Chapter 4: An evaluation of Sallie McFague's body of God cosmology
5.6 The body of God anthropology and its understanding of the relationship between nature and history
critical is the ability to discern true from false and good from bad so that false ideologies may be identified (Prov. 13:7; Rom. 12:2). This is important for any liberation theology that attempts to identify sinful social structures and ideologies. Grace allows human beings to be courageous when confronting injustices. Courage is therefore due to divine strength and not only human ability (Acts 9:27-8; Phil. 1:20). The last virtue that Boff identifies is humour.
Humour is located within the human being and is energised by grace. It functions as a coping mechanism for human beings.
These insights from Boff are examples of the impact that grace has on human beings. A need for the body of God anthropology is to create a balance between internal and external notions of grace. This may pose a challenge for McFague's anthropology considering its antirealist stance. This may be achieved by articulating the idea that religious metaphors are humankind's response to God's grace50. The body of God anthropology therefore needs more emphasis on the internal operation of God's grace in human beings. In this manner humankind's
understanding of the natural order is influenced by religious metaphors (i.e. worldviews), as well as God's grace. If the internal nature of grace is not described then the body of God may be accused of salvation by good works and not God's grace.
In light of what has been discussed the body of God anthropology affirms point five of the study's anthropology reflection. It prioritises ecojustice and insists on the rights and values of all creation.
5.6 The body of God anthropology and its understanding of the relationship between
Bodies need space to exist. McFague's anthropology therefore places a priority on the notion of space. Bodies need space so that they can have access to air, water and food (: 99). Space is a concrete, physical reality, whereas time is a human phenomenon. McFague believes an emphasis on space is necessary, because this indicates that human and non-human beings all occupy one space: the earth. The common creation story highlights the unity and diversity of creation. This influences how space is to be understood. The unity of creation means that everything has one space in which to live; however in terms of diversity each entity needs a particular space in which to survive. In other words understanding creation's diversity provides knowledge of the kind of space needed for each being. This signifies that the primary space, the earth, needs to be cared for and maintained. Space therefore requires engagement with issues relating to ecojustice. McFague does acknowledge that time has a role vis-a-vis ecojustice, because the earth cannot be abused any longer. However, time is a factor, because the abuse of space affects time. McFague writes,
Geography, often considered a trivial subject compared to the more splendid history (the feats of the forefathers) might well be the subject of the twenty-first century (: 101) (Emphasis McFague's).
Space is a justice issue, because when space is neglected then the availability of land becomes a concern. Those with power will control the availability of good land. The danger with this is that human beings and endangered species are threatened, because their access to space is threatened.
Space is humankind's place (: 102). In other words human beings are located in and belong on the earth. An emphasis on space highlights the notion that human beings do not merely belong to another realm such as heaven. This means that a focus on space is meant to remove the alienation between humanity and nature. McFague argues that the ascetic spirituality that characterises much of the Christian tradition has not endorsed the, "preciousness, and vulnerability of the earth and its many creature" (: 102)51. The body of God model views the earth as part of God's body. This obliges humankind to love nature.
Moltmann is in agreement with McFague. He believes it is necessary to integrate the concept of history into the notion of nature and asserts that it is human time needs to be synchronised
51 This comment by McFague does not take into account the strand of Christian spirituality that marvels at the creation. See Santmire. 1985. The Travail of Nature.
with creation's time (1985:125, 137-9). He maintains the modern understanding of time in terms of progress needs to be negated and brought into harmony with nature's cycles and rhythms. Moltmann's views seem relevant, as they signify the concept that human beings are not against creation, but with it.
McFague has given a clear preference for space. The body of God anthropology is thus in agreement with point six of the study's anthropological reflection.
Conclusion.
It was found that McFague adopts a relational anthropology and is in agreement with point one of the anthropology criteria. The common creation story qualifies the body of God
anthropology. This means that human beings are dependent on the natural order for their well being. McFague negates anthropocentrism by appealing to the common creation story. She argues for a holistic anthropology that highlights the uniqueness of humankind, but the failure of the body of God model to describe the interaction between mind and body, as well at its neglect of a complexity hierarchy make it susceptible to reductionism. It is thus in
disagreement with point two of the study's anthropology requirements. It was also noted that the body of God anthropology does not use an imago Dei theology as its departure point and thus contravenes point three of the study's anthropology criteria. It was suggested that
supervenience theory, transpersonal psychology and biblical anthropology are needed as input for the body of God anthropology to support its case for a holistic anthropology that
emphasises human particularity. McFague's view on sin takes natural reality seriously and is in agreement with point four of the anthropology criteria. Suggestions were made to broaden the scope of McFague understanding of sin. The Pelagian influence on McFague's theology means she stresses human responsibility for the environment. She believes part of human
responsibility for the natural environment is adopting a loving eye towards it. This allows the body of God model to address ecojustice issues. It was argued that McFague's analysis of economics and the natural environment is in agreement with point five of the study's
anthropology requirements. This focus on ecojustice makes the body of God model compatible with an ecoeschatology. It was pointed out that an internalised understanding of grace should be introduced into the body of God anthropology. McFague argues convincingly for a theology orientated towards space rather than human history. The body of God anthropology thus affirms point six of the anthropological reflection.