Deep Incarnation:

Extending and Locating Jesus’s Body: Toward a Christology of Radical Embodiment

“…both 'high' in Christology and 'low' in materiality." 106 In contrast to deep Christology which emphasizes the balance between the universal and the particular, African appropriations of Jesus underscore the tension between the global and the local, especially with regard to power relations. Even if he does not deny the universal dimension of some theological truths, 107 Maluleke's focus is on keeping in check all the modes of theological discourse that have the propensity for universalizing and totalizing the particular (and especially the African) expressions of Christian faith.…”

“…49 Deep incarnation is thus continued in the deep resurrection of the social and cosmic body into God's trinitarian life. 50 In this context, Welker's "spiritual body" (Pauline soma in contrast to sarx) expresses both continuity and discontinuity between the mortal flesh dominated by non-divine powers, and the immortal flesh mysteriously transformed by divine grace in the resurrection. 51 Mary Douglas argues that the biological and the social body belong together as a microcosm and a macrocosm.…”

Christ, the Praying Animal: A Critical Engagement with Niels Henrik Gregersen and the Christology of Deep Incarnation

“…101 Yet it is difficult to see how the metaphysical picture Gregersen has offered arrives at this desirable christological conclusion. We are here beyond the abstractions of divine versus human 'natures.'…”

“…97 Gregersen is careful, however, to avoid what Ted Peters has called a 'fixed pie' account of the relation between divine and creaturely agency, wherein any increase in divine agency must be accompanied by a decrease in creaturely 97 98 Instead, Gregersen prefers a kenotic understanding of divine power wherein 'God neither withdraws from the world nor gives up divine power, but actualizes divine love in the history with God's beloved creatures.' 99 This account is kenotic, on Gregersen's reading, in that it is precisely through creaturely freedoms that God manifests the divine life and realizes it in what God has made, 'flow[ing] into the fullness of life in, with, and under the world of creation'. 100 Undetermined creaturely freedom is itself the means by which the divine will is accomplished.…”

“…It is all about being together: God must appear as human in order to be real divine love. 101 Yet it is difficult to see how the metaphysical picture Gregersen has offered arrives at this desirable christological conclusion. If Christ's human agency is to be understood along the lines Gregersen has offered for understanding creaturely agency in general, we should think that the divine will does not exhaustively determine the processes, engagements and thoughts of Christ's human life.…”