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In part because medieval 96. The consumptionof Christ'sbody and its mystical understandingsis an importanttheme in Caroline WalkerBynum'sHoly Feast and Holy Fast: The Religious Significance of Food to Medieval Women(Berkeley: Universityof CaliforniaPress, 1987). See especially chapterfive: Food in the Writings of Women Mystics. 97. BernardMcGinn in his History, v. 2 often shows awarenessof the complex reverberations of these issues. See especially his treatmentof Bernardof Clairvaux's references to bodily eros, pp.

Guttmann,Philosophies ofJudaism (New York:Holt, Rinehart,and Winston, 1964), p. ; C. Sirat,A History of Jewish Philosophy in the Middle Ages (Cambridge:CambridgeUniversityPress, 1985), p. , 180ff. 102. Bynum in Jesus as Mother:Studies in the Spirituality of the High MiddleAges (Berkeley:University of CaliforniaPress, 1982). Not only Jesus, but abbots and bishops are seen as taking maternalroles in many passages quoted from monastic literature,andmonks are trainedto be comfortablewith the feminizing of their spiritualroles.

21a. 94. Matter, Voice,p. 137. 95. See "The Song of Songs, Lock or Key:The Holy Song as a Mashal"in his Intertextualityand the Reading of Midrash(Bloomington:IndianaUniversity Press, 1990), pp. 105-116. All premodem Christianreadingsof the "OldTestament"must be seen throughthe New Testament(NT) prism, even if there is anotherlayer of allegory laid atop a particulartext. I would thus see Origen'sreading as a Hellenistic allegory superimposedon a Jewish-ChristianNT Midrashon the Song of Songs. This is true even though the NT authorsthemselves do not quote the Canticle; later Christianreadersnevertheless inevitablyread it throughthe NT prism.

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