bodies, of what they're and what they're for.
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Additional resources for Marks of His Wounds: Gender Politics and Bodily Resurrection
9). 1136). Here, Augustine draws together overlapping meanings of ‘‘body’’ as body of the individual saint, body of the unique Lord, and ecclesial body, the true body of that Lord, to make a Christological point about the bodies of the martyrs: their very bodies display Christ’s resurrection, which contains the promised immortality of their own ﬂesh. As Augustine responds to an array of colorful objections to the doctrine of the resurrection of the ﬂesh, all of his answers demonstrate a concern with maintaining the materiality of that body and material identity between bodies now and bodies as they will be raised.
26 Claims that Augustine never transcended his Platonism,27 and thus never wrote truly Christian theology, are bound up with another inﬂuential tradition the body ordered 41 of Augustine interpretation, the assertion that, in Augustine, we ﬁnd Descartes’s roots. ’’29 Taylor claims that the language of inwardness in Augustine opens up a whole ‘‘new doctrine of moral resources, one where the route to the higher passes within,’’30 but for Augustine, the route to God passes only through the external body of Christ, from whence his strong doctrine of the Church as that body, worked out in opposition to the Donatists, comes.
Doctrine of the Resurrection as Christological Center Augustine distinguishes his understanding of the resurrection from any version of salvation that depends on escape from the body and from any denigration of corporeality as we know it. Instead, Christ’s bodily resurrection is paradigmatic for the future resurrection of all Christians. Augustine demands that we afﬁrm the goodness of the body that Christ assumed for our salvation. When correcting any possible misinterpretation of this central doctrine, Augustine urges focus on the body of Jesus Christ, a referent that is a body in the very familiar, everyday, sense: it can be touched.