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A poetics of the flesh thus entails not only rejecting the projection of a flesh conceived as depravity or weakness on certain bodies - bodies of women, peoples of color, nonnormative sexualities, persons with disabilities.  It also calls for revaluing the affective charge of flesh and beauty of the bodies on which it is projected.

Poetics of the Flesh, Mayra Rivera, p 119.

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Insofar as race and gender are co-constitutive in empire, they are governed by political and economic displays of power; but sexuality in empire is subjugated through commercial exchange...  For in empire, the primary function of sex no longer entails human communication, embrace, and intimacy (not even procreation), but the heterosexual service of white male privilege.

Enfleshing Freedom, M. Shawn Copeland, p 73-74.

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The Christian gospel is an invitation to metanoia, to change... In other words, the gospel seeks not only to change our lives but to transform them.  Lived transformation... the practice of solidarity with and beside and among "the least."  Theology that rises from the message of the gospel should disturb as well as provoke, encourage as well as console... That theology can neither ignore nor mitigate the experiences that complexify being human... Thus, a theological anthropology worthy of reclaiming black women's bodies is worthy of reclaiming human bodies.

Enfleshing Freedom, M. Shawn Copeland, p 6.

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The theme of women's oppression is not the only theme that regularly surfaces in these stories [of various women's struggles], however.  As a Christian group, we also use the language of "sin" to speak about the brokenness of our lives.  At first, "sin" was a difficult term for us: its relation to Eve and to women generally in traditional Christian beliefs...has often been exacerbated by a theology of sin that tells us we are bad and shameful.  Over the years, however, we have begun to find comfort and strength in the fact that Christian tradition demands serious reflection on the depth to which persons can "fall" in their brokenness and their participation in the breaking of others.  For this reason, the doctrine of sin now plays an important role in our discussions.

Feminist Theory And Christian Theology, Serene Jones, p 70.

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The image of Jesus is crucially important in the life of Christian faith.  Since no one any longer meets Jesus of Nazareth in the flesh, he is encountered through the memory image that mediates his living presence through the power of the Spirit.  ...Theologically, set within a narrative framework, the memory of life, death, and resurrection of Jesus Christ ensures that the content of Jesus is the confession that "Jesus is the Christ" is not reduced to a cipher or a projection but remains a gracious, challenging gift from God.

Abounding in Kindness, Elizabeth A Johnson, p 161.

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""What is it that breathes fire into the equations and makes a universe for them to describe" ...The Creator Spirit is the unceasing, dynamic flow of loving power that sustains the world, brings forth life, weaves connections between all creatures, and repairs what gets damaged, all the while profoundly present at the heart of all things."

Abounding in Kindness, Elizabeth A. Johnson, p 83.

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Doctrines shape not only individual identities but the identities and practices of entire communities as well.  In communities, these person-shaping concepts are reshaped and passed on to new generations.  Hence, these doctrines give specific shape to collectives of people - determining the tenor and pace of their actions and interactions as well as defining the nature of the institutions and power relations that mediate the character of their public life.

Feminist Theory and Christian Theology, Jones, p 17

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For while the images of spiritual bodies were represented as an ideal of genderless bodies, these most often imply the universalization of the masculine, or "andro-gender," Karen King observes.  Therefore, despite its evident appeal, the image of the collectivity as a spiritual body is also challenged for its potential implication of the subordination of the differences to the new identity construed as universal.  The appeal of a unifying reality above corporeal particularities related to birth or ethnicity - in the name of religion or of the nation - and the tendency to imagine such reality as spiritual persist.
Poetics of the Flesh, Mayra Rivera, p 40

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Jesus’ transgression of the “law and order” established between Jews and Samaritans characterizes his ministry. It shows his intentional solidarity with a “crucified class” of people. It is worth noting that it was Jesus who entered Samaritan space, not the other way around. Jesus initiated the relationship.

Brown, Kelly Douglas. Stand Your Ground; Black Bodies and the Justice of God (Kindle Locations 3533-3535). Orbis Books. Kindle Edition

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“For while the phrase “melting pot” would become a metaphor for the expectation that all immigrants would be assimilated and thus transformed into “Americans,” until the early twentieth century, the usage of “melting away” suggested the expectation for the nonwhite bodies. If American was to become an Anglo-Saxon melting pot, then certain people would have to “melt away.”
- Douglas, Stand your Ground (103)

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Life in Christ, in spirit, carries the implicit reference to the opposite, life in the flesh.  The phrase "according to the flesh" thus denotes specific practices condemned as "carnal" - often related to passions and appetites in general or sexual practices in particular.  And it also points to the particularity of ethnic identity.  ...Describing the new (spiritual) identity in the body of Christ as universal is misleading, however, tacitly construing the particularity of the Christian as universal. ...it might be more appropriate to refer to the new identity as a "new ethnicity," for which kinship is established through baptism.  Poetics of the Flesh, Mayra Rivera, p 40

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In the servant is comprehended the second person of the Trinity, and in the servant is comprehended Adam, that is to say, all men.  And therefore when i say 'the Son', it means the Godhead, which is equal with the Father, and when I say 'the servant', it means Christ's Humanity, which is truly Adam.  The servant's nearness represents the Son, and his standing on the left side represents Adam.  The lord is the Father, God; the servant is the Son, Christ Jesus.  The Holy Ghost is the equal love which is in both of them.  When Adam fell, God's son fell; because of the true union made in heaven, God's son could not leave Adam, for by Adam I understand all men.  Adam fell from life to death into the valley of this wretched world, and after that into hell.  God's son fell with Adam into the valley of the Virgin's womb (and she was the fairest daughter of Adam), in order to free Adam from guilt in heaven and in earth; and with his great power he fetched him out of hell.

-Julian of Norwich, The Long Text, pg 121

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“I wanted to say, Who am I to do this, a woman? But that voice was not mine. It was Father's voice. It was Thomas'. It belonged to Israel, to Catherine, and to Mother. It belonged to the church in Charleston and the Quakers in Philadelphia. It would not, if I could help it, belong to me.”
― Sue Monk Kidd, The Invention of Wings

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“When mauma saw my raw eyes, she said, “Ain’t nobody can write down in a book what you worth.”
― Sue Monk Kidd, The Invention of Wings

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The fish in the water cannot drown,
The bird in the air cannot fall,
Gold is not destroyed by fire,
But there receives its shine and glow.
God has given to all creatures
The way to follow their own nature.
How then could I resist my nature?
I have perforce left all to enter into God
Who is my Father by nature,
My Brother by His humanity, my Betrothed by love,
And I am His since before time began.
Do you believe I do not experience this?
He can do both: burn with His strength and refresh
with His consolation.
But be not over-sorrowful:
You can again teach me, when I return;
Then I shall surely need your counsels,
For the earthly kingdoms are full of pitfalls.

Mechthild

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But this eternal “one-ing” becomes individuated in the unique person of each human being: “diversities flowing out of him, to work his will.”8 There is no differentiation in the human nature united with the Trinity, but it is through the diversity and complexity of embodiment that humanity’s full beauty will be displayed. Like Christ, though in created form, one part of human nature is eternally united with the Trinity, and another part is embodied on earth in individual persons.

Farley, Wendy. The Thirst of God: Contemplating God's Love with Three Women Mystics (p. 117). Westminster John Knox Press. Kindle Edition.