..., the essay examines the role of “trees of incarnation” as contemplative models in women's religious communities for making Christ present in the imagination and in the world. M. D. Chenu's attention to the category of nature in his historical and theological writings is then revisited in order to propose...

... of terms that do important work in King Lear : “take on,” “take up,” “bear,” “bear with.” These terms are all complexly associated, in late medieval and early modern discourses, with the incarnation of Christ, and with the ritual taking of Christ’s body in the Eucharist. And they are all associated...

.... Because the Incarnation (the divine Logos being made flesh at the Annunciation of the angel Gabriel to the Virgin Mary) and transubstantiation (the bread and wine becoming the body and blood of Christ at the priest's pronunciation of the word of institution in the Mass) involve transformations of word...

... to transcend the limitations of human knowledge with a sign that can only stand for itself because “it refers to nothing phenomenally real” (12). As an incarnated deity, Christ “ ‘unnaturally’ resolves within the monstrous paradox of his own dou- ble nature, man and God, the opposition...

.... Thomas gives us a life of Christ together with a profound summation of medieval theologies of redemption. Thinking of Cur Deus Homo , though without naming it, he asks whether it was necessary for God to become incarnate if humanity was to be saved. Aquinas argues that it was not necessary, at least...

... The Summa theologiae’s treatise on Christ falls into two main parts.10 In the first part, consisting of the first twenty-­six questions, Aquinas discusses the main features of the Incarnation, looking in turn at the fittingness of the Incarnation (III.1), the mode of union of the two natures of Christ...

... of the Eucharist in Enchiridion around this text; Karlstadt referred to it; Zwingli saw it as “indestructible adamant,” a “most excellently strong and fortified battle-line.”84 In That These Words, Luther argues that if Paul’s “flesh” is equated with the body and applied to the incarnate Christ “imme...

..., provide an uncon- vincing general analogy to 2 Corinthians 1:4 with its Jesus “who comforteth in all our tribulations” and a somewhat arbitrary parallel to a meditation of Mechtild of Hackborn on Christ’s incarnation whereby he came “downe” to “owre nede and miserye.” While I concur that “he comyth...

... suffering and its theological value. For Christ III , the catastrophe of the Crucifixion is also a kind of incarnation, as creation momentarily embodies God's death. The mortal mirrors the eternal as the eternal takes on mortality. Suffering swerves from Christ to creation through personification...

..., saving medicine for the dying, are inextricably bound up with Christ’s incarnation and crucifixion, as Langland makes clear.6 Later in the poem, he returns to the Church’s cre- ation in a detailed narrative following Christ’s harrowing of hell and his res- 242 Journal of Medieval and Early Modern...

... on words that simultaneously evokes thanks and a recognition of his own need for divine mercy, Henry considers first the gift of life and the material benefits he has enjoyed, then the great gift of the Incarnation, and finally Christ’s Passion and the Redemption thereby purchased for mankind (1...

... imagination is saturated with trinity. Langland cannot think about God without thinking about Christ and Holy Spirit: “He saw three and worshipped one” [Tres vidit et unum adoravit].14 Insofar as Grace is diversi- fied and diffused here, as Simpson would have it, rather than centralized...

... of Christ’s blood, which can potentially save him.57 What does Faustus’s final Eucharist, his final encounter with the incarnational God made flesh (complete with blood streaking the sky), suggest about the fate of this per- plexed protagonist? Given all we have said about the shifting...

... on whose words and actions the sacraments and rites of the church are modeled. As such, the feet are both emblematic 566  Journal of Medieval and Early Modern Studies / 44.3 / 2014 and effigial, calling to mind the absent-­present body of Christ in the precise moment when the water...

...” when this is precisely what Protestants would like to do, fitting in with their version of fidelity to Scrip- ture and also with their notion of the Incarnation and participation in the body of Christ. And, finally, if our senses be daily deceived in this matter, then is the sensible...

... into twelve months, counting the years from the birth of Christ. Instead, time would begin with the birth of the Age of Reason, which had taken place, the revo- lutionaries decided, on the 22nd of September 1792. The first of Vendémi- aire of the year 1 would be a new beginning, the first day...

... by purely intellectual means, whereas in fact he can only be reached through the sacraments, which were instituted with the Incarnation of Christ. For Augustine, the superiority of Christianity over ancient philosophies and over the contemporary rivals of Christianity lay in the institution...

..., that provides the most revealing perspective on premodern religion.3 Material ontologies inspired human theories of the divine in the late Middle Ages, for incarnational theology celebrated the reified body in which Christ lived on earth, and also the things he lived among.4 And since Christ...

... for sel essness in love. After explaining that Christ su ered “for yhe luue of [him]” who is “so luue vnw[o]rthi” that he must “dye forto bryng [him] out of pyne” (fol. v; – the writer pairs alliterative adjectives to incarnate a thinking heart grappling with the truth that teaches the lesson...

... Exercises. The practice required weeks of sequestered but supervised visionary contemplation, in which the Jesuit imagines scenes and images of the life and passion of Christ, as an entrance into both the historical experience of Jesus and his own inner life. Ironically, Brébeuf’s notes on his...