5
" The new vantage from which Christian theology as a discourse on Christian identity must operate in the modern world, then, is the Christological horizon of Mary-Israel. To be Christian is to enter into this horizon. But where is the horizon concretely displayed, where is it made visible if not in despised dark (and especially dark female) flesh? Is this not the flesh of homo sacer . . .the flesh that is impoverished, " despised and rejected of men," flesh that in shame we " hide our faces from" (cf. Isa. 53:3)? But if this is the case, it follows that the poverty of dark flesh is where one finds the wealthy God. . . In (Christ" s) taking on the form of the slave, the from of despised dark (female) flesh there is the diclsoure (sic) of divinity, a disclosure that undoes the social arrangement of the colonial-racial tyranny (tynannos,), as the seventh-century theologian Maximus the Confessor called it, that is the darker side of modernity "
6
" The gate is perfectly simple," Temeraire said. " There is only a bar across the fence, which one can lift very easily, and then it swings open; Nitidus could do it best, for his forehands are the smallest. Though it is difficult to keep the animals inside the pen, and the first time I learned how to open it, they all ran away," he added. " Maximus and I had to chase after them for hours and hours--it was not funny at all," he said, ruffled, sitting back on his haunches and contemplating Laurence with great indignation. "
