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This feminist theological and psychoanalytical study attempts to explore the receded (m)other to concretize women’s embodiment of selves. With this regard, this article claims that the abjection of the body in theological discourses paradoxically produces the body-less and thereby ‘discarnate incarnation,’ making women’s embodiment of salvation impossible. In fact, the materiality/maternity has tended to be controlled by the masculine form of the Word(Logos) God within the theological realms. The bodiliness or bodily reality is erased through the masculine conceptualization of theological doctrines and this abstraction is also exposed in the doctrinal Christology. Indeed, the doctrine of Christian theology, which relies on a hierarchically dualistic distinction between body and the Word Spirit, tends to blur Christological incarnation and therein the women’s embodiment of self. That is, the body tended to be denied for the sake of salvation and hardly regarded as something to be salvifically retrieved.
Therefore, for women, the embodiment should begin with an awareness of bodily reality which is repressed as the other through abstraction and objectification in theology. In this vein, ‘God-becoming-body’ manifested in the incarnation is expounded in relation to the raced, gendered, and colonized body, or materiality. Indeed, this embodiment process of self-awareness signifies toward the more fully incarnate God. The mysterious divine is revealed when women’s repressed bodily reality is re-embodied. Here, feminist theoretical findings of psychoanalysis help to develop Christian incarnation theology as a more (m)other -sensitive theology, admitting a certain maternity/materiality beyond the opposition of father-name/mother-body.
In this vein, the feminist theoretical study attempts to inscribe the body within the signification process and to offer insights to a way of theorizing the bodily reality subdued, sacrificed, and conquered in the doctrinal theology of incarnation. Indeed, they facilitates the exposure of the repressed dynamic relationality and fluidity within the theological doctrine so that the repressed body or maternity as (m)other can be retrieved. Consequently, this article argues that an articulation of the corporeal reality of the body which is erased in the classical doctrine of Christology reintroduces materiality, maternity, and bodiliness into theological discourses.
Therefore, for women, the embodiment should begin with an awareness of bodily reality which is repressed as the other through abstraction and objectification in theology. In this vein, ‘God-becoming-body’ manifested in the incarnation is expounded in relation to the raced, gendered, and colonized body, or materiality. Indeed, this embodiment process of self-awareness signifies toward the more fully incarnate God. The mysterious divine is revealed when women’s repressed bodily reality is re-embodied. Here, feminist theoretical findings of psychoanalysis help to develop Christian incarnation theology as a more (m)other -sensitive theology, admitting a certain maternity/materiality beyond the opposition of father-name/mother-body.
In this vein, the feminist theoretical study attempts to inscribe the body within the signification process and to offer insights to a way of theorizing the bodily reality subdued, sacrificed, and conquered in the doctrinal theology of incarnation. Indeed, they facilitates the exposure of the repressed dynamic relationality and fluidity within the theological doctrine so that the repressed body or maternity as (m)other can be retrieved. Consequently, this article argues that an articulation of the corporeal reality of the body which is erased in the classical doctrine of Christology reintroduces materiality, maternity, and bodiliness into theological discourses.
목차
I. 들어가는 말
II. 몸 말
III. 나오는 말
참고문헌
Abstract
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