Promiscuous Incarnation

Schneider, Laurel C.

doi:10.2307/j.ctt22h6t7g.19

Cited by 13 publications

(7 citation statements)

References 0 publications

Supporting

Mentioning

Contrasting

Order By: Relevance

“…Boeve suggests that God interrupts history. This interruption can extend, by radically locating incarnation, as suggested by a feminist theologian, Laurel C. Schneider (2010), as promiscuous incarnation, wherein God transgresses human space and time. God is revealed in various ways, conditions, and contexts of people.…”

Section: Transgression In Incarnation: Divine Interruptionmentioning

confidence: 99%

Militarism and Fear in a Time of Pandemic in the Philippines: Towards a Theology of Transgression

Meneses

2023

Acta Theo

View full text Add to dashboard Cite

The pandemic was an opportunity for authoritarian regimes to intensify militarism and cultivate fear, resulting in the disablement of the most vulnerable in society. Fear dissipates when basic freedoms are at stake. People who once were afraid have learned to transgress, “to step across”, because they just had enough of the Duterte regime’s deception. In light of this context, I argue, like Michel Foucault, that transgression can be a positive notion and not opposed to transcendence. In fact, it belongs to similar semantic cluster. An interruption can be viewed not as seeking attention, but rather as a cessation that aims for communion. Drawing from the lived experiences of persons with disabilities, I suggest a reversal of the negative perception of interruption to be incarnational, which can pave the way to a theology of transgression that is liberative.

show abstract

Section: Transgression In Incarnation: Divine Interruptionmentioning

confidence: 99%

Militarism and Fear in a Time of Pandemic in the Philippines: Towards a Theology of Transgression

Meneses

2023

Acta Theo

View full text Add to dashboard Cite

show abstract

“…never, at any level, absolutely unified." 22 Schneider argues that a solitary incarnation is not incarnation at all. 23 She calls this theological view "a disembodiment" that denies the flesh its 'cellular structure of integration, disintegration, and passage [that] is always re-forming, dispersing, and returning.…”

Section: Promiscuous Incarnationmentioning

confidence: 99%

“…22 Schneider argues that a solitary incarnation is not incarnation at all. 23 She calls this theological view "a disembodiment" that denies the flesh its 'cellular structure of integration, disintegration, and passage [that] is always re-forming, dispersing, and returning. 24 Schneider argues that flesh by its very definition is not singular, separated, nor solitary.…”

Section: Promiscuous Incarnationmentioning

confidence: 99%

“…And, although, as Schneider states, the ancients could not understand at that time "the atomic structure of living flesh or the physics of elemental biology," Christians today can and should. 25 Therefore, contemporary Christianity must reckon with the "fundamental promiscuity of bodies, their mixtures, in-between genders, and indiscriminate interconnections." 26 Schneider concludes that if incarnation is about divinity revealed in the flesh, theology should be accurate in its dealings with the flesh.…”

Section: Promiscuous Incarnationmentioning

confidence: 99%

“…25 Therefore, contemporary Christianity must reckon with the "fundamental promiscuity of bodies, their mixtures, in-between genders, and indiscriminate interconnections." 26 Schneider concludes that if incarnation is about divinity revealed in the flesh, theology should be accurate in its dealings with the flesh. And here is precisely the problem: to understand the flesh in its quantum queerness, that is, in Schneider's description, in its promiscuity, is to change everything we think we know about divinity.…”

Section: Promiscuous Incarnationmentioning

confidence: 99%

See 2 more Smart Citations

Wicked incarnations: Jesus, intra‐action, climate change

Ramler

2023

Dialog

View full text Add to dashboard Cite

To take incarnation seriously, Creation Care Christians, such as Douglas and Jonathan Moo, focus on Jesus’ divinity in incarnation. If the divine Jesus was fully flesh, then creation must be good. And if we do not take care of it, we are sinning, they reason. Laurel C. Schneider's promiscuous view of incarnation insists on a porous flesh, one that is materially entangled with the world. This is beyond Sallie McFague's model of the world as God's body. Applying Schneider's promiscuous incarnation, Mary‐Jane Rubenstein claims that the world is God's body, and, as such, God does not transcend matter as Ernest Simmons suggests. For Catherine Keller, unknowable divine interdependence must move us to civic action. In the middle of this conversation, I offer the term wicked incarnations to make explicit the intra‐action of divinity and the world in its incarnations. To take incarnation seriously is to acknowledge incarnations as a dynamism of divine and material forces, neither of which pre‐exist their relationship. I join Keller in hoping that this moves us to care about and for the material world, its changing climate, and our intra‐active relationship with nonhuman, divine presence.

show abstract

Digital Afterlife as a Technology of Queer Transformation

Slater

2022

Postdigital Science and Education

View full text Add to dashboard Cite

Promiscuous Incarnation

Cited by 13 publications

References 0 publications

Militarism and Fear in a Time of Pandemic in the Philippines: Towards a Theology of Transgression

Militarism and Fear in a Time of Pandemic in the Philippines: Towards a Theology of Transgression

Wicked incarnations: Jesus, intra‐action, climate change

Digital Afterlife as a Technology of Queer Transformation

Contact Info

Product

Resources

About