LAUSR

sexualized as addressed in the book but also racialized, class structured, and oriented toward the able-bodied, any viable theology of the body for our time needs to articulate a critical liberation theology of the body. Such a theology would foreground individual, social, and ritual practices of religio-political resistance against these ideological life-worlds. It would promote practices which simultaneously seek to create and sustain more just body politics in solidarity with incarcerated, immigrant, refugee, LGBTQIA+, and in other ways disciplined bodies, and thereby anticipate but not yet fully realize the eschatological body. Such a liberation theology could significantly support and expand S.’s concluding point about embodied hope: “Theological somatology becomes a protest against the reification and disciplining of the body; its embodiment is not a matter of a docile body, but of a suffering body” (587).