alfred 2 - University of Winchester

with others (both in relation to symbiosis anxiety and fear of
being considered to be homosexual).
Theological work that has focused on the bodies of women
has begun the process of healing and accepting the female
form as infinitely more than a simple ‘absence’ of penis
(Ragland-Sullivan, 1985 p.286). Despite my admiration for this
work, many body-affirming feminists, both male and female,
ignore the penis as they are keenly aware of the wounds
caused by phallic violence (Nelson, 1994 p. 196). I understand
such anxieties but to choose not to affirm male bodies
because of the actions of the minority is not a helpful choice.
I believe there is a lot to be said in the area of body theology
about men, not as an optional extra when speaking of the
bodies of women but as an integral facet of developing an
embodied theology. Phallic violence is a cyclical occurrence;
to defeat it we must address and encourage men to accept
themselves, their bodies and their divinity.
Investigating the bodies of men is a way of delving further
into embodiment as an alternative to heteropatriarchy and
the current macho mode of masculinity. It is evident that
most men value their penis as the sole expression of their
masculinity as a result of the cultural fetishization of the
phallus (Irigaray, 1985 p. 117), causing men to use their penis
as both a figurative and literal weapon against anyone who
threatens their masculine rights to power, be that person
female or male. Nelson perceives that one of the major
problems with modern genitalised masculinity is that it has left
the rest of the body “lifeless and deprived of eros” (Nelson,
1994 p. 196) which is just one more problem to add to the
growing list in relation to hegemonic masculinity.
An incarnational faith, as proposed by James Nelson, I
believe would bring humanity closer to a holistic approach
to sexuality and the body. Although incarnational faith is
established within a Christian framework of creation and
divinity, it is unlike the traditional Christian theologies. It
resists the draw to be institutional, to make bold sweeping
statements about people, their lives and their bodies. Within
an incarnational approach, men would consider their bodies
sacred, and would undoubtedly feel more embodied, more
inclined to love themselves without the constant shame of
their bodily desires, free from social pressure to be a macho
man. Gay men and black men would be free to express
their desires without feeling coerced into an acceptable
male stereotype. Women would be more able to express
their masculinity without ridicule or judgement. When male
sexuality is de-stigmatized, it will cease to objectify the objects
of its desires and sexual difference will become less of an
issue. When any person accepts themselves, they no longer
desire to persecute others because, with the realisation of
oneself as divine, one also realises the divinity of others.
An incarnational faith would bid farewell to persecution
the ‘other’ would be rendered null and void. We would be
levelled in our species but still special and unique in our
separate ways.
Conclusion
The paper ends on a positive note. Change is already
underway. Liberation theology presents an array of feminist
Christ-images to substantiate every kind of person. Jesus is
anyone who has been marginalised (Isherwood and McEwan,
2001 p. 149-150), anyone who thinks they are worthless and
somehow other. The symbol of Christ is powerful and can
still be useful in the fight for healthy, embodied and unified
faith. An incarnational setting would allow a symbolic Christ
for all, alongside other images of divinity and self-recognition.
This would allow non-Christian figures and practices to guide
and comfort people if they desire them; when Christianity is
removed from Christ there comes an opening for all manner
of possibilities for belief.
References
Cone, J. (1987) A Black Theology of Liberation. New York:
Mary Knoll.
Culberston, P. (1994) Explaining Men. In Nelson, J.B. &
Longfellow, S.P. (eds.) Sexuality and the Sacred: Sources for
theological reflection. London: Westminster John Knox Press.
Daly, M. (1986) Beyond God the Father: Towards a philosophy
of Women’s Liberalism. London: The Women’s Press.
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