“[A] brilliant and provocative work . . . demonstrating the centrality of the flesh to the mysteries and doctrines of the Christian faith.” —Carol Zaleski, Smith College A sustained and systematic theological reflection on the idea that being a Christian is, first and last, a matter of the flesh, Christian Flesh shows us what being a Christian means for fleshly existence. Depicting and analyzing what the Christian tradition has to say about the flesh of Christians in relation to that of Christ, the book shows that some kinds of fleshly activity conform well to being a Christian, while others are in tension with it. But to lead a Christian life is to be unconstrained by ordinary ethical norms. Arguing that no particular case of fleshly activity is forbidden, Paul J. Griffiths illustrates his message through extended case studies of what it is for Christians to eat, to clothe themselves, and to engage in physical intimacy. “In this trenchant and careful theological treatment of our embodiment, Paul Griffiths puts the stress exactly where it should be put––on the possibility of transfigured touch. By focusing on the varieties of touch, he is able to untangle several unfortunate arguments between liberals and conservatives in a most refreshing way.” —John Milbank, University of Nottingham “Very few theologians can boast a comparable combination of profound questioning and precise reasoning. This is a book worthy of the most serious reflection, debate, and admiration.” —David Bentley Hart, Notre Dame Institute for Advanced Study “Supremely lucid and beautifully austere.” —Evan Sandsmark, Modern Theology “A model of well-reasoned, stimulating and enduring theology.” —R. David Nelson, International Journal of Systematic Theology

Drawing on modern physics and ancient metaphysics, Stephen H. Webb constructs a philosophy of Christian materialism based on the unity of matter and spirit in the incarnation.

Most theologians believe that in the human life of Jesus of Nazareth, we encounter God. Yet how the divine and human come together in the life of Jesus still remains a question needing exploring. The Council of Chalcedon sought to answer the question by speaking of one and the same Son, our Lord Jesus Christ, the same perfect in divinity and also perfect in humanity, the same truly God and truly a human being. But ever since Chalcedon, the theological conversation on Christology has implicitly put Christs divinity and humanity in competition. While ancient (and not-so-ancient) Christologies from above focus on Christs divinity at the expense of his humanity, modern Christologies from below subsume his divinity into his humanity. What is needed, says Ian A. McFarland, is a Chalcedonianism without reserve, which not only affirms the humanity and divinity of Christ but also treats them as equal in theological significance. To do so, he draws on the ancient christological language that points to Christs nature, on the one hand, and his hypostasis, or personhood, on the other. And with this, McFarland begins one of the most creative and groundbreaking theological explorations into the mystery of the incarnation undertaken in recent memory.

Christ’s Body, Human Flesh If we’re honest, no one really cares about theology unless it reveals a gut-level view of God’s presence. According to pastor and ministry leader Hugh Halter, only the incarnational power of Jesus satisfies what we truly crave, and once we taste it, we’re never the same. God understands how hard it is to be human, and the incarnation—God with us—enables us to be fully alive. With refreshing, raw candor, Flesh reveals the faith we all long to experience—one based on the power of Christ in the daily grind of work, home, school, and life. For anyone burned out, disenchanted, or seeking a fresh honest-to-God encounter, Flesh will invigorate your faith.

They were amazed at his teaching.''; ''They fell down before him.''; ''He touched her hand.''; ''they left their nets.''; Often when we read the New Testament accounts of Jesus' life, we focus on his teachings and stories. But Don Everts draws our attention to the seemingly insignificant ''stage directions'' of the Gospels that describe the activity surrounding him. ''It's significant,'' Everts writes, ''that in the Gospels we don't just have a bullet list of quotes from Jesus.'' We also have observations of what he did and how people responded to him. By examining these simple phrases and casual comments, Everts assembles a startlingly fresh portrait of who Jesus was and is. While no one has seen the invisible God, when we look at the life of Jesus, we discover what his early followers discovered - that Jesus is the very flesh of God. ''Many people find themselves put off by Christianity but haunted and compelled by the figure of Jesus. In God in the Flesh, Don Everts reminds us why.

Samuel Butler was son and grandson of the priests. He graduated from Cambridge University in 1858. He got carried away by music and drawing. Torn with his father, in 1859-1864 he lived in New Zealand, bred sheep. He became an ardent devotee of Darwinism, his views spelled out in a study of Life and Habit (1877). Returning to England, engaged in literature and painting, lived a hermit. Traveled to Italy and Sicily. He exhibited paintings in the Royal Academy, wrote about Italian art. His prose was highly appreciated by Forster and Shaw, and later by Joyce, Lawrence, Aldous Huxley, Maugham, George Orwell. Extremely frank autobiographical novel "The Way of All Flesh" (The Way of All Flesh) was completed by the author in the 1880s, but at the author's will was not published during his lifetime and was published only in 1903. Six volumes of his notebooks were also published, correspondence. FS Fitzgerald on the back of the title page of this book Butler wrote with his hand: "The most interesting human document of all available".

Fons signatus: the sealed source -- Part One. God: chapter 1. Metaphysics and theology in tension (Augustine); chapter 2. God phenomenon (John Scotus Erigena); chapter 3. Reduction and conversion (Meister Eckhart) -- Part Two. The Flesh: chapter 4. The visibility of the flesh (Irenaeus); chapter 5. The solidity of the flesh (Tertullian); chapter 6.- The conversion of the flesh (Bonaventure) -- Part Three. The Other: chapter 7. Community and intersubjectivity (Origen); chapter 8. Angelic alterity (Thomas Aquinas); chapter 9. The singular other (John Duns Scotus) -- By way of conclusion: toward an act of return.