Interpreting the Incarnate Word

Reflecting on the resonance between the philosophical explorations of embodiment by Richard Kearney and Paul Ricoeur and Jesus’ words, “This is my body,” spoken at the Last Supper, I note how these ideas intertwine. Both theological and philosophical traditions explore the mystery of the body as a site of meaning, presence, and relationality. Kearney and Ricoeur’s perspectives on embodiment offer a framework for contemplating the theological weight of Jesus’ statement, enriching our understanding of the Eucharist and its interpretive implications.

In his exploration of "carnal hermeneutics," Richard Kearney positions the body as the primary site of interpretation, suggesting that meaning is rooted in the flesh—in our sensory and tactile encounters. When Jesus declares, “This is my body,” perhaps we’re invited to see the Eucharist not merely as symbolic or abstract but as a deeply carnal act. Bread becomes flesh, not as an intellectual metaphor alone, but as a physical, sacramental reality that calls us into sensory engagement—touching, tasting, consuming. Kearney’s emphasis on the primacy of the flesh challenges us to move beyond purely cognitive reflection, drawing us into the incarnational reality of the Divine made flesh, present in the elements of bread and wine.

Paul Ricoeur’s contributions to hermeneutics and narrative identity further illuminate the significance of Jesus’ words. For Ricoeur, symbols and narratives mediate profound truths, connecting individuals to larger realities. “This is my body” functions as both a narrative and a symbol, encapsulating the story of the Divine’s redemptive action through Jesus while inviting us into the unfolding narrative of salvation. Ricoeur’s concept of attestation—the embodied trust in one’s identity and actions—echoes the Eucharistic act, where we physically partake in the body of Christ as an affirmation of our identity as members of this sacred community.

Ethics, deeply tied to embodiment in both Kearney and Ricoeur’s thought, also emerge from Jesus’ declaration. Kearney’s focus on carnal vulnerability aligns with the sacrificial dimension of the Eucharist. The body, broken and shared, becomes a site of ethical responsibility, calling us to recognize our interconnectedness and shared fragility. Ricoeur’s insights into the relational nature of narrative identity highlight the communal aspect of the Eucharist: it’s not merely about individual communion with the Divine but about entering into a shared story of reconciliation and love.

Moreover, Kearney’s exploration of the sacred through the senses resonates with the Eucharist’s embodied theology. Jesus’ words, “This is my body,” evoke the tactile and material dimension of the sacred, where bread and wine are not just symbols but vessels of divine presence. For Kearney, this carnal encounter with the sacred challenges any dualistic separation of spirit and flesh. The Eucharist becomes a space where the divine and the human, the eternal and the temporal, the symbolic and the physical are united in the mystery of embodiment.

Through the philosophical frameworks of Kearney and Ricoeur, the Eucharistic proclamation, “This is my body,” emerges not only as a theological statement but as a profound interpretive and existential act. It affirms the centrality of the body as a medium of meaning and relationality, drawing us into a deeper engagement with the sacred, the ethical, and the communal. Kearney’s focus on the flesh and Ricoeur’s emphasis on narrative identity converge in this act, illuminating its incarnational and interpretive dimensions and inviting us into a richer, more embodied understanding of faith.