The Fat Jesus: Christianity and Body Image

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Why can’t we see Jesus in that body?” she asks. After all, Jesus was a man of color who died an unjust, shameful, and public death at the hands of the state. But rather than citing this connection, Oakes cites the attitude of commentators who said that Floyd would have died anyway because of his weight, an example that manages to blend racism, fatphobia, and ableism. Christianity: Queer Pasts, Queer Futures, Revista Horizonte, Journal of the Pontifical Catholic University, Brazil, 2015 Post-Christian Feminisms, Co-editor Kath McPhillips, [University of Western Australia] Ashgate, 2008

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We are living in a food and body image obsessed culture. We are encouraged to over-consume by the marketing and media that surround us and then berated by those same forces for doing so. At the same time, we are bombarded with images of unnaturally thin celebrities who go to enormous lengths to retain an unrealistic body image, either by extremes of dieting or through plastic surgery or both. The spiritual realm is not immune from these pressures, as can be seen in the flourishing of biblically and faith based weight loss programs that encourage women to lose weight physically and gain spiritually. 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] Some scholars note that Jesus did not want to die. In the Garden of Gethsemane, he says, "Remove this cup from me" and, "My soul is sorrowful even unto death." [4] If Bodies Matter is the Trinity Embodied Enough? A Case for Fleshy Christology in Transforming Exclusion, ed Hannah Bacon, T&T Clark, 2011 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.”

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Introducing Feminist Theology, Co-author Dorothea McEwan [Warburg Institute], Sheffield Academic Press; 1993; 2nd Edition, 2001 For achieving such a communal conversation, Wilkinson lifts up the example of the large family gathered for dinner—loud, chaotic, sometimes arguing, often laughing, and sharing stories. “Itleads to the dialogue and the understanding of what we do at the table,” he says. By contrast, he notes that a culture defined by the rugged individual—whether feeling isolated in their spiritual practice or getting fast food alone after their shift—doesn’t have this dialogue.

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Controversies in Body Theology, Co-Editor Marcella Althaus-Reid [University of Edinburgh] SCM Press, 2008 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.) 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.Worshiping the Queer Jesus' in Queer Worship, Reconstructing Liturgical Theology eds Sharon Fennema, W.Scott Hademan, Stephen Burns , Bryan Cones, EVanston, Seabury Press, 2023. 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. 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.”

fat? Well keep your opinion to yourself Think your child is fat? Well keep your opinion to yourself

Eve's transgression was through her mouth, and that has major implications for the way Christian morality polices women's bodies today. Christianity, like most religions, has all kinds of rules that govern food and sex: what goes in and out of women's orifices. It’s not just in Christianity that the human orifice has great symbolic value. Anthropology, sociology and even political science rely on this symbolism to explain how societies infringe boundaries. Orifices are the most vulnerable parts of the body. They therefore require control, but also protection, says Professor Isherwood. If we reimagine the intact, protected female body as representative of a bound society, the rhetoric of men fighting to save the virtue of their women makes sense. As Director of the Institute of Theological Partnerships at University of Winchester I organised 3-5 conferences a year. James. " Five Things You Didn't Know about Jesus." CNN: Finding Jesus. April 13, 2017. Accessed: June 24, 2019. Lesbian Theologies In The Oxford Handbook of Theology, Sexuality and Gender, ed Adrian Thatcher, Oxford University Press, 2014 I hope so. Better that way round. A child should take its parents’ admiration for granted. Better to go into the world with too high an expectation of love than too low. The first person you encounter who makes you feel unattractive, annoying or stupid should not be the first person you encounter at all. That feeling should come as a surprise, not a confirmation. You should have a decent chance of understanding, by the time someone audibly criticises you, that opinion is subjective.The Good News of the Body: Sexual Theology and Feminism[ed], Sheffield Academic Press, 2000 & New York University Press, 2000 Byzantine artists tended to reimagine Christ as a young version of Zeus, to show His place as a cosmic King. [10] Before Jesus died, he said, "I am thirsty." In response, he was offered wine mixed with myrrh or gall to drink. He refused it. [9] 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. During the time of Christ, most Jews used only one name, which could be followed either by the phrase "son of . . . " or the person's hometown, which is why Jesus is often referred to as Jesus of Nazereth. [3]

The Fat Jesus: Feminist Explorations in Fleshy Christologies

I never became thin, but I did stop caring. Thank God. Literally, I thank God for the liberation from my own craving to be different. Ungovernable teenage hormones behind me, I now could be thin if I did all the stuff (you know, low carbs, no booze, lots of poached fish and circuit training) but I simply don’t care enough to do it. 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, Weep Not For Your Children, Co-editor Rosemary Radford Ruether [ Graduate Theological Union, Berkeley], Equinox, 2008 Dr Lelwica, author of The Religion of Thinness: Satisfying the Spiritual Hungers Beneath Women's Obsession with Food and Weight claims that to define anorexia nervosa as an individual pathology is to miss the symbolic meaning behind this extreme behaviour. ‘What leads a woman to feel so much self loathing and so much disgust for her body that she is on a suicidal path to self destruction?’ she says. ‘No one comes out of the womb wishing they were thinner.’Controversies in Feminist Theologies, Co-Author Marcella Althaus-Reid [University of Edinburgh], SCM, Press 2007