Abstract
In the long history of Christian hermeneutics, the Incarnation is hardly ever addressed as embodiment. In part, this is because the early influence of Platonic and Neo-Platonic philosophy contributed to the tradition of Christian asceticism that emphasized the denial of the body.
Yet to assert, as Christians do, that ""the Word became flesh"" is to claim that God himself became embodied. This implies that to understand the Incarnation, we have to understand embodiment.
The centrality of the Incarnation, the fact that it distinguishes Christianity from Islam and Judaism, demands that we take embodiment as a central element guiding Christian hermeneutics. In this essay, I describe our embodiment in terms of its ontological structure as an intertwining.
I then use this structure to interpret the Incarnation.