The Fat Jesus: Christianity and Body Image

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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.)

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

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. If you like what you're reading online, why not take advantage of our subscription and get unlimited access to all of Times Higher Education's content? My areas of expertise are liberation theologies, feminist theologies, eco-theologies, Psychology of Religion, Mysticism, Queer theory and theology. I have taught all these areas.

Jesus worked as a carpenter from ages 12 to 30, which means for 18 years, Jesus was akin to a day laborer. [4] Used to describe any overweight man with mid-length brown hair and a beard, giving the impression of what Jesus would be like if McDonalds and DVDs existed in 4th century Judea. Keep collections to yourself or inspire other shoppers! Keep in mind that anyone can view public collections - they may also appear in recommendations and other places. 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.’

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

UWTSD Home- Institutes and Academies- Institute of Education and Humanities- Institute of Education and Humanities Staff-Prof Lisa Isherwood Professor Lisa Isherwood BA,MPhil,PhD,FRSA; FLSW A helpful aspect of the essays here is that they frequently show how all of us are implicated: we cannot pretend these things do not touch us. Less helpfully, I was not con-vinced that the collection as a whole engages with specific controversies in a focused or developed way.The Eagle & the Feminist Theologian: Journeying with John in Caught Again Reading: Scholars and their Books, ed R.S Sugirtharajah, London, SCM Press, 2009 The association of thinness with goodness runs deep in U.S. culture, especially U.S. Christian culture, which finds its roots not in Catholic theology but in Calvinism. The Calvinist belief in predestination led to the widespread perception that material success in this life reflected who was blessed by God and who would be saved. Its contemporary iteration, especially in the United States, is often called the prosperity gospel. “Diet culture as it relates to the church is like another form of the prosperity gospel,” Lane-McGee says. “Church groups have weight loss groups. I am not a fan of diet culture.” Byzantine artists tended to reimagine Christ as a young version of Zeus, to show His place as a cosmic King. [10] 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. The Cultural History of Women in Christianity Vol 6; 1920 to the present. Eds Lisa Isherwood & Megan Clay.

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Christianity: Queer Pasts, Queer Futures, Revista Horizonte, Journal of the Pontifical Catholic University, Brazil, 2015 The Good News of the Body: Sexual Theology and Feminism[ed], Sheffield Academic Press, 2000 & New York University Press, 2000 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. An A-Z of Feminist Theology, Co-editor Dorothea McEwan [Warburg Institute], Sheffield Academic Press: 1996. Bloomsbury Academic Collections, 2015Controversies in Feminist Theologies, Co-Author Marcella Althaus-Reid [University of Edinburgh], SCM, Press 2007 As Isherwood notes, most discussions of obesity, dieting, food marketing and so forth go on in the West without attention to the wider economic and social context of food. Global food distribution, the conditions of food production, or even the sharing of food with neighbours, are not concerns for the dieter, Christian or “secular”, who is encouraged to be concerned solely about the shape of her own body. Here Isherwood sees potential for alternative theologies of food that emphasise shared feasting, communities of eating, and food that tastes sweet because it is produced and distributed justly. The Heart of Jesus Metal Wall Decor, Heart Jesus Metal Gift, Sacred Heart Decor Christ Art Work Metal Wall Decoration Introducing Body Theology, Co-author Elizabeth Stuart [University of Glamorgan], Sheffield Academic Press: 1998 & Pilgrim Press, Ohio, 2000