Body Theology
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Theory That Can Be Lived: In Conversation about (with) Lived Experience
Heather Walton’s recent Practical Theology Beyond the Empirical Turn presses practical theology to rethink what counts as theory.[1] Rather than treating theory as an abstract system or a critical tool applied from outside, she invites us to see it as something that condenses and circulates through shared stories, images, practices, and felt worlds. She argues that practical theology has overlooked the way that theory functions as “collective sentiment” and “shared narrative”.[2] Taking that provocation seriously, we place our research projects into conversation. One of us (Chris) works on liturgy and symbolic action. The other (Giorgio) studies LGBTQ+ Catholic identity. In both contexts, lived experience is treated not as illustrative material…
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Ten Commitments Of A Feminist Theologian
I was sitting opposite one of my PhD supervisors, having just attempted to dismiss the entire genre of feminist theology as not relevant to my project when my radicalisation began. I had grown up in a particular kind of evangelical church with a theology of complementarity that had impressed up on me that of course I was equal to my husband, but that my role was distinctly different from his. The kind of church where husbands were considered to be the leaders of their wives (and, of course, their children) and where only men could be elders of the church or preach in a service. Whilst I had started to…
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The Blessed Virgin, the Theotokos: The Bodily Autonomy of Women and a Post-Christian World
The rising cultural tide of a post-Christian world pushes against the shoreline of history. People once forced into the small inlets and coves eventually find themselves along the wide beaches of the peninsula. The wind carries their once silenced stories, and they crash loudly against the shore. Through strife and struggle, women have propitiated the Fates, having now been granted the gift of witness for their skill and wisdom no longer limited to the home. The maintenance of women’s domestication in Western countries stood the test of millennia, through limitations in career opportunity, education, political engagement, healthcare, and religious moralisation, women have been forced to experience a world that objectifies…
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Religious Espectrocide and Maternal Resistance: Ethical Reflections from a Testimony
Michelle is a Brazilian mother of David, a neurodivergent child diagnosed with autism. In her public testimony, she recounts a painful journey marked by experiences of exclusion and lack of understanding within her evangelical community in Brazil. In many religious contexts, autistic existence is not interpreted as part of human diversity but as a spiritual deviation to be corrected. This article proposes the concept of espectrocide, a term that designates the symbolic, epistemic, and affective erasure of autistic identities, as a tool for analyzing the specific effects of religious discourse and practices on autistic people (Freitas & Franco, in press). More specifically, religious espectrocide refers to the symbolic and structural…
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Reflections on Body Theology
Bodies matter. They shape how we experience life—through our senses, movements, and our interactions with the world. Yet, our bodies are frequently sites of inequality and violence. In 2025, state-sanctioned war and genocide (in Palestine and Ukraine to name just two places) targets and seeks to erase the bodies of entire communities, both physically and culturally. The COVID-19 pandemic has left lasting physical, mental, and societal scars, with millions facing health challenges like long COVID, deepening inequalities, and strained healthcare systems. Physical and sexual violence, especially gender-based violence, remains a global public health crisis. The bodies of Black people, ethnic minorities, immigrants, and refugees are still treated as though they…
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Lamentation of Dehumanisation: Theological Resistance and the Sacredness of the Accused Child
Atlanta, Georgia “If there’s somebody out there like that has him, I just wish they knew that somebody here loves him; that a whole lot of people love him. This whole community loves him and they want him back, too.” Camille Bell.[1] On the 21st of October 1979, nine-year-old Yusuf Bell ran an errand for an elderly neighbour at a nearby grocery store. He never returned home to his mother, who called out for him. His body was later found in an abandoned school building eighteen days later.[2] His cause of death was classified as a brutal hit on his head and strangulation. Yusuf was one of the thirty African-American…
