Beloved Bodies

Sermon on 1 Corinthians 6:12-20

Psalm 139: 13-15 I will thank you [Lord] because I am marvelously made; your works are wonderful, and I know it well. My body was not hidden from you, while I was being made in secret and woven in the depths of the earth. Your eyes beheld my limbs, yet unfinished in the womb; all of them were written in your book; they were fashioned day by day, when as yet there was none of them. [76]

Introduction

Our psalm articulates the idea the psalmist is marvelously made. I’ve struggled at times to make such a bold statement. While I can say I’ve always considered the body to be brilliant artwork, I’ve not always been able to say it specifically about my body. It’s only been as an adult I’ve come to marvel at my own creation: it’s strength, it’s twists and turns, it’s bends and folds, it’s looseness and firmness, it’s life-marks left behind from life lived and being lived. The adoration being far from selfish and narcissistic; rather it affirms the creation I am in the story I was made into: as the one who came from others as marvelously made as I am and as the one from whom others came as marvelously made as I am.

I credit the shift in my thinking to the birth of my daughter. While I knew my body was important for my sons, I also knew they may not come under the same judgment because of their bodies as I did as a woman. In other words: I felt there was less pressure on me to care about what I thought about me. They, by being male, would have an ease in the world; very little closed to them because of their body. But when I held that beautiful little body of my daughter, writhing and screaming as she did, I felt an urgency to get myself straight. I knew I was strong; I knew I was intellectually capable. And I knew I lacked a certain confidence about my body. I held her and couldn’t help but feel the need to protect her from destructive societal and generational opinions about the female body in all its stages and at all its ages. I’d do whatever it took to bear the brunt of patriarchy so she could walk easier in the world; I’d follow behind women before me who fought to make this place safer and freer for our daughters.

I wish I could tell you the church was my faithful partner in this battle against the powers of oppression. Sadly, most of my battles over my body are fought here, in the church. The church and her purity culture participated in the battle against women and men in turning men and women against each other. What was to be one community of humanity (ref. Gen 2:18 ff) was torn asunder into us and other. And both of their bodies would be the site of battle. She’d lose her body and be torn to pieces; he’d lose his soul and become a discarnate shell.

1 Corinthians 6:19-20

Or do you not perceive that your body is the temple of the Holy Spirit in you which you have from God and not of your own? You were bought for a price; indeed, esteem God as glorious in your body.

! Cor 6:19-20, translation mine

Paul’s small treatise on the body in 1 Corinthians 6 demonstrates the body is important. The idea that the soul is merely residing in the body is more a result of platonic influence on Christianity and less from Paul’s theology of the body. [1] Too often this passage is used more for abstaining from “sin” to keep the soul clean rather than as a celebration of our earthy somatic experience in the world (individual and communal). Far from being aliens inhabiting edgar suits,[2] Paul makes it clear: your body (σωμα) is important because it’s the site of cleaving to God by faith in Christ by the power of the Holy Spirit that is the foundation of your baptism. [3] Paul compares the union of the believer with Christ by the Spirit to an indissoluble union. It’s this union that becomes strained when we partake in practices and behaviors misaligned with the Spirit in us. [4] Thus, our union with Christ isn’t strictly about our identity in Christ but how we live in the world, too.[5]

In short, the body and what you do with it is important. If it’s not, then I must ask why then be baptized and take communion? If our life in Christ is strictly about our soul being saved from the fires of hell, then why tend to the body in such intentional ways? If the body isn’t important as part of our human experience in the world, then why put so much energy into celebrating the advent of the incarnate divine child of Mary? If our bodies are pointless here, aren’t we essentially saying the body of our Lord is pointless, too?

Everything about our religious life in the church is material so both our spiritual existence and our material existence experience God in our bodies. The event of justification by faith apart from works is not a doctrine by which we elevate the realm of the πνευμα (spirit) over and against the realm of the σωμα (body). It is in this event of justification the body and the spirit are brought into righteousness in union (with God and with ourselves and with eachother). Thus, our actions in the world reflect the one who we are cleaved to and cleaves to us in the event of justification. [6] As we do in the world by the power of the Holy Spirit there Christ is for others in the world. [7] So, 1 Corinthians 6:12-20 draws out the implications of our baptism of water and spirit of Acts 19 linking us in solidarity in following Jesus out of the Jordan. Paul makes it clear: what we do in the world tells the world who we are and who’s we are. [8]

Paul concludes with an exhortation to flee “fornication” or “idolatry”.[9] Through idolatry we forfeit our dominion and we hand ourselves over to being dominated[10] πνευμα και σωμα (spirit and body). As those who followed Jesus out of the Jordan in our baptism of water and the refining fire of Spirit, we are the temples of the Holy Spirit. This reference is intentionally material. Paul is making an intentional cultural and contextual connection between the temples housing gods or goddesses and the believer’s body being the house of God. [11] And, to be clear, Paul has in mind *all* bodies being the site of divine union and residence. So, I’ll ask again: if the body isn’t important why make such a bold and rather crazy statement? If my body isn’t important in this exchange, why would Paul spend time risking life and limb defending both resurrection of the body and the inclusion of gentile bodies in the body Israel along with Israelite bodies?

Conclusion

The body is important. Your body is important. It is through this body we experience the world and by which the world experiences us. Your body isn’t merely a vehicle for the soul but intimately and materially bound up with it. It is through this body time surges and courses leaving behind reminders of endurance. It is in the body where the declaration of holy resides; you in your body are the holy temple of the holy spirit; thus to desecrate this temple of muscle and bone is more of an affront to God than desecrating this temple of stone and wood.[12]

The body is important. And not just white bodies, but brown bodies, black bodies, indigenous bodies, transbodies, lgbtqia+ bodies, big bodies, small bodies, old bodies, young bodies, and differently abled bodies. There are no “illegal” bodies, and poor bodies deserve as much health and rest as those who are wealthy. It is not our place to determine what bodies are good or what bodies are bad because all bodies are sacred, all bodies are the target of divine love in the world; it is not for us to harm other bodies, reject other bodies, oppress other bodies because of their body. We are exhorted by Paul in this pericope to take seriously our bodies in the world and how those bodies act in the world. We are exhorted to live in ourselves for others, to be substantial people in the world who are divinely loved and who love divinely. For it is by this divine love that other swill know we are those who followed Jesus out of the Jordan (John 13:35). And we cannot support systems and institutions, ideologies and dogmas that ask us to oppress bodies; to do so would be to yoke ourselves to and be dominated by that which is not Christ. To deny an other of the fullness of somatic liberty is a means by which we grieve the spirit in us, the divine spirit given to us by God. We must, with Martin Luther King Jr. live a life marked by “a kind of dangerous unselfishness” and ask not the question “what happens to me if I help this other [body]” but, “If I do not help this [body] what will happen to [them]?”[13] Death for too long has stolen life from too many bodies; may our bodies participate in the revolt of life against death in the world.


[1] Anthony C. Thiselton The First Epistle to the Corinthians TNIGTC p. 462, “This supposed dualism of ‘levels’ is foreign to Pauline thought, but common place in those circles influenced by a popular form of quasi-Platonic thought.”

[2] Reference to Men in Black (1). Edgar is the body the alien termites strip the substance out of and then use the discarded flesh as the “suit” in which they walk in.

[3] Thiselton 458-9, “Paul rejects the quasi-gnostic dualistic notion that ‘spiritual’ issues are ‘above’ matters relating to the body. Quite the reverse is the case. Far from Pauline Christianity being what Nietzsche and the later Heidegger called ‘Platonism for the people,’ early Christian theology perceives the body as a temple sanctified by the Holy Spirit…united-as-one-entity with Christ…and a mode of being through which and in which the Christian self brings glory to God.”

[4] Thiselton 459, “As those who belong to Christ by redemptive purchase (6:20), Christians are to live out their bodily existence in union with Christ, indwelt by the Spirit, to the glory of God…”

[5] Thiselton 458. “This section demonstrates…the inseparability of Christian identity and Christian lifestyle, or of theology and ethics.”

[6] Thiselton quoting Käsemann from NT Questions of Today 464. Quoting Käsemann “‘For Paul it is all important that the Christian life is not limited to interior piety and cultic acts…In the bodily obedience o the Christian…the lordship of Christ finds visible expression, and only when this visible expression takes personal shape in us does the whole thing become credible as Gospel message.’”

[7] Thiselton 466 “Paul does indeed see the public, embodied life of Christ’s people as the instantiation of the gospel which points to, and thereby identifies, Christ for the world.”

[8] Thiselton 473 “It is precisely in how a person reveals themselves as what they are in the bodily and everyday life that what it means to be ‘in Christ’ emerges.”

[9] “Idolatry” is an acceptable translation of the word α πορνεια. It does mean in the literal sense “fornication” but the metaphorical definition is “idolatry” or “promiscuity of any kind.” While I do think Paul is directly using the word for fornication in a literal way (considering his time and context), I don’t think that it is a mistake to also include the metaphorical use of the word. I doubt that Paul would think it just fine to uphold violent systems just as long as you don’t have sex with a prostitute, in other words. Thus, it is my opinion that the sex imagery is to emphasize how important the body is and that when we choose to partake in idolatrous ways with systems, ideologies, practices, dogmas, institutions it’s as if you’ve physically linked yourself to that thing, like sex does between two people. Thus, we could say: those who participated in the coup against democracy to uphold white supremacy and patriarchy and oppression in the name of Christ, were promiscuous and strained their union with the Spirit while dragging their union with Christ through the mud; they voluntarily tore themselves (as limbs) from the body of Christ and oned (a reference to Julian of Norwich’s conception of the union with God) with a prostitute (white supremacy, patriarchy, oppression, Trumpism). And thus, we can say: they sinned against fellow creatures and against God.

[10] I’m using domination here playing off of the theme of the Greek word εξουσιασθησομαι(future passive indicative 1 person singular) meaning: I will be ruled over, I will be held under authority). I’d like to also point out that Paul employs the emphatic εγω here (Greek verbs come packed with their own personal pronoun endings) thus this is an emphasis for Paul: I I will not be held under authority…

[11] Thiselton 475, “The image of the god or goddess usually dominated the temple whether by size or by number (or both), and Paul declares that the very person of the Holy Spirit of God, by parity of reasoning, stands to the totality of the bodily, everyday life of the believer (σωμα) in the same relation of influence and molding of identity as the images of deities in pagan temples.”

[12] Thiselton 475, “The phrase ου εχετε απο θεου emphasizes both the transcendent source of the Holy Spirit who is Other and holy…and the gracious bestowal of the Holy Spirit as God’s free gift of love. Grace and judgment are held together: to desecrate the body is to violate God’s gift and to invite an unfavorable and awesome verdict on the part of God himself.”

[13] Martin Luther King Jr. I’ve been to the Mountaintop April 3, 1968. This was his last sermon before being assassinated. h/t friend and colleague The Rev. Dr. Kate Hanch for calling my attention to this sermon and idea. https://www.afscme.org/about/history/mlk/mountaintop?fbclid=IwAR3lVIJ7Vt9E96hGDgSyo1NQIvFyHW4I0VTVVpmuGGjzkPnF2lTHCK91MWc

Sex and Revolution I: Intimate Embodied Dance

Sancta Colloquia Episode 306 ft. Nicole Perry

In this episode, I had a very interesting and engaging conversation with Nicole Perry (@danceNdrama1) about intimacy, vulnerability, body, and relationship. It feels like we touched on all the aspects of what it means to be intimate with another person. Intimacy is such an interesting thing and something that humans being crave. Intimacy and the desire for intimacy is very natural. Yet, it seems that in one form or another external institutions (the Church, culture, media, etc.) love to dictate to us what this intimacy should look like. The problem becomes that in the pendulum swing from the Church to media sexual penetration is the primary focus. But what Nicole demonstrates throughout this dialogue is that intimacy is what *we* make of it. Nicole, an intimacy director/choreographer, deals with intimacy on the stage in dance and performance. There are ways, according to Nicole, to perform intimately that isn’t just playing to the normal trappings of “sex-sells.” In other words, you can express intimate moments on the stage in ways that do not employ actual kissing and actual acts of sex. Part of the power of a well-performed intimate scene on the stage is built around the idea of alterity: “…your body is your body, [your] boundaries are your boundaries…” This ability to say no and to be present in the no means that you can then be present in the yes, as Nicole says, “Yes only means yes if you can say no.” Now, this isn’t just about acting, and Nicole makes that really clear. One of the highlights of this discussion is that obtaining substance of self on the stage with and among others translates into real life presence. This means we can now talk about consent if there is an ability to say no and be present, we can now talk about intimacy in boundaries (this relationship exists here and has *this* intimacy) without having to devolve into penetration as the only means by which to express this intimacy. In fact, we could argue that the church and media destroy the concept of intimacy and thus sex by making sex the ultimate and glorified cow of intimacy. In this way, the person is never allowed to cultivate confidence in her intimate-talk and intimate-actions and thus falls into the trap that a sort of desire, like, love, and attachment must become sexual. It was such a pleasure to speak with Nicole and hear how much her life on the stage causes her to be a substantial person in real life. I hope you enjoy the conversation as much as I did.

Intrigued? You should be. Listen here 

Nicole Perry is an intimacy director/choreographer, as well as director and choreographer in South Florida. Recent credits include Imagine: a Journey in Dance at the Kravis Center, choreography and intimacy direction for the US premiere of The Glass Piano at Theatre Lab, and intimacy choreography for In the Heights with Measure for Measure Theatre, where she is the resident intimacy choreographer. Nicole is a Certified Laban/Bartenieff Movement Analyst through Integrated Movement Studies. She is a member of Stage Directors and Choreographers Society and an apprentice at Intimacy Directors International. Nicole founded Momentum Stage, a non-profit providing resources for performing artists.

Further Resources:

http://nicoleperry.org/

Dr. Robyn and Activist Theology: https://activistheology.com/ The quotes were taken from Robyn’s reflection in a class given by their partner, Erin C. Law, who is one of my Laban teachers. If they are still holding classes when we get closer to broadcast, I can send you a link. I know Robyn is on Twitter as @irobyn . Erin is on Instagram as @erin_c_law .

Further reading: ugh, so much. But, Come as You Are by Emily Nagoski was a game changer. How Emotions are Made by Lisa  Feldman Barrett is also really great to thinking about emotions in context. I’m sure I will do much more reading between now and then and can send updates!

Audre Lorde “Uses of the Erotic: The Erotic as Power”

Momentum Stage: https://www.momentumstage.org and some courses:

Ethics of Touch for Teachers of Movement: https://www.momentumstage.org/arts-education/touch-course

Consent for Performers: https://www.momentumstage.org/arts-education/9xv8spp402plnz9m9bpsqwpk784jnw

Also, The Consent Awareness Network, working to legally codify what is ‘consent’.

Meditation, Anti-Racism and Revolution

In this video I discuss two books I recently read and am impacted by. The first book is, “This Book is Anti-Racist: 20 Lessons on how to Wake Up, Take Action, and Do the Work” by Tiffany Jewell. And the second book is, “Stay Woke: A Meditation Guide for the Rest of Us” by Justin Michael Williams. These two excellent books intersect and work concurrently with each other as it pertains to our presence in a world in need of awake and alert people fighting for a better world for all people. I highly recommend both books to your shopping cart and minds and lives.

Here are the two episodes of Layla Saad’s podcast, The Good Ancestor Podcast, where she interviews both Tiffany Jewell and Justin Michael Williams.

http://laylafsaad.com/good-ancestor-podcast/ep030-tiffany-jewell

http://laylafsaad.com/good-ancestor-podcast/ep024-justin-michael-williams

Body, Religious Trauma, and Hope in Healing

Sancta Colloquia episode 105 ft. Jamie Lee Finch

It took some liquid courage to ask her, but I did ask her and she said yes and I was all: *faints. Jamie Lee Finch (@jamieleefinch) is one of my Twitter crushes if not THE Twitter crush and so having her on my wee podcast was an incredible honor. I love and admire how much freedom she brings to her Tweeps: she sets the captives free tweet after tweet after tweet. I’m all about freedom and liberty and letting people know just how much they are truly and actually loved, that they are wonderfully and marvelously created (bodies are amazing!); Jamie Lee Finch is the queen of this message. In this episode we talk about our bodies, that the body can remember and harbor memories in its flesh, religious trauma, and hope in healing. I’ve found that often times the Church drops the ball when it comes to talking to people as embodied beings yet is quick to judge according to the body. The person (the hearer who has a body) becomes dismembered: two parts, soul and body. The body of the believer gets put through the wringer–it gets neglected, abused, oppressed, ridiculed, and violated (and not merely physically but also: mentally, emotionally, and spiritually). The emphasis on “dying to your self” or “losing yourself” that is part of the Gospel proclamation eclipses the other message that is equally and vitally important: living into and finding oneself. When this inequality shows itself and the proclaimed message becomes tilted in this way, we’ll end up with very vacuous and malnourished believers (if they are even still believers at that point).  I hate to admit that I think to some extent another person being a solid-self is terrifying because of the risk of not being in control (as a parent I wrestle with both encouraging and discouraging my babies to be free-thinkers…what if they leave, what if they disagree, what if they think I’m wrong…). Yet this is exactly what should happen in the event-encounter with God for the hearer. You become more *you* and there’s really nothing more beautiful and the world is better because you are more *you*. Anyway, the show is better than what I’m writing here; Jamie Lee Finch brings so much to the discussion about the necessity of vitality of human beings coming out of traumatic situations, and she offers a much needed challenge to the institution of religion as well as offering her listeners the good way to be with those who have had trauma in their life…so go listen. I hope you are blessed as much as I was but what she said.

Intrigued? You should be. Listen here via Screaming Pods (https://www.screamingpods.com/)

http://s3-us-west-1.amazonaws.com/screamingpods/SanctaColloquia/sanctacolloquia-05.mp3

A huge THANK YOU to my friend and producer Sean Duregger (Twitter: @seanCduregger) and Screaming Pods (Twitter: @ScreamingPods) for hosting Sancta Colloquia (Twitter: @SanctaColloquia).

Jamie Lee Finch is a poet, sex witch, intuitive healer, and embodiment coach who specializes in working with people who are recovering form the effects of religious trauma and sexual shame.

Here’s the video I did with Liam Miller on Love, Rinse, Repeat

Here are the books Jamie Lee Finch mentioned in the recording:

 

The body keeps the score – bessel van der kolk

Waking the tiger – peter levine

When I spoke in tongues – jessica wilbanks

Not So For You: A Mother’s Day Post.

“To bring children into the world and slowly to birth one’s death and to accept it rather than to get it over with, quickly and if possible without awareness of it–as our shabbiest fantasies would have it–are acts of participation in creation. They refuse to fall in love with the alien reality of money and violence that has laid hold of life. The pain of birth encourages and convinces us of life. Just as a piece of bread can convince us of God, so this pain is a sacrament, a sign of God’s presence. How could we ever have lost it?” – Dorothee Sölle – Against the Wind: Memoir of a Radical Christian

 

During a conversation about summer break awhile back, my second son casually offered, “Well, mommy’s always on summer break.” The statement was like a needle scratching across a record; the party went silent. My eldest son sat up straight and gave his brother the look of, “Dude, you’re on your own now…” as he scooted down the bench at our dinner table, creating a healthy distance for/from the wrath he expected to land in his brother’s lap. My husband was in the kitchen slicing something; the slicing stopped as his eyes–filled with what I would call a healthy (and proper) dose of panic–darted from my second son to me, back to my second son, back to me. The toddler babbled about something; she saw the whole thing as an opportunity to shove the remainder of her dinner on to the floor… “oooops…fressert pweeze?”… <<giggle>>.

 

The one who uttered the statement looked around; everything about the tension in the air told him he’d just said something wrong. Very wrong. He realized it. His head slowly turned, and his blue eyes slowly met mine.  I was calm–let’s be more honest about that–I was as calm as I could be on the outside. In a cool and very controlled tone–the tone that my children know as the tone of sit-still-say-nothing-nod-amply–“Summer break?…Really?” I asked him. He nodded. I knew why he’d assumed that and even why he said it…out loud. “Just because I don’t leave to go to a job or go to work, doesn’t mean I’m not working at a job. If you really want the truth, Mommy doesn’t get summer break and she barely gets a vacation. Not even my sleep is mine. Mommies are at work every hour of every day, every day of every week, every week of ever year… Summer break?” I chuckled, and shook my head slightly. I poked around my dinner plate with my fork. “Not even close, buddy.”

 

No this isn’t a post about the unsung heroism of the stay-at-home-mother’s work day. Though, these works should be praised. The myriad of things I do every day from the hours of 4am to 9pm (when I practically fall into bed) to keep this house running, to keep #TheLarkinThree alive, and to maintain the barely existing heartbeat of my own professional work is worthy of applause. But I don’t want applause. I hate applause. (Anyone who knows me well enough knows just how much I hate applause and praise.) So, I’m not writing to be told I’m doing a good job or to be told that being a stay-at-home-mom is a noble choice…if I hear that one more time when I meet someone from my husband’s office, I’ll lose it.

 

I told the story above because what dawned on me (much, much later) is that if my son thinks I’m always on summer break, then maybe I’m doing my job right and well.  That he doesn’t see me as working hard or that I’m always burdened by them, is indicative of a daily aspect of motherhood most don’t see in operation until death.

 

You can look upon my body and see the scars of having become a mother. From the moment a plastic stick tells me I’m “with child” my body starts to change.* My brain chemistry will alter (forever); I’ll be hardwired from here on out to put an other before myself. When he cries, I’ll come. When he stumbles and falls, I’ll scoop him up. When he’s troubled, I’ll comfort. When he runs away, I’ll run after. During pregnancy my body will betray me. My own body will choose him over me. My nutrients course through my body first to him and whatever is left, I’ll get. My mind and my body sacrifice me for his life; way before holding him in my arms, I’ll go through a multitude of deaths to bring forth life.

 

Not least of which is laboring to deliver. In labor I am confronting death to bring forth life; no small task. And I’ll confront death alone. No one takes my hand and guides me through it. It is here where the ferocity that is woman comes to the fore; I will come close to and growl at death, bring it, Death! I’ll stare it down. My life for his! I’ll cry. And I’ll bear the wound of this battle in my physical body.  (Wounds that will later allow men to judge me as unattractive and unappealing, judgments I’ll absorb and utter against myself as I look over my body reflected back to me by the bathroom mirror).

 

I could bring up the continued wounding of my physical body–how my breasts are now oddly shaped because of years of nursing, expanding and contracting; how my weight fluctuates depending on the time I have to take care of myself; how the nutritional values of my meals is skimpy because I’m gleaning from left overs remaining on little plates by little people. But the reality is that it’s not merely my physical body that incurs the wound, pain, and suffering, of being a mom. As I said, you can look upon my  body and see the scars and disfiguring of being a mom, but there’s more you can’t see unless you not just look but also listen.  For the suffering and pain of being a mom isn’t merely restricted to my body, but also to my mind and my soul. My body–inside and out–is continually broken for these children of mine.**

 

“The real question the pain of birth gives us would be how we might come to understand pain as birthing pain, labor pain as doors opening, groaning as ‘the onset of the glory of the freedom of God’s children.’ How do we approach our pains so that they do not torment us like pointless kidney stones, but, as pains of labor, prepare the new being?…We need a different theology of pain that finally feminizes the questions and relates our pain to the pain of God. The question then will be: How does our pain become the pain of God? How do we become part of the messianic pain of liberation, part of the groaning of a creation that is in travail. How do we come to suffer so that our suffering becomes the pain of birth?” – Sölle***

 

But there’s more beyond the inner and outer breaking of my body. There is something you can’t see or hear, because this war that wages is one that is mine alone. This battle is between me and the age that has come before me on behalf of the age to come. And it wages everyday I walk the earth; it’s the battle I’ll take with me into the grave. (And, truly, if I fight well, you’ll rarely see the effects or feel the impact of this war.) It’s more than just a my-life-for-his: it’s: his-life-will-be-free. Free from all of the generational shit that has been repeatedly passed down over and over and over again. Free from pain and suffering that should’ve never have happened…ever. Free from anxiety, stress, fear where there should’ve been peace, tranquility, and comfort. The battle is one that is not about a body breaking but the very opposite; it’s about a body strong, resilient, being a stronghold in the time of disaster. Like a dam holding back tons of water threatening to wash out and drown what lives peacefully in its shadow and protection, my body will hold back what has come crashing into it from the repetition of history to protect those who live and depend on my protection. Everyday I will awake and make intentional choices, decisions, and actions that repeat my motherhood-mantra: it will not be so for you. And, this shit ends with me; I’ll wrestle it into the grave it so deserves. Everyday, I will utter the divine “no more” that has infiltrated my language because of my encounter with Christ who defined love as suffering, love as a body broken, love as freedom where there was oppression, love as comfort where there was fear, love as tender embrace where there was abuse, love as acceptance where there was rejection, love as new life as a gift to us out of/because of Christ’s death and resurrection.

 

 

 

 

*In rather imperfect terms (needing some renovating and updating) I’ve written more about the process of death to life as it relates to the very beginning of motherhood here: https://laurenrelarkin.com/2016/08/12/death-to-life-in-fertility-to-birth/

 

**I’ve written here about the inner body breaking: https://laurenrelarkin.com/2016/06/22/my-body-broken/

 

***Thank you to David W. Congdon who supplied me with the quotations from Dorothee Sölle.  You can follow him on twitter @dwcongdon; I’d recommend it. 🙂