[ ...] During the Middle Ages, although Augustine had warned the greater sin: "The lust of the eyes to the observation of filth," begins a strange fetishization of the body and, therefore, of the foul as a means of transcendence and how to move towards God. The body, broken or bruised, or otherwise intact and without stigma, fascinated the saints and holy, exalted by the abnormality. For Christianity to the body center of torture, thereby creating a collective consciousness of disgust, it was the best way to transcend the materiality pure meat. This particular relationship with the meat should, perhaps, the fact that Christianity is the only religion in which God became incarnate in a human body to live and die and suffer as a man and victims. We might recall that several different cases, as the fetishization of the body of Louis IX, from 1270 onwards, which was boiled in red wine for better or better to be torn St. Catherine of Siena in the fourteenth century, who claimed to communicate with Christ every time who reveled in the pus of some cancers. The holy clearly nourished the imagination of disgust. For haunt not too much detail, for now, talk of Margaret Mary Alacoque. St. Margaret Mary Alacoque, and in the seventeenth century, claimed to be so delicate that the slightest dirt to her stomach. However, when Jesus, in one of his outbursts mystics called to order, to clean the vomit of a sick could think of nothing more than make food. On another occasion he was introduced into the mouth of a dysenteric stools (and since then it would be their daily food) and stressed that this contact aroused in her a vision of Christ that kept his lips glued to his injury: "If I had a thousand bodies , all my heart, a thousand lives, and / rear inmolaría subject. " In other words, those who wanted access to true holiness must metamorphose into consenting victims from the torments of the flesh, to live without food, without escape, without sleep ... or just the opposite. [...]
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