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Journal articles on the topic 'Flesh (Theology) in literature'

Author: Grafiati

Published: 4 June 2021

Last updated: 3 March 2023

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1

Goodison, Natalie, Deborah J. G. Mackay, and I. Karen Temple. "Genetics, molar pregnancies and medieval ideas of monstrous births: the lump of flesh in The King of Tars." Medical Humanities 45, no. 1 (August 7, 2018): 2–9. http://dx.doi.org/10.1136/medhum-2017-011387.

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The medieval English romance The King of Tars gives an account of a birth of a lump of flesh. This has been considered as fantastic and monstrous in past literature, the horrific union of a Christian and Saracen. However, while the text certainly speaks to miscegenation, we propose that this lump of flesh is actually a hydatidiform mole. We trace the hydatidiform mole from antiquity, surrounding it with contextual medieval examples, from theology, history and medicine, that also describe abnormal births as ‘lumps of flesh’. By discussing medieval ideas of monsters as a warning sign, we interpret the lump of flesh in terms of abnormal births, seed transmission, parental contribution and sin. Ideas of warning, blame and intervention present themselves as a response to moles both in medieval texts as well as in modern reactions to hydatidiform moles. We explore the epigenetics of hydatidiform moles and relate them to the medieval text. In The King of Tars, the fault for the lump of flesh could reside with either parent; we find that this is also the case in the genetic formation of the hydatidiform mole; we also argue that the epigenetics supports medieval theories of seed transmission.

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2

Macaya Pascual, Antonio, Ignacio Manresa Lamarca, and Jaime Piquero Casals. "Saint Paul's Thorn in the Flesh: a Dermatological Weakness?" Scientia et Fides 10, no. 1 (March 3, 2022): 9–27. http://dx.doi.org/10.12775/setf.2022.001.

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Saint Paul's "thorn in the flesh" has been the subject of much controversy in medical, historical and religious literature. It was crucial for the development of Paul's theology and, therefore, its study is important for a better understanding of early Christianity. The purpose of this article is to review the available evidence on this issue, perform a historical and medical critical analysis and suggest plausible diagnosis that have not been previously published in scientific literature. Our research on primary sources seem to indicate that in 41–42 AD Paul of Tarsus developed a clinical picture with a pain similar to that of a thorn injury and bad physical appearance. It could also have a chronic course with a limited number of relapses and few global. It could remind Job’s illness and provoke humiliation in Paul and repulse in his audience. Multiple diseases could explain some of these data, but fewer explain all of them. Though a definitive diagnosis cannot be achieved, we think that cutaneous disorders are the most obvious candidates for a humiliating and painful disease which, however, would permit long journeys during more than a decade. Disorders with cutaneous involvement like lupus erythematosus, dermatomyositis, urticaria/angioedema, leukocytoclastic vasculitis or nodular vasculitis should be added to other possibilities previously reported.

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3

Wallace, Mark I. "Christian Animism, Green Spirit Theology, and the Global Crisis Today." Journal of Reformed Theology 6, no. 3 (2012): 216–33. http://dx.doi.org/10.1163/15697312-12341272.

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Abstract This essay analyses the biblical promise and ethic of Christian animism: because everything God made is a bearer of the Holy Spirit human beings are obligated to care for creation. Three points are made. a) A retrieval of the Spirit’s disclosure of herself in the biblical literatures as one with the four cardinal elements —Earth, air, water, and fire. b) An analysis of how the Spirit is the “soul” of the Earth—the breath of creation—and the Earth is the “flesh” of the Spirit—the living landscapes of divine presence. c) A study of the significance of the church surviving in a period when the message of the Gospel is fundamentally threatened; this is the alarming status confessionis of our time. The hope of Christian animism—the vision of a shared and verdant Earth saturated with divine presence—is the ground for religiously charged transformative responses to the crisis of unsustainable living today.

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4

Caporicci, Camilla. "The tyranny of immaterialism: Refusing the body in The Winter’s Tale." Sederi, no. 25 (2015): 31–54. http://dx.doi.org/10.34136/sederi.2015.2.

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The aim of this study is to analyse the way Shakespeare’s work reveals the failure – in both private and public lives – of a system of thought in which the body is construed as a mere receptacle of immaterial and “superior” entities, supposedly governed by rational kinds of political and social power. After a brief consideration of Measure for Measure as a play focused on the political danger of denying the material aspect of the individual, The Winter’s Tale will be seen as presenting a similar problem. Here, the aspiration to an ideal of absolute purity and the consequent demonization of the sexualized flesh, deriving from both Puritan theology and neo-Platonic philosophy, merges with the anxiety towards the “rebellious” body fostered by sixteenth century medical science, constituting the disruptive force that initiates the plot. This attitude of denial of the body, linked to political power, leads to both a psychological breakdown and, in the public sphere, to a regime of tyranny.

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5

Luzon, Danny. "The Language of Transcendentalism." Nineteenth-Century Literature 76, no. 3 (December 1, 2021): 263–90. http://dx.doi.org/10.1525/ncl.2021.76.3.263.

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Danny Luzon, “The Language of Transcendentalism: Mysticism, Gender, and the Body in Julia Ward Howe’s The Hermaphrodite” (pp. 263–290) This essay studies the idea of a “third” sex adapted by Julia Ward Howe and other American transcendentalists from the language and theology of European mysticism. It explores Howe’s design of a nonbinary gender category through her dialogue with the figure of the hermaphrodite in the mystic tradition. Specifically, I look at Howe’s unfinished “Laurence manuscript” (written throughout the 1840s and first published in 2004 under the title The Hermaphrodite), tracing how it gives shape to unique intersex modes of knowledge and expression. The novel’s intersex protagonist, who repeatedly claims “I am no man, no woman, nothing,” allows Howe to productively utilize a language of negation and multiplicity, making the apophatic quality of mystic speech, as well as her protagonist’s denial of intelligibility, into a means of spiritual transcendence. In doing so, Howe marks gender categories as dwelling beyond social expression, away from phallocentric discursive constraints and their production of fixed dualistic concepts. Her mystic phenomenology elucidates the indeterminacy of gender, revealing it as something that cannot be adequately conceptualized in language. Howe’s prose thus produces complex dynamics between the spirit and the flesh, in order to free both the self and the body from the sociolinguistic restrictions of social intelligibility.

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6

Scofano, Reuber Gerbassi. "Mais Leonardos e menos Pinóquios: A Pedagogia de Rubem Alves e a valorização do prazer e da criatividade dos educandos." REFLEXUS - Revista Semestral de Teologia e Ciências das Religiões 8, no. 12 (May 13, 2015): 199. http://dx.doi.org/10.20890/reflexus.v8i12.240.

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Resumo: Grande parte da obra de Rubem Alves é dedicada ao campo educacional. Coerente com toda a sua produção em diversas áreas com Teologia, Psicanálise e Literatura infantil, neste campo ele fez uma crítica mordaz ao pensamento conservador, lançando mão do uso de imagens que dão um brilho único a suas reflexões. Ele utilizou as figuras de Pinóquio e Leonardo da Vinci para criticar a pedagogia tradicional: Pinóquio às avessas para mostrar que as escolas transformam seres de carne e osso em “bonecos de pau”; Leonardo da Vinci como exemplo de como uma educação que valorize o prazer e o desejo e a imaginação da criança pode formar adultos criativos e cada vez mais originais e humanos. Palavras-chave: Rubem Alves. Pedagogia. Desejo. Prazer. Imaginação. Abstract: Much of Rubem Alves’ work is dedicated to Education. In this field – in a way that is consistent with all of his production in several other areas such as Theology, Psychoanalysis and Children’s Literature – he made a scathing criticism of conservative thinking by making use of images that are a hallmark of his thought in this area. He used the figures of Pinocchio and Leonardo da Vinci to criticize traditional pedagogy: A Pinocchio in reverse shows that schools transforms beings of flesh and bones into “wooden puppets”; and Leonardo da Vinci serves as an example of how an Education that values pleasure, desire, and children’s imagination could develop creative and increasingly unique and human adults. Keywords: Rubem Alves. Pedagogy. Desire. Pleasure. Imagination.

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7

Martin, Francis. "Spirit and Flesh in the Doing of & Theology." Journal of Pentecostal Theology 9, no. 1 (2001): 5–31. http://dx.doi.org/10.1163/17455251-00901002.

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This article attempts to set forth the possibility, the legitimacy and the practical outworking of what could be called a ’critical hermeneutics of the Spirit’ in contradistinction to a ’hermeneutic of the flesh’. After a definition of the terms ’flesh’ and ’spirit’, the article proceeds to a description of life and activity according to the Spirit whose most salient characteristics are that the ’body of sin is rendered inoperative’ (Romans 6.6) with the result that there is clarity of mind. Errors in interpreting the Sacred Text can come about because of faulty information about and from the Text or because of the interference of the flesh. The drives of the flesh that most inhibit an understanding of the realities mediated by the Text are self-seeking, ignorance of one’s own sinfulness, sloth and prejudice. Prejudice can be philosophical (epistemological and historical) and literary (restricting oneself to a discussion of ’text’ rather than reality mediated by the text). As an example of both ‘explaining’ and ’understanding’ a biblical text, Hebrews 10.40-10 is studied with the goal of letting the text be ’adversarius noster’ and move us to a spiritual understanding of not only what the text says but also what it is talking about.

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8

Graham, Elaine. "Words Made Flesh: Women, Embodiment and Practical Theology." Feminist Theology 7, no. 21 (May 1999): 109–21. http://dx.doi.org/10.1177/096673509900002108.

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9

Hefty, Karl. "Is There a Body without Flesh?" Journal for Continental Philosophy of Religion 3, no. 1 (April 9, 2021): 27–48. http://dx.doi.org/10.1163/25889613-bja10010.

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Abstract This paper investigates the theme of sense and nonsense as it pertains to the phenomenological problem of “flesh.” It raises two sets of questions: 1) What is the relation of flesh to body and body to flesh? It is possible to admit the materiality of the corporeal condition while maintaining the phenomenological privilege of flesh and life? Or must one deny the privilege of flesh in favor of a more moderate “balance” of flesh and body? 2) How does the phenomenality of flesh and body go together with the theological reality of the Incarnation of the Word? How is the passage into theology effected in phenomenology when it is a question of body and flesh? The article objects to Emmanuel Falque’s interpretation of Michel Henry, enters into recent scholarship relating phenomenology and cognitive science, and questions whether incarnation can be adequately described by a phenomenology in which perception is ultimate.

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10

Richardson, Christopher K. "GOD IN OUR FLESH: BODY THEOLOGY AND RELIGIOUS EDUCATION." Religious Education 98, no. 1 (January 2003): 82–94. http://dx.doi.org/10.1080/00344080308299.

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11

Slee, Nicola. "Graham, Elaine.Words Made Flesh: Writings in Pastoral and Practical Theology." Practical Theology 3, no. 3 (July 27, 2010): 397–99. http://dx.doi.org/10.1558/prth.v3i3.397.

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12

Belser. "Returning to Flesh: A Jewish Reflection on Feminist Disability Theology." Journal of Feminist Studies in Religion 26, no. 2 (2010): 127. http://dx.doi.org/10.2979/fsr.2010.26.2.127.

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13

Lear, Joseph M. "Theology through Eschatological Story." Journal of Pentecostal Theology 30, no. 1 (May 5, 2021): 54–60. http://dx.doi.org/10.1163/17455251-30010005.

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Abstract Daniela Augustine’s The Spirit and the Common Good is a preachable theology because it is story – the story of the coming kingdom made present by the Spirit’s outpouring on Pentecost. Her book finds a fruitful locus of theological reflection in the former Yugoslavia’s Third Balkan War, by which she confronts the protological narrative of human violence with the counternarrative of the Scriptures, the Spirit, and the glorious transformation at the end of the age. In order to put flesh on Christian hope in the contemporary contexts, Augustine turns to hagiographical stories in the former Yugoslavia. Hagiography is not without perils for the theological task, not least in that it can downplay the sinfulness of the saints’ lives. But, as in the practice of Pentecostal testimony, Augustine’s work gives glory to God, not humans for the work of God in the world.

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14

Karp, Alit. "Made Flesh." World Literature Today 91, no. 5 (2017): 16–20. http://dx.doi.org/10.1353/wlt.2017.0007.

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15

Anderton, Joseph. "“living flesh”." Samuel Beckett Today / Aujourd’hui 32, no. 2 (July 30, 2020): 192–206. http://dx.doi.org/10.1163/18757405-03202004.

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Abstract This essay examines the human-nonhuman proximity emerging from Beckett’s representation of a deconstructed human being and his encounters with nonhuman animals in the “The Expelled,” “The Calmative,” “The End” and “First Love.” With reference to Simone Weil’s categories from The Need for Roots, I show how Beckett’s narrator is lacking physical, psychological, socio-political and philosophical aspects associated with normative human being, which result in a precarious, imprecise identity. In light of this dehumanisation, I close read passages featuring nonhuman animals to argue that while they emphasise the narrator’s marginalisation from human community, they also reveal profound alienation from other animals too. The destabilisation of specific identity, I argue, initiates a reevaluation of the narrator’s place among living beings in general and prefigures the multispecies connectedness advocated in twenty-first century ecocritical reviews of the human-nonhuman divide, such as Donna Haraway’s ‘chthulucene.’

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16

Souza, Raymond D., Virgilio Piñera, Mark Schafer, Virgilio Piñera, Mark Schafer, and Thomas Christensen. "René's Flesh." World Literature Today 65, no. 4 (1991): 681. http://dx.doi.org/10.2307/40147646.

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17

Yates, John C. "Towards a Theology of Homosexuality." Evangelical Quarterly: An International Review of Bible and Theology 67, no. 1 (September 6, 1995): 71–87. http://dx.doi.org/10.1163/27725472-06701005.

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Theologies of homosexuality may be categorised as essentialist or constructionist. The latter interprets sexuality within the relative framework of culture and socially constructed meanings, whereas essentialism seeks an ontological ground for deciding what is just and loving in the sexual arena. A theological anthropology based on Genesis 1:26-27 sees both a trinitarian reference and the necessary corollary that male plus female is constitutive of the image of God. The differentiation of humanity as male and female in an ontologically complementary manner is the ground for the 'one flesh' union of Genesis 2:24. The union of persons which is the goal of intercourse is therefore impossible in same-sex coupling. Thus homosexual practice is essentially disordered and de-humanising.

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18

Rosenstock, Bruce. "Kinship, Incest, and Slavery: A Thematic Constellation in the Triteuchal Political Theology of the Divine Name." Harvard Theological Review 116, no. 1 (January 2023): 1–23. http://dx.doi.org/10.1017/s0017816023000019.

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AbstractIncest (“revealing the nakedness of the flesh of one’s flesh”) and slavery are presented in the Triteuch (Gen 1 through Lev 26) as twin threats to kinship creation (becoming “one flesh”) as the uniquely human matrix for fulfilling the commandment “be fruitful and multiply.” The serpent’s duplicitous nakedness symbolizes incestuous reproduction; the Tower builders, who seek to preserve their “one lip,” acquire one name, and avoid fragmentation into distinct kinship groups, “imagine” (zāmam, suggesting incest) a new way to reproduce themselves and their name; Pharaoh attempts to efface Israelite kinship and its “names” with the selective genocide of the males. The divine name YHWH, glossed as “I will be,” represents the freedom to give names to one’s children—the expression of the continuity of kinship creation (antitype of slavery)—and also the indexical uniqueness of each “I”-sayer—the interlinguistic basis of the oneness of humanity (antitype of the Tower).

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19

Harvie, Timothy. "A Politics of Connected Flesh: Public Theology, Ecology, and Merleau-Ponty." International Journal of Public Theology 13, no. 4 (December 9, 2019): 494–512. http://dx.doi.org/10.1163/15697320-12341592.

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AbstractAfter critically reviewing the ongoing development of various publics in public theology, this article attempts to develop an additional public in nonanthropocentric terms in order to ground adequately public theology’s approach to the current climate crisis. Seeking a path between an account of Earth as a commons, with its emphasis on similarity and the diffractive method’s emphasis on the separateness of biodiverse lives, it argues that Merleau-Ponty’s articulation of the flesh of the world provides material for a politically engaged public theology. In emphasizing the separateness of embodied selves in the perceptual fields of embodied flesh, it develops an account of the ecosphere as an ontologically grounding public to correct the limitations of various ‘publics’ as human-centered institutions. In doing so, the transcendence of Earth’s embodied inhabitants is emphasized that conceives of public in terms of the connective tissues of more-than-human bodies.

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20

Wheeler, Michael. "Literature and Theology." ANZTLA EJournal, no. 5 (March 19, 2019): 3–8. http://dx.doi.org/10.31046/anztla.v0i5.752.

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21

Arroyo, Ciriaco Moron. "Literature, Religion, Theology." South Central Review 9, no. 1 (1992): 44. http://dx.doi.org/10.2307/3189386.

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22

HIRAMATSU, Kei. "Theology of the Crown of Thorns for the Outcast and Paul’s Thorn in the Flesh in Second Corinthians 12:7." Asia Journal Theology 36, no. 1 (April 30, 2022): 72–88. http://dx.doi.org/10.54424/ajt.v36i1.28.

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Do liberation hermeneutics and traditional historical-grammatical hermeneutics intersect in their reading of the text? In this article, I have chosen Paul’s thorn in the flesh in 2 Cor 12:7-10 as a test case to examine how a particular reading of liberation theology from Asian liberation theologian Teruo Kuribayashi intersects with the traditional exegesis. Thus, I will first describe Kuribayashi’s theology of the crown of thorns and then I will evaluate his interpretation in light of a careful exegesis of Paul’s symbolic use of the thorn in the flesh in 2 Corinthians. The purpose of the article is to appreciate the hermeneutical heritages of both the Western and the non-Western traditions and to call for a holistic interpretation of the biblical text. Incidentally, this article asks whether the source of our interpretation comes from the biblical text, the reality of interpreters, or both.

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23

Goodbourn, David. "Graham, Elaine L.Words Made Flesh: Writings in Pastoral and Practical Theology." Journal of Adult Theological Education 6, no. 2 (November 10, 2009): 195–96. http://dx.doi.org/10.1558/jate.v6i2.195.

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24

Porter, Nathan. "Book Review: The Word Made Flesh: A Theology of the Incarnation." Irish Theological Quarterly 86, no. 4 (November 2021): 409–12. http://dx.doi.org/10.1177/00211400211048564b.

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25

Hopsicker, Peter M. "A Modern Conception of Flesh: Towards a Theology of Disability Sport." Journal of Disability & Religion 18, no. 1 (January 2014): 82–96. http://dx.doi.org/10.1080/15228967.2014.868986.

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26

Kuznets, Miriam. "Flesh and Blood." Antioch Review 47, no. 1 (1989): 30. http://dx.doi.org/10.2307/4611986.

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27

Purpura, Lia, and Linda Gregg. "Things and Flesh." Antioch Review 58, no. 2 (2000): 248. http://dx.doi.org/10.2307/4614013.

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28

Brown, Ashley, and C. K. Williams. "Flesh and Blood." World Literature Today 63, no. 1 (1989): 104. http://dx.doi.org/10.2307/40145146.

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29

Earnshaw, Doris, and Linda Gregg. "Things and Flesh." World Literature Today 74, no. 2 (2000): 370. http://dx.doi.org/10.2307/40155642.

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30

Nash, Susan Smith, and Cydney Chadwick. "Flesh and Bone." World Literature Today 76, no. 3/4 (2002): 92. http://dx.doi.org/10.2307/40157628.

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31

Hughson, Thomas. "The Incarnation: Classical Christology and Public Theology." Modern Believing 62, no. 3 (July 1, 2021): 231–41. http://dx.doi.org/10.3828/mb.2021.15.

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Classical christology matters for public theology. In the Gospel of John, the Logos who creates the cosmos became flesh. Chalcedon (451 CE) clarified the divine/human union in Jesus of Nazareth. Jesus the creating Logos enlightens every human, Aquinas taught, with the capacity for thought and agency in social existence, the light of reason. The public sphere is a free space for discussion of matters bearing on human flourishing. Public theology is attentive to both the historical particularity of belief in Jesus the Messiah and the universal horizon of the Logos in creation and conscience. Promoting social justice, public theology addresses topics, structures, dynamics and meanings in the public sphere of liberal democracies.

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32

Lewis, William F. "Unredemptive Flesh." Journal of Popular Culture 20, no. 2 (September 1986): 73–81. http://dx.doi.org/10.1111/j.0022-3840.1986.2002_73.x.

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33

Matlock, R. Barry. "Sins of the Flesh and Suspicious Minds: Dunn's New Theology of Paul." Journal for the Study of the New Testament 21, no. 72 (April 1999): 67–90. http://dx.doi.org/10.1177/0142064x9902107204.

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34

Anderson, A. "Aglobal Pentecostal Theology? Amos Yong's the Spirit Poured Out On All Flesh." Journal of Pentecostal Theology 16, no. 1 (April 1, 2007): 97–102. http://dx.doi.org/10.1177/0966736907083270.

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35

Taylor, Victor E. "Wounding Theology and Literature." English Language Notes 44, no. 1 (March 1, 2006): 13–18. http://dx.doi.org/10.1215/00138282-44.1.13.

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36

Archer, Lewis F. "Review: Theology and Literature." Christianity & Literature 38, no. 4 (September 1989): 79–80. http://dx.doi.org/10.1177/014833318903800412.

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37

KUNIN, AARON. "‘Words’‘and’‘Flesh’." Critical Quarterly 53, no. 2 (July 2011): 93–94. http://dx.doi.org/10.1111/j.1467-8705.2011.01994.x.

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38

Watson, Richard. "Book Review: The Literature-Theology Relationship, English Literature, Theology and the Curriculum." Expository Times 111, no. 8 (May 2000): 283–84. http://dx.doi.org/10.1177/001452460011100832.

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39

Patton, Simon, and Wang Ping. "Of Flesh and Spirit." World Literature Today 73, no. 1 (1999): 211. http://dx.doi.org/10.2307/40154658.

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40

Abdo, Diya. "Notes on the flesh." Middle Eastern Literatures 22, no. 1 (January 2, 2019): 58–59. http://dx.doi.org/10.1080/1475262x.2019.1697505.

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41

Wrigley-Carr, Robyn. "“Supernatural” Forgiveness." Theology Today 75, no. 4 (January 2019): 458–68. http://dx.doi.org/10.1177/0040573618810380.

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Forgiveness is a complex theological concept and a complicated and nuanced reality. In this article we hear the voices of two women writing from the standpoint of Christian theology. First, Evelyn Underhill, a British, mystical theologian and spiritual director (1875–1941) who was the first woman to lecture in theology at the University of Oxford. In her retreat talks, “Abba,” Underhill teaches that forgiveness is “supernatural,” a reality enabled by the Spirit. Second, Underhill’s insights are “earthed” and critically reflected upon by being placed in dialogue with Monique Lisbon, a contemporary, Australian songwriter and survivor of child sex abuse. Excerpts from Underhill’s spiritual direction further ground and flesh out her spiritual theology concerning forgiveness. The article closes with hope, affirming Underhill’s theology that forgiveness is “supernatural,” yet questions remain concerning the complexity of the forgiveness journey for victims of the most heinous of crimes.

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42

Rogin, Michael. "Making Words Flesh." American Literary History 3, no. 3 (1991): 599–602. http://dx.doi.org/10.1093/alh/3.3.599.

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43

Zerra, Luke. "The body's availability: Ezekiel 37, Robert Jenson and disabled flesh." Scottish Journal of Theology 75, no. 2 (May 2022): 117–22. http://dx.doi.org/10.1017/s0036930622000254.

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AbstractThis paper puts Ezekiel 37 in conversation with Robert W. Jenson's theological anthropology. It claims that a theological reading of scripture can clarify moral reflection on personhood in general, and the personhood of humans with disabilities in particular. Ezekiel 37:1–14, read through Jenson's exegesis and theology, offers a theological anthropology in which human personhood is given by God's address. To be a person is to be available to God's address. Such an understanding does not rely on capacities inherent to the person, but extrinsically in God's word and freedom to be available to human flesh.

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44

Beeston, A. F. L. "One Flesh." Vetus Testamentum 36, no. 1 (1986): 115–17. http://dx.doi.org/10.1163/156853386x00186.

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45

Tritle, Erika. "Anti-Judaism and a Hermeneutic of the Flesh." Church History and Religious Culture 95, no. 2-3 (2015): 182–202. http://dx.doi.org/10.1163/18712428-09502007.

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This article investigates the manifestations of anti-Judaism that informed fifteenth-century debates over the religious and civic status of the conversos. Insurgents in Toledo supported the persecution of the conversos and their exclusion from public life by insisting on their continued Jewishness despite baptism. Documents such as the “Petition” and the “Sentencia-Estatuto” issued by the rebel regime, the “Appeal and Supplication” written by Marcos García de Mora, and the anonymous “Privilege,” show that the conversos’ opponents developed a hermeneutic of the flesh founded in a reading of the epistles of Paul and informed by their own particular historical context. This hermeneutic afforded the conversos’ opponents a theological basis for shutting certain baptized Christians out of Spanish society based on their carnal descent, weaving race into Christian theology. So useful a conceptual and rhetorical tool was anti-Judaism, however, that even converso defenders employed it as a weapon against their opponents.

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Crocker, Holly A. "In the flesh." postmedieval: a journal of medieval cultural studies 4, no. 4 (December 2013): 391–400. http://dx.doi.org/10.1057/pmed.2013.30.

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O'Malley, Timothy P. "Introduction to Sacramental Theology: Signs of Christ in the Flesh by José Granados." Antiphon: A Journal for Liturgical Renewal 26, no. 1 (2022): 92–95. http://dx.doi.org/10.1353/atp.2022.0007.

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Anderson, Allan. "A GLOBAL PENTECOSTAL THEOLOGY? AMOS YONG'S THE SPIRIT POURED OUT ON ALL FLESH*." Journal of Pentecostal Theology 16, no. 1 (April 1, 2008): 97–102. http://dx.doi.org/10.1163/174552507x00086.

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de Wet, Chris L. "“Illius sponsi thalamus fuit uterus virginis”." Religion and Theology 27, no. 3-4 (December 8, 2020): 299–328. http://dx.doi.org/10.1163/15743012-02703007.

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Abstract:

Abstract This article examines the image of Mary’s womb as the bridal chamber in which the Word and the flesh, the divine and the human natures of Christ, are united. The image presents the reader with a paradox – the Word and the flesh engage in a divine unification and comingling in the womb of the virgin. The study traces the development of the image in the earlier works of Augustine, and contextualises it within Augustine’s later thought, in which the body and sexuality are considered in a more positive light. The study aims to demonstrate that Augustine’s structuring of incarnational theology served as a framework for his views on sexuality – prelapsarian, postlapsarian, and eschatological sexuality – and the discourse of the incarnation, especially in his later thought, should be seen primarily as a discourse of sexuality.

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SINGH, SAVITA. "Jewel of my flesh." Critical Quarterly 34, no. 1 (March 1992): 123. http://dx.doi.org/10.1111/j.1467-8705.1992.tb00401.x.

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